In this essay based on a popular lecture, Foundation for Economic Education President Lawrence W. Reed debunks this conventional view and traces the central role that poor government policy played in fostering this legendary catastrophe. Lawrence W. ("Larry") Reed became president of the Foundation for Economic Education (FEE) in 2008. Prior to becoming FEE's president, he served for twenty years as president of the Mackinac Center for Public Policy in Midland, Michigan. He also taught economics full-time from 1977 to 1984 at Northwood University in Michigan and chaired its Department of Economics from 1982 to 1984. A champion for liberty, Reed has authored over 1,000 newspaper columns and articles, dozens of articles in magazines and journals in the United States and abroad. The Foundation for Economic Education (FEE) is the premier source for understanding the humane values of a free society, and the economic, legal, and ethical principles that make it possible. At FEE, you’ll be connected with people worldwide who share those values and are inspired by the dynamic ideas of free association, free markets, and a diverse civil society. Explore freedom’s limitless possibilities through seminars, classroom resources, social media, and daily content at FEE.org. Learn how your creativity and initiative can result in a prosperous and flourishing life for yourself and the global community. Whether you are just beginning to explore entrepreneurship, economics, or creating value for others or are mentoring others on their journeys, FEE has everything you need. FEE is supported by voluntary, tax-deductible contributions from individuals, foundations, and businesses who believe that it is vital to cultivate a deep appreciation in every generation for individual liberty, personal character, and a free economy. Supporters  receive a subscription to FEE's flagship magazine, the Freeman, also available at FEE.org.

    The state is considered necessary for the provision of many things, but primarily for peace and security. In this provocative book, Gerard Casey argues that social order can be spontaneously generated, that such spontaneous order is the norm in human society and that deviations from the ordered norms can be dealt with without recourse to the coercive power of the state.Casey presents a novel perspective on political philosophy, arguing against the conventional political philosophy pieties and defending a specific political position, which he identifies as 'libertarian anarchy'. The book includes a history of the concept of anarchy, an examination of the possibility of anarchic societies and an articulation ofthe nature of law and order within such societies. Casey presents his specific form of anarchy, undergirded by a theory of human action that prioritises liberty, as a philosophically and politically viable alternative to the standard positions in political theory."

    In it, Thoreau argues that individuals should not permit governments to overrule or atrophy their consciences, and that they have a duty to avoid allowing such acquiescence to enable the government to make them the agents of injustice. Thoreau was motivated in part by his disgust with slavery and the Mexican–American War (1846–1848).

    What entitles the state to behave in this manner? And why should citizens obey its commands? This book examines theories of political authority, from the social contract theory, to theories of democratic authorization, to fairness- and consequence-based theories. Ultimately, no theory of authority succeeds, and thus no government has the kind of authority often ascribed to governments.The author goes on to discuss how voluntary and competitive institutions could provide the central goods for the sake of which the state is often deemed necessary, including law, protection from private criminals, and national security. An orderly and livable society thus does not require acquiescence in the illusion of political authority.

    For the Amendment gives to the Federal Government first claim upon the earnings of the individual, and so infringes his natural right to own what he produces.With its graduated-tax provision, the Income Tax Amendment is a replica of that clause in the Communist Manifesto which provides for the confiscation of all property through the use of just such a tax.Not only is the individual citizen's liberty partitioned by the Amendment, but the several states are deprived of their Constitutional sovereignty, and the central Federal Government is overstrengthened at their expense. This growth of centralized power is a development which generations of Americans fought stubbornly to prevent.And the Federal Government, by the very nature of government itself, increases its "needs" in accordance with its means of revenue. Reduce Federal income, argues Frank Chodorov, and Federal "needs" will automatically be reduced.The author takes a forthright stand as he defines the immoral nature of income taxation and the fallacy of using to "level off" society. And finally he outlines what can be done to repeal the Income Tax Amendment, bearing in mind the Federal Government's legitimate need for revenue.

    Although governments may presume to set "prices," it is individuals who, by their actions and choices through competitive bidding for money, products, and services, actually determine "prices". Thus, Mises presents economics—not as a study of material goods, services, and products—but as a study of human actions. He sees the science of human action, praxeology, as a science of reason and logic, which recognizes a regularity in the sequence and interrelationships among market phenomena. Mises defends the methodology of praxeology against the criticisms of Marxists, socialists, positivists, and mathematical statisticians.Mises attributes the tremendous technological progress and the consequent increase in wealth and general welfare in the last two centuries to the introduction of liberal government policies based on free-market economic teachings, creating an economic and political environment which permits individuals to pursue their respective goals in freedom and peace. Mises also explains the futility and counter-productiveness of government attempts to regulate, control, and equalize all people's circumstances: "Men are born unequal and ... it is precisely their inequality that generates social cooperation and civilization."Ludwig von Mises (1881–1973) was the leading spokesman of the Austrian School of Economics throughout most of the twentieth century. He earned his doctorate in law and economics from the University of Vienna in 1906. In 1926, Mises founded the Austrian Institute for Business Cycle Research. From 1909 to 1934, he was an economist for the Vienna Chamber of Commerce. Before the Anschluss, in 1934 Mises left for Geneva, where he was a professor at the Graduate Institute of International Studies until 1940, when he emigrated to New York City. From 1948 to 1969, he was a visiting professor at New York University.Bettina Bien Greaves is a former resident scholar, trustee, and longtime staff member of the Foundation for Economic Education. She has written and lectured extensively on topics of free market economics. Her articles have appeared in such journals as Human Events, Reason, and The Freeman: Ideas on Liberty. A student of Mises, Greaves has become an expert on his work in particular and that of the Austrian School of economics in general. She has translated several Mises monographs, compiled an annotated bibliography of his work, and edited collections of papers by Mises and other members of the Austrian School.

