The ‘Robber Baron’ Myth

The Truth About the “Robber Barons”

[This article is excerpted from chapter 7 of How Capitalism Saved America.]

Free-market capitalism is a network of free and voluntary exchanges in which producers work, produce, and exchange their products for the products of others through prices voluntarily arrived at. State capitalism consists of one or more groups making use of the coercive apparatus of the government… for themselves by expropriating the production of others by force and violence.

— Murray N. Rothbard, The Logic of Action (1997)

The late nineteenth and early twentieth centuries are often referred to as the time of the “robber barons.”

It is a staple of history books to attach this derogatory phrase to such figures as John D. Rockefeller, Cornelius Vanderbilt, and the great nineteenth-century railroad operators — Grenville Dodge, Leland Stanford, Henry Villard, James J. Hill, and others. To most historians writing on this period, these entrepreneurs committed thinly veiled acts of larceny to enrich themselves at the expense of their customers. Once again we see the image of the greedy, exploitative capitalist, but in many cases this is a distortion of the truth.

As common as it is to speak of “robber barons,” most who use that term are confused about the role of capitalism in the American economy and fail to make an important distinction — the distinction between what might be called a market entrepreneur and a political entrepreneur. A pure market entrepreneur, or capitalist, succeeds financially by selling a newer, better, or less expensive product on the free market without any government subsidies, direct or indirect. The key to his success as a capitalist is his ability to please the consumer, for in a capitalist society the consumer ultimately calls the economic shots. By contrast, a political entrepreneur succeeds primarily by influencing government to subsidize his business or industry, or to enact legislation or regulation that harms his competitors.

In the mousetrap industry, for instance, you can be a market entrepreneur by making better mousetraps and thereby convincing consumers to buy more of your mousetraps and less of your competitors’, or you can lobby Congress to prohibit the importation of all foreign-made mousetraps. In the former situation the consumer voluntarily hands over his money for the superior mousetrap; in the latter case the consumer, not given anything (better) in return, pays more for existing mousetraps just because the import quota has reduced supply and therefore driven up prices.

The American economy has always included a mix of market and political entrepreneurs — self-made men and women as well as political connivers and manipulators. And sometimes, people who have achieved success as market entrepreneurs in one period of their lives later become political entrepreneurs. But the distinction between the two is critical to make, for market entrepreneurship is a hallmark of genuine capitalism, whereas political entrepreneurship is not — it is neomercantilism.

In some cases, of course, the entrepreneurs commonly labeled “robber barons” did indeed profit by exploiting American customers, but these were not market entrepreneurs. For example, Leland Stanford, a former governor and US senator from California, used his political connections to have the state pass laws prohibiting competition for his Central Pacific railroad,1 and he and his business partners profited from this monopoly scheme. Unfortunately, the resentment that this naturally generated among the public was unfairly directed at other entrepreneurs who succeeded in the railroad industry without political interference that tilted the playing field in their direction. Thanks to historians who fail to (or refuse to) make this crucial distinction, many Americans have an inaccurate view of American capitalism.

Continue reading…

From Mises.org, here.

How Faith Is Gained and Lost

The historical model seems very roughly thus:
  1. For whatever reason, religious leadership mostly stops criticizing their followers for specific sins (including those of statism), stops threatening them with worldly punishment for them and generally stops helping them repent.
  2. The State or other sins’ manifestation subsequently destroys lives, directly and otherwise, more easily than ever before.
  3. The masses lose faith in their religious leaders! If you cannot help us on earth, what are the chances you can help bring us to heaven?
  4. New religious (?) leadership is born.

This is what happened with the Cantonist Decrees. Rabbis\Torah scholars did nothing significant. They didn’t call for emigration or armed revolution against Shmad. They didn’t kill Jewish kidnappers of Jews. And dependant on the wealthy community leaders for their daughters and salaries, the rabbis were virtually silent when these “leaders” would hand over poor orphans to the Czar’s army in place of their own children. Those Torah scholars who offered even token resistance were very few.

Worst of all, literary hints aside, the rabbis had not given a prior warning or suggested alternative behavior. That is, the implication was “We are fine with Hashem and He is fine with us, too”. Chassidim, especially, clearly said things would only get better and better until Mashiach, both physically and spiritually (all except for Rabbi Nachman of Breslov who said a great “darkness” of Emunah was approaching and explicitly validated the talk of upcoming Cantonist decrees).

