In a single day–in the span of a few hours, in fact–the tone and overall vibe of this festival changed dramatically. Yesterday, it was a family. Today, it’s a festival.
It’s true that the majority of attendees showed up yesterday, but that’s not really what caused the shift.
Monday night we had an awesome rave. A Muslim DJ’d, the Anarchist Shemale recorded and took pics, and danced with gay dudes, and naked and half-naked people wandered however they wanted. No one judged, no one disrespected. There was the issue with the rave going on a bit late, and people taking to Facebook to bitch about the music, but the rave was in Agora Valley, not near the campsites. That is a curious thing itself, that instead of just coming over and asking us to wrap it up, they went to Facebook and bitched.
So what did they want? If they wanted us to wrap up the rave, all they had to do was come over and ask, and everyone here would have known that. But they evidently didn’t want the music to be turned down, or the rave to end–they just wanted to bitch. Two minutes to make a request versus an hour or two of bitching on Facebook? They just wanted to bitch.
Last night after I took some MDMA and went to sleep, there were several groups of people wandering around the campsites at 1:30 in the morning being loud as fuck. Some of them were just drunken, inconsiderate douchebags who had no idea how loud they were being. Around 2:00, some young chick came walking through the camps singing loud as fuck. There’s an enormous difference in raving in Agora Valley a little late during Somalia Fest, not Porcfest, and making a ton of noise through campsites where people are sleeping.
Mutual respect was a critical part of Anarchist Shemale Fest. No one ever stared at me. No one raised their eyebrows in surprise when I came out of the women’s restroom. I was stared at more yesterday than I did through the entire drive, and I got gas in Nashville, Tennessee, Virginia, and West Virginia.
The best way I’ve come up to describe it is that it was an influx of hipsters, but they’re not hipsters, really. It’s a lot of young people–early 20s and such–and that’s great, but there’s been a shift. The incomers aren’t radical anarchists as I was four years ago.
It reminds me so very much of the young people who went to Standing Rock to protest the DAPL. To them, it was just a party. That’s the vibe many people are putting off today. Don’t get me wrong: Somalia Fest was quite obviously a party, but it was a celebration of peace, love, and liberty–individualism, mutual respect, and self-ownership.
Everyone is still friendly, for the most part, but now it’s a celebration of… something else. Words escape my attempts to elucidate the difference.
Great news! There’s a Soap Box Idol show, and if too many speakers are late, I’m really hoping that I can work my way in and speak on AnCap principles, justice, and forgiveness–topics that I know intimately.
Even greater news!
I officially left the Keyboard Activism. I went to attend a seminar, but the speaker didn’t show. My brain began working. The next thing I knew, I was talking to the organizer about giving a lecture on AnCap principles, justice, and forgiveness. Two minutes later, I was on stage in the main pavilion hosting a seminar. I recorded it, but it will be next week before I’m able to actually upload it. I do have a 4G signal, but of the 4000 people here, probably 20% use Verizon, so network congestion is killing my speeds. With a data cap, I just can’t justify a 1 GB upload that could ultimately fail.
I’m not particularly proud of the speech, though several hours later two people approached me to tell me that they enjoyed it. I finally got to meet Daryl W. Perry, too! Considering I’ve been told I’m “like Daryl Perry in drag,” it was a tremendous honor to finally meet him.
Regarding my speech, these factors need to be remembered:
Public speaking is hard under any circumstances
I am hungover from MDMA
I was thirsty as fuck
I had prep time equal to “The amount of time it took to walk back to the pavilion,” so about a minute and a half.
It’s extremely difficult to generate a coherent, effective speech on the fly, even for a topic I’m so passionate about and have written about so extensively.
But I did it.
As Ernest said, “Audacity ensued.”
And he’s right. That is audacious. Narrow window of opportunity, and the Anarchist Shemale jumped on it. Not only did it make many people I’ve met more aware of my interest and ability in leadership roles, but it also paved the way to make it much easier for me to speak at next year’s. My first Porcfest, and I gave a speech in the pavilion.
It’s not great. In fact, it’s not even good. Without a plan, without notes, without rehearsal, and without any time to clear my head and organize my thoughts, I went on stage and gave a speech. It would be hard to exaggerate how difficult it was. I can rant privately all day long, but there’s an enormous difference between ranting and recording it, and standing in front of a crowd to give a lecture.
Technically, I moved from Keyboard Activism to real activism a while ago, and now I’ve just moved further along that road. I intend to keep doing what I’m doing, and I’m evidently decently good at it, so I’m excited to see where it goes.
One thing is sure: I’m gonna push as far as I can.
So… I’m at Anarchist Shemale Fest, which is kinda like the Porcfest pre-party. The more radical and audacious people come to Anarchist Shemale Fest, and I’d wager the guess that nearly everyone here is an anarchist/voluntaryist. There’s no practical difference between an anarcho-capitalist and a voluntaryist, except that the AnCap recognizes that capitalism is the most efficiency and most likely method of voluntary interactions.
Last night, we had a rave. A Muslim was the DJ. An anarchist shemale took videos and pics, and danced with some gay dudes and a half naked chick while her boyfriend fucked an American flag that was on the ground. There are really no rules here, and no one makes the claim that this Individualism Fest is family friendly, but there are kids running around anyway.
