Friday, September 26, 2008

The Housing Bailout: Constitutional Infirmities Remain, but a Ray of Hope

WebMemo #2086

At 9:30 this morning, the President spoke on the continuing negotiations with Congress to pass a plan to address the credit crisis. The gist of his remarks was: If it be done, let it be done quickly. Conservatives must append a further mandate: If it be done, let it be done constitutionally. Constitutionality is not a mere feature of legislation; it is a threshold requirement. All Members of Congress take a pledge to "support and defend the Constitution," and that duty does not fade away in a time of crisis—indeed, it is then especially that constitutional fidelity is most crucial and most endangered.

The secretary of the Treasury's original bailout plan was met with concern by constitutionalists for its shortcomings in adherence to fundamental principle. In particular, the plan was criticized for its inattention to the federal government's enumerated powers, the lack of meaningful standards to cabin the extremely broad grant of discretion to the Treasury secretary (the "nondelegation" problem), limitations on judicial review over the exercise of that discretion, and other separation of powers problems. These failings render the Treasury proposal, and those so far that have built on it, unconstitutional.

Below, we analyze the constitutional aspects of two current proposals to address the credit crisis.

Fundamental Principles

If the bailout is to pass constitutional muster, lawmakers must concern themselves with at least the following specifics, explained in greater detail in our previous memorandum (available on heritage.org), while keeping in mind the broader outlines of its constitutional authority.

  1. Type and Scope of Indebtedness. The type of financial instruments or debt that the Treasury Secretary can purchase, as well as the industries that may seek relief, should be defined by statute carefully so as to limit the secretary's discretion.

  2. Standards to Guide the Secretary's Discretion. Congress must craft legislation that contains an objective set of criteria that would guide the secretary's exercise of discretion in practice and not just in theory. As explained further below, the criteria must be specific enough to distinguish between lawful and unlawful actions.

  3. Meaningful Judicial Review. Citizens adversely affected by the government's actions must be able to seek a redress in the courts for fundamental constitutional violations or damages at law.

These fundamental principles are not met by the "Agreement on Principles" negotiated last night by House and Senate leaders and the White House and wrought into legislative text this morning. Thus, our original analysis of that proposal remains relevant. The new proposal feigns attention to this paramount shortcoming but fails to fix it. The draft legislative text includes a long list of "considerations" that the secretary "shall" consult when exercising authority under the act. When deciding whether to purchase particular assets from a particular institution, the secretary would have to consider, among other factors, whether the purchase would "provide[] stability or prevent[] disruption to the financial markets or banking system," "help families to keep their homes and stabilize communities," and "ensure[] that as many financial institutions as possible participate in the program, without discrimination … based on their size, geographic operation," and other factors.

Taken altogether, these vague, overlapping, and contradictory "considerations" are both incoherent and empty. They contain no limiting principle to define which acts are lawful and which are not. The long list of "considerations" does more to expand the secretary's possible range of discretion than to define it. Thus, the list does not create a circumscribed delegation of authority but instead preserves a blank check of legislative power turned over to the Treasury secretary. The broad delegation of power to the Treasury secretary therefore remains unconstitutional.

In contrast to a laundry list of considerations that a future secretary could employ to justify anything at all, a constitutional standard would provide objective criteria that define and limit his range of action. For example, a constitutional law might state: "If the secretary finds A, B, and C [which are all objective criteria, and at least one of which is tied to a legitimate government function], he may purchase…" By implication, that language means that if the secretary cannot find those three criteria, his action would be unlawful. That is what the Constitution requires to render a grant of authority under law.

Further, the agreement includes new unbounded delegations to the secretary of the Treasury. In addition to the power to spend up to $700 billion, in total at any time, to purchase assets of any type (the strictures on this grant are loosened from Treasury's initial proposal to include equity investments), the agreement would also direct the secretary to set standards for executive compensation and allow him to exercise the powers that come with equity ownership, including some degree of direct corporate control. To the extent they would permit elimination of compensation for which an executive has a vested contractual right, these provisions raise significant taking and due process concerns.

Though the new proposal does reinstate judicial review, it does so in a way that provides no firm standards to actually constrain the secretary's discretion. The agreement would require that the secretary be "prohibited from acting in an arbitrary or capricious manner." But this standard of review is meaningless, or at best, circular, if the secretary is authorized to do whatever he thinks best. Despite this emptiness, it would still be an invitation to litigation. Lawsuits will be plentiful, injunctions perhaps only somewhat less so. Judges—not the statutory text—will determine the bounds of the authority that the secretary may exercise. Judges, however, cannot logically determine whether an action is arbitrary or capricious when the underlying criteria for making such a determination do not exist—a recipe for judicial arbitrariness and activism. Thus the review provision will sap the vitality of the secretary's mandate while providing no objective criteria to guide his acts. It is, at once, the worst of both worlds.

In lieu of providing clear policy direction, the proposal would instead impose possibly unconstitutional oversight mechanisms. The plan is weighted down with a "strong oversight board," "detailed reports to Congress," an additional, questionably "independent" inspector general, and additional audits by Congress's Government Accountability Office. In this way, the legislative branch—seemingly so reluctant to exercise its policymaking and lawmaking authority—would interfere in the secretary's authority as executor of the law, which is power delegated to him, through the President, in Article II of the Constitution.

In particular, these constitutional breaches suggest bad policy as well. Instead of writing detailed laws that the President is then responsible to execute, Congress delegates vast new authority to the executive branch to "fix" he problem de jure and then tries to invent new ways to micromanage and nitpick the exercise of the authority. Such a power-sharing relationship is the exact opposite of the constitutional separation of powers perfected by the Framers of our Constitution. Ignoring that command abandons a great and durable mechanism of accountability that empowers citizens to punish public officials whose performance is sub par. All that remains is partisan bickering, finger-pointing, and reprisals.

As an example of a proposal that avoids constitutional pitfalls, the Republican Study Committee (RSC) has released an independent plan to address the current economic malaise. Without commenting on the policy merits, we analyze here that plan's constitutional status.

Like the "Agreement on Principles" described above, the RSC proposal exists as a set of "principles" rather than fleshed out legislative text. These principles are very different from those in the leadership/White House proposal. The RSC would expand the federal government's insurance of mortgage-backed securities to cover the entire market, up from half at present. This expansion would be funded by assessing premiums on the holders of those assets. Temporary tax relief provisions, including perhaps a moratorium on the taxation of capital gains, is designed to free capital to circulate in the economy, and a temporary suspension of dividend payments by regulated financial institutions is intended to the same end. Finally, the plan would enact a variety of regulatory changes: revision to the accounting of mortgage-backed securities and reporting requirements regarding them; changes to the mandates of the "government-sponsored enterprises," such as Fannie Mae and Freddie Mac; mandatory audits of the books of failed companies; and requirements that the SEC, Treasury, and the Federal Reserve issue further policy recommendations to Congress no later than January 1, 2009.

