Representative Democracy works!

Once again we see the many ways why State Democracy can do nothing less than support Big Capital.

Civic Duty
Image by trp0 via Flickr

Back in 2005 Europe rejected patents in software. What can big business do when they cannot bribe and scare politicians to doing their bidding and act against the wishes of the populace at large? Circumvent them.

This is the standard workings of Representative State Democracy.

  • Does the state preserve and enrich Big Capital? Then leave it as it is.
  • Is democracy changing the role of the state to provide for the public instead? Lobby politicians via fear and lies (eg. war on terror/drugs/communism/immigrants) so that they will react in a way that will preserve and enrich Big Capital instead.
  • Is popular support for a particular direction (eg Socialist policies, anti-Patents etc) too strong to oppose via right-wing parties or sentiments? Finance those politicians belonging to that popular party who agree to preserve and enrich Big Capital.
  • Did a Big Capital hostile party and politicians nevertheless get into power? Use the state bureaucracy and other non-democratic apparati to delay change and get your will anyway (Note: This is what is happening in the article above)
  • Is bureaucracy and non-democratic apparati not strong enough to delay or prevent a change? Withdraw capital from the economy and outsource your business to more friendly countries. Manufacture Consent via the media to make it seem as if the issues created by this “starving” of the economy are the result of the new government policies. Use the discontent this creates to fund and promote a more Big Capital friendly party for the next elections.
  • Did this economic subversion have the opposite result of radicalizing the working class and giving more credence to radically anti-Big Capital government to proceed with more reforms? Conspire with the military leaders and attempt to setup a military coup.
  • Are the military leaders too loyal or did they fail in the coup attempt? Continue destabilizing the economy, fund the fascists and and hope for the best.
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The Politics of Change

Or: My, what a can of worms I opened yesterday…

A segment of a social network
Image via Wikipedia

Yesterday I discovered how the Starcraft reddit had implemented little icons next to each user’s name (of those that wanted it) which could display which faction they belonged to. I found the idea cute and an interesting way to add some more character into the discussion. I thought that something similar would be a nice addition to the /r/anarchism so I experimented a bit and then implemented it to see what others thought about it.

Initially I opened a thread announcing it. Everyone could request any icon they wished for among the available options. I figured that if people don’t want one, they can simply ignore it and those who do can get one. If very few got a star, the change would be practically invisible. If many wanted one, then it would show that it was indeed a good option to have.

I expected some people not to like it and I just assumed that if they had a good argument against it, a democratic vote would decide if people agreed with them to take the stylesheet change down or keep it up. I did not expect to be called a dictator…

I won’t respond to the shallow baiting some are all too eager to fling around when things don’t go their way (read: when the community does not back them up) but I thought it would be useful to explain why I act the way I do, why this is beneficial and why the alternative is not a good idea.

Change Boldly, Reverse Democratically.

My theory on changes is that any of them that are opt-in and easy to reverse do not need democratic consensus to be attempted. I get my idea from Wikipedia and the brilliant way it’s worked for that until now where it urges people to be bold in their changes since any mistake can be easily fixed and/or reversed when needed and the damage should be non-existent until it is. Much like that, I believe that any change in society that affects only those who decide to follow it, does not have the capacity to cause immediate damage and can be reversed easily should it be requested, should be tried boldly.

This usually affect the most novel and the most interesting ideas. Being for opt-in ideas, it practically limits this practice to those ideas that enhance individualism rather than modify the collective as a whole. In the end, it affects those ideas which are the most likely to be opposed by conservative minds and those ideas who are very likely to be rejected by those who have not experienced them.

This is important to clarify because it’s these ideas that not only make a society or community more interesting and colourful, but are the ones that promote individualism, creativity and serve as the “beachhead” and basis for others to build upon them. It is exactly those ideas which change the chaotic environment in unexpected ways and allow a new and better emergent order. The throttling of those ideas would be disastrous for the cultural health of a community.

To give you real life example of such ideas, think of creativity and innovation. For example, a person designing a new style of clothing, or an engineer designing a revolutionary technology like the steam engine or the TCP/IP protocol, or even a person who starts living in a completely novel lifestyle. Certainly nobody would request that those people refrain from introducing such changes until a consensus has been reached in society. Those changes affect the individual first and foremost and only those who want them would embrace them.

And yet, that those changes would affect the environment and the society as a whole is certain. Some will do it far more than others but everything that affects individuals – from fashion, to lifestyle to technology – can in turn change the society once a critical mass of individuals start following it. One can simply see how for example, the Internet, which is a completely opt-in technology, has shaped and continues to shape the face of our global society in it short existence. And the more people that start to use it, the more powerful it becomes to perform this change. Mannerisms, clothes, lifestyle practices etc also have the same possibilities which can easily be seen in our history.

Is this an argument to request consensus decision before those are introduced? If this was an anarchist society and a technology like the early Internet was developed, do you think it would be a good idea to block it until a democratic vote was taken on it? Those enthusiasts old enough to remember those early days will certainly remember the rampart scaremongering surrounding it during those times. You could find practically weekly a columnist from one traditional newspaper or another warning us of all the horrible consequences it would have when it became widespread. I don’t think any of them came even closer to materializing. Instead, new ways of use were discovered which further changed the way it was used in ways that nobody could even imagine.

