Tag Archives: Freedom

What is the difference between capitalism and socialism?

Over 100,000 Venezuelans pouring into Colombia from the Venezuela in order to buy food
Over 100,000 Venezuelans cross into Colombia in order to buy food

(This photo H/T Prager University)

One country that has done a good job of implementing socialism is Venezuela.

Here is an article from March 2013 from Slate, a web site that strongly favors socialism. The headline is “Hugo Chavez’s economic miracle: The Venezuelan leader was often marginalized as a radical. But his brand of socialism achieved real economic gains”. The author is “a senior writer for the International Business Times”.

He writes:

Chavez became the bugaboo of American politics because his full-throated advocacy of socialism and redistributionism at once represented a fundamental critique of neoliberal economics, and also delivered some indisputably positive results. Indeed, as shown by some of the most significant indicators, Chavez racked up an economic record that a legacy-obsessed American president could only dream of achieving.

What did Chavez do, precisely, that caused the Venezuelan economic to boom? Well, he nationalized private industry and redistributed wealth from job creators and entrepreneurs to the poor.

As The Week correctly put it, while “Chavez’s policies of redistribution and nationalization of oil assets endeared him to Venezuela’s working class” and produced many laudable results, the country’s “oil-centric economy has taken away resources from other areas that are badly in need of development.”

OK, so that’s pretty much what the Democrat party wants to do in the United States as well. Nationalize the energy sector, nationalize health care, etc. Let the government take over the private sector industries in order to eliminate “inequalities”. Raise taxes, and redistribute the money to the low income people via social programs, also known as welfare.

So, how does it work? Is socialism really an “economic miracle”?

Here is the latest from Venezuela, as reported by CNN Money. (H/T William)

Excerpt:

Venezuelans cried at the sight of fully-stocked supermarket shelves in Colombia.

Pregnant women, children and even elderly Venezuelans crossed into Colombia on Sunday after the border was temporarily reopened, allowing them to buy basic foods and toiletries — rare commodities in their home country.

Tearful Venezuelans had gone weeks without basic food items like milk, flour and toilet paper. It’s a sad but common part of daily life today in crisis-ridden Venezuela, a country that has the world’s largest proven reserves of oil. Colombian officials estimate that about 100,000 Venezuelans crossed the border.

Venezuela is expected to dive deeper into the abyss this year, according to new projections published Wednesday by the International Monetary Fund.

The IMF forecasts Venezuela’s economy will shrink 10% this year, worse than its previous estimate of 8%. It also estimates that inflation in Venezuela will catapult to 700% this year, up from the earlier guess of about 480%.

“Venezuela’s economic condition continues to deteriorate,” says Alejandro Werner, chief Latin America economist at the IMF. The estimates for growth and inflation are the worst worldwide.

The numbers are just the tip of the iceberg. Venezuela is deep into a humanitarian crisis — people are dying in ill-equipped hospitals and many live without basic food items. Venezuela can’t pay to import goods because its government is desperately strapped for cash after years of mismanagement of its funds, heavy spending on poorly-run government programs, and lack of investment on its oil fields.

[…]It’s all even more tragic given that despite Venezuela’s oil abundance, its state-run oil company, PDVSA, is broke. Venezuela’s oil production fell to a 13-year low in June, according to OPEC, of which it’s a member.

That’s what you get when you let the government take over the free enterprise system, or even when you just stifle the free market with burdensome regulations and high taxes. That’s what socialists in Venezuela did. That’s what the Democrat party would do. They’re  two sides of the same coin.

Dennis Prager

Dennis Prager put out a good video recently explaining the problems with socialism:

Why would anyone prefer a system that encourages some people to feel entitled to what other people create and earn? We want a system that is focused on serving your neighbor – not stealing from them.

Arthur Brooks

If you would like a very brief introduction to capitalism, also known as the free enterprise system or the free market system, then you can watch the videos below, featuring Arthur Brooks, president of the American Enterprise Institute.

Here is the first one, which explains the myths that most Americans are taught about capitalism in school and in the culture:

An important advantage of capitalism is that it lifts people out of poverty. The poorest people in America live much better than the wealthy in Venezuela.