Most strikingly, this proposal appears to raise no serious issues of improper delegation. Its mandates are far more modest than those in the leadership/White House proposal, and it seems to spell them out in sufficient detail to pass muster both under the Supreme Court's jurisprudence on delegation and the actual Constitution itself.

Further, there is certainly less question of whether the RSC proposal is ultra vires—that is, beyond the powers enumerated in the Constitution—because it requires no new acts of the government. It would primarily expand several existing programs—in size but not in scope—and modify existing regulatory regimes. Its chief component, temporary changes to the tax system, is well within the government's power to tax, and its expansion of government insurance for mortgage-backed securities at least raises no new constitutional issues, especially if it is implemented in a manner similar to the Federal Deposit Insurance Corporation—as a voluntary mechanism.

Due primarily to its specificity, the RSC proposal avoids constitutional pitfalls. This conclusion does not, of course, speak to its economic merits, but it provides an example of the principles necessary to pass constitutional muster.

A Constitutional Duty

The RSC proposal suggests that Congress can put together a plan that does not violate our fundamental law. Those who, for reasons of economic policy, favor the leadership/White House proposal must correct its legal flaws if they seek, in good faith, to uphold their duty to the Constitution and the people. To do otherwise would be to set bad precedent that may stain constitutional practice for generations to come.

Andrew M. Grossman is Senior Legal Policy in, Robert Alt is Deputy Director of, and Todd Gaziano is Director of, the Center for Legal and Judicial Studies at The Heritage Foundation.

Thursday, September 25, 2008

Dr. Carroll Explains Alexander the Great’s Role in Spreading the Gospel



“He believed the gods of Homer and ancient Egypt were with him, and we know as Christians that the One True God must have been with him,” Dr. Warren Carroll said on September 22 during his public lecture on Alexander the Great. “For by his march across the world, Alexander the Great prepared the way for its conversion.”

Carroll explained that due to the conquests of Alexander, the entire ancient world spoke Greek, which made it possible for the spreading of the teaching of the Gospels, which were written in Greek.

“Alexander’s conquests united the world of the Middle East with the Classical world of Greece and Rome—for the first time in history,” Carroll said. “Jew and Greek entered the same cultural orbit.”

A convert to Christianity, Carroll was educated at Bates College and received a Doctorate of History from Columbia University. After founding Christendom College, he served as the College's president until 1985 and then as the chairman of its History Department until his retirement in 2002. He is the author of numerous historical works including The Rise and Fall of the Communist Revolution, 1917: Red Banners White Mantle, and his major multi-volume work The History of Christendom.

Carroll’s spirited lecture focused on the historic march of Alexander, whom he described as being “more an elemental force than a mortal man.”

Alexander never lost a battle and, with the exception Napoleon, actually and deliberately aspired to take over the whole civilized world. There is no convincing evidence that Alexander was driven by power and wealth for their own sakes, but the cultural unification of East and West was his explicit and announced objective, Carroll said.

“His teacher was the supreme Greek intellect, the philosopher Aristotle,” Carroll noted. “Alexander was always a Greek first, and considered himself the guardian and champion of Hellenic culture.

“He was the greatest general of all time…He might have conquered the world, but died before he was forty, with his armies at the border of China. He was a meteor and transformer of history, who created the Hellenistic world through which the Gospel of Jesus Christ spread three hundred years later.”

This dramatic lecture can be downloaded at Christendom on iTunes U.

"The Founding Fathers were Community Organizers!"

The other day as I was reading through google reader, I found my way to an article that quoted actress Laura Linney at some awards ceremony saying, "The Founding Fathers were community organizers." That struck me as ridiculous and completely unhistorical. When I mentioned this later to my son he defended Linney's statement, which of course forced me to think more about why I thought what I did. As we argued we talked about the definition of "community organizer." I granted that the men who led this country to independence lived in communities and they organized things, but they did not "organize" the community. "Community organizer" is a term that really does have its own meaning, as defined by Saul Alinsky. I said the Founding Fathers were elected by the people of their communities to represent the community at the Continental Congress. They certainly organized the Congress, but they led the fledgling nation. My son declared that organizers are leaders, but I disagreed. Leaders and organizers are not necessarily the same people. And then tonight, the Anchoress has touched on my point:
This re-inforced two things for me about Obama; he does not know how to govern, only how to campaign, and maybe he really doesn’t want this job. I know I’m not alone in suspecting that he never thought his ‘08 run would land him any higher than the veep slot. Perhaps he feels like it’s safer on the campaign trail, with an adoring press working for him, than in Washington - where he is expected to actually lead his party.
There is a fundamental difference between being able to organize something - the community, your family, Congress - and being able to lead. Leading means getting in front, going first, deciding what needs to be done. At Quantico Marine Base during officer training they aren't looking for the man who can organize his men, they are looking for the man who, being presented with a problem, can decide how to fix it, can motivate his men to do it, can take action that resolves the problem. In a herd of horses the lead mare does just that: she leads, decides where to go, and the herd follows because most have allowed her that position.

As I continue on my backlog of reading I have found this:

I have been pondering this awhile, but there is something about Barack Obama that seems more like a Press Secretary than a President. He comes across as a pleasant and articulate team player, the kind of guy who would walk into a policy room or a political war room and say, "Okay guys, what are we thinking here?" Once he has mastered the message, he is a great communicator. But he has never had an original thought. That is a plus in a Press Secretary, I suppose. It is a real danger in a President.








Saturday, September 20, 2008

Applying Catholic Principles to Life

This post by Fr. John Zuhlsdorf is the perfect follow-up to our class discussion on Thurday. We need to remember that Bishop Finn's words to members of the legal profession apply to all Catholics, and Father Zuhlsdorf's comments (in bold and red) make many important points. Please read.

On 19 September, His Excellency Most Rev. Robert Finn, Bishop of Kansas City-St. Joseph said and preached at a "Red Mass" at Our Lady of Perpetual Help parish.

"Red Mass" describes Holy Mass celebrated at the opening of the "judicial season", for Catholics involved in the legal profession. The name probably comes from the color magistrates traditionally wore in some places as well as the invoke the help of the Holy Spirit.

Let’s have a glance with my emphases and comments.

Dear Friends in Christ,

Thank you for gathering with me and Archbishop Naumann for this celebration of the Red Mass, a solemn Mass invoking the Holy Spirit and in which we mark the opening of the judicial year. I again want to acknowledge and welcome an expanded group this year as Kansas City hosts the annual meeting of the Missouri Bar and the Missouri Judicial Conference. Today we pray for the guidance and strength of God during the coming term of Court.

The exercise of your office is and must be an expression of your ultimate vocation to holiness in the world. We come as integral persons. We dare not try to put aside the totality of our human experience in applying the law, lest we forget the law’s purpose: [YES YES! Note the words "put aside".] the well being of the human person and his just and right relationship with all other persons.

