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01 / 05
Open: The Story of Human Progress

Blog Post | Rights & Freedoms

Open: The Story of Human Progress

Progress is inevitably related to the number of people who are connected and have a certain freedom to innovate and imitate.

Since 2000, global hunger has been reduced by a quarter, child mortality by half and extreme poverty by no less than 70 percent, despite the devastating effects of the pandemic and a worldwide lockdown. Clearly, global capitalism has delivered – at least compared to every other era of human history.

And yet, influential groups of populists and authoritarians of the Left and Right declare that the world is a mess and that we need strongmen to take control.

If we make such amazing progress, why do we feel so uncomfortable with it and sometimes tear it all down? The answer lies in our double nature. We are open – and we are closed. We are traders, curious and adventurous and willing to cooperate for mutual benefit, but we are also tribalists, suspicious and hostile, and quick to divide the world into us and them and treat the world as a zero-sum game.

Let’s start with the first one, the trader within. How did Homo sapiens come to conquer the planet? For the answer, look into a mirror. You will notice the white of your eyes – the sclera, surrounding the dark cornea. It doesn’t look strange to you, but it is in fact remarkable. Our ape cousins and other mammals have dark eyes, hiding their cornea. Chimpanzees, for example, are primarily rivals. If they notice something interesting, like a potential prey, they want to hide their attention, so that none of their friends see it, and steal their tasty snack.

Why are humans different? Why would you ever want to broadcast your attention to others, and risk losing your first mover advantage? Because humans came to inhabit the cooperative niche. By sharing attention and intention, we could cooperate, hunting together, or protecting ourselves against predators by surrounding it and throwing stones at it.

We might not be particularly strong or fast, compared to other animals, we can’t fly and we’re bad at swimming, and we have no claws and natural armor. But we have something else that gives us an overwhelming advantage: we have each other, and advanced language and an oversized brain to keep track of social relations.

This made all the difference. We did not just advance through genetic evolution anymore, but also through cultural evolution. If someone came up with a new way of doing things, we could quickly imitate it.

Man is a trader by nature. We constantly exchange know-how, favors and goods with others, so that we can accomplish more than we would if we were limited to our own talents and experiences. And the bigger the population, the greater the chance that one of them will stumble onto a better way of doing things, and the more people can benefit from that.

This is why progress is related to the number of people who are connected and have a certain freedom to innovate and imitate. The sudden development of sophisticated tool-making, art and culture in western Eurasia about 45,000 years ago can be explained by population density. At last this region had enough people sufficiently close to regularly transfer skills and knowledge between groups. 

And in fact, researchers have found that similar ‘modern’ human behavior appeared on other continents when the population density was similar. So it’s not our genes that explains our abilities and our progress, it’s our proximity to more genes belonging to other people. Isolated populations, because they lived on far away islands and in mountain terrain, or because they were shut off by nativist rulers, failed to make this progress.

There have been many golden eras in history and even though many have tried, they can’t be explained with reference to particular ethnicities or religions. They have appeared in all sorts of cultures, pagan Rome, the Muslim Abbasid Califate, Confucian Song China, Catholic Renaissance Italy and the Calvinist Dutch Republic. Instead, the common element is that they were relatively open to new ideas, people, technologies and business models, wherever they come from.

Openness is often presented as something warm and fuzzy, as some sort of generosity. In reality, it is long-term self-interest. It is about not limiting yourself to the resources that happen to be close at hand.

Even the most brutal empires could only survive because they were outward-looking. The French Enlightenment thinker Montesquieu explained the long-lasting Roman Empire with its openness: “the main reason for the Romans becoming masters of the world was that, having fought successively against all peoples, they always gave up their own practices as soon as they found better ones.”

This even goes for a vicious warlord as Genghis Khan, who imposed long-distance trade, religious freedom and meritocracy within his Mongol Empire. Writing about the Mongols, historian Jack Weatherford writes: “Because they had no system of their own to impose on their subjects, they were willing to adopt and combine systems from everywhere”.

When open minds and open exchange come together for a sustained period of time and is protected through rule of law, the result is an accumulation of knowledge that facilitates new discoveries, and innovations that make new innovation possible. If this positive circle is not cut short by authorities or disasters, the result is a quantum leap in technology and living standards.

This is what happened after the Enlightenment and the Industrial Revolution, which were possible only because Europe was more fragmented, by geographical accident and through conflicting churches and courts. Just like rulers on other continents, Europe’s rulers felt threatened by innovations and discoveries, but in Europe innovators and freethinkers could often flee to a neighboring country, independent city or university.

