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The Adventures of Jonathan Gullible - Bastiat Institute

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120 Chapter 21 • “Give Me Your Past or Your Future!”<br />

You exist in time;<br />

future, present, and<br />

past. To lose your<br />

life is to lose your<br />

future. To lose your<br />

freedom is to lose<br />

your present. And to<br />

lose the harvest <strong>of</strong><br />

your life is to lose the<br />

portion <strong>of</strong> your past<br />

that produced it.<br />

Extract from<br />

<strong>Jonathan</strong>’s Guiding<br />

Principles.<br />

<strong>The</strong> present-day<br />

delusion is an attempt<br />

to enrich everyone<br />

at the expense <strong>of</strong><br />

everyone else;<br />

to make plunder<br />

universal under<br />

the pretence <strong>of</strong><br />

organizing it.<br />

Frederic <strong>Bastiat</strong>,<br />

1850<br />

Brainstorming<br />

• Does your life, liberty, and property,<br />

correspond to your future, present, and past?<br />

• In what way is a thief the same or different<br />

from a tax collector?<br />

• Why?<br />

• How will the government use the product <strong>of</strong><br />

your labour, and your past labour to control<br />

your future?<br />

• Are small scale and large scale immorality<br />

treated differently?<br />

• Examples?<br />

• Ethical issues?<br />

Commentary<br />

Your past is a part <strong>of</strong> the product <strong>of</strong> your time,<br />

energy, and talent. Your present is your current<br />

freedom <strong>of</strong> choice. Your future is your life to<br />

come.<br />

What does a thief steal from you? If you<br />

labour in exchange for money, that money<br />

belongs to you, and someone who initiates force<br />

to take it from you is a thief. This is true whether<br />

it is one thief acting alone or a large gang <strong>of</strong><br />

elected thieves acting together. Gangs may<br />

implement laws to take from you, but this does<br />

not make it morally right.<br />

Do people in distress need our forced help?<br />

You and I are able to decide for ourselves whom<br />

we should help. Likewise, we should allow our<br />

fellow citizens to make the same decision. So<br />

who is promoting this <strong>of</strong>fensive idea that we are<br />

too unfeeling to help our neighbours when they<br />

are in distress? <strong>The</strong>se are the same <strong>of</strong>fi cials who<br />

are bound to special interest groups.<br />

If money is not forcefully collected from<br />

everyone, how are people in distress to be<br />

helped? Our chosen religious organisations or<br />

charities are particularly capable <strong>of</strong> distributing

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