The relationship between conservatism and libertarianism is a tenuous one. However, such was not always the case. Fellow travelers of both groups were united in opposing Roosevelt’s New Deal. The work of the late economist Murray N. Rothbard (1926–1995) on the “Old Right” is indispensable here. After World War II, the political right was generally opposed, not only to “domestic statism,” but also to war, foreign intervention, and “American statism in the international arena.” But after the death of the political and intellectual leaders of the Old Right, the conservative movement — which “was basically classical liberal and libertarian” in the 1930s and 1940s — suffered a “power vacuum in both the political and the intellectual areas,” and was taken over and transformed “beyond recognition” by William Buckley (1925–2008) and those associated with him at National Review magazine. The “modern conservative movement” — after the departure of its libertarian element and the purging of “embarrassing extremists like the John Birch Society” — “combined a traditionalist and theocratic approach to ‘moral values,’ occasional lip service to free-market economics, and an imperialist and global interventionist foreign policy dedicated to the glorification of the American state and the extirpation of world Communism. Classical liberalism remained only as rhetoric, useful in attracting business support, and most of all as a fig leaf for the grotesque realities of the New Right.”
“At the heart of the dispute between the traditionalists and the libertarians,” says Rothbard, “is the question of freedom and virtue: Should virtuous action (however we define it) be compelled, or should it be left up to the free and voluntary choice of the individual?”
The disagreements between conservatism and libertarianism — the “uneasy cousins,” in the words of the conservative sociologist Robert Nisbet — were made public in the early 1960s in the pages of National Review and other lesser-known publications. No resolution was forthcoming, in spite of the “fusionist” efforts of Frank S. Meyer. Ronald Reagan, apparently, never got the memo.
In between his time as the governor of California and the president of the United States, Ronald Reagan (1911–2004) was interviewed by Reason magazine in 1975 about his political philosophy. The first question he was asked was about conservatism and libertarianism: “Governor Reagan, you have been quoted in the press as saying that you’re doing a lot of speaking now on behalf of the philosophy of conservatism and libertarianism. Is there a difference between the two?” Here is his response: “If you analyze it I believe the very heart and soul of conservatism is libertarianism. I think conservatism is really a misnomer just as liberalism is a misnomer for the liberals — if we were back in the days of the Revolution, so-called conservatives today would be the Liberals and the liberals would be the Tories. The basis of conservatism is a desire for less government interference or less centralized authority or more individual freedom and this is a pretty general description also of what libertarianism is.”
When asked to give “some examples” of what he “would consider to be proper functions of government,” Reagan replied, somewhat libertarianishly, “Well, the first and most important thing is that government exists to protect us from each other.” He maintained that he didn’t “believe in a government that protects us from ourselves.” He recognized that “government’s only weapons are force and coercion and that’s why we shouldn’t let it get out of hand.” Although Reagan acknowledged that “the government has legitimate functions,” he also thought that “our greatest threat today comes from government’s involvement in things that are not government’s proper province.”
Yet when asked about the issue of “laws against gambling,” Reagan quickly abandoned any pretense of libertarianism and showed that he, like modern conservatives, had no firm philosophical foundation: “You’ve named an issue that is one of the most difficult for me to reconcile. I know this gets into the whole area of the sin laws and here again I think you’re in one of the grey areas. There’s one side of me that says I know this is protecting us from ourselves; there’s another side of me, however, that says you can make the case that it does get into an area in which we are protecting us from each other.”
The issue of “laws against gambling” is one of the least difficult for libertarians to reconcile. No government at any level should ever, for any reason, enact any laws against gambling. It’s that simple. This straightforward question shows that libertarianism and conservatism are not traveling “the same path” as Reagan said in his Reason interview. Their paths are going in opposite directions.
A contemporary and admirer of Reagan, conservative icon Russell Kirk (1918–1994), saw things differently. Although conservatives and libertarians “share a detestation of collectivism” and “set their faces against the totalist state and the heavy hand of bureaucracy,”
In the nature of things, conservatives and libertarians can conclude no friendly pact. Adversity sometimes makes strange bedfellows, but the present successes of conservatives disincline them to lie down, lamblike, with the libertarian lions.
When heaven and earth have passed away, perhaps the conservative mind and the libertarian mind may be joined in synthesis, but not until then.
I venture to suggest that libertarianism, properly understood, is as alien to real American conservatives as is communism.
Conservatives have no intention of compromising with socialists; but even such an alliance, ridiculous though it would be, is more nearly conceivable than the coalition of conservatives and libertarians. The socialists at least declare the existence of some sort of moral order; the libertarians are quite bottomless.
What else do conservatives and libertarians profess in common? The answer to that question is simple: nothing. Nor will they ever have. To talk of forming a league or coalition between these two is like advocating a union of ice and fire.
Why, then, do some people have the idea that conservatism and libertarianism are cousins, or at least compatible? Before answering this question, it is first necessary to take a closer look at conservatism and libertarianism.
