Ce texte du philosophe Frederick Turner, où il étudie les différences entre la loi du bon et la loi du juste, résume ma philosophie politique en trois paragraphes:
Let it be said at once that this essay is not an attack on the law of good, nor simply a paean to the law of right. The laws of good apply still more strongly to the individual conscience as the secular enforcement of them diminishes. They apply also to the free institutions of civil society (protected from each other, as they must be, by the law of right). The absolute claims of the law of good that make it so dangerous when armed with secular power are precisely what generate the decent conduct without which a good society is impossible. If the enthusiasts of the religious right were to abjure any claim to govern by legal coercion the conscience of the citizen, I would be in agreement with almost the whole of their cultural program for our country.But goodness is, in my view and that of almost all ethicists, essentially bound up with freedom. We cannot praise a coerced virtue, nor blame an enforced crime. The very core of morality, enjoined by God himself in almost all religions, is the spontaneous assent to divine grace. Paradoxically, to enforce the law of good is to destroy it. Paradoxically, the freedom to do evil -- as long as it does not violate the right -- is required for the freedom to do good. The law of right is at its center the law of freedom, and is thus, paradoxically again, the only thing for which one can rightly resort to coercion and war. All of this is not to say that the law of good must bottle itself up within the individual and the closed community, and render itself impotent. Instead it means that the law of good must win the world the hard way, by the noncoercive means of persuasion, gifts, and the marketplace -- must win the population one by one by one. And it can only do so under the wing of the law of right.
Certainly, the laws of right do not make a perfect world. Adam Smith's Invisible Hand, the miraculous pricing mechanism praised by Mises and Hayek, that directs resources to where they are most needed, does indeed work, in the large statistical aggregate, when it is protected by the law of right. But it cannot deal with local tragedies, and it cannot by itself create the social and cultural capital that renders people capable of exercising political freedom in a responsible and objective way. And it cannot per se engender the marvelous overplus of heroism, sanctity, generosity and scientific and artistic integrity that society needs to advance. But neither can the law of good do so when enforced by coercion, for these things are free gifts and cannot of their nature be coerced.