For us, as people of faith, the right ordering of these human relationships assumes and rests also on the primary relationship we have as children of God. ["Ordering" implies that there is a structure. Some things are more "fundamental" than others.] Each and every one of us has this dignity and value precisely because we have been made in God’s image, we are redeemed by the Blood of Christ, and destined in accord with His plan to live for all eternity in heaven. [So, one thing that cannot be "put aside" is GOD, in whose image we are made – with whom we have a relationship.]

Several of these fundamental principles are acknowledged in our Constitution and they provide a vital starting point for the whole construct of rights and obligations. The framers of these foundational documents were people of faith. Their reliance on faith provided a livable framework for good law, because Judeo-Christian faith and its values are not peripheral to human experience. They are in continuity with the Natural Law. [We don’t need to argue most of our issues on the basis of religious formulations. We can appeal to our very nature.] God’s revealed truth and an authentic human experience of truth are never contradictory.

[QUAERITUR…]

So how does the judge, lawyer, or legislator fulfill his or her sworn charge and at the same time respond to Jesus Christ as a faith-filled person? We have to find a way to live the Christian call to holiness in the course of our everyday responsibilities. It can and must be done. We must find a path to heaven in the law office, the courtroom, and the legislative hall, and we can.

The Gospel today reminds us in clear and strong terms that we cannot live divided lives. [We cannot, as Catholics, admit that our Faith should be relegated to the realm of the private.] We cannot live: part of us for God; part of us directed to some contrary ultimate gain. “What profit would there be for one to gain the whole world and forfeit his life?

We are citizens of the world, of our country, state, and community, and we must seek to love others in the crossroads of the world. We are citizens of the Church, wherein we must love God and our neighbor for Christ’s sake. We have families and friends whom we love with a very special closeness. But the truth is this: Each of us has only one heart. With this same one heart we must love God, family, community, and each person we encounter.

With this one heart, and trying to make it each day a more pure and loving heart, our challenge is to turn all the circumstances and events of our life into occasions of loving God and serving the Church with joy and simplicity, bringing our faith and Christ’s love into every effort and challenge.

Dear friends, the world around us and the culture in which we live and act is one in need of Jesus Christ and His transforming grace. It is for this reason that He Himself came among us. He showed us the truth about God and ourselves. [Gaudium et spes 22] He carried in His very person a “New Law” of life and sealed it in His blood. After winning the victory over death, He ascended to heaven commending the continuation of this work to the apostles, to you and me. And for our help He sent the Holy Spirit. Come now, O Holy Spirit!

Whatever our abilities and circumstances we must bring them to bear – in tandem with our Christian faith – on the transformation of the world in Jesus Christ. If we are experts in the law, then we must assure that it best represents and protects the dignity of each person. The bishop must do his part. The priest or pastor must do his part; BUT so also [especially] the expert in business, science, journalism, or the law. What we do must be grounded in the larger vocation which is ours: the call to holiness – to be holy men and women working toward heaven. [clergy form lay people – lay people form the world]

We mustn’t think for a moment that we can accomplish any of this without God, and without fortifying ourselves through prayer, constant conversion, and the help of the sacraments, particularly this Holy Sacrifice of the Mass around which we gather. We need also the counsel of the Church in her authentic Magisterium.

In 2004, (January, 2004, in Boston) Cardinal Sean O’Malley, Archbishop of Boston reflected on the debacle under which his state continues to suffer – namely the deterioration of the natural and moral state of marriage under the fraudulent legal equivalency of same sex unions. He used the image and example of Sir Thomas More, who went to his death, in 1535, for his refusal to acknowledge, by signed oath, the legitimacy of King Henry VIII’s divorce. St. Thomas More is for us, the Cardinal noted, a “martyr” for the sanctity of marriage and he epitomizes the kind of heroic sacrifice any of us may have to make – though perhaps on a smaller scale – when, as people of integrity, we determine to oppose peaceably an intrinsically unjust law. More is for Catholic lawyers, therefore, a patron, model, and intercessor.

Determining to uphold the law and the service of the King, More nonetheless could not part from his resolve to retain his conscience. His was not a frivolous conscience made up of merely subjective inclinations, feelings, or intuitions about what “seems right.” Rather, for him as a Catholic – as for us – it rested firmly on the promise of the Holy Spirit our Lord made on the night before He died. To the Church, through the Apostles, he gave his pledge of the Holy Spirit, the Counselor. “He will teach you everything and remind you of all that I told you.” (Jn 14: 25). You, too, bear the name “Counselor,” and you must take seriously your responsibility to conform your prudent direction in consonance with the One Eternal Truth and the dignity of the human person, well-defined by the Church.

We must ask ourselves whether we still believe that the Holy Spirit is entrusted to the Church, or not. When, for example, the Catechism of the Catholic Church states so clearly that human life must be respected and protected absolutely from the moment of conception, (CCC, no. 2270), and when it affirms the grave moral evil of every abortion as our teaching from the very first Christian century, (CCC, no. 2271) how is it that twice within a month, the U.S. Conference of Catholic Bishops found itself needing to correct Catholic elected officials for publicly expressing contorted interpretations of this clear teaching in justification of their support of abortion? [Sometimes it is good to ask questions in this way. However, if you do, you have to be willing to listen to the answer.]

Locally, we ought not to underestimate the significance of the integrity of the “Catholic position” on the life issues – whether it is in regard to human embryonic stem cell research in Missouri, or the regulation of abortion mills in Kansas.

When these issues are engaging the life and death of so many human persons, they are clearly not matters of partisan politics. They are much more. They are matters of the eternal salvation of souls. And there is absolutely no text from the Second Vatican Council which defines “right conscience” apart from the established moral teaching of the Church. [Exactly!]

In a moving citation from his trial, Thomas More shows his clear determination to seek, not the dissolution of his enemies, but to exercise a constant prayerful diligence for their conversion and salvation. More was read the order of his execution: that he was to be dragged through the streets of London, hung up, disemboweled, and cut into pieces.

In response, Thomas makes no protest but expresses a fond hope for his accusers. He draws upon the image of the martyr St. Stephen and the converted St. Paul: “More have I not to say, my Lords, but that like us, the blessed Apostle St. Paul, as we read in the Acts of the Apostles, was present and consented to the death of St. Stephen, and kept their cloaks that stoned him to death. And yet, be they now both holy Saints in heaven, and shall continue there friends forever. So I verily trust, and shall therefore heartily pray, that though your Lordships have now on earth been judges to my condemnation, we may hereafter in heaven merrily all meet together, to our everlasting salvation, and thus I desire Almighty God to preserve and defend the King’s majesty, and to send him good counsel.” (Peter Ackroyd, The Life of Thomas More. Anchor: New York, 1998. c. 32; p. 398)

This integrity is a heroic yet worthy model for our life. Jesus Christ told us that we would be challenged by the world, as He was. In fact, He promised us the Cross, and told us many times in the Gospel that, unless we take up the Cross and follow Him we can not be His disciples. We cannot bear the Cross without the gift of fortitude that comes from being united to Him. Come Holy Spirit!