Think of Twitter for example. At the early ages of the internet, it couldn’t be even imagined. When it was first introduced, it was widely dismissed and/or assaulted by a vocal minority (among the majority who didn’t use it) that was nevertheless bigger than the majority which found it exciting and interesting. If one would have a democratic vote at that point, at the point of introduction, twitter would not exist today. The majority who was hostile to it was simply larger than the bleeding edge minority that wanted to try it. This is a fact of reality. The conservative vocal minority will always be larger at the start-of-life of a particular innovation, than the progressive vocal minority who wants to use it.

Twitter, much like the internet persisted. Slowly,the progressive minority found more and more novel ways to use it, the membership of Twitter increased and a critical mass was reached. A critical mass which, while still a minority among Internet users, has a profound and significant effect on society. Twitter is starting to have a real societal effect in the way people communicate. From the political campaigns, to advertising, to reactionary communications among anarchists during riots!

Think: Nobody would have even thought this was possible until it happened naturally. Until order emerged out of chaos.

Nobody could argue that Twitter did not have a profound effect on the community it was introduced into (The Internet community first, the greater society second). And yet, nobody but the very misguided would suggest that it was a mistake that Twitter was not introduced consensually. Twitter was introduced boldly but as an opt-in method. People who wanted it can use it and the success of it as a service would depend on those opting-in. That means, that if it was discovered that it had a harmful effect, it would eventually change or die a natural death as people stopped using it and were not replaced. This is the first security valve that exist for all the bold opt-in changes.

The second one does not exist in all societies but the truly democratic ones. The option for a community to convene and decide if they wish to ban a particular change that is having a harmful effect on them. This is however the nuclear option and one which can have as much a harmful effect on creative changes as the ones I mentioned above, as voting before each change. If a democratic vote it convened at the early life of a change, the vocal conservative minority will once again out-weight the vocal progressive minority which will not have had a chance to grow by showing the beneficial effects of the change.

This democratic choice needs to be taken not just when a change has been introduced but when the practice of it has empirically and materially had a harmful effect. It needs to be base on evidence, on balancing the good against the bad and not scaremongering. It requires thus enough of a trial time on any change to allow it to be judged in practice. However, unlike a market economy or a dictatorship, this “nuclear option” can be a life-saviour on a technology which is indeed harmful due to its externalities. And while some will certainly complain about the loss of freedom of banning something which a minority might still want, the luxuries of the few should never out-weight the damage done to the many.

This is primarily why bold changes need to be easily reversible. While I’m all for such modifications, I would never dream of instituting a change that cannot be reversed or that has such likelihood of further implications that make it irreversible. My change on /r/anarchism’s stylesheet for example can be removed in 3 clicks. However when I say “implications” this obviously does not include democratic support for a good idea, as some have implied. Such a support does not mean that a change is technically irreversible but rather that people wish for it to stay. A technical implication would rather be something like digging an oil rig in the sea when knowing that that there’s a change for it to explode and pollute the surrounding environment catastrophically. In short, a change which cannot be reversed given democratic opposition.

When such reversibility is existent, being bold is not an issue. Any of us can make mistakes or miss some consequence that emerges later on and being able to quickly revert things to the way they were is the fallback solution to a bold change that did not work as intended. However, like before, the harmful effect needs to be existent and not theoretical. Scaremongering will not do. Such harmful effects will then convince the community to oppose it democratically and reverse it or modify it so as to avoid those effects. No real argument will be required.

Furthermore, bold changes can be done on top of bold changes to as to improve on them and give more options. This does not include the bold change of reversing them without them having a chance to be trialed. Say for example that the stylesheet change I did ended up looking fugly (and indeed my initial change was also opposed exactly for this point by some). While one change is for it to be reversed, another one which is also quicker (as it would not require a democratic vote) and better would be to make it nicer. And indeed this is what another mod did, by replacing the big flags I used with small stylish stars. Not only was he bold in turn, but in a future vote we can have three options rather than just two. Flags, Stars or Removal.

Isn’t this dictatorship?

One thing that some anarchists were very eager to throw against me was the accusation of acting like a dictator to the subreddit. They claim that because I acted without consent, I forced everyone to accept my change. But this should be fairly easy to see why it’s false.

First of all, dictators don’t make their choices opt-in. They force them on the society at large because they want them to happen. Had dictators made unpopular decisions as opt-in, they would have never had any effect as people would simply ignore them. This is why dictators and oligarchies end up dragging the unwilling populace behind their “visions”.

On one hand, the ease by which such visions can be attempted is a particular benefit for a dictatorship, allowing a progressive dictator to make rapid changes. This is naturally outweighted by all the bad things that follow a dictatorship, especially the inability to reverse a bad decision or even opt-out of it. The trick to is to keep the good (easy progressive changes) and discard the bad (not being able to reverse bad ones, among everything else). This is what bold changes attempt to achieve.

A dictators decision would not be reversible given democratic opposition. The people accusing me of acting like one, take the considerable support my idea has had and claim that because they can now not reverse the change as people like it, it might as well have been a dictatorial edict. But the little option that the idea is only irreversible because people want it makes all the difference in the world. It means that when and if harmful effects are discovered from it, it can still be removed or fixed. You do not have such an option with a dictatorial edict. In fact, especially because that was the idea of the supreme ruler, it’s very unlikely that he would change it even when harmful effects are obvious, simply because of personal pride.

I consider such accusation to be nothing more than baiting. Trying to shame me with a label which does not fit, just because they know anarchist abhor this accusation and are especially sensitive to it. IMO The accusation itself is shameful to those making it.

I was planning on writing about the issues that will occur if we require consensus before every change but I notice that this post is already getting quite long so instead I’m going to close this post now and write about the harmful effects of democratic fetishism in a future post.

