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PERRIN LOVETT

~ Deo Vindice

PERRIN LOVETT

Tag Archives: Plato

The Allegory of the Cave

15 Tuesday Dec 2015

Posted by perrinlovett in Other Columns

≈ 1 Comment

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Allegory of the Cave, classics, education, Glaucon, intelligence, Jesus, philosophy, Plato, reality, Socrates, UGA

Sometimes one finds after trials that what one wants isn’t really what one needs. The unknown need is often what should be desired. So it is with both the lesson behind The Allegory of the Cave and in my method of discovering it.

Long ago I wandered aimlessly but unintrepidly into the University of Georgia. I was convinced I was destined to study business and become a real life Gordon Gekko or something similar. I have yet to make millions or be investigated by the SEC. I have experienced some very attractive women and sunrise on the beach, so it has not been a total loss. Whatever.

Back in Athens, entering my senior year, I found myself faced with a host of required elective classes. I had essentially finished my business education which did turn out to mostly be a total loss. Hoping to get out into the “real world” as fast and as easily as possible I signed up for what I thought would be the easiest classes offered. I loaded up on philosophy and classical studies.

These I did find easy and I earned above average grades. However, my ease of completion, my excellence, derived from my immense enjoyment of the subject matter. Only at the end of my tenure did I discover the misdirection of my education.

Plato, being one of the greatest minds of all history, was required reading in one or more classics courses. Plato’s thoughts and methodology have influenced scholars since, to include Saint Augustine, Saint Thomas Aquinas, More and Kant.

Deep inside Plato’s Republic one will find The Allegory of the Cave. It is a metaphorical conversation between Socrates (Plato’s mentor) and Glaucon (Plato’s brother). Ancient philosophy frequently featured dialectic parables to stimulate thought about the conveyed concepts. The Cave is such a story about human experience and education.

Socrates and Glaucon discussed a cave where were chained a group of people. The prisoners sat in a row facing a smooth black wall at the back of the cave. None had ever lived outside; their imprisoned condition was all they ever known. However, they were not without entertainment.

Behind the chained men burned a fire. Someone would regularly hold in front of the fire but behind the prisoners a series of shapes and models. These forms were representations of real things from the outside world. The shapes cast shadows on the wall. These were viewed by the captive audience. The shadow figures were the only substance ever viewed by the captives. As they viewed the apparitions the men would murmur sounds. Over time they came to assume these sounds came from the images and, thus, emanated from them. This spectacle provided a multi-dimensional element to life in the cave.

1165

http://www.ancient.eu.

Still it was a false life, a fantasy. None had ever experienced reality. What they knew were only representative approximations of actual reality. Immersed in this setting the men assumed the shadow forms to be all of existence.

Suppose one of the captive viewers broke free and ventured back to where the models resided. Suppose he escaped the cave entirely and saw, for the first time, the real world. Given his shadow education he would eventually correlate those images to their real forms. Given a little longer he might come to appreciate his whole world view had been a mere theatrical production, a myth.

Initially, such a man would experience confusion and perhaps fear. Then what? Depending on his disposition, intelligence, and fortitude he would either become ecstatic in his newfound freedom or else he would shun reality in favor of his former imaginary life.

Suppose this escapee went back to the cave to teach the other prisoners about the truth. How would they receive his message? If history is a guide, then the reception would be cool at best. Intelligent people are frequently seen as crazed by their simple contemporaries. The ignorant are generally suspicious of the enlightened. Sometimes they persecute them. See the examples of Socrates, Archimedes, Galileo, and Jesus.

Art imitates life. The Matrix movie is the space age telling of Plato’s Cave. Neo barely overcomes his desire to remain in fantastic perfection over entering the more sober real world. He needed convincing too.

Life imitates art. Today many live out the allegory, not in a cave but in the comfort of their homes. The chains are mental rather than physical. Modern electronics have replaced the fire and shadow show. The allegory of the television.

P on Pols Cover

FREE e-book!

In a way, by taking those elective classes I stumbled out of my own cave. What’s that? The allegory of the allegory? Years have passed and I still battle to convince myself of reality. It’s not always the most pleasant of places. I imagine you, dear reader, face similar dilemmas. Realization does not, by itself, breed happiness. It is however close kin with freedom. I’ll take that over being chained in the cave.

Right of Rebellion

25 Sunday Jan 2015

Posted by perrinlovett in Legal/Political Columns

≈ 2 Comments

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America, anarchy, arms, Constitution, Declaration of Independence, freedom, Hew Hampshire, King George, law, Natural Law, Plato, revolution, Saint Augustine, Saint Thomas Aquinas, Second Amendment, The People, tyranny

I have an affection for New Hampshire.  The air is clean.  The people are friendly.  They have mountains and beaches relatively close together.  There’s no income tax.  It’s close to Boston.  It’s far enough away from Boston.  The Granite State is just a beautiful place and bears a beautiful motto – Live Free or Die.

The State Constitution is also unique among written political charters.  While generally resembling other such State documents as well as that of the United States this New England version has a stark difference.  It’s something I am not aware of, in writing, anywhere else in the world.  It contains a “Right of Revolution,” which I, here, call a Right of Rebellion (semantics).

