Mortgage Crisis Solution

Property equity disparity is a relic of Feudalism. Consider landlords. Landlord is a feudal title. A homeowner makes payments on a mortgage loan and earns equity as principle paid. A homeowner can make improvements, install energy saving devices, and grow a garden to reduce expenses, increase the value of the property and increase equity.

However, a tenant pays rent to a landlord who forwards the rent payments to the mortgage loan holder and earns all the equity. Why? Because landlords are a relic of Feudalism. A business earns no equity in the building where it leases space either. Furthermore, a landlord has no incentive to make capital improvements to a tenant’s property, which is called an externality in feudal economics – a liability that a business does not need to pay, like pollution and its related health care costs.

Since tenants never own any equity, landlords ignore tenant incentives. Without personal gain, a landlord makes no investment even though the savings to tenants and the environment might be substantial. This is an inherent flaw of feudal landlord economics. In Common Sense, Thomas Paine argued that in England the king is law, but in America the law is king. However, Paine overlooked a loophole. The corruption of politicians by capitalist corporations and campaign contributors legalized a feudal economic system.

Our economic system is not free market capitalism, but feudal market capitalism. A free market is open to all options. Let the market decide. But the option to permit tenants to earn equity is omitted by money lenders. The federal government instituted Fannie Mae and Freddie Mac to increase access to home mortgages. Both proved to be disasters, and primary causes of the current home equity meltdown. Neither federal program addressed the primary issue: property equity disparity. The solution is to eliminate feudal landlords and eliminate relics of Feudalism.

To implement property equity parity takes an informed public, a self-organized uprising by tenants, demand side activism to correct the priorities and policies of mortgage lenders, and universal bookkeeping methods to account for equity shares of property owned – based on principle paid by tenants, rather than equity usurped by landlords. Thereafter, business and renter tenants earn equity that can be sold to another party or transferred to other property. The means are feudal economic heresy, but the ends reduce poverty and solidify a middle class and small businesses, much more equitable outcomes than prolonging the disparity and injustice of feudal economics or protecting landlord privileges.

The year 2012 is the international year of cooperatives. Cooperative enterprises are democratic networks. Capitalist corporations and central governments are feudal hierarchies. Credit unions are cooperatives that are ideally suited, on cooperative principles, to adopt this initiative to foster tenant cooperatives and refuse loans to landlords. If you are interested in supporting this cause then transfer all your savings to your community credit union and tell a loan officer that you want to support, form, or join a tenant cooperative to purchase rental housing.

If programmers designed the world...

If programmers designed the world...
it would be a very different place than the world we live in.

If programmers designed the world...
every relationship would be peer to peer not part of a pecking order. Networks are good. Hierarchies are evil empires.

If programmers designed the world...
Social Darwinism would go extinct, while social networks survive and thrive.

If programmers designed the world...
working attire would be jeans and a t-shirt.

If programmers designed the world...
nobody would tell us what to do. After brainstorming with our peers, we’d do it however we saw fit.

If programmers designed the world...
it wouldn't cost you your job to try a new idea and fail. A network is a web of ideas and relationships learned from experience that emerges by trail and error. A corporate hierarchy is tree that grows by grafting and pruning branches of people based on performance evaluations.

If programmers designed the world...
and you insisted on having it done your way, then you’d do it yourself.

If programmers designed the world...
our top priority would be healthy relationships with other human beings on par with a programmer's computer. No... Better.

If programmers designed the world...
all significant relationships would be peer to peer, not hen pecking.

If programmers designed the world...
we wouldn’t need to go grocery shopping or cook for ourselves. Food would be organic, healthy, and nutritious and tailored to the needs of our bodies and minds by a dietitian, prepared by a consummate chef, and served fresh from our local community.

If programmers designed the world...
we wouldn’t need to commute.

If programmers designed the world...
we’d eliminate feudal landlords and software would be available to allocate equity directly to tenants, and totally bypass landlords. We'd call the software service to ban feudal landlords the Network Equity Trust (NET). Renter equity would be earned as principle paid on loans, which could be sold or transferred to other property.

If programmers designed the world...
we’d organize a global campaign to simultaneously cancel our subscriptions to cable television effective December 21, 2012 just to see what would happen. Then we’d send a loud and clear message to private sector service providers to divest into local community NET utilities with equity earned by us, not by speculative, profit motive, windfall profit, greedy, power and privilege, Wall Street investors.

If programmers designed the world...
everybody would realize that love sustains a network, while inequity sustains a hierarchy, since equity flows up as disparity flows down, a major cause of revolutions.

If programmers designed the world...
the geeks would inherit the Earth.

If programmers designed the world...
everybody would remove all their savings from banks and invest all their assets in and assume all their liabilities from local community credit unions.

If programmers designed the world...
all businesses would be cooperatives, with voting power divided equally among members: one person one vote, not shareholders: one share one vote.

If programmers designed the world...
compensation would be democratic and networked not hierarchical, because we’d all vote on the salaries of our peers based on reputation alone. Each voter would allocate a weighted distribution and voting would be recursive and convergent until nobody can make a change that affects the outcome.

If programmers designed the world...
shaving would be optional.

If programmers designed the world...
people would be taught critical thinking skills to use their brains, not to follow orders.

If programmers designed the world...
an information age education would be individual and interactive; not the hierarchical, industrial age, factory style, force fed indoctrination that is mass produced today.

If programmers designed the world...
reporters would become extinct and journalists would investigate and inform us about deep and significant truths, not force feed us sanitized content manufactured by special interests as reporters do.

If programmers designed the world...
all information would be non-proprietary and networked on a global scale, not owned by any hierarchical corporation. We'd call the information network a Global Information Foundation Trust (GIFT).

If programmers designed the world...
all products would be made in our local community, not outsourced to cheap labor markets. Free information would be accessed from a GIFT, but all local products produced would be taxed as a percent of local market price to compensate GIFT content providers.

If programmers designed the world...
stress would be dramatically reduced, which is good for physical and mental health.

If programmers designed the world...
gaming would be an Olympic sport.

If programmers designed the world...
the only wars would be waged online, with no fatalities or collateral damage only bruised egos. Networks cooperate, but hierarchies compete.

