Some results from my Political & Social survey

My survey on political orientation and social status is now finished and I’ve compiled and analyzed the results for your benefit. Perhaps it will give us some interesting insights.

10 days ago or so I created a survey to try and gather some data about how people’s social status affects their political orientation. It was mostly aimed at Anarchists as I was interested to see what combination of ideas and social circumstances correlate to each ideology.

Initially I got a moderate amount of responses but yesterday I decided to post a link to reddit as well and within one day I had already exceeded my allotted amount of responses (PollDaddy allows 100 survey reponses for free accounts) by a 100. However I could still see and analyze those results so I’m not exactly certain when limitations kick in. In any case, now that I’ve got a small sample I think it’s time to do some analysis and see what we find.

The results

I’ve had most answers of course from Libertarian Socialists (i.e. Anarchists) as this is where I was aiming my survey in the first place. However, others also joined in in smaller amounts as well.

(Click on any image for a large view)

Question 1 - What is your political orientationIn the first question, I tried to allow people to select their current political orientation as they see it themselves. I realize this relies of people being a bit solid on their own political beliefs and it would probably have been better if I had decided their orientation for them via questions, but this is an amateur survey and I don’t have the necessary knowledge to ask the correct questions. I am thinking that in version 2 of the survey I should include one question which will ask people to take the political compass test and report back with their quadrant as this will hopefully help them choose more accurately.

If one answered this question as Libertarian Socialist, an extra page was opened to them which allowed them to further define their views within the two camps of Anarchism and also point out what brought them to this result.

How LibSocs splitInteresting Point: As I had the privilege to notice the differences between the LibSocs coming from my initial blogpost and those coming from reddit, I noticed that there were far more individualists coming from here while when reddit started entering the game, the Social Anarchists quickly overtook them as the majority. Still, the split is not that big and it seems to be in the middle between the real life numbers (where Social Anarchists are the vast majority) and the internet tendency towards right-libertarianism.

Individualist Anarchists

As expected, most of this camp came from Classical Liberalism following the liberty path of the LibSoc Pull.

Individualist Anarchist orientationsI was surprised however at how many considered that a balance must be found between liberty and equality.  The explanation I have is that because of the market mechanisms, a market anarchist always expects some levels of inequality to persist but doesn’t consider that they will be (big enough to be) disruptive. As such trying to achieve equality would by expectation interfere with the workings of the market and therefore liberty. For all of you Individualists who answered this way, is this analysis correct or did you have a different perpective on this choice?

The movement of the individualists was mainly form the liberal side athough it had a fairly large amount which came from the State Socialism path.

Individualist LibSoc Pull

Continuing on to their social status…

Individualist Anarchist social statusCompared to the overall Social Status, the Individualists seem to have a higher percentage of Company Owners and Academics and lower wage workers and unemployed but not excessively so. Unfortunately I believe that the question I asked on the social status were not enough to point out more fine differences that I think would have been useful. For example, I would be quite interested to see in which sector they are wage workers at as there is a big difference in the environment between an sysadmin wage-worker and a carpenter. This is certainly something for the next survey.

On the social status, it’s interesting that they have a higher percentage of people who consider themselves to be on the lower class.I wonder what kind of connection there is here.

Social Anarchists

These were the greatest group taking part in the survey, only late in the game overcoming the individualists. Interestingly, most of them seemed to start from their current position which makes me wonder what kind of upbringing they had and how their early environment affected their life. Did they get raised by LibSoc parents or did they just happen to be in a tolerant neighborhood? These are certainly questions that I will try to include in my next version of the survey.

Social Anarchists Orientation

As expected, Social Anarchists came mostly from the State Socialism side, following the libertarian socialist pull. Still, there were still quite a bunch of them that identified as propertarians for most of their life. Certainly, It must have been quite a trip from someone to move from stateless capitalism to communism or syndicalism.

Social Anarchist movement

Finally, there were also quite a few who consider equality and liberty to be on a scale rather than complementary to each other. While I can understand that from individualists, I can’t grasp it from socials so I would be interested to know some perspectives on this.

On the Social Status of the Social Anarchists, the result were more of what was expected.

Social Anarchist social statusThere is a far stronger presence of the working class which points nicely to the idea that wage-slavery radicalizes people to a degree. However while the percentage of wage-workers increased slightly, it was the student percentage that took a big jump. It seems that most of the Social Anarchists are or have mostly been still in education which can point us to two possibilities which of course don’t exclude each other. 1) Schools, colleges and universities can be a powerful breeding ground for socialism. Of course it’s difficult to figure out which is the correlation, which is why I think I should be requesting the ages of people in the future as well. 2) Social Anarchists might be as a rule younger and less experienced in life.  This is of course not necessarily bad as it’s most likely that wage-slavery will radicalize them even more, however it might also serve as a platform for other schools of thought to shallowly renounce us as immature or somesuch.

As for the social position, the Social Anarchists are as a group at the lowest rungs of the social ladder and we did not manage to have any of the rich within our ranks. Still I believe a greater sample would be more telling here.

Finally, I’m going to take a look at the two other camps of survey takers as a more generalized group or Left vs  Right so as to save some time. Of course you’ll be be getting the data yourselves so you can take a look yourself if you wish.

The Right (Minarchist & Stateless Capitalism)

There was quite a large number of such taking part in the survey, almost 1/4 of the total number of participants which tells a bit about my audience (hi guys & gals!) and the political consistency of /r/anarchism. Between them, their numbers were almost split in half.

The Right's Political Orientation

While many of those two groups either started from their respective positions or moved between them, there were a few that came from more egalitarian positions. I would be especially interested to see what convinced LibSocs to turn propertarian.

As for the choice between equality and liberty, the results are not surprising although I’m surprised about those who believe  that liberty requires equality. Since Capitalism is always a system which breeds inequality since it present the capacity for accumulation (indeed, it depends upon it), how can you both believe in such an idea but also support the Capitalist mode of production? I think that most who selected this option, perhaps were confused on either their choice of orientation or their choice in this question. Still, if someone consciously selected those two options, I’d like to hear the perspective behind this.

On the social status, the Liberals also have its largest percentage in wage-slavery but here it makes even more sense to know which sector dominates. I can’t get it out of my head that most will be in the Computer Industry.

The Right's social statusThe Liberals generally also seem to have been mostly students which also points to the possibility that intellectual pursuits are also conductive to liberalism. This makes me believe that I should also be inquiring on possibly both the sector one is studying in and also if the sector one currently works is the same one they’ve studied. I wonder is there is a correlation between liberalist feelings and someone managing to find work in their chosen field.

Finally the social status shows a marked move towards the upper strata. While they do not have any rich amongst them, both the middle and lower class percentages have dropped while the Upper-Middle class has increased by 8%.