And the second video explains what capitalism offers to individuals for their fulfillment, which socialism does not:

Earned success makes people happier, which is at least as important as the wealth benefit.

We can compare the results of each system by looking at where it’s been tried. Capitalism lifts people out of poverty – all the people in the society who are willing to work are lifted out of poverty. Even the people who can’t work in a capitalist society enjoy the benefits of charity from their neighbors – when people do well, they give more money away. Socialism drives those who work and those who don’t work into poverty, and eliminates charity. No one has anything to share when everyone is poor.

Related posts

Atheist Jerry Coyne explains why morality is impossible for atheists

Sherlock Holmes and John Watson about to do philosophy
Sherlock Holmes and John Watson about to do philosophy

Let’s review what you need in your worldview in order to have a rationally grounded system of morality.

You need 5 things:

1) Objective moral values

There needs to be a way to distinguish what is good from what is bad. For example, the moral standard might specify that being kind to children is good, but torturing them for fun is bad. If the standard is purely subjective, then people could believe anything and each person would be justified in doing right in their own eyes. Even a “social contract” is just based on people’s opinions. So we need a standard that applies regardless of what people’s individual and collective opinions are.

2) Objective moral duties

Moral duties (moral obligations) refer to the actions that are obligatory based on the moral values defined in 1). Suppose we spot you 1) as an atheist. Why are you obligated to do the good thing, rather than the bad thing? To whom is this obligation owed? Why is rational for you to limit your actions based upon this obligation when it is against your self-interest? Why let other people’s expectations decide what is good for you, especially if you can avoid the consequences of their disapproval?

3) Moral accountability

Suppose we spot you 1) and 2) as an atheist. What difference does it make to you if you just go ahead and disregard your moral obligations to whomever? Is there any reward or punishment for your choice to do right or do wrong? What’s in it for you?

4) Free will

In order for agents to make free moral choices, they must be able to act or abstain from acting by exercising their free will. If there is no free will, then moral choices are impossible. If there are no moral choices, then no one can be held responsible for anything they do. If there is no moral responsibility, then there can be no praise and blame. But then it becomes impossible to praise any action as good or evil.

5) Ultimate significance

Finally, beyond the concept of reward and punishment in 3), we can also ask the question “what does it matter?”. Suppose you do live a good life and you get a reward: 1000 chocolate sundaes. And when you’ve finished eating them, you die for real and that’s the end. In other words, the reward is satisfying, but not really meaningful, ultimately. It’s hard to see how moral actions can be meaningful, ultimately, unless their consequences last on into the future.

Theism rationally grounds all 5 of these. Atheism cannot ground any of them.

Let’s take a look at #4: free will and see how atheism deals with that.

Atheism and free will?

Here’s prominent atheist Jerry Coyne’s editorial in USA Today to explain why atheists can’t ground free will.

Excerpt:

And that’s what neurobiology is telling us: Our brains are simply meat computers that, like real computers, are programmed by our genes and experiences to convert an array of inputs into a predetermined output. Recent experiments involving brain scans show that when a subject “decides” to push a button on the left or right side of a computer, the choice can be predicted by brain activity at least seven seconds before the subject is consciously aware of having made it. (These studies use crude imaging techniques based on blood flow, and I suspect that future understanding of the brain will allow us to predict many of our decisions far earlier than seven seconds in advance.) “Decisions” made like that aren’t conscious ones. And if our choices are unconscious, with some determined well before the moment we think we’ve made them, then we don’t have free will in any meaningful sense.

If you don’t have free will, then you can’t make moral choices, and you can’t be held morally responsible. No free will means no morality.

Here are some more atheists to explain how atheists view morality.

William Provine says atheists have no free will, no moral accountability and no moral significance:

Let me summarize my views on what modern evolutionary biology tells us loud and clear — and these are basically Darwin’s views. There are no gods, no purposes, and no goal-directed forces of any kind. There is no life after death. When I die, I am absolutely certain that I am going to be dead. That’s the end of me. There is no ultimate foundation for ethics, no ultimate meaning in life, and no free will for humans, either.

