Liberty's Blueprint Quotes

Nature is the domain of liberty,’ Humboldt said, because nature’s balance was created by diversity which might in turn be taken as a blueprint for political and moral truth. Everything, from the most unassuming moss or insect to elephants or towering oak trees, had its role, and together they made the whole. Humankind was just one small part. Nature itself was a republic of freedom.

Precisely because the Inquisition provides a blueprint for building and operating the machinery of persecution...the Inquisition was and still is a danger to human life and human liberty.

We like to keep separate the evils of our national past from the sacredness of our ideals. That separation allows us to maintain a pristine idea of America despite all of the ugly things we have done. Americans can celebrate the founding fathers even when we hear John Adams declare to King George, “We will not be your negroes” or learn that Thomas Jefferson wasn’t so consistent in his defense of freedom. We keep treating America like we have a great blueprint and we’ve just strayed from it. But the fact is that we’ve built the country true. Black folk were never meant to be full-fledged participants in this society. The ideas of freedom and equality, of liberty and citizenship did not apply to us, precisely because we were black. Hell, the ability to vote for the majority of black people wasn’t guaranteed until 1965. The value gap limited explicitly the scope and range of democratic life in this country. So when folks claim that American democracy stands apart from white supremacy, they are either lying or they have simply stuck their head in the sand.

The influence of these scientist-politicians was of late years not often on the side of liberty: the “intolerance of reason” so frequently conspicuous in the scientific specialist, the impatience with the ways of the ordinary man so characteristic of the expert, and the contempt for anything which was not consciously organized by superior minds according to a scientific blueprint were phenomena familiar in German public life for generations before they became of significance in England.

So identified has the State become in the public mind with the provision of these services that an attack on State financing appears to many people as an attack on the service itself. Thus if one maintains that the State should not supply court services, and that private enterprise on the market could supply such service more efficiently as well as more morally, people tend to think of this as denying the importance of courts themselves. The libertarian who wants to replace government by private enterprises in the above areas is thus treated in the same way as he would be if the government had, for various reasons, been supplying shoes as a tax-financed monopoly from time immemorial. If the government and only the government had had a monopoly of the shoe manufacturing and retailing business, how would most of the public treat the libertarian who now came along to advocate that the government get out of the shoe business and throw it open to private enterprise? He would undoubtedly be treated as follows: people would cry, “How could you? You are opposed to the public, and to poor people, wearing shoes! And who would supply shoes to the public if the government got out of the business? Tell us that! Be constructive! It’s easy to be negative and smart-alecky about government; but tell us who would supply shoes? Which people? How many shoe stores would be available in each city and town? How would the shoe firms be capitalized? How many brands would there be? What material would they use? What lasts? What would be the pricing arrangements for shoes? Wouldn’t regulation of the shoe industry be needed to see to it that the product is sound? And who would supply the poor with shoes? Suppose a poor person didn’t have the money to buy a pair?” These questions, ridiculous as they seem to be and are with regard to the shoe business, are just as absurd when applied to the libertarian who advocates a free market in fire, police, postal service, or any other government operation. The point is that the advocate of a free market in anything cannot provide a “constructive” blueprint of such a market in advance. The essence and the glory of the free market is that individual firms and businesses, competing on the market, provide an ever-changing orchestration of efficient and progressive goods and services: continually improving products and markets, advancing technology, cutting costs, and meeting changing consumer demands as swiftly and as efficiently as possible.

such communities we join with scores of faith-filled women and men to live the great political and theological as ifs. Politically, we live as if our nation were true to its foundational documents of liberty and justice for all; as if people mattered in themselves and not for their economic or social status; as if consumerism and the shopping mall did not determine the meaning of our lives; as if our way of life were not dependent on fossil fuel; as if we were a sister nation among all the other countries of the world; as if right made might and not the other way around. Living out these as ifs in the midst of community creates a prophetic possibility at a local level, the space for modeling how things could be, ought to be, and one day will be. The characteristics of St. Francis’s communities on which we have been reflecting give us a blueprint for such as if living.

As America has rejected God’s presence and God’s law, America has declined in greatness.

Nature was Humboldt’s teacher. And the greatest lesson that nature offered was that of freedom. ‘Nature is the domain of liberty’, Humboldt said, because nature’s balance was created by diversity which might in turn be taken as a blueprint for political and moral truth. Everything from the most unassuming moss or insect or elephants or towering oak trees, had its role, and together they made the whole. Humankind was just a small part. NATURE ITSELF WAS A REPUBLIC OF FREEDOM.