The Left (Social Democrats and State Socialists)

First I’d like to say that I think I may have not been clear enough on the choices here (Curse you skewed US terminology). By “Social Democrats” I meant what the US Republicans call a “Liberal” while with “State Socialist” I mean mostly the variants of Marxist-Leninism which depend on the existence of a state to (temporarily) sustain the revolution/socialism. This might have been clear for governmental communists and the like but it might have confused Trotskyists. I had someone write to me that he didn’t know what to choose as a Marxist-Leninist so obviously this needs more work. Ideas on this appreciated.

Now on to the stats. As expected from being in the Anarchist subreddit, there were not a lot of Statists around so the sample if very small even between them.

The Left's political OrientationIt seems that isn’t extensive change in their viewpoints really but I was again surprised at how many people selected that you can’t have equality without freedom. If this is your viewpoint, then why do you support the existence of a state which is a profoundly authoritarian institution? Personally I expected far more people to select the “Balance” option in this case.

On the social status, things seem more or less standard. More collection on workers and students but greater concentration in the middle class. Unfortunately with such a small sample, it’s difficult to make a lot of conclusions as even the 1 rich person shows as a whole 4% of the total.

Epilogue

So that was it for now. I hope you’ve found the results interesting and my analysis insightful and of course, I will work on improving it more so that some more interesting information might be gleaned. At the moment, these are the kind of questions I’m thinking of adding.

  • Job or Study Sector.
  • Family type.
  • Early life environment.
  • Change question on “Which social position have you been mostly in your life” to “Which social position have you been mostly in your adult life”
  • Age.
  • Sex.
  • Private Property or Possession?
  • Political Compass quadrant.
  • Do you work on the sector you’ve studied?
  • Options for “co-op” and “Boss” social positions.
  • Labour theory of Value, Marginalism or some synthesis of the two?
  • School of Economics (Neoclassical, Austrian, Marxian etc)

I would really appreciate feedback and ideas of course. Especially on the questions you would like to see and how the survey should be paced.

There has been quite a lot of feedback from people who took the survey as well, some giving me some good ideas while others explaining what confused them. Below I’ll respond to some of them and you’ll be able to see the rest yourselves in the full export.

Feedback

Each quote represents a different submitter.

Attitudes towards different things (how valuable are things – things are more valuable to the poor; attitudes to poverty verses excess); social class growing up verses social class held now.

I’ve already included this as a question for the future and comparing those two will certainly be interesting. It might also point out how much a perspective changes as one grows up.

I also like the idea of seeing one’s attitude towards excess or luxury. I need to think how to phrase this though.

Ask more specific ideas on social issues, and methods of organization. For instance, if someone identifies as a social democrat yet, constantly agrees with Libertarian socialist ideas, it would seem they may not know what either term means.

I think that is too detailed for this survey. I’ll add however the Political Compass as an option and ask people to figure and submit on which quadrant they belong.

The options for “political orientation” are terrible, I don’t really fit within any of them.

Although I’ve added the general groupings as I see them, it’s likely that either you understand them differently or you think of yourself as something completely different. If any of you felt this way, please let me know what you would like to see (keep in mind that it needs to be something generic that a sufficient large sample might select) or how you identify yourself.

I’ve been a student and a wage worker since I could legally work, your questions need to have more options to choose from

You mean like an option for someone to choose worker & student together? Hmm. Perhaps I should make this a multiple choice vote? So that someone might choose Student + Wage Worker or Academic + Wage Worker.

Ask about politics and class of parents. Ask about type of occupation (management, finance, health care, etc). Ask about where they’ve lived.

Very good idea. Already added.

Religiousness — religious, deist, agnostic, atheist, anti-theist, etc.

Although interesting I do not know how relevant it is. What does everyone think?

What attracted you to your political point of view?

What information or insight lead you to your current political orientation?

I’m thinking of adding such open-ended questions, but they will have to be inputed as text instead of multiple choice, which will mean it will require manual reading and more time (and thus possibility to cancel the survey) on behalf of the survey taker. I may add it as an optional field and try to analyze it for general trends.

I mainly identify with the Green party philosophy, and was not sure which of your categories most closely represented it. I came to political awakening from an environmental/anti-nuclear path, and expanded it to anti-imperialism and disgust with the corporate plutocracy we have in the U.S. I think questions or an expanded answer set to cover those concepts would be useful.

I never even thought of this path. No idea how common it is but it looks to me that the environmental path closely relates to the egalitarianism path (ie, why do we need to protect the environment? To sustain general human life). Will think about this.

[…]So, while I may have said I’m a social anarchist, I was leaving out a lot of important information. I think it would be worthwhile to add questions about specific overlaps and compatibility between ideologies. Questions about the role of government (as a protector of rights, as a mutual-aid organization, as a leader, etc.), about private property, personal property, and common property (e.g. which one should be the predominant kind of property? Should any of them be removed from society?) and other items which make the ideologies what they are should be asked. Then, there could be a multiple-choice for which ideologies you could support, if they had the ability to replace the existing political and economic system.

This is certainly interesting and I’ve already decided to add some questions of this extent as well. Will need to think how many others I can cram into a multiple-question.

I suggest attempting to make a clear distinction between advocates of big government and advocates of *this* big government.

Hmm, how many such advocates are there? AFAIK both conservatives and social democrats always push governments towards an idealized status. I don’t think many are happy with the current one. Furthermore, since this is a test that I mostly target at Anarchists, I think most will simply skip this question.

– The political choices are very US-focused.

This is a weird feedback. How do you mean?

Consider adding “I don’t know” as a possible answer.

To some questions, that defeats their purpose. I am considering adding “Apolitical” though, although I guess such would simply not take the survey in the first place?

Asking about labels is not necessarily a good idea. That is, people can call themselves whatever they want but not really have a clue as to what that entails.

True, but for an amateur survey I do not have much choice. Hopefully, the addition of the Political Compass might help.

Asterisks exist for some questions without the footnote that should be there.

There are more types of Conservatives than you allow in your questions. I’m a Libertarian Conservative, not a Libertarian Socialist, but that’s not an option in your poll.

Asterisks denote mandatory questions, not footnotes.

As for Conservatives, I thought about adding such an option but I’m not certain what their significant difference from Liberals and Social Democrats is. I have even less an idea what a Libertarian Conservative is.

Also, the question about recent change in ideology should be modified. Recent change is subjective, so I’m not really sure how to answer. You should either simply ask if I have changed, and if so, what I was before, or you should ask if I’ve changed, and then, if so, how long ago did I change?

Hmm, yes, this does sound a bit more clear. Other opinions?

Have definition links embedded within the political assignments. ie, define libertarian socialist, etc.

