The only practical solution to remedy the problem of poverty is undoubtedly the increase in productivity of individuals, workers and the market as whole.¹ As productivity of individual workers and the market depends on the rate of technical advancement, inventions and innovations in the process of production, the most fundamental necessity to eradicate poverty is to provide a system for maximum possible technical advancement, inventions and innovations.
A free society working on laissez-faire free market capitalism provides the impetus to continuous economic progress by means of the profit motive that acts as the agent of continuous progress in production.

Cycle of profit motivated Innovations

To make profits above average and hence to be successful businessmen, entrepreneurs need to foresee changes in consumers demand before their competitors, to provide new improved products in the market ahead of their competitors or to cut the cost of production before their competitors may do that. Eventually, every innovation becomes general and the other producers and businessmen also either adapt the innovation or improve it further. Thus, the profits of the first businessman who introduced the invention decrease again. The only way for him and others to make higher profits again is to introduce further innovative improvements in the production and quality of products to satisfy the consumers demand at further lower prices. Thus, for any firm to continue making above average profits, it must frequently outrun its competitors and must act as an agent of continuous economic progress.
The competition for making higher profits increases the total production of market many folds and decreases the poverty of masses. A firm that brings upon an innovation in production increases its production, sales revenues and profits at the expense of the other producers who are not yet able to increase their production. Consumers shift to the products of that firm because it has better or equally good product to provide them at considerably lesser prices. The innovator hence makes outrageously high profits while other producers’ lower profits or outright losses compels them either to renovate and improve their production or to duplicate the innovation brought upon by the first producer. In a free-market, innovations hence, are not only necessary to make higher profits, rather they are necessary to make any profit at all, if no innovation and improvement, one may loose his business, profit and consumers totally. As the innovation becomes general, the total production of market increases manifolds, increased supply of products decreases the selling prices, and hence reduces poverty to great extent. Furthermore, generalization of innovation and decreased selling prices reduces the profit of producers and hence compel them to modernize, improve and invent further to bring more satisfaction for the consumers. The result obviously comes out to be in favor of consumers that may gain the better products at lesser prices and this is reduction of poverty. Thus, free market provides the profit impetus to innovate, improve production, and hence reduce poverty of masses. In addition, a special profit of innovation tends to disappear as the innovation become general and every other producer adopts them. In order to maintain higher profits, every producer who want to keep maintaining higher profits to longer periods need to repeatedly innovate and improve the production and hence bring down the poverty in masses.
In absence of freedom as the government regulates the market and bar down the profits, this impetus for innovation and invention decreases substantially and the consumers suffer poverty.

Government regulation is unable to provide impetus for economic progress

In a free market, the production and business is open to everyone. Even a penniless individual newcomer may start his new venture and bring upon innovative techniques of production to make profits. Those who have innovative ideas but lacks investment to implement can offer partnership to others who may invest in their ventures. A free market capitalist society provides enormous resources of investment for the new innovative ideas and that is absolutely impossible in a government regulated mixed socialist economy. In a free-market, where an innovative individual (though he has no money) need only to convince some of the financiers to invest in his innovative ideas, easily gets a chance to progress. In addition, the financiers keep looking and encouraging the innovators for making higher profits as that is necessary for them.
On the other hand, in a socialized government regulated market, the innovator need to convince everyone, a majority or at least a significant minority of his fellow citizens in order to implement his innovation. Even if he succeeds anyhow to convince the majority (most of whom have no idea of production process and innovation), he may not be able to get necessary finance because of government licensing system. Furthermore, while in a free-market he can have any preferable and most profitable agreement of partnership with the few financiers, in case of regulated market, he has no way to bargain for his individual profits as government confiscates his profits for the cause of the majority.
Thus, the government regulated system is such that no new innovator actually feels it profitable to devote his hardship and intellect to actually innovate, as he may never be able to make any high profits. In addition, even if some young innovator tries to bring upon innovation and improved changes, he may never succeed because of the bureaucracy, license raj, and political corruption. In such scenario, only a few already established corporatists that enjoys the government support may succeed in bringing upon any innovation an hence the common man always fails to make any fortune on behalf of his inventive innovation. Furthermore, as such system discourages any innovative improvement, the businessmen of such mixed economy regulated market not only suffers lack of increase in production, they are forced to adapt the already introduced innovation in other freer markets.
Once a friend asked me, why India fails in introducing any remarkable innovation or invention in market? The answer lies here; Indian market is not free enough and hence is unable to provide the required impetus necessary to bring any inventive innovation to increase production by itself. Another friend complained that in India people tend to copy or duplicate others innovation rather than engage their energies in innovating techniques further by themselves. The complaint may be true, and the reason is only that. Government actually hampers any impetus for innovation, while the world market forces Indian producers (the government supported corporatists) to duplicate the innovations brought upon by the entrepreneurs and innovators of other freer markets.
The more freedom a government institution provides to the market, the more innovation and invention that market brings upon to the civilization. Even Indian government realized this fact after 1991 and hence adopted the process of disinvestment and freeing up the market. As the Indian market, producers and individual innovators will get more freedom to make use of the profit impetus of free market, they will experience their increased potential to bring upon major innovative inventions in every sector of production and general life.
Individual Freedom is the mother of progressive innovation and that is necessary for civilization to be free of corruption, poverty, wastage of resources and scarcity.

