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Dizzy Gastro Sports Pub feeds people in wake of Covid-19

A small town pub did what they could in the face of government restrictions to alleviate the extra stress brought on by the pandemic during the holiday season. Chris Murie, owner of The Dizzy Gastro Sports Pub in Toronto has been in “The Biz” for about 30 years, starting in the back of the house and as a chef. As an owner, he saw profits declining and employees struggling to get by due to the pandemic and the forced government lockdowns. In his frustration, he realized he was better off than many in his community. Many of the businesses local to him are now up for lease as the lockdowns continued.

When asked during an interview with CBC what the process was of deciding who they were handing out meals to, he replied: “No questions asked. Just call the pub. You tell us where you work or where you worked, give us your dietary restrictions, your food allergies, and we’ll have a hot meal ready for you.” As word spread around the tight-knit community The Dizzy Gastro Sports Pub received offers to partner with breweries. The breweries who loved his idea wanted to find a way to help as well. They lent a hand by offering drinks to go with the meals.

Dizzy Gastro Sports Pub
Chris Murie, owner of The Dizzy Gastro Sports Pub.

Murie got the idea after posting a long Faceboook “rant” centered around his frustration in seeing his community struggle. The expanded and increased lockdowns recently announced were causing further harm to small businesses in the area, forcing many to close. But what really got the ball rolling were the comments under his post. Particularly the ones describing their personal experience. Paraphrasing the general sentiment, he described the comments that led him to change his mindset, “You know Chris at least you still have the business. At least you still have a way of making a living and supporting your family. And if you apply yourself you’ll get through this.” Murie went on to say, “For some of these folks they have zero. Like, they have nothing. And it made me feel real selfish, especially at this time of year. It’s not a time to be selfish. It’s a time to give, and that’s sorta how it all went down.”

The owner of the locally loved Dizzy Gastro Pub could not be prouder of the way the community has come together. “This is an amazing neighborhood. I’ve been here for 15 years. We went through construction down here about 12 years ago and this neighborhood supported us through all of that. And I couldn’t be luckier to be in the neighborhood that we’re in. We are getting a ton of phone calls. The breweries are kicking in beer here. People are bringing free pop today. It’s just, it’s an incredible neighborhood, it really is, it’s like a little village.”

Dizzy Gastro Sports Pub

When asked about the future of The Dizzy Gastro Pub during the lockdowns and pandemic he replied, “Well, we don’t know. The truth is we don’t know what’s gonna happen. We have a good landlord who is working with us, as we’ve been here for so long. So, we’re fortunate there. It just depends on what happens with our takeout and delivery, and if it’s enough to meet our fixed costs every month.” Despite the uncertain future he gladly lent a helping hand to the people in their small town.

 Murie decided to be generous in a time of personal need to help his community. Even though he was also hurting from the pandemic and lockdowns, he was fortunate enough to be in a position to help others. And he voluntarily did just that. The following quote he gave during the interview pretty much summed up his mentality behind offering to feed those struggling saying, “I can’t do a lot. I’m just a little guy, but we can give them a positive experience and offer them a hot meal.”

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Volunteer Rescues 100 Pounds of Food

Sometimes, helping people is just a matter of keeping your eyes open. This was the case with one of our volunteers who was on the lookout for opportunities to help at his local hospital. He discovered that the hospital was tossing out almost 100 pounds of a nutritional supplement that was slightly over the best-buy date. He also knew that the local food bank accepts non-perishable items up to a year after their best-buy date. It was a simple matter to politely ask if he could take the supplements to the food bank. The hospital staff cheerfully agreed, and even helped him carry the boxes to his car.

volunteer rescues 100 pounds of food
Our friendly volunteer dropping off the rescued food at the food bank.

Because one person was on the lookout for ways to help, the food bank got 100 pounds of food that otherwise would have been wasted. “I’m just glad I was able to help,” the volunteer said. “It just cost me a quick drive, and this food could really help people.” Voluntary giving doesn’t have to be a matter of money. Sometimes all that’s necessary is keeping a lookout for opportunities and having the will to take advantage of them.