If programmers designed the world...
millions of lives would have been spared. It took the Soviet Union seventy years to discover, what programmers proved in half the time, that large scale central planning is a fiasco. Free markets are networks. However, capitalism and socialism are both hierarchies, which are evil empires.

If programmers designed the world...
people would self-organize along the principles of best object oriented programming (OOP) practices to produce the emergent behavior of autonomous agents, where the whole is greater than the sum of its parts.

If programmers designed the world...
members of local communities would strive to become sustainable and specialized like C++ classes with inheritance, and network with other communities, as equals not in hierarchies of evil empires.

If programmers designed the world...
nobody would confuse the message for the messenger. Rules not rulers. Networks not hierarchies.

But if lawyers designed the world...
Oh hell. They did.

If programmers designed the world...
everybody would realize that the benefits of corporate mergers come from efficiencies of networking that overcomes proprietary barriers not the inefficiencies of larger hierarchies.

If programmers designed the world...
corporate lawyers would be disbarred for even thinking about Non Disclosure Agreements or patents let alone drafting one.

If programmers designed the world...
everybody would rebel at the very notion of granting authority to a strong central leader to fix things, knowing full well that the solution to large scale problems is self-organized democratic networks not authoritarian hierarchies.

If programmers designed the world...
everybody would realize that nation building cannot succeed by imposing hierarchical security states, but by educating people to get involved in self-organized local community networks.

If programmers designed the world...
we would unleash the power of networks, and eliminate the inequity of hierarchies.

If programmers designed the world...
the world would evolve bottom-up, not be oppressed top-down.

If programmers designed the world...
everybody would understand that world peace and prosperity can only come to fruition through peer to peer networking, and will never come about from pecking order hierarchies.

If programmers designed the world...
everybody who receives this email would forward it to all their peers and encourage them to keep forwarding it just to prove to ourselves and everybody else how powerful networks really are and to reinitialize the socioeconomic operating system. Goodbye Social Darwinism. Hello social networking.

If programmers designed the world...
WTF? Let’s implement it.
--------------------------------------

Copyright © 2012 by William Dungan, Jr. who is a computer graphics pioneer who hid Mickey Mouse in the movie TRON.

Concern for Community

The following information is copied from the International Co-operative Alliance website.

7th Principle: Concern for Community

Co-operatives work for the sustainable development of their communities through policies approved by their members.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Cooperation among Cooperatives

The following information is copied from the International Co-operative Alliance website.

6th Principle: Co-operation among Co-operatives

Co-operatives serve their members most effectively and strengthen the co-operative movement by working together through local, national, regional and international structures.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Education, Training and Information

The following information is copied from the International Co-operative Alliance website.

5th Principle: Education, Training and Information

Co-operatives provide education and training for their members, elected representatives, managers, and employees so they can contribute effectively to the development of their co-operatives. They inform the general public – particularly young people and opinion leaders – about the nature and benefits of co-operation.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Autonomy and Independence

The following information is copied from the International Co-operative Alliance website.

4th Principle: Autonomy and Independence

Co-operatives are autonomous, self-help organisations controlled by their members. If they enter to agreements with other organisations, including governments, or raise capital from external sources, they do so on terms that ensure democratic control by their members and maintain their co-operative autonomy.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Member Economic Participation

The following information is copied from the International Co-operative Alliance website.

3rd Principle: Member Economic Participation

Members contribute equitably to, and democratically control, the capital of their co-operative. At least part of that capital is usually the common property of the co-operative. Members usually receive limited compensation, if any, on capital subscribed as a condition of membership. Members allocate surpluses for any or all of the following purposes: developing their co-operative, possibly by setting up reserves, part of which at least would be indivisible; benefiting members in proportion to their transactions with the co-operative; and supporting other activities approved by the membership.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Democratic Member Control

The following information is copied from the International Co-operative Alliance website.

2nd Principle: Democratic Member Control

Co-operatives are democratic organisations controlled by their members, who actively participate in setting their policies and making decisions. Men and women serving as elected representatives are accountable to the membership. In primary co-operatives members have equal voting rights (one member, one vote) and co-operatives at other levels are also organised in a democratic manner.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Voluntary and Open Membership

The following information is copied from the International Co-operative Alliance website.

1st Principle: Voluntary and Open Membership

Co-operatives are voluntary organisations, open to all persons able to use their services and willing to accept the responsibilities of membership, without gender, social, racial, political or religious discrimination.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Cooperative Identify

The following information is copied from the International Co-operative Alliance website.

Statement on the Co-operative Identity

Definition

A co-operative is an autonomous association of persons united voluntarily to meet their common economic, social, and cultural needs and aspirations through a jointly-owned and democratically-controlled enterprise.

Values

Co-operatives are based on the values of self-help, self-responsibility, democracy, equality, equity and solidarity. In the tradition of their founders, co-operative members believe in the ethical values of honesty, openness, social responsibility and caring for others.

Principles

The co-operative principles are guidelines by which co-operatives put their values into practice.Copyright © 2005-2009 International Co-operative Alliance (ICA)

Corporations

It is difficult to account for the origin of charter and corporation towns, unless we suppose them to have arisen out of, or been connected with, some species of garrison service. The times in which they began justify this idea. The generality of those towns have been garrisons, and the corporations were charged with the care of the gates of the towns, when no military garrison was present. Their refusing or granting admission to strangers, which has produced the custom of giving, selling, and buying freedom, has more of the nature of garrison authority than civil government. Soldiers are free of all corporations throughout the nation, by the same propriety that every soldier is free of every garrison, and no other persons are. He can follow any employment, with the permission of his officers, in any corporation towns throughout the nation. – Thomas Paine, Rights of Man

In this same sense a modern urban center is incorporated, whereas rural areas are unincorporated. However, in modern democracies mobility is unimpaired. Corporations are founded upon the exclusion of rights, as Paine elaborates.

Knowing my own heart and feeling myself as I now do, superior to all the skirmish of party, the inveteracy of interested or mistaken opponents, I answer not to falsehood or abuse, but proceed to the defects of the English Government.