1. The cure of Poverty is increase in productivity of Individuals of society, Population, Poverty and Productivity [↩]

Often the politicians assume that it is their responsibility to provide certain services like health care or education for the needy on behalf of the compulsory tax collected from the common citizen. Thus, they propose the single payer socialized Universal Health Care System¹ or Universal Education System² with the theme of Education for All, where everybody is free to take free advantages of the medical care or education system, while government pays for the cost of it. The general intention of such politicians who exhort such an idea is to gain the public vote; it is nothing different than bribing the voters monetarily in order to get their votes to make a government. Yet, the politicians are clever clowns, they never let the voters to realize their real intentions, rather they propagandize about the socialized system and suggest that it benefits the poor of the nation. The results obviously turn out to be opposite.

The Socialized Medicines

The idea behind socialized medicines is the forced economic equality³ of citizens, i.e. no matter you have earned money, you cannot have any better medical treatment than the lazy person who never thought of earning and saving for his medical security. Thus, the socialization of medicines is not only the abolition of causality of individual efforts and his earnings; it is abolition of the cost in spending of income.
As visits to doctor are free to individuals while the taxpayers collectively pays for them in socialized system, each individual realizes the benefit of his visit to the doctor, while millions of taxpayers pays for the visit. Obviously it is an insignificant amount, thus every individual is encouraged to take advantage of the system without considering the wastage. As a result, the number of visits to doctor increases abruptly. The absence of cost to the individual patient results in an enormous increase in the medical tests, hospitalization and surgeries performed, most of which remains unnecessary and that adds to the cost of system furthermore, also the system requires a huge bureaucracy to administer it and that further increases corruption and the cost to the collective. The result of the system is simply to raise the fees of doctors and medical facilities and to create scarcity of hospital beds and doctor’s time. The redundant medical tests and surgeries performed often delays the meeting of genuine needs of the patients and many a times, it becomes impossible for the patient to actually get the required treatment.
To solve out these problems, government thoroughly bureaucratize the medical field by controlling the doctors’ wages and price control of medicines, government also restricts doctors from practicing freely. Ultimately, the profession of doctor and medicines becomes unattractive and unprofitable and the talented individuals prefer not to opt for it. That further creates scarcity of efficient doctors. As government has no rational way to determine the necessary treatment in any individual case, the doctors starts denying the necessary treatment for the people, thus increases corruption.

Socialized System against Advancement of Technology

As the total cost of the medical care for the collective populace becomes unbearable and beyond the budget of government and scarcity of doctors, researchers and practitioners also increases the problems, government eventually starts opposing the advancement in medical technology. Any new technology, such as implantation of artificial heart proves to be major threat to the government’s budget. The free market incentives that work to reduce the cost of such new technologies before it may become available to the common mass are absent under socialized system. As government in no way can afford providing such technology to the masses freely, it actually starts opposing and restricting in advancement of new medical technology.
Furthermore, government deliberately excludes many categories of medical procedures ranging from cosmetic surgeries to bypass surgeries in order to contain the collective price of the Universal Medical Care System. Thus, people who could have afforded such medical procedures for their own help by their own money in free market are denied to have such facilities in socialized system.

Increase in Bureaucratic Corruption

As the Free Health Care System results in enormously increased demand of services and scarcity of doctors, medical facilities, hospital beds and resources, the medical sector becomes the free zone for political and bureaucratic corruption. As politicians and government official realizes that government cannot satisfy the demand of citizens, they start taking advantages of the situation through bribery, frauds and corruption. In order to contain the spending on collective medical care of whole populace and to increase the profits of the corrupt politicians, bureaucrats and government officials’ including doctors, government begins denying and prohibiting necessary medical procedures too to the common person. Not only the medical advancement is reduced and opposed by government, it also starts denying medical services to those citizens whom the government considers as only marginally valuable to the nation, such as infants or aged. As aged and infants does not pay any additional tax to the government budget, while their necessary demands of medical are high, they suffer neglect. On the other hand, government keep increasing taxes on the taxpayer citizens on the name of trying to provide necessary treatments for the poor, old and infants. Thus, the same socialized medical system that begins with an aim to provide funds for medical care of poor, infants and aged, turns out to be a sacrificial citadel for them.⁴
To believe that there can be something like “free lunch” is a great mistake. If government promises for free lunch, no one should be surprised to find out that it increases malnutrition and starvation. He may find himself on short rations of government in order to have fund for those whom the government considers more valuable than him on social and political priority. Thus, such socialized free-health care, or free-education for all, or free-lunch, food, water for the poor and underprivileged often proves to be phoney, corrupt and inefficient. Yet, government keep propagandizing such issues and programs just in order to keep its hold on political power and vote bank of the masses. Ultimately, all this increases extreme corruption in the system, and poverty and scarcity of resources and services for the masses. In order to reduce and ultimately remove the problem of corruption in India, Indians need to realize the irrationality of collectivism and to abolish it instead of abolishing the causation and cost of individual earning and living.
Huge number of such socialized programs including Universal Medical Care, Education for All, food for all, minimum wage rates and employment for all run by government in India are the actual cause of extreme corruption that we Indian suffers.
The POTUS Barack Obama and his Democrat comrades are also trying to push such forced economic equality on US citizens by means of luring the citizens and propagandizing such socialized programmes of Universal Health Care, Public education for all and many other such programmes. Obviously, their motive is to gain political mileage and promising vote bank to maintain their ruling power. Yet, the American citizens should realize the irrationality of such collective systems and prefer not to be the victim.

