Front Page Titles (by Subject) Freedom: the Politics of Justice and Existence - Literature of Liberty, July/September 1979, vol. 2, No. 3
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Freedom: the Politics of Justice and Existence - Leonard P. Liggio, Literature of Liberty, July/September 1979, vol. 2, No. 3 
Literature of Liberty: A Review of Contemporary Liberal Thought was published first by the Cato Institute (1978-1979) and later by the Institute for Humane Studies (1980-1982) under the editorial direction of Leonard P. Liggio.
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Freedom: the Politics of Justice and Existence
“Freedom and Rights: What Is To Be Done?” The Review of Politics 40 (April 1978): 183–195.
Does political necessity diminish the exercise of individual liberty? Taking as his backdrop the survival of the United States confronted by the Soviet Union, the author believes that some political exigences may affect individual rights and liberties. He divides politics into two branches: (1) the politics of justice which is natural, and (2) the politics of existence, which is artificial. The politics of existence may delimit the politics of justice and liberty.; Niemeyer believes that Communist domination would itself eliminate liberty and impose political monopolization with the attendant suppression of individuals as “class enemies.” The West cannot win if it defines the moral battle as capitalism versus socialism, since, he argues, no one will sacrifice for the “selfishness, injustice, inhumanity, and waste” of capitalism. To battle the seductive appeal of socialism, we must define the issue as freedom versus oppression. For Niemeyer, freedom is intimately connected to a religious conception of man's mind in contact with the divine in contrast with Marxian materialism. Marxism must be permanently blind to the true source of man's being and hence is ideologically vulnerable in its materialism and historical determinism.
Niemeyer stresses that what also needs dramatization is the connection between freedom and prosperity. Freedom is in the greatest jeopardy, however, when those who dominate political power also control all property.
How does Niemeyer translate these ideas into foreign policy? Applying his distinction between the politics of justice and the politics of existence, he concludes that we should avoid “making the world safe for democracy.” Thus, we should avoid interfering in the internal affairs of other nations. Instead, we should define as our motive for opposing communism the intent to preserve freedom. Human rights should not dictate to us who our friends ought to be in the “politics of existence.”