What is conservatism? I will let conservatives explain it.
In his book The Conservative Mind (1953), Kirk listed and described “six canons of conservative thought” that he considered to be a summary of themes common to conservative thinkers:
- Belief that a divine intent rules society as well as conscience, forging an eternal chain of right and duty which links great and obscure, living and dead.
- Affection for the proliferating variety and mystery of traditional life.
- Conviction that civilized society requires orders and classes.
- Persuasion that property and freedom are inexorably connected.
- Faith in prescription and distrust of “sophisters and calculators.”
- Recognition that change and reform are not identical.
In the introduction to his anthology The Portable Conservative Reader (Penguin, 1982), which includes essays, poetry, and fiction from writers that he identified as conservatives, Kirk offered a variation on his six canons, which he termed “first principles.” Kirk’s “canons” were revised and expanded in subsequent editions of The Conservative Mind.
In his book The Intelligent Woman’s Guide to Conservatism (1957), Kirk listed ten of “the chief principles which have characterized American conservative thought”:
- Men and nations are governed by moral laws.
- Variety and diversity are the characteristics of a high civilization.
- Justice means that all men and women have the right to what is their own.
- Property and freedom are inseparably connected; economic leveling is not economic progress.
- Power is full of danger; therefore the good state is one in which power is checked and balanced, restricted by sound constitutions and customs.
- The past is a great storehouse of wisdom.
- Modern society urgently needs true community; and true community is a world away from collectivism.
- In the affairs of nations, the American conservative feels that his country ought to set an example to the world, but ought not to try to remake the world in its image.
- Men and women are not perfectible, conservatives know; and neither are political institutions.
- Change and reform, conservatives are convinced, are not identical: moral and political innovation can be destructive as well as beneficial.
In his book The Politics of Prudence (1993), Kirk returned again to “principles,” presenting “a summary of conservative assumptions differing somewhat” from the “canons” and “principles” found in his earlier books. In introducing his new “ten articles of belief,” he said that they “reflect the emphases of conservatives in America nowadays.”
Next is George H. Nash, The Conservative Intellectual Movement in America (1996, second ed.):
What is conservatism? For those who have examined the subject, this is a perennial question; many are the writers who have searched for the elusive answer. Such an a priori effort, I have concluded, is misdirected. I doubt that there is any single, satisfactory, all-encompassing definition of the complex phenomenon called conservatism, the content of which varies enormously with time and place. It may even be true that conservatism is inherently resistant to precise definition. Many right-wingers, in fact, have argued that conservatism by its very nature is not an elaborate ideology at all.
So I offer here no compact definition of conservatism. In fact, American conservatives themselves have had no such agreed-upon definition. Instead, the very quest for self-definition has been one of the most notable motifs of their thought since World War II.
And then there is Bruce Frohnen, writing in American Conservatism: An Encyclopedia (2006):
Conservatism is a philosophy that seeks to maintain and enrich societies characterized by respect for inherited institutions, beliefs and practices, in which individuals develop good character by cooperating with one another in primary, local associations such as families, churches and social groups aimed at furthering the common good in a manner pleasing to God.
Conservatives are attached, not so much to any particular regime or form of government, as to what they believe are the requirements for a good life for all peoples. In the American context, conservatives defend the ordered liberty established by the Constitution and the traditions and practices on which that constitution was built.
Conservatives believe that there is a natural order to the universe, governed by a natural law that gives mankind general rules concerning how to shape their lives in common as individuals.
Nathan W. Schlueter, coauthor of Selfish Libertarians and Socialist Conservatives? The Foundations of the Libertarian-Conservative Debate (2017), has a hard time defining conservatism, since it “is not a specific philosophy of government but a generic term that can have a wide range of specific meanings, depending on context.” Nevertheless, he does say,
Conservatism seeks to “conserve” the best elements of that [Western philosophical and political] tradition.
Conservatism rests on a recognition of the mutual interdependence of liberty, tradition, and reason.
American conservatism is committed to conserving the principles of the American founding, and to renewing the models of political leadership that gave those principles life.
It seems as though the only thing that conservatives can say with absolutely certainty is that they don’t exactly know what conservatism is. But it is no wonder that conservatism suffers from not having any clear, concise, coherent, and consistent definition. Contrary to its name, conservatism changes with convictions, circumstances, country, and consensus. Conservative godfather Kirk readily acknowledges that:
Conservatism is not a fixed and immutable body of dogma, and conservatives inherit from Burke a talent for re-expressing their convictions to fit the time.
The diversity of ways in which conservative views may find expression is itself proof that conservatism is no fixed ideology. What particular principles conservatives emphasize during any given time will vary with the circumstances and necessities of that era.
Although certain general principles held by most conservatives may be described, there exists wide variety in application of these ideas from age to age and country to country.
Conservatism amounts to the consensus of the leading conservative thinkers and actors over the past two centuries.