You can’t walk fifteen feet without smelling someone smoking weed, drinking, or doing something heavier. Obviously, there are overarching laws, since this is taking place in the United States, a nation which has about as many laws as it does people, and within New Hampshire, a state that has made phenomenal strides toward libertarianism yet still has far to go. But none of those laws really apply here. They’re not on anyone’s mind, not even distantly.
People open carry hatchets, knives, and guns. There is no theft here–any theft that’s occurred here has been the result of family members who weren’t libertarians. There is zero chance that any of the kids wandering around are going to be kidnapped or molested, and if they happen to stumble across sexual activity, someone will stop and send them away.
It’s anarchism in action.
It really goes to show the power of libertarian ideology. Individualism, and the mutual respect that is born of compassion, empathy, and peace. In the five years that Will has been coming, there’s never been a fight. The only real altercation occurred when Cantwell–general alt-right bullshit–got drunk as hell and, reportedly, tried to drive his van through a crowd of people. But Cantwell is no longer allowed on the premises.
He has been shunned from the anarchist society. He wasn’t attacked by thugs with guns for his unacceptable behavior. He was shunned, and forbidden from returning to this private property.
This is what peace, love, and liberty can do.
The whole thing is a lot like Woodstock, to be totally honest, except there’s an ideology and a central principle that guides us all: non-aggression. No one wants to be the victim of aggression, and therefore no one uses aggression to make someone else such a victim. There is also the lack of live music, and I was going to bring an acoustic guitar for exactly that purpose. I will next year. Of course, next year I’ll be here as a vendor; this year I’m getting a feel for things and meeting people.
I’ve talked with Liberty Radio Network about getting a show on there, and right now the general idea is that it would be better, since I’m trans, to have me on the two gay dudes’ show as another co-host. However, I prefer flying solo, so I’m going to keep podcasting and liaising with them now that I’ve met them and have that connection.
I should have made a bunch of those perler bead anarchy symbols, but it didn’t even occur to me. I’m currently looking into “Godless & Lawless” bumper stickers and similar things, all of which would be good merchandise for here. C’est la vie. Now I know.
Of course, there’s no sales tax on things, because taxation is theft, and no one is getting robbed here. This is an anarchist paradise that we’ve carved in the center of the fascist, overblown, military-based United States, and, at least here, we are free.
Anyone curious about how anarchy can actually work should really come to Somalia Fest next year. I’m also hoping to speak at Porcfest next year, since I’ve been building a lot of connections this year and amplifying my voice.
Most of the people here accept crypto currencies as payment.
Will is running The Cultural Appropriation Grill. In fact, Will has made it a point to say that he’s cooking and selling culturally appropriated food because he’s a dirty capitalist.
One guy is selling 3 hours of cell phone charging for $1.
If I was willing, I could change outfits and make $300, at least, by the end of the day. My cash supply is fast depleting, too. 🙁
It would have been alright, but I ended up having to pay part of two hotel rooms that I wasn’t anticipating having to pay for (The plan changed frequently, but it was never mentioned that I’d need to pay for part of any hotel room), and I was hoping for a $150 loan from a friend that didn’t pan out.
But hey! That’s why I brought hot dogs, bread, and lunch meat. The only thing I’m worried about now is being hit up for gas on the trip back to Tennessee, since we’ve already come close to the figure I was initially quoted, and that was on the drive up here… I’m not complaining, just saying. This is AnCap city. Things will work out.
I’ve derailed from my initial point–this is what an anarchist society looks like. If I want to change clothes and throw up a sign that says “Your place, $30,” no one will judge me for it. And this place is a total sausage fest. There would be plenty of takers. Just saying.
Anyway, I don’t know if there will be a podcast today. Tomorrow, Porcfest begins, so there will be plenty to discuss then.
I don’t know very much about Islam, but that’s okay, because I don’t claim to, and so I generally stay pretty quiet about Islam and what it teaches. I know enough about it to know that it’s very close in tone to the Old Testament of the Bible, and I know that, from the point of view of an atheist, it’s pretty much just a different flavor of Christianity. So I generally don’t have any conversations about sharia or what it is, because I don’t know (or particularly care) what it is, just as I don’t particularly care to know exactly what parameters food must meet in order to be considered kosher. All religious systems have codes, laws, and layers upon layers of teachings. It’s both ridiculous and unrealistic to expect someone who doesn’t believe in the religion to know every detail–or even many details–about the layered teachings. My knowledge of Christianity is a result of my upbringing in the south, and not out of any desire that I felt at any part of my life to explicitly find out what is in the Bible.
I want to quote the Bible for a moment, though, if you don’t mind; Mathew 5:38-40:
You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well.
Now let’s get to the point.
Recently, an anti-Muslim bigot was hospitalized, and libertarian vice presidential candidate and Muslim Will Coley started a campaign to raise funds for the guy, quoting various teachings of the Quran and actions of Mohammad to show that this sort of behavior (turning the other cheek) is perfectly in accord with Islam and should be encouraged. At first, this went exactly as one would like: people saw the wisdom in the teaching. After all, you catch more flies with honey than vinegar, or so goes the saying. It’s similar to things I’ve talked about before, regarding being transgender in the south–it was not whining and screaming about victimization and bigotry that caused my landlord to change his mind about evicting me; it was my willingness to shrug and acknowledge that he was perfectly within his rights to do so. There are a few other people I know of who hated transgender people and the very idea of transgenderism until they came face-to-face with me, a real person who is simply trying to exist in peace and is very much against the idea of forcing anyone to do or be anything.