I begin with charters and corporations.

It is a perversion of terms to say that a charter gives rights. It operates by a contrary effect—that of taking rights away. Rights are inherently in all the inhabitants; but charters, by annulling those rights, in the majority, leave the right, by exclusion, in the hands of a few. If charters were constructed so as to express in direct terms, “that every inhabitant, who is not a member of a corporation, shall not exercise the right of voting,” such charters would, in the face, be charters not of rights, but of exclusion. The effect is the same under the form they now stand; and the only persons on whom they operate are the persons whom they exclude. Those whose rights are guaranteed, by not being taken away, exercise no other rights than as members of the community they are entitled to without a charter; and, therefore, all charters have no other than an indirect negative operation. They do not give rights to A, but they make a difference in favour of A by taking away the right of B, and consequently are instruments of injustice.

But charters and corporations have a more extensive evil effect than what relates merely to elections. They are sources of endless contentions in the places where they exist, and they lessen the common rights of national society. A native of England, under the operation of these charters and corporations, cannot be said to be an Englishman in the full sense of the word. He is not free of the nation, in the same manner that a Frenchman is free of France, and an American of America. His rights are circumscribed to the town, and, in some cases, to the parish of his birth; and all other parts, though in his native land, are to him as a foreign country. To acquire a residence in these, he must undergo a local naturalisation by purchase, or he is forbidden or expelled the place. This species of feudality is kept up to aggrandise the corporations at the ruin of towns; and the effect is visible.

The generality of corporation towns are in a state of solitary decay, and prevented from further ruin only by some circumstance in their situation, such as a navigable river, or a plentiful surrounding country. As population is one of the chief sources of wealth (for without it land itself has no value), everything which operates to prevent it must lessen the value of property; and as corporations have not only this tendency, but directly this effect, they cannot but be injurious. If any policy were to be followed, instead of that of general freedom, to every person to settle where he chose (as in France or America) it would be more consistent to give encouragement to new comers than to preclude their admission by exacting premiums from them.

The persons most immediately interested in the abolition of corporations are the inhabitants of the towns where corporations are established. The instances of Manchester, Birmingham, and Sheffield show, by contrast, the injuries which those Gothic institutions are to property and commerce. A few examples may be found, such as that of London, whose natural and commercial advantage, owing to its situation on the Thames, is capable of bearing up against the political evils of a corporation; but in almost all other cases the fatality is too visible to be doubted or denied.

Though the whole nation is not so directly affected by the depression of property in corporation towns as the inhabitants themselves, it partakes of the consequence. By lessening the value of property, the quantity of national commerce is curtailed. Every man is a customer in proportion to his ability; and as all parts of a nation trade with each other, whatever affects any of the parts must necessarily communicate to the whole.

As one of the Houses of the English Parliament is, in a great measure, made up of elections from these corporations; and as it is unnatural that a pure stream should flow from a foul fountain, its vices are but a continuation of the vices of its origin. A man of moral honour and good political principles cannot submit to the mean drudgery and disgraceful arts, by which such elections are carried. To be a successful candidate, he must be destitute of the qualities that constitute a just legislator: and being thus disciplined to corruption by the mode of entering into Parliament, it is not to be expected that the representative should be better than the man. – Thomas Paine, Rights of Man

And the Jews’ passover was at hand, and Jesus went up to Jerusalem.

And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:

And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;

And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. – The Jefferson Bible 1:29-32

Commerce

Revolutions, then, have for their object a change in the moral condition of governments, and with this change the burden of public taxes will lessen, and civilisation will be left to the enjoyment of that abundance, of which it is now deprived. In contemplating the whole of this subject, I extend my views into the department of commerce. In all my publications, where the matter would admit, I have been an advocate for commerce, because I am a friend to its effects. It is a pacific system, operating to cordialise mankind, by rendering nations, as well as individuals, useful to each other. As to the mere theoretical reformation, I have never preached it up. The most effectual process is that of improving the condition of man by means of his interest; and it is on this ground that I take my stand. If commerce were permitted to act to the universal extent it is capable, it would extirpate the system of war, and produce a revolution in the uncivilised state of governments. The invention of commerce has arisen since those governments began, and is the greatest approach towards universal civilisation that has yet been made by any means not immediately flowing from moral principles. Whatever has a tendency to promote the civil intercourse of nations by an exchange of benefits, is a subject as worthy of philosophy as of politics. Commerce is no other than the traffic of two individuals, multiplied on a scale of numbers; and by the same rule that nature intended for the intercourse of two, she intended that of all. For this purpose she has distributed the materials of manufactures and commerce, in various and distant parts of a nation and of the world; and as they cannot be procured by war so cheaply or so commodiously as by commerce, she has rendered the latter the means of extirpating the former. As the two are nearly the opposite of each other, consequently, the uncivilised state of the European governments is injurious to commerce. Every kind of destruction or embarrassment serves to lessen the quantity, and it matters but little in what part of the commercial world the reduction begins. Like blood, it cannot be taken from any of the parts, without being taken from the whole mass in circulation, and all partake of the loss. When the ability in any nation to buy is destroyed, it equally involves the seller. Could the government of England destroy the commerce of all other nations, she would most effectually ruin her own. It is possible that a nation may be the carrier for the world, but she cannot be the merchant. She cannot be the seller and buyer of her own merchandise. The ability to buy must reside out of herself; and, therefore, the prosperity of any commercial nation is regulated by the prosperity of the rest. If they are poor she cannot be rich, and her condition, be what it may, is an index of the height of the commercial tide in other nations. That the principles of commerce, and its universal operation may be understood, without understanding the practice, is a position that reason will not deny; and it is on this ground only that I argue the subject. It is one thing in the counting-house, in the world it is another. With respect to its operation it must necessarily be contemplated as a reciprocal thing; that only one-half its powers resides within the nation, and that the whole is as effectually destroyed by the destroying the half that resides without, as if the destruction had been committed on that which is within; for neither can act without the other. When in the last, as well as in former wars, the commerce of England sunk, it was because the quantity was lessened everywhere; and it now rises, because commerce is in a rising state in every nation. If England, at this day, imports and exports more than at any former period, the nations with which she trades must necessarily do the same; her imports are their exports, and vice versa. There can be no such thing as a nation flourishing alone in commerce: she can only participate; and the destruction of it in any part must necessarily affect all. When, therefore, governments are at war, the attack is made upon a common stock of commerce, and the consequence is the same as if each had attacked his own. The present increase of commerce is not to be attributed to ministers, or to any political contrivances, but to its own natural operation in consequence of peace. The regular markets had been destroyed, the channels of trade broken up, the high road of the seas infested with robbers of every nation, and the attention of the world called to other objects. Those interruptions have ceased, and peace has restored the deranged condition of things to their proper order. It is worth remarking that every nation reckons the balance of trade in its own favour; and therefore something must be irregular in the common ideas upon this subject. The fact, however, is true, according to what is called a balance; and it is from this cause that commerce is universally supported. Every nation feels the advantage, or it would abandon the practice: but the deception lies in the mode of making up the accounts, and in attributing what are called profits to a wrong cause. Mr. Pitt has sometimes amused himself, by showing what he called a balance of trade from the custom-house books. This mode of calculating, not only affords no rule that is true, but one that is false. In the first place, Every cargo that departs from the custom-house, appears on the books as an export; and, according to the custom-house balance, the losses at sea, and by foreign failures, are all reckoned on the side of profit because they appear as exports.

