A capital ism?

The debate over whether “capitalism” should be used by libertarians and other supporters of free markets waxes rather than wanes. Last week, Sheldon Richman published “Is Capitalism Something Good?” on Freeman Online. And I can see why Stephan Kinsella calls this an “extremely frustrating” debate. We never get very far.

My favorite of Richman’s points is lexical:

At the semantic level, capitalism is an unfortunate word when applied to the free market. It suggests a privileged status for capital over other factors of production, which is not the case in a free market. A capitalist is not a believer in capitalism but rather an owner of capital. One can be a socialist capitalist, that is, one who owns capital while favoring a system called socialism.

In my younger days of argumentation, people would sometimes accuse me of being a capitalist. Well, in those younger days I was broke. I had no savings. I had nothing to invest, and invested in nothing but my own mind. So I would correct them: “Hey, I’m near the poverty line. No capitalists down here! Besides, I support laissez-faire because it regulates businesses: It enforces a rule of law that disallows businesses from demanding I pay for their goods if I don’t want their goods, or pay more than I would under competition, which laissez faire also enforces. I am not a capitalist, because I insist that we keep capitalists in their place.”

This is the basic truth about the word: A “capitalist” was first known not as a defender of any system, but as one who had money to invest, or investments that returned money. It is logically odd, then, to use the word “capitalism” the supporters of which could very well be (and in my case, often were) definitely not capitalists!

I’m not quite in the same place as I was in those days, and don’t take that rhetorical tack as often. But I have a long history of being leery of the word. I cannot remember Herbert Spencer, whose general approach I admire, making a pitch for “capitalism” as a system. (His witty acquaintance Henry Makepeace Thackeray first used that term in this fashion. He was no anti-capitalist, but he was an ironist, and I won’t wager on what the precise meaning of his intent.) And Ayn Rand, notoriously, did. She published a book under her name entitled Capitalism: The Unknown Ideal. When Spencer and Rand appear at odds, I long ago learned to side with Spencer.

But there are some things to be said in favor of “capitalism.” For one, it is known. It is less cumbersome than, say, “free enterprise,” a phrase that traditionalists conservatives have abused for years, as a synonym for the Main Street variety of crony capitalism.

On the new blog The Lesson Applied, I recently argued for an open, inclusive use of the term capitalism. Capitalism describes any system with private means of production and a labor market. Existing forms of capitalism are, in most every case, dirigistic — that is, subject to multiple and dominating government controls. But the less government direct, micromanaging control you have, and the more the whole system rests upon a rule of law, the more it exhibits the libertarian ideal of laissez faire. Yes, another French term . . . but it’s a lot better known than dirigisme.

The sad truth of the situation is that dirigisme is the letter and spirit of modern law far more than laissez faire is.

So we can continue to use the term “capitalism” as long as we are clear about its modifier, dirigistic or laissez-faire.

However, let’s be frank: All terms have been contested and are therefore contestable. Every term has its problems of connotation as well denotation. “Laissez Faire” suffered under Herbert Spencer’s able attack as “That Miserable Laissez Faire.” We all know what’s happened to “liberalism.” And “Libertarianism” has been caught in a tug-of-war between, uh, pro-capitalists and anti-capitalists for a long time.

Such it is in ideological debate — and yes, every one of us who espouses some policy or some regime or another is an ideologue. None of us are above that (despite Marx’s attempt to squelch the term low in the echelon of epistemics).

For the same reason, we must use the words in circulation, no matter how tainted they may be. We have only a limited ability to influence their meaning. The meanings are “out there,” in the realm of intersubjectivity, if not objectivity, where truth is said to reside.

So, the term “capitalism” is not one that I’d fight much over. “Liberal,” on the other hand, is a great term to fight for. I like to call modern so-called liberals by a much more apt term: Prodigal.

But most people don’t know what that means, either. And that’s mainly because most people are sloppy users of language who can write whole sermons on a contested word without once looking it up.

A prodigal is someone who spends too much, too extravagantly. Prodigality is the excess of which “liberality” is the virtue. Which fits an observation of Leonard Read’s from about the time I was born: A liberal, today, is liberal only in the sense that he’s liberal in spending other people’s money. Similarly, a progressive, today, notoriously believes in no form of progress other than the growth of the state.

It’s the prodigal advocates of dirigisme that we must oppose, today. I’m not sure giving them the word capitalism is the way to wrest victory from their rapacious desire to take, take, take from the liberalism of yore.

In fact, there’s not much I’d give them. Not even their pretense to good intentions.

But, if we do end up defending the word “capitalism” now and then, let’s not univocally ever defend capitalists, as such. Not any more than we defend wage laborers or entrepreneurs or professionals. Any person from any group, no matter how good, can stray to the point of demanding special favors from governments, bailouts and subsidies and the like. Besides, I’ve known a number of asshole capitalists, not a few who did not bother placing themselves above the practice of petty fraud as modus operandi. Shun them, even if (insofar as they cannot be caught in their frauds) one grants them their rights to trade and, in general, live their asshole lives.

Now that I think of it, one could generally hate capitalists, but love the system. Laissez faire is a form of regulation, a check upon business power. The rule of law, in which rights to liberty receive general protection, is an amazing defense against rapaciousness. Indeed, that’s probably the reason why most people oppose it. They want to act rapaciously while pretending to act nobly.

Ah, anti-capitalist capitalism! Not, I gather, a great motive force for progress or political reform or revolution. But there’s a t-shirt slogan in there somewhere.

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