Not certain if that is possible but it sounds like a good idea. Wikipedia?

I once postulated that you might be able to tell the difference between a republican and a democrat using functional MRI. Let me explain.

In this model, democrats are those who primarily see the world in terms of cooperation and republicans see it primarily in terms of competition. Of course, each of us knows that many parts of the world work according to each model, but it wouldn’t surprise me to learn that one couldn’t easily classify people by their predilection to presume that most of the world should be viewed as either one or the other.

“Cooperation or Competition” does not sound like a bad question. I think I’ll add it.

I started out as state soc leaning at ansoc, converted to the Libertarian Party, spun into ancap, and then found myself a libsoc… this quiz doesn’t allow me to say how crooked my path has been!

You’re killing me here 🙂 But I think you’re such a small minority in your political changes that it wouldn’t make much of a difference if you answered it as an approximation.

Data

Phew, so this is the end. I hope you’ve all enjoyed this analysis and I hope I’ll see you all in version 2 of this survey (no ETA yet). Below you’ll find a link to the raw exported data I’ve pulled today with which you can play in a spreadsheet. I release all of it under the same CC licence as the rest of this site so knock yourself out and just let me know if you write about it so I can link to you.

Raw Data: CSV, XML

Cheers!

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The chauvinist pig flu

We just discovered a new strain!

Interesting IM convo today

  • purelonewolf: man fuck..nice
    nah – I call it man flu, but its really shit – ill as hell
  • me: ah ok then
    perhaps you do have the man flu. The chauvinist swine flu 😛
  • purelonewolf: hehheh – I like that one
    causes you to sneeze demands for beer from the nearest woman?
  • me: and makes you too weak to make a sammich. Also your pants and bed feel umcomfortable and you can only tolerate sitting on the couc h with your underwear. And your balls itch a lot.
  • purelonewolf: wow.I have that!
    probably no known cure though…..unless
  • me: golly. You should seek feminist attention soon. It may become chronic!
  • purelonewolf: yes…I will inform them that performing fellatio is the only known cure
  • me: Hmmm, I don’t know, sounds too much like a palliative to me
  • purelonewolf: hmm
    interesting point
  • me: And if you leave it too long, your family feminist might be forced to perform an emergency balls-ectomy to save you.
  • purelonewolf: I’ve heard about that .. not my idea of fun times tbh
  • me: yeah and there’s also violent reaction. I’ve heard some men became porn stars as a result.
  • purelonewolf: not all bad then

😀

Why are you a Market Anarchist?

I consider that Market Anarchists can easily be separated into two camps, Utilitarian and ideological. In this post, I explain their fundamental difference.

colourful spices in a french market
Image by GavinBell via Flickr

In recent posts I’ve been arguing a lot with various strands of Free Market Anarchists on the benefits of using such a free market approach and on trusting in them to achieve a better result for the society. The more I discuss, the more it dawns to me that there is a fundamental distinction between them and it basically relates to the reasons why one embraced Free Market Anarchy as a social theory.

The way I see it, there are two different reasons why one can end up being a Market Anarchist.

  1. Free Markets are the best way to achieve liberty.
  2. Liberty is the Free Markets.

Proponents of the first type are generally the ones who are far more interested in achieving the most personal liberty rather than in the specific system they will use to do so. This is the utilitarian perspective which considers that the best result for humanity as a whole is by maximizing each person’s individual liberty and are under the belief that free markets facilitate exactly that. I generally have no problem with this type of Market Anarchist as sooner or later they will come to the conclusion that the best way to maximize individual liberty is by achieving egalitarianism as well and thus turn socialist. This seems to be the way most Mutualists I’ve spoken with think of it at least.

In short, for the first type, Liberty and by necessary extension Equality are the most important part, the end goal. The Free Markets are merely the best way they believe we have to achieve this result. Such a perspective is open minded. Given enough arguments and solid criticism showing that the free markets cannot, in fact, achieve this goal, that person will discard this belief and embrace something that can. That is not to say that all will, but the fact that they are open about it is what will facilitate dialogue and constructive discussion.

It is the second path to Free Market Anarchism that I find flawed.

The latter type are nominally for liberty as well but they have a very distorted view of it. One seems to start again from questing for the best way to achieve liberty but then somehow is quickly immersed in Free Market rhetoric from the likes of the Austrian school of Economics. Using theoretical proofs of “working (propertarian) free markets” based on pure logic and unrealistic assumptions, the concept of liberty is conflated with the concept of propertarian free markets. It becomes dogma.

The original question of “what maximizes liberty?” is forgotten. All arguing commences from the position “Libertarianism is the Free Markets” which ends up misrepresenting the position of anyone who argues against this as authoritarian and easily devolves into flamewars. Even worse, when the logical consequences of such a perspective are pointed out as non-libertarian, an extreme rationalization kicks in to turn black into white. “It’s libertarian as long as it’s voluntary“, “It’s libertarian if no fraud or violence is involved.” etc etc. It is through such a distortion that the clear, authoritarian nature of a hierarchical relationship such as the one between boss and wage-worker can be rationalized away as “libertarian”, even though the worker maintains no freedom while working. It is through such a distortion that voluntary slavery can be defended as “libertarian.”

If the original question is brought up again, if the original economic assumptions are challenged, I very often receive a fallacious responses of a religious fervor. The most common being an argument from authority, most usually the authority of the Austrian school of economics naturally. When that fails, the most common fallback arguments I see is either the abstraction of the free market to the irrelevant or the trounce card of arguing for private property rights (and by extension Free markets to control distribution) via the Natural Law concept.

So the main difference between these two paths to Market Anarchism can be separated between Utilitarian and Ideological perspective. The Utilitarian perspective starts from the trying to achieve a utilitarian result, discovers that maximizing liberty is a necessary part of it and considers that free market anarchism is the best way to achieve this. The ideological perspective on the other hand starts from various asserted axioms, eg “Private Property rights are an objective reality”,  “The Non-Aggression principle leads to greater liberty”, “Free Markets are Pareto Efficient” etc and finds that Free Market Anti-Statism is the ideology that brings them all together in one package.

Thus, whatever the practical result of such a Free Market Anti-Statism might be is irrelevant as it has already been defined to be “Libertarian.” And it is this exact reason why I often find it so frustrating to discuss with (or even read) the latter type of Market Anarchist, as something that is obviously authoritarian or exploitative in nature is ignored at best (“It can only happen via the state”) or defended at worst (Slave Contracts).

But there is one particular argument I hear from the ideological market anarchist. When I point to a very possible authoritarian result of propertarian markets, such as sexual harassment in the workplace, crypto-feudalism or simply widespread wage-slavery, a common response (right after defending it as “voluntary”) is to claim “Oh that would probably never happen without the state anyway”. But then I have to ask: Why do you care about that? Whether that comes to be or not should not matter at all as long as it is the result of the “free market” should it?