1. A discussion on Indian Health Care Problems, Indian Health Care–an Overview [↩]
2. The Myth of Complete Education, Education for All [↩]
3. Egalitarianism creates Forced Economic Inequality amongst the citizens that proves to be more drastic than the natural inequality of free system, Freedom Versus Egalitarianism [↩]
4. Socialized system turns to Common Minimum Program, The story of Socialism, Public Welfare and Brain Drain [↩]

In absence of central planning and governmental interventions, the production remains in the hands of independent, self-interested, profit-seeking individuals.
In absence of forced laws and regulations, the independent self-interested producers follow the natural laws of market that brings the uniformity and systematically accelerated progress in the free society where the wastage of resources reaches to minimum and overall production tends to reach to maximum and hence the common ills of collectivism such as extreme poverty, unemployment, class differences etc gets the proper remedies in the individualistic, free-society systems.
Whenever government intervenes in such a society by means of central planning and interventionism, the chain of progress breaks and the retardation takes place that brings the common ills of collectivism back to the frame.

Uniformity of Profit

Naturally, every body works to gain profits, everybody lives to sustain and comfort his life, profit is the only motive for a free individual to put up his endeavours in production and prosperity. Yet, the laws of natural anarchy also ride profits and that is the Uniformity of Profit principle. The principle suggests the natural tendency of a free-society towards establishing a uniform rate of profit on capital invested in all the different branches of production, be it steel production, grains production, oil industry, the shoe business or whatever. Profit, obviously is the difference between the sales revenues and cost of production.

The reason for such tendency of natural uniformity is the profit seeking nature of the free-individual. Investors prefer to earn higher rates of profits on their investment rather than the lower rates. That is natural, rational behaviour of man to seek maximum possible profits. Thus, other things being equal, wherever the rates of profits are higher, investors tends to invest their additional wealth, and wherever the profits are lower, they tend to withdraw their previously invested capital from those production sectors. The additional investment that thus reaches to any high profits providing production sector tends to reduce the rate of profits in that sector.
This happens because the additional investment increases the production and hence supply and availability of the products and that brings down the selling prices of the product. As selling prices reaches closer to cost of production, profit rates comes down. On the other hand, the production sector that initially was providing lower profit rates suffers lack of investment and hence lack of production and supply, which throws the prices of the products of that sector higher. As the selling prices increases, the profit rates of that sector also increases and hence, that production sector again becomes the higher profit providing sector. This rolling up and down of investments in various production sectors tends to bring equilibrium where the rates of profit in various production sectors tends to be uniform.

Benefits of Natural Anarchy

In a free-society, as the profit rates tend to be uniform, every sector gains enough investors. As every investor is driven by his profit seeking nature, he remains alert about consumers demand and that reduces the chances of malinvestment and hence over-production or under-production. The natural anarchy thus provides a balance between the production of all the essential products for our life and progress. Anarchy not only prevents but also remedies the mistakes of over-production or under-production if committed. If at the threshold of a high profit-rates providing sector, investors commits mistake of over-investment, it tends to over-production that decreases the rates of profit and hence further investment reduces resulting in lesser production and hence providing the necessary cure to the mistake.
Because of individual freedom and uniformity of rates of profit, each sector not only gains enough investors, it also gains enough human resources in form of workers, specialists, managers, entrepreneurs and inventors and that leads to over-all increase in rate of production leading to reduce poverty and scarcity at all fronts.
As natural anarchy tends to bring the uniform rates of profit for investors, it tends to bring uniform rates of earnings, wages and increments to the producers, workers and innovators involved in various sectors of production and services and hence establish a developed division of labour. Since, the free-society tends to bring uniformity of profits and earnings, the ills of economic inequality tends to reduce to minimal¹
because of which, class clashes, casteism, racism, and other sorts of irrational discriminations are reduced and that brings the environment of natural freedom for each individual being free to use his talents and endeavour to pursue happiness by earning it honestly and freely. Thus in a free-society, natural anarchy tends to bring happiness and progressive increase in production of each individual.

