Front Page Titles (by Subject) 9: Critique of the Doctrine of Force - Liberalism: The Classical Tradition (LF ed.)
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9: Critique of the Doctrine of Force - Ludwig von Mises, Liberalism: The Classical Tradition (LF ed.) 
Liberalism: The Classical Tradition, trans. Ralph Raico, ed. Bettina Bien Greaves (Indianapolis: Liberty Fund, 2005).
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Critique of the Doctrine of Force
The champions of democracy in the eighteenth century argued that only monarchs and their ministers are morally depraved, injudicious, and evil. The people, however, are altogether good, pure, and noble, and have, besides, the intellectual gifts needed in order always to know and to do what is right. This is, of course, all nonsense, no less so than the flattery of the courtiers who ascribed all good and noble qualities to their princes. The people are the sum of all individual citizens; and if some individuals are not intelligent and noble, then neither are all together.
Since mankind entered the age of democracy with such high-flown expectations, it is not surprising that disillusionment should soon have set in. It was quickly discovered that the democracies committed at least as many errors as the monarchies and aristocracies had. The comparison that people drew between the men whom the democracies placed at the head of the government and those whom the emperors and kings, in the exercise of their absolute power, had elevated to that position, proved by no means favorable to the new wielders of power. The French are wont to speak of “killing with ridicule.” And indeed, the statesmen representative of democracy soon rendered it everywhere ridiculous. Those of the old regime had displayed a certain aristocratic dignity, at least in their outward demeanor. The new ones, who replaced them, made themselves contemptible by their behavior. Nothing has done more harm to democracy in Germany and Austria than the hollow arrogance and impudent vanity with which the Social-Democratic leaders who rose to power after the collapse of the empire conducted themselves.
Thus, wherever democracy triumphed, an antidemocratic doctrine soon arose in fundamental opposition to it. There is no sense, it was said, in allowing the majority to rule. The best ought to govern, even if they are in the minority. This seems so obvious that the supporters of antidemocratic movements of all kinds have steadily increased in number. The more contemptible the men whom democracy has placed at the top have proved themselves to be, the greater has grown the number of the enemies of democracy.
There are, however, serious fallacies in the antidemocratic doctrine. What, after all, does it mean to speak of “the best man” or “the best men”? The Republic of Poland placed a piano virtuoso* at its head because it considered him the best Pole of the age. But the qualities that the leader of a state must have are very different from those of a musician. The opponents of democracy, when they use the expression “the best,” can mean nothing else than the man or the men best fitted to conduct the affairs of the government, even if they understand little or nothing of music. But this leads to the same political question: Who is the best fitted? Was it Disraeli or Gladstone? The Tory saw the best man in the former; the Whig, in the latter. Who should decide this if not the majority?
And so we reach the decisive point of all antidemocratic doctrines, whether advanced by the descendants of the old aristocracy and the supporters of hereditary monarchy, or by the syndicalists, Bolsheviks, and socialists, viz., the doctrine of force. The opponents of democracy champion the right of a minority to seize control of the state by force and to rule over the majority. The moral justification of this procedure consists, it is thought, precisely in the power actually to seize the reins of government. One recognizes the best, those who alone are competent to govern and command, by virtue of their demonstrated ability to impose their rule on the majority against its will. Here the teaching of l’Action Française coincides with that of the syndicalists, and the doctrine of Ludendorff and Hitler, with that of Lenin and Trotsky.
Many arguments can be urged for and against these doctrines, depending on one’s religious and philosophical convictions, about which any agreement is scarcely to be expected. This is not the place to present and discuss the arguments pro and con, for they are not conclusive. The only consideration that can be decisive is one that bases itself on the fundamental argument in favor of democracy.