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Skeptics, Denialists and Conspiracy Theorists

Many denialists call themselves “skeptics”. Many conspiracists call themselves “truthers”. However there’s very important differences with actual skeptics.

Skepticism
Skeptic cat is skeptical by aturkus

A conspiracy theorist is someone who has a theory and tries to find data to support it (lets call this “positive data”) while marginalizing and/or ignoring any data which falsifies it (“negative data”). When the evidence used to maintain a theory is falsified, a conspiracy theorist will either deny the evidence (see below) or move on to find new – and usually more and more arcane and obscure – evidence that supports it while retaining a positive belief in his theory based on faith until he finds it. A main characteristic of the conspiracy theorist is that the evidence which falsifies his theory will not make him reconsider the validity of his theory itself but rather make him strive to find new positive data instead.

Example is the 9/11 truther movement which sees various evidence of planned demolition of the twin towers (such as exploding windows, burning steel etc) but refuses to acknowledge the evidence of internal collapse and the information that explains burning steel and so on.

The same tactics are also used by Woo-Woo peddlers as well as the religious.

A denialist is someone who does not like a theory and is thus trying to find data which falsifies it. However he has a conspiracy theorist outlook on selecting them. I.e. In order to prove his falsification theories, he tries to find data to support them while ignoring those that refute them and constantly replaces negative data as previous ones are debunked.

Unlike a skeptic (see below) who considers various ways to falsify a theory as well, a denialist will refuse to acknowledge a theory when it withstands all falsifications. Whereas a skeptic will gladly accept a theory he (or the relevant expert consensus in the field) can’t prove wrong until such time as new evidence comes to light that falsifies it, a denialist will retain that the theory is wrong, no matter the evidence. As such, occasionally a denialist may run out of negative data but retain his denial on faith alone, while constantly trying to discover some shred of evidence, no matter how obscure, to grasp onto.

Example is the Anthropogenic Global Climate Change Denialist movement (that’s a mouthful) who’s been jumping from evidence to evidence to support their denial, while ignoring the mass of positive data for AGCC has accumulated and not considering the significance of all the falsification theories they used to espouse before they were debunked in turn.

A skeptic is someone who sees a theory that does not fit with the current collective knowledge of humankind (i.e. science) and look for ways prove such a theory wrong before accepting it. A theory will only be accepted when it cannot be falsified. However a theory that can bears no falsification (such as an afterlife) can be ignored when it has no corresponding positive data, as it is of no material consequence. For example,  “All humans are mortal” is unfalsifiable but also unimportant as is “Some humans are immortal”. Unless one can show who is immortal and why, the validity or not of such a theory is irrelevant as long as we can accept that by overwhelming evidence, all humans are mortal.

Similarly a proposition such as “afterlife exists” or “ghosts exist” are irrelevant to a skeptic unless positive data can be brought to light to show how those proposition might be true. Once such evidence is brought to light, a skeptic will try to falsify them in order to avoid deluding himself. Only if those theories survive falsification will they be accepted.

A skeptic also recognises that it’s impossible to be knowledgeable in all sectors of human knowledge and is content to defer to experts who have studied each scientific area. As long as there is a consensus of scientists in a given area, a skeptic who has neither the knowledge or the time to acquire it, is justified in relying on scientific consensus. However this is only an acceptable practice for skeptics who recognise their limitations, not a way of doing science. As such, a skeptical expert of a scientific area is within her rights to challenge a theory which has the consensus of her peers and attempt to falsify it when new evidence comes to light. In fact, I would say this is her duty.

In short, the primary difference between a skeptic and a conspiracy theorist is that the skeptic gives far more weight to the falsification of a theory rather than the evidence for it. The primary difference between a skeptic and a denialist is that the skeptic accepts a theory he or the scientific community cannot falsify which is also supported by positive data. The difference with both, is that a skeptic will be neutral towards a theory at the start, unlike starting positive to it like the Conspiracy theorist or negative to it like the Denialist based on some kind of gut feeling. A skeptic will become positive to a theory only when there is overwhelming evidence and/or consensus for it and negative to it when there is overwhelming falsification and/or no evidence for it.

On the other hand, the reason why so many denialists are also conspiracy theorists is because their methods complement each other. A conspiracy theorist would have a problem maintaining his theories if he did not consistently deny the evidence against them and a denialist would have a problem sustaining his denial if he did not avoid reconsidering his opposition when his evidence failed. As such, it’s easier for a denialists to be taken in by conspiracy theorists (think of those AGCC denialists who blame the scientific consensus to a global New World Order cabal) and conspiracy theorist or woo-woo peddlers are very likely to turn into denialists against theories which run counter to their conspiracy theories.

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Does not-voting help the fascists?

Fascists are as incapable to use electioneering to gain practical power as much as Socialists and Communists.

flag of the Spanish Falange Party
Image via Wikipedia

One very frequent argument I hear when I suggest that people, and especially anarchists should abstain from voting is that by doing this, we only play into the hands of fascists who use the lower turnout to get a bigger influence in electoral politics and therefore actual power. It is claimed that if the fascists manage to get in the government, things can only end up being worse than if a liberal or social democrat was there. It’s suggested then that it is a a better option to vote for the lesser evil just so that things don’t deteriorate even more.

However this argument, especially when coming from anarchists, seems to suggest the the slugginess and ineffectiveness of the state somehow is lifted when a extremist right-wing party is in power. That somehow fascists will be able to push through measures that other governments couldn’t without a hassle and that they would be even more in league with the ruling elite than every other politician.