Ills of Interventionism and Central Planning

The government by means of central planning or interventionism often dislocates the harmony of free-market and hence breaks the chain of progress bringing chaos to the society. In presence of government interventions in forms of subsidies, taxation, prohibitions, licensing etc, the profit motive looses its essence, and instead of learning and leading the way of natural profit seeking tendency, investors are forced to invest based on government’s dictatorial interventions. This dependence reduces the investors’ incentive to invest and hence causes lack of investment. In absence of profit motive, neither the government, nor the investors by themselves get any chance to check the threshold of investment and production and that causes loss by means of malinvestment resulting in over-production in some sectors and under-production in different. Also, by means of subsidies, stimulus packages and forced production, government creates bubbles of boom that tends to burst ultimately causing malinvestment that results in loss of production, lack of investment, depression, scarcity, wastage of resources, corruption and unemployment. As the government interventions destroy the division of labour, society suffers lack of freedom, extreme differences between classes, casteism, discriminations and overall underproduction that bring in problems of poverty.
Conclusion: In a free-society, market follows the laws of natural anarchy and that provides freedom, progress, prosperity and increase in the productivity and profits of the free-individuals tending to solve out the social ills if present along with preventing and curing the economical mistakes by means of profit motive that works as a thermostat or the invisible hand to guide the society towards cumulative production and provide the individuals means to pursue their happiness honestly and freely. Government interventions prove to be fatal, destroying the profit motive that is the only possible means of checking the malinvestment, over-production and under-production. This results in economic chaos, making the birth bed for various social-ills by destroying the division of labour.²

1. Economic inequality based on freedom of individuals to exploit their own intelligence and talent is significantly less visible than the economic inequality that results because of forced planning or government coercion. The fact is greater freedom results in greater prosperity of whole society and less extreme width of economic inequalities, Freedom Versus Egalitarianism [↩]
2. Division of labour is the essential aspect of a free, prosperous and ever improving progressive society, Division of Labour [↩]

Mixed economy, also known as “Planned” or “Regulated” economy is the middle vice between freedom and totalitarian slavery. The mainstream economists supporting Interventionism often exhorts that they do not intend to enforce totalitarian slavery against freedom; rather they are regulating the freedom. However, it is not the intentions but the end results, which decide the success or failure of an organized system.

Burden on Consumers

In an economic system as long as only certain means of productions are controlled by the government or municipalities, the nature of market economy determining economic activities remains unchanged. The Government owned sectors and ventures must fit into the market mechanism of market economics while buying raw material, equipments, labour, and as sellers of goods and services. They are subject to laws of market, as they need to attempt for profits, at least to avoid losses.¹ When government intervenes to eliminate this dependence on market by covering the losses of such enterprises with subsidies or bailouts out of public funds the losses shifts to somewhere else and subsidies are raised by collecting confiscatory taxes. However, the burden of the taxes affects the citizens, not the government collecting the tax.
In a free market, where the market laws either purges out the failed enterprises incurring losses and replace them with other enterprisers to provide better products and services, or force those enterprises to improve their working, production and management, the problem solves out by itself as the malinvestment in enterprises incurring losses gets a reality check. Yet, because of government interventions in mixed economy, such check is impossible as the government keeps promoting the failure by punishing the citizens, burdening them with superfluous taxes and wasting thus collected wealth in failed or meant to be failed enterprises and services in the form of bailouts and subsidies.² In absence of check, these enterprises, instead of improving and curing themselves, keep fomenting further and causes further burden. The government interventions at one hand, supports malinvestment in the failed or mismanaged enterprises, on the other hand, government punishes the profitable private enterprises by further cutting out their profits by means of corporate taxes. As the profits of private enterprises reduces, their rate of progress and production also decreases, causing retardation in progress of citizens.

Poverty and Unemployment

It is a fact that the only way to reduce poverty is to increase the productivity of individuals.³ However, the interventionists’ suggests that government can raise the standard of living of the common man partly at the expense of entrepreneurs and capitalist, and partly at expense of common citizens. They suggests restrictions on profits and equalization of incomes and fortunes by reservations,⁴ confiscatory taxations,⁵ lowering of interest rates by fiat money policy and credit expansion and raising the standards of living of workers by the enforcement of minimum wage rates.
As subsidies and taxation decreases the productivity of workers and the system, the results of interventions comes out exactly opposite to what government intends to achieve so. Fiat currency brings upon cycles of inflation and the arbitrary lowering of interest rates, credit expansion results in depression, and the random minimum wage rates restrictions than creates mass unemployment.
In a free market system, the wage rates are fixed by the interaction of demand and supply, at a level at which all those willing to work can finally find a job, and thus the unemployment remains temporary only as there remains a continuous tendency of the free market to remove the unemployment. However, with government interventions in form of fixed minimum wage rates, things changes. When the government fixes wage rates above the normal rate that could have been fixed by the free market, the potential of market to provide employment decreases that causes unemployment. Furthermore, as the wage rates are fixed in general, those, who looses their job because of fixed minimum wage rates, fails to find another job and their unemployment is prolonged. Thus at one hand, government intervention may increase the income of some workers, at other hand, it forces some other workers to suffer unemployment and hence no income. Also, because of minimum wage rate laws and thus produced unemployment, productivity of enterprises reduces to great extent causing further poverty and unemployment.