“Government being instituted for the common benefit, protection, and security, of the whole community, and not for the private interest or emolument of any one man, family, or class of men; therefore, whenever the ends of government are perverted, and public liberty manifestly endangered, and all other means of redress are ineffectual, the people may, and of right ought to reform the old, or establish a new government. The doctrine of nonresistance against arbitrary power, and oppression, is absurd, slavish, and destructive of the good and happiness of mankind.”  N. H. Const., Sect. I, Art 10 (entirety, as amended, 2007).

old_man

(The Old Man of the Mountain [NH natural wonder], Google Images)

Re-read the above and let the meaning sink in.  The free people not only have a natural right but a duty to reform a corrupted government.  When all other usual and peaceful methods of redress fail, the people are authorized to resist evil.  Otherwise the people become subjects – slaves.  That’s what “slavish” means: “of or characteristic of a slave; especially : basely or abjectly servile…”  Webster’s English Dictionary, http://www.merriam-webster.com.

Further, such acquiescence is “absurd,” being illogical and futile.  This is the literary embodiment of that spirit which lead early Americans to cast off the yoke of King George III.

“When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.”  U.S. Declaration of Independence, Para. 1, July 4, 1776.

The Declaration proceeds with a long list of oppressive grievances committed by the King. A recount of usual redress follows: “We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.”

Then, the Declaration: “That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved…”

Mind you, this is the spirit of the former America.  Today such sentiment is almost sacrosanct.  Look into the heart of nearly any purported American and one finds either a zealous appreciation for total government or, at the least, a complete resolve to do nothing conducive to the ends of liberty.  Worse than the loss of freedom in Columbia is the veneration of the forces which have brought forth the doom of tyranny.  There exists in America today a cult of statism.

The New Hampshire Constitution provides an outline for the heretics who would still be free.  The entire document is worth reviewing – please click here and read.

Article one artfully defines the sole legitimate reason for government: “All men are born equally free and independent; therefore, all government of right originates from the people, is founded in consent, and instituted for the general good.”

Article two evokes the Natural Law: “All men have certain natural, essential, and inherent rights – among which are, the enjoying and defending life and liberty; acquiring, possessing, and protecting, property; and, in a word, of seeking and obtaining happiness. ”  Made-man law is or is supposed to be an expression of the natural law. David Miller, et al., eds, The Blackwell Encyclopedia of political Thought (Oxford 1987).

Plato asserted that freedom from and doubt of human law is the “indispensable” beginning of the search for natural law.  Strauss, Natural Right and History, pg. 84, U. Chicago Press, 1953.

St. Thomas Aquinas and Saint Augustine posit that any law “which is not just seems to be no law at all.  Hence a law has as much force as it has justice.”  St. Thomas, Treatise on Law, R.J. Henle, S.J., editor, pg. 287, U. Notre Dame Press, 1993.  St. Thomas goes on to say that a civil or earthly law with conflicts with natural law is a perversion rather than a law.  Again, once an entire government loses its claim to justice the people have a duty to reform or disband said non-government.

Article two-a, mimics the Second Amendment and puts teeth behind the other declarations: “All persons have the right to keep and bear arms in defense of themselves, their families, their property and the state.”  New Hampshire, with some of the least restrictive gun laws in the nation, has an on-again, off-again habit of allowing carry even inside the State Capital building.  N.H. lawmakers allow concealed weapons in House chambers, Boston Globe, Jan. 7, 2015.  Note that NH consistently ranks as one of the safest, crime free states in the Union.  101 Reasons to Move to New Hampshire, Free State Project.

Those aiming to reform government or create anew must be able and willing to forcefully defend their cause.

The question arises as to when, exactly, does new for such cause becomes necessary and proper.  People acting out individually whenever they are personally slighted does not seem just cause.  Such action would inevitably lead to anarchy in the lowest sense of the word.

Article three notes, to this end: “When men enter into a state of society, they surrender up some of their natural rights to that society, in order to ensure the protection of others; and, without such an equivalent, the surrender is void.”  However, Article four affirms that “Among the natural rights, some are, in their very nature unalienable, because no equivalent can be given or received for them.”

So, while individuals may not personally rebel without great need, they must retain the means to do so should collective need present itself.

How do or how will we know when this time comes?  I do not pretend to be an expert nor arbiter of this process.  For now I offer only mental food for thought.  I do, however, reserve the right to expand on this theme in the future.

PS: the forgoing is not a paid endorsement of New Hampshire.

Natural Origins of Self-Defense

21 Thursday Mar 2013

Posted by perrinlovett in Legal/Political Columns

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10 Commandments, 11th Commandment, aggressor, American, Aristotle, banksters, Bible, Catechism, Catholic Church, Cato, Christ, Christians, Chuck Baldwin, Cicero, civil government, Codex Justinianus, Confucius, Constitution, criminal, David Kopel, Declaration of Human Rights, Declaration of Independence, duty, Eastern, Exodus, God, government, Hitler, Hobbes, Jesus, John, John Locke, justice, King George III, law, leviathan, Liberty, man, Matthew, Michael Grant, money-lenders, murder, Natural Law, Nicomachean Ethics, NRA, On Duties, oppression, Paul, Peter, Plato, political science, political theory, Pope John Paul II, Proverbs, religion, rights, Roman Empire, Roman Law, Roman Republic, Romans, Saint Thomas Aquinas, Second Amendment, self-defense, society, Summa Theologica, sword, The People, The Republic, Timothy, tyranny, U.N., victim, vigilante, weapons, Western

This is the first in a new series, an expansion of my both my Natural Law column and Second Amendment and related columns.  Here, I briefly examine the ancient and eternal theories behind the basic rights which gave rise to the doctrine enshrined in the Second Amendment.

Legal practitioners and law and political science scholars, along with the general public, many politicians, and the media, often make the common mistake of looking only to the text of the Constitution (State or federal) or recent court cases in order to gain perspective into the meaning and/or application of the Second Amendment (and related State protections).  While government protection of our rights is vital (the only reason for government), rights do not come from government.