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A Very Voluntary Christmas Carol

Charles Dickens’ A Christmas Carol is one of my favorite Christmas stories. The classic tale of Ebeneezer Scrooge’s redemption from heartless miser to generous philanthropist is a holiday staple. It’s affected culture so much that the word “Scrooge” is synonymous with a greedy or cold person—or one who just doesn’t like Christmas.

There are many reasons given in the story why Scrooge doesn’t like Christmas, but a big one is that he just can’t understand why people would voluntarily give away their money, time, or even kindness to help other people. His one employee, Bob Cratchit, has a salary barely high enough to make up for Scrooge’s tightfisted disdain.

When a pair of gentlemen come to Scrooge's office asking for donations to help the poor, Scrooge points to the money taken from him by the government...

When a pair of gentlemen come to Scrooge’s office asking for donations to help the poor, Scrooge points to the money taken from him by the government: “Are there no prisons?…And the Union workhouses?…I help to support the establishments I have mentioned: they cost enough: and those who are badly off must go there.” Unfortunately, this does little to help the poor—the gentlemen protest that “Many can’t go there, and many would rather die.” And it’s even more obvious from Scrooge’s cold, unfeeling demeanor that he gets nothing at all from “helping” the poor in this way.

***Spoiler Alert***

On Christmas Eve, Scrooge is visited by the ghost of his old partner, Marley, as well as three Christmas Spirits. Marley, who lived his life much as Scrooge does, is still bound by the chains of his greed, tormented by how he could have helped his fellow men. The Spirit of Christmas Past shows Scrooge how he used to care and have compassion for others, until he let the cares of the world set his heart like concrete.

The Spirit of Christmas Present takes Scrooge around the earth, viewing the happiness made possible even in the midst of poverty by caring for others. His heart softening, Scrooge is distraught at the sight of the sufferers, and asks if there is nobody to help them. “Are there no prisons?” the Spirit replies cuttingly. “Are there no workhouses?” Stricken by his own callousness in using the government as an excuse not to care, Scrooge finds himself before the Spirit of Christmas Yet to Come, who shows him the dark, lonely life (and death) that await him—if his life continues unchanged.

But Scrooge has truly seen the light. He bursts from his house on Christmas morning like a ray of sunshine, spreading cheer where before he only brought gloom. No longer content to rely on the government to use money taken by taxation to help the poor, he begins a voluntary giving spree. He sees the gentlemen from the previous day and provides a donation so generous that they are shocked. When he next sees Cratchit, Scrooge is as munificent as he was miserly: “I’ll raise your salary, and endeavor to assist your struggling family…”

Notably, Scrooge's change of heart did not cause him to advocate for more taxes or welfare programs, but to voluntarily reach out to those around him.

The narrator records: “Scrooge was better than his word. He did it all, and infinitely more…” Notably, Scrooge’s change of heart did not cause him to advocate for more taxes or welfare programs, but to voluntarily reach out to those around him. By doing so, he affected their lives for the better in ways the government programs never could, and they in turn enriched his life in ways he never imagined.

The book refers to this as “keeping Christmas,” but voluntary giving does not have to be limited to a certain season. As Scrooge said: “I will honor Christmas in my heart, and try to keep it all the year.” And you don’t have to be Christian—or religious at all—to feel the kindness and compassion that Scrooge felt in his heart, and use that to voluntarily bring light and hope to others.

“May that truly be said of us, and all of us! And so, as Tiny Tim observed, God bless us, every one!”

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Alpenglow Sports: A Ski Shop that Gives Back

On Tahoe City’s main street exists a ski and climbing shop that is more than what it appears. With a consistent base of local customers and visitors, Alpenglow Sports has been a city staple since its opening in 1979. Its wooden cozy interior and friendly atmosphere has attracted a lot of thrill seekers who are drawn to taking on the mountains. With the current COVID pandemic, the shop has had to adjust their policies to correspond with social distancing measures and took a hit on sales badly during the onset of stay-at-home orders issued by the government—like many other small businesses who have suffered during lockdowns. But after some help from the Tahoe community, Alpenglow has continued to have lines out the door onto the sidewalks of Main Street. While Alpenglow is mainly a ski shop utilized for gear and other like necessities, it is also a ski shop that gives back, thanks to the efforts of the generous owner Brenden Madigan and their successful fundraising for local non-profits.  