I am happy to gather with you to pray for the light and gift of the Holy Spirit. There is a great work of justice to be accomplished. The decisions are difficult and we need Wisdom. The circumstances can be discouraging and we need the Hope of the Gospel. The path is narrow that leads to life. Lord, keep us on the right path.

St. Thomas More, pray for us. Mary, seat of Wisdom and Spouse of the Holy Spirit, pray for us.

George Will makes Economics Look Simple

For my American History students: Economics is important! In class you have heard me say that things are important because they are "significant". A basic understanding of economic priniciples is vital to understanding history and what makes many of those historical events "significant". Human beings have many reasons why they act and providing material goods for their families is an important part of that. I don't expect you to become expert economists in this class, but I do hope you will understand how economic issues drive human action and make history.

Pencils And Politics

Improbable as it might seem, perhaps the most important fact for a voter or politician to know is: No one can make a pencil. That truth is the essence of a novella that is, remarkably, both didactic and romantic. Even more remarkable, its author is an economist. If you read Russell Roberts's "The Price of Everything: A Parable of Possibility and Prosperity" you will see the world afresh—unless you already understand Friedrich Hayek's idea of spontaneous order.

Roberts, an economist at George Mason University and Stanford's Hoover Institution, sets his story in the Bay Area, where some Stanford students are indignant because a Big Box store doubled its prices after an earthquake. A student leader plans to protest Stanford's acceptance of a large gift from Big Box. The student's economics professor, Ruth, rather than attempting to dissuade him, begins leading him and his classmates to an understanding of prices, markets and the marvel of social cooperation. Holding up a Dixon Ticonderoga No. 2, she says: "No one can make a pencil."

Nonsense, her students think—someone made that one. Not really, says Ruth. Loggers felled the cedar trees, truckers hauled them, manufacturers built the machines that cut the wood into five-sided portions to hold graphite mined in Sri Lanka, Mexico, China and Brazil. Miners and smelters produced the aluminum that holds the rubber eraser, produced far away, as were the machines that stamp TICONDEROGA in green paint, made somewhere else, on the finished pencil.

Producing this simple, mundane device is, Ruth says, "an achievement on the order of a jazz quartet improvising a tune when the band members are in separate cities." An unimpressed student says, "So a lot of people work on a pencil. What's the big deal?" Ruth responds: Who commands the millions of people involved in making a pencil? Who is in charge? Where is the pencil czar?

Her point is that markets allow order to emerge without anyone imposing it. The "poetry of the possible" is that things are organized without an organizer. "The graphite miner in Sri Lanka doesn't realize he's cooperating with the cedar farmer in California to serve the pencil customer in Maine." The boss of the pencil factory does not boss very much: He does not decide the prices of the elements of his product—or of his product. No one decides. Everyone buying and selling things does so as prices steer resources hither and yon, harmonizing supplies and demands.

Goods and services, like languages, result from innumerable human actions—but not from any human design. "We," says Ruth, "create them with our actions, but not intentionally. They are tapestries we weave unknowingly." They are "emergent phenomena," the results of human action but not of human design.

When a student asks about the exploitation of housecleaners, Ruth responds that if they are exploited making between $10—above the minimum wage—and $20 an hour, why are they not exploited even more? The answer is that the market makes people pay maids more than the law requires because maids have alternatives.

But back to Big Box doubling prices after the earthquake. The indignant student, who had first gone to Home Depot for a flashlight, says it "didn't try to rip us off." It was, however, out of flashlights. Ruth suggests that the reason Big Box had flashlights was that its prices were high. If prices were left at regular levels, the people who would have got the flashlights would have been those who got to the store first. With the higher prices, "someone who had candles at home decided to do without the flashlight and left it there for you on the shelf." Neither Home Depot nor the student who was angry at Big Box had benefited from Home Depot's price restraint.

Capitalism, Ruth reminds him, is a profit and loss system.Corfam—Du Pont's fake leather that made awful shoes in the 1960s—and the Edsel quickly vanished. But, Ruth notes, "the post office and ethanol subsidies and agricultural price supports and mediocre public schools live forever." They are insulated from market forces; they are created, in defiance of those forces, by government, which can disregard prices, which means disregarding the rational allocation of resources. To disrupt markets is to tamper with the unseen source of the harmony that is all around us.

The spontaneous emergence of social cooperation—the emergence of a system vastly more complex, responsive and efficient than any government could organize—is not universally acknowledged or appreciated. It discomforts a certain political sensibility, the one that exaggerates the importance of government and the competence of the political class.

Government is important in establishing the legal framework for markets to function. The most competent political class allows markets to work wonders that government cannot replicate. Hayek, a 1974 Nobel laureate in economics, said, "The curious task of economics is to demonstrate to men how little they really know about what they imagine they can design." People, and especially political people, are rarely grateful to be taught their limits. That is why economics is called the dismal science.

© 2008

Wednesday, September 17, 2008

Obama vs. The American Dream

[Jonah Goldberg] from NationalReviewOnline

From a reader:

Jonah – I would like to see your thinking on the single overarching theme that bothers me most about Obama: He constantly recasts “American Exceptionally” in the vein of group success, working together, one society, one world, etc. etc., instead of our history of rugged individuals first, coming together only when necessary in the interest of vital common cause. There is very little pushback on this theme, and I find it annoying.

I liked your Brooks comments.

Me: Well, dear reader, if you were wise, you would be a subscriber to National Review. And if you were a subscriber, you might have read my piece in the latest issue which I offer a little pushback to the vision laid out by Obama in his convention speech. Some snippets:

But beneath the fresh coat of rhetorical paint on the calcified clichés of contemporary liberalism there is a deeper vision to Obama’s speech, one that is both consistent with his rhetoric from the earliest days of his campaign and career and also perfectly in line with the ambitions of progressivism since its founding.

For generations politicians of both parties spoke about the “American dream,” a phrase that, though ill-defined, usually conjures up some conception of the individual pursuit of happiness. To own your own home, care for your family, succeed in what you set out to do: This, for most people, is what the American dream is about. Whatever the American dream means to most Americans, it is emphatically not a collectivist concept (though the phrase was reportedly coined by the progressive historian James Truslow Adams, who did see it as a more collective ideal). For most of us, there is no one American dream, because my dream is different from your dream. Victory can be pursued by a group; happiness must be found alone.

