by David S. D'Amato
The state—the organization of the political means—is
the institution that allows an idle, unproductive class of parasites to live at
the expense of ordinary, working people, whose means are industrious activity
and consensual exchange in the marketplace. We ought not assume, however, that
the indigent segment of society, those who receive social welfare aid from the
state, are necessarily foremost among the parasites of the political means.
Rather, free-market libertarians from Albert Jay Nock to Murray Rothbard and
Butler Shaffer have demonstrated that in the statist economy of theft and
wealth redistribution, it is the elite—powerful, entrenched commercial
players—who most benefit. Historically and empirically, this phenomenon of
elite command of the apparatuses of government is readily apparent and
unmistakable in its expression, particularly as regards the twentieth-century
American economy. Economic historian Robert Higgs has argued that the American
economy developed into a variant of corporatism or “tripartism,” an economic
fascism defined by formal collusion between certain key interests and various
arms of the state. “Corporatism,” writes Higgs, “faces the problem of factions
directly; in effect, it resolves the problem of the people versus the interests
by forthrightly declaring that the interests, when properly organized and
channeled, are the people” (emphasis added).[1] Like every permutation of the authoritarian
idea, the corporatism described by Higgs attempts to submerge the individual
within the anatomy of the leviathan state—of which we must now regard many
nominally “private” actors as a part.
These firms, in their partnership with the state, are
“granted a deliberate, representational monopoly”[2] as payment for a level of control exercised by
government. The iron triangles that form the fascist tripartism detailed by
Higgs recall the thesis of C. Wright Mills’s groundbreaking sociological study, The Power Elite. In his masterwork, published first in
1956, Mills gives an account of an intermeshed elite made up of a “political
directorate,” the “warlords” of the military establishment, and “corporate
chieftains” at the helm of Big Business bureaucracies.[3]Hardly resulting from the legitimate free market
defended by libertarians, the social and economic problems and crises we see
all around us are in fact the moldering fruits of elite statism. And war, as
both the engine of an entire economic paradigm and its attendant psychological
and sociological substructure, has been the American state’s most preferred
expedient, burdening peaceful, productive society with class rule. The
permanent war economy, the unremitting exercise in plunder that now makes up a
terrifyingly large portion of the economy at large, must necessarily poise
itself upon antisocial state-worship. As Vicesimus Knox wrote, “Fear is the
principle of all despotic government, and therefore despots make war their
first study and delight.”[4] The existence of a corporate command-and-control
economy, whose configuration grows out of layered state interventions, depends
crucially on popular attitudes regarding the state. Only a public trusting of
elite judgment and expertise would abide a system built on just the kinds of
subjugation that the American ruling elite hypocritically claimed to defy in
two world wars.
Fundamentally related to these insights into the
practical relationships between Big Business and Big Government, is the
proposal of Rothbard’s short-lived journal, Left and Right.
Presenting the journal, Rothbard said that the title “highlights our conviction
that the present-day categories of ‘left’ and ‘right’ have become misleading
and obsolete.”[5] Left and right designations become particularly
troublesome when we consider modern American conservatism as a “barren defense
of the status quo.”[6]The concord of war statism reached by the political
elite during the twentieth century certainly wasn’t liberal in any coherent or meaningful sense—a near
antithesis of the liberalism of which Mises and Hayek regarded themselves as
the legatees.