Price Control and decrease in productivity

Interventionists further support lavish spending on behalf of government; they support arbitrary low prices for consumers’ goods and high prices for agricultural products. The lavish public spending by government further excruciates the situations. If the government provides funds required by taxing the citizens or by borrowing from the public, it abolishes on one hand as many jobs as it creates on the other, most of the times such jobs created prove to be unproductive and hence are similar to malinvestment and wastage of resources. If commercial banks finance the government spending, it means credit expansion and inflation, further causing grounds to depression, loss of productivity, malinvestment, unemployment and poverty.
Price control is another asset of interventionists through which they actually intend to help the common man but ends in hurting the common man to much extent. Government believes that the price of certain consumer commodity (say wheat) is too high; it wants all poor consumers to be able to have more wheat. Thus, it resorts to price fixing and fixes the price of wheat at a lower rate than that prevailing in the free market. As a result, the marginal producers and dealers of wheat, now incurs loss. As no individual farmer, producer or businessperson can keep producing at a loss, these marginal producers stop producing wheat, the dealers and sellers stop selling wheat in the market. They start using their resources to produce commodities not controlled by arbitrary price fixing (say soya been, or onion). As a result, the quantity of available wheat in market reduces significantly, and hence now, not only poor but also everyone suffers the lack of supply of wheat. The government thus is forced to borrow money from public to buy wheat from other producing countries. On the other hand, the extra supply of other commodities reduces demand and causes further resource mismanagement and wastage. If, in order to keep price of wheat fixed, yet not let the producers to suffer losses, government decides to control the prices of commodities necessary in production of wheat, the same story repeats itself, and ultimately, the end result of price fixing comes out to be deficiency of all productive units, producers, wastage of resources and means of production and overall deficiency of products causing poverty and starvation.

The Only Possible Solution

Irrespective of their supposedly good intentions, interventionists through their planning of mixed economy results in chaos and exact opposite results to their interventions. The middle path between the good (capitalism) and bad (socialism) proves to be an ugly vice (mixed economy).⁶ There is no alternative to totalitarianism than liberty, there is no possible profitable planning for freedom and common welfare than to let the market system work freely, There is no other means to attain full employment, rising real wage rates and an always improving standard of living of the common man than private initiative and free market.⁷

1. Refference::Planned Chaos, Ludwig Von Mises [↩]
2. Burden of debt and loss, Reason for Liberty [↩]
3. Population, Poverty and production, Reason for Liberty [↩]
4. Such Interventions creates Forced Economic Inequalities, Economic inequality based on freedom of individuals to exploit their own intelligence and talent is significantly less visible than the economic inequality that results because of forced planning or government coercion, Freedom Versus Egalitarianism [↩]
5. What really are Taxes, Reason for Liberty [↩]
6. Laissez-Fairre Free market capitalism is right, communism, socialism, collectivism is wrong, and the Mixed Economy system is Evil., The Middle Vice! [↩]
7. Refference::Planned Chaos, Ludwig Von Mises [↩]

Meaning of Life

What is the difference between a dead or unconscious body and a living man?
One may say, it is the conscious, and that would mean that consciousness is life.
To be conscious means to be aware, so awareness or consciousness of what makes a man living? Consciousness of his needs to maintain and further his life and the consciousness to find out the ways to fulfil his needs actually makes a man living. That is, life is consciousness of needs, or desires.
Now the needs of a man or his desires are infinite. Man desires this, that, and something else again, also life is such a weave that to attain a desire and save it, he has to sacrifice some other of his desire. You can not eat your cake and have it too. If you desire for a house, you will have to pay the price for it, your desire to have a plenty of floatable cash will be sacrificed. You can eat a cake after paying say Rs10 for it; you sacrifice the desire to keep those Rs10 in your pocket.

Intellect

So what is that, which helps a man to decide which of his desires is to be sacrificed and which desire he should fulfil? One may say his intellect helps him decide which desire is more important, so does the intellect of a man masters his life.
Intellect of a man is his tool to estimate and understand the relative importance of various desires of his present and the future. As intellect is his only tool, it cannot be his master, rather it is his slave on whose loyalty, the success of his life resides. How his intellect does helps him find which desire is more urgent and needs his attention more and which desire he may sacrifice?
He uses his intellect to be aware or conscious of the varying degrees of urgencies of his desires. If a man does not have desires, he cannot have intellect too, because he will not have any need or purpose of intellect, even if he has some intellect he will never improve it nor will use it. He thinks to solve problems he faces in fulfilling his desires, if he has no desire, he has no problem and hence he does not need to think.

Throughout his life, he remains enmeshed between the struggles of various desires, and he tilts towards that desire which is most necessary. Like, a child may desire to play cricket today, while he has to face his mid-term exams next morning, as he wishes to gain good marks in exam, he may decide to abort the plan of playing cricket this evening. An elderly man wishes to buy a luxury car, so he decide to sacrifice some of his spending on some other of his desires to save money to acquire a car, a son wishes to buy a house, but he sacrifices his desire to own a house to save money for the desire to provide cure to his sick mother and so on. Ultimately, consciousness of desires is life, intellect is the tool of life and Desires themselves are the actual master of the man’s life.