Secondly, Because the importation by the smuggling trade does not appear on the custom-house, books, to arrange against the exports.

No balance, therefore, as applying to superior advantages, can be drawn from these documents; and if we examine the natural operation of commerce, the idea is fallacious; and if true, would soon be injurious. The great support of commerce consists in the balance being a level of benefits among all nations.

Two merchants of different nations trading together, will both become rich, and each makes the balance in his own favour; consequently, they do not get rich of each other; and it is the same with respect to the nations in which they reside. The case must be, that each nation must get rich out of its own means, and increases that riches by something which it procures from another in exchange. – Thomas Paine, Rights of Man

The most unprofitable of all commerce is that connected with foreign dominion. To a few individuals it may be beneficial, merely because it is commerce; but to the nation it is a loss. The expense of maintaining dominion more than absorbs the profits of any trade. It does not increase the general quantity in the world, but operates to lessen it; and as a greater mass would be afloat by relinquishing dominion, the participation without the expense would be more valuable than a greater quantity with it.

But it is impossible to engross commerce by dominion; and therefore it is still more fallacious. It cannot exist in confined channels, and necessarily breaks out by regular or irregular means, that defeat the attempt: and to succeed would be still worse. France, since the Revolution, has been more indifferent as to foreign possessions, and other nations will become the same when they investigate the subject with respect to commerce.

To the expense of dominion is to be added that of navies, and when the amounts of the two are subtracted from the profits of commerce, it will appear, that what is called the balance of trade, even admitting it to exist, is not enjoyed by the nation, but absorbed by the Government.

The idea of having navies for the protection of commerce is delusive. It is putting means of destruction for the means of protection. Commerce needs no other protection than the reciprocal interest which every nation feels in supporting it—it is common stock—it exists by a balance of advantages to all; and the only interruption it meets, is from the present uncivilised state of governments, and which it is its common interest to reform. – Thomas Paine, Rights of Man

Diversity

Throughout this work, various and numerous as the subjects are, which I have taken up and investigated, there is only a single paragraph upon religion, viz. “that every religion is good that teaches man to be good.”

I have carefully avoided to enlarge upon the subject, because I am inclined to believe, that what is called the present ministry, wish to see contentions about religion kept up, to prevent the nation turning its attention to subjects of government. It is, as if they were to say, “Look that way, or any way, but this.”

But as religion is very improperly made a political machine, and the reality of it is thereby destroyed, I will conclude this work with stating in what light religion appears to me.

If we suppose a large family of children, who, on any particular day, or particular circumstance, made it a custom to present to their parents some token of their affection and gratitude, each of them would make a different offering, and most probably in a different manner. Some would pay their congratulations in themes of verse and prose, by some little devices, as their genius dictated, or according to what they thought would please; and, perhaps, the least of all, not able to do any of those things, would ramble into the garden, or the field, and gather what it thought the prettiest flower it could find, though, perhaps, it might be but a simple weed. The parent would be more gratified by such a variety, than if the whole of them had acted on a concerted plan, and each had made exactly the same offering. This would have the cold appearance of contrivance, or the harsh one of control. But of all unwelcome things, nothing could more afflict the parent than to know, that the whole of them had afterwards gotten together by the ears, boys and girls, fighting, scratching, reviling, and abusing each other about which was the best or the worst present.

Why may we not suppose, that the great Father of all is pleased with variety of devotion; and that the greatest offence we can act, is that by which we seek to torment and render each other miserable? For my own part, I am fully satisfied that what I am now doing, with an endeavour to conciliate mankind, to render their condition happy, to unite nations that have hitherto been enemies, and to extirpate the horrid practice of war, and break the chains of slavery and oppression is acceptable in his sight, and being the best service I can perform, I act it cheerfully.

I do not believe that any two men, on what are called doctrinal points, think alike who think at all. It is only those who have not thought that appear to agree. It is in this case as with what is called the British constitution. It has been taken for granted to be good, and encomiums have supplied the place of proof. But when the nation comes to examine into its principles and the abuses it admits, it will be found to have more defects than I have pointed out in this work and the former.

As to what are called national religions, we may, with as much propriety, talk of national Gods. It is either political craft or the remains of the Pagan system, when every nation had its separate and particular deity. – Thomas Paine, Rights of Man

Misdirection

But any war is harvest to such governments, however ruinous it may be to a nation. It serves to keep up deceitful expectations which prevent people from looking into the defects and abuses of government. It is the lo here! and the lo there! that amuses and cheats the multitude.

