Despre Edmund Burke, Hayek si Rousseau la Washington

Ieri seara am participat la festivitatea de absolvire (graduation) a clasei a VIII-a de catre fiul meu Adam la Edmund Burke School din Washington. A fost un moment extraordinar, mi-au trecut prin minte atatea lucruri intamplate in acesti ani, prezenta lui Adam si a lui Mary la Bucuresti, in decembrie 2006, cand Traian Basescu a condamnat dictatura comunista, desenele facute de Adam in timpul sesiunii Parlamentului, in acel vacarm isteroid pus la cale de Vadim si fasciile sale, tolerat si chiar incurajat de N. Vacaroiu si alte figuri din PSD.

M-am intors acasa si am recitit pagini din una din cartile cele mai profunde scrise in veacul XX, o lucrare inspirata de viziunea burkeana despre moralitate, rationalitate si istorie, The Fatal Conceit: The Errors of Socialism de F. A. Hayek (The University of Chicago Press, 1988). O carte pe care ar trebui sa o citeasca toti cei care vor sa intelega dinamica auto-generata a  sistemelor sociale, relatia dintre ordine constitutionala si spontaneitatea creativitatii umane, pericolele oricaror forme de colectivism etatist si de inginerie sociala.

 Iata unul din motto-urile capitolului doi, “The Origins of Liberty, Property, and Justice”:

“Men are qualified for civil liberties, in exact proportion to their disposition to put moral chains upon their appetites: in proportion as their love of justice is above their rapacity.(Edmund Burke)

 

PS Scrisesem randurile de mai sus inainte de a fi citit un editorial de dl Mircea Platon din Ziarul de Iasi.  Nu intru acum in chestiuni legate de genealogia ideilor politice. Sa spun doar ca nu doar Jacob Talmon, Maurice Cranston, ori Paul Johnson au avut retineri majore in raport cu Jean-Jacques Rousseau.

F. A. Hayek, in lucrarea amintita mai sus scrie:

“It was Rousseau who–declaring in the opening statement of The Social Contract that ‘man was born fre, and he is everywhere in chains’, and wanting to free men of all ‘artificial’ restraints–made  what had been called the savage the virtual hero of progressive intellectuals, urged people to shake off the very restraints to which they owed their productivity and numbers, and produced a conception of liberty that became the greatest obstacle to its attainment. … This is perhaps the source of the fatal conceit of modern intellectual rationalism that promises to lead us back to a paradise wherein our natural instincts rather than the learnt restraints upon them will ennable us ‘to subdue the world’, as we are instructed in the book of the Genesis.” (p. 49).

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