    Evil is found in words such as force, compulsion, tax, violence, theft, censure, and politics. Notice that in such things, there is no joy. None have any value to humanity. This book defines the doctrine of liberty, and teaches you why choices that affect your life can only rightfully be made by you.

    In this explosive book, Bryan Caplan argues that the primary function of education is not to enhance students' skill but to certify their intelligence, work ethic, and conformity—in other words, to signal the qualities of a good employee. Learn why students hunt for easy As and casually forget most of what they learn after the final exam, why decades of growing access to education have not resulted in better jobs for the average worker but instead in runaway credential inflation, how employers reward workers for costly schooling they rarely if ever use, and why cutting education spending is the best remedy.Caplan draws on the latest social science to show how the labor market values grades over knowledge, and why the more education your rivals have, the more you need to impress employers. He explains why graduation is our society's top conformity signal, and why even the most useless degrees can certify employability. He advocates two major policy responses. The first is educational austerity. Government needs to sharply cut education funding to curb this wasteful rat race. The second is more vocational education, because practical skills are more socially valuable than teaching students how to outshine their peers.Romantic notions about education being "good for the soul" must yield to careful research and common sense — The Case against Education points the way.

    Mill's passionate advocacy of spontaneity, individuality, and diversity, along with his contempt for compulsory uniformity and the despotism of popular opinion, has attracted both admiration and condemnation.

    More specifically, the problem of law that itself violates law is an insurmountable conundrum of all statist philosophies. The problem has never been discussed so profoundly and passionately as in this essay by Frederic Bastiat from 1850. The essay might have been written today. It applies in ever way to our own time, which is precisely why so many people credit this one essay for showing them the light of liberty. Bastiat's essay here is timeless because applies whenever and wherever the state assumes unto itself different rules and different laws from that by which it expects other people to live. And so we have this legendary essay, written in a white heat against the leaders of 19th century France, the reading of which has shocked millions out of their toleration of despotism. This new edition from the Mises Institute revives a glorious translation that has been out of print for a hundred years, one that circulated in Britain in the generation that followed Bastiat's death. This newly available translation provides new insight into Bastiat's argument. It is a more sophisticated, more substantial, and more precise rendering than any in print. The question that Bastiat deals with: how to tell when a law is unjust or when the law maker has become a source of law breaking? When the law becomes a means of plunder it has lost its character of genuine law. When the law enforcer is permitted to do with others' lives and property what would be illegal if the citizens did them, the law becomes perverted. Bastiat doesn't avoid the difficult issues, such as why should we think that a democratic mandate can convert injustice to justice. He deals directly with the issue of the expanse of legislation: It is not true that the mission of the law is to regulate our consciences, our ideas, our will, our education, our sentiments, our sentiments, our exchanges, our gifts, our enjoyments. Its mission is to prevent the rights of one from interfering with those of another, in any one of these things. Law, because it has force for its necessary sanction, can only have the domain of force, which is justice. More from Bastiat's The Law: Socialism, like the old policy from which it emanates, confounds Government and society. And so, every time we object to a thing being done by Government, it concludes that we object to its being done at all. We disapprove of education by the State - then we are against education altogether. We object to a State religion - then we would have no religion at all. We object to an equality which is brought about by the State then we are against equality, etc., etc. They might as well accuse us of wishing men not to eat, because we object to the cultivation of corn by the State. How is it that the strange idea of making the law produce what it does not contain - prosperity, in a positive sense, wealth, science, religion - should ever have gained ground in the political world? The modern politicians, particularly those of the Socialist school, found their different theories upon one common hypothesis; and surely a more strange, a more presumptuous notion, could never have entered a human brain. They divide mankind into two parts. Men in general, except one, form the first; the politician himself forms the second, which is by far the most important. Whether you buy one or one hundred, you can look forward to one of the most penetrating and powerful essays written in the history of political economy.

    He then jets forward to the nineteenth century, where systems we can easily recognize as modern bureaucracies come into being. In some areas of life—like with the modern postal systems of Germany and France—these bureaucracies have brought tremendous efficiencies to modern life. But Graeber argues that there is a much darker side to modern bureaucracy that is rarely ever discussed. Indeed, in our own “utopia of rules,” freedom and technological innovation are often the casualties of systems that we only faintly understand.Provocative and timely, the book is a powerful look and history of bureaucracy over the ages and its power in shaping the world of ideas.