Never did so great an opportunity offer itself to England, and to all Europe, as is produced by the two Revolutions of America and France. By the former, freedom has a national champion in the western world; and by the latter, in Europe. When another nation shall join France, despotism and bad government will scarcely dare to appear. To use a trite expression, the iron is becoming hot all over Europe. The insulted German and the enslaved Spaniard, the Russ and the Pole, are beginning to think. The present age will hereafter merit to be called the Age of Reason, and the present generation will appear to the future as the Adam of a new world. – Thomas Paine, Rights of Man

Republic

The only forms of government are, the democratical, the aristocratical, the monarchical, and what is now called the representative.

What is called a republic is not any particular form of government. It is wholly characteristical of the purport, matter or object for which government ought to be instituted, and on which it is to be employed, RES-PUBLICA, the public affairs, or the public good; or, literally translated, the public thing. It is a word of a good original, referring to what ought to be the character and business of government; and in this sense it is naturally opposed to the word monarchy, which has a base original signification. It means arbitrary power in an individual person; in the exercise of which, himself, and not the res-publica, is the object.

Every government that does not act on the principle of a Republic, or in other words, that does not make the res-publica its whole and sole object, is not a good government. Republican government is no other than government established and conducted for the interest of the public, as well individually as collectively. It is not necessarily connected with any particular form, but it most naturally associates with the representative form, as being best calculated to secure the end for which a nation is at the expense of supporting it. – Thomas Paine, Rights of Man

Government ought to be as much open to improvement as anything which appertains to man, instead of which it has been monopolised from age to age, by the most ignorant and vicious of the human race. Need we any other proof of their wretched management, than the excess of debts and taxes with which every nation groans, and the quarrels into which they have precipitated the world? Just emerging from such a barbarous condition, it is too soon to determine to what extent of improvement government may yet be carried. For what we can foresee, all Europe may form but one great Republic, and man be free of the whole. – Thomas Paine, Rights of Man

Rights

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. – Thomas Jefferson, United States Declaration of Independence

The rights of men in society, are neither devisable or transferable, nor annihilable, but are descendable only, and it is not in the power of any generation to intercept finally, and cut off the descent. If the present generation, or any other, are disposed to be slaves, it does not lessen the right of the succeeding generation to be free. Wrongs cannot have a legal descent. When Mr. Burke attempts to maintain that the English nation did at the Revolution of 1688, most solemnly renounce and abdicate their rights for themselves, and for all their posterity forever, he speaks a language that merits not reply, and which can only excite contempt for his prostitute principles, or pity for his ignorance.

In whatever light hereditary succession, as growing out of the will and testament of some former generation, presents itself, it is an absurdity. A cannot make a will to take from B the property of B, and give it to C; yet this is the manner in which (what is called) hereditary succession by law operates. A certain former generation made a will, to take away the rights of the commencing generation, and all future ones, and convey those rights to a third person, who afterwards comes forward, and tells them, in Mr. Burke’s language, that they have no rights, that their rights are already bequeathed to him and that he will govern in contempt of them. From such principles, and such ignorance, good Lord deliver the world! – Thomas Paine, Rights of Man

Precedence

I will introduce an anecdote which I had from Dr. Franklin.

While the Doctor resided in France as Minister from America, during the war, he had numerous proposals made to him by projectors of every country and of every kind, who wished to go to the land that floweth with milk and honey, America; and among the rest, there was one who offered himself to be king. He introduced his proposal to the Doctor by letter, which is now in the hands of M. Beaumarchais, of Paris—stating, first, that as the Americans had dismissed or sent away their King, that they would want another. Secondly, that himself was a Norman. Thirdly, that he was of a more ancient family than the Dukes of Normandy, and of a more honorable descent, his line having never been bastardised. Fourthly, that there was already a precedent in England of kings coming out of Normandy, and on these grounds he rested his offer, enjoining that the Doctor would forward it to America. But as the Doctor neither did this, nor yet sent him an answer, the projector wrote a second letter, in which he did not, it is true, threaten to go over and conquer America, but only with great dignity proposed that if his offer was not accepted, an acknowledgment of about £30,000 might be made to him for his generosity! Now, as all arguments respecting succession must necessarily connect that succession with some beginning, Mr. Burke’s arguments on this subject go to show that there is no English origin of kings, and that they are descendants of the Norman line in right of the Conquest. It may, therefore, be of service to his doctrine to make this story known, and to inform him, that in case of that natural extinction to which all mortality is subject, Kings may again be had from Normandy, on more reasonable terms than William the Conqueror; and consequently, that the good people of England, at the revolution of 1688, might have done much better, had such a generous Norman as this known their wants, and they had known his. The chivalric character which Mr. Burke so much admires, is certainly much easier to make a bargain with than a hard dealing Dutchman. But to return to the matters of the constitution—

The French Constitution says, There shall be no titles; and, of consequence, all that class of equivocal generation which in some countries is called “aristocracy” and in others “nobility,” is done away, and the peer is exalted into the MAN.

Titles are but nick-names, and every nickname is a title. The thing is perfectly harmless in itself, but it marks a sort of foppery in the human character, which degrades it. It reduces man into the diminutive of man in things which are great, and the counterfeit of women in things which are little. It talks about its fine blue ribbon like a girl, and shows its new garter like a child. A certain writer, of some antiquity, says: “When I was a child, I thought as a child; but when I became a man, I put away childish things.”

It is, properly, from the elevated mind of France that the folly of titles has fallen. It has outgrown the baby clothes of Count and Duke, and breeched itself in manhood. France has not leveled, it has exalted. It has put down the dwarf, to set up the man. The punyism of a senseless word like Duke, Count or Earl has ceased to please. Even those who possessed them have disowned the gibberish, and as they outgrew the rickets, have despised the rattle. The genuine mind of man, thirsting for its native home, society contemns the gewgaws that separate him from it. Titles are like circles drawn by the magician’s wand, to contract the sphere of man’s felicity. He lives immured within the Bastille of a word, and surveys at a distance the envied life of man.

Is it, then, any wonder that titles should fall in France? Is it not a greater wonder that they should be kept up anywhere? What are they? What is their worth, and “what is their amount?” When we think or speak of a Judge or a General, we associate with it the ideas of office and character; we think of gravity in one and bravery in the other; but when we use the word merely as a title, no ideas associate with it. Through all the vocabulary of Adam there is not such an animal as a Duke or a Count; neither can we connect any certain ideas with the words. Whether they mean strength or weakness, wisdom or folly, a child or a man, or the rider or the horse, is all equivocal. What respect then can be paid to that which describes nothing, and which means nothing? Imagination has given figure and character to centaurs, satyrs, and down to all the fairy tribe; but titles baffle even the powers of fancy, and are a chimerical nondescript.