Ski Shop that Gives Back
The inside of Alpenglow ski shop. Looks warm and inviting, doesn't it? Photo by Scott Rokis/Courtesy of Alpenglow

This fall, Alpenglow sports raised over $300,000 for local NPOs while they hosted an event called the Alpenglow Winter Speaker Series. This is an annual event is centered around sharing stories, and photos of adventures had in the mountains while paying it forward through inspiration and charity. Alpenglow has hosted slideshows for many figures of outdoor sports including American rock climber Tommy Caldwell and ski mountaineer Hilaree Nelson.

During the fifteen years of the Winter Speaker Series history, over half a million dollars in total has been raised and given to various non-profits like the Sierra Avalanche Center and the Boys and Girls Club of North Lake Tahoe. This event is a special time for the local residents and visitors to experience togetherness and show their support for improving their community. It is a free event, but all proceeds from raffles and bar sales go to non-profits. The Alpenglow Winter Speaker Series is just one of the experiential events that Brendan Madigan, the owner of Alpenglow, has created in North Lake Tahoe. There is also the Broken Arrow Skyrace and the Alpenglow Mountain Festival.

ski shop that gives back
The Donor Party, established in 2018, is the philanthropic arm of the Alpenglow Winter Speaker Series. Photo courtesy of Alpenglow

“Alpenglow has always been an influential part of the Tahoe and greater-than-Tahoe Community,” expresses Dave Nettle, who has also had a slideshow featured in the Winter Speaker Series about his experiences as a mountain guide and skier.

The owner of Alpenglow Sports is Brenden Madigan, who has been working at Alpenglow since 2003. He purchased the shop in 2011, and since then has made it a personal mission to center the shop’s importance around reciprocating the love the long standing community has that has kept Alpenglow alive in its forty year life span. “I think people derive happiness not from things, but from experiences and relationships. Our whole business centers arounds giving back to the community,” says Madigan.

Madigan’s efforts have created a centerpiece for events and fundraising, and during the current pandemic, he stresses that the need has never been greater saying, “People are struggling. My goal is to move the needle in the community by making direct impact in people’s lives.”


It was during the initial COVID lockdowns that Madigan reached out to his community for Alpenglow. Its future was looking grim. The response was overwhelming, and they were able to sell over $100,000 worth of gift cards to keep going. But since then – business hasn’t stopped and Madigan plans to keep his doors open for a long time.

And truly, what a perfect example of the power of giving individuals who stop at nothing to help improve the place where they live by exercising voluntaryism and kindness. North Lake Tahoe, you have wonderful residents and small business owners whose tireless work allows the wheel to keep turning.

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Chef is Offering Free Meals to Jobless

One of the only good things about the tyrannical reaction to the pandemic has been the outpouring of support for people the government has hurt. Tens of thousands of people have lost their jobs due to state restrictions and lockdowns. But people are stepping up to help where the government inevitably hurts. For example, one chef is offering free meals to jobless individuals at his restaurants.

Chef Andrew Gruel (his food is better than his name) is a judge on the Food Network and the co-host of the SoCal Restaurant Show. He also owns Slapfish Seafood—a restaurant chain with 27 locations in the US—and the Big Parm pizzeria. On 3 December, Chef Gruel took to Twitter to remind everyone that people who had lost their jobs could get a free meal at his restaurants.

Chef is Offering Free Meals to Jobless

Hundreds of commenters raved about not only the Chef’s food, but about his kindness and generosity, and his willingness to assist those whom the state had harmed. Some people even offered to pay for the meals of jobless folks who take Chef Gruel up on his offer.

Chef is Offering Free Meals to Jobless

Predictably, not everyone was happy about people helping other people. The propaganda put out by the government and mainstream media has warped many people’s sense of right and wrong, even to the point where voluntarily helping people in distress is denounced as “selfishness.”

Chef is Offering Free Meals to Jobless
Fortunately, most negative comments were few and far between.