Then came the SJWs. And, oh man, did they come.
Suddenly Will was their enemy, despite having the approval of many prominent Islamic figures, and the reason that Will was their enemy?
Because he’s white.
I’m not even kidding. That’s what it all boils down to. It’s often said explicitly.
You cannot defeat sexual orientationism with sexual orientationism.
This is the mistake the alt-right makes. They’ve attempted to meet the left’s increasing racism, sexism, and orientationism with racism, sexism, and orientationism. I’ve directed this message at leftists and rightists. I don’t care who is being the racist–it’s never going to end racism.
That’s where I went after three prominent alt-right youtubers: Atheism is Unstoppable, The Non-Believer, and Autopsy87.
Here’s where I went after the left doing the same thing:
Now, this post is more than just a way for me to collect together various applicable things I’ve made on the subject.
The bottom line is that Will held up a mirror for Christians and Muslims alike to look into, and very few of them could stomach what they saw reflected back. When faced with this situation, they had no recourse but to either self-reflect (something most people are simply unwilling to do, because so few people are willing to acknowledge their flaws and mistakes) or to attack the messenger. Enter the cries of racism and the strange remarks that Will has no business teaching anyone about Islamic teachings… because he’s white.
Martin Luther King, Jr., Jesus, and Mohammad would all be shaking their heads in sadness at what is going on, and I can only commend Will for staying on track. When I released my video about the Liberal Redneck, I faced similar criticism, though Will is obviously facing it on a larger scale (though, it’s worth mentioning, the scale of criticism that I faced for that absolutely dwarfed the attention that anything else I’ve created has received anyway), and I remember how difficult it was, when one comment after the next rolled in calling me an idiot, a traitor, a racist, a Biblethumper, and other similar things, to stay on point and not stoop to their level. In the end, I caved and pulled down the video. I really wish I hadn’t, but… c’est la vie.
I don’t think I’d cave today.
Maybe this is just meant to be a collection of other things I’ve said on the matter. Otherwise, I’d just be repeating myself. But it’s sad that podcasts that I released a year ago are equally applicable to things today because, if anything has changed at all, then it’s only been for the worse.
I recently wrote an article attacking the notion of LGBT Pride and Outright Libertarians. I’m going to repost it in the future, but not until the shit with Cantwell has died down. It’s rather similar to how I defended Gary Johnson with the “What is Aleppo?” thing. I’ll criticize someone “on my team” when no one else is, but if someone outside that team starts to criticize, I’ll have their back–assuming they’re right.
When they’re wrong, I’ll gladly tell them so. If they’re wrong and are rightly being attacked for being wrong, then I will at the very least hold off my attack until the attack from the outside is over (after all, you won’t find me defending Outright Libertarians from Cantwell and his people).
I find that I just can’t say much on this matter with Will. I’ve already said it all–and that, I think, is the sad thing, because I’m far from being the only person saying it. Jesus said it. Mohammad said it. Gandhi said it. MLK, Jr. said it. If people won’t listen to these esteemed leaders, why in the world would they listen to me or Will Coley? Christians, Muslims, Jews, and atheists alike have all had these wonderful ideas thrown at us from every corner for centuries and thousands of years. Yet we only pay them lipservice. Whether it’s Bill Hicks or Mohammad isn’t important.
So Will Coley invited me to attend Somalia Fest and PorcFest (Porcupine Fest) with him this year, and it’s such an opportunity (and a low cost one) that I really can’t pass it up. Separately from all other considerations, I’ve managed to generate $350 toward that end, which leaves me about halfway to be able to go comfortably and with a safety net so I don’t have to worry about things going wrong.
I have a client who owes $400 in back invoices, and I’m really hoping that I can get them to pay. But let me give a breakdown on things:
$100~ to cover my portion of the gas to get there and back. I’ll be riding with Will’s mother, but it’s still only fair that I cover half the gas. $100 is an estimate, though.
$50 to get to Knoxville and back. This isn’t a big deal. My car can do that just fine, and I’m assuming that I can leave it parked at Will’s property for the duration.
$25 to a cat-sitter who is going to check in on my cats once a day, refill their water and food and, if necessary, empty their litter box. I’m not sure how my cats will handle being away from me that long.
$200 is expected to be necessary to cover food and things “at festival prices.” I don’t go to a ton of festivals, but the last one I went to had people trying to sell grilled cheese sandwiches for $5. Those who know me know that I don’t eat a lot, so this isn’t much of a consideration, and $200 is likely overkill.
I eat cheap and, given the option, would much rather being a cooler of lunch meat and bread. If this is possible, I’ll obviously knock huge numbers off the expenses. I’m a frugal chick.
I’ve no interest in dropping LSD with people I’ve never met, so won’t really be purchasing any “party supplies.
Due to horrific timing, I’m set to run out of hormones on last day of the trip. That’s manageable, because my next shipment will have arrived by then. However, this does mean I have a present expense that can’t be avoided.
So why am I telling you all this? Well, because the client who owes me has been continuing to ignore my calls and emails, and it’s looking more and more unlikely that they’re just not going to pay.
GoFundMe has never sat well with me. To that end, I’ve started selling my book Dancing in Hellfire, which is currently on sale for $3.49. If you read my work, if you support my work, and if you enjoy my work, I humbly ask that you purchase a copy. Presently, this can only be done via PayPal, but who doesn’t use PayPal?