But this is not all. If a whole country is disposed to hold them in contempt, all their value is gone, and none will own them. It is common opinion only that makes them anything, or nothing, or worse than nothing. There is no occasion to take titles away, for they take themselves away when society concurs to ridicule them. This species of imaginary consequence has visibly declined in every part of Europe, and it hastens to its exit as the world of reason continues to rise. There was a time when the lowest class of what are called nobility was more thought of than the highest is now, and when a man in armour riding throughout Christendom in quest of adventures was more stared at than a modern Duke. The world has seen this folly fall, and it has fallen by being laughed at, and the farce of titles will follow its fate. The patriots of France have discovered in good time that rank and dignity in society must take a new ground. The old one has fallen through. It must now take the substantial ground of character, instead of the chimerical ground of titles; and they have brought their titles to the altar, and made of them a burnt-offering to Reason.

If no mischief had annexed itself to the folly of titles they would not have been worth a serious and formal destruction such as the National Assembly have decreed them; and this makes it necessary to enquire farther into the nature and character of aristocracy.

That, then, which is called aristocracy in some countries and nobility in others arose out of the governments founded upon conquest. It was originally a military order for the purpose of supporting military government (for such were all governments founded in conquest); and to keep up a succession of this order for the purpose for which it was established, all the younger branches of those families were disinherited and the law of primogenitureship set up.

The nature and character of aristocracy shows itself to us in this law. It is the law against every other law of nature, and Nature herself calls for its destruction. Establish family justice, and aristocracy falls. By the aristocratical law of primogenitureship, in a family of six children five are exposed. Aristocracy has never more than one child. The rest are begotten to be devoured. They are thrown to the cannibal for prey, and the natural parent prepares the unnatural repast.

As everything which is out of nature in man affects, more or less, the interest of society, so does this. All the children which the aristocracy disowns (which are all except the eldest) are, in general, cast like orphans on a parish, to be provided for by the public, but at a greater charge. Unnecessary offices and places in governments and courts are created at the expense of the public to maintain them.

With what kind of parental reflexions can the father or mother contemplate their younger offspring? By nature they are children, and by marriage they are heirs; but by aristocracy they are bastards and orphans. They are the flesh and blood of their parents in the one line, and nothing akin to them in the other. To restore, therefore, parents to their children, and children to their parents—relations to each other, and man to society —and to exterminate the monster aristocracy, root and branch—the French Constitution has destroyed the law of PRIMOGENITURESHIP. Here then lies the monster; and Mr. Burke, if he pleases, may write its epitaph.

Hitherto we have considered aristocracy chiefly in one point of view. We have now to consider it in another. But whether we view it before or behind, or sideways, or any way else, domestically or publicly, it is still a monster.

In France aristocracy had one feature less in its countenance than what it has in some other countries. It did not compose a body of hereditary legislators. It was not “a corporation of aristocracy,” for such I have heard M. de la Fayette describe an English House of Peers. Let us then examine the grounds upon which the French Constitution has resolved against having such a House in France.

Because, in the first place, as is already mentioned, aristocracy is kept up by family tyranny and injustice.

Secondly. Because there is an unnatural unfitness in an aristocracy to be legislators for a nation. Their ideas of distributive justice are corrupted at the very source. They begin life by trampling on all their younger brothers and sisters, and relations of every kind, and are taught and educated so to do. With what ideas of justice or honor can that man enter a house of legislation, who absorbs in his own person the inheritance of a whole family of children or doles out to them some pitiful portion with the insolence of a gift?

Thirdly. Because the idea of hereditary legislators is as inconsistent as that of hereditary judges, or hereditary juries; and as absurd as an hereditary mathematician, or an hereditary wise man; and as ridiculous as an hereditary poet laureate.

Fourthly. Because a body of men, holding themselves accountable to nobody, ought not to be trusted by anybody.

Fifthly. Because it is continuing the uncivilised principle of governments founded in conquest, and the base idea of man having property in man, and governing him by personal right.

Sixthly. Because aristocracy has a tendency to deteriorate the human species. By the universal economy of nature it is known, and by the instance of the Jews it is proved, that the human species has a tendency to degenerate, in any small number of persons, when separated from the general stock of society, and inter-marrying constantly with each other. It defeats even its pretended end, and becomes in time the opposite of what is noble in man. Mr. Burke talks of nobility; let him show what it is. The greatest characters the world have known have arisen on the democratic floor. Aristocracy has not been able to keep a proportionate pace with democracy. The artificial NOBLE shrinks into a dwarf before the NOBLE of Nature; and in the few instances of those (for there are some in all countries) in whom nature, as by a miracle, has survived in aristocracy, THOSE MEN DESPISE IT. – Thomas Paine, Rights of Man

Privilege

How then is it that such vast classes of mankind as are distinguished by the appellation of the vulgar, or the ignorant mob, are so numerous in all old countries? The instant we ask ourselves this question, reflection feels an answer. They rise, as an unavoidable consequence, out of the ill construction of all old governments in Europe, England included with the rest. It is by distortedly exalting some men, that others are distortedly debased, till the whole is out of nature. A vast mass of mankind are degradedly thrown into the back-ground of the human picture, to bring forward, with greater glare, the puppet-show of state and aristocracy. In the commencement of a revolution, those men are rather the followers of the camp than of the standard of liberty, and have yet to be instructed how to reverence it. – Thomas Paine, Rights of Man

The power of perpetuating our property in our families is one of the most valuable and interesting circumstances belonging to it, and that which tends the most to the perpetuation of society itself. It makes our weakness subservient to our virtue, it grafts benevolence even upon avarice. The possessors of family wealth, and of the distinction which attends hereditary possession (as most concerned in it), are the natural securities for this transmission. With us the House of Peers is formed upon this principle. It is wholly composed of hereditary property and hereditary distinction, and made, therefore, the third of the legislature and, in the last event, the sole judge of all property in all its subdivisions. – Edmund Burke, Reflections on the Revolution in France

