One by one, the East End parishes and boroughs of London are becoming small de facto Islamic Republics. The latest  – not the only or the first as this report suggests – is Tower Hamlets. The police fear to act in them. Sharia law is enforced in them.

From the Telegraph:

Britain’s poorest borough …  has elected [Lutfer] Rahman as its first executive mayor, with almost total power over its £1 billion budget. At the count last night, one very senior figure in the Tower Hamlets Labour Party said: “It really is Britain’s Islamic republic now.”

Lutfer Rahman has links with “a Muslim supremacist body, the Islamic Forum of Europe (IFE) – which believes, in its own words, in –

transforming the “very infrastructure of [European] society, its institutions, its culture, its political order and its creed… from ignorance to Islam.”

He won a democratic election, standing as an Independent, but –

We should be clear what this result was, and was not. It was a decisive victory. But it was not much of an endorsement by the borough’s people. Turnout, at 25.6%, was astonishingly low, with most voters (particularly the white majority, and they still are a majority) unaware of, indifferent to or turned off by the process. Lutfur’s 23,000-odd votes are only about 13 per cent of Tower Hamlets’ electorate.

It was not a victory for any sort of democracy.

Was it not? Okay, not a “victory” for the electorate, in the sense that most of the local population probably don’t want a jihadist in power, but if most of them couldn’t be bothered to vote then democracy hands the victory to those who do bother.

It was the execution of a careful and sophisticated plan by a small, well-financed and highly-organised cabal to seize control of a London borough. It deployed not just volunteers from the IFE and other bodies but also people paid to campaign by Lutfur’s business backers. Someone also paid for tens, perhaps hundreds of thousands of copies of the most pernicious literature ever seen in a British election, in which [Lutfer Rahman’s Labour Party opponent] Mr [Helal] Abbas was falsely smeared as a wife-beater, a bankrupt, a racist and and an insulter of Islam.

Britain has dhimmified itself. It has capitulated to jihad. Most Britons, of all classes, either passively accept Islamization or actively promote it. Prince Charles loves it. The Archbishop of Canterbury worked to have sharia law “partially”  adopted, and succeeded.

Fear of offending Muslims holds the nation in thrall.

That is real Islamophobia. Unfortunately there is all too little of the alleged sort – criticism, derision, outspoken rejection, organized opposition – that Muslims whine about. A cowering Western nation is a triumph for the jihadists, proving the efficacy of their terrorism.

So this is what the nation of Nelson and Wellington has come to? No spirit to resist? No pride, no courage?

A few generations ago,when  children asked “Where do babies come from?”, they were likely to be told storks brought them. Some wag of a statistician once defended the story by demonstrating with a chart that an increase in the number of  births in Germany over a certain period was accompanied by a matching rise in the number of storks.

We were reminded of this by an argument put out by Dennis Prager today at Townhall, where the conservative writer (with whom we often agree when he is not talking about religion) tries to make a causal connection between two unrelated conditions: being religious and being free.

He writes:

In a recent column, New York Times columnist Charles M. Blow … [made the point that] all rich countries except for the United States are secular and that all poor countries are religious … [but not] in order to celebrate America’s “anomalous” religiosity.

He should have. America’s anomalous religiosity is very much worth celebrating — not because it leads to affluence, but because it is indispensible to liberty. Had Blow made a liberty chart rather than an affluence chart, he might have noted that the freest country in the world — for 234 years — the United States of America, has also been the most God-centered.

Let’s accept his two propositions as facts: that Americans are more religious than the people of any other prosperous Western country, and  that they are freer than other nations. Prager does not prove that the first condition is the cause of the second. He tries to, but fails. The same two facts could be cited to demonstrate that there is no connection between the two; that liberty can flourish even where there is widespread superstition and adherence to irrational ideas.

But let’s see how he tries. He says:

Because the Creator of the world is the source of our freedom, no state, no human being, no government may take it away. If the state were the source of liberty, then obviously the state could take it away.

Then a few paragraphs later he points out that the state, human beings, the government are taking our liberty away:

The left seeks an ever-expanding state with, by definition, ever-expanding powers. And a fundamental aspect of that program is the removal of God and religion from as much of American life as possible. This is pursued under the noble-sounding goal of ensuring “separation of church and state.” But whatever the avowed aim, the result is the same: secularize as much of society as possible, its institutions and, most importantly, its values. … Since then, the leftwing attack on religion in America has proceeded at a rapid clip …Examples [he gives some to show that Christian symbols, customs, Bible-readings are being removed and/or discouraged] are too numerous to list. And now, commensurate with the removal of God from American society, the most leftwing government in American history is expanding state powers to an unprecedented degree.

And, he says, as the country “becomes more secular, it becomes less free.”

So although “the Creator of the world” is the source of our freedom, the state is nevertheless taking it away?