It’s a captivating tale, my autobiography, of dealing with drug-addicted and irresponsible parents, child abuse, murder, torture, domestic violence, and, on top of all that, coming to terms with being transgender in a fundamentalist Christian family in rural Mississippi. There were summers when we didn’t have electricity or even running water, much less anything to eat. It’s the story of how I came to be the person that I am, and the lessons that I learned from these experiences when I chose to be the beneficiary rather than the victim. It extends far beyond the scope of transgenderism and deals instead with two main devils: reckless drug abuse and oppressive parenting. It’s a good read, and it will pull on your heart strings and, hopefully, inspire you to never give in.
I’ve made no secret of the fact that I intend to become a major player within the Libertarian Party. To that end, I purchased membership to the national party last week, and have contacted the state chairperson about state membership.
At the end of this month, I’ll be up for Full Membership in The Audacious Caucus, and have every intention of being a delegate in 2018 and 2020 to ensure the party gets back on track. If you agree with my message, then you can literally help me accomplish this by buying my book. Feel free to buy multiple copies, and give the extras to friends who fight the radical and audacious cause of ideology, not identity.
“The Anarchist Shemale” is a brand, and nothing more. I want to be known for being unflinchingly loyal to the principles of liberty, not for my gender identity and orientation.
Though I’ve honestly very little interest in attending and listening to seminars (You know me! I’d rather speak at a seminar than listen at one), the networking opportunity is too great to pass up. This dual-festival will put me directly in touch with many of the right people for me to begin making things happen at the 2018 convention. And by the 2020 convention, I should be positioned well to forward the audacious cause.
So I’m asking you to give me the benefit of the doubt. You know my ideology, my strict adherence to the NAP, and my laity to reason and principle over pragmatism. If radicals are to reaffirm our voice in the party, then this is how we do it. I humbly ask that you help put these plans into action. Not for free! You get what is truly a fascinating book out of it. After all, who else followed their mother’s murder from the American Justice System to one built upon forgiveness rather than vengeance? How many others have the experiential clout to stand there and say, “I’ve HAD a loved one murdered, and I’m still telling you: vengeance is not the answer”?
If $3.49 is too much, consider purchasing “Dead or Alive” instead, which is a short story being sold for $1. You can even use the coupon code “Real subtle, asshole.” to get it 50% off.
We don’t all have the time or energy to write such things and to take back the party. So, basically, make me your delegate. You know what I stand for, and you know that I don’t back down from the devil himself.
I was left speechless when sections of the libertarian party criticized Nicholas Sarwark for appearing with Glenn Beck; I was stunned that anyone would care about such a thing, and even more surprised that anyone would consider it a bad thing. From where I sit, promotion of the party is a good thing. I’ve softened my position on Sarwark considerably, and I no longer really care to see him removed in 2018–nor do I really care to see him stay. My position on him is ambivalent, and depends largely on what he does between now and then, because the Libertarian Party is having what anyone would call a “leadership crisis” if it happened anywhere else and in any other context.
The Libertarian Party is a union of classical liberals, minarchists, libertarians, and anarchists who have united together for a common goal. It’s worth reminding people here that anarchists have already compromised by even playing with the system that they want to see destroyed. Of course, this compromise gets waved away as though it’s nothing, because there is so much contention that anarchists refuse to compromise, but it is true that, by even participating in electoral politics, anarchists have compromised with classical liberals and minarchists.
Libertarianism was essentially the “meet in the middle” position. It was agreed in 1974 that these various groups with disagreements about how far liberty should go would compromise on libertarianism. And here is where the first clear example of the leadership crisis comes in. The Libertarian Party has an absolutely dire need for Sarwark and other prominent libertarians to remind the Big L Libertarians that this is just as much the anarchists’ party as it is theirs. They don’t seem to be aware of this, but it’s just as much the Anarcho-Capitalist party as it is the Classical Liberal party and as it is the Minarchist party.
I’ve seen so many calls for “compromise” and “agreement” that are little more than masked statements that “Anarchists need to just shut up and go along with whatever we say.” As one of the aforementioned anarchists, our own party has not only marginalized us, but has also called us “the enemy” on several occasions, has made us heretics in our own party, and has simultaneously called us inconsequential and the bane of their success. Just as the Libertarian Party is said by the mainstream media to be inconsequential while also being the reason Hillary lost, so does the Libertarian Party turn around and say exactly that about anarchists. We’re irrelevant, apparently, but not so irrelevant that we can’t be single-handedly responsible for Gary Johnson’s failure to gain traction.
That’s the heart of the problem: they’re looking for someone to blame, and they’ve already found their scapegoat. If this means the Libertarian Party has to condemn the vice-chair for saying on his own Facebook page what is really just “the libertarian position,” then that is what these mainstream elements of the party will do.
I was the guest on Liberty Radio Network with Will Coley and Thom Gray last night, and I said then that this larger centrist element of the party is like a high school student who is absolutely obsessed with what everyone else thinks of him. They so desperately want to be part of the in-crowd that, yes, if their friends jumped off a bridge, they’d close their eyes and leap. They desperately want to go to prom and be voted prom king, and this causes them to do anything and everything that they think will help that happen, without any regard whatsoever to other considerations.
