Robert Heinlein was a complex man whose views evolved greatly over time. The Heinlein of 1942, who put into the mouth of one of his characters the line “Naturally food is free! What kind of people do you take us for?” was only five years on from having been enchanted by social credit theory, which underpins his “lost” novel For Us, The Living; in later years he was so embarrassed by this enthusiasm that he allowed that manuscript to molder in a drawer somewhere, and it was only published after his death.
Between 1942 and 1966 Heinlein’s politics evolved from New Deal left-liberalism towards what after 1971 would come to be called libertarianism. But that way of putting it is actually misleading, because Heinlein did not merely approach libertarianism, he played a significant part in defining it. His 1966 novel The Moon Is A Harsh Mistress was formative of the movement, with the “rational anarchist” Bernardo de la Paz becoming a role model for later libertarians. By 1978, we have direct evidence (from an interview in Samuel Edward Konkin’s New Libertarian magazine, among other sources) that Heinlein self-identified as a libertarian and regretted his earlier statism.
But if Heinlein’s overall politics changed considerably and wandered down some odd byways during his lifetime, his uncompromising support of civilian firearms rights was a constant on display throughout his life. Brin observes that was already true in 1942, but attempts to attribute this position to John W. Campbell. Multiple lines of evidence refute this claim.
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Heinlein, on the other hand, was a vocal and consistent advocate of civilian weapons ownership both during and after his association with Campbell. This is perhaps clearest in his 1949 novel Red Planet, written after their parting of the ways. In that novel, the bearing of personal weapons is explicitly connected to the assumption of adult responsibilities.
Red Planet is also interesting because, although we might consider the views of Heinlein’s characters an unreliable guide to Heinlein’s own, Heinlein’s letters about the novel reveal much more. His editor at Scribner attempted to delete the section of argument in which weapons-bearing is connected to adult responsibility; Heinlein rejected this, objecting that it eviscerated the book’s ethical core and making very clear that the views of the pro-gun mentor figures in the novel were his own.
Heinlein was to reiterate similar views not only in his later fiction but in the posthumous nonfiction collection Grumbles From The Grave – by which time they were no surprise to any Heinlein fan. And it would be difficult to overstate the influence they had on firearms-rights activists during the dark years between the Gun Control Act of 1968 and our vindication in the 2008 District of Columbia v. Heller ruling.
Heinlein’s gift to firearms-rights activism during that bleak four decades was to be able to draw on the principled case for civilian firearms going back to the framers of the U.S. Constitution and English Republican sources and restate it in language appealing to the brightest children of post-WWII America. But he did more than that, because in Red Planet and elsewhere firearms rights were presented as an inextricable part of a philosophical whole, with the personal firearm both as instrument and defining symbol of personal liberty and responsibility.
Eric S. Raymond, “Brin on Heinlein on guns is dead wrong”, Armed and Dangerous, 2011-07-18.
June 3, 2025
QotD: Heinlein’s opinions on the right to bear arms
Filed under: Books, History, Liberty, Quotations, USA, Weapons — Tags: ESR, Guns, Libertarianism, Rights, RobertHeinlein, SF, Socialism — Nicholas @ 01:00
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Yep, he is still a classic fav of mine.
Comment by Wm — June 3, 2025 @ 10:46
I still re-read some of my favourite Heinlein books every now and again. Come to think of it, I’m probably due for another dip into the collection soon.
Comment by Nicholas — June 3, 2025 @ 11:55