Hobbes wrote Leviathan while exiled in Paris, and Locke wrote his major works as a refugee in Amsterdam. The Dutch natural law thinker Hugo Grotius escaped from the Netherlands to Paris to be able to write in freedom. The French philosopher Descartes moved in the opposite direction, for the same reason. Voltaire settled down in Ferney in 1758, right by the Swiss border, to facilitate an easy escape if he angered French authorities, but just outside of Geneva in order to avoid a Calvinist ban on theatrical performances.

And the innovators and entrepreneurs enriched the places they came to, so even authoritarian princes and kings learned that they had to relax some of their authority, not to lose out in the competition.

The eventual result was what Deirdre McCloskey calls “the Great Enrichment”. Between 1820 and 2020, average incomes in the most advanced countries increased by around 3,000 percent. Globally, life expectancy increased from 30 to more than 72 years. Extreme poverty declined from almost 90 percent to 9 percent today.

The trader within us triumphed, and that is the good news. However, there is also bad news – and the example of Genghis Khan gave it away: we developed this amazing ability to cooperate harmoniously in order to kill and steal.

When are ancestors had learned how to surround predators on the savannah and kill them with stones, humanity rapidly climbed to the top of the food chain. No one could ever threaten us again – except other groups that cooperated even better.

Our early ancestors lived in a dangerous world, always conscious of the fact that another band could threaten their survival. Even though they also met, partnered with and traded with other groups they had to be constantly suspicious. Any sign that an outsider had a bad intent had to override any other interest in them.  

And since cooperation within the group is a short-term sacrifice for a greater long-term benefit, our ancestors also had to be suspicious about anyone who did not help out, but wanted to share the spoils.

These two fundamental facts made it urgent for humans to separate us – the cooperative whom we can trust – and them – the free riders or raiders whom we have to defeat.

Historically this tribal instinct functioned as a fire alarm. Fire alarms are designed to be oversensitive, since it is better to have a couple of false alarms than to miss a fire that can kill you. Therefore, we are oversensitive to outsiders. If there is as cue telling us that they belong to another group, or are not loyal to us, our collectivist alarm bells ring, especially when we are frightened.

Psychological experiments reveal that we become loyal to arbitrary groups almost instantly. In one study, students were shown paintings by Wassily Kandinsky and Paul Klee, asked to express their preferences, and then they were divided into groups supposedly based on those preferences. When a “Kandinsky student” was asked to allocate rewards to strangers anonymously, he preferred other Kandinskys to Klees, even though he had never met them and would never meet them again.

But it wasn’t just some sort of group egoism based on a trivial similarity. The students wanted to create as large a difference as possible between members of the two groups, even if it meant a lower reward for the members of their own group. The subjects didn’t want to maximize the gain of the ingroup, they wanted to beat the outgroup as much as possible. And we actually find the same result even if we devise groups where members were aware that the grouping was completely randomized.

The simple fact of thinking of people as members of a group activates something within us that wants ‘us’ to beat ‘them’. And that makes perfect sense when you consider that our tribalism evolved during a more dangerous period when beating the outgroup was more important to our survival than slow, steady progress.

This tendency is sometimes referred to as Vladimir’s choice, after an Eastern European fable. God appears before Vladimir, a poor peasant farmer, and tells him he will grant him one wish. Before Vladimir chooses, God adds a caveat: “Anything I give to you will be granted to your neighbor Ivan, twice over.” Vladimir frowns, contemplates, and suddenly lights up as he concocts the perfect plan: “OK, take out one of my eyes.”

This is also why this tendency is the strongest when we feel threatened. Then we feel the need to blend into the group and to get the protection of the leader. In fact, just watching a horror movie make people express more conformist and collectivist attitudes afterwards. When experimenters induce disgust in test persons, for example by showing them disturbing photos, they express more socially conservative attitudes to immigration, gender roles and gay rights and at the same time more leftist views economically, more hostility to free markets and more demand for redistribution.

Historically, societies have often abandoned openness in times of trouble, be it a depression, natural disaster or a pandemic. It triggers a kind of societal fight-or-flight instinct, which makes us want to pick fights against scapegoats and other countries or hide behind a stone, a wall or a tariff barrier.

And that is how most open civilizations collapsed. In times of trouble, they lost cultural self-confidence and began to fear the world. Just like Vladimir in the story, they stuck out one eye – through tariffs, conflict or war – in the hope that the neighbor would lose two eyes.

