William McMahon: The Liberal Party
Published by Victor Perton as part of Australian
Liberalism: The Continuing Vision
Liberalism (A
Resource of Liberal Materials from around the world including definitions of Liberalism)
Australian Liberalism
Most Liberals have a conscientious objection to dogmas in politics. They reject the
extremes of fanaticism. Politics is, in truth, a study of human nature in society with
emphasis on the parliamentary and economic aspects of man's activities. I approach the
subject with reserve and, I hope, humility. These ideas are the basis of a philosophy, not
a consistently worked out and all embracing plan.
...I do not claim that this analysis of the theory and practices of Liberalism in
Australia is common to all members of the Liberal Party. I do say that many of the
principles inspired the new members of the Liberal Party when I first joined in 1949.
There is a wide variety of views which change from time to time. Often these views are
conditioned by contemporary opinion and the political climate. In the short run, political
activity undoubtedly bows to expediency.
...Many of my views are based on these assumptions:
- The Christian World in which we live has as its sustaining principle the idea of the
individual as the central feature of society. We therefore reject the proposition that the
"State" has some inherent value and can be of greater consequence than the'
individuals who compose it. We reject the view of Plato in his "Republic" and
subsequently abandoned in his later works, notably the "Laws". We reject the
philosophical basis of Hegel and Marx.
- Man alone possesses the capacity to think and act purposefully. Although the implication
is over- implified because the causes of change are highly complex, this implies that the
primary driving force throughout history has been the individual man and woman. I accept
the idea that the individual determines change in society. Consequently I reject the
materialistic thesis of Socialism and Communism that the forms or conditions of production
are the fundamental determinants of social structures and change. As the individual is the
driving force in society and undoubtedly responds to external stimulae - to rewards of one
kind or another - he must have satisfactory incentives for effort and achievement.
- The Doctrine of Original Sin. Following St. Paul that Man is born with the tendency to
sin, of hereditary weakness which, if not disciplined, will lead to excess or sin of one
kind or another. This implies, of course, that too great a power must not be placed in the
hands of the exceptional individual. If this principle is accepted, it demands
distribution of power and deterrents to the arbitrary abuse of authority. By the test of
fact alone and logic a more persuasive case can be made out for this Doctrine than for
Rousseau's fantasy of the Noble Savage or Marx' vision of the classless society.
- The Doctrine of Free Will, a will that belongs to man alone; the ability to choose; to
express within limits a free choice, and therefore to be able to choose between right and
wrong, good and evil. Without free will there can of course be no evil.
Inherently, and in the widest sense, freedom of choice implies the Parliamentary
Democracy and a market economy....
Civil Freedoms: The political foundation of the Liberal system is based upon the
need to preserve the essential civil freedoms. By this I mean, amongst other things -
- Freedom of speech and worship;
- Freedom of assembly and association to carry out peaceful constitutional changes;
- Freedom in the choice of occupation; and
- Freedom to manage one's personal income and, therefore, to save and accumulate real and
personal property.
These are the ultimate personal values of the Liberal political system.
As Professor Hayek, in "The Road to Serfdom" (pp. 20-21) puts it:
"The essential features of that individualism which from elements proved by
Christianity and the philosophy of classical antiquity was first fully developed during
the Renaissance ... the respect for the individual men qua men, that is the recognition of
his own views end tastes as supreme in his own sphere . . . and the belief that it is
desirable that men should develop their own individual gifts and bents ... "
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Re-edited 30 May 2000
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