I do not see any of this as very likely. The state will remain ineffective and the fascists will not be able to change either the constitutions or the legal system.  Much like the conservatives and the social democrats, they will be mired in parliamentarism and forced to sing the capitalist’s tune like every other politician. This means that they will be unable to boost their support in the working class by making things any better for them in any practical way and they will be unable to crony up to the capitalists without risking working class direct action.

Perhaps the fear is that they’re going to try to pass more xenophobic and authoritarian measures while they’re in force, but to tell you the truth, I don’t see this as any different than what the current governments are doing already. Perhaps you fear that they’re going to accelerate this? I doubt it, not only because it’s unlikely that they’ll have enough electoral majority to do this without the usual degree  of incompetence but even if there’s enough people abstaining from elections (in favour of direct action) to give them a powerful parliamentary majority, then it would also mean that there’s a lot of people to resist and consciously ignore any new fascist rules.

Perhaps the fear is that through Parliamentarism, they’ll be able to gather popular support by gaining visibility and/or funds from the laws that provide state funding to parties. History should have proven how useless the former is. Marxist-Leninist parties have been in the parliament for ages and it has done nothing to increase their support or their visibility. They only end up sounding antiquated and largely ignored except by those who are already convinced. Using parliamentarism for propaganda is a failure. As for the latter, this is not really going to empower them any more than any other party. At best they’ll simply abuse the money for their own personal expenses and destroy their own trust and at worst they’ll use it to fund extra-parliamentary activities with an amount that is less than what they would have if they put their efforts there in the first place.

Perhaps the fear is that they’ll increase and intensify the corporate cronyism, but this in turn would simply make them indistinguishable as a party from any other right-winger. History has shown how much the state is a tool for capital anyway, regardless of which position the ruling party espouses rhetorically. A Fascist party will at best sell the interests of the working class to the capitalist at an unsustainable rate, that is, a rate of exploitation that will quickly radicalize the working class to the point of rebellion, rather than the slow erosion of conservatives or the sweet palliatives of the social democrats.  This in turn will only marginalize the Fascists more and turn more people towards the only thing that can actually work for change: Direct Action.

Perhaps the fear is that the parties of the early 20th century will be revived in different forms and enact similar atrocities. However this misses a few very important differences with that time. First of all, those parties manage to do what they did, exactly because they had significant support from the populace at large, who at that time was clueless about the intentions of Fascists. This was in fact the reason why they managed to gain power even while not being democratically elected and why they didn’t have to. Their power did not stem from elections but by the large number of citizens who, even when not supportive, were willing to passively accept their rule, even when they voted against them during elections.

In fact, elections had very little to do with the power of those regimes. Mussolini practically grabbed power by the throat through fear and terror. Franco simply maneuvered himself into position within the Rebel forces during the Spanish revolution and then conquered all the outside opposition – and was not even a fascist to boot. Hirohito was a monarch and assumed power via birthright. Hitler was the only one who could be said to have been elected, but that is seriously stretching the meaning of democracy and ignores the significant maneuvering and terror he had to manufacture in order to place himself into power. It’s ignoring the real material circumstances that surrounded his rise to power (the economic situation in Germany particularly) and how those don’t exist in most areas which have fascists running for office. It was the material circumstances, combined with a reign of terror, ignorance of fascism, handy scapegoats and the still heavy religious and traditional populace which could be dragged along via their delusions and respect for authority.

In almost every area where people claim that we need to vote just to prevent the fascists, almost none of these circumstances exist and in fact, many can’t exist anymore. For most of the first world nations, respect for religious authority and especially organized religion is in decline. Traditionalism is fading and only Nationalism is poised to regain some credence given worsening economic conditions. But nationalism cannot carry the ball alone. Furthermore, there’s no handy USSR and evil commies to use an as external threat, although I’m certain China might come in handy for that purpose if push comes to shove. Fascism has also been severely discredited in the minds of most humans by now, making it even more unlikely that they’ll ever enjoy the mindless support of the 20s and 30s.

So at the end, you have a toothless threat. I’m not saying it’s not a threat at all of course, but the issue will not come through elections, but by them gathering popular support and/or pushing through an agenda via terror and lies. And those direct action tactics will not be defeated by counter-electioneering any more than voting prevented Mussolini, Hitler or Franco from coming into power. They will not be defeated by simple arguments either for that matter as Fascism is far more about emotion than it is about reason.

No, the only thing that can prevent fascism from ever coming back to power is the same thing they will use to practically do so: Direct Action. By countering their terror through mutual aid. By countering their shows of power via counter-rallies. By striking back on their acts of violence. In short, by not letting people believe that the Fascists are the only ones willing to take action in difficult situations when words are not enough.

Suggesting to take part in elections in order to oppose the fascists is not only useless, but is furthermore playing into the hands of the state which uses a handy boogieman to gain votes for the lesser evil parties at best or simply provide itself with legitimacy at worst. And anarchists especially, should know better than to play into the hand of the ruling elite just because fascists are considered to be the greatest evil.

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Why the Non-Aggression Principle is useless as a moral guideline

Can the Zero Aggression principle point out to the direct way to act? No it’s so vague as to be useless.

Liberty in need of a light
Image Unrelated by Henrique Vicente via Flickr

Right-Libertarians, “Anarcho”-Capitalists, and assorted propertarians very frequently cite the Non-Aggression principle or Zero Aggression principle (Commonly called NAP or ZAP) as a core tenet of their ideology. It is brought up as the building block of voluntaryism on which free markets can be built and proudly displayed to show how morally superior such a society would be compared to anything else which, by the absence of the NAP, is defined to have an involuntary aspect.