The American dream, as most of us understand it, stands in marked contrast to the idea of the American promise, the central theme of Obama’s speech and even of the Democratic convention as a whole. In 1909, New Republic founder Herbert Croly published his book The Promise of American Life, widely considered the bible of the progressive movement (a movement Obama has explicitly declared the precursor of his own campaign’s mission). Felix Frankfurter dubbed the book “the most powerful single contribution to progressive thinking.”....

And later:

Obama’s sleight of hand begins in the first paragraph. After he dispenses with the thank-yous, he says: “Four years ago, I stood before you and told you my story — of the brief union between a young man from Kenya and a young woman from Kansas who weren’t well-off or well-known, but shared a belief that in America, their son could achieve whatever he put his mind to.”

He continues in the next paragraph: “It is that promise that has always set this country apart — that through hard work and sacrifice, each of us can pursue our individual dreams but still come together as one American family, to ensure that the next generation can pursue their dreams as well. That’s why I stand here tonight. Because for 232 years, at each moment when that promise was in jeopardy, ordinary men and women — students and soldiers, farmers and teachers, nurses and janitors — found the courage to keep it alive.”

So far, it sounds as if Obama is simply going to use “American promise” as a stand-in for “American dream.” After all, his version of the son-of-an-immigrant success story fits nicely within the idea of the American dream. But after the opening reference to “individual dreams,” Obama’s speech becomes a Deweyan alchemy spell to transmogrify individual liberty into collective action. The promise of America, for Obama, is the hope that one day we will live in a country where we all work together, where “one person’s struggle is all of our struggles” (as he put it in his introductory video). The American promise, Obama insists, is “the idea that we are responsible for ourselves, but that we also rise or fall as one nation; the fundamental belief that I am my brother’s keeper, I am my sister’s keeper. That’s the promise we need to keep. . . . Individual responsibility and mutual responsibility — that’s the essence of America’s promise.”

It sounds benign, even noble, except for the central deceit in Obama’s plea. The Biblical injunction to be your brother’s keeper — what Obama calls “mutual responsibility” — is not a writ for government activism. You do not fulfill your obligation to look out for your fellow man by paying taxes, never mind by voting to impose them on others. Absent from Obama’s rhetoric is any serious acknowledgment that there are countless mediating institutions between the individual and the state. Civil society — churches, schools, voluntary associations, etc. — provides the sinews of the mutual responsibility that exists outside of the sphere of government. But for Obama, as with Croly, it is all either/or: Either you’re “on your own” or you’re in the good hands of the all-state, and I’m not talking about an insurance company. This is a marked contrast with McCain’s speech, which, in short, promised to reform government: Obama promises to reform America instead.

Monday, September 15, 2008

The Federalists didn't have a Monopoly on Wisdom

I would like to give you some excerpts from a great article which I hope you will read in its entirety.
The Antis are the men—and women, I add, not as a p.c. genuflection but in recognition of the Bay State’s Mercy Otis Warren, playwright and historian and among the most literary Anti-Federalists—who considered what the delegates to the Constitutional Convention had wrought in that sweltering Philadelphia summer of 1787 and said No. They included dissenting delegates to that convention, like George Mason of Virginia; patriots still afire with the spirit of ’76, like Patrick Henry; and backcountry farmers and cobblers and libertarian editors and malcontent layabouts. They were “not simply blockheads standing in the way of progress,” wrote Robert Rutland in The Ordeal of the Constitution, “but . . . serious, oftentimes brilliant, citizens who viewed the Constitution in 1787–88 with something less than awe.”
We liked them well enough when they were for independence, but we forget that they viewed the Constitution with deep suspicion.
They often made wild predictions about where this all would lead. For instance, George Clinton—not the funky parliamentarian but the New York Anti-Federalist—prophesied that the federal city created by the Constitution, later known as Washington, D.C., “would be the asylum of the base, idle, avaricious and ambitious.” Gee, thank God that never happened.
No comment necessary!

While the Federalists admired the finely wrought constitutional machinery, with its balance of powers, its cunning methods of nullifying the harmful effects of faction, of cupidity, of powerlust, the Anti-Federalists struck at the root. “For the Anti-Federalists,” wrote the historian Herbert J. Storing, “government is seen as itself the major problem.”

They objected to almost every feature of the Constitution. Anti-Federalists wanted annual elections. A larger House of Representatives whose members were paid by the states, not the central government, so that they did not forget on which side their bread was buttered. Rotation in office, or term limits. A Bill of Rights. Limitations on standing armies. No “general welfare” clause, which, as the Biddeford, Massachusetts, Anti-Federalist Silas Lee predicted, would “be construed to extend to every matter of legislation."

The Anti-Federalists stood for decentralism, local democracy, antimilitarism, and a deep suspicion of central governments. And they stood on what they stood for. Local attachments. Local knowledge. While the Pennsylvania Federalist Gouverneur Morris “flattered himself he came here in some degree as a Representative of the whole human race,” Anti-Federalists understood that one cannot love an abstraction such as “the whole human race.” One loves particular flesh-and-blood members of that race. “My love must be discriminate / or fail to bear its weight,” in the words of a modern Anti-Federalist, the Kentucky poet-farmer Wendell Berry. He who loves the whole human race seldom has much time for individual members thereof.

Contra the court historians, the Antis were cautious, prudent, grounded, attached. They were not the party of vainglory in 1787–88. “Under no circumstances did Antifederalists think of themselves as immortals winning undying fame for themselves,” wrote Michael Lienesch. “In fact, they were at their rhetorical best in scoffing at the pretentions [sic] of those Federalists who pictured themselves in the role of classical legislators.”

They were plain people whose homely dreams ran not to national greatness. What to men of station was the periphery was to them the heart. Massachusetts Anti Amos Singletary of Worcester County told the state’s ratifying convention that “These lawyers and men of learning, and moneyed men that talk so finely, and gloss over matters so smoothly, to make us, poor illiterate people, swallow down the pill, expect to get into Congress themselves; they expect to be the managers of this Constitution, and get all the power and all the money into their own hands, and then they will swallow up all us little folks . . . just as the whale swallowed up Jonah.”

Things were spiralling out of control. The scale was getting too big. Anti-Federalist Samuel Chase of Maryland (whose path we will cross again) objected that “the distance between the people and their Representatives will be so very great that there is no probability of a Farmer or Planter being chosen. Mechanics of every Branch will be excluded by a general voice from a Seat. Only the Gentry, the Rich & well born will be elected.”

This seems to me incontrovertibly true, and never more so than today. In smaller polities representatives are, in some sense, representative. My town council includes an electrician, a housewife, a custodian, and my lovely wife, whose academic training was in philosophy. This, I daresay, is a far more representative body than the U.S. Congress, and the town council’s nearness to its constituency endows it with legitimacy. I may not always agree with its acts but I can remonstrate, face to face, with those who make the local laws. I cannot do so at the national level. And our town council, whatever mistakes it might make, does not have blood dripping from its claws.

Does this sound like a familiar debate? Maybe there is something buried deep in the psyche of good American citizens that still recognizes the truth known to the Anti.-Federalists.