We don’t act like this individually, of course, which is why Vladimir’s choice seems so comical. But we do collectively when we frame situations in terms of rival groups – rich and poor, young and old, Catholics and protestants, natives and immigrants. It triggers the tribalist within. Then we suddenly prefer maximum difference to maximum profit.

Openness has been the greatest blessing of mankind, and it will continue to provide us with new sources of wealth and technology, if we let it, including the solution to climate change and curing disease. But it feels uncomfortable.

Think about it. If Homo sapiens’ 300,000 years were condensed into a 24-hour day, the 200 years when almost everything happened would be the last minute. The best minute ever. This is the astonishing minute where our safety, health, wealth and technology come from. But these 60 seconds are, however, not where our brains and our instincts and attitudes come from. Those emerged during the previous 86,400 seconds. And of course, our prehistory is much, much longer than 300,000 years.

Openness has allowed a kind of life that our old and more tribal selves have a hard time comprehending. During some 99.9 per cent of our species’ existence, individual human beings did not experience much progress, innovations and economic growth that could lift most groups simultaneously. It was, in most cases, a zero-sum game between most groups: someone’s gain was another one’s loss. More for you meant less for me.

If our minds developed during such circumstances, it is no wonder that our minds are adapted to them. So if someone is successful today we become suspicious and think that they took it from us. When foreigners or other nations make progress, we assume that they have somehow deceived us through distorted trade relationships. It doesn’t matter that we now have widespread economic growth to raise (almost) all boats, and free trade so no deal ever happens unless both sides think that they benefit. It just feels like the 1%, the elite, the migrants, or foreign exporters are the only ones who benefit. And it is easy for demagogues to exploit it.

So backlashes against openness are bound to appear regularly, they always did and they always will. History does not repeat itself, but human nature does. This doesn’t mean there is no hope for openness. We have a lot of pre-wiring psychologically, but being pre-wired is not the same as being hard-wired. We also crave energy-rich foods, and just like this fear of strangers becomes problematic in a world where they are all around us, it is bad for our health to be constantly peckish in a world where food is everywhere. But we don’t have to eat it all. We can learn about nutrition and health, we can adapt principles of when, what and how much to eat, and we can get some exercise.

In the same way, we can remind ourselves about the reasons why tribal temptations are the default, and about how inapplicable they are to modern life. We can study history and learn that the good old days aren’t there, and about how openness, not authoritarian leaders created human progress. We can study economics and learn that the world is not zero-sum. And we can learn about our default psychologies that tempt us to gloss over such facts. We can choose to apply our knowledge to create institutions that make positive-sum outcomes possible, and we can inform ourselves about how previous civilizations were lost because people didn’t do this.

And we have to do it, again and again. Because as Mario Vargas Llosa has warned us, we can never decisively win the battle against the tribe – but we can lose it.

The Economist | Macroeconomic Environment

America Is in the Midst of an Extraordinary Startup Boom

“Last year applications to form businesses reached 5.5m, a record. Although they have slowed a touch this year, the monthly average is still about 80% higher than during the decade prior to covid, compared with just a 20% rise in Europe. Startups normally play an outsized role in creating employment in America, as elsewhere. By definition, every startup job counts as new, whereas mature companies have more churn. That difference has become even starker. In the four years before the pandemic, established firms added one net job for every four created by startups; in the four years since the pandemic, established firms have actually lost one job for every four created by startups.

Perhaps even more important than the numbers is the kind of ventures that are being created. In 2020 and 2021 many startups catered to the working-from-home revolution. These included online retailers, small trucking firms and landscapers. Since mid-2022, however, the baton has been passed to technology firms, according to Ryan Decker of the Fed and John Haltiwanger of the University of Maryland. A paper published in March by the Census Bureau found a particularly sharp increase last year in business applications based around artificial intelligence. For researchers, this carries echoes of the 1990s, when computers and the internet took off.”

From The Economist.

Blog Post | Economics

Javier Milei and the Future of Latin America | Podcast Highlights

Chelsea Follett interviews Daniel Raisbeck about the recent election of Javier Milei and what it means for the future of Argentina and the rest of Latin America.

Listen to the full podcast episode or read the full transcript here.

What are some of the most promising events in Latin America today?

Of course, the election of Javier Milei. He took office on December 10th, and it’s all quite encouraging. He had a large decree that repealed many laws and modified others to liberate the Argentine economy, which is currently one of the most regulated economies in the world.