But what exactly is the NAP? The specific details might differ depending on the encompassing ideology, but the central point generally seems to be that no human should aggress over another human. This is meant to mean the initial use of coercive force as well as the threat of such.

Now, if left to this end, this is not a half-bad principle, basically saying that people shouldn’t attack or threaten to attack others. However at this stage, it is also pretty much unnecessary to be given an explicit existence as a “principle” as the generic principle of freedom already encompasses this (i.e. attacking another person would violate their freedom). Other moral theories, particularly the utilitarian variants already encompass such rules (with stipulation) as a natural consequence of their suggestions. In the end, this basic form of non-aggression ends up sounding like a shallow “Thou shalt not kill” which, while pretty clear, when strictly adhered to can lead to worse results (such as foregoing killing in self-defence) or requires a more advanced moral framework above it which clarifies when it is, in fact, acceptable to kill.

But propertarians do not generally leave it at just that but rather try to sneakily expand it by linking it with private property rights. You see, the NAP is frequently derived directly from the Self-Ownership “axiom” and thus the wrongly derived property rights are treated as an extension of the self. Therefore one can then treat violation of private property rights as an act of “initated force”, even though no actual violence or threat of violence has been perpetuated. This is turn is used as a cause to use actual violence or threat of violence on the violator of property rights.

It thus becomes that the NAP, when combined with Self-Ownership conveniently becomes an excuse for someone to initiate real, literal violence against someone else. The right to freedom or utilitarian moral rules reserve the right for people to defend themselves against aggression, that is, to take only as much action as needed to stop the aggression against their person. This is pretty self-evident when achieved, both to the one being attacked and to any observers (i.e. it’s obvious when two people have stopped exchanging blows and threats). When extended to private property however, things get far far more complex.

While it’s easy to understand that someone “aggresses” when they steal something from another person (which is why most other moral systems do not require a NAP to label theft as wrong), things get pretty murky when one goes beyond that. Do I “initiate force” when I use a productive machine without paying rent? How about if I pay only enough rent to cover the cost of the machine? Do I “initiate force” when I toil the unused land that is owned by someone else? How about when I trespass?

This is further complicated by the claims of the NAP proponents that the NAP does not excuse any and all acts of self-defence but is rather limited by the level of aggression. We’re informed that it does not in fact, grant the right of shooting trespassers. But this again does not really clarify the matter. Whereas in literal aggression, one is always aware of the level the initiator is using (threats, shoving, punching, lethal weapons etc) and can respond in kind, in this extended field of aggression you’re left to comparing apples with oranges. What is the correct response to someone trespassing your property? Trespassing on their property? Forcibly taking them out? Threatening to shoot them and then follow through if they don’t comply? The truth of the matter is that unlike literal aggression, you cannot discover how you can respond in kind intuitively.

Thus we see that unlike actual aggression where equal reaction can cancel the aggression (i.e. shoving can defend against shoving, punching can defend against punches etc), in “aggression” on property via the NAP, the self-defence enacted is and must always be different and stronger than the act of “aggression”. A trespasser cannot be removed by counter-trespassing. They must be forcibly removed and this is very likely to require (threats of) lethal force if they do not comply. This get even more complicated if that person does not accept the NAP and considers the literal acts of aggression against them as the initiation of force it is and defends in kind.

There is no solution to this issue. The NAP, as a moral rule is incapable of making any suggestions or providing any solutions as it does not say anything substantial other than the vacuous “Thou shalt not initiate violence”. Rather we are told that an extensive legal system will be required which will either interpret some kind of “natural law” or be somehow employ objective judges which make the perfect decisions. Something like the system of wealthy libertarian judges that Murray Rothbard proposed, which would follow some kind of “libertarian law”. In short, nothing more than a subjective legal system built around the principles that people like Rothbard prefer.

And all these issues occur before we even consider that extrapolating private property rights from the “axiom” of Self-Ownership is a non sequitur as it’s impossible to deride a particular set of ownership rights out of it (which is why you can see how much and how many libertarians disagree on what specific ownership rights to use). Due to this, a NAP that ideologically protects a particular set of ownership rights is nothing more than a subjective argument against the things a particular person does not like. That one does not like people trespassing on his property so he calls that “an initiation of force”. That other one does not consider trespassing to be such, but it’s certainly an “initiation of force” when workers don’t pay him rent for a factory’s costs he’s already recovered.

The NAP is shown to be pretty much a shallow principle. When limited to actual physical force, it’s superseded and made obsolete by moral systems which can explain when force is justified or not. When extended to concepts which are not immediately intuitive, its subjective nature quickly devolves it to shouting matches which can only be settled by a homogeneous system of courts and enforcement agencies. A de-facto state.

To me, when someone explains that according to the NAP, this or that is wrong, they mostly sound like “This or that is wrong, because I say so.”

Voting is bad, M'kay?

Why I don’t vote in state elections and neither should you.

Second round of the French presidential electi...

It seems a lot of discussions have been going on lately, both in the Anarchosphere and in reddit, on the subject of voting in state elections. Surprisingly a lot of anarchists have come out in favour of voting with various arguments on the issue. Since I keep getting caught in these discussions, I’ll try to explain my own reasoning on why I refuse to participate in elections, why this is not bad and counter some of the arguments for voting commonly thrown around by anarchists.

Why I refuse to vote

I used to vote black/white and I used to vote for third/small parties. Then I wisened up. I realized that no matter who one votes for, they end up voting for the system as a whole as well. Our choice between the few bad options we’re presented within a rigged game only serve to reinforce the lie that the government is simply following “the will of the people”.