Richard Dawkins says atheists have no objective moral standards:

In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, or any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference… DNA neither knows nor cares. DNA just is. And we dance to its music. (Richard Dawkins, River Out of Eden: A Darwinian View of Life (1995))

When village atheists talk about how they can be moral without God, it’s important to ask them to justify the minimum requirements for rational morality. Atheists may act inconsistently with their worldview, believing in free will, expecting praise and blame for complying with the arbitrary standards of their peer group, etc. But there is nothing more to morality on atheism that imitating the herd – at least when the herd is around to watch them. And when the herd loses its Judeo-Christian foundation – watch out. That’s when the real atheism comes out – the atheism that we’ve seen before in countries that turned their backs on God, and the moral law. When God disappears from a society, anything is permissible.

Happy Independence Day 2016!

The Stars and Stripes
The Stars and Stripes

The Declaration of Independence

Here’s the complete text of the Declaration of Independence here.

And now let’s take a look at an article at The Federalist which talks about what the Declaration of Independence tells us about the character of America.

It says:

The Declaration of Independence, Thomas Jefferson famously wrote, was “intended to be an expression of the American mind.” Although not intended as such, it was also an expression of the American character. Woven throughout the text are insights into the minds and virtues of those Lincoln called the “once hardy, brave, and patriotic, but now lamented and departed race of ancestors” who fought for the independence we still enjoy.

This aspect of the Declaration of Independence receives scant attention from scholars and citizens, yet it must be understood. The theory of government elaborated in that text presupposes the existence of citizens who know how to govern themselves and are willing to assert their rights. The American character is the unstated premise of the argument, without which the theory, though still true, doesn’t work in practice.

So, what’s the American character?

What sets us Americans apart is that we do not merely declare for liberty. We staunchly stand for it. To be an American is not only to know that you are born free, it is to have the courage to defend your freedom. This admirable aspect of the American character is evident in the fifth grievance the Declaration levels against the king.

It reads: “He has dissolved representative houses repeatedly, for opposing, with manly firmness, his invasions on the rights of the people.” The king acted as monarchs are wont to do. Our forefathers, although they were subjects, did not take his abuses passively. They resisted—with manly firmness.

Today, King George III is long gone. Our representative houses are no longer dissolved at will (although they have unconstitutionally been declared to be in recess). Our rights, however, are still encroached upon, whether by the U.S. Department of Health and Human Services or the Environmental Protection Agency. Thankfully, courageous Americans still push back, like the Green family, who challenged Obamacare’s abortifacient mandate, or the Sacketts, who fought the EPA’s effective seizure of their property.

No charter of liberties or Constitution—not even one handed down by God himself—could ever, on its own, protect the rights of the people. James Madison, the father of our own Constitution, was not so foolish as to place his trust in mere “parchment barriers against the encroaching spirit of power.”

In Federalist No. 57, Madison takes up the question of “what is to restrain the House of Representatives from making legal discriminations in favor of themselves and a particular class of the society?” His answer: “the genius of the whole system; the nature of just and constitutional laws; and above all, the vigilant and manly spirit which actuates the people of America—a spirit which nourishes freedom, and in return is nourished by it.”

The 56 men who signed our Declaration of Independence set the example for their fellow countrymen and for future generations. They did not simply proclaim the universal rights of man. They also pledged “to each other, our Lives, our Fortunes, and our sacred Honor.” And they meant it. Twelve served as combat commanders during the Revolutionary War. Five were captured and imprisoned by the British. Seventeen lost part of their fortunes.

America is not a country for servile men and women. We not only have a right to be free, but a duty to be free. For “when a long train of abuses and usurpations, pursuing invariably the same object evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security.” Free as we are, we have no liberty to choose despotism—even if it is sugarcoated, as it is today, with material comfort and license.

[…]Two centuries later, the American character endures, battered and bruised though it may be. It has been corroded by the Progressive faith in government, the sixties ethos of “if it feels good, do it,” and the mindlessness and vulgarity of pop culture. But we can still readily discern among many Americans the habits of mind and the virtues of a free people. For this, we should be grateful on this Fourth of July.

