Allen C. Guelzo Quotes

Protecting slavery, Lincoln declared, had become the chief irritant that provoked the Southern states to reach for the solution of disunion.

There has never been a freedom, of course, that someone has not proved ingenious enough to abuse.

Francis Fukuyama seized on the ignominious collapse of the Soviet system as proof that “the end point of mankind’s ideological evolution” was “the universalization of Western liberal democracy as the final form of human government” and Marxism’s “death as a living ideology of world historical significance.” That conclusion was, to say the least, premature, not only because it reckoned without the rise of an Islamist theocracy or the fallout from the 2008 worldwide recession, which provoked a renascence of Marxist advocacy in the writings of Antonio Negri and Michael Hardt, Alain Badiou, the Occupy Movement, and Thomas Picketty. This pattern is, again, an echo of what happened in Reconstruction, and it warns those who yet believe that liberal democracy is the most desirable political future to be wary of Whiggish assumptions about democracy’s inevitability. Human society has oscillated between desires for stability, security, and reciprocity—which is what feudalism, Marxism, and theocracy promise—and desires for mobility, liberty, and profit—which is what the Enlightenment offered on a world-historical scale. There is nothing that can be declared permanent in a bourgeois revolution, and our own Reconstruction, not to mention a good deal of recent history, is the unhappy proof.

Slaves who ran away in Pennsylvania to join Sir William Howe's occupation of Philadelphia or who ran away in Virginia to join Lord Dumore's "Ethiopian Regiment" found themselves dumped by their erstwhile allies in Nova Scotia or sold back into slavery in the Bahamas.

It thus became vital to the peace of the planters' minds that the frustrations of the "crackers," "sandhillers," or "poor white trash" be diminished or placated at all costs. This involved, first and foremost, keeping the bogeyman of race ever before the nonslaveholders' eyes, for whatever hatreds the poor whites nursed against the planters, they nursed still greater ones against blacks.

[T]he defeat of the Confederacy did not necessarily mean the end of oligarchy. Despite the destructiveness of the war, Southern land tenures remained largely undisturbed, and in the Reconstruction years, the sadder-but-wiser oligarchs learned how, once again, to play on the racial hatreds they had spent decades so sedulously cultivating among the white yeomanry.

[T]he genuinely oppressed—as opposed to the hustlers of faux outrage—have always known freedom of speech to be their best friend.

Reverence for free speech is deeply embedded in American life, but speech cannot be protected unless those who acknowledge its value set aside their partisan differences for a moment and trust one another enough to say that the outrages against free speech must end.

Lincoln's purpose in promoting Whig capitalism was not self-interest per se, but capitalism's necessary connection to equality, self-transformation, and social mobility, which were Lincoln's real goals. The essence of a free society, Lincoln said in 1859 (and here he was pirating J.S. Mill's Principles of Political Economy), was the openness it afforded to each of its citizens to make of themselves whatever they could, without the handicap of artificial inequalities based on status, nationality, or race. One could not do this in an economic environment governed by status, racial stratification, or centralized planning. Lincoln loved the Declaration's affirmation of all men's natural equality; but that equality would be meaningless without the unfettered opportunity to use it for something. If a national bank, tariffs, and "international improvements" promoted these opportunities, then they really were serving the interests of the natural rights to life, liberty, and the pursuit of happiness.

[Abraham Lincoln believed that] [t]he only reason people do not succeed in a capitalist environment is because they are improvident, they are lazy, they are good for nothing, or they experience some incredible turn of bad luck—that’s why "better luck next time." That may seem like vanishingly small consolation to people who’ve just come through a depression, but for Lincoln, that kind of hardship paled beside slavery. Slavery says that there is a category of people that can never be allowed to rise, that cannot improve themselves no matter how hard they try because they will always be slaves. It’s very much the classic disjuncture between the Enlightenment and feudalism. Feudalism talks about people being born with status, and everyone comes into this world equipped with a status. This status is either free or slave, serf or nobility, elect or damned, whatever. For the Enlightenment people come into this world armed with rights, and the ideal political system is the system that allows them to realize those rights, to use those rights in the freest and most natural fashion possible.

It was once said, as a commercial joke, that it’s not nice to fool Mother Nature. The same is true in this case, but not as a joke: It’s not nice to fool with history.

What we see in Lincoln is a collection of the virtues we think are most important in a democratic leadership.

[T]he wall of separation between public and private higher education has been eroding for the last half-century. Funding from public sources now constitutes the bulk of higher-education resources in the United States, whether in the form of government subventions for research and programs, or in the much vaster influx of government-guaranteed student loans. For all realistic purposes, the distinction between public and private higher education has ceased to exist. Further, the vast numbers of young American adults being drawn in to the college and university system (some 20.4 million, up by 25 percent from 2000 alone)—on the assumption that college degrees are virtually a sine qua non of entrance into profitable commerce or lucrative professions—has evaporated what little is left of the pretense that academe constitutes some monastic realm, beyond the orbit of civil society.

Technically, Reconstruction was "over" when the last of the Confederate states had written new state constitutions and elected representatives and senators in conformity with the Reconstruction Acts. This happened fairly quickly, between June 1868 and July 1870, and it put in place state governments that were largely dominated by Republicans and that made heroic efforts to make a reality of voting rights for the freed slaves. But one by one, the wheels came off these reconstructed state governments and the old Southern Democratic power machines regained control. But “regained” is too anodyne; “overthrew” is the real word, since the recapture of these state governments was accomplished by violence and black voter intimidation.

Lincoln is, both culturally and in terms of his economic thinking, firmly and immovably located in the center of what we can call liberal democratic thought in the 19th century. He is very much market oriented, with tremendous confidence in the power of a capitalist society to transform for the better, and he believes in opening the possibilities of that society to as many as possible. To him, that’s what’s coterminous with liberty.