    This classic work of the sixteenth century political philosopher, in reply to Machiavelli's The Prince, seeks to answer the question of why people submit to the tyranny of government, and as such, has exerted an important influence on the traditions of dissidence from Thoreau and Ralph Waldo Emerson, to Tolstoy, to Gandhi.

    Professor Ralph Raico shows them to be wolves in sheep's clothing and their wars as attacks on human liberty and human rights.In the backdrop of this blistering and deeply insightful and scholarly history is the whitewashing of "great leaders" like Woodrow Wilson, Winston Churchill, FDR, Truman, Stalin, Trotsky, and other collectivists. They are highly regarded because they were on the "right side" of the rise of the state. But do they deserve adulation? Raico says no: these great leaders were main agents in the decline of civilization in the 20th century, all of them anti-liberals who used their power to celebrate and enhance state power.Robert Higgs writes the introduction and cheers this powerful expose as a necessary corrective."For Ralph Raico," writes Robert Higgs in the foreword, "it would be not only unseemly but foolish to quiver obsequiously in the historical presence of a Churchill, a Roosevelt, or a Truman. He knows when he has encountered a politician who lusted after power and public adulation, and he describes the man accordingly. He does not sweep under the rug the crimes committed by the most publicly revered Western political leaders. If they ordered or acceded to the commission of mass murder, he tells us, without mincing words, that they did so. The idea that the United States has invariably played the role of savior or 'good guy' in its international relations Raico recognizes as state propaganda, rather than honest history."Thus, in these pages, you will find descriptions and accounts of World War I, of the lead-up to formal U.S. belligerence in World War II, and of Churchill, Roosevelt, and Truman, among others, that bear little resemblance to what you were taught in school. Here you will encounter, perhaps for the first time, compelling evidence of how the British maneuvered U.S. leaders and tricked the American people prior to the U.S. declarations of war in 1917 and 1941. You will read about how the British undertook to starve the Germans – men, women, and children alike – not only during World War I, but for the greater part of a year after the armistice. You will be presented with descriptions of how the communists were deified and the German people demonized by historians and others who ought to have known better. You will see painted in truer shades a portrait of the epic confrontation between the great majority of Americans who wished to keep their country at peace in 1939, 1940, and 1941 and the well-placed, unscrupulous minority who sought to plunge the United States into the European maelstrom."Raico’s historical essays are not for the faint of heart or for those whose loyalty to the U.S. or British state outweighs their devotion to truth and humanity. Yet Ralph did not invent the ugly facts he recounts here, as his ample documentation attests. Indeed, many historians have known these facts, but few have been willing to step forward and defy politically popular and professionally fashionable views in the forthright, pull-no-punches way that Raico does. The historians’ principal defect for the most part has not been a failure or refusal to dig out the relevant facts, but rather a tendency to go along to get along in academia and 'respectable' society, a sphere in which individual honesty and courage generally count against a writer or teacher, whereas capitulation to trendy nonsense often brings great rewards and professional acclaim."

    It must be read by anyone who is seriously interested in the heritage of liberty--not just in America, but the world over. And reading it is a joy. Lane, who is said to have written the book 'at white heat,' was at once a brilliant thinker and a gifted storyteller.This book is a withering attack on statism, nationalism, and what Nobel Laureate F. A. Hayek calls the 'fatal conceit' of national economic planning. It is an intellectual tour de force that stood up to the collectivist paradigm of its time and pointed the way to rediscovering the principles of the American Revolution--a true revolution unlike those of the Old World that 'are revolutions only in the sense that a wheel's turning is a revolution.' Her exciting description of the revolutionary period (you can tell she wishes she'd been there to lend a hand to Paine, Mason, Jefferson and the gang) is the best of a brilliant book.Rose Wilder Lane was a truly remarkable woman. Like Jefferson, she attacked life, living it to the fullest, as adventurer, journalist, world traveler, iconoclast, and just prior to her death, war corespondent in Vietnam. Not surprisingly, the clear-eyed determination and supercharged energy she brings to attacking the enemies of liberty in Discovery is unique among prominent pro-liberty writers. (Free download at mises.org)

    Indeed, it is no exaggeration to say that democracy has become a secular religion. The largest political faith on earth. To criticize the democratic ideal is to risk being regarded an enemy of civilized society. Yet that is precisely what Karel Beckman and Frank Karsten propose to do. In this provocative and highly readable book, they tackle the last political taboo: the idea that our salvation lies in democracy. With simple, straightforward arguments they show that democracy, in contrast to popular belief, does not lead to freedom, civilization, prosperity, peace, and the rule of law, but the opposite: to loss of freedom, social conflict, runaway government spending, a lower standard of living and the subversion of individual rights. They debunk 13 great myths with which democracy is usually defended. What is more, they offer an appealing alternative: a society based on individual freedom and voluntary social relations. Do you wonder why government keeps growing bigger and the public debt keeps getting higher, while your freedom and prosperity look ever more threatened? After reading his book, you won't wonder anymore - you know why it is happening and what can be done about it. Beyond Democracy is a groundbreaking and fascinating book for everyone who wants to better understand current social problems and the economic crisis.