Another common criticism of charity such as Chef Gruel’s is that greedy people will take advantage of his generosity, nobody will pay for meals, and he’ll lose money and go out of business. On the contrary, over the weekend the restaurants pulled in double the usual business as people flocked in to support Chef Gruel. And that money, Chef Gruel said, would be used to give his employees a holiday bonus.

The general condition of humanity is that people feel empathy for each other and want to help. This is why voluntary charity works—as the example of Chef Gruel and many more like him demonstrate.

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It’s a Voluntary Life

This essay by Sean Gale is the winner of VIA's 2020 Higher Education Grant essay contest.

The state has consistently used force to monopolize every aspect of human life, including the purge of voluntary association and transaction. This single statement is an immutable fact, as the list of laws, regulations, permit requirements, licensing, trade inhibitions, and wars against personal vices is nauseatingly long and wrought with violence. Conversely, there is a philosophy that resists tyrannous intervention, and seeks to bring about change in a free and nonexploitative manner. Voluntaryism, or the belief that the world should and would function without coercive and vile intercession, is one such belief.

The general populace appears unable to fathom that good can be done in the world without the hand of godlike men redirecting stolen funds to fuel an ever-hungry vacuous machine. If that mentality were to be lessened or dispersed, then the question remains: What would a world of voluntary transactions look like, and how would said world function? To answer in the simplest terms possible, this hypothetical place would not be absolved from the evils that plague the mortal plane, but would have strategies based on free will and choice that aid in the handling of complex and moral issues. A voluntary world is no utopia; however, the wickedness of man and the violence of the earth can be better handled through individualistic means. Choice would reign supreme in this scenario, and as Murray Rothbard once said, “There can be no truly moral choice unless that choice is made in freedom” (FEE.org, 2018).

Social welfare programs have neither ended poverty, nor done anything but create a cycle of dependence that drains money from the productive to give to their antithesis.

Firstly, social welfare is a system that statists consistently point to as if it is the only means by which those who have fallen on hard times can be lifted from poverty. In fact, many people use this one clause as a reason to submit to the state and resist voluntaryism entirely. Social welfare programs have neither ended poverty, nor done anything but create a cycle of dependence that drains money from the productive to give to their antithesis (Baetjer, 1984). In a world of voluntary association, economic strife would be lessened or managed via charity organizations, mutual aid societies, activist groups, food banks, friendly societies, educational and student led organizations, entrepreneurial endeavors unhindered by the state, religious groups, fraternal orders, and trade unions.

These organized groups already exist and have worked throughout history to support the wellbeing of their members and the general public. Examples include Odd Fellows, Free African Society of Philadelphia, Sanctuary Homeless Refuge, National FFA Organization, Benevolent and Protective Order of Elks, Key Club, Shriners, Habitat for Humanity, Kiwanis, American Red Cross, 4-H, Boys and Girls Club of America, and Voluntaryism In Action to name just a few.

These entities can support members, perform community outreach, aid the impoverished, feed and care for the homeless, provide healthcare, educate youth, and assist the unemployed in finding jobs. In fact these organizations are so powerful at providing goods and services to those in need that “with the exception of churches, mutual aid networks constituted the most popular form of voluntary association in the US throughout the mid-nineteenth and early twentieth centuries. A 1933 report by the President’s research committee estimates that one in three adult men were members of a fraternal society by 1920” (Adereth, 2020). Their effectiveness, and low cost of enrollment, made many organizations perfect for low income people to get aid.

The connective facet of each aid society or volunteer group is that the public good is being achieved via voluntary means. No one is being extorted through taxes, those getting help are being helped by real people void of state bureaucracy, and dependence on benefits is limited. Government welfare does not influence work or help to those who most need it and is vastly detached from the needs of the individual. Volunteer groups usually benefit their direct community, or one in dire need, through the work of average people. This directs the help from a complex, top down system to a one-way pipeline of goods and services to those who need them most. In a world of voluntaryism, these brotherhoods and organizations would be paramount to the benefit of all people in place of the current model.

The connective facet of each aid society or volunteer group is that the public good is being achieved via voluntary means.

