The human tendency for compassion, particularly for those with whom we have no immediate connection, is one of those divine human virtues. Something of this idea was long ago hijacked and taken to the highest levels of our government where it was stripped of its divinity and now manifests itself as an addition to a bureaucracy whose presumed purpose is to help people whom it assumes cannot help themselves; the ultimate expression of compassion via democracy to provide opportunities to those it has itself labeled as “in need.” But the construction of these bureaucratic mechanisms tends to produce the opposite affect, manufacturing more petitioners instead of relieving us of the ones it insists we already have, while slowly devouring their liberty and converting those “in need” into slaves of the state. And for some reason these failures do not prevent them from making matters worse.
The Left’s guilt universally ignores Dr. Colin Brewer’s maxim “that suffering will always increase to meet the means available for its alleviation.” The proof of this is everywhere, but compassion like love is often blind. So by failing to acknowledge this weakness in the character of men, the philosophy of do-gooderism continually embarks, ad infinitum, on new safaris of social anthropology whose objective result can only be to create more classes of victims whose suffering they may then relieve. The function of which is nothing more than to validate both their claims that the bug-bear does exist (and that it is in need of assistance) and that their compassion is genuine.
Abetting this descent from liberty into sanctioned (but well-meaning) despotism—for it cannot be denied that every ‘relief’ removes the responsibility for self control from the citizen (a pre-requisite to advancing real freedom), and places it high upon a shelf they can never hope to reach—are hordes of participant observers, protected in their duck blinds, disguised as members of the victim class, claiming solidarity but wholly lacking the restrictions which bind the objects of their study to the suffering they claim to share. Having “lived in their shoes,” or “fought in their trenches” they depart to declare the objects of their compassion free from blame for the victim status they have now assigned them—liberating their subjects of any responsibility for their own condition and justifying any act of compassion the observers wish to employ for their relief. Human weakness becomes a virtue and is then sold as an institutional theft of dignity whose darkness can only be relived by the bright light of institutional charity. And who better to ensure that justice is equally served but the one body with the ability to intrude equally into every aspect of American life—The Government of the people.
With an almost agnostic indifference to the root causes of the pains they set out to both define and abate, the appeasers go about treating the symptoms to demonstrate the sincerity of their intentions, administering their “justice” from palatial estates far removed from the duck-blinds, and the trenches. They produce reams of legislation to protect the interests of these victims of social injustice, with the rest of us driving the getaway vehicle, silent partners seemingly unaware of the stowaways who have invested the “venture capital” of their hard labors in federally administered entitlements with pithy names and acronyms, each swelling the bureaucracy like a tick, spreading infections that will only seek more classes of victims and then more tax dollars with which to save them.
And as the cost of government reaches critical mass, the money–like light around a black hole–will no longer even achieve escape velocity, swallowed whole by the monster of bureaucracy, leaving America with nothing but victims. With few freedoms, and no voice, and with little understanding of even how to escape, we can only hope that a brave few will look back to the founders, and discover the beautiful rebellion of a small government of the people, by the people and for the people.
For my part, I’m inclined to start the rebellion now. Start locally, think nationally. Do not sell your freedom for more government. And if you do not believe it can happen here, just look to England, and much of Europe–where freedom and democracy are already dying at the hands of appeasment politics.