He shifts his ground. Americans have freedom not because “the Creator of the world” bestowed it, but because people believe that he did. He is driven to this because he suddenly remembers that Islam is “God-based” yet not free. It’s something he needs to account for. He hastens to say:

Yes, I know that the Islamic world has also been God-based and that it has not been free. But that is because Allah is not regarded as the source of liberty, as the America’s Judeo-Christian God has been, but as the object of submission (“Islam” means “submission”).

Islam’s God is a different God? There’s more than one God? No, no! He seems to be saying it but surely cannot mean it. Well then, if the difference does not lie between two different Gods, where does it lie?

It lies, he asserts, in the minds of the believers. For those who “regard” God as the source of liberty, he is. For those who do not, he is not.

Finally Prager attempts to illustrate the truth of his claim that religion is necessary to freedom by declaring that “every totalitarian state except Muslim ones … seeks to abolish religion”. But that’s simply not true. Hitler did not try to abolish religion. (See our post Hitler and Catholicism, September 17, 2010.) The Catholic Church itself was totalitarian in the Middle Ages. Religion and unfreedom are not opposites.

Furthermore, we contend that religion, especially if it makes unnatural demands on the conscience, and threatens eternal punishment, is itself an enslavement of the mind, a form of slavery quite as odious as any other.

Europe, sick with guilt and slowly dying of the wrong cure, Socialism, its hopeless condition complicated by the infection of Islam, has been able for more than sixty years to indulge itself with sweet consolations – lavish social security benefits, early retirement, high pensions, “free” health care, long and frequent vacations, paternity leave – because strong, prosperous America was paying the big bills and guarding the door.

While Europe abused, resented, envied, denigrated, despised and mocked it, America steadfastly kept its watch. America created wealth. America paid for the defense of the West.

Then came a change. America made the terrible mistake of electing Barack Obama to the presidency.

At first Europe cheered, maliciously pleased that America would be less free, less strong, less prosperous, more like Europe itself. Envy was satisfied.

But slowly the effects of  a weakened, poorer, less free America began to be felt, first in the more vulnerable European economies – Greece, Ireland, Portugal, Italy, Spain – but soon to some degree in all of them. The gleeful Europeans began to feel the pinch. Lower social security handouts, shorter vacations, longer working hours and years? How could this be done to them, this sudden austerity, this deprivation? It was intolerable, outrageous. Violent protest was called for.

They had not noticed the link between their comfort and all that they despised about America.

What happens in the US elections this November is crucial, not only for America, but for the whole world.

This is the subject of an article in today’s PajamasMedia by David Solway, the Canadian columnist whose political comment is always astute and apposite. The whole column needs to be read here.

He writes, in part:

The US [is] a country struggling for its very soul and teetering on the edge of economic and political meltdown. The “culture wars” between left and right, traditionalists and post-modernists, individualists and statists, are common to every Western nation, but in America the outcome of these wars will determine the fate not only of the country but of the entire Western world. Like it or not, how it goes with America is how it goes with the rest of us.

Europe, as many believe, is almost, if not already, lost. … It could no more resist the Islamic onslaught that is demographically absorbing the continent than it could prevent itself from returning to its authoritarian past in the form of an unelected transnational bureaucracy operating out of the Berlaymont Building [which houses the European Commission, the body that undemocratically governs the European Union] … Britain is the hollow shell of a once great imperial hegemon, studded with mosques and vulnerable to shariah creep, reduced to a condition of plebeian boorishness … minus the slightest vestige of national pride and vigor — in short, a country whose prime minister takes paternity leave. …

The fact is that the remnant Lilliputian West has long depended on the Brobdingnagian stature and power of the United States to ensure its solvency, security, and ultimate survival. …

Envy and resentment of this sprawling and robust — and necessary — giant among the nations were the motivating factors. For without the brawny presence of the United States in the Hobbesian jungle of world politics, neither Europe, Britain, nor the former Commonwealth dominions … could have defended their Enlightenment heritage or relied upon their own feeble military resources to guarantee their longevity. Gratitude, however, does not come easily. Contempt and self-infatuation are far more attractive emotional reactions for the parochial accessories of the grand historical drama. All those in the West who picket American embassies, deplore American ambition, write anti-American articles, columns, editorials and books, and cry “Down with America” are precisely the sycophantic beneficiaries of American strength and munificence.

Europe … responded with unadulterated joy to the election of a statist, far left American president who apologized for American exceptionalism, adopted the socialist model of governance, pledged to reduce military expenditures, and brought his country to the brink of bankruptcy. Europeans did not realize — or did not want to acknowledge — that their “advanced” socialist experiment in welfare governance depended in large part upon American military spending for the continent’s defense, which permitted a liberated fiscal surplus to be invested in social programs, early retirement benefits, and a cradle-to-grave security network.

This is now changing. With the proposed reduction of American military spending … Barack Obama no longer looks like a godsend but a weak and untrustworthy ally — in other words, like a European — who is depriving the continent of its parasitical future.

