The Tyranny in Right to Education
The socilaist idiocy in the Right to Education Act is illustrated well by the power it gives government to shut down 'unrecognized' schools that do not comply with the Act's stipulations.
Unrecognized?
In any 'free' country unrecognized must become the norm, because recognition means subjugation. Subjugation to the collective's will, as represented by government. An act of trade where one sells and another buys if effected by the free will of both parties concerned requires no recognition by a third party.
Why should it?
If unrecognized schools sell their services and there are takers to such 'unrecognized' education, should anyone have a problem?
Recognition is regulation in disguise. The public's fooled into believing recognition/regulation will get them better products and services. The fifty years post Independence in India when regulation ruled, and products and services were the worst ever, has proven comprehensively it doesn't work. LPG (read, loosening of regulations) is what bettered products and services for the consumer.
On the question of the rights, including the Right to Education, its important we realize as a nation we have no rights except that of our right to life and liberty. The only society that understood this (currently being undone by socialist Barack and his acolytes) was the one in the United States of America, which explains why its constitution enshrined right to life and liberty as its core tenet.
Nothing more, nothing less.
Note, Ayn Rand says it best on rights,
A “right” is a moral principle defining and sanctioning a man’s freedom of action in a social context. There is only one fundamental right (all the others are its consequences or corollaries): a man’s right to his own life. Life is a process of self- sustaining and self-generated action; the right to life means the right to engage in self-sustaining and self-generated action-which means: the freedom to take all the actions required by the nature of a rational being for the support, the furtherance, the fulfillment and the enjoyment of his own life. (Such is the meaning of the right to life, liberty and the pursuit of happiness.)
The concept of a “right” pertains only to action—specifically, to freedom of action. It means freedom from physical compulsion, coercion or interference by other men.
Thus, for every individual, a right is the moral sanction of a positive—of his freedom to act on his own judgment, for his own goals, by his own voluntary, uncoerced choice. As to his neighbors, his rights impose no obligations on them except of a negative kind: to abstain from violating his rights.
The right to life is the source of all rights—and the right to property is their only implementation. Without property rights, no other rights are possible. Since man has to sustain his life by his own effort, the man who has no right to the product of his effort has no means to sustain his life. The man who produces while others dispose of his product, is a slave....
To violate man’s rights means to compel him to act against his own judgment, or to expropriate his values. Basically, there is only one way to do it: by the use of physical force. There are two potential violators of man’s rights: the criminals and the government. The great achievement of the United States was to draw a distinction between these two—by forbidding to the second the legalized version of the activities of the first.
The Declaration of Independence laid down the principle that “to secure these rights, governments are instituted among men.” This provided the only valid justification of a government and defined its only proper purpose: to protect man’s rights by protecting him from physical violence.
Thus the government’s function was changed from the role of ruler to the role of servant. The government was set to protect man from criminals—and the Constitution was written to protect man from the government. The Bill of Rights was not directed against private citizens, but against the government—as an explicit declaration that individual rights supersede any public or social power.
The result was the pattern of a civilized society which—for the brief span of some hundred and fifty years—America came close to achieving. A civilized society is one in which physical force is banned from human relationships—in which the government, acting as a policeman, may use force only in retaliation and only against those who initiate its use.
This was the essential meaning and intent of America’s political philosophy, implicit in the principle of individual rights. But it was not formulated explicitly, nor fully accepted nor consistently practiced.
America’s inner contradiction was the altruist-collectivist ethics. Altruism is incompatible with freedom, with capitalism and with individual rights. One cannot combine the pursuit of happiness with the moral status of a sacrificial animal.
It was the concept of individual rights that had given birth to a free society. It was with the destruction of individual rights that the destruction of freedom had to begin.
A collectivist tyranny dare not enslave a country by an outright confiscation of its values, material or moral. It has to be done by a process of internal corruption. Just as in the material realm the plundering of a country’s wealth is accomplished by inflating the currency—so today one may witness the process of inflation being applied to the realm of rights. The process entails such a growth of newly promulgated “rights” that people do not notice the fact that the meaning of the concept is being reversed. Just as bad money drives out good money, so these “printing-press rights” negate authentic rights.