My examination here is theoretic in nature and, thus, seeks out existential sources which provide both definition and supporting argumentative and empirical evidence which are fixed throughout history and across all geographic areas.  Of course, as my ultimate view is towards the American experience, I will pay closer attention to sources from Western civilization.

The Bible is replete with approval of self-defense.  “If anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.”  1 Timothy 5:8.  This would seem to encompass the responsibility to keep one’s family safe to the extent possible.  “If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him, but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft.”  Exodus 22:2-3.  This provision is the basis for the common-law doctrine against burglary, originally extended to night-time attacks.  The matter of daylight adds an interesting perspective.  Again, this passage addresses a thief, not a would-be murderer of rapist.  It is divine commentary on the value of human life over mere possessions when an opportunity exists to examine the intent of a criminal.  While it is not a prohibition against using force to deter a thief, the provision indicates the Lord’s wish that force not exceed the attendant circumstantial need.

Paul continues this theme of limited aggression in Romans 12:19: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.'”  Again, God does not seem opposed to immediate use of force to deter violence but, once danger has passed, he commands that we leave judgment to him.  This is backed by the Old Testament: “Do not say, ‘I will repay evil’; wait for the Lord, and he will deliver you.”  Proverbs 20:22.  Again, for Christians, after the fact of a crime, the matter is God’s to handle.  This is the basis for a general prohibition against vigilante justice.

In Romans 13, often mis-cited as a justification for any and all government action being divine, Paul extolls the virtues of political agencies instituted in God’s Name.  When such an entity exists, then it has God’s authority to pursue prosecution of criminal matters.  I refuse to accept that this concept applies to all governments – I doubt God approved of Hitler’s action, for instance.  Rev. Chuck Baldwin, http://chuckbaldwinlive.com/home/, has extensively commented on this subject – http://www.romans13truth.com/.

Jesus Christ, himself, tacitly endorsed armed defense: “And let the one who has no sword sell his cloak and buy one.”  Luke 22:36.  I say “tacitly” because of the caveats Jesus placed on the use of force, essentially limiting it to only urgent circumstances.  Christ urged us to “turn the other cheek” when possible.  Matthew 5:39.  He also admonished Peter to sheath his sword while repairing the injure Peter had inflicted with his sword.  John 18:11.  Jesus, while defending the 10 Commandments, issued an 11th: “love one another.”  John 13:34.  The Son’s words places strict constraints on the Father’s allowance of the use of force.  It does not foreclose the concept.

JESUS-620_1587358a

(The ultimate Defender.  Google.)

Jesus only once resorted to the use of force, personally.  When He discovered the money-changers (the banksters of their time) abusing the Holiness of the Temple, Jesus violently drove them away.  John 2:15.  This underscores the possibility of defense as an immediate solution, without resort to formal authority or the eventual actions of the Lord.  The Church has formally detailed both the right to such defense as well as the moral duty of such action in need.  “Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others. The defense of the common good requires that an unjust aggressor be rendered unable to cause harm.”  Catechism of the Catholic Church (“CCC”): 2265 (emphasis added)(see also CCC: 1909).

The Church also commands dignity be afforded to the human body, generally: “This dignity entails the demand that he should treat with respect his own body, but also the body of every other person, especially the suffering”  CCC: 1004.  While this backs the general prohibition against unlawfully harming others, it also reminds the Believer to respect even his enemy and attempt to limit his forcible response to criminal activity as far as possible to minimize harm.

“… [I]n the case of legitimate defence, in which the right to protect one’s own life and the duty not to harm someone else’s life are difficult to reconcile in practice. Certainly, the intrinsic value of life and the duty to love oneself no less than others are the basis of a true right to self-defence. The demanding commandment of love of neighbour, set forth in the Old Testament and confirmed by Jesus, itself presupposes love of oneself as the basis of comparison: ‘You shall love your neighbour as yourself’ (Mk 12:31). Consequently, no one can renounce the right to self-defence out of lack of love for life or for self.”  Pope John Paul II, Encyclical Letter Evangeliun Vitae (The Gospel of Life), 1995.

The eminent scholar, David Kopel, has documented the general agreement among Eastern Religions along these ideas.  In his review of Confucianism, Taoism, Hinduism, Sikhism, Jainism, and Buddhism, Kopel explodes common myths that these religions do not allow for proper use of self-defense.  David B. Kopel. “Self-Defense in Asian Religions” Liberty Law Review 2 (2007): 79, 80-81 (http://works.bepress.com/david_kopel/20).

Kopel’s expose is excellent.  He also touches on the Eastern version of Baldwin’s critique of Romans 13: “Although Confucianism, like most other religions, has been used by tyrants to claim that revolution is immoral, Confucius himself ordered a revolution against an oppressive regime.”  Id, at 163.  Only the “religion” of the State would decree that the government is above the Natural Law.

Commenting on Exudus 2, above, Saint Thomas Aquinas said, “it is much more lawful to defend one’s life than one’s house. Therefore neither is a man guilty of murder if he kills another in defense of his own life.”  Aquinas, Summa Theologica.

“If a man, in self-defense, uses more than necessary violence, it will be unlawful: whereas if he repel force with moderation his defense will be lawful, because according to the jurists, ‘it is lawful to repel force by force, provided one does not exceed the limits of a blameless defense.’ Nor is it necessary for salvation that a man omit the act of moderate self-defense in order to avoid killing the other man, since one is bound to take more care of one’s life than of another’s.”  Id.