Read the rest of the article by Bill Kaufman, it really is about Luther Martin.








A Discourse on Lying

The following are selections from The Boston Quarterly, 1840. Some things never change, human nature least of all.
It is of lying, and not of its peculiar punishment, that I propose to speak, of the sin rather than of its consequences ; because it is always on the sin, rather than on its consequences, that I would fix my own attention or that of others. That lying is a sin, doubtless, all are ready to admit; and yet it is a sin of very frequent occurrence. I apprehend that very few of us have any just conception of either its enormity or its frequency. We are not sufficiently careful to ascertain in what the lie actually consists. We regard it too often as consisting solely in the words we use, and we flatter ourselves that we are not guilty of it, when we have not put it into a form of words. We deceive, mislead people, and yet if the words we have used be literally true, we fancy we have not lied. The New-York merchant, of whom they relate a certain anecdote, probably did not regard himself as a liar. The merchant had applied to an Insurance Office for a policy of insurance on a ship he had at sea, and which he was expecting soon to arrive. Some difference arising between him and the agent of the office, the policy was delayed until the merchant received news from his ship, that it and cargo were lost. He immediately sent his boy to notify the office, that if they had not made out the policy talked of, they need not do it, for he had heard from his ship. The office concluding from this, that the news he had heard were favorable, sent him word back that the policy was ready, and immediately made it out, and thus subjected itself to the loss of the ship and its cargo. Now what the merchant said was literally true, and yet it was a lie, because it was so said as naturally to deceive.

The lie does not consist in the words we use. Elijah upbraiding the priests of Baal, and ridiculing them for their trust in that false god, said unto them, " Cry aloud, for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked." The words here used are false. What Elijah said was not true, and he did not believe it true ; and yet he did not lie, because he did not intend to deceive, and because he did not deceive. He speaks ironically, and by so speaking discloses more clearly than he could in any other form of speech, the absurdity of worshipping a dumb idol as a god, or the creature in place of the Creator. So when we say of a fleet animal, " he is swift as the wind," or of a raiment remarkable for its whiteness, "it is whiter than snow," or of any extraordinary swiftness of motion, " it is quicker than lightning;" we say what is literally false; but we are not liars, because there is no deception, and no intention of deception. The metaphors we use, the strong hyperboles we adopt, have their established value, and are understood in the same manner by both the speaker and the hearer.

The lie consists, so far as it concerns the liar, in the fact of his intending to deceive or mislead ; in relation to others, it consists in the fact, that he does deceive or mislead. A man tells me no lie, if he in no way deceives me, or misleads me; but he is nevertheless a liar, if he intended to do it, and is as guilty as he would have been, had he deceived me. If he has intended to deceive me, or deceived me knowingly, although all his words strictly construed are true, he is just as much a liar, as though he had told me a plump falsehood, in just so many words.

I am pursuing a thief. I ask you which way he went. You say nothing, but you point your finger in a certain direction, which is the wrong one, and thus I am led to followr it. In this case you have lied to me, just as much as though you had told me in words, that the thief went in the direction, which you knew he had not gone. Words, actions, manners, no matter which or what, that do deceive, and are intended to deceive, or which are intended to deceive, whether they do deceive or not, are falsehoods, lies. Let no one then think that he has steered clear of the lie, because he has succeeded in using a form of words not literally false. Looks, manners, deeds, lie as well as words, and often more effectually.

The worst form of lying is not that which is generally the most censured. The common falsehoods, as to occurrences and events, are bad enough, but they are by no means the worst. Mere vulgar lying deserves contempt, and usually receives it ; and very soon prevents the one who is guilty of it from doing any harm, save to his own soul. His credit is soon gone, his want of honesty is soon found out, and henceforth he can deceive nobody, for nobody trusts him.

The worst species of lying are those not usually christened with that name. One instance of the worst sort of lying, on a large scale, has been witnessed during the current year.*(Footnote: * This discourse was written and preached in this city in the winter of 1837-38, while the Massachusetts Legislature were discussing the subject of the suspension and resumption of payments by the banks. The conduct of the banks, and more especially of the business community, during the summer of 1837, and the winter following, violating, as it did, all moral principle, and threatening the very existence of the republic by its general baseness, cannot be too frequently exhibited to the general abhorrence of mankind.) Many people have had in their hands small pieces of paper called Bank Bills, on which is a promise made by certain high-minded and honorable gentlemen, called the president and directors of the bank, to pay the bearer at their banking house, during banking hours, on demand, a certain amount of money. I need not say that this promise has for nearly a year, to say the least, been only a splendid lie, a lie, which the banks, the honorable and high-minded president and directors, tell every time they issue their bills, or notes. And this is not all. Men of the highest standing in society, and the loudest in their pretensions to decency, intelligence, virtue, religion, have greatly applauded the lie ; and grave senators in our own goodly city are daily discussing the matter, whether an end ought, or ought not, to be put to this lying ; and the probability is that the majority will decide, that the public good demands its continuance. It is astonishing that a community, making some pretensions to being a moral and religious community, can tolerate, much more applaud such falsehood. Nothing can be more corrupting to the morals of our youth, or better calculated to banish truth and honesty from the land.

Communities, corporations, banks, copartnerships, are as much bound to tell the truth, as the simple individual. No man's moral sense, if he have any, can fail to be shocked, outraged at the doctrine, that companies, corporations, communities, states, nations, have a right to lie. They may have the power to go unpunished; the bank president, who signs a promise to pay, that he knows his bank will not pay according to the stipulations, may go unwhipt of justice ; but he is a sinner of as black a dye as any liar in the land, and he will one day be seen and treated as such.

Is a vote for Obama a pro-life vote?

I really feel sorry for Catholics who consider themselves pro-life and who are trying to make a sensible argument in support of Obama. They cannot do it, but it doesn't keep them from trying. This is an election that Catholics can change, we can help elect a president who will nominate justices and judges who will follow the Constitution. A vote for Barack Obama will guarantee justices and judges who will have to pass an pro-abortion litmus test to be nominated. The ill-effects of such nominations will be severe and long-lasting. Catholics need to spread the word to those of our friends and neighbors who may be more willing to give ground on the foundational issue, as Archbishop Chaput says, of abortion. We need to keep up the good work of the bishops and keep this subject in the public eye. We need to be good citizens.

Is a vote for Sen. Obama a "pro-life vote"?