“I“

Now one may say, desires are not the master; rather he himself is the master, or the master is I or me, or myself. How can one define “I”? What is “I”?
“I” actually represents totality; it represents a person’s body, intellect, mind, memory, imaginations and his desires in total at a given moment as a single unit. Without his body, he cannot define “I” he cannot remove his mind while defining “I” too and so on. When one say, “I” am running, he mean that his legs are running, carrying the rest of his body, his brain, intellect and memory with them, when he says, “I” am thinking, he means his intellect is thinking, his eyes are not thinking, his ears doesn’t think and so on. Similarly, when one say, “I” decide to do this now, what he means to say is, the urgency of that desire to be fulfilled is maximum at that moment relating to other of his desires. He decided that by experiencing the varying intensities of the desires he is aware of, his desires rules his decision, he uses his intellect as a tool to understand the order of the desires and then he acts in accordance with his desires to fulfil them. So, saying “I” rule myself is equivalent to saying his desires masters him.
Desires can be good, can be bad, a man can have desire to help others, a man can have desire for welfare of his family, or his locality, or his city, his country or whole mankind, he can have desire for love, prestige and self-respect, in all cases, it is his own desire to achieve which, he uses his intellect, thinks and acts, and hence in any case, he depends on his self, his desires, he remains selfish, his own desire becomes his motivating force.

Will and Will Power

Sometimes, people create a mystical illusion of spirituality by stating that to overcome your desires is the way for emancipation, or freedom. They further suggest that one may overcome his desires by the virtue of his “will” or “will-power”.
So what is will or will-power?
Actually, “will” is the synonym of the desires itself. What people ignore is the fact that to overcome one’s desires itself is a basic desire of his and that is his will.
What is the difference between an animal and a rational being? All animals follow their impulses, so do the rational being, yet there is a difference. An animal does not have the rational ability to be conscious of the varying degrees of his desires, he lacks the tool to signify the various desires and dignify the most important or rational one. On the other hand, a rational being have that tool to perfect his sense or conscious of the varying degrees of his impulses or desires. A savage is slave to his immediate impulses, he will not save for old age, and he will not think for better life (or improved conscious of desires and varying degrees), he has no tool to do so. While a rational being has that tool, so he thinks and relates, he experiences which desire is most important, or rational, and properly makes a plan to achieve it.
What happens when the intellect of a man fails to signify the rational degrees of his desires? In such situations, he often commits mistakes of varying degrees, and is vulnerable to undesired complications, because he has to pay the price of each of his desire. His life becomes a chaos.
Nearly all of his desires follows the same trend, he has to pay for a desire by sacrificing some of his other desires. For his desire of emancipation, heaven, spiritual pleasure, knowing the omnipotent etc, he sacrifices his other materialistic desires. That is, will, or will power indicates the exact desire, which that particular man has decided to be strongest for himself at a given moment with the help of his intellect, hence, will is synonymous of desire, and will-power is synonymous of the power of the desire, which masters the man at that moment.

Freedom

So if the desires inevitably master a man, what is the freedom¹ ?
Freedom (self-governance) signifies no restriction on the man to use his tool, his intellect to decide what desires he need to fulfil. Freedom is his natural right and necessity to lead a better life. His freedom is to be lead by his desires with the help of his own conscious (intellect) freely. It is his natural right because naturally, he has to pay for every of his desire to fulfil. Therefore, if he commits a wrong or irrational, he certainly pays for it, if instead of saving his desire of peace, security and honour, he let the irrational desire to rule him, he commits the crime and he pays for it, by loosing the social security, his rights, his freedom and so on. Without freedom, he cannot use his intellect properly, and that would restrict his progress, and reduce his thinking capability, his evolution and hence, freedom is his most urgent desire.
Conclusion: Man is essentially a set of desires, his life is his consciousness of the varying degrees of his desires, his intellect is the only tool he possess, to distinguish the rationality of varying desires and chose the appropriate action, his will, or will-power is the exact desire he feels to be fulfilled at any particular moment, and his freedom is his most urgent desire. Overall, its nothing, but only desires, and no one can be free of desires, as to be free of desires itself is a desire. On the other hand, a dead or unconscious body certainly have no desire or consciousness of desires. More complicated the sets of desires a man feels, more improved he becomes, his conscious evolves, his intellect sharpens and this is evolution² of desires.