Plato noted that when one acts in true self-defense, taken as a natural right, one may actually do the criminal perpetrator (in addition to the victim and society) a service: if the criminal survives, he may reflect on his wrongdoing positively.  Plato, The Republic, The Problem of Justice.  Plato’s great student, Aristotle, agreed.  Aristotle noted that a true case of self-defense is not necessarily a voluntary action.  Thus, any suffering from the act of defense may be attributed to the aggressor and not the defender.  Aristotle, Nicomachean Ethics.

The possession of weapons and their defensive usage, though regulated, was allowed in both the Roman Republic and the Empire. “We grant to all persons the unrestricted power to defend themselves, so that it is proper to subject anyone, whether a private person or a solider … to immediate punishment in accordance with the authority granted to all [up to, and including, death, if warranted].”  Codex Justinianus 3.27.1.  The Romans regarded the right to use weaponry in defense as implicit to the right itself.

The mighty Cicero opined: “There exists a law, not written down anywhere, but inborn in our hearts; a law which comes to us not by training or custom or reading but by derivation and absorption and adoption from nature itself; a law which has come to us not from theory but from practice, not by instruction but by natural intuition. I refer to the law which lays it down that, if our lives are endangered by plots or violence or armed robbers or enemies, any and every method of protecting ourselves is morally right.” Cicero, “In Defence of Titus Annus Milo,” Selected Speeches of Cicero, Michael Grant translation, 1969.  Again, the esteemed David Kopel gives excellent analysis to this ancient Natural Law position in The Sword and the Tome, America’s 1st Freedom, NRA, 2009.

Cicero’s titanic predecessor, the black-robed Cato, made an interesting analogy along the lines of Jesus’s act of retribution noted above (as noted by Cicero himself): Cato was asked by an ambitious Roman, “What is the most profitable about property?”  Cato answered, “To raise cattle with great success.”   The young man then asked, “What is the second most profitable?”  Cato answered, “Raising cattle with moderate success.”  The inquirer pressed again, “The third most profitable?”  “Raising cattle with little success.”  Finally, the young man cut to his presupposed profession, “How about money-lending?”  Cato answered (somewhat in advance of Jesus), “How about murder?”  Cicero, On Duties.

I by no means equate money-lending or banking with murder but it appears the subject was considered by multiple ancient sources.  It seems the evil of the banksters in as eternal as natural law.  Defense against the predation of this wicked class may be something to consider.

Later political theorists expounded the virtue and necessity of self-defense.  John Locke described self-defense as the first among Natural Rights.  Locke, Second Essay on Civil Government.  Hobbes concurred in this assertion, regardless of the state of any society.  Hobbes, Leviathan, 1651.  Even the craven and generally useless United Nations begrudgingly attempted to acknowledge this fundamental truth: “No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation.  Everyone has the right to the protection of the law against such interference or attacks.”  Universal Declaration of Human Rights, U.N. General Assembly, Article 12, December 10, 1948.

In the earliest American tradition, we find acknowledgment of the Natural Law (before the adoption of the Second Amendment).  The Declaration of Independence (1776) begins: “When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.” (Emphasis added).  The Declaration then enumerates the crimes of King George, among them many of which might be defended against under the doctrine explained herein.

sword

(In case of emergency only.  Google.)

Again, self-defense is a God-given, eternal right.  It is also a duty, one to be exercised only in dire need and with a grave sense of responsibility.  As with all matters of Natural Law, man-made legislation must attempt as closely as humanly possible to approximate the divine purposes of the Law.  In the next installment of this series, I intend to examine more ancient legislation regarding weapons and self-defense, specifically Roman Law.

The United States Constitution

08 Friday Mar 2013

Posted by perrinlovett in Legal/Political Columns

≈ 8 Comments

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18th Amendment, 21st Amendment, Act of Congress, administration, agencies, amendment, America, aristocracy, Articles of Confederation, Attila and the Witch Doctor, attorneys, Ayn Rand, Bill of Rights, branches, CFR, commerce clause, Congress, Constitution, Courts, cycle of the state, democracy, emergency, English, Executive Orders, Federal government, For the New Inellectual, Founders, general welfare, history, James Clyburn, jurisdiction, King George III, law, leviathan, libertarians, Liberty, Lysander Spooner, Nancy Pelosi, national defense, necessary and proper, ochlocracy, oligarchy, Plato, power, President, Quiotic, republic, Revolutionary War, Romans, Speaker of the House, States, Supreme Court, taxation, Tenth Amendment, timocracy, truth, tyranny, wars

The United State Constitution is a historical anomaly.  The Constitutions of the several States are as well.  Our English predecessors had a Constitution of sorts as did the Romans long before.  These are however, rarities.  Many nations today have “constitutions” or charters which allege the rule of law, but which in reality are no different from the dictatorships and dominions of old.

Traditionally, most people have lived under one regime or another which ruled by the whims of men and the force they could exert.  Ayn Rand discussed this phenomenon, labelling it “Attila and the Witch Doctor.”  For the New Intellectual (1961).  Attila is representative of the ruling big man, a brute whose law” extends from the barrel of a gun or the tip of a spear.  The Witch Doctor is the “holy” man who finds some “divine” reason to justify Attila’s power and also placated the people to avert their suspicion or anger.

In 1775 the American colonists were under the rule of a gentler Attila, King George, III, who was constrained by Parliament and the English Constitution.  He even had a state-chartered church to serve as the Witch Doctor.  The next year the colonists declared their independence from England and instituted on earth thirteen new nations.  During the Revolutionary War these nations were united in Congress due to their dire predicament.  In 1781 the 13 states adopted the Articles of Confederation (the ratification process began in 1777) which tied them loosely together for mutual benefit.

