One of the great weaknesses of the political movement labeled "conservatism" in contemporary America is its reactionary stance against government itself. Rallying to Reagan's battle cry that “government is not the solution to our problem; government is the problem,” Tea Party adherents and so-called conservatives have blithely adopted the role of anarchists who see all government as evil and who seek to thwart effective governance of any kind. This stance amounts to an abdication of responsibility which contributes to the decay of our democratic institutions and weakens our national resolve.
Here is a thoughtful essay by Roger Scruton on the necessity of a conservative defense of government that should be required reading for anyone who cares about our politics and our shared fate as a nation. (Hat tip to Andrew Sullivan.)
Government is not what so many conservatives believe it to be, and what people on the left always believe it to be when it is in hands other than their own—namely a system of power and domination. Government is a search for order, and for power only insofar as power is required by order. It is present in the family, in the village, in the free associations of neighbors, and in the “little platoons” extolled by Burke and Tocqueville. It is there in the first movement of affection and good will, from which the bonds of society grow. For it is simply the other side of freedom, and the thing that makes freedom possible.
Rousseau told us that we are “born free,” arguing that we have only to remove the chains imposed by the social order in order to enjoy our full natural potential. Although American conservatives have been skeptical of that idea, and indeed stood against its destructive influence during the time of the ’60s radicals, they nevertheless also have a sneaking tendency to adhere to it. They are heirs to the pioneer culture. They idolize the solitary entrepreneur, who takes the burden of his projects on his own shoulders and makes space for the rest of us as we timidly advance in his wake. This figure, blown up to mythic proportions in the novels of Ayn Rand, has, in less fraught varieties, a rightful place in the American story. But the story misleads people into imagining that the free individual exists in the state of nature, and that we become free by removing the shackles of government. That is the opposite of the truth.
We are not, in the state of nature, free; still less are we individuals, endowed with rights and duties, and able to take charge of our lives. We are free by nature because we can become free, in the course of our development. And this development depends at every point upon the networks and relations that bind us to the larger social world. Only certain kinds of social networks encourage people to see themselves as individuals, shielded by their rights and bound together by their duties. Only in certain conditions are people united in society not by organic necessity but by free consent. To put it simply, the human individual is a social construct. And the emergence of the individual in the course of history is part of what distinguishes our civilization from so many of the other social ventures of mankind.