Regrettably, it is not only Europe that faces the specter of political and economic collapse. For America itself may be entering the tragic denouement of its 234 year odyssey. The “coming darkness” was not prepared overnight …  Nevertheless, the consummation of this trajectory toward radical implosion arrived with the stunning 2008 electoral victory of Barack Obama, following hard upon the Democratic Party assuming control of both houses of Congress. …

It seems as if the country’s governing and intellectual elite has abandoned its responsibility for the preservation of America’s social and political integrity, surrendering by daily increments to the forces of dissolution both within and without its borders. America’s enemies couldn’t have planned it any better.

This is the reason that the November 2 congressional and Senate elections are absolutely critical to stopping and reversing the downward trend which Obama and the Democrats have accelerated. The momentum of calamity must be turned back and the ground prepared for a colossal changing of the guard in the presidential election of 2012. …

Allowing the Democrats to chart the infernal spiral to catastrophe is no longer a viable option. And giving Obama a second term would be terminal.

Are we now witnessing the beginning of a new assertiveness … or the hastening of precipitous decline? Is the great adventure gaining its second wind or is it merely winding down? Will the future be relinquished to an increasingly powerful China and an imminent Islamic caliphate to slug it out for world domination? Or will America shake off its ideological stupor and rise from the debris of its own making as, to our great relief, the once and future republic?

The Dutch political leader Geert Wilders is on trial in Amsterdam for saying something The Authorities don’t like. As was done in the good old days of the Papal and Spanish Inquisitions. It’s an old belief in Europe: Truth is what the powerful say it is, and that’s that.

Wilders said that the Koran was as evil a book as Mein Kampf. It is. But he might go to prison for saying so.

At least the Men in Black Robes have stopped burning people at the stake for daring to express an unauthorized opinion or pointing out something that is plain to see but against their preferred illusions.

The trial of Geert Wilders is a hugely important historical event. It is really Europe that is on trial. Will Europe abide by the values of its own Enlightenment and uphold free speech, endorse the objective search for truth, and confirm its commitment to individual liberty, or will it submit to the primitive force of Islam? We wait to see.

Another such trial is being held in Vienna. Elisabeth Sabaditsch-Wolff is charged with “inciting hatred against a religious group” and “defamation of religion” in a lecture she gave in 2009 titled the “Islamization of Europe.” If convicted, she could be sentenced to three years in prison.

This report is from Hudson New York:

Having spent most of her life in Muslim-majority countries, [Elisabeth Sabaditsch-Wolff]  has had much time to get to know Muslims as individuals, and to experience contemporary Islamic culture. She has lived in Kuwait; in Iran, as a child, at the time of the Islamic revolution, and, during the 9/11 attacks, in Morocco.

Her stories are undoubtedly disturbing: two of her non-Muslim friends were attacked for breaking the Ramadan fast – one, a Coptic Christian, was assaulted for licking stamps at a post office; the other, for chewing gum. On another occasion, apparently, when Mrs. Sabaditsch-Wolff sat in her apartment watching the 9/11 unfold on television, and her landlord burst in exclaiming that “the Jews did it,” she asked him to leave.

Such events, she says, with the 9/11 attacks as a catalyst, made her want “to learn more.” She began by researching Islam, sharia, and Islamism; and later became a critic of, and activist against, “Islamization.”

Mrs. Sabaditsch-Wolff currently represents Pax Europa in Austria, and has represented it at the Organization for Security and Co-operation in Europe. … [Pax Europa] focuses specifically on the growth of sharia law in Europe, and the erosion in Europe of free speech in relation to Islam.

According to Mrs. Sabaditsch-Wolff, the organization is “non-partisan, not political, [and] does not except any membership from people who are radical, either Left-wing or Right-wing.”

Resisting the encroachment of sharia in the West and not being political? Is she, or the organization, being ingenuous or disingenuous?

She herself, we think, is neither.

She describes her own political outlook as “classic conservative libertarian.”

Like ourselves (only, wanting to be accurate, and at the risk of being pedantic, we prefer to say we’re libertarian conservatives; ie. conservatives who value liberty, rather than libertarians adhering to some traditional type).

Having lived, by choice, in Arab and Muslim-majority countries for much of her adult life, it seems clear that she is …  not motivated by “racism” or “Islamophbia” – the usual accusations leveled at anyone criticizing Islam, sharia, or Islamism.

Although it may seem more practical to focus solely on Austria, she raises an important point: What happens in one European Union member state affects the others.

Sharia in one EU state might plausibly be used as a precedent in lawfare, and will certainly be used to promote the idea that Islamic law can happily exist side by side with national, secular law, no matter what the reality of the situation may be.

“It is outrageous,” Mrs. Sabaditsch-Wolff says, “that the EU would accept sharia law in Great Britain; since Britain is a member of the EU, it [sharia law] is basically now in force in Europe.” Sharia courts in the UK, however, are not the only signs of Islamic law in Europe. It is increasingly present in various forms throughout the EU, as Mrs. Sabaditsch-Wolff sees it. In Austria, “sharia is all over the place in a more or less visible way.” She continues:

“Every time an animal is slaughtered halal, it is the implementation of sharia. Every time you have young [Muslim] girls prevented [by their parents, because of their Islamic faith] from swimming together with their [non-Muslim] peers in school you have the imposition of sharia.