Not being satisfied with loose ties, in 1789 the early Americans drafted a stronger document to commence a stronger central government – the Constitution.  The first ten amendments to the document, the Bill of Rights, came along in 1791. 

Constitution_Pg1of4_AC

(The Constitution.  Federal Archives.)

People like me are always rallying to the Constitution, its limits on government power, and it’s protection of individual rights.  When comparing the reality of modern American government to the government set forth in the original text of the Constitution, the two things seem polar opposites.  Thus, the constant call for a return to Constitutional government.  There is no doubt, from a libertarian perspective, the latter would be far easier to accept than the former. 

However, the problem I have finally come to terms with is that the two opposites are really the same thing – separated only by time.  Again, I quote Lysander Spooner: “But whether the Constitution really be one thing, or another, this much is certain – that it has either authorized such a government as we have had, or has been powerless to prevent it.  In either case, it is unfit to exist.”  “Unfit” is a harsh assessment, but it is probably the most intellectually honest view. 

I have personally sworn (affirmed) several oaths to support and defend the Constitution as an attorney.  Then, immediately, I have been told to look the other way as nearly every provision of the document is rendered moot.  The government these days does what it wants, end of discussion.  Its power is always on display.  If one or two of your rights happen to be respected, be happy.  The government will tell you it gave you those rights!  There is no respect for the letter of the Supreme Law.

In 2009, then Speaker of the House, Nancy Pelosi, was asked by a reporter, “Madam Speaker, where specifically does the Constitution grant Congress the authority to enact an individual health insurance mandate?”  Mrs. Pelosi responded with indignation, “Are you serious?  Are you serious?”  She then put on the record that the question was not serious.  http://www.aim.org/guest-column/yes-nancy-pelosi-we-are-serious/.  The question was dead serious and the true answer is “nowhere.”  Truth gets in the way.

Rep.  James Clyburn clarified the issue: “There’s nothing in the Constitution that says that the federal government has anything to do with most of the stuff we do.”  http://online.wsj.com/article/SB10001424052970203917304574412793406386548.html.  Jimmy was brutally honest.  Over the long-span of our Republic, a few pet phrases and ideas in the old parchment have been used to systematically justify the awesome growth of the federal government – the commerce clause, the necessary and proper clause, the general welfare clause, national defense, and taxation.  Today, when most of what the government does is illegal, they don’t even try to justify their actions.

This was hard for me to accept as an attorney.  Actually, I never did accept it.  In many (most) cases there absolutely nothing I could do for the interests of true justice and Constitutional fidelity.  However, I remain one of the few who will stand on principle to the point of Quixotic excess.  I do not fear being labeled wrong when I am right.

Here’s how the Constitution was supposed to work.  It was quite simply compared to today’s leviathan.

First, please read the Constitution.  Here’s a link: http://www.archives.gov/exhibits/charters/constitution.html.  This is the official site of the Constitution, complete with pictures of the original text.  Make it a “Favorites” link on your browser. 

The Constitution created the federal government, divided into three branches.  The branches were listed in order of importance.  Article One defines and empowers the legislative branch, Congress.  The powers of Congress or the legislative authority it has are mainly derived from Section Eight though a few powers reside elsewhere (some have been added by subsequent Amendments).  The powers enumerated in the text are the only powers which Congress may legally exercise.  The Tenth Amendment says so.  The number of these powers is the subject of some speculation among libertarians.  Some count the individual sub-sections only.  Some delineate each power from the subsections – I follow this approach.  Some extrapolate reasonable relations between the individual powers.  However you calculate them, the powers are few in number.  Let’s say there are about 30.  That’s it!  Those are the only things the government is supposed to do. 

Today we are trapped under tens of thousands of laws and countless regulations which cover literally everything imaginable.  The regulations are issued by various agencies, supposedly to implement the laws Congress passes.  You can find this mind-boggling collection of verbosity at: http://www.gpo.gov/fdsys/browse/collectionCfr.action?collectionCode=CFR.  Don’t make too close of a study; the regulations change constantly.  In my view none of these rules are valid as they are not the expressly permitted work of Congress.  However, the agencies that make them have armies of men with guns to ensure compliance.

Article Two concerns the executive, The President. The President’s authority is even more minimal than Congress’s.  He is supposed to only attempt to enforce the valid laws Congress passes, run the day-to-day operations of the government, and prosecute wars as declared by Congress.  That’s about it. 

Of course, today the President is a virtual government unto himself.  The executive’s ability to take “emergency” action and the constant acquiescence to these actions by the other branches, have made the President the most dangerous part of the central government.  He issues Executive Orders, which were originally only supposed to concern policy implementation within his administration, but today are taken as Acts of Congress (without Acts of Congress).  My view is that almost all of these Orders are invalid.  There again, the President is in charge of all those armies of armed men and the regular military too.  He usually gets his way.

Article Three concerns the federal Judiciary.  This article only established the Supreme Court.  It left another power to Congress to create and empower inferior courts of different kinds.  Originally, legal matters were supposed to be handled by State Courts for the most part, with the Supreme Court deciding differing outcomes from different States when a controversy arose.  Many libertarians think the judiciary has become too powerful.  Perhaps it has.  Most attorneys take the opinions of the courts to be divine.  I do not, for the most part, agree.  Congress has the ultimate authority over law in this nation and has the power to override a contrary court decision.  Congress also has the express authority to limit the jurisdiction of the courts, meaning Congress can prohibit a court from reviewing certain matters.  Congress rarely uses this power.