Tangent to charity and volunteer work is the realm of business and the adjustment of price that would benefit lower income communities. Without state interference, people could use their resources and property to generate revenue that would potentially lift them from poverty. If someone did not have the means to do such, then they could sell their labor for a consented upon amount. These voluntary transactions would help provide for those that are suffering. Additionally, businesses would compete for labor and profit, meaning higher wages and cheaper goods for the general populace. The limited supply of money and goods would drive costs down due to price being reflective of consumer demand, leading to an overall benefit to all parties involved. Businesses would have no state enforced monopoly that allows them to be detached from the purchaser, meaning they would have to appease patrons in order to make money. Voluntaryism would promote free markets that better suit the needs of the consumer and do not leave them falling for enforced prices and involuntary transactions.

An example of the previous paragraph’s content would come in the form of the pharmaceutical industry. Johnson & Johnson, Pfizer, Merck, Gilead, Amgen and AbbVie are all companies that reside in the United States and are given monopolies over their market through the FDA and intellectual property laws (Compton, 2020). People could receive cheaper drugs if the market were not dominated by the same six companies, and if other innovators had the opportunity to benefit the healthcare industry. Instead, the state currently allows these companies to monopolize medicine and line their pockets with taxpayer and private dollars. Without these special protections they would have to modulate production for end users thus benefitting those with limited funds for treatment.

Another important facet of voluntary lifestyles is the internal locus of control that it propagates. People will have less ability to blame parties beyond their power for the circumstances of their lives, and the state would no longer be able to arbitrarily create criminals. Instead of leveraging power and violence, people will be forced to make good arguments for their causes and will no longer have the authority to condemn others for life choices that do not involve the former party. This will be especially important regarding victimless crimes, with an extreme focus on drugs and possession. What substances one seeks to put in their body is between them solely, however, the state does not see it that way. In fact, inmates with drug charges constitute 46.1% of the total prison population according to the Federal Bureau of Prisons.

Poverty can tend to influence choosing alternative ways of making money, criminality, and substance abuse, and criminalizing that merely enslaves the poor to the prison-industrial complex. It is a vicious cycle, but not one that a voluntary world could not solve. The lack of arbitrary imprisonment would allow people to make money through unconventional means and use what substances they see fit. Aid for addicts would be given on a voluntary basis, as it vastly is through the innumerable private halfway houses and narcotics programs, though would perhaps lack the forced nature that the state uses to enroll people in such. A voluntary society would remove the life-ruining effects that the state imposes for victimless offenses, leading to a far more productive and happy society.

On another note, society’s problems can never be truly eradicated due to the nature of this broken world; however, through voluntary means, the blunt of disease, injury, death, famine, natural disaster, poverty, and loss can be better aided as each instance occurs. These unfortunate yet immutable facets of human existence can be better addressed when the person is the highest level of authority, and needs are handled on a purely individual level. It should also be noted that many problems in society would cease to exist due to the absence of an abusive and coercive state.

Money that is taxed from the poor can instead be used to care for their needs, an incentive to work and self-reliance would be bolstered, those experiencing financial woes could create new businesses which would flourish without state associated fines and permits, and intellectual property would not stop innovation from reaching areas that many monopolies feel are not worth the investment. The state creates innumerable societal issues that negatively impact everyone, especially those susceptible to welfare dependence. Adopting the voluntary lifestyle would combat regime dominance and put power in the hands of everyone instead of those who believe it is their right to dictate how everyone should live their life.

A voluntary life has choice as its cornerstone and freedom as its pinnacle.

Additionally, to think the state has aided in the end of societal issues, or has impaired such, is fundamentally flawed. Poverty is as rampant as ever, especially considering government intervention during Covid-19. Voluntaryism provides numerous ways to treat human problems and leaves the solutions to be as creative and individual choice-based as possible. The said philosophy does not provide a clear-cut, one size fits all solution to complex and nuanced issues, which appears to model the complexity and nuance of the individual. Government does the exact opposite by creating problems and enforcing poor, broad fixes that almost never truly address what they were intended to. The solutions to life’s multitude of calamities should be derived from free will and be given directly from the grace of those who seek to do good. An action cannot be good when the means to achieve it were wrought in theft and violence, as the perpetrator merely committed evil to benefit who they saw fit.