[Sharia is bad] for everybody – for Muslims, for non-Muslims, for atheists. It doesn’t matter where, who and how, sharia must never take hold in Western society. ..”

Mrs. Sabaditsch-Wolff says she is “baffled” that in democratic, Western nation states, she and others should find themselves being prosecuted for criticizing political Islam.

The case … was instigated by the Left-wing magazine, NEWS, a glossy weekly which sent a young female journalist to “infiltrate” the meeting, according to Mrs. Sabaditsch-Wolff. NEWS later approached the authorities to press for a prosecution. Mrs. Sabaditsch-Wolff only learned that she was being prosecuted after reading about it in the Austrian press. The official charges from the department of the Viennese state attorney arrived later on.

She says, with a sense of mission, that she will not be silenced: “Even if I am found guilty, I will not accept the verdict. It will go up to the European Court.” …

Without much optimism, we wish her  good luck with that.

She is bravely standing for a supremely important principle.

“This is not Elisabeth being prosecuted. I am just a proxy. What is burdening me is the burden of history. I am part of history now. I am doing this for millions and millions of people in the Western world … ”

Yes. She’s right. It’s not only Europe that’s on trial with her and Geert Wilders, it’s our civilization as a whole.

The free market is the engine of our civilization. It works. Works best if it is not interfered with by government. Works as a spontaneous system of co-operation and division of labor.

On which subject, here is part of a splendid short essay by Jonah Goldberg. He writes:

No one in the world knows how to make the newspaper you are holding (and, if you’re reading this on your phone, computer, iPad or Kindle, no one knows how to make those things either).

Even the best editor in the world has no clue how to make a printing press or the ink, or how to operate a communications satellite.

This is hardly a new insight. In 1958, Leonard Read wrote one of the most famous essays in the history of libertarianism, “I, Pencil.” It begins, “I am a lead pencil — the ordinary wooden pencil familiar to all boys and girls and adults who can read and write.” It is one of the most simple objects in human civilization. And yet, “not a single person on the face of this earth knows how to make me.”

The pencil tells the story of its own creation. The wood comes from Oregon, or perhaps California. The lead, which is really graphite, is mined in Ceylon (now Sri Lanka). The eraser, which is not rubber but something called “factice” is “made by reacting rape-seed oil from the Dutch East Indies with sulfur chloride.”

To make a long story short, the simple act of collecting and combining the ingredients of a pencil involves the cooperation of thousands of experts in dozens of fields, from engineering and mining to chemistry and commodity trading. I suppose it’s possible for someone to master all of the knowledge and expertise to make a pencil all by themselves, but why would they?

The lessons one can draw from this fact are humbling. For starters, any healthy civilization, never mind any healthy economy, involves unfathomably vast amounts of harmonious cooperation. …

These days there’s a lot of buzz about something called “cloud computing.” In brief, this is a new way of organizing computer technology so that most of the data storage and number crunching doesn’t actually take place in your own computer. Rather, everyone plugs into the computational equivalent of the electrical grid.

Do a Nexis search and you’ll find hundreds of articles insisting that this is a “revolutionary” advance in information organization. And in one sense, that’s obviously true. But in another this is simply an acceleration of how civilization has always worked. The information stored in an encyclopedia or textbook is a form of cloud computing. So is the expertise stored in your weatherman’s head. So are the intangible but no less real lessons accumulated over generations of trial and error and contained in everything from the alphabet to the U.S. Constitution …

More relevant, the modern market economy is the greatest communal enterprise ever undertaken in the history of humanity. Friedrich Hayek did the heavy lifting on this point over half a century ago in his essay “The Use of Knowledge in Society.” The efficient pricing of markets allows millions of independent actors to decide for themselves how to allocate resources. According to Hayek, no central planner or bureaucrat could ever have enough knowledge to consistently and successfully guide all of those economic actions in a more efficient manner. …

According to progressives, the financial crisis discredited “market fundamentalism” and created a burning need for a more cooperative society where “we’re all in it together.” It’s an ancient argument, with many noble intentions behind it. But it rests on a misunderstanding of one simple, astounding, irrefutable fact. The market economy is cooperative, and more successfully so than any alternative system ever conceived of, never mind put into practice. Admittedly it doesn’t feel that way, which is why everyone wants to find a better replacement for it. But they never will, for the same reason no one can make a pencil.

Find Leonard Read’s classic essay I, Pencil here, either to refresh your memory and enjoy it anew, or to learn its lesson for the first time. It is essential to the proper education of every generation.

Why do economic achievers, like George Soros for instance, who made their splendid fortunes because they had the freedom to do so, want to close that freedom to others? Or to put it another way, why do some who have benefited spectacularly from capitalism then go and vote for socialism and promote anti-free market causes?