Consider the curious fact that never has there been such a proliferation, all over the world, of two contradictory phenomena: of alleged new “rights” and of slave-labor camps.
The “gimmick” was the switch of the concept of rights from the political to the economic realm.
The Democratic Party platform of 1960 summarizes the switch boldly and explicitly. It declares that a Democratic Administration “will reaffirm the economic bill of rights which Franklin Roosevelt wrote into our national conscience sixteen years ago.”
Bear clearly in mind the meaning of the concept of “rights” when you read the list which the platform offers:
“1. The right to a useful and remunerative job in the industries or shops or farms or mines of the nation.
“2. The right to earn enough to provide adequate food and clothing and recreation.
“3. The right of every farmer to raise and sell his products at a return which will give him and his family a decent living.
“4. The right of every businessman, large and small, to trade in an atmosphere of freedom from unfair competition and domination by monopolies at home and abroad.
“5. The right of every family to a decent home.
“6. The right to adequate medical care and the opportunity to achieve and enjoy good health.
“7. The right to adequate protection from the economic fears of old age, sickness, accidents and unemployment.
“8. The right to a good education.”
A single question added to each of the above eight clauses would make the issue clear:At whose expense?
Jobs, food, clothing, recreation(!), homes, medical care, education, etc., do not grow in nature. These are man-made values—goods and services produced by men. Who is to provide them?
If some men are entitled by right to the products of the work of others, it means that those others are deprived of rights and condemned to slave labor.
Any alleged “right” of one man, which necessitates the violation of the rights of another, is not and cannot be a right.
No man can have a right to impose an unchosen obligation, an unrewarded duty or an involuntary servitude on another man. There can be no such thing as “the right to enslave.”
A right does not include the material implementation of that right by other men; it includes only the freedom to earn that implementation by one’s own effort.
Observe, in this context, the intellectual precision of the Founding Fathers: they spoke of the right to the pursuit of happiness—not of the right to happiness. It means that a man has the right to take the actions he deems necessary to achieve his happiness; it doesnot mean that others must make him happy.
The right to life means that a man has the right to support his life by his own work (on any economic level, as high as his ability will carry him); it does not mean that others must provide him with the necessities of life....
Unrecognized?
In any 'free' country unrecognized must become the norm, because recognition means subjugation. Subjugation to the collective's will, as represented by government. An act of trade where one sells and another buys if effected by the free will of both parties concerned requires no recognition by a third party.
Why should it?
If unrecognized schools sell their services and there are takers to such 'unrecognized' education, should anyone have a problem?
Recognition is regulation in disguise. The public's fooled into believing recognition/regulation will get them better products and services. The fifty years post Independence in India when regulation ruled, and products and services were the worst ever, has proven comprehensively it doesn't work. LPG (read, loosening of regulations) is what bettered products and services for the consumer.
On the question of the rights, including the Right to Education, its important we realize as a nation we have no rights except that of our right to life and liberty. The only society that understood this (currently being undone by socialist Barack and his acolytes) was the one in the United States of America, which explains why its constitution enshrined right to life and liberty as its core tenet.
Nothing more, nothing less.
Note, Ayn Rand says it best on rights,
A “right” is a moral principle defining and sanctioning a man’s freedom of action in a social context. There is only one fundamental right (all the others are its consequences or corollaries): a man’s right to his own life. Life is a process of self- sustaining and self-generated action; the right to life means the right to engage in self-sustaining and self-generated action-which means: the freedom to take all the actions required by the nature of a rational being for the support, the furtherance, the fulfillment and the enjoyment of his own life. (Such is the meaning of the right to life, liberty and the pursuit of happiness.)
The concept of a “right” pertains only to action—specifically, to freedom of action. It means freedom from physical compulsion, coercion or interference by other men.
Thus, for every individual, a right is the moral sanction of a positive—of his freedom to act on his own judgment, for his own goals, by his own voluntary, uncoerced choice. As to his neighbors, his rights impose no obligations on them except of a negative kind: to abstain from violating his rights.
The right to life is the source of all rights—and the right to property is their only implementation. Without property rights, no other rights are possible. Since man has to sustain his life by his own effort, the man who has no right to the product of his effort has no means to sustain his life. The man who produces while others dispose of his product, is a slave....