To give a more extreme example to make the point: If some random people suddenly asked your society to vote on whether you’d prefer to become chattel slaves, work in a sweatshop, or become sex slave, it’s obvious that some choice might be better than the others for you. Some of those would be the “lesser evil”. However, as a whole, all those options are worse than many other alternatives which involves neither of these three. If you society nevertheless voted on one of these three and the majority decided that they’d prefer to become sweatshop workers, you have just granted legitimacy to those random people to decide the options by which you’d have to live. The healthy option would have been to wonder why these crazy people are asking you to vote on crazy options and ignore them while you continue with your lives.

Now imagine that those random people forcefully conquered your society anyway and made you all chattel slaves. After a while, when the people in your society have increased their power and outright military control is not enough, the conquerors get “enlightened”, declare a democracy and ask you to choose from one of the three options above. Only a fool would not notice that this is a desperate ploy to defuse the situation before a revolt. Only a fool would not notice that the choices given are not as good as what preceded the military conquest.

The difference between this theoretical example and the situation we are now is only that we’ve already been forced into one of the worst choices by historical precedence (i.e. the state violence that preceded and support capitalism) and instead of outright discarding all the bad choices and laughing at the crazy people who ask us to make them, we instead vote on the slightly better choice that will naturally retain the power of those random people. The difference is that we do not see the alternatives as clearly as would those theoretical people who started out free.The difference is that the conquerors left a few generations pass so that we now consider our situation normal and voting an improvement.

In short, voting serves to masquerade the violent acts which preceded it and make the bad choices we’re presented seem as better than they truly are. The reason we should not vote is because we need to expose the farce that is representative democracy and point out that we’re not bound by the options set by conquerors. The more people that do this, the shakier the propaganda the state has to legitimize itself. Once the percentage of people voting drops very low then the government starts looking a lot less like “the will of the people” and much more than the usurpers of power and the gendarme of the ruling elite that they truly are. Once less than 25% percent of people vote, I can easily argue that a government that is ignored by 3/4ths of the population has no legitimacy to govern over me and agitate that any use of force by the police or the army is an act of aggression by an external party.

But I cannot argue this as easily when the majority of people around me continue to vote and continue to think that the government, while not exactly representing themselves, represents the collective will. And this is why it’s especially counter-productive for anarchists to vote. We’re the ones who should be setting the example for fuck’s sake. If even we can’t refrain from participating in the farce, how do we expect that non-anarchists would even consider that there’s anything horribly wrong about it? How does one then answer the question “If you think elections don’t work, then why do you participate?” by a non-anarchist? Do you tell them that they work a little instead? But if they “work a little” for an anarchist, certainly they would work a lot for a non-anarchist. If for someone who is aiming for a stateless society, elections can be useful at times, then for someone who still believes in the state, proper participation in electioneering campaigns and putting one’s efforts in that area, would be a worthwhile prospect.

Is Non-Voting Bad?

Not if one considers that “democratic” governments don’t work for us. Not voting for the bad choices that I’m presented with will not change anything about my situation. Oh we hear talk about the greater and lesser evil and rampart fear-mongering from both sides of the puppet show, but the truth of the matter is that no matter how evil the other side is to us, they end up acting very similar in actual practice. There’s very very little substantial differences between parties in power at the moment, no matter their rhetoric.

And yet it seems people still listen to their rhetoric and believe it. They still believe that labour governments will be better than “Right-wing” ones, or that conservative governments will be more responsible than liberal ones. But in the end, they end up doing practically the same and often even worse. “Labour” governments usually assault workers with harsher measures than their predecessors. Conservative governments end up spending more. Liberal democracies end up restricting more. Communist parties end up increasing the rates of exploitation. And yet, some anarchists still believe that voting for Labour over Tory or Barack over McCain is somehow going to make things be less bad.

But this is based on faith and nothing else. The basic argument after the fact is always something like: Well, so-and-so is worse than I expected but certainly he’s not as bad as the other guy would have been. But this is based on nothing more than personal delusions. Both would have been just as bad as they serve primarily the same interests. Anarchists then engage in the same self-delusion that the rest of the “moderate left” is, by simply bloating the failing of those they consider the greater evil and trivializing the ones from the lesser evil. For example, all Clinton, Bush and Obama initiated wars of aggression and intensified already existing ones, covertly committed atrocities, sold their economies, destroyed labour orgs etc. The idea that Gore would not have done what Bush did is silly when we see what Clinton did. The idea that Bush would have been worse than Obama is silly when we see what Obama is doing (i.e. look past his promises and to his actual acts).

So how exactly is non-voting making things worse? Only a personal delusion of what-might-have-been gives the conviction that it did. But for someone like me, who stays away from the voting process altogether, they’re all as bad as each other and I don’t expect that any of them would have done anything less than the other if the ruling elite commanded it of them.

By far, the most common argument of this sort of course is that if we don’t vote, we allow the Fascists to gain power. However I’ll counter this point in another post as I’m already getting a bit long-winded. Until then, just remember: Voting is bad, m’kay?

Obedience makes you stupid

Power does not corrupt only the mind of those exerting it, but just as much the minds of those respecting it

Crosswalk signal feature showing a female pict...
Image via Wikipedia

There is a particular trend in German society, a kind of unwritten rule which says that people should follow laws and state orders uncritically and far too many Germans do this, to the degree that one can even say that they are characterized as a society by this unquestionable obedience.