It will depend, of course, on congress and the courts which can potentially block many of his initiatives. Here at Cato, my colleague Gabriel Calderon and I have focused on his main proposal: the dollarization of Argentina’s economy. In general, we think it’s a very good policy, but in that respect, I’ve been disappointed with the beginning of Milei’s government. We can discuss that further if you like.

First, let’s set the stage. Could you describe the situation in Argentina before Milei?

Well, the main problem was inflation, which was around 140 percent at the time of his election in November. And, of course, this is caused by the central bank. Argentina’s central bank is particularly irresponsible even within a Latin American context. Argentina also has one of the most regulated economies in the world. Forty percent of the population is living in poverty, and its economy hasn’t grown in over a decade.

This is especially sad because Argentina was incredibly successful in the 19th century. Its 1853 constitution was drafted based on the ideas of a classical liberal author called Juan Bautista Alberdi, who basically called for free trade, unrestricted industry, free immigration, and infrastructure to connect the country. And that’s what they did. It wasn’t immediate; it took a few decades, but from 1880 to 1916, you had this very successful export model that made Argentina into one of the richest countries in the world. Then, in 1916 and 1920, with everything that was happening in the world, nationalism took hold in Argentina and eventually morphed into Peronism, which is the standard, prototypical Latin American corporatist ideology. There has been a very clear decline ever since.

Could you talk more about Milei’s political beliefs?

Milei describes himself as a classical liberal or a libertarian and even as an anarcho-capitalist. He was actually trained as a neoclassical economist, but he relatively recently became an adherent of the Austrian School. And he’s been very open about it. He has never tried to soften his stances to appease some section of the electorate. He is also very talented at explaining economic concepts like the causes of inflation or the effects of regulation in a way that the public can understand.

Can you talk a little bit about the classical liberal tradition in Argentina?

Argentina has many classical liberal economists. At a per capita level, it’s probably the highest percentage in Latin America. They also have a long tradition of think tanks beginning in the 1950s. One particular think tank was started by a gentleman called Alberto Benegas Lynch, who corresponded with Ludwig von Mises and Friedrich Hayek. So, Argentina has a rich intellectual tradition in the Austrian School.

You mentioned dollarization. Could you talk more about this policy?

Dollarization means granting the US dollar legal tender or at least getting rid of exclusive legal tender for a national currency. Panama was born dollarized in 1904, and more recently, Ecuador dollarized in 2000 amid a crisis similar to what Argentina is facing now. El Salvador dollarized in 2001 after facing a similar crisis the previous decade.

When you dollarize, you end up with inflation levels akin to those of the United States. That might seem high from a US perspective after the last few years, but when you have 140 percent inflation in Argentina, 7 or 8 percent isn’t so bad. And even with all the problems with the US Federal Reserve, when you compare that to other countries, the dollar is a good option. By taking away the power of local politicians to interfere in the monetary sphere, you get rid of a huge problem. Now, that doesn’t solve all other problems. The governments can still run deficits and have debt problems. But when you have dollarization, those debt problems don’t really affect the private sector and regular citizens. Whereas with a national currency, a debt crisis usually leads to the deterioration of the currency and a loss in purchasing power.

Maintaining that purchasing power is why nobody is thinking about dedollarizing in these countries. Even in Ecuador, when the left-wing strongman Rafael Correa was at the peak of his power and popularity, with 60 percent or above in approval ratings, the dollar was always more popular than he was. That’s also why we think it’s important for Milei to dollarize and dollarize quickly. If the Peronists come back to power, they could overturn a lot of his deregulatory measures, but dollarization would be very difficult for any future government to reverse.

How hopeful are you that he’ll be able to implement dollarization?

Milei had to join forces with former President Mauricio Macri’s party to win the election, and many people in that party do not favor dollarization. Luis Caputo, the person that Milei put in charge of the finance ministry, who was also one of Macri’s finance ministers, has previously spoken out against dollarization. More recently, he has taken the view that the fiscal issue is more important and that dollarization will be a consequence of stabilizing the economy.

Caputo’s plan involves liquefying the debt through inflation. But the thing with liquefying the government debt is that you’re also liquefying everyone’s savings and salary. So, it’s a bold and even dangerous alternative. I also think that dollarization involves a similar process because once the market realizes you’re serious about dollarizing, the obvious thing would be for inflation to begin to fall and for interest rates to come down, but without destroying purchasing power even more. And I think that would be the better scenario.

It’s not clear if this decision was made out of political necessity or if Milei actually believes in what Caputo is doing. Dollarization is a niche policy that only three small countries have accomplished. Even though it’s been terribly successful, especially in bringing down inflation, relatively few economists understand dollarization and how to bring it about.