Last week Prof. Douglas Kmiec wrote a Chicago Tribune op-ed, “How Catholics can oppose abortion, back Obama” (September 9, 2008), which began with these words of praise: "The Roman Catholic Church in Chicago, and indeed the world, is blessed by the thoughtful teaching of Cardinal Francis George." Richard W. Garnett, a friend of Kmiec and a professor of law at the University of Notre Dame, examines Kmiec's apologia for Obama's approach to reducing abortion and finds it very lacking, saying that Kmiec, among other things, misunderstands Cardinal George's recent statement about abortion and the common good:

For all of Sen. Obama’s professed desire to “extend a helping hand,” there is no denying—though Prof. Kmiec does not mention—that he also supports public funding for abortion, a repeal of the ban on partial-birth abortion, a pro-Roe v. Wade litmus test for judicial nominees, a dramatic expansion of federally funded research involving the destruction of human embryos, and the elimination of legal protection for the conscience rights of health-care professionals and hospitals that object to participating in abortions. How these positions—indeed, they are not merely “positions,” they are, Obama has said, priorities—would (in Kmiec’s words) “strengthen a culture of life” is unclear.

Prof. Kmiec concludes with the suggestion that a vote for Obama is a pro-life vote because studies suggest that abortion rates decline in times of economic wellbeing. Let’s assume they do. But again, Cardinal George’s point had to do with the “legal status quo on abortion,” not with necessarily risky predictions about future ambient economic conditions. One can assert—certainly, Prof. Kmiec did not and cannot demonstrate—that the economic wellbeing of women facing unplanned pregnancies would improve significantly under Sen. Obama. And, one can hope—I’m sure that Prof. Kmiec does—that such an improvement would result in fewer abortions, though such hope would seem hard to sustain, given Obama’s support for the “Freedom of Choice Act.” In any event, such assertions and hopes do nothing to change the fact that Sen. Obama is squarely committed, as a point of pride and principle, not only to preserving the current legal regime, which puts unborn children outside the law’s protection, but also to rolling back the gains that pro-life citizens have managed to secure in recent years.

Read Garnett's entire First Things piece.

In related matters, Bishop Vasa of the Diocese of Baker, Oregon, has made further remarks about when it is acceptable, in the eyes of the Church, to vote for a pro-abortion politician: "The conditions under which an individual may be able to vote for a pro-abortion candidate would apply only if all the candidates are equally pro-abortion.” Read more on LifeSiteNews.com.

Roman Catholics for Obama '08 | Paul Kengor (Catholic World Report, June 2008)
What Is "Legal"? On Abortion, Democracy, and Catholic Politicians | Fr. James V. Schall, S.J.
The Illusion of Freedom Separated from Moral Virtue | Raymond L. Dennehy
What Is Catholic Social Teaching? | Mark Brumley

Some Political Issues Should Be More Important Than Others for Catholics | Mark Brumley (Oct. 2004)
Introduction to Three Approaches to Abortion | Peter Kreeft
Excommunication! | An interview with canon lawyer Dr. Edward Peters
Some Atrocities are Worse than Others | Mary Beth Bonacci


Markets vs. Monopolies in Education: A Global Review of the Evidence

by Andrew J. Coulson

Andrew Coulson is director of the Cato Institute's Center for Educational Freedom and author of Market Education: The Unknown History. He blogs at Cato-at-Liberty.org.




Would large-scale, free-market reforms improve educational outcomes for American children? That question cannot be answered by looking at domestic evidence alone. Though innumerable "school choice" programs have been implemented around the United States, none has created a truly free and competitive education marketplace. Existing programs are too small, too restriction laden, or both. To understand how genuine market forces affect school performance, we must cast a wider net, surveying education systems from all over the globe. The present paper undertakes such a review, assessing the results of 25 years of international research comparing market and government provision of education, and explaining why these international experiences are relevant to the United States.

In more than one hundred statistical comparisons covering eight different educational outcomes, the private sector outperforms the public sector in the overwhelming majority of cases. Moreover, that margin of superiority is greatest when the freest and most market-like private schools are compared to the least open and least competitive government systems (i.e., those resembling a typical U.S. public school system). Given the breadth, consistency, relevance, and decisiveness of this body of evidence, the implications for U.S. education policy are profound.


Full Text of Policy Analysis no. 620

(PDF, 441 KB | HTML)

© 2008 The Cato Institute
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Saturday, September 13, 2008

Southern Culture and History

A very exciting find concerning the Confederacy. Being a Confederate sympathizer is a lot like being a Catholic - one is very often misunderstood and criticized by people who don't know their history.

"There was no surrender at Appomattox, and no withdrawal from the field which committed our people and their children to a heritage of shame and dishonor. No cowardice on any battlefield could be as base and shameful as the silent acquiescence in the scheme which was teaching the children in their homes and schools that the commercial value of slavery was the cause of the war, that prisoners of war held in the South were starved and treated with a barbarous inhumanity, that Jefferson Davis and Robert E. Lee were traitors to their country and false to their oaths, that the young men who left everything to resist invasion, and climbed the slopes of Gettysburg and died willingly on a hundred fields were rebels against a righteous government.”

The Rev. James Power Smith, last surviving member of Jackson’s staff, 1907

The League of the South Institute for the Study of Southern Culture and History (LSI) is the educational arm of the Southern independence movement. Made up of the South's finest unreconstructed scholars, the LSI is dedicated to combating the demonisation of the South and its culture and heritage in the academic arena. The Institute already has an impressive track record--numerous summer institutes, a growing pamphlet series on Southern Studies, Hedge School Seminars, and numerous books and articles published by LSI scholars--but we intend to do much more. As the intellectual leaders of the Southern movement, LSI members and associates seek to restore a solid cultural foundation which will nourish and sustain a free and prosperous people. Without such a foundation, all other facets of the Southern movement--political, social, and economic--will not flourish.

We invite you to support the LSI as the South's best hope for properly educating Southern youth and for countering the political correctness that has infected our educational institutions all across Dixie. Unless we pass on our traditions to the young, the hope of restoring our ancient Christian liberties will die with us.


Tuesday, September 9, 2008

The 65 mpg Ford the U.S. Can't Have

Ford's Fiesta ECOnetic gets an astonishing 65 mpg, but the carmaker can't afford to sell it in the U.S.

http://images.businessweek.com/story/08/600/0904_mz_ecocar.jpg

The ECOnetic will go on sale in Europe in November

If ever there was a car made for the times, this would seem to be it: a sporty subcompact that seats five, offers a navigation system, and gets a whopping 65 miles to the gallon. Oh yes, and the car is made by Ford Motor (F), known widely for lumbering gas hogs.

Ford's 2009 Fiesta ECOnetic goes on sale in November. But here's the catch: Despite the car's potential to transform Ford's image and help it compete with Toyota Motor (TM) and Honda Motor (HMC) in its home market, the company will sell the little fuel sipper only in Europe. "We know it's an awesome vehicle," says Ford America President Mark Fields. "But there are business reasons why we can't sell it in the U.S." The main one: The Fiesta ECOnetic runs on diesel.

Automakers such as Volkswagen (VLKAY) and Mercedes-Benz (DAI) have predicted for years that a technology called "clean diesel" would overcome many Americans' antipathy to a fuel still often thought of as the smelly stuff that powers tractor trailers. Diesel vehicles now hitting the market with pollution-fighting technology are as clean or cleaner than gasoline and at least 30% more fuel-efficient.