But the Jews were not actually righteous, as demonstrated incontrovertibly for posterity by the severe events which soon befell them. Whatever it was, (the difficulty actually lies in narrowing the list down!) the rabbis didn’t speak out against it. They didn’t care about (others’?) sins or preferred their positions secure, at least in the short term. In fact, they encouraged many Aveiros.

So, why the surprise “all of a sudden, everyone jumped ship as fast as they could. Anything but Judaism; Zionism, 10 brands of socialism, assimilation, etc.”?

Something similar happened with the Black Death and the Chooch (although Cursedianity is not a real “religion”, see elsewhere).

Historians speak of the economic damage wrought by the plague, but what of the economic situation which rendered it so potent in the first place? The pandemic wouldn’t have caused such harm if not for earlier, heavily destructive taxes, an unseen contributing factor in the later biological destruction.

Rothbard explains – here’s an excerpt (best see it inside for proof):

Originating as a response to wartime “emergency,” the new taxes tended to become permanent: not only because the warfare lasted for over a century, but because the State, always on the lookout for an increase in its income and power, seized upon the golden opportunity to convert wartime taxes into a permanent part of the national heritage.

From the middle to the end of the 14th century, Europe was struck with the devastating pandemic of the Black Death — the bubonic plague — which in the short span of 1348–1350 wiped out fully one-third of the population. The Black Death was largely the consequence of people’s lowered living standards caused by the great depression and the resulting loss of resistance to disease. The plague continued to recur, though not in such virulent form, in every decade of the century.
But the Chooch elite was a part of the state, so they didn’t protest nor prevent the taxes heading to their pockets. The well-to-do Pierceds (read: priests) fled the cities where the plague hit hardest (in contrast to many rabbis neglecting to escape during the Holocaust).
The mainstream Chooch didn’t severely condemn the masses for anything concrete before the plague, so they had no license to speak of ultimate causes when a third of the population perished.
They didn’t have a license to speak of much anything anymore. John Wycliffe became a newly popular “outsider”. Renaissance humanism began spreading. And then, via printing technology, the Protestant “Reformation” exploded. (So I gather from Gary North here.)
Faith is placed in those who unpopularly call for change before disaster strikes. Austrian economists and their followers who condemned the Federal Reserve before the Housing Crisis finally got a hearing by some of those who heard only positive prophecies from others. Ron Paul “got on the map”, as we say.
Next recession/depression this will hopefully happen again, gaining Austrianism even more adherents. And again… Given enough time, who knows what can happen?
(Yes, I’m being sarcastic!)
I hope and trust the same “ישן מפני חדש תוציאו” occurs in our own community!

לאמר לאסורים צאו

בוא נאמר…

בוא נאמר שאם היהודים בחו”ל היו מבינים שכבר הקמת מדינה יהודית הוא בגדר נס וקיום הבטחת ה’ להחזיר את עמו לארצו, היו מודים לנס הזה והיו מזמן מצטרפים.

בוא נאמר שמלכות בית דוד נגזלה, וכך משמע מדברי חז”ל [סנהדרין וסוטה מ’ ע”ב]: “מלכות תהפך למינות”. מתקופת חז”ל עד לפני 70 שנה, לא היתה מלכות פה בארץ. טעות לחשוב על מלכות גויים, כי אין אצלם מינות אלא עבודה זרה. עד כה, אפשר להבין.

אבל בוא נאמר שבמקום לאסף בהרסות הברית 300,000 יהודים לזעוק על קלקול אינטרנט וכו’, וגם פה בארץ הפגנה של כמעט מיליון יהודים נגד הגיוס, היהודים היו מתאספים לזעוק לה’ להיגאל. כי סך הכל, מקור כל הצרות היא הגלות.

מה נאמר על אלו שבחו”ל ובארץ ששומרים על אריכות הגלות, אינטרסים אינטרסים …

בוא נאמר גם שלהיות אנרכי, ליהודי המאמין, אי אפשר, כי יש לנו, ב”ה, תורה וחכמיה. אבל לדחות את ההשקפות, מצוה היא. ולא לחינם חז”ל אמרו: “כל ההשקפות רעות לעולם”.

