In all of the civilizations of the world across all time, not in Rome, nor Egypt, not in England, or in China, not in India, nor in Russia, has such unification of mind and heart met together in agreement to become a political community of people of such diversity, and with such an adherence to individual liberty and justice, as was accomplished in 1776 with the creation of the United States of America, and its founding charter, our Declaration of Independence. A writing incasing a proclamation of natural, fundamental law: after great deliberations amongst representatives of the diverse people of its land, and also amongst the local assemblies of the people, closely following, supporting, and placing the sentiment of their hearts, and their best understandings of the spirit of liberty that had to be the core of a better government for and of the people. That entire process itself, (1) the formation and support of our first government (the Continental Congress, 1774-76), and (2) the clarity of a political stance based on the establishment of a political union founded on natural law,— the people’s individual co-sovereignty, and their spirit of the right to individual self-determination being expressed through those local assemblies and their Congressional delegates, altogether (3) informing a sentiment: a spirit of individual liberty and justice that was to be written and recorded upon parchment: a solemn proclamation of the complete sovereign independence of the individual human being, in all stages of physical-biological actuality (“created equal,” Declaration of Independence, 1776) from the onset of its creation-conception start; across the midst of our life span, being wholly and inherently protected in our person, thus our complete liberty from having such said rights being bestowed or taken from a governing body; hence, an unalienable right founded on the unequivocal awareness of the natural law of humanity.
But the natural law of individual liberty that was avowed, asserted, and proclaimed in 1776, though inherent and unalienable, it was not being respected as such a that time by the English government. And in 1787, only a few years later, it was understood by three of the same founders who were part of that original establishment of government for and of the people, that the search and awareness for future encroachments upon the understandings and sentiments that gave a ballast of distinct vocabulary to that proclamation of 1776, would find its most subtle oppositions from within the American political body in the form of factions: self-interest groups with narrow ends who see the instrumentality of government as a apparatus to be manipulated, and seek to enter government office in order to sustain and establish their particular ideology ahead of the original charter of understood agreement that is the ‘open source code:’ a nation of individual self-determination and equal claim to natural liberty and justice. Therefore, the ideology of faction, put into effect through the instrumentality of the acquisition of government office is an activist ‘construction’ upon that original sentiment and understanding of the people of what style of union based on natural human law they chose to have.
Are we free to add unto our liberties, or has the list of natural, fundamental rights been exhausted? Our 9th amendment in our Bill of Rights clearly identifies that we can certainly have other rights not listed within our Declaration of Independence, or in our Constitution (1787). But should we agree to play the political strategy of identity politics and tarnish the character and integrity of both the founders of the American government, and altogether dismiss the sentiment, political understanding, and expression of the people of the generation of 1776 as ‘passé,’ as stale, as a people of limited understanding without education, as a strange people from a distant time?
The America of 1776 was ethnically diverse; it was religiously varied, and teemed with a varied assortment of people who immigrated from a great number of nations whose monarchical governments did not the respect natural, sovereign law of humanity, disallowing the people’s quality of life to rise above a feudal, caste hierarchy that was oppressive and slanted in favor of an elite few. America represented a new beginning for the improvement of the economic, religious, intellectual life of humans: they recognized that something new and special was starting: an ‘open source’ government based on the liberty of the individual, and that that government was to be of and for the people. So it happens that the people of that generation understood the American dream to be the complete opposite of what all other nations on Earth were, because people could begin to self-determine their life and could enfranchise themselves, without asking permission unto the government.
But then again, the writings of John Adams, and the words of the writers of ‘The Federalist Essays’ (Madison, Jay, Hamilton) return: human nature is such that though it be that selfless altruism may accomplish its good work, there is also in each generation, and unfortunately found more commonly, the self-interest of so many who find that government office can be manipulated to their own ends. So these writers and founders of our government warned us; and so it does become our duty to defend the foundation of our republic: our republic being so much more than the physical building of government in our nation’s capital; its life finding strength in our hearts and minds, according to our knowledge and awareness that we should remain being a co-sovereignty of people, acquiescing unto each other’s right to the same fundamental liberty’s for the mutual right to self-determine the course of our life, that in that individual pursuit, we be safe and happy. It is that republic that is central to our American heritage and tradition, and gives the only sure credence for the best form of government.
