1: to deprive of possession or proprietary rights
2 : to transfer (the property of another) to one’s own possession
Let’s try that definition in circumstances other than land. I enter your shop. I wish to transfer the goods you own and are selling (your property) into my own possession. I do so without compensating you. That is, I take them without paying. What is that usually called?
I wish to have your car. I demand that you sell it. You refuse, because you legally own the car and wish to keep it. I then confiscate your car, legally transfer the car into my own name without paying you. What is that called?
I want to own your house. I demand that you sell it. I can prove that three generations ago, another government expropriated (stole) the land from my family. You, however, did not receive it for free from that government, but bought it from another private seller, and so you refuse to sell. I then confiscate your house with no payment, because you did not accept my offer. What is that called?
Is the land issue more complicated that those examples? Yes, considerably so. Does the moral question of theft ever change? No.
The commandment “You shall not steal” implies private ownership of property, because it implies that there are some things that belong to certain people and not to others. The moral goodness of the idea of private property is reaffirmed in both the Old and New Testaments. Communism seeks to abolish private property, and is therefore horribly dehumanizing.
Weaver vigorously defended the inviolable right to private property, naming it “the last metaphysical right.” He used this nomenclature to emphasize that the right to private property exists independently from, if not regardless of, its social utility. This metaphysical nature of private property rights derives from the natural connection between honor, responsibility, and the relationship of a person to property. Weaver also contended that work, honorable in itself, tends to result in the accumulation of property. Hence property becomes an extension of one’s labor—and of oneself. Weaver believed that property constitutes a great source for personal growth because of the inalienable bond between a person’s labor and property. Weaver also noted that the ownership of private property can serve as a check on the pressures of majority opinion, allowing anyone to think and to act as he or she chooses without having to appease the majority opinion to secure a place to live or food to eat. Another reason that Weaver labeled private property as a metaphysical right was to show that it is based not in the changing, temporal material order, but rather in the unchanging, eternal order of the spiritual. For Weaver, rights and obligations correlate with each other. To properly preserve the right to property, an obligation to engage in proper stewardship must also be recognized in order to prevent property from being spoiled from use by successive generations. Property rights then essentially promote a communal continuity between the dead, the living, and the unborn. Weaver never tired of advancing these convictions, always confident that these convictions truly reflected reality.
HT: Acton Institute