1. Meaning of Freedom, ReasonForLiberty [↩]
2. Moral Degradation of Modern Society or Moral Evolution, ReasonForLiberty [↩]

If you could identify all of the reasons for liberty, on how many fingers would you count? Would it be utilitarian; that it produces the most goods, the best quality goods, and at the lowest cost? Would it be that freedom is the only role proper to man given his natural propensities? Would it be that it allows for the most diversity, most job-specifications, and fosters the growth of new ideas?
There are innumerable benefits that we could name. In the face of an adversary, the best supporting evidence you can give is its foundation: reason itself. Libertarianism and individualism are the only consistent philosophies to be offered. If you believe in it, you need not know the details of each government program, need not know the costs vs. the benefits of a given piece of legislation and how it affects a myriad of separate people or a demographic as a whole—although you probably will. It provides such a concrete substratum on which to base all of your decisions and your judgment calls.
Some political philosophies rest on quicksand; liberty rests on bedrock. It is the only idea that starts from self-ownership and deduces from it the most logical conclusion. That is, that each man is an end in himself. Property can only be acquired by his effort or voluntary trade with men who are also capable of sustaining themselves. If each man is not an end in himself, than what is he an end to? Towards what? He is an end to something or someone else. To whom? To what? If it is from a diety, the person has no way of knowing his chosen destiny. The best he can do is what he thinks is best and in this he will be following Gods’ plan. If it is from a priest representing the diety, he has not the resources to know the words are true. Should he not follow the light he feels in his heart over this Earthly voice of Gods will? Should the State and its agents tell each individual what to do and how to live? This negates not only religious institutions idea that only God could know what each person must do, but it also negates the fact that the State can only draw its resources from its pocket. How do you justify one entity having a higher power and knowledge of what need be done than those who supply such entity with the energy to accomplish it? It is akin to my giving you a blood transfusion and then claiming that I owe you my life. This cannot be right. You could not continue to exist without my help.
Once a person has negated any of the ideas of liberty, if he follows his trail of thought backwards, he is inevitably negating self-ownership. As soon as Washington says that our product belongs to the poor, or the Church says our devotion belongs to God, or the socialist claims that our lives belong to everyone than they are asserting this of themselves. They, too, are only human. If as an individual I can be used sacrificially, you are admitting that people can be use in this way. This leaves you forever open to such a possibility. If you are say I do not own me, then you must not own you. If all property is communal, when I come in and take your TV, your money, if I steal one of your children, can you object? On what basis? If I kill you, what principle am I violating? Not one that you hold.
For whatever evil Kant has unleashed onto the world, of which I know little, he has put far more aptly the idea that you should “treat other as you would be treated.” He has said: “Act only according to that maxim whereby you can at the same time will that it should become a universal law.” It is not proper for each person to dispose of others for their own purposes. If everybody acted according to such laws, if all people believed they owned their brethren, we would bring our species to the brink of extinction in no time at all, killing ourselves off before Global Warming, before nuclear apocalypse, before evolution demand our niche be filled by another. We would foster raping, pillaging, and violence the likes of which a human mind and body could never handle.
In all of its glory and gorgeous justification, we can say that it is the only metaphysical ideal that is so fully united with itself and whose practitioners can be married to it it until the end of times, in each decision. It is the only ideal one can give themselves too completely without falsifying the mind. It leaves us human while making us feel like the God of our own world.

Decades ago, our forefathers fought for their and our freedom against the odds of kingdoms, feudalism and the foreign rulers. They fought on the premise of the rights of man as they said, “Self-governance is an individual’s birthright” and expressed the concept of self-governance as the inalienable right of an individual to his life, liberty and pursuit of happiness. In those days people knew the essence of liberty and self-governance, not only those who expressed them but also those who heard, appreciated, accepted and subscribed to the words of liberty and self-governance knew what those words meant. They knew the essence of freedom is “life free and secure from coercion and tyranny, in which all individuals would have the liberty to pursue happiness”.
They were clear about the word “pursue”, they did not mean just to trail happiness but to work for it and earn it, they knew that happiness is not just pleasure and idleness but it is peace, dignity, independence and self-respect. They knew that if self-governance is a birthright, then self-dependence is the responsibility, they knew the importance of self and thus the fight for freedom was the most virtuous, holy, selfish and clear concept for them. They understood that individual’s inalienable right is the peace and freedom in which, by his own efforts and hard-work, he could gain dignity and self-dependence owing nothing to any person and hence be liable for self-governance.
Freedom means the absence of the initiation of physical force or absence of any form of coercion. Physical force means damaging, injuring or otherwise physically doing something to or with the person or the property of the person against his will, or a threat of doing any of these things.
When one has freedom, it means that he is free of or free from the initiation of physical force by other people in any form including the form of majority rule or government, as for example, an individual is free when he is free from threat of being murdered, robbed, beaten, assaulted, kidnapped, imprisoned or defrauded. Fraud essentially represents a kind of theft because it means taking away property against the owners will. As for example, if a realty dealer sells you a piece of land, which someone else owns without his will and takes money for it, he is guilty of force, as he took money from you for something he does not own and hence cannot give or sell you.
The idea of freedom is based upon the shear fact that independent people living on the principles of rational self-interest (i.e. selfishness) leads to a harmonious progressive system where one man’s gain is definitely not the other man’s loss, rather it is the basis of the gain of other men. The free society represents a system not as an entity over and above the individual, to which he “must” sacrifice his self-interest, but an indispensable means within which an individual can fulfill the ultimate ends of his own life and happiness. The concept is based on the principle of “man is an end in himself”, that the individual and his freedom is the superior entity than the system itself. Individual rights, the right of an individual to his life and property to pursue his happiness represents his freedom. Individual rights guarantees that an individual won’t be restricted by any physical means to pursue his living and happiness, that he is free to work and earn and use his full earnings in whatever way he likes and that he owes nothing to anybody and nobody owes anything to him. Such a system favors the mutual agreement for various dealings worthy for better living providing maximum possible space for pursuing self-interest and happiness for which the individual work, toils, innovates, and enterprises.