In these market anarchists I see a strained dualism, where that person really wants to have a generally libertarian society, where hierarchy and authority are minimal if not abolished but at the other hand, just cannot bring themselves to consider discarding the propertarian free markets concept as all. It manifests itself in expressions such as “Certainly the worker has to sacrifice his liberty as a wage-slave and certainly sweatshop wage-slavery is not a good result but in a truly free market, the increased competition would give all workers such a competitive advantage that sweatshops could never exist and most people would be able to be self-employed if they really wanted to.”

If you would not like to see widespread wage-slavery, propertarian feudalism, hierarchy from 3rd institutions etc then why do you not start from this position in the first place? Why don’t you start by considering a socioeconomic system which would make such possibilities systematically impossible. Perhaps this will be possible via the free markets. Perhaps you’ll have to abolish private property. Perhaps you’ll have to move away from the markets altogether. But as long as your basic results are achieved, you shouldn’t care anyway, right?

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Quote of the Day: Inequality of Wages

Francois Tremblay makes a very accurate quote on why wages should be always equal.

Quoth Francois Tremblay

Saying that inequality of capacities must lead to inequality of wages would only make sense if all work was the same, in which case the person with lower capacities should be paid more (for having to do a work more difficult than he can actually do) and the person with higher capacities should be paid less (for having to expand less effort for the same work). But in reality, the variety of work to be done is as great as the variety of capacities that exist in people’s natures. Since people can always find some work that suits them, or is at least proportional to their capacities, inequality of capacities coupled with a proportional inequality of work leads us back to equality of wages.

Succinctly said.

Francois has written an excellent short series of articles on the necessity of equality in society which make a solid case for what I always say in that you cannot have liberty without equality. Make sure you read part 1 and part 2 as well.

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Socialism is not merely Anti-Capitalism

Brad Spangler tries to merge Agorism with the greater Libertarian Socialist movement. I show how this is based on simple redefinitions and missing the point.

FFS! Why are the propertarians so hell-bent in appropriating all the concepts of socialists for their own ends? Libertarianism was twisted to mean Capitalist Minarchism. Anarchism has been pulled over by the AnCaps trying to make it mean Private State Capitalism. And now Libertarian Socialism? Will it ever end? Will you leave us no term untainted? What next? Communism?

No wait, that one has only been taken over by the statists instead…

Ok, enough ranting, lets look at why Brad Spangler believes that Agorism is a valid LibSoc movement.

His confusion seems to emanate from misunderstanding what Socialism entails. He is under the impression that socialism means simply anti-currently-existing-capitalism which is patently false. Socialists were never merely interested in shallow opposition to the current status quo but rather against all the building blocks of what makes capitalism. Socialists recognise that the exploitation coming from Capitalism, the wage-slavery, rent and usury that is rampart in our society stems from Private Property and the possibility of accumulation it repressents.

Of course Socialists spend the most energy criticizing the current system rather than any fantasy laissez-faire utopia Liberals could think of but it’s a great jump to consider that this was their only opposition and therefore as long as someone proposes a non-contemporary capitalist system, they are also “socialists.”

Basically, the point that Brad confuses is this

* Labor-based ownership rights? Check.

Socialism is not simply labour-based ownership rights. It is persistent labour-based ownership rights. That is,  the ownership of any capital or land is held by whoever is currently working it. In other words: via Possession. This is a profoundly anti-propertarian proposition as it would prevent the basic concepts that make capitalism capitalist: The Capitalist mode of production Or more specifically Wage-labour (and also Rent.)

While under Agorism the theoretical initial redistribution of ownership rights made after a revolutionary effort might be based on labour (although I fail to see how their theory aims to achieve this), they would not change the system so as to prevent wage-labour or rent. This means that very soon, the inequalities would start to amass, people will be turned into proletarians en masse and de-facto states (those private defense companies) will be required to prevent the class struggle from escalating once more. Enter democratization of the states to pacify the proletariat and you’re back where you started.

So unless your main purpose is to manage to allow all workers to own the capital and land they are working on, you are no socialist. And to extend that, unless your main purpose also includes the abolition of all hierarchy and domination of human over human, you’re neither an Anarchist or a Libertarian. A system therefore which will not systematically prevent wage-slavery (a mode of production encompassing both non-worker-onwership of capital and hierarchy) cannot be Libertarian Socialist.

And if you’re such a Libertarian Socialist who still wishes to have free markets as well. Then you’re a Mutualist, not an “Anarcho”-Capitalist.

A clarifying question might be this: Do you embrace the free markets because you believe they will achieve egalitarianism (ie allow the workers to own the means of production?) If so, you’re indeed socialist but such a perspective would require that you reject the free markets if you discover that they cannot, in fact, achieve this goal. However, if you’re for free markets and private property in principle whether wage-slavery, rent, usury and vast inequality will persist or not (but just think they won’t) then you are no socialist.

Agorism fails this test. If does not worry about whether labour-based ownership will remain after their revolutionary change but only that past aggression is reneged according to propertarian principles and afterwards, come what may. But those propertarian principles are also a result of the past aggression and unless they are abolished as well, the fix will be impotent.

This kind of confusion seems to be very common in those who do not seem to understand Anarchist or Socialist thought. The same way that Anarchism is mistakenly conflated with Anti-Statism, now we see Socialism being mistakenly conflated with Anti-Capitalism and ending up with absurd propositions such as a “Socialist” system which would have the capitalist mode of production as dominant or an “Anarchist” society where people enter voluntary slavery or simply sell their liberty piecemeal. People refuse to understand the political history behind these two concepts and use their own definitions.

So yeah, if you simply define Socialism as merely Anti-Capitalism, then all sorts of things become “Socialist”.  Feudalism for example. However defining yourself into Libertarian Socialism would still not make you a LibSoc as the greater LibSoc movement defines itself. Much like Socialism, so does Libertarian Socialism not apply via self-description either and to pursue such a path is to unnecessary muddle the waters and provide the appearance of infighting to outsiders.

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A Misoid Revolution

Ahistorical assumptions, wishful thinking, privatization, utopianism, plutocracy, “one dollar, one vote.” The Mises.org plan on bringing about a better world hits all the right buttons.

Murray N.
Image via Wikipedia

Have I got a treat for you this time! I just found a Mises article presenting am idea on how to bring about a change toward the kind of perfect society they envision. An actual article dealing with the social change rather than fantastical conceptions of free markets or utopias. I was stunned and I couldn’t but take the time to go through this novelty.

