For a New Liberty: The Libertarian Manifesto

And so we have it: a body of truth, sound in theory and capable of application to our political problems — the new libertarianism. But now that we have the truth, how can we achieve victory? We face the great strategic problem of all “radical” creeds throughout history: How can we get from here to there, from our current State-ridden and imperfect world to the great goal of liberty?

There is no magic formula for strategy; any strategy for social change, resting as it does on persuasion and conversion, can only be an art rather than an exact science. But having said this, we are still not bereft of wisdom in the pursuit of our goals. There can be a fruitful theory, or at the very least, theoretical discussion, of the proper strategy for change.

On one point there can scarcely be disagreement: a prime and necessary condition for libertarian victory (or, indeed, for victory for any social movement, from Buddhism to vegetarianism) is education: the persuasion and conversion of large numbers of people to the cause. Education, in turn, has two vital aspects: calling people’s attention to the existence of such a system, and converting people to the libertarian system. If our movement consisted only of slogans, publicity, and other attention-getting devices, then we might be heard by many people, but [p. 298] it would soon be discovered that we had nothing to say — and so the hearing would be fitful and ephemeral. Libertarians must, therefore, engage in hard thinking and scholarship, put forth theoretical and systematic books, articles, and journals, and engage in conferences and seminars. On the other hand, a mere elaboration of the theory will get nowhere if no one has ever heard of the books and articles; hence the need for publicity, slogans, student activism, lectures, radio and TV spots, etc. True education cannot proceed without theory and activism, without an ideology and people to carry that ideology forward.

Thus, just as the theory needs to be carried to the attention of the public, so does the theory need people to hold the banner, discuss, agitate, and carry the message forward and outward to the public. Once again, both theory and movement become futile and sterile without each other; the theory will die on the vine without a self-conscious movement which dedicates itself to advancing the theory and the goal. The movement will become mere pointless motion if it loses sight of the ideology and the goal in view. Some libertarian theorists feel that there is something impure or disreputable about a living movement with acting individuals; but how can liberty be achieved without libertarians to advance the cause? On the other hand, some militant activists, in their haste for action — any action — scorn what seems to be parlor discussions of theory; yet their action becomes futile and wasted energy if they have only a dim idea of what they are being active about.

Furthermore, one often hears libertarians (as well as members of other social movements) bewail that they are “only talking to themselves” with their books and journals and conferences; that few people of the “outside world” are listening. But this frequent charge gravely misconceives the many-sided purpose of “education” in the broadest sense. It is not only necessary to educate others; continual self-education is also (and equally) necessary. The corps of libertarians must always try to recruit others to their ranks, to be sure; but they must also keep their own ranks vibrant and healthy. Education of “ourselves” accomplishes two vital goals. One is the refining and advancing of the libertarian “theory” — the goal and purpose of our whole enterprise. Libertarianism, while vital and true, cannot be merely graven in stone tablets; it must be a living theory, advancing through writing and discussion, and through refuting and combatting errors as they arise. The libertarian movement has dozens of small newsletters and magazines, ranging from mimeographed sheets to slick publications, constantly emerging and dying. This is a sign of a healthy, growing movement, a movement that consists of countless individuals thinking, arguing, and contributing. [p. 299]

But there is another critical reason for “talking to ourselves,” even if that were all the talking that was going on. And that is reinforcement — the psychologically necessary knowledge that there are other people of like mind to talk to, argue with, and generally communicate and interact with. At present, the libertarian creed is still that of a relatively small minority, and, furthermore, it proposes radical changes in the status quo. Hence, it is bound to be a lonely creed, and the reinforcement of having a movement, of “talking to ourselves,” can combat and overcome that isolation. The contemporary movement is now old enough to have had a host of defectors; analysis of these defections shows that, in almost every case, the libertarian has been isolated, cut off from fellowship and interaction with his colleagues. A flourishing movement with a sense of community and esprit de corps is the best antidote for giving up liberty as a hopeless or “impractical” cause.