The 1920s are part of that critical period discussed by the historian James Gilbert in his study of the development of collectivist thinking, a pheno… - Butler D. Shaffer

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The 1920s are part of that critical period discussed by the historian James Gilbert in his study of the development of collectivist thinking, a phenomenon he relates to the emergence of ‘a new industrial civilization in which the giant business organization was the dominant force.’ As Gilbert has demonstrated, the architects of twentieth century American collectivism had patterned their ideas on the industrial corporation as the central organizational tool. Any form of collectivism is, after all, ‘conservative’ in nature, being premised on the establishment of static, rigidly structured social relationships designed to restrain any influences that would pose the threat of substantial change. A symbiotic relationship thus developed between the forces of "social reform" and those advocating the conservation of existing economic institutions and relationships. In twentieth-century ‘ liberalism, declared the historian James Weinstein, many business leaders saw ‘a means of securing the existing social order.’

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About Butler D. Shaffer

Butler D. Shaffer (January 12, 1935 – December 29, 2019) was an American author, law professor and speaker, known for his numerous libertarian books and blog articles for LewRockwell.com.

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Firms with established market positions wanted to reduce the impact of such competition and employed voluntary methods (such as mergers, pooling, trade association ‘codes of ethics,’ and other agreements) in efforts to stabilize competitive relationships. When such voluntary means failed due to lack of effective enforcement, influential corporate leaders, having found a condition of unrestrained competition and decision-making unacceptable to their interests, helped promote the enactment of legal restraints upon trade practices.

The history of institutionalized society has been principally one of the organization and management of conflict. Do institutions not encourage the duality in our thinking that promotes the practices of projecting good and bad characteristics onto others? Do they not encourage and exploit both scapegoating and authority worship, continually reminding us of the presence of some object of fear or hared, or some other source of conflict, and consoling us that they, alone, can make our lives secure?

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