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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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What is Voluntaryism?

Writer Auberon Herbert coined the term “voluntaryism” in the 19th century. A classical liberal philosopher and individualist, he was an advocate for individual liberty, private property, and voluntarily-funded government. He argued that government should never initiate force and should only be a vehicle for defending individual rights. In his essay “The Principles of Voluntaryism and Free Life,” he writes that in a voluntaryist society “the state employs force only to repel force—to protect the person and the property of the individual against force and fraud; under voluntaryism the state would defend the rights of liberty, never aggress upon them.”

Voluntaryism is a philosophy based on consent consistently applied in all human interactions. Consent—uncoerced, positive agreement—is an integral part of a society based on natural rights, including freedom of association, private property, and self-defense. This sounds great to most people when they first hear it, but some struggle when applying this consent-based philosophy in all social practices—perhaps especially when it comes to taxation.

what is voluntaryism
British writer and politician Auberon Hurbert

Voluntaryism rejects forced taxation as a valid mode of funding governments and their social programs because it is impossible, as things are currently organized, to obtain consent from each individual—not only in the appropriation of these funds, but also in the ways taxpayer dollars are used. Under taxation, pacifists are forced to fund war, vegans are forced to subsidize dairy farmers, pro-life advocates are forced to fund abortion providers, homeschoolers are forced to fund government schools they don’t use, and everyone is forced to pay the salaries of the unelected bureaucrats who administrate these operations. There are too many examples of conflicting interests to even list because individuals vary too much for central planning to accommodate everyone in a truly ethical way.

If at some point in the future we could individually opt-in to the government services and programs we wanted to pay for and opt-out of the ones we don’t like, and create what Herbert called a “Voluntary State,” that would be a different story! But for now, the voluntaryist philosophy states unequivocally that taxation is theft. What the money is used for, whether we like and use or benefit from the programs it funds or not, does not change this fact: that if you refuse to pay your taxes you will be robbed of property, forcibly jailed, and/or killed by the state. There is no consent, and it is not voluntary. The voluntaryist will assert that this kind of aggression and coercion against individuals is immoral. Force and aggression, according to voluntaryism, are only appropriately applied in self-defense of person and property.

VIA’s mission is to show the world that voluntary philanthropy is not only already extremely common, but much more efficient than government welfare programs (which divvy out pennies for every dollar they appropriate), as well as being the most moral way to provide charity. We reject the state’s use of coercion, force, and aggression—even when their gains are used to help the less fortunate. We are here to show the world that we can provide ethical, direct charity to individuals in need with the consent of all parties involved, through purely voluntary interactions.

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