Yet while half of all cars sold in Europe last year ran on diesel, the U.S. market remains relatively unfriendly to the fuel. Taxes aimed at commercial trucks mean diesel costs anywhere from 40 cents to $1 more per gallon than gasoline. Add to this the success of the Toyota Prius, and you can see why only 3% of cars in the U.S. use diesel. "Americans see hybrids as the darling," says Global Insight auto analyst Philip Gott, "and diesel as old-tech."

None of this is stopping European and Japanese automakers, which are betting they can jump-start the U.S. market with new diesel models. Mercedes-Benz by next year will have three cars it markets as "BlueTec." Even Nissan (NSANY) and Honda, which long opposed building diesel cars in Europe, plan to introduce them in the U.S. in 2010. But Ford, whose Fiesta ECOnetic compares favorably with European diesels, can't make a business case for bringing the car to the U.S.

TOO PRICEY TO IMPORT

First of all, the engines are built in Britain, so labor costs are high. Plus the pound remains stronger than the greenback. At prevailing exchange rates, the Fiesta ECOnetic would sell for about $25,700 in the U.S. By contrast, the Prius typically goes for about $24,000. A $1,300 tax deduction available to buyers of new diesel cars could bring the price of the Fiesta to around $24,400. But Ford doesn't believe it could charge enough to make money on an imported ECOnetic.

Ford plans to make a gas-powered version of the Fiesta in Mexico for the U.S. So why not manufacture diesel engines there, too? Building a plant would cost at least $350 million at a time when Ford has been burning through more than $1 billion a month in cash reserves. Besides, the automaker would have to produce at least 350,000 engines a year to make such a venture profitable. "We just don't think North and South America would buy that many diesel cars," says Fields.

The question, of course, is whether the U.S. ever will embrace diesel fuel and allow automakers to achieve sufficient scale to make money on such vehicles. California certified VW and Mercedes diesel cars earlier this year, after a four-year ban. James N. Hall, of auto researcher 293 Analysts, says that bellwether state and the Northeast remain "hostile to diesel." But the risk to Ford is that the fuel takes off, and the carmaker finds itself playing catch-up—despite having a serious diesel contender in its arsenal.

Kiley is a senior correspondent in BusinessWeek's Detroit bureau.

Saturday, September 6, 2008

The future of liberty depends on reclaiming America’s first principles.

From The Heritage Foundation:

“If a nation expects to be ignorant and free in a state of civilization,” as Thomas Jefferson warned, “it expects what never was and never will be.” Widespread ignorance of American history is but the most recognized symptom of the troubling decline in popular knowledge of fundamental principles. We face an education system that upholds mediocrity in the name of relativism; an ever-expanding and centralized government, unmoored from constitutional limits; judges openly making laws and shaping society based on pop-philosophy rather than serious jurisprudence; and growing confusion over America’s legitimate role in the world, made all the more apparent by the fundamental threat posed by radical Islamists. At the root of all these problems is a pervasive doubt about the core principles that define America and ought to inform our politics and policy.

As the leading public policy institution focused on American liberty, The Heritage Foundation must lead the call to awaken our country and get it back on course. We must recall the nation to its first principles, reinvigorate American constitutionalism, and revive the sturdy virtues required for self-government. We must restore the principles of America’s Founders to their proper role in the public and political discourse, influencing public policy and reforming government to reflect constitutional limits. We must rebuild and unify a robust conservatism around, and in defense of, these core principles, and identify and develop current and future policymakers, opinionmakers, and leaders who understand, articulate, and will promote these principles. In short, our vision, building on the great successes of the modern conservative movement, must now be to save America by reclaiming its truths and its promises and conserving its liberating principles for ourselves and our posterity.


Wall dating to Second Temple unearthed

The remains of the southern wall of Jerusalem that was built by the Hasmonean kings during the time of the Second Temple have been uncovered on Mount Zion, the Antiquities Authority announced Wednesday.

The site of the dig on Mount...

The site of the dig on Mount Zion.
Photo: Israel Antiquities Authority

The 2,100-year-old wall, which was destroyed during the Great Revolt against the Romans that began in 66 CE, is located just outside the present-day walls of the Old City and abuts the Catholic cemetery built in the last century where Righteous Gentile Oskar Schindler is buried.

The sturdy wall, which is believed to have run 6 km. around Jerusalem, was previously exposed by an American archeologist at the end of the 19th century, the state run archeological body said.

The Israeli archeologist who started the ongoing excavation a year-and-a-half ago also uncovered the remains of a city wall from the Byzantine Period (324-640 CE) that was built on top of the Second Temple wall at a time when ancient Jerusalem reached its largest size after its southward expansion.

"In the Second Temple period the city, with the Temple at its center, was a focal point for Jewish pilgrimage from all over the ancient world, and in the Byzantine period it attracted Christian pilgrims who came in the footsteps of the story of the life and death of their messiah," said Yehiel Zelinger, the excavation's director.

He said the builders of the Byzantine wall were unaware of the existence of the earlier structure, yet they placed their wall precisely along the same route due to its advantageous location for the defense of the city.

The Second Temple Period wall, which was built without mortar, was "amazingly" well-preserved today to the height of three meters, more than 2,000 years after it was constructed, Zelinger said.

He voiced the hope that the First Temple wall would be uncovered next.

The excavation was initiated as part of a plan to build a promenade along the southern side of Mount Zion.

The promenade, which is expected to become a major tourist attraction when it is completed in the next few years, will run alongside parts of the newly exposed ancient wall.

The ancient walls were found by cross-referencing the detailed plans and maps of an excavation carried out in the 1890s by the Palestine Exploration Fund under the direction of archeologist Frederick Jones Bliss and his assistant Archibald Dickie with updated maps of the area.

"We knew that the walls were here somewhere but we didn't know exactly where," Zelinger said.

During the dig, the Israeli archeologists also found "souvenirs" left behind by the 19th century excavators: a laborer's shoes, the top of a gas light that was used to illuminate the tunnels, and fragments of Czech beer and wine bottles from 120 years ago.

The site, which will be open the public in the coming years, will be accessible to visitors for a sneak preview late on Thursday afternoon ahead of an archeological conference being held that evening at the nearby City of David.

The dig was carried out with the financial support of the City of David Foundation, which aims to settle Jews throughout east Jerusalem.

"This is one of the most beautiful and complete sections of construction in the Hasmonean building style to be found in Jerusalem," Zelinger said.

School Shooters: 1942


School Shooters: 1942

January 1942. "Cowboys and Indians" at the Farm Security Administration camp elementary school in Weslaco, Tex. View full size. Photo by Arthur Rothstein.

Today these boys would be expelled from school for this behavior.