To violate man’s rights means to compel him to act against his own judgment, or to expropriate his values. Basically, there is only one way to do it: by the use of physical force. There are two potential violators of man’s rights: the criminals and the government. The great achievement of the United States was to draw a distinction between these two—by forbidding to the second the legalized version of the activities of the first.
The Declaration of Independence laid down the principle that “to secure these rights, governments are instituted among men.” This provided the only valid justification of a government and defined its only proper purpose: to protect man’s rights by protecting him from physical violence.
Thus the government’s function was changed from the role of ruler to the role of servant. The government was set to protect man from criminals—and the Constitution was written to protect man from the government. The Bill of Rights was not directed against private citizens, but against the government—as an explicit declaration that individual rights supersede any public or social power.
The result was the pattern of a civilized society which—for the brief span of some hundred and fifty years—America came close to achieving. A civilized society is one in which physical force is banned from human relationships—in which the government, acting as a policeman, may use force only in retaliation and only against those who initiate its use.
This was the essential meaning and intent of America’s political philosophy, implicit in the principle of individual rights. But it was not formulated explicitly, nor fully accepted nor consistently practiced.
America’s inner contradiction was the altruist-collectivist ethics. Altruism is incompatible with freedom, with capitalism and with individual rights. One cannot combine the pursuit of happiness with the moral status of a sacrificial animal.
It was the concept of individual rights that had given birth to a free society. It was with the destruction of individual rights that the destruction of freedom had to begin.
A collectivist tyranny dare not enslave a country by an outright confiscation of its values, material or moral. It has to be done by a process of internal corruption. Just as in the material realm the plundering of a country’s wealth is accomplished by inflating the currency—so today one may witness the process of inflation being applied to the realm of rights. The process entails such a growth of newly promulgated “rights” that people do not notice the fact that the meaning of the concept is being reversed. Just as bad money drives out good money, so these “printing-press rights” negate authentic rights.
Consider the curious fact that never has there been such a proliferation, all over the world, of two contradictory phenomena: of alleged new “rights” and of slave-labor camps.
The “gimmick” was the switch of the concept of rights from the political to the economic realm.
The Democratic Party platform of 1960 summarizes the switch boldly and explicitly. It declares that a Democratic Administration “will reaffirm the economic bill of rights which Franklin Roosevelt wrote into our national conscience sixteen years ago.”
Bear clearly in mind the meaning of the concept of “rights” when you read the list which the platform offers:
“1. The right to a useful and remunerative job in the industries or shops or farms or mines of the nation.
“2. The right to earn enough to provide adequate food and clothing and recreation.
“3. The right of every farmer to raise and sell his products at a return which will give him and his family a decent living.
“4. The right of every businessman, large and small, to trade in an atmosphere of freedom from unfair competition and domination by monopolies at home and abroad.
“5. The right of every family to a decent home.
“6. The right to adequate medical care and the opportunity to achieve and enjoy good health.
“7. The right to adequate protection from the economic fears of old age, sickness, accidents and unemployment.
“8. The right to a good education.”
A single question added to each of the above eight clauses would make the issue clear:At whose expense?
Jobs, food, clothing, recreation(!), homes, medical care, education, etc., do not grow in nature. These are man-made values—goods and services produced by men. Who is to provide them?
If some men are entitled by right to the products of the work of others, it means that those others are deprived of rights and condemned to slave labor.
Any alleged “right” of one man, which necessitates the violation of the rights of another, is not and cannot be a right.
No man can have a right to impose an unchosen obligation, an unrewarded duty or an involuntary servitude on another man. There can be no such thing as “the right to enslave.”
A right does not include the material implementation of that right by other men; it includes only the freedom to earn that implementation by one’s own effort.
Observe, in this context, the intellectual precision of the Founding Fathers: they spoke of the right to the pursuit of happiness—not of the right to happiness. It means that a man has the right to take the actions he deems necessary to achieve his happiness; it doesnot mean that others must make him happy.
The right to life means that a man has the right to support his life by his own work (on any economic level, as high as his ability will carry him); it does not mean that others must provide him with the necessities of life....
I rest my case.
Comments