We don’t know the answer to that question. There are a number of possible reasons, one of them being that a person might be very good at making money and yet be quite stupid.

Here’s an example of a German magnate who believes that individuals should not be allowed to make decisions for themselves, that bureaucrats know what is best for everybody, and the state should control and distribute the resources of the nation. He speaks for hundreds of millions of Europeans, which is why many European countries – Greece is a case in point – are facing economic ruin.

The story is told in Investor’s Business Daily. We emphatically agree with the editorial opinion.

An ultrawealthy German criticizes private charity, saying it takes “the place of the state.” More disturbing than the statement itself is the sad fact that many in the Western world agree with him.

Der Spiegel reported last week that “Germany’s super-rich have rejected” an invitation to join Bill Gates and Warren Buffett’s “Giving Pledge,” in which the wealthy promise to give away a majority of their fortunes “either during their lifetime or after their death.” Wealthy Germans, Spiegel says, believe “donations shouldn’t replace duties that would be better carried out by the state.” Among them is a bitter Peter Kramer.

“I find the U.S. initiative highly problematic,” Kramer, a Hamburg-based shipping magnate, said in a Spiegel interview. “You can write donations off in your taxes to a large degree in the U.S.A. So the rich make a choice: Would I rather donate or pay taxes? The donors are taking the place of the state. That’s unacceptable.”

What is apparently acceptable to these wealthy Germans is the unlimited authority of the state and the prerogative it’s given itself to restrict people’s choices.

“It is all just a bad transfer of power from the state to billionaires,” Kramer continues. … “What legitimacy do these people have to decide where massive sums of money will flow?”

Is it legitimate for the state to demand wealth from some so it can give it to others? …

Money handed out by the state is taken from productive citizens, then distributed through the corrupt and inefficient system of politics … It’s a system based on coercion. …

Even better than private charity is private enterprise. Markets meet needs by creating wealth and growing economies. No system can match capitalism in its ability to bring prosperity to so many.

While there’s a place for charity, it’s merely a patch and should be used with great care. There’s no place, though, for forced redistribution. What’s chilling is that so many still believe there is.

In the vocabulary of the militant international Left, the word “peace” is a code word for “pro-tyranny” and “anti-freedom”.

This comes from a must-read article, titled The Peace Racket, by Bruce Bawer in City Journal (reprinted in the current issue from Summer 2007):

We need to make two points about this movement at the outset. First, it’s opposed to every value that the West stands for—liberty, free markets, individualism—and it despises America, the supreme symbol and defender of those values. Second, we’re talking not about a bunch of naive Quakers but about a movement of savvy, ambitious professionals that is already comfortably ensconced at the United Nations, in the European Union, and in many nongovernmental organizations. It is also waging an aggressive, under-the-media-radar campaign for a cabinet-level Peace Department in the United States. Sponsored by Ohio Democratic congressman Dennis Kucinich (along with more than 60 cosponsors), House Resolution 808 would authorize a Secretary of Peace to “establish a Peace Academy,” “develop a peace education curriculum” for elementary and secondary schools, and provide “grants for peace studies departments” at campuses around the country. If passed, the measure would catapult the peace studies movement into a position of extraordinary national, even international, influence.

The Peace Racket’s boundaries aren’t easy to define. It embraces scores of “peace institutes” and “peace centers” in the U.S. and Europe, plus several hundred university peace studies programs. …

At the movement’s heart … are programs whose purported emphasis is on international relations. Their founding father is a 77-year-old Norwegian professor, Johan Galtung, who established the International Peace Research Institute in 1959 and the Journal of Peace Research five years later. Invariably portrayed in the media as a charismatic and (these days) grandfatherly champion of decency, Galtung is in fact a lifelong enemy of freedom. In 1973, he thundered that “our time’s grotesque reality” was—no, not the Gulag or the Cultural Revolution, but rather the West’s “structural fascism.” He’s called America a “killer country,” accused it of “neo-fascist state terrorism,” and gleefully prophesied that it will soon follow Britain “into the graveyard of empires.” …

Fittingly, he urged Hungarians not to resist the Soviet Army in 1956, and his views on World War II suggest that he’d have preferred it if the Allies had allowed Hitler to finish off the Jews and invade Britain.

Though Galtung has opined that the annihilation of Washington, D.C., would be a fair punishment for America’s arrogant view of itself as “a model for everyone else,” he’s long held up certain countries as worthy of emulation—among them Stalin’s USSR, whose economy, he predicted in 1953, would soon overtake the West’s. He’s also a fan of Castro’s Cuba, which he praised in 1972 for “break[ing] free of imperialism’s iron grip.” …

His all-time favorite nation? China during the Cultural Revolution. Visiting his Xanadu, Galtung concluded that the Chinese loved life under Mao: after all, they were all “nice and smiling.” While “repressive in a certain liberal sense,” he wrote, Mao’s China was “endlessly liberating when seen from many other perspectives that liberal theory has never understood.” Why, China showed that “the whole theory about what an ‘open society’ is must be rewritten, probably also the theory of ‘democracy’—and it will take a long time before the West will be willing to view China as a master teacher in such subjects.”  [See our post, Mao in the White House, October 15, 2009, for glimpses of what Mao’s China was really like.]  …