A firm understanding of the foundations of the American republic rests on a handful of basic ideas: that the source of our rights is our Creator, not the government; that the people delegate power to the government under a written constitution for the purpose of securing our natural, God-given rights; that the accumulation of centralized power is a threat to liberty and therefore power must be divided among competing branches of government; that each branch must be equipped with the wherewithal to defend itself against encroachments from the other branches; that ours is a government of laws, not a government of men; and that powers delegated to the federal government are few and defined, while the powers remaining among the states are numerous and indefinite.

Presented in the mainstream discourse as stimulus-response-driven or genetically programmed automatons, who lack agency and experiential perspective, animals are the archetypal Other, inferior to humans and an object that can be exploited for work, consumer goods, entertainment, science, or killed and displaced at liberty. This instrumental relationship served as a blueprint for the subjection of Nature, which transformed 'fish into fisheries, forests and trees into timber, animals into livestock, wildlife into game, mountains into coal, seashores into beachfronts, rivers into hydroelectric factories' and converted the animals’ homes into resources for unlimited human use and capitalist profit.

For me, in “slogan speak,” I simply say that my company exists to help people start, run, and grow a profitable personal brand business. That’s the big problem I’m trying to solve. When I have the liberty to use a few more words, I say, “I teach an 8-step Blueprint to help you showcase your unique expertise and build a highly profitable, personally fulfilling business.” Wordsmithed even further, the last thing I say on my podcast episodes for years has been: “Live your message, love your work, leave your mark on the world.” None of these one-liners were born from sitting around trying to think of a clever slogan.

And here’s the tricky part: every time we run this exercise, in which we ask people to imagine what’s important to their fellow countrymen, no one ever speaks of things like civil rights, or freedom of religion, or the right to assemble. Those are big things. Instead, people—in the Maldives, in Syria, in Serbia—talk about the little things: they want respect and dignity, they want their families to be safe, and they want honest pay for honest work. That’s it. It’s never sweeping stuff. Too often, however, dissidents fail to realize that it’s the mundane things that move people. Well-educated and passionate, these aspiring revolutionaries focus on lofty quotations from historical leaders and abstract ideas of liberty, forgetting that their constituent is a tired shopkeeper whose needs and thoughts and beliefs are far more basic.

The Founding and the Constitution WHAT GOVERNMENT DOES AND WHY IT MATTERS The framers of the U.S. Constitution knew why government mattered. In the Constitution’s preamble, the framers tell us that the purposes of government are to promote justice, to maintain peace at home, to defend the nation from foreign foes, to provide for the welfare of the citizenry, and, above all, to secure the “blessings of liberty” for Americans. The remainder of the Constitution spells out a plan for achieving these objectives. This plan includes provisions for the exercise of legislative, executive, and judicial powers and a recipe for the division of powers among the federal government’s branches and between the national and state governments. The framers’ conception of why government matters and how it is to achieve its goals, while often a matter of interpretation and subject to revision, has been America’s political blueprint for more than two centuries. Often, Americans become impatient with aspects of the constitutional system such as the separation of powers, which often seems to be a recipe for inaction and “gridlock” when America’s major institutions of government are controlled by opposing political forces. This has led to bitter fights that sometimes prevent government from delivering important services. In 2011 and again in 2013, the House and Senate could not reach agreement on a budget for the federal government or a formula for funding the public debt. For 16 days in October 2013, the federal government partially shut down; permit offices across the country no longer took in fees, contractors stopped receiving checks, research projects stalled, and some 800,000 federal employees were sent home on unpaid leave—at a cost to the economy of $2–6 billion.1 39

When an "evil" becomes customary, it tends to lose the negative value put on it and in men's minds tends to become a "good." And so, we hear much these days in praise of the very kind of government which the Founding Fathers tried to prevent by their blueprint; that is, of a paternalistic establishment ruling for and over a subject people. A virtue has been made of what was once considered a vice. This transmutation of political values has been accompanied by a transmutation of moral values, as a matter of necessity; people who have no rights are presumably without free will; at least, there is no call for the exercise of free will (as in the case of a slave) when a paternalistic government assumes the obligations of living. Why, for instance, should one be charitable when the government provides for the incompetent or the unfortunate? Why should one be honest when all that is necessary to "get by" is to obey the law? Why should one give thought to one's future when the matter can be left to a munificent government? And, with the government providing "free" schooling, including "free" lunches, even the parents' obligations to their children can be sloughed off.

The Framers attempted to control the purview of the federal government through a carefully balanced retinue of checks on each branch of the federal government’s power. These divisions of enumerated authority between the branches meant that no one part of government could dominate the others or subsume the states’ power. In this way, the civil society and individual sovereignty could be preserved. The blueprint for this system, the Constitution, was the greatest mechanism for human governance ever created. The problem today, however, is that we have had a century or more of elected officials who have incrementally dismantled the Constitution’s structure, leaving us—as I wrote in Ameritopia—in a post-constitutional period.