What other policies has Milei proposed?

His decree and omnibus law aim to deregulate broad swaths of the Argentine economy. One example is they got rid of price controls for rents that dated back to the 1970s. Another one is the Open Skies policy, which allows airlines from abroad to enter the market and even control flights within the country. Previously, they had a scheme to undercut the low-cost airlines in favor of the national airline, which is heavily subsidized. Milei even said he is privatizing the national airline by handing it over to the workers and cutting subsidies. But there’s a wide scope of reforms. These are just some highlights.

Let’s talk about Latin America as a whole. What are some of the biggest obstacles to the region becoming more prosperous?

One that is not well known is the lack of trade within the region. There is a mostly common language and very similar institutions and historical backgrounds, so you would think Latin America is an ideal region for trade. But trading between countries is very difficult. It’s also very difficult to migrate from one Latin American country to another. For instance, Colombia, where I’m from, restricts how many foreigners companies can hire. And this is standard across the region.

Another major problem is that there hasn’t been a very strong classical liberal element in Latin American politics. In the Anglosphere, you had Thatcherism and Reaganism and these types of movements, but the Latin American right has traditionally been very protectionist and corporatist. A right-wing government in Latin America, especially after the era of military dictatorships, might not bring about a humanitarian collapse like in Venezuela, but at the same time, these governments don’t allow their economies to grow. And, of course, if you don’t grow, you won’t be able to lift people out of poverty. That’s the big problem in Latin America: anemic economic growth. And it’s a question of how conscious people are that you need freedom to have that economic growth.

So that’s also why Milei is interesting. He is, of course, breaking from the leftist model but also from the crony capitalist, protectionist, and interventionist right.

We usually try to end on a positive note. What are you the most optimistic about concerning the region’s future?

I’m not going to be terribly original here, but five years ago, if someone had told me that, in a few years, there would be an openly libertarian or anarcho-capitalist president of Argentina, I wouldn’t have believed them. And this is where we are. And I think the lesson is that sometimes it might seem very difficult to enact freedom-oriented reforms, but it can be done. It is being done now. And it’s being done by someone who was very radical in his approach. He wasn’t moderating his principles to convince centrists. He was straightforward. And I think that’s a very positive example to follow.

The Human Progress Podcast | Ep. 46

Daniel Raisbeck: Javier Milei and the Future of Latin America

Daniel Raisbeck, a policy analyst on Latin America at the Cato Institute’s Center for Global Liberty and Prosperity, joins Chelsea Follett to discuss the recent election of Javier Milei and what it means for the future of Argentina and the rest of Latin America.

Blog Post | Economic Freedom

Xiaogang: How a Village Went Forward While China Went Back

Mao’s “Great Leap Forward” caused widespread famines. The small village of Xiaogang had suffered enough under communist principles, so residents decided to implement private property—and the results of this experiment changed the whole nation of China.

Summary: In 1981, 88 percent of the Chinese population lived in extreme poverty, but today that figure is less than one percent. This progress can in large part be traced back to the small rural village of Xiaogang, where, in 1978, local farmers defied state policies in favor of market-oriented reforms involving the rise of private property, setting the stage for China’s broader economic liberalization and rapid growth into a powerhouse.


In 1981, 88 percent of the Chinese population lived in extreme poverty. Today, this figure is less than one percent. In a country composed of nearly 1.5 billion people, that means hundreds of millions of people became more prosperous than ever over about four decades—hardly any time at all compared to China’s 3,500-year history.

Classical liberals and libertarians have observed throughout history that cities are disproportionately the centers of technological and economic development. However, for every rule, there is an exception. The rural village of Xiaogang in China, though small, is that exception: one that transformed not only China’s economy but, inadvertently, the whole globe’s.

The Great Leap Forward and Mass Starvation

A devout advocate of communism, Mao Zedong implemented a state-​run economy. Bureaucrats decided what workers produced, who to hire or lay off, how much to invest, and what workers were paid. State-​owned enterprises, where the only “enterprise” to be found was in the name, were dead weight on the economy and chronically underperformed.

Some opposed the Soviet-​style model of economic planning being implemented in China, such as Gu Zhun and Sun Yefang. In 1956, Gu argued for the importance of the market even in a socialist economy. For his writings, he was denounced as a “rightist” and spent most of his remaining life behind bars or in re-​education centers. Sun observed that state-​owned enterprises lacked autonomy, they could not adapt to local circumstances. For his ideas, Sun was labeled a “revisionist” and was imprisoned for seven years during the Cultural Revolution.

