The Adventures of Jonathan Gullible - Bastiat Institute
The Adventures of Jonathan Gullible - Bastiat Institute
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