Unfortunately from the whole essay, only 1/5th or so was devoted to the actual methods. Most of it was restatements of assumed natural laws, denunciation of the state, praising of private property and the other classic preaching to the choir one expects from Mises.org articles. Although largely irrelevant to the final suggestion, the author couldn’t help but providing me with ample ammo for criticism of their rampart idiocy.

But first, let’s see the argument on why Monarchy is better than Democracy. For the lulz.

Why is it better? Why because of course the King was at least to an extent a “natural elite” and his only flaw was that he monopolized the protection. Still though, he was superior since he was putting the interest of the social elite (ie, the rich) in generally above the “mob’s” and thus was closer to the Propertarian ideal, even though the cost of protection was higher and worse due to his monopoly. Another benefit to the King was apparently that he was more malleable by the elites than a democratic state. That is, at least with the one King, the rich had it easier to get their way since that was the only one they had to convince to make top-down changes that would benefit them. The unwashed masses didn’t get to have as say, as is apparently right.

Princes and kings were dilettantes as rulers, and normally had a good measure of natural elite upbringing and value system so as to act often enough simply as a good household father would have done. Democratic politicians on the other hand, are and must be professional demagogues, constantly appealing to even the basest — and that is typically egalitarian instincts — as every vote is obviously as good as any other. And because publicly elected politicians are never held personally accountable for official public service, they are far more dangerous, from the viewpoint of those who want their property to be protected and want security, than any king has ever been.

It is hard to decide if one should be laughing or getting angry at this patriarchal nonsense. Why is democracy worse? Because it does not shamelessly give more benefit to the elite and rather tries to spread some measure of power among all those affected by this “monopoly of protection”. This is the “curse” of democracy it seems. That the scum of the earth get to have a say in the affairs of their own lives, even if they *gasp* possess no property.

But monarchy of course did not just get mentioned to display more of the expected Misoid intellectual bankruptcy. It was brought up to explain how much easier it would have been if we had Monarchy now. At least in that case, according to Misoid fantasies, it would have been relatively simple to convince a kings to abdicate of his “monopoly of power.” No seriously. With a straight face. It would have been simple(r) to convince a king to give up his kingdom. You can’t make this shit up.

What follows afterwards is a long assumption of what would follow when the king abdicated his monopoly or protection. It’s all fantastical nonsense of how humans would act if they were all Misoids or somesuch and how it would have lead to a perfect world naturally and peacefully. Of course actual history has shown us that humans freed from monarchical tyranny acted quite unlike to what the author expects.

I won’t go into much detail on the rest of the filling of the essay as it’s mostly irrelevant to the main tactic proposed, with the exception of the denunciation of reformism and intellectualism. I only mention this because it only makes the actual suggested tactic even more hilarious.

So how do the Misoid suggests to take down the state? How is his implementation of “Bottom-up revolution” to happen?. Via reform and intellectualism. Ayeap.

Lets break down the suggestion for commentary

And even if it is impossible to win a majority for a decidedly antidemocratic platform on a nationwide scale, there appears to be no insurmountable difficulty in winning such a majority in sufficiently small districts, and for local or regional functions within the overall democratic government structure. In fact, there seems to be nothing unrealistic in assuming that such majorities exist at thousands of locations.

Here the author takes a great leap of faith. Not only does he assume that there are areas where undemocratic sentiments are strong, but that also those undemocratic sentiments are mostly aligned with propertarian ideals and that all those undemocratic people will decide to democratically vote the undemocratic platform. That the author assumes and imagines his way through most of his suggestion is just hilarious.

The problem that the author seems to be missing is that even if somehow such a undemocratic majority existed somewhere it is extremely unlikely that they would be positive to propertarian ideals but most likely would align with the Anarchist (i.e. libertarian socialist) movement. As such, not only would they stay away from all elections whatsoever but even if they were to vote, it’s unlikely to follow the undemocratic platform. The author is basically asking for undemocratic people to trust in democracy this one time because this time it’s going to work. It’s not difficult to see the flaw in this plan.

Likewise, even though the intellectual class must be by and large be regarded as natural enemies of justice and protection, there exists at various locations isolated anti-intellectual intellectuals, and as the Mises Institute proves, it is very well possible to assemble these isolated figures around an intellectual center, and give them unity and strength, and a national or even an international audience.

Emphasis mine for the lulz. Much like the undemocratic democracy he suggests, he follows up with anti-intellectual intellectualism. It’s difficult not to imagine this essay as some kind of joke playing on oxymorons.

So these anti-intellectuals of crass individualism would somehow be convinced to suddenly co-operate with the Mises institute in order to promote collective action? Does this make sense to anyone?

First, as an initial step, and I’m referring now to what should be done on the local level, the first central plank of one’s platform should be: one must attempt to restrict the right to vote on local taxes, in particular on property taxes and regulations, to property and real estate owners. Only property owners must be permitted to vote, and their vote is not equal, but in accordance with the value of the equity owned, and the amount of taxes paid.

In my opinion, this is absolutely the best part of this essay. The central plank, the core ideology of the platform one is going to try to get elected on by the “mob”, is going to be to replace “one person, one vote” to “one dollar, one vote”. Can anyone see the fail in this idea? Anyone? Ok, let me put it out there: He’s expecting the majority of people in an area, which generally comprises of proletarians since the property owners are always in a small minority, to vote for taking all power out of their hands and giving it to the rich minority only.

Of course it all makes sense if you assume that a “small area” exists where people are likely to be converted to misesian ideals but such an area could only be a village where only rich property owners live. Like, I dunno, a vacation village or something.

But no, the absurdity does not stop yet.

Further, all public employees — teachers, judges, policemen — and all welfare recipients, must be excluded from voting on local taxes and local regulation matters. These people are being paid out of taxes and should have no say whatsoever how high these taxes are.

So all these people must be convinced to vote for outright removing their right to vote, because voting benefits them. Right.

With this platform one cannot of course win everywhere; you cannot win in Washington, D.C. with a platform like this. but I dare say that in many locations this can be easily done. The locations have to be small enough and have to have a good number of decent people.

Emphasis mine again for the lulz. I like that the author is keeping this realistic the most.

I guess by “decent people” he means willing slaves and power-hungry propertarians.

Consequently, local taxes and rates as well as local tax revenue will inevitably decrease. Property values and most local incomes would increase whereas the number and payment of public employees would fall. Now, and this is the most decisive step, the following thing must be done, and always keep in mind that I am talking about very small territorial districts, villages.

I like that how the most difficult part of his whole idea is already past. No talk on how people are going to be convinced. No talk on where such villages might exist or some examples. No talk on how local campaigns are going to be run and promoted. No. Let’s just assume that the perfect village, full of “decent people” exists and we managed to get elected already.