The English Parliament of 1688 did a certain thing, which, for themselves and their constituents, they had a right to do, and which it appeared right should be done. But, in addition to this right, which they possessed by delegation, they set up another right by assumption, that of binding and controlling posterity to the end of time. The case, therefore, divides itself into two parts; the right which they possessed by delegation, and the right which they set up by assumption. The first is admitted; but with respect to the second, I reply—

There never did, there never will, and there never can, exist a Parliament, or any description of men, or any generation of men, in any country, possessed of the right or the power of binding and controlling posterity to the “end of time,” or of commanding for ever how the world shall be governed, or who shall govern it; and therefore all such clauses, acts or declarations by which the makers of them attempt to do what they have neither the right nor the power to do, nor the power to execute, are in themselves null and void. Every age and generation must be as free to act for itself in all cases as the age and generations which preceded it. The vanity and presumption of governing beyond the grave is the most ridiculous and insolent of all tyrannies.

Man has no property in man; neither has any generation a property in the generations which are to follow. The Parliament or the people of 1688, or of any other period, had no more right to dispose of the people of the present day, or to bind or to control them in any shape whatever, than the parliament or the people of the present day have to dispose of, bind or control those who are to live a hundred or a thousand years hence. Every generation is, and must be, competent to all the purposes which its occasions require. It is the living, and not the dead, that are to be accommodated. When man ceases to be, his power and his wants cease with him; and having no longer any participation in the concerns of this world, he has no longer any authority in directing who shall be its governors, or how its government shall be organised, or how administered.

I am not contending for nor against any form of government, nor for nor against any party, here or elsewhere. That which a whole nation chooses to do it has a right to do. Mr. Burke says, No. Where, then, does the right exist? I am contending for the rights of the living, and against their being willed away and controlled and contracted for by the manuscript assumed authority of the dead, and Mr. Burke is contending for the authority of the dead over the rights and freedom of the living. There was a time when kings disposed of their crowns by will upon their death-beds, and consigned the people, like beasts of the field, to whatever successor they appointed. This is now so exploded as scarcely to be remembered, and so monstrous as hardly to be believed. But the Parliamentary clauses upon which Mr. Burke builds his political church are of the same nature.

The laws of every country must be analogous to some common principle. In England no parent or master, nor all the authority of Parliament, omnipotent as it has called itself, can bind or control the personal freedom even of an individual beyond the age of twenty-one years. On what ground of right, then, could the Parliament of 1688, or any other Parliament, bind all posterity for ever?

Those who have quitted the world, and those who have not yet arrived at it, are as remote from each other as the utmost stretch of mortal imagination can conceive. What possible obligation, then, can exist between them—what rule or principle can be laid down that of two nonentities, the one out of existence and the other not in, and who never can meet in this world, the one should control the other to the end of time?

In England it is said that money cannot be taken out of the pockets of the people without their consent. But who authorised, or who could authorise, the Parliament of 1688 to control and take away the freedom of posterity (who were not in existence to give or to withhold their consent), and limit and confine their right of acting in certain cases for ever?

A greater absurdity cannot present itself to the understanding of man than what Mr. Burke offers to his readers. He tells them, and he tells the world to come, that a certain body of men who existed a hundred years ago made a law, and that there does not now exist in the nation, nor ever will, nor ever can, a power to alter it. Under how many subtleties or absurdities has the divine right to govern been imposed on the credulity of mankind? Mr. Burke has discovered a new one, and he has shortened his journey to Rome by appealing to the power of this infallible Parliament of former days, and he produces what it has done as of divine authority, for that power must certainly be more than human which no human power to the end of time can alter.

But Mr. Burke has done some service—not to his cause, but to his country—by bringing those clauses into public view. They serve to demonstrate how necessary it is at all times to watch against the attempted encroachment of power, and to prevent its running to excess. It is somewhat extraordinary that the offence for which James II. was expelled, that of setting up power by assumption, should be re-acted, under another shape and form, by the Parliament that expelled him. It shows that the Rights of Man were but imperfectly understood at the Revolution, for certain it is that the right which that Parliament set up by assumption (for by delegation it had not, and could not have it, because none could give it) over the persons and freedom of posterity for ever was of the same tyrannical unfounded kind which James attempted to set up over the Parliament and the nation, and for which he was expelled. The only difference is (for in principle they differ not) that the one was an usurper over the living, and the other over the unborn; and as the one has no better authority to stand upon than the other, both of them must be equally null and void, and of no effect.

From what, or from whence, does Mr. Burke prove the right of any human power to bind posterity for ever? He has produced his clauses, but he must produce also his proofs that such a right existed, and show how it existed. If it ever existed it must now exist, for whatever appertains to the nature of man cannot be annihilated by man. It is the nature of man to die, and he will continue to die as long as he continues to be born. But Mr. Burke has set up a sort of political Adam, in whom all posterity are bound for ever. He must, therefore, prove that his Adam possessed such a power, or such a right.

The weaker any cord is, the less will it bear to be stretched, and the worse is the policy to stretch it, unless it is intended to break it. Had anyone proposed the overthrow of Mr. Burke’s positions, he would have proceeded as Mr. Burke has done. He would have magnified the authorities, on purpose to have called the right of them into question; and the instant the question of right was started, the authorities must have been given up.

It requires but a very small glance of thought to perceive that altho’ laws made in one generation often continue in force through succeeding generations, yet they continue to derive their force from the consent of the living. A law not repealed continues in force, not because it cannot be repealed, but because it is not repealed; and the non-repealing passes for consent.

But Mr. Burke’s clauses have not even this qualification in their favor. They become null, by attempting to become immortal. The nature of them precludes consent. They destroy the right which they might have, by grounding it on a right which they cannot have. Immortal power is not a human right, and therefore cannot be a right of Parliament. The Parliament of 1688 might as well have passed an act to have authorised themselves to live for ever, as to make their authority live for ever. All, therefore, that can be said of those clauses is that they are a formality of words, of as much import as if those who used them had addressed a congratulation to themselves, and in the oriental style of antiquity had said: O Parliament, live for ever!

