Social Justice

 'Social justice' is also called 'distributive justice' by those who don't mind the word association problem. At least they are intellectually more honest than those who hide behind the word 'social'. The Washington University Law Review is one of the honest, posing the question, "What should be redistributed?"

The National Association of Social Workers proudly says: "Peace is not possible where there are gross inequalities of money and power, whether between workers and managers, nations and nations or men and women." I would say peace between them and sovereign individuals is not possible when they must use the force of their political power to 'distribute' money and power.

"Let me offer you my definition of social justice: I keep what I earn and you keep what you earn. Do you disagree? Well then tell me how much of what I earn belongs to you – and why?"  Walter Williams 

Amen. Just tell me how much of what I have is yours to 'distribute', for the purpose of your 'justice'--a justice which is unnatural by the laws of nature which oblige everyone who consults reason to the proposition that no one ought to harm another in his life, liberty, property, or health. (See John Locke)

A 'socially just' website, Buzzle.com, clearly states that "In a socially just society, there is equal distribution of wealth and property." By whom, and through the use of what force of power, is this to be achieved; and who gave the right to those who will effect the distribution?

The progressive position does not believe in individual sovereignty (IS). IS is not a road to total anarchy; the progressives don't like anarchy either because it leaves them with no power at all. But IS is Locke's idea of the individual being the source from which all governmental power is derived. I as an individual do not have the power to tax my neighbor for the 'general welfare' of paving the street so that we don't all get stuck in the mud. But government must have the power of building infrastructure.

When in a complete state of nature, I have the right to seek retribution upon anyone who does harm to my life, liberty, property (which metaphysically only is also my family members) or my health. But individuals are often cruel, literally taking an eye for an eye when that is not the right solution. Governments are formed to deal with this also.

Governments are not formed to take part of my wages or part of my home, as was demonstrated in Soviet Russia and depicted in the movie 'Dr. Zhivago'. That solution to homelessness is the logical extreme of progressive socialism--but so is the health care act. That is what Americans said about it when they rejected it in its first form--Hillary care. The dialectics of President Obama's speech patterns and the use of taqiyya to get what he wants led us to where we now stand, in all roads political and economic.

'Justice' cannot be separated by economics, because the distribution of economic elements from one individual or class to another class (never to another individual) is totally foreign to a Constitution that was written to protect the smallest minority, the individual.

See my local newspaper opinion on this subject.

© Curtis Edward Clark 2012

The Extension and Intension of the Constitution

We must begin this discussion with the definition of the words in the title:
"The intension of a concept consists of the qualities or properties which go to make up the concept. The extension of a concept consists of the things which fall under the concept; or, according to another definition, the extension of a concept consists of the concepts which are subsumed under it (determine subclasses)" source 

The intension of the Constitution is, therefore, the qualities or properties which go to make up the concept. What is the concept? It is supremely simple, and in two parts: the first quality is that of a government more able to deal with national problems than the Articles of Confederation allowed for; and the second property was to make a government less able to violate the rights of minorities. The second quality was the biggest intensional concern of James Madison, Patrick Henry and others, and it is the one that has seen its extensions go awry, since the era of the New Deal.

The extensional parts are the subclasses of the intensions; they are the things which 'fall under' the concept(s). Article 1, Section 2 explaining the composition of the Congress, is therefore an extension of Section 1, explaining that there shall be a Senate and a House.

"The Constitution does not give you rights," explains the Constitutionality Crisis. "The founders considered your rights to be 'God-given' or 'natural rights' — you are born with all your rights. The constitution does, however, protect your rights by:

• Limiting the powers of government by granting to it only those specific powers that are listed in the Constitution; (This has not proven to be effective of late.)
• Enumerating certain, specific rights which you retain. These are listed in the Bill of Rights." [emphasis in original]

The Constitution, in turn, is an extension of John Locke's famous intensional statement about the state of nature specifically, that it "has a Law of Nature to govern it, which obliges every one: And Reason, which is that Law, teaches all Mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his Life, Health, Liberty, or Possessions. [John Locke, The Second Treatise of Civil Government, §6] [emphasis in original]

But more than that, our coveted Bill of Rights are the extensions of the entire concept for the limitation of the powers of government, and the empowerment of the individual. "The whole of the Bill is a declaration of the right of the people at large or considered as individuals…It establishes some rights of the individual as unalienable and which consequently, no majority has the right to deprive them of." –Albert Gallatin, 1789, New York Historical Society

The original statements of the Founders give us their intent for ratifying the words they used. Why did they say this, and say it that way instead of the other way or another way? But epistemological intension is like a definition of a genus, whereas extension is like the definition of a species. The genus of the Constitution is that of a document never seen before then, one that had two part, the way 'man' is defined as 'rational animal'. The two parts are to be an enabler of individualism, and a limiter of government.

Madison warned us of wrongful extensions of the limited powers given to government, and named many that we see today. Congress might, he said, "establish teachers in every state, county, and parish, and pay them out of the public treasury; they may take into their own hands the education of children, establishing in like manner schools throughout the union, they may assume the provision for the poor; they may undertake the regulation of all roads other than post roads; in short, every thing from the highest object of state legislation, down to the most minute object of police, would be thrown under the power of Congress [ ] and might be called, if Congress pleased, provisions for the general welfare."

These things are so commonplace that we do not even think about some of them as being usurpations by the nation upon the powers of the States; or worse, usurpations on your individual sovereignty, which was a commonly held extension of the purpose of the limitation on government.

Next Friday I will examine some others in detail.

© Curtis Edward Clark 2012