בוא נאמר שיהדות הרסות הברית קלקלה מאוד את ארץ ישראל ויושביה, בהחדירה כל מיני ערכי הגויים [והאמריקאים לא הכי טובים – לא נשכח שה’מלטינג פוט’ הזה השמיד מיליון וחצי אינדיאנים, וכנראה שהזוועה הזאת לא הפריעה להם לישון טוב בלילה. גם רוב המלחמות שערכו ולא ניצחו אלא פיזרו הרס בארבע פינות העולם. וגם לא נזכיר התחמקות ‘הרסות הברית’ ומדינות בריתה להפציץ את מחנות השמדה מכבר 1943 [אופנות פגומות ובעיקר הקפיטליזם הקיצוני הדגול – להעשיר עשירים ולדלדל הדלים. עד כמה?

עד שבארץ הגיעו גם אמריקאים, חלקם יהודים [!], בעזרת הארגון פרו-אוונגליסטים, ‘נפש בנפש’. הסתגרות קהילתית, פטריוטיזם ונאמנות לארץ המולדת – עמריקה, כיבוש שטחים ע”י הקמת ארגוני חסד [תוצאה מהחרפת מחירי הדירות והמחייה באותם שכונות מחמת זרימת דולרים – עיין רמת בית שמש], תרבות עיונית לעבר ישראלים המקומיים, נהיינו תחת כיבוש אמריקאי אוונגליסטי לגמרי. בוא נאמר ‘נפש תחת נפש’ במקום בנפש נפש…

והנה, צץ מלך הבידור ‘טראמפ’ [אחרי הקו בוי ריגן – כן, אמריקאים חיים בסרט], שהוא גם כן אחד ממאמיניו הענף הכנסייה האוונגליסטית. מה רע בכנסיה הזאת ? סוף סוף עוזרים ליהודים! רק על מנת שבסוף התהליך, האמונה המקולקלת שלהם קוראת ליהודים להאמין באותו ‘מת’, ולהמיר את דתם רח”ל. וודאי שממשל ישראלי מחכך ידיו מההסכמים וקבלת מימון. אל דאגה, הוותיקן רוכש אדמות הר ציון בסבלנות ובנחת. לא פלא שרוב יהודי עמ- ריקה אינם ברסלבים, בלי ה’ירוק’ קשה להיות יהודי מאמין [in god we trust] ב”בעל ממון”. לא נשכח ”הקרן” המזרימה כסף רב גם באוכלוסייה חרדית…

בוא נאמר, שהיה אפשר לשרוד עם זה. עד שנת 1991 .מלחמת המפרץ וראש הממשלה שמיר מקבל מיליונים מהרסות הברית כדי לא להגיב לסקאדים העירקיים, ומרוסיה מקבל מיליון רוסים שעלו לארץ [80% לא יהודים]. ועוד פעם, כיבוש הבירוקרטיה, שליטת המאפייה, ודחיפת החברה לשעבוד בולשביסטי היום יומי, כי לרוסים, חוץ מעבודה ותאוות, אין גוון אחר.

לא נדבר על עולי יהודי צרפת – הם לרוב ספרדים…

מה נשאר לנו?

בוא נאמר שלא סיימנו 70 שנה של גלות ע”ר. כל שני וחמישי, זוועה חדשה, מהטבעת ה’אלטלנה’ עד ניסויים כימיים על ילדי תימן, בשיתוף פעולה של כל המגזרים [מחילוני עד החרדי].

ומה איתנו?

שורדים ושורדים בכליית עיניים על נערות שהבינה מזמן שאין עתיד אמתי לעם ישראל בדרך הטבע, שהשואה הנפשית תפסה מקומה, אחרי השואה הרוחנית והפיזית. אז במה להתעסק עכשיו?

בא, נאמר…

Ona’ah Applies to Children, Too!

Moshe Grylack repeats a wonderful lesson from our generation’s teacher, the Chazon Ish:

There was once a seven-year-old boy who was playing wildly in the room where the Chazon Ish was learning. A talmid who was present sternly warned the boy to stop his noisy behavior, threatening to tell the boy’s rebbi on him. The Chazon Ish quietly told his talmid that he had just transgressed the Torah prohibition of hurtful speech, that it is forbidden to cause anguish to a fellow Jew, and a threat like that causes anguish to a child. There is nothing in the pasuk, the Chazon Ish commented, that differentiates between a child and an adult.

In response, the talmid asked how to reconcile this with the need to be mechanech the child. The Chazon Ish answered that there was no need for him to be mechanech the child; the mitzvah of chinuch was the responsibility of the child’s father.

… [T]he Chazon Ish went on to advise the talmid that if the child was disturbing him, he could go and learn in another room — but not to tell the child to stop playing.

Note: The Chazon Ish, a walking Sefer Torah, made sure to correct the man quietly.