The circumstances of the world are continually changing, and the opinions of men change also; and as government is for the living, and not for the dead, it is the living only that has any right in it. That which may be thought right and found convenient in one age may be thought wrong and found inconvenient in another. In such cases, who is to decide, the living or the dead?

As almost one hundred pages of Mr. Burke’s book are employed upon these clauses, it will consequently follow that if the clauses themselves, so far as they set up an assumed usurped dominion over posterity for ever, are unauthoritative, and in their nature null and void; that all his voluminous inferences, and declamation drawn therefrom, or founded thereon, are null and void also; and on this ground I rest the matter. – Thomas Paine, Rights of Man

But this confusion and contradiction in Mr. Burke’s Book is easily accounted for.—When a man in a wrong cause attempts to steer his course by anything else than some polar truth or principle, he is sure to be lost. It is beyond the compass of his capacity to keep all the parts of an argument together, and make them unite in one issue, by any other means than having this guide always in view. Neither memory nor invention will supply the want of it. The former fails him, and the latter betrays him.

Notwithstanding the nonsense, for it deserves no better name, that Mr. Burke has asserted about hereditary rights, and hereditary succession, and that a Nation has not a right to form a Government of itself; it happened to fall in his way to give some account of what Government is. “Government,” says he, “is a contrivance of human wisdom.” – Thomas Paine, Rights of Man

Principle

There never was a scheme against which objections might not be raised. But this alone is not a sufficient reason for rejection. The only line to judge truly upon is to draw out and admit all the objections which can fairly be made, and place against them all the contrary qualities, conveniences and advantages, then by striking a balance you come at the true character of any scheme, principle or position. – Thomas Paine, The Crisis No. V

In addition to this, it may be remarked, that men who study any universal science, the principles of which are universally known, or admitted, and applied without distinction to the common benefit of all countries, obtain thereby a larger share of philanthropy than those who only study national arts and improvements. Natural philosophy, mathematics and astronomy, carry the mind from the country to the creation, and give it a fitness suited to the extent. It was not Newton’s honor, neither could it be his pride, that he was an Englishman, but that he was a philosopher, the heavens had liberated him from the prejudices of an island, and science had expanded his soul as boundless as his studies. – Thomas Paine, The Crisis No. VIII

NOTHING can appear more contradictory than the principles on which the old governments began, and the condition to which society, civilisation and commerce are capable of carrying mankind. Government, on the old system, is an assumption of power, for the aggrandisement of itself; on the new, a delegation of power for the common benefit of society. The former supports itself by keeping up a system of war; the latter promotes a system of peace, as the true means of enriching a nation. The one encourages national prejudices; the other promotes universal society, as the means of universal commerce. The one measures its prosperity, by the quantity of revenue it extorts; the other proves its excellence, by the small quantity of taxes it requires. – Thomas Paine, Rights of Man

Reputation

I cannot help being sometimes surprised at the complimentary references which I have seen and heard made to ancient histories and transactions. The wisdom, civil governments, and sense of honor of the states of Greece and Rome, are frequently held up as objects of excellence and imitation. Mankind have lived to very little purpose, if, at this period of the world, they must go two or three thousand years back for lessons and examples. We do great injustice to ourselves by placing them in such a superior line. We have no just authority for it, neither can we tell why it is that we should suppose ourselves inferior.

Could the mist of antiquity be cleared away, and men and things be viewed as they really were, it is more than probable that they would admire us, rather than we them. America has surmounted a greater variety and combination of difficulties, than, I believe, ever fell to the share of any one people, in the same space of time, and has replenished the world with more useful knowledge and sounder maxims of civil government than were ever produced in any age before. Had it not been for America, there had been no such thing as freedom left throughout the whole universe. England has lost hers in a long chain of right reasoning from wrong principles, and it is from this country, now, that she must learn the resolution to redress herself, and the wisdom how to accomplish it.

The Grecians and Romans were strongly possessed of the spirit of liberty but not the principle, for at the time that they were determined not to be slaves themselves, they employed their power to enslave the rest of mankind. But this distinguished era is blotted by no one misanthropical vice. In short, if the principle on which the cause is founded, the universal blessings that are to arise from it, the difficulties that accompanied it, the wisdom with which it has been debated, the fortitude by which it has been supported, the strength of the power which we had to oppose, and the condition in which we undertook it, be all taken in one view, we may justly style it the most virtuous and illustrious revolution that ever graced the history of mankind.

A good opinion of ourselves is exceedingly necessary in private life, but absolutely necessary in public life, and of the utmost importance in supporting national character. I have no notion of yielding the palm of the United States to any Grecians or Romans that were ever born. We have equalled the bravest in times of danger, and excelled the wisest in construction of civil governments.

From this agreeable eminence let us take a review of present affairs. The spirit of corruption is so inseparably interwoven with British politics, that their ministry suppose all mankind are governed by the same motives. They have no idea of a people submitting even to temporary inconvenience from an attachment to rights and privileges. Their plans of business are calculated by the hour and for the hour, and are uniform in nothing but the corruption which gives them birth. They never had, neither have they at this time, any regular plan for the conquest of America by arms. They know not how to go about it, neither have they power to effect it if they did know. The thing is not within the compass of human practicability, for America is too extensive either to be fully conquered or passively defended. But she may be actively defended by defeating or making prisoners of the army that invades her. And this is the only system of defence that can be effectual in a large country.

There is something in a war carried on by invasion which makes it differ in circumstances from any other mode of war, because he who conducts it cannot tell whether the ground he gains be for him, or against him, when he first obtains it. In the winter of 1776, General Howe marched with an air of victory through the Jerseys, the consequence of which was his defeat; and General Burgoyne at Saratoga experienced the same fate from the same cause. The Spaniards, about two years ago, were defeated by the Algerines in the same manner, that is, their first triumphs became a trap in which they were totally routed. And whoever will attend to the circumstances and events of a war carried on by invasion, will find, that any invader, in order to be finally conquered must first begin to conquer. – Thomas Paine, The Crisis No. V