In this government funding crisis which breaks out once the right to vote has been taken away from the mob, as a way out of this crisis, all local government assets must be privatized

Is “taking the right to vote away from the mob” a solid position in your platform? But wait, now we have a crisis on our hands. So the solution to the crisis that the Misoid platform has created, the solution is…more Misoid platform.

An inventory of all public buildings, and on the local level that is not that much — schools, fire, police station, courthouses, roads, and so forth — and then property shares or stock should be distributed to the local private property owners in accordance with the total lifetime amount of taxes — property taxes — that these people have paid. After all, it is theirs, they paid for these things.

Lolwut?

So here’s the plan gang. First we convince everyone to allow only us to take decisions based on how rich we are. Then we create a funding crisis. Finally we use the excuse of the crisis to pillage all public property by all voting to pass it to ourselves. Nothing could ever go wrong!

So apparently nobody but the rich pays taxes around there and thus they deserve to become even more rich. No, proletarians who worked all their lives as wage-slaves and have nothing to show for it never paid taxes. They were simply exploiting the capitalists. And the public workers? Those even less deserve any say in this as they were being paid by exploiting the capitalists or by the money of those exploiting the capitalists. It all makes sense now.

These shares should be freely tradable, sold and bought, and with this local government would essentially be abolished. If it were not for the continued existence of higher superior levels of government, this village or city would now be a free or liberated territory.

I like how “liberated territory” here means “The rich will own all of the village and make all decisions.” It seems that the most liberated territories in the history of the world where none other than company towns.

On the small local level, we can be as certain, or even more so than we could have been one hundred years ago about what would have happened if the king abdicated,

“Certain” here should mean “I imagined it in my head so it must be right.”

And many former teachers, policemen and judges would be rehired or resume their former position on their own account as self-employed individuals, except that they would be operated or employed by local “bigshots” or elites who own these things, all of whom are personally known figures[…]Local “bigshots” frequently provide public goods out of their own private pocket; and they obviously have the greatest interest in the preservation of local justice and peace.

I like how it’s assumed that the rich are “personally known figures” and that they are going to be the most charitable and eager to maintain local justice and peace. Of course, we all know the kind of justice and peace the rich generally dish out. It’s the justice geared to make them richer and the peace of putting down any challenge to their power.

But you know, those rich people who felt so unfair on having to subsidize public institutions and now going to turn charitable and out of the goodness of their heart now subsidize these public institutions to maintain justice and peace. That, or try to make them profitable, which we all know how that translates in regards to things like Firefighters….

Accordingly judges must be freely financed, and free entry into judgeship positions must be assured. Judges are not elected by vote, but chosen by the effective demand of justice seekers.

Right. Effective Demand. Interesting choice of words. So obviously someone who has no money gets no justice, while the richest with the most effective demand, get as much “justice” as they need. Something which becomes even more obvious once one considers that they now also own the courthouses as well. Basically what the author is suggesting is that justice should be explicitly geared to protecting the interests of the rich. But that’s not very surprising since the author considers them to be the only ones that count and the “natural elite.” All that the competition among judges (for effective demand of course) will do is to simply prune out those who are not sufficiently focused on protecting the interests of the plutocracy.

it should be clear that only a handful of local people, and only widely known and respected local personalities — that is, members of the natural local elite — would have any chance whatsoever of being so selected as judges of local peace.

And just to make things even more certain, you can’t become a judge unless you’re already rich and have the appropriate bias. Got that? Huh, scum?

Only as members of the natural elite will their decision possess any authority and become enforceable. And if they come up with judgments that are considered to be ridiculous, they will be immediately displaced by other local authorities that are more respectable.

What he means here is that since the rich will own all enforcement institutes like the police, if the judge makes a decision they do not like, they will simply refuse to enforce it. Obviously any decision that goes against the plutocratic interests must be “ridiculous.” That judge will most likely be arrested on the decision of less ridiculous judges and the eager enforcement of the (now) private police.

This implies that a central government cannot possibly enforce its legislative will, or perverted law, upon the entire population unless it finds widespread local support and cooperation in doing so. This becomes particularly obvious if one imagines a large number of free cities or villages as I described them before.

Yes, because there will never be local support at all from all those disenfranchised workers who now not only have no vote, but also no public goods and shamelessly skewed justice. Not at all. Plus, there will be “a large number of free cities and villages” already. They will just pop-up like mushrooms or something. It’ll never be the case that one (as impossible as that sounds) will take this step and be immediately crushed as a warning to the rest. Oh no, that would no be a perfect enough scenario.

The author then continues to say how those very small villages would resist the might of the government by not cooperating with them because the natural elite will be “only obligated to their local constituents.” Apparently it goes without saying that the rich will be more interested in protecting all those people they exploit (who are glad for it of course) rather than risk the wrath of the federal govt. Of course. Because the rich have always been paragons of courage and solidarity…

Consistently applied, no cooperation, no assistance whatsoever on any level, the central government’s power would be severely diminished or even evaporate. And in light of the general public opinion, it would appear highly unlikely that the federal government would dare to occupy a territory whose inhabitants did nothing else than trying to mind their own business. Waco, a teeny group of freaks, is one thing. But to occupy, or to wipe out a significantly large group of normal, accomplished, upstanding citizens is quite another, and quite a more difficult thing.

Putting aside the comparison to Waco (which believe me, it’s a difficult thing to do right now). The author’s willingness to assume what the government would be doing and what its motives are is brilliant. Not only will the public opinion remain on the plutocracy’s side, not only would the government be weakened by the “many such villages” but they will suddenly start caring about the lives of citizens outright challenging the power of the national plutocracy (expressed via the federal state of course). No the National Elite will be more than willing to allow the local upstarts challenge their power just like Kings were more than willing to suffer autonomous feudal lords rather than make them join their kingdom. Truly.

And it is in this situation then, when the central government will be forced to abdicate its protection monopoly and the relationship between the local authorities that reemerge and the central authorities, who are about to lose their power, can be put on a purely contractual level, and one might regain the power to defend one’s own property again.

And finally I’ll be able to shoot those damn kids playing on my lawn.

So there we go then. This is the first “practical” scenario I’ve seen from the Mises Institute about how to bring their utopia about. I hope I don’t have to explain the scare quotes around ‘practical’ by now. Unfortunately the more I read from them, the more their insane rants really make me challenge people who can take the whole institute seriously still. It really boggles the mind that some would even link me to this drivel as some feasible way to go forward.

TL;DR Version

  1. Find many many perfect small villages full of “decent people.”
  2. Vote to change “one person, one vote” to “one dollar, one vote.”
  3. Engineer a financial crisis.
  4. PRIVATIZE FUCKING EVERYTHING!!!
  5. ???
  6. Profit.
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The Libertarian Socialist Pull survey

I created a survey to put my ideas to the empirical test. Please take it to let me know how wrong I am.