The rest of the original articles explain various concepts, procedures, and guarantees.  Perhaps the most important feature of the remaining articles is in Article Five – the procedure for adding Amendments to the Constitution.  This has been done 27 times since the original charter was enacted.

The Bill of Rights, those first 10 amendments, was added as a cautious afterthought.  The rights therein were acknowledged as Natural Law in origin and eternal.  In 1789 all ten were taken as a given.  The Founders assured everyone, including each other, that due to its explicitly limited nature, the new government would never be a threat to individual liberties.  There was no point in adding statements of protection.  But, in 1791, suspicion gave way to action, and several core rights were definitely stated and protected.  They have been poorly defended of late.

The remaining seventeen amendments were added over the course of years.  Most granted the government more power.  Only one of those has ever been repealed – the 21st Amendment, the only one ratified following State Convention origination, repealed the 18th Amendment, which outlawed alcohol.  In my estimation, of all the Acts of the federal government in its entire history, none were more cruel than the 18th Amendment.  During a period of dramatically increasing federal power and erosion of individual liberty, the government decided to take away the People’s ability to legally drink their serfdom away.  Thank God it was erased after only 14 years.  True to form though, the government could not simply end prohibition, rather, the ability to regulate alcohol was passed on the States.  The ATF and your State’s revenue department bear witness to the enduring character of legislative folly.

In conclusion, while the Constitution may be revered as creating a government of limited powers, it still created a government.  That government has vastly exceeded its authorized power to the detriment of our Liberty.  I would like to see a return to The Articles of Confederation or some other less powerful central state.  This is not likely to happen.  The best alternative would be to simply adhere to the Constitution as written, no more.  This is equally unlikely to occur.  As is, we will have to wait until time takes its toll on the remains of the Republic.  This process may not be pleasant for us.  Plato described the cycle of the theoretical state about 2500 years ago – we would appear to be somewhere near the end.  Aristocracy gives way to timocracy (rule of land owners).  Timocracy becomes oligarchy (the rule of an elite).  Oligarchy degenerates into democracy.  Democracy can also be called “ochlocracy” or mob rule.  Ultimately this paves the way for a despot to seize power.  The cycle then repeats. 

We can really only hope that someday, a future generation will learn from our mistakes and correct them.  History says that correction won’t last long.

Natural Law

15 Friday Feb 2013

Posted by perrinlovett in Legal/Political Columns

≈ 10 Comments

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Alexis de Tocqueville, American, Anglo-American, Artcles of Confederation, Atistotle, Benjamin Franklin, Bill of Rights, Blackstone, California, Catholic Church, Christian, Christians, Cicero, civil disobedience, Constitution, Creator, David Miller, Declaration of Independence, Dr. Martin Luther King, due process, Dwight Eisenhower, Edmund Randolf, freedom, George Washington, Georgia, God, Gospel of John, government, graft, greedy banksters, Hobbs, Jesus, justice, Juvenal, King George, law, law school, Leo Strauss, libertarians, Locke, Natural Law, Natural Rights, oppression, Patrick Henry, Plato, Pope Leo XIII, rights, Robinson Crusoe, Saint Augustine, Saint Thomas Aquinas, schemes, secession, Socrates, Solon, sovereignty, Summa Theologica, theft, Thomas Jefferson, Thomas Paine, Treastis on Law, tyranny, Voltaire, Walden

Ninety-Nine percent of lawyers in the United States graduate from law school and practice their profession without much if any consideration of the ultimate underpinnings of the laws, regulations, and processes with which they work.  I mean something deeper and more eternal that a mere constitution or the tradition of Anglo-American law.  This lack of knowledge is not necessarily their fault.  Law schools rarely teach or even mention said underpinnings.  Legislatures, executive officers, and courts now operate without the slightest acknowledgment of that from whence they derive their just authority.  Most citizens seemed confused about the nature and base concepts of law, rights, and justice generally.  This is all forgivable to a fault (especially for the lay audience).  Let me tell you briefly about where “law” comes from.

Long ago, policy makers and attorneys such as Thomas Jefferson, Thomas Paine, and Patrick Henry did understand and acknowledge the source of their governmental efforts and the results thereof.  This deeper sense of purpose was never limited to American statesmen.  Pre-Americans and even pre-Christians such as William Blackstone, Cicero, Aristotle, and Solon also were aware of the greater power behind their actions.

That power and influence is called “Natural Law,” sometimes referred to as “Natural Rights” and similar names.  These are fundamental concepts which are imbued into each human spirit by their Creator.  Made-man law is or is supposed to be an expression of the natural law.  David Miller, et al., eds, The Blackwell Encyclopedia of political Thought (Oxford 1987).  Some argue that the individual rights associated with natural law must be or may be curtailed to a degree in a complex society.  Miller, et al, supra.  I, like many libertarians, disagree with this notion insofar as one person’s rights do not become an infringement on the rights of another.

So, where did natural law come from?  To answer that question let us journey back in time – way back, to the beginning of time, if fact.  Natural law along with all principles of science, measure, and understanding were created by God, the Almighty, as a product of His grand universal creation.

The concepts of natural law are, thus, as eternal and fixed as the laws or rules of physics or mathematics.  Regarding those rules of “hard” science, humans are on a continuing mission to explore, understand, master, and apply the same.  So it is with natural law.  Being imperfect and tainted by original sin, it is unlikely that we shall ever have complete mastery of any of these ideas.  Therein lies another agony resulting from the original disobedience and the ensuing free will dominated “knowledge” with which mortals outside the garden must grapple.  As natural law relates to human behavior and society – “soft” sciences, academically speaking, it is much more difficult to grasp, let alone use than some other universal truths.  Four plus four equals eight and gravity almost always attracts separate bodies together.  Whether people should have a king or a board of selectmen is a wholly different and subjective problem.

