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" "[Erhard said that] a new phase in the development of the German free economy would begin with the transformation of publicly owned enterprises into joint stock companies in which those with small savings could invest.
Ludwig Wilhelm Erhard (4 February 1897 – 5 May 1977) was a German politician affiliated with the CDU and the second Chancellor of the Federal Republic of Germany (West Germany) from 1963 until 1966. He is often famed for leading German postwar economic reforms and economic recovery ("Wirtschaftswunder," German for "economic miracle") in his role as Minister of Economic Affairs under Chancellor Konrad Adenauer from 1949 to 1963. During that period he promoted the concept of the social market economy (soziale Marktwirtschaft), on which Germany's economic policy in the 21st century continues to be based. In his tenure as chancellor, however, Erhard failed to win confidence in his handling of a budget deficit and his direction of foreign policy, and his popularity waned. He resigned his chancellorship on 1 December 1966.
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Any liberal system must proceed from the assumption that freedom is one and indivisible and that elementary human freedom in all spheres of life must go hand in hand with political, religious, economic and spiritual freedom. The strategy of collectivist thinking has always been to split up this most essential and most universal of human values as a means of making inroads into the free system itself.
National autonomy in economic matters should not be an obstacle to a free world economic system. But to achieve free convertibility within the European Payments Union only would lead to further upheavals. The dollar and the pound sterling should be included in any such step, if a new single world market was to be created. A free political order implied a free economic order; this would stand foremost amongst the preoccupations of the new Bundestag.
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Freedom can be saved only for those who are willing to hold and defend it, and for whom it means more than a desirable, but not really essential luxury. Freedom demands above all self-restraint, and it does not flourish in an atmosphere that is indifferent to values. Even where we speak of individual freedom, we think of it in relation to the human conscience, and having its proper place in the community and the body social. I repeat what I have often said: "Freedom without order will only too easily drift into chaos—order without freedom will deliver us to coercion."