I’ve written a while ago about the political path of the freethinker and since then I’ve been getting a few responses from individualist anarchists of how they’ve personally followed the political movement I was talking about. This triggered me to put my ideas to the test and see how close to reality my ideas have fallen.

To this end, I’ve created a short survey that I’d like you all to take which should tell us how much social position correlates to ideology. Unfortunately PollDaddy only allows 100 answers for free accounts so the survey sample is not going to be very large. I generally don’t get more than a dozen answers per poll anyway though so I don’t think it’s a big issue. If the survey is filled, I’ll see if another solution can be found.

Of course I will post the results once no more answers are forthcoming for all to see. So please be so kind to take the survey below (javascript required so please turn it on first if it’s disabled). Alternatively, follow this link.



Do workers exploit the capitalists?

A Misoid attempts once more to counter the theory of exploitation, this time using nothing more than equivocations and lack of historical knowledge.

This image of :en:George Reisman is taken from...
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In today’s Hits & Mises episode I’m going to tackle George Reisman’s attempt to refute the exploitation theory. I was recently linked to it by yet another Misoid on reddit who is trigger-happy in linking to Mises.org, which seems to be an annoyingly common occurrence in the Anarchist subreddit. This time I am not going to tackle it all at once since this is a huge piece using various tactics to counter the theory of exploitation. Rather I’m going to pick apart it’s distinguishable core arguments one by one until there’s nothing left.

The main thrust of the attack in this case is the argument that in a pre-capitalist society or artisans and farmers, rather than all income being wages, all income was profit and by the introduction of the capitalist mode of production, it wasn’t that the parasite class of the capitalist and landlord started taking a part of the income as profit, but rather that the artisans naturally evolved to capitalists and then gracefully allowed some proletarians (i.e. people with nothing else to sell but their labour) to use their surplus land and capital to survive while they paid them a “fair wage” since they were doing them a favour in the first place. In short, the worker is exploiting the capitalist now since they are getting a wage out of the capitalists profit (which would exist at the same level apparently without the worker’s labour).

Smith and Marx are wrong. Wages are not the primary form of income in production. Profits are. In order for wages to exist in production, it is first necessary that there be capitalists. The emergence of capitalists does not bring into existence the phenomenon of profit. Profit exists prior to their emergence. The emergence of capitalists brings into existence the phenomena of wages and money costs of production.

Accordingly, the profits which exist in a capitalist society are not a deduction from what was originally wages. On the contrary, the wages and the other money costs are a deduction from sales receipts—from what was originally all profit. The effect of capitalism is to create wages and to reduce profits relative to sales receipts. The more economically capitalistic the economy—the more the buying in order to sell relative to the sales receipts, the higher are wages and the lower are profits relative to sales receipts.

I have been unfortunate enough to have had to argue against this position in the past with one particularly obnoxious opponent so this is not a new perspective for me, although it’s nice to finally know where that person got his argumentation points from as this seemed a novel refutation at the time. In short the flaws in this argument are two. One is definitional while the other is historical.

The Definitional Flaw

We see George starting down this path from this quote

This becomes apparent, as soon as we define our terms along classical lines:”Profit” is the excess of receipts from the sale of products over the money costs of producing them—over, it must be repeated, the money costs of producing them.

A “capitalist” is one who buys in order subsequently to sell for a profit.

“Wages” are money paid in exchange for the performance of labor—not for the products of labor, but for the performance of labor itself.

It seems that he is using some fairly interesting definitions here, definitions which in fact have nothing to do with the way such terms were used by socialists. The reason why this change occurred is because it allows the very tricky equivocation fallacy required for one to make within his historical flaw.

So why is this definitional flaw important? First lets take the definition of wages: I do not know if Marx did indeed use the term “wage” to talk about the income of pre-capitalist production but in any case what he was really talking was a mode of production where all the income goes to the person who did the labour. Whether that was in excess or less than the money costs of production is irrelevant. What is important is that those who do the labour get to keep all the income from the trade of the results of this labour, i.e. the commodities produced.

The money costs that an artisan or farmer has to produce any commodity are irrelevant as it’s impossible to define them as this includes the whole cost of living of said worker. Does your cost of feeding yourself count as “money costs?” The cost of feeding your family? Buying new tools? Taking vacation? Buying new luxuries? Which of these is or is not a “money cost of production?” Nothing but feeding and buying tools? But obviously a worker without leisure would not be productive. Is everything a “money cost?” But then it’s ridiculous to talk about “profits” as the way the income is used is indistinguishable from a normal wage.

And that is the problem. The intellectual twist required to make the definitional swap of “wages” to “profits” does not stand up rationally. We call an artisan’s income “wages” because it is in fact indistinguishable from wages functionally. It is income which is directly the result of the sale of one’s labour power. The labour power to create the commodities or perform a service. Profit on the other hand is generally used in a different sense, as the non-labour income which one receives on for owning the capital.  It’s the tribute the owner receives on account of owning.

Even using Reisman’s definition of “wages” above, we still see that it supports the idea of pre-capitalist artisans and farmers are receiving wages, not profit. Why? Because if wage are the money paid in exchange for the performance of labour, then we need to ask what the performance of labour is in a pre-capitalist society. It’s obvious then that the performance of labour is nothing less than the products of labour. The commodities one produces is a direct result of the performance of their labour.

The conceptual mistake that Reisman is doing here then is not so much that he simply mixes his definition dishonestly in order to make an equivocation later on, but that he falsely considers that there is a split between the performance of labour and the products of capital, the combined result of which is the commodities. Thus he assumes that an artisan has some wages that are the result of the performance of his labour and he also has the “wages of capital”, the profit which he also gets to retain since he owns the capital as well. However discovering how much is the performance of the artisan’s labour and how much is the performance of the capital is apparently not important and ignored. The truth is that this is a nonsensical split and is ignored because trying to define it would lead one to figure out the actual role of capital within production.

Furthermore the definition of Capitalist as “one who buys in order subsequently to sell for a profit” is especially wrong as this is the definition of a Merchant. Not a capitalist. This definition has to do with distribution, not with production, as it is by the latter by which one earns the title “Capitalist” or not. In fact this conflation of Merchantilism with Capitalism is quite common among the Misoids for some reason, which I assume is their perverse need to prove Capitalism as a natural human system which has existed for us since the dawn of civilization or something.