To love liberty means to be willing to stand up for liberty, and that can mean something as simple as 1) not voting for bigger government just because they are handing out money to you and 2) not voting for bigger government because they are letting you do immoral things.

Standing up for liberty means standing up for your own personal responsibility. It means looking primarily to yourself for earning a living. It means choosing to behave morally so that you don’t create a situation where you need the government to bail you out of your own immoral decisions with someone else’s money.

Should Christians seek to help the poor by growing a secular government?

Major welfare programs as of 2012
Major welfare programs as of 2012

I was asked a question by e-mail by Kerri about why some Christians like Bernie Sanders and his plan for big government, more spending, higher taxes and more debt.

I found a paper (PDF) on the University of Washington web site that makes the case for why Christians ought to care about more than just social issues when it comes to politics and elections.

Here’s the abstract:

What accounts for cross-national variation in religiosity as measured by church attendance and non-religious rates? Examining answers from both secularization theory and the religious economy perspective, we assert that cross-national variation in religious participation is a function of government welfare spending and provide a theory that links macro-sociological outcomes with individual rationality. Churches historically have provided social welfare. As governments gradually assume many of these welfare functions, individuals with elastic preferences for spiritual goods will reduce their level of participation since the desired welfare goods can be obtained from secular sources. Cross-national data on welfare spending and religious participation show a strong negative relationship between these two variables after controlling for other aspects of modernization.

Here’s the conclusion:

It is quite apparent that there is a strong statistical relationship between state social welfare spending and religious participation and religiosity. Countries with higher levels of per capita welfare have a proclivity for less religious participation and tend to have higher percentages of non-religious individuals. People living in countries with high social welfare spending per capita even have less of a tendency to take comfort in religion, perhaps knowing that the state is there to help them in times of crisis.34 As laid out in the theory above, there is likely a substitution effect for some individuals between state-provided services and religious services. Religion will still be there to serve the spiritual needs of people seeking answers to the philosophic mysteries of life, but those who value those spiritual goods less than the tangible welfare benefits churches provide will be less likely to participate in religious services once secular substitutes become available. Given that religious practice and values are often passed down from generation to generation, the weakening of practice in one generation will likely translate into weaker practice in subsequent generations. Does this mean that secularization theory is correct in its prediction that religion will gradually fade away? Doubtful. Realizing that there is still a yearning among many people to understand the mysteries of life, religion is not likely to dissipate at any time soon. Government simply cannot offer credible substitutes for these less tangible, supernatural goods. The explosion in spirituality once religion was made legal in former Soviet bloc countries lends credence to this assertion (Greeley 1994). As religious markets become more deregulated in various parts of the world, it is likely that new religious movements will take advantage of increased liberty and discover ways to expand.

Perhaps one of the most important lessons from the findings above is that the religiosity of a society is not simply determined by sociological factors. Government policy can play an important role in shaping the religiosity of a nation. Policies aimed at regulating the activities of religious organizations — from tax laws to zoning regulations — have important effects on the firms that supply religious goods and services. Many of these policies are designed consciously to promote or inhibit religious practice. Alternatively, welfare policy has been shown here to unintentionally affect the demand for religious services, likely over the course of generations. And, finally, since an extensive welfare state is considered by many to be a hallmark of modernized societies, the microfoundational analysis presented above provides a way of incorporating a component part of the secularization thesis (which relies heavily on notions of modernization) into the religious economy perspective.

Have you ever heard a sermon that addresses the size of government and individual liberty and prosperity? I haven’t. You’d have to be reading Christian scholars like Wayne Grudem or Jay Richards to find that. The typical church you attend either praises big government or says nothing about it. After all, we can keep making withdrawals on the liberties we have right now without ever worrying about having to make any deposits, right? Everything will be fine, and it’s easier not to have to think about what’s down the road to serfdom, so long as the scenery is nice for us right now. Religion is primarily about comfort, not truth. Right?

