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Voluntaryism
Voluntaryism (UK: /ˈvɒləntəriɪzəm/, US: /-tɛr-/; sometimes voluntarism /ˈvɒləntərɪzəm/) is used to describe the philosophy of Auberon Herbert, and later that of the authors and supporters of The Voluntaryist magazine, which supports a voluntary-funded state (i.e. "the Voluntary State"), meaning a lack of coercion and force in matters such as taxation.
This is conventionally completed through a strict adherence to pacifism, civil rights, and either arbitration or some other mutually-agreed-upon court system between individuals.[original research]
As a term, voluntaryism was coined in this usage by Auberon Herbert in the 19th century and gained renewed use since the late 20th century, especially within libertarianism in the United States. Voluntaryist principal beliefs stem from the idea of natural rights, equality, non-coercion, and non-aggression. Despite his association with 20th century anarcho-capitalism Herbert rejected the idea of anarchy, hence its support for the state to enforce the law.
Precursors to the voluntaryist movement had a long tradition in the English-speaking world, at least as far back as the Leveller movement of mid-seventeenth century England. The Leveller spokesmen John Lilburne and Richard Overton who "clashed with the Presbyterian puritans, who wanted to preserve a state-church with coercive powers and to deny liberty of worship to the puritan sects".
The Levellers were nonconformist in religion and advocated for the separation of church and state. The church to their way of thinking was a voluntary associating of equals, and furnished a theoretical and practical model for the civil state. If it was proper for their church congregations to be based on consent, then it was proper to apply the same principle of consent to its secular counterpart. For example, the Leveller 'Large' Petition of 1647 contained a proposal "that tythes and all other inforced maintenances, may be for ever abolished, and nothing in place thereof imposed, but that all Ministers may be paid only by those who voluntarily choose them, and contract with them for their labours." The Levellers also held to the idea of self-proprietorship.
The educational voluntaryists[citation needed] wanted free trade in education, just as they supported free trade in corn or cotton. Their concern for "liberty can scarcely be exaggerated". They believed that "government would employ education for its own ends" (teaching habits of obedience and indoctrination), and that government-controlled schools would ultimately teach children to rely on the State for all things. Baines, for example, noted that "[w]e cannot violate the principles of liberty in regard to education without furnishing at once a precedent and inducement to violate them in regard to other matters". Baines conceded that the then current system of education (both private and charitable) had deficiencies, but he argued that freedom should not be abridged on that account. In asking whether freedom of the press should be compromised because we have bad newspapers, Baines replied that "I maintain that Liberty is the chief cause of excellence; but it would cease to be Liberty if you proscribed everything inferior". The Congregational Board of Education and the Baptist Voluntary Education Society are usually given pride of place among the Voluntaryists.
In southern Africa, voluntaryism in religious matters was an important part of the liberal "Responsible Government" movement of the mid-19th century, along with support for multi-racial democracy and an opposition to British imperial control. The movement was driven by powerful local leaders such as Saul Solomon and John Molteno. When it briefly gained power, it disestablished the state-supported churches in 1875.
There were at least two well-known Americans who espoused voluntaryist causes during the mid-19th century.[citation needed] Henry David Thoreau's first brush with the law in his home state of Massachusetts came in 1838, when he turned twenty-one. The state demanded that he pay the one dollar ministerial tax in support of a clergyman, "whose preaching my father attended but never I myself". When Thoreau refused to pay the tax, it was probably paid by one of his aunts. In order to avoid the ministerial tax in the future, Thoreau had to sign an affidavit attesting he was not a member of the church.
Voluntaryism
Voluntaryism (UK: /ˈvɒləntəriɪzəm/, US: /-tɛr-/; sometimes voluntarism /ˈvɒləntərɪzəm/) is used to describe the philosophy of Auberon Herbert, and later that of the authors and supporters of The Voluntaryist magazine, which supports a voluntary-funded state (i.e. "the Voluntary State"), meaning a lack of coercion and force in matters such as taxation.
This is conventionally completed through a strict adherence to pacifism, civil rights, and either arbitration or some other mutually-agreed-upon court system between individuals.[original research]
As a term, voluntaryism was coined in this usage by Auberon Herbert in the 19th century and gained renewed use since the late 20th century, especially within libertarianism in the United States. Voluntaryist principal beliefs stem from the idea of natural rights, equality, non-coercion, and non-aggression. Despite his association with 20th century anarcho-capitalism Herbert rejected the idea of anarchy, hence its support for the state to enforce the law.
Precursors to the voluntaryist movement had a long tradition in the English-speaking world, at least as far back as the Leveller movement of mid-seventeenth century England. The Leveller spokesmen John Lilburne and Richard Overton who "clashed with the Presbyterian puritans, who wanted to preserve a state-church with coercive powers and to deny liberty of worship to the puritan sects".
The Levellers were nonconformist in religion and advocated for the separation of church and state. The church to their way of thinking was a voluntary associating of equals, and furnished a theoretical and practical model for the civil state. If it was proper for their church congregations to be based on consent, then it was proper to apply the same principle of consent to its secular counterpart. For example, the Leveller 'Large' Petition of 1647 contained a proposal "that tythes and all other inforced maintenances, may be for ever abolished, and nothing in place thereof imposed, but that all Ministers may be paid only by those who voluntarily choose them, and contract with them for their labours." The Levellers also held to the idea of self-proprietorship.
The educational voluntaryists[citation needed] wanted free trade in education, just as they supported free trade in corn or cotton. Their concern for "liberty can scarcely be exaggerated". They believed that "government would employ education for its own ends" (teaching habits of obedience and indoctrination), and that government-controlled schools would ultimately teach children to rely on the State for all things. Baines, for example, noted that "[w]e cannot violate the principles of liberty in regard to education without furnishing at once a precedent and inducement to violate them in regard to other matters". Baines conceded that the then current system of education (both private and charitable) had deficiencies, but he argued that freedom should not be abridged on that account. In asking whether freedom of the press should be compromised because we have bad newspapers, Baines replied that "I maintain that Liberty is the chief cause of excellence; but it would cease to be Liberty if you proscribed everything inferior". The Congregational Board of Education and the Baptist Voluntary Education Society are usually given pride of place among the Voluntaryists.
In southern Africa, voluntaryism in religious matters was an important part of the liberal "Responsible Government" movement of the mid-19th century, along with support for multi-racial democracy and an opposition to British imperial control. The movement was driven by powerful local leaders such as Saul Solomon and John Molteno. When it briefly gained power, it disestablished the state-supported churches in 1875.
There were at least two well-known Americans who espoused voluntaryist causes during the mid-19th century.[citation needed] Henry David Thoreau's first brush with the law in his home state of Massachusetts came in 1838, when he turned twenty-one. The state demanded that he pay the one dollar ministerial tax in support of a clergyman, "whose preaching my father attended but never I myself". When Thoreau refused to pay the tax, it was probably paid by one of his aunts. In order to avoid the ministerial tax in the future, Thoreau had to sign an affidavit attesting he was not a member of the church.