Pedestrians for example follow traffic lights to the second. A typical German will not cross the street until the little green man appears, even if the street is completely empty for a km in either direction. They claim that this is to give the good example to children but then again, they will act like this even if no children are around. A cyclist will wait on the red light, even if the green pedestrian light of the direction he is riding, is on. Even worse, when the green light is on, people start walking without even looking. They just assume safety.

This behaviour is not isolated in traffic of course but permeates almost every aspect of life. From state laws to rules of etiquette to even personal behaviour. If there’s a rule, it must be followed as closely as possible. And to make matters worse, when someone does not follow the expected behaviour, many Germans, especially the older generations, will take it upon themselves to scold and complain in an attempt to set them back on the “right track”.

This post is not to complain about Germans and Germany of course, not to paint them in a broad brush as there’s quite a few that rightly dislike and rebel against this behaviour. Germans simply provided me with the insight into something else; an interesting side-effect of this excessive obedience to laws and rules that I’ve noticed; it  is making people behave in a weird way, a way that I can only label as stupid.

It seems to me that an unquestioned acceptance of authoritarian orders makes people’s own individualism atrophy, it strips them of the capacity to decide for themselves which course of action to take which in turn makes them afraid of making their own decisions and taking responsibility for them. Better to defer to authority and absolve yourself in the hierarchical chain of command. If, as a car driver, you drive with a green light and you end up hitting a pedestrian because you couldn’t break quickly enough or you weren’t looking anywhere except the light ((I can’t tell you how many times I’ve had to run the street because the drivers started accelerating, while I was in the process of crossing, while keeping their eyes on the orange light and not on the street in front of them with the very obvious person in it)), it’s their fault. If, as a soldier,  you are ordered to shoot some civilians, then you’re “just f0llowing orders”. If, as a insurance worker, you deny coverage because of a technicality, then you’re just following the rules. And so on.

When you stop thinking and constantly judging your own actions on their own merits then you simply can end up committing the worst actions because you feel no responsibility for them. Atrocities do not happen because everyone found them proper. They happen because everyone just kept following orders. Without thinking. Without looking at the greater picture.

And the worst part is not simply how many mistakes people will do if they feel irresponsible, but how much it affects their underlying mentality, twisting the understanding of authority. Instead of thinking that someone is in power because they need to be able to do the right thing, they start to believe that someone is doing the right thing, because they are in power.

Power does not only corrupt the minds of those exerting it, but just as much the minds of those respecting it. While those below become thoughtless drones, sluggishly trying to avoid any and all work and creativity, those above have to compensate for this and thus start to consider themselves superior, more intelligent and worthy or their position and authority. It a vicious self-perpetuating circle.

This is why authority in all its forms should always be challenged. Many times, it will be defensible, such as authority from knowledge or wisdom. The authority a carpenter has over wood making practices or the accountant over record keeping. But most often than not, it has no true basis in reality. The boss’ and manager’s authority does not rely in them being smarter, more productive or being able to make others more productive. The politician’s authority does not rely on them being more capable of creating the rules for thousands, if not millions of others. The Judge’s authority does not rely on them being more impartial. And while those arguments will be used as the reason, they are not based on evidence but on theory, articles of faith and “lesser-evil” fallacies.

Such authority need to be challenged in all its forms. The worker should challenge the boss’ orders, vocally if possible but silently when not, and decide for themselves how they can work productively. The soldier should challenge their orders and follow them only if they stand on their own merit, regardless of nationalist and religious rhetoric. The pedestrian should challenge the law of the street and take it as a guideline, not an order.

I can’t drive a car, but I do drive a bicycle and I keep crossing red lights all the time. Red and green are for me only an indication and my true decision rests in my own eyes and ears. A red light will be crossed when the street is clear and a green one will be waited when I don’t feel secure. These actions are not simply petty rebellion but simple rational common sense. There will be little consolation to me if someone gets punished for breaking my spine for crossing a red light and I’d rather die than be like those Germans I saw a few months ago which where waiting at an (obviously broken) red light for 5 minutes more after I’d had enough and crossed the street (and that is just until they left my vision).  Just stuck there, cars and pedestrians, apparently not knowing what to do when trapped in a red light prison of their own blind obedience.

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Anarchist Convertions

How various redditors ended up being anarchists.

An interesting self post has come up in reddit ((For the uninitiated, as self post is a submission that is not linking to an external site as normal but rather a request for discussion on a particular subject in reddit proper)) where people have been asked to explain how they ended up as Anarchists.I’ve already posted my history on this in the past so I won’t repeat it but I thought you might find some other perspectives interesting. Some examples: Read more “Anarchist Convertions”

How to make Right-Libertarians bite the bullet.

Making Libertarians put their foot in their mouth has never been easier.

This image is of economist Walter Block teachi...
Image via Wikipedia

The funny thing about WalterBlock’s quote defending sexual harassment in the workplace is that the nature of the argument and its unfortunate compatibility with right-libertarian principles can serve as a very easy way to make those espousing said principles get in a very tight ethical conundrum. When this quote is presented to someone (something especially effective when someone is a Block disciple) they either have to find a way to distance themselves from this argument (much like Walter Block himself has done) and thus risk cognitive dissonance, or they must bite the bullet and admit that Block was right.

It’s amazing, not only how often you’ll find them defending sexual harassment in the workplace in the name of liberty but also how often and easily they will trip on their own argumentation and put their foot firmly in their mouth.Oh, they won’t call it “harassment” of course, they’ll dance around the words until it can sound like some kind of normal human relationship, but functionally they will be defending the exact same situation and the right of the employer to make sexual advances to his secretaries under the guise of voluntarism.

