Walter E. Williams
Evil acts are given an aura of moral legitimacy by noble-sounding socialistic expressions, such as spreading the wealth, income redistribution, caring for the less fortunate, and the will of the majority. Let's have a thought experiment to consider just how much Americans sanction evil.

Imagine there are several elderly widows in your neighborhood. They have neither the strength to mow their lawns, clean their windows and perform other household tasks nor the financial means to hire someone to help them. Here's a question that I'm almost afraid to ask: Would you support a government mandate that forces you or one of your neighbors to mow these elderly widows' lawns, clean their windows and perform other household tasks? Moreover, if the person so ordered failed to obey the government mandate, would you approve of some sort of sanction, such as fines, property confiscation or imprisonment? I'm hoping, and I believe, that most of my fellow Americans would condemn such a mandate. They'd agree that it would be a form of slavery -- namely, the forcible use of one person to serve the purposes of another.

Would there be the same condemnation if, instead of forcing you or your neighbor to actually perform weekly household tasks for the elderly widows, the government forced you or your neighbor to give one of the widows $50 of your weekly earnings? That way, she could hire someone to mow her lawn or clean her windows. Would such a mandate differ from one under which you are forced to actually perform the household task? I'd answer that there is little difference between the two mandates except the mechanism for the servitude. In either case, one person is being forcibly used to serve the purposes of another.

I'm guessing that most Americans would want to help these elderly ladies in need but they'd find anything that openly smacks of servitude or slavery deeply offensive. They might have a clearer conscience if all the neighbors were forced (taxed) to put money into a government pot. A government agency would then send the widows $50 to hire someone to mow their lawns and perform other household tasks. This collective mechanism makes the particular victim invisible, but it doesn't change the fact that a person is being forcibly used to serve the purposes of others. Putting the money into a government pot simply conceals an act that would otherwise be deemed morally depraved.


Walter E. Williams

Dr. Williams serves on the faculty of George Mason University as John M. Olin Distinguished Professor of Economics and is the author of 'Race and Economics: How Much Can Be Blamed on Discrimination?' and 'Up from the Projects: An Autobiography.'
 
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