Henry George and the Catholic Views of Morality and the Common Good, II

Abstract

IN THE FIRST of the modern social encyclicals expressing the mind of the church on societal problems and in the letter of reply to the Pontiff by the American social philosopher, Pope Leo XIII and Henry really do not communicate with one another.' Leo XIII's approach to political reform draws heavily on classical and medieval political philosophy. Henry George, on the contrary, belongs to the tradition of modern political philosophy, with close ties to the thought of John Locke. Following Locke, argues that one has a property in his or her person and, therefore, is entitled to all the fruits of one's labor. Both Locke and further contend that there is an unlimited right to wealth one produces or acquires by exchange, and defend unlimited acquisition by one's labor as socially beneficial. differs from Locke in denying the right to own land. George's denial of the right to own land stems from the instincts of a generous heart, even from a strong moral fervor. If land rent were to accrue to the State by means of the Single Tax, he believed, there would never again be poverty amidst progress. Not only scarcity would be overcome, but also unjust behavior. Wilson Carey McWilliams explains, George believed that an abundant love for his fellows would emerge in man were economic scarcity once banished from the earth.2 From Pope Leo XIII's perspective on people and society, George's expectations from restrictions on land ownership, coupled with the unlimited right to accumulate all other kinds of wealth, are utopian to say the least. believes that these two reforms would abolish scarcity and thus injustice and render unnecessary Leo's stress on the role of religion, voluntary associations and the State in solving social problems. In Leo's mind the problem of social