Witness this latest example in reddit, where a commenter took the opportunity to defend Block’s argument and give us gems like this:

In a society of private property, there is no inherent reason whatsoever why a woman will be compelled to accept a job that contains sexual advances that she does not want. If a job does not specifically contract against it, then the employer can engage in that behavior. If it does, then he can’t.

(emphasis mine)

How about a woman that does not have enough money to feed herself and her family? A very rare scenario I know…

And this:

If I have $50,000 say, then I do not owe anyone that money. It’s mine. If I want to pay a woman to help me with my paperwork, then I can offer them that money. If they are so destitute that they are willing to accept my sexual advances, then I can follow the non-aggression principle and not once harass her. She is not obligated to stay with me. If she wants to quit and find money somewhere else (the number of potential jobs are numerous), then she can. If she stays, then that’s her choice that you must respect. If she stays because she accepts it, then how can you say that I am acting improperly? I am not doing anything she doesn’t want me to do. I will not harass her because that violates the NAP. If she accepts, then she must want it. That’s how relationships work.

This is the common fetishism of voluntarism that AnCaps do all the goddamn time. Here in all its ugly glory for all to see. A rich boss hiring a destitute girl and advancing sexually on her? No problem. She must want it or she would have left. You can easily see how much they need to assert that in a AnCap society there would be no unemployment which flies against all logic as this would make such a society immediately implode in a capitalist crisis. But as long as we can assume that no unemployment will exist, we can sweep all such contentions under the blanket.

But the best quote is this:

If you condemn this because she is only sleeping with me because she wants my money, then does not reflect poorly on me or her? It’s not me. I’m not the one sleeping with somebody else because I want their money. It’s her moral failure. Nobody is destitute enough in a private property society that they must resort to prostitution. Prostitution is a choice, just like every other occupation. You can’t change that.

I won’t even try to point out how disgusting this paragraph is on it face. How much it flies in the face of reality and women’s plight. I will only point out how one small Walter Block quote led this AnCap to say something like this.

Seriously, this thing is like an instant way to make right-libertarians say something so absurd or reprehensible that they will automatically lose all credibility and leverage in the eyes of those not already convinced of their ideology. Use it with abandon and make them face up the ugly consequences of their ideology.

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"Self-Ownership" is nothing more than linguistical twisting

Can the concept of “self-ownership” be justified via the way we speak about ourselves?

Rosetta Stone detail at the British Museum
Image by Chris Devers via Flickr

Francois Tremblay opines once more on the flawed concept of “Self-Ownership” and accurately describes the underlying flaws within this idea. This only further drives the nail in the coffin of an  idea which you will see utilized by almost every pro-capitalist (“Anarcho” or not) in order to justify private property. This is in fact why all the arguments against it are ignored even by those claiming that rationality is on their side.

I have not weighted in on this issue as I feel that others have made enough decisive arguments already, but Kinsella’s first argument reminded me of a recent lengthy discussion I had on this issue in reddit, and since Francois decided to counter only the second one while briefly touching thr first, I think I might point out why the whole thing is flawed. But first, here’s Kinsella’s argumen:

Why do we say “this is my body”? For this a twofold requirement exists. On the one hand it must be the case that the body called “mine” must indeed (in an intersubjectively ascertainable way) express or “objectify” my will. Proof of this, as far as my body is concerned, is easy enough to demonstrate: When I announce that I will now lift my arm, turn my head, relax in my chair (or whatever else) and these announcements then become true (are fulfilled), then this shows that the body which does this has been indeed appropriated by my will. If, to the contrary, my announcements showed no systematic relation to my body’s actual behavior, then the proposition “this is my body” would have to be considered as an empty, objectively unfounded assertion… On the other hand, apart from demonstrating that my will has been “objectified” in the body called “mine,” it must be demonstrated that my appropriation has priority as compared to the possible appropriation of the same body by another person.

I’ve highlighted the relevant parts which show how much of Kinsella’s argument rests on the use of words themselves. Francois mentions in passing:

In plain language, it is clear what Hoppe means, because our language evolved within the context of a belief in the soul as a separate entity which controls the body[…]

And that is indeed the larger point of how this whole argument from linguistics starts. In my reddit discussion, my opponent, Sage_Advice was claiming that I was already conceding the argument against “Self-Ownership” by trying to explain the reasoning by saying “I am my body”, where the “my” in this case means an ownership claim. This is very similar to what Kinsella is doing where he starts from the linguistical reasoning of how we speak about ourselves and our actions and then trying to see if he can justify this use via logic.

But there’s two flaws in this. One is that “my” does not always constitute a direct ownership claim as can be seen by phrases such as “my family” or “my doctor” or even “my dreams”. We understand intuitively in those uses that my has a simple meaning of relationship and not of ownership and we don’t use this way of language to try and claim such. The propertarians though find it very handy to ignore that there are different ways by which “my” or “mine” can by used because it can then be used to justify the rest of their ideological construct.

However there’s also the point that we may simply use different ways to speak about the same concepts without invoking the use of words that might imply property. For example, I don’t have to speak about “my body”, I can speak about “me” and I would mean the same thing. I can speak about me doing this or that instead of my hand doing this or that. As such. there’s no need to imply and accept a claim of ownership before I can take any action if I don’t use a particular phrasing to express this.

Unfortunately, the misleading way the language is formed is grasped and expanded in order to assert otherwise meaningless concepts. But fortunately it’s not language which defines reality but rather the other way around. And if the use of language fails to accurately descibe reality, then our only option is to modify the former, not redefine reality.

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