As a note, one need not be a Christian or a believer in any specific faith in order to respect natural law.  For those so inclined, just consider it another facet or force of the universe we happen to inhabit.  As alluded to above, many, many philosophers and legal scholars and practitioners observed natural law millenia before the founding of the United States and centuries before Christ.

In describing the “visible world” the Catechism of the Catholic Church (“CCC”) (No. 341) describes man’s progressive discovery of the laws of nature as he observes the interaction and beauty of the universe.  “The natural law is written and engraved in the soul of each and every man, because it is human reason ordaining him to do good and forbidding him to sin…”  Pope Leo XIII, Libertas, 597; CCC, 1954.

God originally, long after the expulsion from paradise, gave us ten simple Commandments by which to live – they are a direct and further exemplification of natural law.  Jesus gave us the most simple explanation possible of natural law with his Law of the Gospel, “new commandment:” “love one another.”  John 13:34; CCC, 1970.  People, it seems, are unwilling or simply unable to follow clear, simple admonishment.  The history of the past twenty centuries bears this out.

As a result of our collective incompetence, we are now subject to laws, regulations, and rules both innumerable and incomprehensible (and mostly unnecessary).  However, at their core, if these human statutes are valid, they are based on some interpretation of natural law.

“The natural law is immutable, permanent throughout history.  The rules that express it remain substantially valid.  It is a necessary foundation for the erection of moral rules and civil law.” CCC, 1979 (entirety).  The question for us, is how to interpret and apply these immutable principles as we create civil law.  Rest assured that nothing we do will ever be perfect.  The best we can strive for is an approximation.  Harken though and remember that this whole body of law is contained in our souls; we only need to tap into it when necessary.  This never-ending task has been the study of great men throughout history.

In Natural Right and History, Leo Strauss explored the origins and ideas of natural law.  He noted  Plato’s theory that freedom from and doubt of human law is the “indispensable” beginning of the search for natural law.  Strauss, Natural Right and History, pg. 84, U. Chicago Press, 1953.  This means “thinking outside the box” about law, rather than civil disobedience – although that may come later.  Strauss goes on to differentiate between the “classical” view of the law as espoused by Socrates, Plato, Aristotle, and Saint Thomas Aquinas and the “modern” (17th century and on) views held by Locke, Hobbs, and more contemporary thinkers.

Some of these differences are obviously products of their time and the accumulation and interpretation of previous work.  Others are matters of opinion, albeit well-reasoned opinion.  St. Thomas’s observations along with those of other Christian theologians are influenced by Biblical and Church teachings; however, this concept would not be wholly lost on ancient Greek or Roman philosophers.  In their time, those ancients usually attributed the law to nature itself, with perhaps a whimsical nod to Olympus.  As Juvenal quipped: “The wrath of the gods may be great, but it certainly is slow.”  Satirae, XIII, 100.

I will go no further, directly, with Strauss’s differentiation.  This is the interpretation of Perrin Lovett and is mostly concentrated towards a modern, American view of the law and how it applies to our societal relations.

Before we get back to our America we still need a bit more history.  An exhaustive examination of natural law was one of the central themes of St. Thomas Aquinas’s great Treatise on Law, part of his larger Summa Theologica.  Expanding upon Plato and Aristotle’s “outside the box” approach, Thomas concludes, with reference assistance of Saint Augustine that law “which is not just seems to be no law at all.  Hence a law has as much force as it has justice.”  St. Thomas, Treatise on Law, R.J. Henle, S.J., editor, pg. 287, U. Notre Dame Press, 1993.  St. Thomas goes on to say that a civil or earthly law with conflicts with natural law is a perversion rather than a law.  Thus, did Walden and others, claim a basis for civil disobedience to repugnant laws.

Saint Thomas notes that natural law may be divined directly from principle (i.e. a law against murder would be based on God’s commandment not to kill or the principle that each human has a right to live).  The other more subjective method is through examination of generalities.  Enter, here,  the fuzziness of the human brain.  A natural law-compliant statute which prohibits murder may also prescribe punishment for murder; what the punishment should be and how it is applied is a matter of determination based on assessment of the factors of the case, with natural law as a field guide.  See: St. Thomas, Treatise, supra, pg 288.

Seemingly, most of the core laws of our nation and our states derive (or did derive)from Biblical or other ancient sources.  Most are straightforward in definition.  Murder is prohibited in Georgia the same as it is in California (and just about every jurisdiction worldwide).  The procedure governing a murder case and punishment following a conviction are also dictated by law.  In keeping with natural law, a criminal defendant should be accorded all protections of Due Process, else his conviction, if any, is tainted with perversion.  In name and theory at least, American laws and courts have erected elaborate barriers to protect an accused citizen from state malfeasance.  Consideration of possible punishments, as well as any type of considerable sub-crime (manslaughter, for example) have been designed (again in theory) to assess the factors and circumstances of each particular case.

Often voices arise in a society, particularly regarding emotionally charged cases, crying for “justice” at all costs.  These voices essentially call for lynchings based on such novel theories as: “Everyone knows so and so is guilty!” and “Some people just need killing!”  On our quest for natural law, we must put aside emotion and observe the larger picture.  That picture encompasses the possibility that even a seemingly guilty criminal may still be innocent; our procedures of justice are the mechanisms for definitive (though imperfect [humans again]) adjudication.  “It is better that ten guilty persons escape, than that one innocent suffer.”  Sir. William Blackstone, Commentaries on the Laws of England, 1783 (this sentiment has been echoed by Benjamin Franklin and Voltaire to name a few).