Galtung’s use of the word “peace” to legitimize totalitarianism is an old Communist tradition. …

The people running today’s peace studies programs give a good idea of the movement’s illiberal, anti-American inclinations. The director of Purdue’s program is coeditor of Marxism Today, a collection of essays extolling socialism; Brandeis’s peace studies chairman has justified suicide bombings; the program director at the University of Missouri authorized a mass e-mail urging students and faculty to boycott classes to protest the Iraq invasion; and the University of Maine’s program director believes that “humans have been out of balance for centuries” and that “a unique opportunity of this new century is to engage in the creation of balance and harmony between yin and yang, masculine and feminine energies.” (Such New Age babble often mixes with the Marxism in peace studies jargon.)

What these people teach remains faithful to Galtung’s anti-Western inspiration. First and foremost, they emphasize that the world’s great evil is capitalism—because it leads to imperialism, which in turn leads to war. …

Students acquire a zero-sum picture of the world economy: if some countries and people are poor, it’s because others are rich. They’re taught that American wealth derives entirely from exploitation and that Americans, accordingly, are responsible for world poverty.

If the image of tenured professors pushing such anticapitalist nonsense on privileged suburban kids sounds like a classic case of liberals’ throwing stones at their own houses, get a load of this: America’s leading Peace Racket institution is probably the University of Notre Dame’s Joan B. Kroc Institute for International Peace Studies—endowed by and named for the widow of Ray Kroc, founder of McDonald’s, the ultimate symbol of evil corporate America. It was the Kroc Institute, by the way, that in 2004 invited Islamist scholar Tariq Ramadan to join its faculty, only to see him denied a U.S. visa on the grounds that he had defended terrorism. [He has since been granted a visa by Hillary Clinton – JB.] …

What’s alarming is that these [peace studies] students don’t plan to spend their lives on some remote mountainside in Nepal contemplating peace, harmony, and human oneness. They want to remake our world. They plan to become politicians, diplomats, bureaucrats, journalists, lawyers, teachers, activists. They’ll bring to these positions all the mangled history and misbegotten ideology that their professors have handed down to them. Their careers will advance; the Peace Racket’s influence will spread. And as it does, it will weaken freedom’s foundations.

Christianity brought a thousand years of darkness down on Europe. Historically it proved to be one of the three cruelest creeds ever to afflict poor suffering mankind (the other two being Islam and Socialism in all its ruinous forms.)

The best thing that ever happened to the human race was the Enlightenment.

Joel Mokyr, professor of Economics and History at Northwestern University, has an article in City Journal which reminds us what it did for us all.

Here are parts of it:

The most hardy and irreversible effect of the Enlightenment [is]: it made us rich. It is by now a cliché to note how much better twenty-first-century people live than even the kings of three centuries back. In thousands of large and small things, material life today is immeasurably better than ever before. …  And without sounding too cocky about how progressive history is, or too triumphalist about Western culture as the crowning achievement of human development, I would like to suggest that what generated all this prosperity was the growth of certain ideas in the century after the British Glorious Revolution of 1688. …

The writers and thinkers whose work we call the Enlightenment were a motley crew of philosophers, scientists, mathematicians, physicians, and other intellectuals. They differed on many topics, but most of them agreed that improvement of the human condition was both possible and desirable. This sounds trite to us, but it is worth pointing out that in 1700, few people on this planet had much reason to believe that their lives would ever get better. For most, life was not much less short, brutish, and nasty than it had been 1,000 years earlier. The vicious religious wars that Europe had suffered for many decades had not improved things, and though there had been a few advances — the wider availability of books, for instance … — their impact on the overall quality of life remained marginal. An average Briton born in 1700 could expect to live about 35 years, spending his days doing hard physical work and his nights in a cold, crowded, vermin-ridden home.

Against this grim backdrop, Enlightenment philosophers developed a belief in the capability of what they called “useful knowledge” to advance the state of humanity. The most influential proponent of this belief was the earlier English philosopher Francis Bacon, who had emphasized that knowledge of the physical environment was the key to material progress: “We cannot command Nature except by obeying her,” he wrote in 1620 in his New Organon. The agenda of what we would call “research and development” began to expand from the researcher’s interest alone … to include the hope that one day his knowledge could be put to good use. In 1671, one of the most eminent scientists of the age, Robert Boyle, wrote that “there is scarce any considerable physical truth, which is not, as it were, teeming with profitable inventions, and may not by human skill and industry, be made the fruitful mother of divers things useful.” The idea spread to other nations. …

