It was in 1954 that I first met Henry Hazlitt. I was a young instructor at Iona College in New Rochelle, New York, lecturing on the principles of economics and conducting a seminar in German conversation. In both my assignments I relied heavily on FEE publications which I distributed in large quantities to my students, such as Clipping of Note and small pamphlets called In Brief. In my language colloquium I spoke of German philosophers and economists and frequently referred to Ludwig von Mises' Omnipotent Government, which FEE made available at bargain prices. When, upon Leonard Read's invitation, I attended the fall Board meeting and reported about my use of FEE material, Henry Hazlitt questioned me with great interest and insight. He was a senior member of the Board, having participated in the very inception of FEE. In the world of the written word he was the renowned associate of Newsweek and the columnist of "Business Tides."

I watched with awe and admiration how Henry Hazlitt, in the years that followed, never failed to find eloquent words and lucid composition to dwell upon economic subjects. He, more than any other English writer I knew, wrote as the common people speak, but thought as wise men do. Proper writing, to Mr. Hazlitt, was but a different name for lucid conversation. His guide was truth, which made him write powerfully, naturally, and convincingly. He wrote until he was four-score-and-ten because he liked to write and liked himself better when he did.

The spoken word soon perishes; the written word remains; it may survive for many decades or even centuries. Henry Hazlitt's writing may point the way for generations to come. Of all that he wrote, he wrote most candidly and forcefully for The Freeman. After all, he was instrumental in the rebirth of the journal after World War II. He had read it with great interest ever since it made its first appearance in 1920, edited by Albert Jay Nock, the great libertarian journalist. It had folded, as most new periodicals do, a few years later; re-emerged under the editorship of Suzanne LaFollette in 1929, and perished again during the Great Depression in 1931; reappeared in 1938 and folded again during World War II. In 1950, Henry Hazlitt together with Suzanne LaFollette and John Chamberlain revived The Freeman again like the Phoenix of Egyptian mythology, lifting it renewed from the ashes to start another long life. When it again ran into economic turbulence, they steered it to Leonard Read's Foundation which became its sole owner in 1954 and its publisher in 1956. With FEE as the permanent base, The Freeman was to soar to new heights.

Henry Hazlitt's name is forever carved in the annals of The Freeman. He served it as co-editor and then editor-in-chief from 1950 to 1954; when it joined the Foundation, he became its most illustrious and industrious contributor. He penned sixty major essays and articles as well as dozens of book reviews. All along, he wrote immortal books which are the full-length mirrors of his active mind.

He was still an editorial writer for the New York Times when he wrote his most popular and influential book, Economics in One Lesson. Since its first printing in 1946 it sold more than one million copies in numerous editions and continues to sell at a rate of several thousand a year. It is probably the best "little book" on the fallacies of popular economic notions and policies ever written.

One source of the numerous fallacies which haunt economics, according to Hazlitt, is the endless pleadings of self-interest. Every economic group has interests which are antagonistic to those of all other groups. Many of these groups argue plausibly and persistently for special policies which benefit them at the expense of all other groups. They either convince the public that the special policies are sound, or so befuddle it that confusion prevails.

Another source of the countless fallacies which plague economics more than any other field of knowledge is the persistent tendency to see only the immediate, short-run effects of a policy and ignore its long-run effects. Henry Hazlitt was convinced that this inclination is an important difference between good economics and bad.

Economics in One Lesson explodes both fallacies. From automation and unemployment to rent control and price fixing, it confronts and refutes them all. Based on classical economic principles, the book was hailed around the world as the best lesson in economics for anyone who seeks truthful answers to the burning economic issues of our time.

Despite the popularity of Economics in One Lesson the search for economic truth was becoming increasingly difficult because two important groups, professional economists and economic policymakers, were falling under the influence of John Maynard Keynes. The politicians were persuaded by his simple explanation of the Great Depression, laying all blame on businessmen, in particular their "failure to invest." Many economists were dazzled with a whole new holistic, nationalistic vocabulary: "aggregate demand," "national income," "gross national product," etc. His counsel was as easy to understand by economists as it was enticing to policymakers: proceed with the most pleasant of all political activities, government spending, and run budgetary deficits as long as there is stagnation and unemployment.

Henry Hazlitt demolished the whole Keynesian structure in his The Failure of the "New Economics" : An Analysis of the Keynesian Fallacies (1959) and his The Critics of Keynesian Economics (1960). He exploded one pillar after another, cutting the ground from under all its notions and doctrines. Above all, he laid bare the autocratic nature of Keynes, his ominous call for political force and coercion. Lord Keynes, according to Hazlitt, was the Karl Marx of the twentieth century, a demagogue who sought popularity by pleasing the holders of political power and denouncing the money lenders. In the Keynesian system, the money lender replaced the capitalist of the Marxian system as the villain.

Faulty economic doctrines may give rise to erroneous moral condemnation. Although morality is of a fixed nature, eternal and immutable, popular notions of morals may differ from the given principles carried to dubious conclusions and misguided by popular economic doctrines. Where the Marxian doctrine of labor exploitation holds sway, the capitalist is not only an exploiter of labor but also a wretched evil-hearted monster who feasts on the sweat and blood of innocent victims. In countries where Keynesian thought is taught on every level of education, the consumer is a great social benefactor, the saver and investor a greedy egotist deserving public censure and rejection.