Though behind bars, the observations of Gu and Sun proved prophetic after the disastrous policies of Mao’s infamous Great Leap Forward.

The Great Leap Forward was a large-​scale social and economic campaign initiated by the Chinese Communist Party in 1958 to rapidly transform China from an agrarian to a socialist society through industrialization and subsequent collectivization. The chronic underfunding of agriculture and the glaring inefficiency of collectivization led to critical declines in food production. Historians estimate tens of millions died from starvation through mismanagement by the state during this period.

After the death of Mao Zedong in 1976, fervor for a state-​run, collectivized economy fizzled. By December of 1978, the Third Plenary Session of the 11th Central Committee of the Communist Party of China (CPC) was held in Beijing, an event recognized as the beginning of China’s economic reforms and the opening up of its economy. The ensuing market liberalization propelled China from a stagnant socialist society to a dynamic economic powerhouse that has since shocked the globe.

But before politicians in Beijing relaxed their grip on the economy, large parts of rural China had been ignoring state policy for years. Xiaogang’s villagers drafted the blueprints for China’s meteoric rise.

Xiaogang Goes Rogue

The Great Leap Forward and misguided collectivist policies had the worst impact on provinces like Anhui. In the winter of 1978, in the province of Anhui, the impoverished villagers of Xiaogang gathered together for a group meeting about their future survival. Recent harvests under collectivization were yielding worse and worse results. The villagers decided that rather than farming as a collective, each family would tend to their own plot of land, keeping the fruits of their labor.

Eighteen heads of households signed a document that formalized some simple rules. Each signatory took an oath of silence and pledged to look after one another’s children if anyone was killed or arrested for breaking collectivist policy. The document was hidden inside a piece of bamboo on the roof of a farmhouse.

With villagers now autonomous, and responsible for their individual profits and losses, Xiaogang quickly became successful, producing a greatly increased crop only a year after the secret agreement was made. Understanding the plight of farmers, local state officials stayed quiet and allowed Xiaogang to continue. Though kept a secret, the example of Xiaogang spread, and other villages encountered similar successes. The peripheries of China were experimenting with the cornerstone of the future market economy: private property.

While the state stalled, real change occurred where state control was weakest. On the margins of China, a series of quiet revolutions paved the way for markets to flourish. Before politicians in Beijing relaxed bans on private farming, farmers had already adopted the practice throughout rural China, especially Anhui. Private property proved to be an economic tonic worth every drop. State officials began to notice marked improvements from what were formerly the poorest areas. The Chinese government softened its policy, admitting that markets and private property would be necessary to a prosperous, modernized China.

China’s Future

The Third Plenary Session which reformed the Chinese economy is now recognized as a pivotal turning point in China’s economic miracle. It was influenced by the example of a small group of farmers. Over the following three decades, the world’s most populous country transformed from a poor, stagnant, socialist economy into an economic powerhouse. Villages like Xiaogang rediscovered the benefits of private property. Farmers could make their own decisions and for the first time in decades their potential was unleashed.

The turn to private property and individual responsibility in the midst of Mao’s disastrous experiments in collectivism was not inconsistent with aspects of Chinese tradition. In the Tao Te Ching, the 5th century BC philosopher Laozi argued the state should rarely interfere with people’s lives, writing, “Governing a large country is like frying a small fish. You spoil it with too much poking.” Mencius, a student of Confucius, believed in free trade, and when describing a well-​run state to King Hsüan of Qi, he explained that good kings kept taxes low, promoted trade, and raised no tariffs or levies on goods. The 17th-​century scholar Huang Xongxi advocated for a constitutional system with a separation of powers and strong protections on private property. The Chinese people are by no means innately collectivist.

Xiaogang is evidence that prosperity does not come from state action, but rather arises out of the humble efforts of everyday people to make the world a better place. World history is shaped by great political leaders and powers but Xiaogang also shows us how unlikely people can find themselves at the head of a quiet revolution.

Though private property is no longer illegal, China is nowhere near being a liberal society. China tragically remains an authoritarian country. But when a country of over a billion people leans towards the market, the entire globe feels its weight shift. China did not become a laissez faire society overnight, powerful barriers to liberty remain. The Third Plenary Session did not plan for a “Great Leap” to capitalism, only a small step—but there is no step towards liberty too small to be celebrated and applauded.

This article was originally published at Libertarianism.org on 11/17/2023.