As a transgender atheist anarchist and resident of Mississippi, I know very well the pressures in society to care what other people think, to do what other people want, and to be what other people want you to be. I know exactly what it’s like to be in the closet because you’re terrified of how everyone will react. Everyone wants to be loved, and everyone wants approval; it’s no different for political parties. And yet there isn’t a person among us who wouldn’t repeat the banality that we shouldn’t care what other people think, and that we should be worried only about being true to ourselves.
In truth, when Libertarians say that they just want to see compromise, they’re implying, and sometimes state directly, that they’re referring to compromise between minarchists and anarchists. They do this to frame themselves as the reasonable ones who want to compromise, forever thwarted by those unreasonable anarchists who flatly refuse to. It’s, as Will Coley described last night, “Bait & Switch Libertarianism.” It’s a game in classical Transactional Analysis terms; they want to frame themselves as Adults who want compromise to convince themselves and each other (in a classic circle jerk) that they’re being totally reasonable, but the reality is more insidious: they’re taking a Parent position and demanding that anarchists take a Child position. Then, when anarchists refuse to shift from Adult to Child to accommodate this “Just shut up and go along with us” mandate, it allows the Libertarian to justify to themselves that they did everything a “reasonable” person would do, and that their only recourse is to wash themselves of us and continue demonizing us.
It’s a psychological trick that people often use to convince themselves that what they already believe is true. It’s a case of “Why Don’t You / Yes But,” where Person A says, “This is the problem,” and Person B proceeds to offer suggestions. Person A responds to each of them with, “Yes, but…” and gives a brief overview of why B’s solution won’t work. After a bit of back-and-forth, Person B will say, “Well, I don’t know, then.” This allows Person A to say to themselves, “See? It really is hopeless.” It’s just about Person A reinforcing to themselves what they already believe, and so the Libertarians end up playing TA games to reinforce to themselves that anarchists are being unreasonable.
The game is revealed to be a game by pointing out that anarchists are absolutely willing to compromise. First, many have already compromised by taking part in the Libertarian Party, though there are certainly many who refuse to do even that. That’s fine–no one is saying that we must compromise with them, because they don’t vote in the conventions anyway. On top of that, we’re willing to compromise on libertarian candidates, rather than even attempting to run anarchist candidates (even if such a thing wasn’t a contradiction in terms).
However, the centrists in the party don’t want to compromise with anarchists; they want to win elections, and that seems to be all they care about. It’s only a matter of degree, how many positions they’re willing to sell-out in order to win an election, which raises the question of why anyone who “wants to win elections” wouldn’t just go to the Republican or Democratic parties. Apparently, that would be too much selling out of their principles, but bringing in dyed-in-the-wool Republicans like Bill Weld somehow isn’t.
They state clearly their intentions, though. They want to win elections, and the reason they get so butthurt over things like Arvin’s statements as that they’re obsessed with mass appeal and “the marketing factor,” such that the last thing they want is to do or say anything that could possibly harm their ability to reach Republicans and Democrats. They criticize Arvin because his statements about the military will make it harder for them to reach alt-right people, nationalists, conservatives, and other right-wing people who worship the state.
Do you see what is happening?
They want to compromise with the alt-right people, nationalists, conservatives, and other right-wingers, not anarchists. This is problematic because libertarianism is the middle-ground between anarchism and statism. Now they want to compromise with Republican and Democrat statists. They rarely have the courage to say this directly, because they know that it’s impossible to find the middleground between libertarianism and statism while also finding middleground between libertarianism and anarchism, since libertarianism already sits between anarchism and statism.
In numeric terms, statism is 100, anarchism 0, and libertarianism 50. Libertarians say that they want to compromise with anarchists at 25. Yet their actions–their drive to secure mass appeal, to water down the message to appeal to Republicans and Democrats, nominations of Johnson and Weld–show that they’re trying to compromise with statists at 75. And they keep telling each other through all of this that we anarchists are the ones being unreasonable, that we’re heretics and enemies because we refuse to compromise, when, in fact, they’re refusing to even consider the possibility of compromising with us, because doing so would make it impossible for them to compromise with Republicans and Democrats.
Just recently I had someone block me on Facebook (again) for commenting his status wherein he’d described the Libertarian Party’s problem as playing host to people who were “anti-state, not pro-liberty” and whose refusal to compromise prevented the party from coming together. It was a clear attack on anarchists, and he’d basically straight up said “We need to compromise with Republicans and Democrats, not anarchists, but anarchists refuse to compromise with us.” Also worth mentioning is that he said in the post he believed that the state should exist to protect liberty. When I pointed out this glaring discrepancy, he replied that he is an anarchist.
To quote John McAfee–the libertarian candidate that anarchists were more than willing to compromise on, by the way (McAfee/Coley, McAfee/Perry, and McAfee/Weiss would have been excellent libertarian tickets)–“I shit thee not.”
When I pointed out next that he’d explicitly stated that he thinks the state should exist to protect liberty and therefore is most certainly not an anarchist, he told me to stop being rude. I didn’t say it then because the words escaped me, but… Fine. I’ll stop being rude as soon as you stop being disingenuous. Stop wearing this mask of reasonable compromise when what you’re actually saying is “Anarchists shouldn’t try to have a voice within the party that belongs to them just as much as it does me.”
And whatever he has to do to justify that statement, evidently he and others will do it–even if it means describing himself as an “anarchist” who believes the state should exist to protect liberty. Obviously, that is libertarianism/minarchism, not anarchism.