A voluntary life has choice as its cornerstone and freedom as its pinnacle. The world would function based on consent and aiding those who need it from a place of goodness rather than immorality. The ills of this mortal coil would not simply dissipate because the system has changed—however, the escapes from said ills would be numerous and not monopolized by a force driven entity. All solutions listed are but a drop in an endless ocean of creative, complex, and personalized possibilities for a voluntary society. This “perfect” world would never be truly utopic, however, the means to solve world problems would be morally justified. Voluntaryism is thusly the supreme societal format as it relies on the individual needs and wants of people rather than the needs of the elite beings elevated above all others.

 

Works Cited

Adereth, Maya, et al. “The United States Has a Long History of Mutual Aid Organizing.” Jacobin, www.jacobinmag.com/2020/06/mutual-aid-united-states-unions.

Baetjer, Howard. “Does Welfare Diminish Poverty?: Howard Baetjer, Jr.” FEE Freeman Article, Foundation for Economic Education, 1 Apr. 1984, fee.org/articles/does-welfare-diminish-poverty/.

Compton, Michelle. “Big Pharma – Drug & Device Companies, Lawsuits & Facts.” Drugwatch.com, 20 Apr. 2020, www.drugwatch.com/manufacturers/.

“Federal Bureau of Prisons.” BOP Statistics: Inmate Offenses, www.bop.gov/about/statistics/statistics_inmate_offenses.jsp.

Galles, Gary M. “33 Choice Quotes from the Great Murray Rothbard: Gary M. Galles.” FEE Freeman Article, Foundation for Economic Education, 2 Mar. 2018, fee.org/articles/33-choice-quotes-from-the-great-murray-rothbard/.

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Charity Never Faileth

Many people associate the word “charity” with classic Christian teachings about love and kindness. The apostle Paul said “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1). Jesus encouraged his disciples to love their neighbors and help the poor. Charity is clearly an important part of Christian teaching and living. However, many well-intentioned people confuse the charity and goodness that Christianity teaches with the welfare programs of the government.

This is an easy mistake to make. After all, doesn’t the government help people that are in need? And the money for that comes from taxes, so we shouldn’t complain about paying taxes, right? Many people who learn about voluntaryism and similar philosophies are impressed by the emphasis on individual liberty, but are concerned with what they perceive as a lack of compassion. A research scientist named Dr. Mary Ruwart phrased it this way in her essay “Arriving at Libertarianism”: “Raised as a Catholic, I could not reconcile the concept of ending tax-supported welfare with Christ’s admonition to love our neighbors” (I Chose Liberty p. 502).

Dr. Ruwart’s dilemma is one that is shared by many people. But once you realize that government action means force—violence—the situation becomes much clearer.

"If people needed helping, I should expend my energy to offer help, rather than forcing others to provide it."

“In considering this dilemma, I suddenly became aware of the pivotal point: although refusing to help others might not be very loving, pointing guns at our neighbors to force them to help those in need was even less so. Honoring our neighbor’s choice was more loving than the forcible alternative. If people needed helping, I should expend my energy to offer help, rather than forcing others to provide it” (ibid).

Dr. Ruwart realized the key difference, something that we at Voluntaryism in Action are passionate about: the voluntary nature of the giving. When you give to a needy person because you want to, not only is the needy person helped, but you are uplifted. In Christian terms, you come closer to God—and in anyone’s terms, you become a kinder, better person. Sometimes people say that government welfare and taxation just makes it easier to help the poor—but that’s why VIA is here! We and organizations like us exist to make it easier for you to give voluntarily. To us, it’s just another manifestation of how voluntaryism is a philosophy that really works. Or, as the Apostle Paul put it, that “Charity never faileth” (1 Corinthians 13:8).

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Government Welfare vs Voluntary Charity

At first, the prospect of government giving welfare to people might seem like a net good. “What heartless person could oppose these poor people receiving aid?” one might think. However, if the process of government welfare is examined, its surprisingly sinister nature becomes apparent.