Henry Hazlitt saw the urgent need of a thorough discussion of systems of ethics resting on faulty economic doctrines. In 1964, at the age of 70, he wrote The Foundations of Morality, building on the foundation laid by David Hume, Jeremy Bentham, Immanuel Kant, George Santayana, and his good friend, Ludwig von Mises. In the Hazlitt system of refined utilitarianism, benevolence, social cooperation, egoism, and altruism create a viable community. Hazlitt is at his best when he discusses the ethics of a capitalist country. His conclusion is a powerful brief in defense of the private property order.

The system of capitalism, according to Hazlitt, assures freedom, justice, and productivity. In all these respects it is infinitely superior to socialism, communism, and fascism. But these three virtues are inseparable. Each builds on the other. Only when men are free can they choose between right and wrong. Only when they are free to earn and keep the fruits of their labor do they feel treated justly. When they understand that their reward depends on their own activity they have greater incentive to maximize their efforts, and all have an incentive to cooperate in helping each other. Justice builds on the freedom it insures; economic productivity grows out of the justice of the rewards it provides.

Freedom, justice, and productivity differ diametrically from the principles which guide the welfare state. Mr. Hazlitt explained and elucidated the difference in his 1970 book, Man vs. The Welfare State, which is a masterly study of the absurdity of transfer policies. He is at his best when he punctures the welfare pretensions with a single telling thrust. What politicians like to call "the public sector," to Henry Hazlitt actually is the "coercive sector;" to him, the private sector is the "voluntary sector." In the welfare-transfer state, nobody pays for his or her education, medical care, retirement, etc.; but everybody is forced to pay for everyone else's education, medical care, and retirement. Everyone has to live at the expense of everyone else; the effect of such a system on individual incentives is obvious.

Henry Hazlitt was 90 years old when he, together with his wife Frances, published a small collection of passages from the great writings of the Roman Stoics. It undoubtedly sheds some light on the Hazlitt thought and conduct at their particular stage of life. Old age has a great sense of calm and riches. But it also brings aches and pains, and every little illness is thought to be the beginning of the end. Yet, a man of 90 is a great comfort to all his elderly friends for he is the vanguard in front of the line. His friends of 60 and 70 are convinced that the enemy must reach him first before he will reach their lines.

At the age of 90, many an individual finds his way to Stoic answers to the calamities of life. Suffering bodily frailties and ailments and encountering misfortune, they seek consolation in natural austerity and divine power. They convince themselves that suffering is merely a divine instrument of training designed to strengthen their power and stress the unimportance of the external conditions. It is this idea of virtue by experience and exercise which is distinctly Stoic.

The Wisdom of the Stoics (Lanham, Md.: University Press of America, Inc., 1984) presents selections from the Roman philosophers Seneca, Epictetus, and Marcus Aurelius. The Hazlitt introduction as well as the selection itself point at the Hazlitt philosophy which is both critical and laudatory of the Stoic position. Appealing to the noblest among the ancients, and holding that appeal for more than two thousand years, it is one of the permanent philosophies of life. In fact, the Hazlitts were convinced that it is still an indispensable element in any rational philosophy. For all men must eventually die; and before that we are bound to experience the loss of loved ones. And no matter how prudently or wisely we try to manage our lives, we at some time suffer disappointment, hardship, accident, defeat, ingratitude, rejection, affronts, humiliation, pain, and even periods of agony. We need patience -- the companion of wisdom, endurance -- for what can't be cured must be endured, and fortitude -- which conquers all things. These are the great virtues that the Stoic philosophy teaches and inculcates. When the Hazlitts needed these virtues most, they liked to turn to the calm wisdom of Seneca, the stern admonishments of Epictetus, or the lofty serenity of Marcus Aurelius to renew their own courage and strength.

Stoicism bore abundant fruit in the lives and teachings of many Romans. The earnestness of the national character during the Roman republic was receptive to the Stoic doctrine which became the philosophy of many great men. But it did not become the creed of Frances and Henry Hazlitt who were too knowledgeable of the history of philosophy to be swayed by the Stoic world of thought. To them, Stoicism gives far too grim an impression of the bulk of the writings of the Stoics whose advice on the conduct of life does not differ widely from that given to this day by many non-Stoic philosophers. Henry Hazlitt is keenly aware of a glaring contradiction in the Stoic system:  if it is true that happiness as ordinarily understood is not necessary, and pain is no evil, what is the point in morality or in any human striving whatever?

To Henry Hazlitt, happiness is to be desired and pain is in itself an evil. The end of human action, indeed, the only right and proper and universally desirable end, is the greatest happiness of all. Human life is a wonderful mystery in which he loved to lose himself, a mystery of infinite space and infinite time. But these mysteries do not obscure the validity and truth of the inexorable principles by which man is destined to live

-- Hans F. Sennholz

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