I shudder to think, you know? This guy–this libertarian or minarchist–described himself, and I swear I’m not making this up, as believing the state should exist to protect liberty and as being an anarchist. I have to ask, honestly: how do Libertarians think we can compromise with them if they misrepresent our positions so badly? An anarchist is literally someone who believes the state shouldn’t exist. That’s literally the difference between a minarchist and an anarchist. But instead of even listening to us to find out what we’re saying and what we believe, he found it easier to simply misrepresent himself as one of us, though he doesn’t share the ideology that literally defines the group known as “anarchists.”
It would be like if I said “I’m a Christian who believes Jesus wasn’t the Son of God, and Christians need to compromise with atheists and accept that Jesus wasn’t the Son of God.” It’s filled with so many examples of “Bruh, that word–it doesn’t mean what you think it means” that it’s hard to know what to say. A Christian is someone who believes that Jesus was the Son of God. Imagine how an actual Christian would feel if they saw me say that sincerely, and then imagine that, on top of that, I’m an atheist anyway and simply claiming to be a Christian while I attempt to convince other, actual Christians that they should do whatever it is that I’m advocating.
Yeah. “Disingenuous” doesn’t even begin to describe how messed up and deceitful it is.
That’s how badly we’ve been sidelined and marginalized by our own political party. And if they’re not doing that (and, yes, this was likely an extreme case of deceitfulness), then they’re busy calling for our heads for daring to remind people what the libertarian position on something is. I have argued with so many people about what the Libertarian platform does or doesn’t say. One has to marvel that this happens, because the Libertarian Party platform is like three clicks away from anyone who has the capacity to argue with me on Facebook.
But the “facts” just don’t come into play. That “anarchist” means “someone who thinks the state should not exist” doesn’t come into play when someone instead can identify as a pro-state anarchist. The ends, evidently, justify the means, no matter how much deceit is present in the means.
And even now, after Johnson’s loss to the two most toxic presidential candidates in modern history, and even after we saw Bill “Gun-Grabbing” Weld secure the libertarian vice presidential nomination over just about anyone who would have made a better candidate, nothing has changed. I’ve seen calls for Johnson 2020, and, oh God help us, Rand 2020. Their intentions are clear: they want to continue compromising with Republicans and Democrats, because all they care about is winning elections, and they have this idea in their head that we can take an incrementalist approach (Right? Because we all know that if you can convince Bob that we should legalize pot, it is much easier to convince him to legalize heroin… Right? Don’t we all know that?).
But that’s mutually exclusive with compromising with anarchists. It can be one or the other. Libertarians can compromise with anarchists, or they can compromise with statists. The only way to do both is unabashed, undiluted libertarianism. Short of putting forward unafraid, unapologetic, and unbridled libertarianism, we need Sarwark and other prominent libertarians to remind the party that it belongs to anarchists, too, and that they’re supposed to be compromising with us when choosing the party’s candidate, not attempting to compromise with non-libertarians.
And if those Libertarians should happen to decide that, yes, they do want to compromise with Democrats and Republicans, and that they aren’t interested in compromising with anarchists, then they should have the balls to state that outright and not to pretend like they want to compromise with anarchists.
The Libertarian Party is a party of principle, not agenda. Its goal is to spread libertarian principles, not to win elections; winning elections is just one of many methods of spreading libertarian principles, but it is not the only one. Given how this disaster-ridden attempt to win elections has left the principles of the party frayed, it’s clearly not even the best method.
That is to say: he’s flat, stiff, homogenous, and mostly uninteresting, but he adequately suffices if one wishes to use him to launch oneself to greater heights.
His latest article, not content to simply be wrong and leave it at that, sees him dragging Nietzsche’s name through the dirt, proposing some sort of conflict between Nietzsche and Dawkins’ Gene Machine, while also fundamentally misunderstanding the root cause of what he calls “white genocide.”
Now that we’ve got all the links out of the way, allow me to clear the air: Storey is wrong, and doesn’t grasp what is happening.
In fact, there is a single source of the white guilt that Storey refers to–a condition whose existence I don’t deny, because it’s obvious to anyone who cares to look that a shockingly large number of white liberals spend much of their time denigrating white people–and it is derived wholesale from arrogance.
Pictured: modern liberals and the alt-right taking up the White Man’s Burden to carry the “savage races”
Whereas in the 19th century, White Man’s Burden consisted of the notion that it was the duty of the educated and enlightened white race to take care of the world’s “savage races” (a sentiment expressed clearly in Storey’s idea that white people are “spreading democracy”), in the 21st century… it consists of the idea that it’s white people’s duty to make sacrifices of themselves for the benefit of the “savage races.”
It’s hard to understand how Storey (or anyone, for that matter) misses the obvious strains of Manifest Destiny running unchecked through modern liberalism. Just look up any video along the lines of “What white liberals think of…” and you’ll find countless examples of this playing out in increasingly absurd ways, from the idea that black people can’t work computers to the arrogant notion that black people can’t find a DMV.
Considering such videos usually come from alt-right sources, I’m not even sure what Storey is talking about.
Nothing has changed since the days of Andrew Jackson, which saw a U.S. invasion of the Philippines and widespread slaughter of the indigenous people (for their own good, of course). The obvious similarities between those atrocities and more recent ones–like the spread of “democracy” to Iraq, which entailed more than 100,000 dead civilians (again, for their own good)–shouldn’t necessitate pointing out, and neither should this idea’s representation on the left, which manifests in things like white guilt.