In the first place, the money that the government spends is not its own—the money has been taken from other people via taxation. There are many different ideas on the morality of taxation—everything from it being a necessary part of society to it being outright theft. No matter your opinion of taxation, the fact remains that the tax money can no longer be spent as the tax payer wishes, but is now disposed of at the discretion of the government. Not only that, but since taxes are mandatory collections as part of a cold bureaucratic system, the taxpayer exercises no volition in the matter and cannot claim to have done a good thing—in fact, he cannot claim to have done anything at all. As Nobel laureate economist Friedrich A. Hayek wrote in The Road to Serfdom, “We are neither entitled to be unselfish at someone else’s expense nor is there any merit in being unselfish if we have no choice. The members of a society who are in all respects made to do the good thing have no title to praise.”

“Very well,” one might say. “I can’t be praised for something that I had no say in, but isn’t the welfare recipient still better off, and all society better off by extension?” Not necessarily. For when the welfare system is examined, we see that people are given money if they earn below a certain income, or work less than a certain number of hours. The intent, presumably, is to help make up for their small income—as some people say, they don’t get a “living wage.” But if we look at it at a slightly different angle, it’s plain to see that the welfare recipient is in fact being paid to earn less than a certain amount! For illustration, let’s say the cutoff for government welfare is $20,000; everyone who makes $20,000 or less receives $5,000 from the government. A person who makes $20,000 per year but could get a harder job that pays $25,000 per year will be discouraged from getting the higher paying job! Why should he work harder when he can change nothing and still get paid? Of course, not every welfare recipient thinks like this—some genuinely only want a little help getting back on their feet. But what the government welfare amounts to is a subsidy of under- and unemployment. That can’t be said to really help the welfare recipients—or anyone else in society.

Well, almost anyone else. There is one class of people who are helped by people being on welfare: politicians and government bureaucrats. The politicians, by having a false appearance of charity (how sincere is the charity when you’re giving away other people’s money?) can get more votes. The government’s “humanitarian” bureaucrats keep their jobs as long as people are on welfare—their good requires that other people be in want. Isabel Paterson put it this way in The God of the Machine: “What kind of world does the humanitarian contemplate as affording him full scope? It could only be a world filled with breadlines and hospitals, in which nobody retained the natural power of a human being to help himself or to resist having things done to him.”

Waiting on government welfare during the Great Depression.

How does this frightful picture compare with voluntary charity? For one thing, nobody is forced to give to anyone unless they want to—and nobody is forced to accept charity unless they really want and need it. Because of this, charitable people are able to choose who they give to—and in what way. It can be on a local level, either personally or in small groups, or through larger charities like VIA. This personal approach is almost always more effective than politicians dispensing welfare funds through a rigid bureaucratic structure designed to benefit whomever can lobby most effectively.

Voluntary charity also differs in that it’s aimed toward the long-term prosperity of everyone involved. The givers receive nothing in exchange for helping those less fortunate except a feeling of satisfaction—either from obedience to religious doctrines or just plain human kindness—at having helped their fellows. Like in any other voluntary transaction, the spender is anxious to get the most out of their money—in this case, they will want it to do the most good it can. And the most good it can do is to get people to a point where they no longer need charity! Therefore, the giver of voluntary charity has an incentive to maximize the well-being of the receiver of the charity—he has no reason to keep poor people poor, as does the politician.

The recipient of voluntary charity is also in a better position. Faced with people who are genuinely interested in their long-term success, the recipient is able to ask for whatever help he needs as opposed to having to meet the unyielding requirements of the government welfare system to receive a one-size-fits-all benefit. The recipient also has an additional incentive to make an effort towards financial recovery, because with a plan to follow and goals to achieve—thereby showing the giver the good their gift will do—he’s more likely to receive donations than someone simply asking for a handout.

For all the reasons above and more, we at VIA believe that voluntary charity is vastly superior to government welfare—for the giver, the recipient, and society at large. We believe it so much that we’re here doing it now, every day, with all our hearts—and we invite you to join us, voluntarily. After all, as Murray Rothbard said, “No action can be virtuous unless it is freely chosen.”

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