Such a nation has not existed upon the face of the Earth heretofore. No, the history of human government has been one, and continues to be so, a factious tendency for the accruement of centralizing ‘power’ from many unto a few; with an imbalance of elite factions actively looking to exact ideological agendas that directly oppose the natural strengthening of individual self-determination, and of the unique, dynamic ‘economy of economies’ that can always flourish from the allowance of that varied, and diversely empowered people. Government, always an instrument, and being viewed as a ‘stronghold’ that can be manipulated to serve factious ideology, rather than as an instrumental means of solemn service and protection ‘of the people unto the people,’ begins to approach, through varying degrees, despotism and tyranny.
What is ‘ordered liberty’ that is not tethered to the right understanding and sentiment of the generation and vine of liberty that set its roots in 1776? Ordered liberty is nothing more than a respect and natural function of the fundamental laws that are our true heritage. Champions of liberty having sprung up since that time made it their cause to both identify that true spirit-vine of ordered liberty, and to remind the people to return with acknowledgement unto those gentle waters of equal liberty and justice, as a people who are created equal.
Does not our disabling of our solemn duty to protect the original intention for the American way of life lay the groundwork for a plethora of factious political division and unto a self-serving command & control of education, economy, political discourse, and society? The inculcation of the ‘care not’ doctrine of indifference, the denominator for factious spirit to then push a multitude of agendas contrary to the spirit of liberty that upholds individual self-determination was spoken of again and again by Abraham Lincoln. Why is this not taught in our schools?
Factions, as Abraham Lincoln and the writers of the Federalist Essays put forth in their writings, speeches, and letters, require the liberty that we all enjoy in order to scaffold and construct their machinations, and then they deploy their activist constructions while they command and control information in order to curate what is spoken about, what receives the greater discourse, and what opposing narratives can be brought against the same: it is called censorship and the manipulation of the powers of informational production in order to command and control national discussion.
So it is that the instrumentality of government can be ideologized, manifesting a contortion of education in order to indoctrinate a like-minded citizenry, rather than free people’s minds and hearts to be uniquely powerful individuals who compliment that original ‘open source’ code: the promise and spirit of 1776. The former leads to political division and a national reckoning that polarizes the people, whereas the later,—a shaping of an independent, community-minded, entrepreneurial people who are strengthened 21st century Americans: a dynamic, financially independent, critical thinking citizenry with a great solemn awareness that the spirit of liberty and justice for all is a promise that must be defended and celebrated through good works that reflect the individuality of each person, and yet compliment the promise of peace that is begotten in the defense of a national people who uphold that spirit of our Declaration of Independence. To do so, a greater volume of the people must create their own economies and also have the correct understanding and awareness of the original sentiment, passion, and political desire that created the ‘open source’ code that led to the 1776 natural law proclamation of inherent and unalienable co-sovereignty. With the knowledge of the founding of our nation, including the sentiment and passion that instructed that unalloyed ordered liberty, we are then ready to defend those liberties that give ballast to our right to self-determine our life through a diversity of individual economy— because each individual has the potential of creating their own economy. Therein, a national economic community of individual economies continues and maintains America in a new and better balance wherein a great increase in the decentralization of economic and political power strengthens the furtherance of the American dream of prosperity through their ownership of caretaking for community. The unique individuality of each American citizen can be economically unleashed: their passions and sentiments being self-employed, would perhaps naturally find that an increasingly entrepreneurial national character brings its focus and attention unto serving the greater good of community.
What is the value and understanding a spirit of individual liberty and justice, a sentiment and passion to be free? Should not our schools shape a people who are writers, public speakers, and community entrepreneurs, and cast off the racist ideology of dwelling upon the racial significances of slavery upon America and typifying people with a certain (white) skin color as historical aggressors and oppressors of humanity? Where will those teaching lead us into? Is it not the opposite of the dream that Martin Luther King spoke of? Did he not call on our hearts and minds to judge one another according to our character and our integrity and to depart from racial division? The way forward, and the way for political unification is not in tarnishing the generation of 1776, the founders of our government, or a social, political and judicial dismissal of our Declaration of Independence: that is our promissory note for co-sovereign self-determination, and those founders both established a government of and for the people, and warned us of the self-interest of factions. Nothing answers faction and ideology best as an unrelenting passion to own the understanding of all that went into that spirit of 1776 that acknowledged our natural rights as an ‘open source’ code for us to self-determine our economic prosperity as a people who vow to be mutually safe and happy, as a people who are created equal with the right to life and liberty.
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