The conceit, naturally, is that black people are too weak, too stupid, and too defenseless to stand against Mighty Whitey, and that if they don’t take up the burden of self-hate, they run the risk of allowing the Omnipotent White Man to rampage over all the non-white people who just don’t stand a chance. The entire basis of the idea that the power of white people must be checked through self-hate and sacrifice is that, if it isn’t checked, then poor, weak black people just don’t stand a chance. Their contention is that the only thing that can stop Mighty Whitey is Mighty Whitey.
And so we end up with positively bizarre statements that paint minorities as helpless, stupid, bumbling straw people who are completely and totally at the mercy of nearby white people, and it is the burden of the educated, liberal white person to take up their defense against the other white people; after all, no one else can do it.
The modern liberal truly believes that Voter ID Laws (I’m not expressing a position on them in any direction) are racist, and will mince no words in stating that this is because minorities are often unable to get to a DMV (black people can’t afford cars, of course, or buses), unable to navigate a GPS menu to even find a nearby DMV, and totally flummoxed by one of them new-fangled compooters anyway, making the whole thing irrelevant. I’d only be moderately surprised to hear a modern white liberal say that they don’t think minorities can spell “ID.”
It’s worth pointing out that these are not my contentions; I don’t believe that crap. I’m not the one walking around college campuses saying that black people don’t know what GPS is and can’t find the DMV. I recognize that bullshit as the ignorant, racist trash that it is, yet it does seem to be the official liberal position, given that their official stance is anti-Voter ID, and the official reason is that they are racist because minorities run the highest chance of not being able to obtain an ID. As a black dude in one such video asked, “Who doesn’t have an ID? What kind of person doesn’t carry an ID?”
When challenged on this, the liberal quickly backpedals and clarifies: “No, we’re talking about minorities in rural, white communities.”
That doesn’t change anything, though. It’s still an expression of the same idea: “The poor, weak black people need to be rescued from the powerful white people.” Changing the location of the imagined travesty and racist fix from a city to the country doesn’t change anything else.
I recently wrote that it’s easy to earn someone’s pity, but it’s much more difficult to earn their respect. In addition, pity and respect are mutually exclusive: if someone pities you, then they can’t respect you, and, if they respect you, then they can’t pity you. This is because pity comes from a place of dominance and supremacy, as anyone familiar with Nietzsche knows: compassion is a luxury afforded to the comfortable.
It’s quite clear that modern liberals take pity upon non-whites, which hails from the same presumed supremacy that gave us Jackson’s Manifest Destiny. Pity is something that only a powerful person can have, and it can only be held toward a weaker person. Any statement of pity carries the connotation that “in this area, I’m better than you.” If I pity Bill Nye for how he’s fallen to liberal propaganda and statism, it stems from the notion that, at least in terms of resistance to propaganda and allegiance to free thought, I am superior to him.
No one pities an equal or a superior, because that isn’t how pity works.
So yes, it’s easy to get someone to pity you: simply convince them that they’re better than you are. Since natural human arrogance probably leads them to believe this anyway, it’s like purposely trying to be struck by rain. The real test of humanity is to not succumb to that arrogance.
Storey rhetorically asks what is driving the “white genocide,” and then postulates his thoughts, which is particularly hilarious given the same underlying tendency drives it as compels his own self-engrandizing image of the Glorious White Race as the Saviors and Bringers of Democracy and Enlightenment ideas. Of course, Storey cultivates this picture with all the self-righteous Quoxotic nobility and grace of the man in Blake’s “The Poisoned Tree,” and the identification of an individual with a “greater” collective serves the same purpose, because the vengeance-seeker in the Romantic’s poem does not view himself as an evil monster but an enforcer of justice and higher cosmic principles that supercede trite, little things like dead people and quaint thoughts of morality. The age old cry of the oppressor, wrapped in a new mask: “What are a few dead or enslaved civilians, compared to the greater good?”
As a person whose skin is definitely white, I hate to say this, but if we’re ever going to smooth over race relations in the United States, many white people are going to have to do something they haven’t yet been willing to do: stop being arrogant. You’re not God’s Gift to Earth. You value enlightenment ideology because you came up with it; enlightenment ideology is the set of values that you use to ascribe value to other value systems. There’s nothing inherently better about your ideology, and you merely think it is because your ideology forms the very basis of the value system you use to determine the relative value of other ideological systems. It is, in essence, the Dunning-Kruger Effect.
This conceit that our values are objectively the One True Value system (which anyone who understands Nietzsche, rather than asininely tossing his name around) is the problem. It simply manifests in two different ways: in Storey’s own alt-right, and in modern liberalism. This extends to my own anarcho-capitalist ideology, as well, and I’ve applied that same lens to it, beginning with the statement that there is no objective reason that non-violence is better than violence, and attempting to reconcile that discrepancy between Nietzscheanism and the NAP.