To bring about the progress that they envisioned—to solve pragmatic problems of industry, agriculture, medicine, and navigation—European scientists realized that they needed to accumulate a solid body of knowledge and that this required, above all, reliable communications. They churned out encyclopedias, compendiums, dictionaries, and technical volumes—the search engines of their day—in which useful knowledge was organized, cataloged, classified, and made as available as possible. One of these tomes was Diderot’s Encyclopédie, perhaps the Enlightenment document par excellence. The age of Enlightenment was also the age of the “Republic of Science,” a transnational, informal community in which European scientists relied on an epistolary network to read, critique, translate, and sometimes plagiarize one another’s ideas and work. …

The idea of material progress through the expansion of useful knowledge — what historians today call the Baconian program — slowly took root. The Royal Society, founded in London in 1660, was explicitly based on Bacon’s ideas. Its purpose, it claimed, was “to improve the knowledge of naturall things, and all useful Arts, Manufactures, Mechanick practises, Engines, and Inventions by Experiments.” But the movement experienced a veritable spurt during the eighteenth century, when private organizations were established throughout Britain to build bridges between those who knew things and those who made things. …

More and more manufacturers sought the advice of scientists and mathematicians …

The Baconian program proved unusually successful in Britain, and hence it led the world in industrial innovation. There were many reasons for this, not the least of them England’s union with Scotland in 1707. … The Universities of Edinburgh and Glasgow were the Scottish Enlightenment’s versions of Harvard and MIT: rivals up to a point, but cooperating in generating the useful knowledge underlying new technology. They employed some of the greatest minds of the time—above all, Adam Smith. The philosopher David Hume, a friend of Smith’s, was twice denied a tenured professorship on account of his heterodox [ie atheist] beliefs. In an earlier age, he might have been in trouble with the law; but in enlightened Scotland, he lived a peaceful life as a librarian and civil servant. Another Scot and friend of Smith’s, Adam Ferguson, introduced the concept of civil society. Scotland did not just produce philosophers, either; it also exported to England many of its most talented engineers and chemists, above all James Watt. …

Optimism continued to abound about the potential of useful knowledge to improve the world. In 1780, one of the greatest figures of the Enlightenment, Benjamin Franklin, wrote in a letter that “the rapid progress true Science now makes, occasions my regretting sometimes that I was born so soon. It is impossible to imagine the Height to which may be carried, in a thousand years, the Power of Man over Matter…”

The age of Enlightenment, of course, was also the age of Newton, whose discoveries made it possible to understand the movement of heavenly bodies. …

Advances in medicine proved similarly sporadic. Enlightened physicians were passionate about progress. How could they not be? Twenty out of every 100 babies perished in their first year; many young and talented women and men died prematurely of dreaded disease; adult life was often a sequence of disfiguring and debilitating sicknesses. “I see no reason to doubt that, by taking advantage of various and continual accessions as they accrue to science, the same power will be acquired over living, as it is at present exercised over some inanimate bodies,” wrote Thomas Beddoes, a learned English medic, in 1793. And there was at least one major success story in his lifetime: Edward Jenner’s discovery of the smallpox vaccine three years later. …

The Enlightenment’s contributions to long-term economic growth were not merely scientific, moreover. Many economists … have begun to see Enlightenment economic and political ideas as central to the process. … The idea that trade normally benefits both sides led to the growth of free trade after 1815 and was central to the establishment of free-trade areas in Europe and elsewhere after 1950. That understanding grew out of the Enlightenment and the thinking of such intellectual giants as Smith and Hume.

Even more important was the Enlightenment notion of freedom of expression. In our age, we think of technological change as natural and obvious; indeed, we consider its absence a source of concern. Not so in the past: inventors were seen as disrespectful, rebelling against the existing order, threatening the stability of the regime and the Church, and jeopardizing employment. In the eighteenth century, this notion slowly began to give way to tolerance, to the belief that those with odd notions should be allowed to subject them to a market test. Many novel ideas were experimented with, especially in medicine, in which new ways to fight disease were constantly being proposed and tried … Words like “heretic” to describe innovators began to disappear. …

The Enlightenment, sadly, did not end barbarism and violence. But it did end poverty in much of the world that embraced it. Once the dust settled after the upheavals and violence of the French Revolution, Europe entered a century of economic growth (known as the pax Britannica) punctuated by a few relatively short and local wars. By 1914, countries that had experienced some kind of Enlightenment had become rich and industrialized, while those that had not, or that had resisted it successfully (such as Spain and Russia), remained behind. The “club” of rich countries formed the core of the industrialized world for most of the twentieth century. …

As unlikely as it may seem, then, a fairly small community of intellectuals in a small corner of eighteenth-century Europe changed world history. Not only did they agree on the desirability of progress; they wrote a detailed program of how to implement it and then, astoundingly, carried it through. Today, we enjoy material comforts, access to information and entertainment, better health, seeing practically all our children reach adulthood (even if we elect to have fewer of them), and a reasonable expectation of many years in leisurely and economically secure retirement. … Without the Enlightenment, they would not have happened.

As David Hume did, so also Baruch Spinoza (not mentioned by Mokyr, but hugely important to his theme) unlocked the chains of religion – Christianity, Judaism, and belief in the supernatural generally – that bound mankind in superstitious dread, for those who let them.