The truth is that religious liberty and freedom of conscience works better in societies where individuals are large, and government is small. We can do more as Christians to help others and draw attention to Christ when we are allowed to keep our own money, and make our own lives the way we want. When a secular government takes half our money to buy the votes of people who just want money and not a transformed life, we lose. It’s our job to attach wisdom and goodness to our giving when we give of ourselves to others. In the long run, that wisdom and goodness rubs off on the people we give to, reducing the need for them to be dependent on others. Government just takes our money and sends it to people who are living unwisely, with no strings attached. That will never get people out of dependency. It’s a mistake for Christians to use government as a substitute for doing the work of charity. That’s our job.

Pastor Matt discusses his past experiences as an atheist – part 2

A long journey through the night
A long journey through the night

Here’s another post from Pastor Matt that I think offers some more helpful insight into how we should approach young people with Christianity. The point of this post is that relationships matter.

Excerpt:

When I was attending North Hollywood High in the fall of 1990, there was a kid in one of my classes who often followed me on my walk home to my apartment off of Magnolia Boulevard.  He did the Four Spiritual Laws and Roman Road presentation.  He spoke about he and his family’s faith in Jesus and wanted to know if I would come with them to church.  But he never asked a single question about me personally.  I always declined his invitations and eventually he moved on to someone else.

[…]Looking back, I had a very fuzzy understanding of the Gospel.  I (and I think many people who call themselves Christians) are what theologians call “semi-Pelagians.”  I believed anyone could come to the altar but if they wanted to continue to be welcomed in the pews, they had to clean up their act and do so almost overnight.  The culture of Christianity at large appeared to me to be that if you came to faith and continued to struggle with lust, a foul mouth or whatnot then there was just something wrong with you.  I felt the church was more about behavior modification than grace.

I needed someone who I knew loved me to sit down with me long before all of these problems arose, look me in the eye and tell me how easy and how difficult it is to be a Christian.  I needed someone cared for me to unpack 2 Corinthians 5:21 and point out that by being “in Christ” I would be judged by Christ’s perfect life instead of my own.  I needed to know that the faith is not about “keeping the rules” but about doing things and not doing certain things to show my love and gratitude to God for what He did for me.  I needed to be able to read the Bible, especially the Old Testament, in a way that always pointed to Jesus Christ.  I needed to understand that God has graciously given us the spiritual disciplines of fasting, prayer, serving the poor, worship, etc. to help me grow.  I needed to hear that all Christians struggle with sin and will, to a certain degree, until they go to be with the Lord or He returns to be with us.

I needed good theology, good spiritual practices, good apologetics and good relationships.  I needed  knowledge and it needed to come from someone who I knew loved me even though I was thoroughly unlovable.  You can’t just leave this to the church staff because they do not have to time to meet with everyone and people with a chip on their shoulder about the church (like I had) feel like they are just doing it as part of their job.  All young people in the church, especially the “troubled kids” need this.  It is a lot of work but anyone’s eternity is worth it, isn’t it?

I think that I do my best work away from the blog when I take on atheists or new Christians or Christians who want to grow one on one and focus on them for long periods of time. Sometimes, it’s talking to them on Skype. Sometimes, it’s rewards for doing well in school or in their Christian lives. But all the best work is done one on one. That’s when you really get a chance to get to know people and to care about them.

I think the most important thing you can tell a young Christian is to focus less on mere following of the rules. I always ask them more about making a plan for their lives that achieves something amazing for God’s kingdom, while still not breaking any of the rules. The following the rules is not the key thing to focus on. The key thing here is your relationship with God. So you should find out what needs doing, and just do it. If it’s intelligent design research, then do it. If it’s finding early NT manuscripts, then do it. If it’s working for the ADF defending religious liberty at the Supreme Court, then do it. If it’s becoming a Christian professor at a secular university, then do it. If it’s debating an atheist cosmologist, then do it. If it’s promoting the free market system which alleviates poverty, then do it. If it’s protecting democratic countries from aggression by being a soldier, then do it. Stop making Christianity a dull prison, and start making it a blank canvas for a masterpiece.