The system of such society, where the man is free to govern himself cannot interfere in the life and realms of neither an individual’s life nor it can dictate the rule and terms for the possible mutual agreements and dealings. Such a system represents a free market society where each and every man is free to govern himself and is free to use all his potential and talent to live, work hard and earn and pursue his happiness.
It should be clear that freedom strictly means economic freedom along with political and religious freedom, because without economic freedom, freedom neither can be defined nor it can be explained. Thus, in a free society that provides sovereignty for every individual and a harmonious atmosphere for having mutually beneficial contracts, any individual or a group of individuals representing the government will not have any sort of interference in the economic sector, that is, the government will not interfere in education, agriculture, health-care, public services, industries and other productive activities, the government will not control the money supply and create the business cycles of booms and busts. Government would not enforce quotas and reservations, provide taxes and subsidies, rather it would be left free for the market ruled by the individuals and their mutually beneficial agreements because that is their right, right to govern themselves and decide for themselves freely.

In true sense, in a society that promises complete sovereignty for the individuals to self-govern, there would hardly be any need of government, as the individuals would be governing themselves, they would be free and responsible enough to look for their individual and mutual self-interests.
The right to self-govern, the right to be free doesn’t mean that there would be a superior entity in form of government providing free education, free health-care, free food for everyone, that would not be freedom, rather it would be slavery.
The right to self-govern strictly means the right to be responsible, responsible for one’s own life, progress and happiness, owing nothing for anybody else.
A free man cannot demand quotas and reservations or subsidies; a free man would not pay any price too for his living and pursuing his honest life. A free man on the other hand would be vigilant, honest and hardworking enough to earn his own rightful living, his own health-care plans, he will decide what to learn and how, what to grow and produce and he will have the right to decide to sell his products or services to others and get the mutually agreed prices. He will have full freedom to work and make his fortunes for which he would not need any license. In a free society, all individuals will have equal freedom to use their talent, mental caliber, physical capacities to make wealth, but the results of their endeavors will depend on their caliber and standard of their efforts. A free society cannot be the society of equals; rather it would be rationally based on the division of labor, that is, the system in which the individuals lives by producing, or helping to produce, just one thing or at the most a very few things, and is supplied by the labor of others for the far greater part of his needs for which he pays rightfully. The prices of the goods he produce and the goods he needs to fulfill his needs will depend on the marginal utility of the goods.

Such a society would be free from the “irrational self-interest” as it would be thoroughly dependent on the rational sense of self-interest with complete freedom for all individuals to pursue their “rational self-interests” freely that is their won’t be any governmental interference in the market to provide special privileges, quotas, reservations based on religion, caste or sex, there won’t be any government subsidies, price supports, tariffs, licensing laws, exclusive government franchises, labor-union privileges, immigration quotas and the like.
Freedom is a natural right, as the responsibility to be self-dependent is natural. Self-dependence means one will not be demanding anything from anyone else or even the government, rather he would be working to earn for it and as he would earn it, it would be his right to enjoy his earning.

Licensing system, state governed education system, state governed currency system and state backed paper-currency, reservation and quota policies, health-care policies, subsidies, price-control, tariffs and like all comes as the physical force against the individual as all such acts are strictly the acts of fraud. In a free system, an individual would have complete security from such governmental frauds.
In the current system, the representatives of the majority decides for the individual, and individual remains a slave for the majority law, paying for it and obeying it, this is not freedom.
We, the children of our ancestors who fought for the independence considering the right to self-govern as every individual’s birthright, actually have forgotten the real sense of freedom that is why we consider ourselves free and accepts the current form of government to rule over us. We never got that right to rule ourselves to decide for our own hard-work and its consequences, rather our ruler and the system of ruling changed and we remained under the slavery of government, interfering in the market and our lives as it wished. We did get the right to choose our ruler to govern us as in form of democracy and political freedom, but we never got the right to govern ourselves, that is, we never got the freedom for which our ancestors were fighting.
It is the time for us to be responsible, to assert that we as individuals are capable of responsibility and freedom, of fidelity and endurance and courage, that we not only can distinguish good and evil but we can individually choose good from evil as it would necessarily be in our interest, that we strictly do not need government to rule us, to tell us what we are capable of and what we are not. It is the time for us to resist the control of government over the individual and call for the sovereignty of the individual and his inalienable natural right to govern himself to pursue his self-interest and happiness.