Public Administration

FromFrom the earliest days of his emergence, the Rationalist has taken an ominous interest in education. He has a respect for 'brains', a great belief in training them, and is determined that cleverness shall be encouraged and shall receive its reward of power. But what is this education in which the Rationalist believes? It is certainly not an initiation into the moral and intellectual habits and achievements of his society, an entry into the partnership between present and past, a sharing of concrete knowledge; for the Rationalist, all this would be an education in nescience, both valueless and mischievous. It is a training in technique, a training, that is, in the half of knowledge which can be learnt from books when they are used as cribs. And the Rationalist's affected interest in education escapes the suspicion of being a mere subterfuge for imposing himself more firmly on society, only because it is clear that he is as deluded as his pupils. He sincerely believes that a training in technical knowledge is the only education worth while, because he is moved by the faith that there is no knowledge, in the proper sense, except technical knowledge. He believes that a training in 'public administration' is the surest defence against the flattery of a demagogue and the lies of a dictator.

Decision theory can be pursued not only for the purposes of building foundations for political economy, or of understanding and explaining phenomena that are in themselves intrinsically interesting, but also for the purpose of offering direct advice to business and governmental decision makers. For reasons not clear to me, this territory was very sparsely settled prior to World War II. Such inhabitants as it had were mainly industrial engineers, students of public administration, and specialists in business functions, none of whom especially identified themselves with the economic sciences...

Liberty and good government do not exclude each other; and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end. It is not for the sake of a good public administration that it is required, but for security in the pursuit of the highest objects of civil society, and of private life.