The ideas of freedom and tolerance that inspired, and are enshrined in, the Constitution of the United States are essentially Enlightenment ideas.

Now, countering the real progress that the Enlightenment launched, socialist “progressivism” is threatening freedom, the gift of the Enlightenment out of which all others proceed.

And even more threatening is the ideology of Islam: a darkness never penetrated by the Enlightenment.

Will we let either or both succeed in bringing back the darkness?

Just as happy events and the implementation of good ideas can bring unforeseen bad consequences, so dreadful events and the implementation of bad ideas can result in unexpected good.

Obama’s presidency and a Democratic majority in Congress have brought changes for the worse to America. But they have woken Americans up, reminding them of what their country has been and should be, and rousing many who had never yet felt a need to think about the way the country was governed, to an understanding of what is being taken away from them, and the value of what they had. They join and swell the Tea Party movement. They want to recall or know more about the origins and history of the United States. In the long run that means many more informed and aware citizens will be casting their votes for leaders who truly represent their interests and preserve their hard-won freedom. It would mean that the electorate will likely not make the same mistake again, not in a generation or two anyway, of empowering the enemies of the Constitution – such as Obama, Pelosi, Reid, and others of that kidney.

There’s a story in the Washington Post today that encourages the hope of such a reaction. It’s about hundreds of people gathering to watch “Revolutionary City” re-enactments in the historic area of Duke of Gloucester Street, Williamsburg, Virginia.

Here’s a part of it:

Amid the history buffs and parents with young children wandering along the crushed shell paths of Virginia’s restored colonial city [Williamsburg], some noticeably angrier and more politically minded tourists can often be found.

They stand in the crowd listening closely as the costumed actors relive dramatic moments in the founding of our country. They clap loudly when an actor portraying Patrick Henry delivers his “Give me liberty or give me death” speech. They cheer and hoot when Gen. George Washington surveys the troops behind the original 18th-century courthouse. And they shout out about the tyranny of our current government during scenes depicting the nation’s struggle for freedom from Britain.

“General, when is it appropriate to resort to arms to fight for our liberty?” asked a tourist on a recent weekday during “A Conversation with George Washington,” a hugely popular dialogue between actor and audience in the shaded backyard of Charlton’s Coffeehouse.

Standing on a simple wooden stage before a crowd of about 100, the man portraying Washington replied: “Only when all peaceful remedies have been exhausted. Or if we are forced to do so in our own self-defense.”

The tourist, a self-described conservative activist named Ismael Nieves from Elmer, N.J., nodded thoughtfully. Afterward, he said this was his fifth visit to Colonial Williamsburg.

“We live in a very dangerous time,” Nieves said. “People are looking for leadership, looking for what to do. They’re looking to Washington, Jefferson, Madison.”

“I want to get to know our Founding Fathers,” he added. “I think we’ve forgotten them. It’s like we’ve almost erased them from history.”

It’s a common point of view among tea party activists. They say their unhappiness with Washington reflects how far the federal government has strayed, through taxation and regulation, from the Founders’ intentions. …

The executives who oversee Williamsburg said they have noticed the influx of tea partiers, and have also noted a rise in the number of guests who ply the costumed actors for advice about how to rebel against 21st-century politicians. (The actors do their best to provide 18th-century answers.)

“If people . . . can recognize that subjects such as war and taxation, religion and race, were really at the heart of the situation in the 18th century, and there is some connection between what was going on then and what’s going on now, that’s all to the good,” said Colin Campbell, president and chairman of Colonial Williamsburg. “What happened in the 18th century here required engagement, and what’s required to preserve democracy in the 21st century is engagement. That is really our message.” …

If enough voters come to feel the same way, the Obama presidency will not have been an unmitigated disaster after all.

Today, July 31, is the 98th anniversary of the birth of the great free-market economist, Milton Friedman. He died four years ago.

This is how he and his co-author wife Rose conclude their book Free to Choose, first published in England in 1980 [when and where they both signed a copy for me, of which I am still the proud owner – JB].

The two ideas of human freedom and economic freedom working together came to their greatest fruition in the United States. Those ideas are still very much with us. We are all of us imbued with them. They are part of the very fabric of our being. But we have been straying from them. We have been forgetting the basic truth that the greatest threat to human freedom is the concentration of power, whether in the hands of government or anyone else. We have persuaded ourselves that it is safe to grant power, provided it is for good purposes.

Fortunately, we are waking up. We are again recognizing the dangers of an overgoverned society, coming to understand that good objectives can be perverted by bad means, that reliance on the freedom of people to control their own lives in accordance with their own values is the surest way to achieve the full potential of a great society.

Fortunately, also, we are as a people still free to choose which way we should go – whether to continue along the road we have been following to ever bigger government, or to call a halt and change direction. [Emphasis mine]

That could have been written today, and needs to be remembered always.

The choice is still with us. May the American electorate use it well in November and with every election to come.