A nice column by John Stossel at Townhall explains what a libertarian is/believes.

We think it likely that most of our regular readers are, like ourselves, libertarians, and need no such explanation.

Still, the column is a good read. Here’s a taste of it:

Libertarians want government to leave people alone — in both the economic and personal spheres. Leave us free to pursue our hopes and dreams, as long as we don’t hurt anybody else.

Ironically, that used to be called “liberal,” which has the same root as “liberty.” Several hundred years ago, liberalism was a reaction against the stifling rules imposed by aristocracy and established religion.

I wish I could call myself “liberal” now. But the word has been turned on its head. It now means health police, high taxes, speech codes and so forth. …

When I first explained libertarianism to my wife, she said: “That’s cruel! What about the poor and the weak? Let them starve?”

For my FBN [Fox Business Network] show tomorrow, I ask some prominent libertarians that question, including Jeffrey Miron, who teaches economics at Harvard.

“It might in some cases be a little cruel,” Miron said. “But it means you’re not taking from people who’ve worked hard to earn their income (in order) to give it to people who have not worked hard.”

But isn’t it wrong for people to suffer in a rich country?

“The number of people who will suffer is likely to be very small. Private charity … will provide support for the vast majority who would be poor in the absence of some kind of support. When government does it, it creates an air of entitlement that leads to more demand for redistribution, till everyone becomes a ward of the state.” …

David Boaz, executive vice president of the Cato Institute, took the discussion to a deeper level.

“Instead of asking, ‘What should we do about people who are poor in a rich country?’ The first question is, ‘Why is this a rich country?’ …

“Five hundred years ago, there weren’t rich countries in the world. There are rich countries now because part of the world is following basically libertarian rules: private property, free markets, individualism.” …

Before the New Deal, people of modest means banded together to help themselves. These organizations were crowded out when government co-opted their insurance functions, which included inexpensive medical care.

Boaz indicts the welfare state for the untold harm it’s done in the name of the poor.

“What we find is a system that traps people into dependency. … You should be asking advocates of that system, ‘Why don’t you care about the poor?'”

I agree. It appears that when government sets out to solve a problem, not only does it violate our freedom, it also accomplishes the opposite of what it set out to do.

It should be taken as a general rule that everything government does it does badly. Even the one thing it alone can and must do – protect the nation and the individual – it messes up. The less we allow government to do, the better for all of us.

As for helping the helpless (other than privately), here’s an idea. Why not shift all responsibility for welfare on to the churches? After all, Christians claim that their earthly mission is indiscriminate loving, giving, caring. The churches will need much more money than their congregations willingly give, but they can easily raise it from liberals, from innumerable Bill Clinton types who say they feel the pain of others, from all who sigh for the poor because it makes them feel they’re good persons –  a numerous crowd in every Western nation. Let the churches have the honor of being the soul distributors of such prospectively vast funds to those condemned to be, through no fault of their own, at the receiving end of charity; and also – because they’ll not be able to avoid it – to those who’ll demand a share whether they need it or not.

Roger Scruton sets out the opposing ethical-political views of conservatives and liberals in his article Totalitarian Sentimentality in The American Spectator. It is well worth reading in full.

In part he writes:

The USA has descended from its special position as the principled guardian of Western civilization and joined the club of sentimentalists who have until now depended on American power. In the administration of President Obama we see the very same totalitarian sentimentality that has been at work in Europe, and which has replaced civil society with the state, the family with the adoption agency, work with welfare, and patriotic duty with universal “rights”. The lesson of postwar Europe is that it is easy to flaunt compassion, but harder to bear the cost of it. Far preferable to the hard life in which disciplined teaching, costly charity, and responsible attachment are the ruling principles is the life of sentimental display, in which others are encouraged to admire you for virtues you do not possess. This life of phony compassion is a life of transferred costs. Liberals who wax lyrical on the sufferings of the poor do not, on the whole, give their time and money to helping those less fortunate than themselves. On the contrary, they campaign for the state to assume the burden. The inevitable result of their sentimental approach to suffering is the expansion of the state and the increase in its power both to tax us and to control our lives.

As the state takes charge of our needs, and relieves people of the burdens that should rightly be theirs — the burdens that come from charity and neighborliness — serious feeling retreats. In place of it comes an aggressive sentimentality that seeks to dominate the public square. I call this sentimentality “totalitarian” since — like totalitarian government — it seeks out opposition and carefully extinguishes it, in all the places where opposition might form. Its goal is to “solve” our social problems, by imposing burdens on responsible citizens, and lifting burdens from the “victims,” who have a “right” to state support. The result is to replace old social problems, which might have been relieved by private charity, with the new and intransigent problems fostered by the state: for example, mass illegitimacy, the decline of the indigenous birthrate, and the emergence of the gang culture among the fatherless youth. We have seen this everywhere in Europe, whose situation is made worse by the pressure of mass immigration, subsidized by the state. The citizens whose taxes pay for the flood of incoming “victims” cannot protest, since the sentimentalists have succeeded in passing “hate speech” laws and in inventing crimes like “Islamophobia” which place their actions beyond discussion. This is just one example of a legislative tendency that can be observed in every area of social life: family, school, sexual relations, social initiatives, even the military — all are being deprived of their authority and brought under the control of the “soft power” that rules from above.

This is how we should understand the award of the Nobel Peace Prize to President Obama. … The prize is an endorsement from the European elite, a sigh of collective relief that America has at last taken the decisive step toward the modern consensus, by exchanging real for fake emotion, hard power for soft power, and truth for lies. What matters in Europe is the great fiction that things will stay in place forever, that peace will be permanent and society stable, just so long as everybody is “nice.” Under President Bush … America maintained its old image, of national self-confidence and belligerent assertion of the right to be successful. Bush was the voice of a property-owning democracy, in which hard work and family values still achieved a public endorsement. As a result he was hated by the European elites, and hated all the more because Europe needs America and knows that, without America, it will die. Obama is welcomed as a savior: the American president for whom the Europeans have been hoping — the one who will rescue them from the truth.

… is feeling good about themselves.

That is all.

Read more about it here.