Individualism vs. Collectivism: Our Future, Our Choice

Individualism vs. Collectivism:

Our Future, Our Choice

Craig Biddle

The fundamental political conflict in America today is, as it has been for a century, individualism vs. collectivism. Does the individual’s life belong to him—or does it belong to the group, the community, society, or the state? With government expanding ever more rapidly—seizing and spending more and more of our money on “entitlement” programs and corporate bailouts, and intruding on our businesses and lives in increasingly onerous ways—the need for clarity on this issue has never been greater. Let us begin by defining the terms at hand.

Individualism is the idea that the individual’s life belongs to him and that he has an inalienable right to live it as he sees fit, to act on his own judgment, to keep and use the product of his effort, and to pursue the values of his choosing. It’s the idea that the individual is sovereign, an end in himself, and the fundamental unit of moral concern. This is the ideal that the American Founders set forth and sought to establish when they drafted the Declaration and the Constitution and created a country in which the individual’s rights to life, liberty, property, and the pursuit of happiness were to be recognized and protected.

Collectivism is the idea that the individual’s life belongs not to him but to the group or society of which he is merely a part, that he has no rights, and that he must sacrifice his values and goals for the group’s “greater good.” According to collectivism, the group or society is the basic unit of moral concern, and the individual is of value only insofar as he serves the group. As one advocate of this idea puts it: “Man has no rights except those which society permits him to enjoy. From the day of his birth until the day of his death society allows him to enjoy certain so-called rights and deprives him of others; not . . . because society desires especially to favor or oppress the individual, but because its own preservation, welfare, and happiness are the prime considerations.”1

Individualism or collectivism—which of these ideas is correct? Which has the facts on its side?

Individualism does, and we can see this at every level of philosophic inquiry: from metaphysics, the branch of philosophy concerned with the fundamental nature of reality; to epistemology, the branch concerned with the nature and means of knowledge; to ethics, the branch concerned with the nature of value and proper human action; to politics, the branch concerned with a proper social system.

We’ll take them in turn.

Metaphysics, Individualism, and Collectivism

When we look out at the world and see people, we see separate, distinct individuals. The individuals may be in groups (say, on a soccer team or in a business venture), but the indivisible beings we see are individual people. Each has his own body, his own mind, his own life. Groups, insofar as they exist, are nothing more than individuals who have come together to interact for some purpose. This is an observable fact about the way the world is. It is not a matter of personal opinion or social convention, and it is not rationally debatable. It is a perceptual-level, metaphysically given fact. Things are what they are; human beings are individuals.

A beautiful statement of the metaphysical fact of individualism was provided by former slave Frederick Douglass in a letter he wrote to his ex-“master” Thomas Auld after escaping bondage in Maryland and fleeing to New York. “I have often thought I should like to explain to you the grounds upon which I have justified myself in running away from you,” wrote Douglass. “I am almost ashamed to do so now, for by this time you may have discovered them yourself. I will, however, glance at them.” You see, said Douglass, 'I am myself; you are yourself; we are two distinct persons, equal persons. What you are, I am. You are a man, and so am I. God created both, and made us separate beings. I am not by nature bound to you, or you to me. Nature does not make your existence depend upon me, or mine to depend upon yours. I cannot walk upon your legs, or you upon mine. I cannot breathe for you, or you for me; I must breathe for myself, and you for yourself. We are distinct persons, and are each equally provided with faculties necessary to our individual existence. In leaving you, I took nothing but what belonged to me, and in no way lessened your means for obtaining an honest living. Your faculties remained yours, and mine became useful to their rightful owner.'"