The Historical Flaw

This part is what especially gets to my tits for its absolute ahistorical assertions. The idea that capitalism is the natural continuation of peaceful evolution of human societies which “naturally” led to the result of some artisans and farmers owning more land than most while also oh-so-randomly property-less proletarians just happened to be around on the verge of starvation and eager to sell their labour as wage-workers while the artisans, now turned capitalists, graciously agreed to sacrifice part of what was all profit before in order to accommodate their fellow human beings.

It’s as if capital and land was happily working itself, producing all those commodities for the pre-capitalist to sell until that scummy proletarian came about and abused the warm feelings of the capitalist in order to get part of the profit. Or something. I don’t know, this whole rewriting of history is so vile in its crass white-is-black thing that it gets me aggressive just reading it. Seriously.

Reisman seems all to eager to manufacture a history which points to a natural evolution of capitalism that he manages to miss the point that actual reality was nothing of the sort, nor could it. He simply bases it on the equivocation he can make once he calls all pre-capitalist income “‘profit”, from which to claim that it’s not the worker being exploited by the capitalist since wages existed first, it’s just the other way around since “profit” existed first. It’s moronically simple.

First of all, the state of affairs where some people just happened to own all the land and capital while others had nothing to sell, didn’t just come around naturally, nor could it ever as humans by default tended to communal ownerships based on mutual aid. As such, it would have been impossible for some to end up owning more than they can use while others had nothing to sell but their labour. Even in a non-communal setting there would be no way for someone to enclose on more land than he could manage himself without a state to accept this claim and enforce it. There would be no way for someone to purchase a factory and then find willing wage-slaves to work in the inhuman conditions within as there would always be available land around for them to work on as self-managed free workers.

This is in fact why it required extensive state violence for capitalism to take hold. Not only had the farmers to be kicked out of their land and be prohibited from moving to other areas by force of law, not only did economic theft in the form of mandatory poll taxes had to be enforced, but the communal land to be enclosed by the great landlords so as not to allow any other options but to becomes wage-slaves.

In short, the world was engineered in order to facilitate capitalism, to facilitate exploitation.

The funny thing is that I’ve had before an AnCap argue that it doesn’t matter that things did not happen this way. It does not matter that it required extensive violence to achieve the system of production dominant today. It matters that logically it would be possible to achieve it even if no violence was used which simply goes against all we know of human pre-capitalist societies and trends. Much like the free market nonsense, it does not matter if it’s unrealistic; as long as we can imagine it happening in our heads, it’s enough.

Reisman’s fantasies are nothing more than that. Unrealistic fantasies of artisans turning capitalist and willing proletarians happily selling their labour-power for a piece of bread. It is spitting in the face of human history in order to make the Capitalist a progressive hero helping society to advance.

Thus, capitalists do not impoverish wage earners, but make it possible for people to be wage earners. For they are responsible not for the phenomenon of profits, but for the phenomenon of wages. They are responsible for the very existence of wages in the production of products for sale. Without capitalists, the only way in which one could survive would be by means of producing and selling one’s own products, namely, as a profit earner. But to produce and sell one’s own products, one would have to own one’s own land, and produce or have inherited one’s own tools and materials. Relatively few people could survive in this way. The existence of capitalists makes it possible for people to live by selling their labor rather than attempting to sell the products of their labor. Thus, between wage earners and capitalists there is in fact the closest possible harmony of interests, for capitalists create wages and the ability of people to survive and prosper as wage earners. And if wage earners want a larger relative share for wages and a smaller relative share for profits, they should want a higher economic degree of capitalism—they should want more and bigger capitalists.

Quotes like this really make me want to punch someone in the face and further solidify why I want nothing at all to do with “Anarcho”-Capitalists and their disgusting apologetics.

Next part of the refutation takes the approach of profit being the reward of capital intellect which I’ve countered already in the past so that’s two bases demolished already. Once I can grind my teeth enough to read through the rest of the nonsense I’ll continue with anything left.

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Free Markets are libertarian but libertarianism is not the Free Markets

Exploring why right-libertarians always seem to assume that libertarian socialist are simply statists in disguise.

Carrots and other vegetables for sale at Balla...
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Just thought I’d throw this out there since this idea, that the only way to have libertarianism is to have a free market economy, keeps popping up from people coming from the right. It’s even more annoying when the same people also insist that the only way to have free markets is in a propertarian system where hierarchies of landlords and bosses wouldn’t affect the “libertarianism” of the society at all. Oh no.

Yes, a truly free market is a libertarian concept as it is based on the condition that people freely trade with each other, but then you still have to define what a truly free market is. Not all markets are free and the existence of a market is not enough or even necessary for liberty. A free society might choose voluntarily to avoid money and markets if the individuals within it so wish thankyouverymuch.

This confusion imho arises from the common misconceptions of people on the right about “human nature” and “natural human societies.” Specifically there is the impression that humans societies will naturally default to a market economy and thus some kind of coercion will be necessary to stop people from “freely trading with each other.” From this assumption spring all the automatic accusations against libertarian socialists of being “statists”, “authoritarians” etc which when directed against Anarchists can be just a tad annoying.

In fact, this argument is ridiculously common. From my experience, it’s so common that in discussions you’ll have with a free market proponent (anarchist or minarchist) where you mention that your idea of a future society will not include free markets, there a very high probability that their next response will be something like this:

How are you going to stop people from trading then? Are you going to forbit it forcefully? Will you use your “people’s army?”. Authoritarian! Statist!

Seriously people. We don’t care if you trade to your heart’s content in your own free societies, but just because we can visualise one where people have decided not to subject themselves to social darwinism does not automatically make it less libertarian. Markets will not be even explicitly forbidden in a communist society in the first place, people within it will be free to trade just as well, make up their own paper currency or whatever other such nonsense. We simply expect that nobody will wish to do so as it will be wholly unnecessary and alienating for the participants.

The only thing LibSocs would ever actively oppose is attempts to re-introduce hierarchies once more into human existence. It is not oppressive to oppose all oppression.

So can you please cut it out already with the misguided accusations? I’d be really appreciated and I can guarantee it will help your dialogue with us be constructive rather than devolving into a flamewar.

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Quote of the Day: Scientific Boobytrap

The Archdruid figures out why economics fails and gives us an interesting quote

Quoth Michael Greer

There’s a boobytrap hidden inside the scientific method. The fact that you can get some fraction of nature to behave in a certain way under arbitrary conditions in the artificial setting of a laboratory does not mean that nature behaves that way left to herself. If all you want to know is what you can force a given fraction of nature to do, this is well and good, but if you want to understand how the world works, the fact that you can often force nature to conform to your theory is not exactly helpful.

And this is exactly the boobytrap that economics dive into head first. In fact it’s even worse than that since economics is not even interested in setting up artificial conditions at all. Rather, they are content to think of fantastical, often impossible examples of societies and then simply build an economic theory from that.

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