Concludes Kirk, “Conservatism offers no universal pattern of politics for adoption everywhere.”
In contrast to the confusion and contradictions of conservatism, there is the simplicity and consistency of libertarianism. For a compact definition of libertarianism, here is Future of Freedom Foundation president Jacob Hornberger: “Libertarianism is a political philosophy that holds that a person should be free to do whatever he wants in life, as long as his conduct is peaceful. Thus, as long a person doesn’t murder, rape, burglarize, defraud, trespass, steal, or inflict any other act of violence against another person’s life, liberty, or property, libertarians hold that the government should leave him alone. In fact, libertarians believe that a primary purpose of government is to prosecute and punish anti-social individuals who initiate force against others.”
Libertarianism is the philosophy of nonaggression, whether that aggression be theft, fraud, the initiation of nonconsensual violence against person or property, or the threat of nonconsensual violence. The initiation or threat of aggression against the person or property of others is always wrong, even when done by government. Aggression is justified only in defense of one’s person or property or in retaliation in response to aggression against him. Violence is justified only against violence. Force must be proportional, but is neither essential nor required.
There is nothing inherent in libertarianism that stands in opposition to custom, convention, tradition, natural law, Christian humanism, prudence, the natural order, religion, civilized society, moral laws, patriotism, the natural world, family values, community, civic pride, ordered liberty, an enduring moral order, cooperation, local associations, or the common good. And contrary to the smears of some conservatives, libertarianism has nothing to do with libertinism, greed, selfishness, antinomianism, hedonism, utopianism, materialism, atheism, anarchy, licentiousness, relativism, or nihilism. Likewise, libertarians qua libertarians don’t fetishize change, delight in eccentricity, sacrifice order on the altar of liberty, reduce everything to economics, deify efficiency, romanticize a fictional past, or celebrate alternative lifestyles.
Libertarianism celebrates individual liberty, personal and financial privacy, private property, free markets, free enterprise, free exchange, individual responsibility, personal freedom, free association, free assembly, voluntary interaction, freedom of conscience, free speech, and free expression — as long as one’s conduct is peaceful and doesn’t violate the personal or property rights of others.
The nature of conservatism
Beneath the conservative façade of tradition, culture, community, and prudence lies an authoritarian ideology. Conservatism is the philosophy of state-coerced morality and virtue. Conservatism is more interested in order, conformity, control, and orthodoxy than tradition, culture, community, and prudence. Conservatives are statists when the state does its bidding. They deem it just, right, and necessary for government at some level — (1) to arrest, fine, imprison, or otherwise punish people for engaging in entirely private, peaceful, voluntary, and consensual actions that do not aggress against the person or property of others; (2) to regulate, license, or prohibit commercial activity between willing buyers and willing sellers; and (3) to take people’s resources against their will, by force if necessary, and transfer or redistribute them to other citizens or foreigners as the government sees fit.
Conservatism is an authoritarian philosophy that looks to the state to arrest people and then fine them, appropriate their property, or lock them in cages for engaging in private consensual behavior or peaceful activity that doesn’t violate the personal or property rights of anyone.
Why, then, do some conservatives and libertarians, and many liberals, progressives, and socialists, have the idea that conservatism and libertarianism are cousins, or at least compatible? Consider these statements from the Conservative Review news site and the Heritage Foundation think tank: “Principle[s] such as limited government, free markets, traditional family values, individual freedom, rule of law, and a strong national defense are at the core of Conservative Review’s principles.” The Heritage Foundation promotes “conservative public policies based on the principles of free enterprise, limited government, individual freedom, traditional American values, and a strong national defense.”
Conservative organizations also regularly include in their mantra adherence to the Constitution, federalism and States’ Rights, free trade, and private property.
The reason people think that conservatism and libertarianism are related, allies, or two sides of the same coin is that libertarians regularly talk about those very things. There is one major difference, however. Libertarians actually believe them, although they don’t confound the idea of national defense with national offense, as most conservatives do. Conservatives only selectively believe their own mantra. They don’t follow the Constitution in many areas. They reject federalism when it comes to things such as the drug war. The only limited government they desire is a government limited to control by conservatives. They don’t accept the freedom of individuals to do anything that’s peaceful as long as they don’t violate the personal or property rights of others. They don’t believe in the sanctity of private property. They think traditional values should be legislated by government. They confound free trade with managed trade. They don’t yearn for free enterprise and a free market in every area.
When conservative politicians want votes, and especially the votes of “libertarian-leaning” conservatives, they don’t talk about tradition, culture, community, and prudence. They instead use libertarian rhetoric to portray themselves as advocates of libertarian principles.
So Russell Kirk was right. There is no real affinity between conservatism and libertarianism. Conservatives and libertarians have about as much in common as ice and fire.This article was originally published in the January 2020 edition of Future of Freedom.
Reprinted from the Future of Freedom Foundation.