
Andrew Langer’s “What JD Vance Gets Wrong About Hamilton” (The Wall Street Journal, August 28) could as aptly have been titled “What JD Vance Gets Wrong About Milton Friedman.”
Langer notes that Hamiltonian trade barriers were “generally moderate” in comparison with “President Trump’s sweeping protectionism,” but is just as concerned that “Mr. Vance also caricatures Friedman’s legacy by implying that laissez-faire elevates economic development above human dignity” — a distortion needed to justify the shift of American economic conservatism’s lodestar from one to the other as “obviously a good thing.”
Not heeding that, as put in John W. Campbell, Jr.’s Astounding Science Fiction, “the really appropriate epitaph for many and many a man is ‘Why, it’s obvious …’,” Vance’s supposedly self-evident case for reburying the man of monetarism in order to resurrect the man on the money is even more of a departure than the Broadway version’s hip-hop beats.
After all, many of the right and many more of the left have attributed virtually every American ill since the Reagan administration to free trade and deregulation. Yet Vance argues for Friedman’s obsolescence by contending that his ideas succeeded back then — but only due to “a very rich and powerful institutional Christianity” that has become impoverished enough to require a ten-dollar substitute for its devaluated coinage.
The usual demonization of Friedman posits Margaret Thatcher as a Wicked Witch East of the Atlantic to his Elphaba, ignoring his influence on Estonia and New Zealand. Vance would need to make a stretch to find the “powerful institutional Christianity” responsible for the embrace of international markets in Israel, Singapore or even the India of Usha Vance’s ancestors. At least it doesn’t seem like Vance is tracing his wife’s success at Yale Law School back to the influence on Gandhi of Leo Tolstoy’s “A Letter to a Hindu.”
Vance could buttress his argument by noting that American deregulation was more thorough, and brought more economic benefits, under faithful Sunday school teacher Jimmy Carter than the divorced Hollywood union boss who followed him. Yet that would be as awkward for partisan platitudes as recalling that the previous Second Lady who had issued a 1987 jeremiad against a “bizarre occult subculture” which “rejects Judeo-Christian religion, turns good and evil upside down, and rebels against life itself” was not Barbara Bush but Raising PG Kids in an X-Rated Society author Tipper Gore.
Vance is also unlikely to compare his own adeptness at shedding convictions to what Friedman biographer Alan Ebenstein calls his subject’s “excessively religious phase as a young boy” — “noteworthy because it reflects the natural character of his mind … he tends to got he whole way intellectually or not at all, and seeks order and harmony in the universe. When he was unable to achieve this intellectual state through the logical observation of every detail of Orthodox Judaism in its dietary and other strictures, he dropped religion completely.”
In asserting that Hamilton’s heavy hand rather than a Jeffersonian lighter touch (let alone Adam Smith’s invisible mitt) “will dominate American conservative economic thinking for the future,” Vance isn’t just rebuking Jefferson’s anti-Hamiltonian’s view: “The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbour to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg.” Vance may, to misquote the famous line from F. Scott Fitzgerald, have a first-rate ability to function while holding ten opposed ideas in mind. But all bring a risk of injury to your pocketbook and mobility.
New Yorker Joel Schlosberg is a senior news analyst at The William Lloyd Garrison Center for Libertarian Advocacy Journalism.
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