If every group that believes itself capable of imposing its rule on the rest is to be entitled to undertake the attempt, we must be prepared for an uninterrupted series of civil wars. But such a state of affairs is incompatible with the stage of the division of labor that we have reached today. Modern society, based as it is on the division of labor, can be preserved only under conditions of lasting peace. If we had to prepare for the possibility of continual civil wars and internal struggles, we should have to retrogress to such a primitive stage of the division of labor that each province at least, if not each village, would become virtually autarkic, i.e., capable of feeding and maintaining itself for a time as a self-sufficient economic entity without importing anything from the outside. This would mean such an enormous decline in the productivity of labor that the earth could feed only a fraction of the population that it supports today. The antidemocratic ideal leads to the kind of economic order known to the Middle Ages and antiquity. Every city, every village, indeed, every individual dwelling was fortified and equipped for defense, and every province was as independent of the rest of the world as possible in its provision of commodities.
The democrat too is of the opinion that the best man ought to rule. But he believes that the fitness of a man or of a group of men to govern is better demonstrated if they succeed in convincing their fellow citizens of their qualifications for that position, so that they are voluntarily entrusted with the conduct of public affairs, than if they resort to force to compel others to acknowledge their claims. Whoever does not succeed in attaining to a position of leadership by virtue of the power of his arguments and the confidence that his person inspires has no reason to complain about the fact that his fellow citizens prefer others to him.
To be sure, it should not and need not be denied that there is one situation in which the temptation to deviate from the democratic principles of liberalism becomes very great indeed. If judicious men see their nation, or all the nations of the world, on the road to destruction, and if they find it impossible to induce their fellow citizens to heed their counsel, they may be inclined to think it only fair and just to resort to any means whatever, in so far as it is feasible and will lead to the desired goal, in order to save everyone from disaster. Then the idea of a dictatorship of the elite, of a government by the minority maintained in power by force and ruling in the interests of all, may arise and find supporters. But force is never a means of overcoming these difficulties. The tyranny of a minority can never endure unless it succeeds in convincing the majority of the necessity or, at any rate, of the utility, of its rule. But then the minority no longer needs force to maintain itself in power.
History provides an abundance of striking examples to show that, in the long run, even the most ruthless policy of repression does not suffice to maintain a government in power. To cite but one, the most recent and the best known: when the Bolsheviks seized control in Russia, they were a small minority, and their program found scant support among the great masses of their countrymen. For the peasantry, who constitute the bulk of the Russian people, would have nothing to do with the Bolshevik policy of farm collectivization. What they wanted was the division of the land among the “landed poverty,” as the Bolsheviks call this part of the population. And it was this program of the peasantry, not that of the Marxist leaders, which was actually put into effect. In order to remain in power, Lenin and Trotsky not only accepted this agrarian reform, but even made it a part of their own program, which they undertook to defend against all attacks, domestic and foreign. Only thus were the Bolsheviks able to win the confidence of the great mass of the Russian people. Since they adopted this policy of land distribution, the Bolsheviks rule no longer against the will of the great mass of the people, but with their consent and support. There were only two possible alternatives open to them: either their program or their control of the government had to be sacrificed. They chose the first and remained in power. The third possibility, to carry out their program by force against the will of the great mass of the people, did not exist at all. Like every determined and well-led minority, the Bolsheviks were able to seize control by force and retain it for a short time. In the long run, however, they would have been no better able to keep it than any other minority. The various attempts of the Whites to dislodge the Bolsheviks all failed because the mass of the Russian people were against them. But even if they had succeeded, the victors too would have had to respect the desires of the overwhelming majority of the population. It would have been impossible for them to alter in any way after the event the already accomplished fact of the land distribution and to restore to the landowners what had been stolen from them.
Only a group that can count on the consent of the governed can establish a lasting regime. Whoever wants to see the world governed according to his own ideas must strive for dominion over men’s minds. It is impossible, in the long run, to subject men against their will to a regime that they reject. Whoever tries to do so by force will ultimately come to grief, and the struggles provoked by his attempt will do more harm than the worst government based on the consent of the governed could ever do. Men cannot be made happy against their will.
[* ]Ignace Jan Paderewski (1860–1941), Polish statesman, patriot, and composer.