Blackstone commented that nothing is more essential to the “common good” than the protection of individual liberties.  Blackstone, Commentaries, supra.  This reasoning was shared by Thomas Jefferson and John Locke, etc.

Jefferson, of course penned the Declaration of Independence.  In its first paragraph our great severing/founding document based the authority of the American people on the “Laws of Nature and of Nature’s God.”  The second paragraph is (was) well known: “We hold these truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights…”  (italicized emphasis added).  Those rights are the natural rights enjoyed by every human, which need not be necessarily acknowledged by any document and can never be legitimately infringed upon by any government.  The rest of the Declaration was dedicated to addressing King George’s abuse of those rights and the implementation of the natural law recourse – secession.

Those were core values on display to the whole world in perhaps the most stunning social experiment in human history.  Natural law gave life to the Articles of Confederation, an entity devoted to mutual aid and protection for the betterment of all member states and their respective citizens.  Shortly thereafter, the Constitution came into being.  Again, some attempted to forge a stronger union with the steel of natural law.  Certain of nature’s rights were expressly set forth in the Bill of Rights.  This was a case of core values mingling with the fire of powerful government – a dangerous combination.  As the two plus centuries have made clear, one government is as capable as another is usurping power for its own ends while concurrently infringing on the rights of its people.

It is when we consider statutes and rules outside of the “core” of our natural human experience that real problems are confronted.  Imagine, if you will, a man alone on an island.  He is his own society and, if he wishes, his own government.  His natural rights are as intact in the middle of the uncharted Pacific as they would be in mid-town Manhattan.  He has, for instance, that right to live or for self-preservation.  Absent some new addition to his little society, a rule against murder would prove difficult to adhere to; murder is the unlawful, unreasonable, and voluntary killing of a human being by another human being.  Absent another person our Islander need not fear murder.  He might find himself facing suicide or starvation though and then his rights to his own person would become his chief concern.

This simple Robinson Crusoe example should translate form a desert isle to any more complex society.  However, some laws deal with issues not conducive to reason in any circumstance.  A bill or statute proposing farm aid to certain large corporations based on their stated financial needs, the aid to come from either taking directly from the rest of society or by decreasing the value of that society’s currency (if the currency be fiat in nature) is a completely different, non-core matter.  However, politics, financial tricks, and smoke and mirrors aside, such a dilemma may still be decided along natural lines.  Governments today generally do not have legitimate money to give away nor are they capable of productively earning such monies.  A giveaway scheme necessarily involves taking from someone else.  Is this not theft?  Is theft not forbidden by the Creator’s Law?  Heaven aside, the earthly consideration here is one of justice.

“All virtue is summed up in dealing justly.”  Aristotle, Nicomachean Ethics, 325 B.C.  Justice would seem to forbid stealing from one group to pay off another, no matter how well-connected the recieving class might be.  You, the reader, must know that our government has long since abandoned this rational debate.  As a result we have those laws innumerable.  Sadly, this has been a long-standing problem.  “The more laws, the less justice.”  Cicero, De Officies, 44 B.C.

As mentioned earlier, the wisdom of the ancients was once of common knowledge and practice in our Western world.  George Washington wrote, “The administration of justice is the firmest pillar of Government.”  Geo. Washington, Letter to Edmond Randolph, 1789.  After his visit to America, Alexis Comte de Tocqueville stated: “When I refuse to obey an unjust law, I do not contest the right of the majority to command, but I simply appeal from the sovereignty of the people to the sovereignty of mankind.”  de Tocqueville, Democracy in America, 1835.

Common sense even protruded into the Twentieth Century.  One who knew best, Dwight Eisenhower said, “Peace and justice are two sides of the same coin.”  Eisenhower, radio address, 1957.  Universally speaking: “Injustice anywhere is a threat to justice everywhere.” Dr. Martin Luther King, Jr., Letter from the Birmingham, AL Jail, 1963.

Unfortunately for us, the voices of justice and reason have been growing steadily fewer and father between.  Today our American government bears almost no resemblance to that which was established long ago while memories of tyranny were still fresh.  Rather than engage in justice, let alone its quest, our politicians constantly engage in vote-buying schemes of unimaginable proportions.  Solon’s observation has never been truer: “Laws are like spider’s webs which, if anything small falls into them they ensnare it, but large things break through and escape.”  Quoted by Diogenes Laertius, Lives and Opinions of Eminent Philosophers, 3rd Cent. A.D.

For a final example, this analogy to a spider web is demonstrated time and again in the new Amerika.  When greedy bankers make horrible, criminal (but foreseeable) mistakes and risk the financial ruin of the world, they are bailed out and pass freely through our laws.  The poor, middle class, and average citizens are caught, seemingly forever, in a legal cesspool of debt and oppression.

treewater

(Natural law is as common as the beauty of Nature itself)

I will not end on a sour note.  Rather, I offer a humble solution.  If we are to be free as God’s children are supposed to be, we must cast off the burdensome trappings of our current governments.  For that process to begin our citizens must each commence their individual quests throughout their spirits for natural law and justice.  In particular, our lawyers and law students need to demand formal classical education, or else, they must take it upon themselves to learn what has been lost.  While all of you have great deal of research and reflection to do and I may follow-up with more reasoning and explanations, I hope this article starts the process.

Perrin Lovett

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