Storey should be more careful whose name he throws around, especially since his article drips with indications that he has no idea what Nietzsche had to say. If someone wants to rile me, that’s the best way to do it: put silly statements into Nietzsche’s mouth. My own arrogance leads me to want to write “There isn’t a person alive who understands Nietzsche better than I do,” but I don’t actually think that; I will say, though, that if you think there’s a conflict between Nietzsche and any evolutionary thought, then you clearly don’t understand Nietzsche as well as I do. For fuck’s sake, Nietzsche was literally the person who broke ground by writing that compassion is a vice of the strong, and that sympathy for the botched is nihilistic in evolutionary terms–for reasons that are obvious. A species that cultivates weak organisms in its own gene pool corrupts and poisons its own lineage. No, Nietzsche wasn’t proposing racial segregation or eugenics, but the point remains indisputable, and it was Nietzsche who made it. Dawkins came after and explained the science behind it. There’s no conflict between Nietzsche’s statement that ensuring the survival of weak genes in a species undermines that species’ own chances of survival, and Dawkins’ statement that we are all Gene Machines motivated and controlled by genes whose sole function is to procreate within the species rather than the individual. If you think there’s a conflict, then you have grossly misunderstood something.
Which wouldn’t be terribly surprising, honestly, since Storey somehow missed and misunderstood the arrogance that ties his own ideology directly to the “white genocide” that he hates. Notice that Storey and other alt-right people focus their biggest concerns on white self-hate, and they don’t seem to have the slightest bit of care when non-white people hate white people. So North Koreans hate Americans and white people? Meh. Big deal. Oh, no, Syrians hate white people? Whatever shall we do? Oh, Venezuelans call us “White Devil?” Yawn… But when other white people express the sentiment, that is when it gets dangerous. It’s the same idea that motivates liberals: Storey has no fear of all the non-white people in the world hating white people, because he believes, at a deep level, that white people can take them all on. And, to be clear, he’s probably right: an Oceanian war against the rest of the world would probably result in NATO victory (assuming that NATO is drawn on racial lines, which it largely is, but not exclusively so). Regardless, he perceives no real threat from black people who hate white people, or Asians who hate white people; the real threat comes only when white people stand against white people because, just as the liberal believes, he believes that white people are the only ones capable of standing against white people.
I think it’s all nonsense and that only a weak and insecure person would consciously choose to identify with a collective rather than themselves, their own self-worth, and their own accomplishments. I don’t need to identify with white people who came before me, because I’m secure in who I am and don’t need to try to usurp the victories of others (while, naturally, refusing to acknowledge their failures and sins) for myself.
Isn’t it curious how an innate sense of insecurity can lead a person to project such arrogance? It’s rather like the guy with a tiny dick who drives a huge truck and drives around beating up people half his size. Feeling threatened and inadequate, Storey and the alt-right find themselves cowering while also trying to project an image of fierce strength at the bear they imagine to have cornered them. And yet, they simultaneously truly believe in their own strength and grandiosity, such that the basis of what they are arguing is that only people who share their characteristics are even capable of standing toe-to-toe with them.
We can’t prevent any and all negative consequences.
The idea that we somehow can lies at the heart of statism. We can’t have freedom of association, because then some racist assholes would choose not to associate with black people. We can’t have capitalism because then some people might not be able to afford food. We can’t have freedom of speech because then some people might hurt other people’s feelings.
The most common criticism of anarchism is that anarchy can’t guarantee that nothing will ever go wrong, a security that people seem to desperately crave, even though they don’t have it, and even though it’s impossible in a universe that doesn’t seem to care much whether we’re here. “What will you do to prevent murder?” people ask the anarchist, using the anarchist’s inability to definitively prevent murder as a reason for rejecting anarchy.
It’s fallacious, of course. The state doesn’t successfully prevent negative consequences either, no matter how much it tries and interferes in our lives. With all the laws and prisons, with all the destruction of liberty in the modern United States, there remains murder. It’s readily apparent that this isn’t an argument for the state; it’s an excuse for the status quo. “The state doesn’t successfully prevent murder, but anarchy can’t either. So why change?”
The obvious answer is that the state doesn’t simply fail to prevent murder; it is the Primary Murderer. As an institution, the state has racked up a body count that should cause any moral person to do a doubletake; in the 20th century alone, counting only war and advice combatants, states killed more than 120,000,000 people. If there were no states, those people killed by states would not have died. So if we want to reduce murder, the stateless society is clearly the way to go.
Prohibition doesn’t work, and we know this. Everyone knows it until we get to their Pet Issue, at which point they decide arbitrarily that prohibition can work. Abortion is a great example, because outlawing abortion doesn’t stop abortion; it merely chases it to the shadows of the back alley. Prohibition against alcohol didn’t eliminate alcohol; it was merely chased into the shadows of the black market. Prohibition against drugs hasn’t stopped people from doing drugs.
The argument may be that it’s fine, because we’ve substantially reduced the number of people doing these things, even if some people still do them, but this ignores the tremendous negative consequences. Our prisons are filled with non-violent offenders, largely minorities. Drugs are bought and sold in secret, unverified, possibly impure, possibly laced, and possibly lethal. People who can’t find heroin turn to krokodil. These are negative consequences. Our state intervention did not come without a price and arguments can certainly be made that the price was higher than the reward. Great, we kept five people off heroin, and the only side effect was that two people got on krokodil! Only a supremely jaded person can call this a victory.
Of course, this simply leads to more interventions, and more attempts to make up new rules to address the negative side effects of the old rules. Russia made codeine prescription-only to fix the krokodil epidemic caused by heroin being illegal, which simply made heroin easier to get and cheaper than krokodil. And then they’ll come up with some new rule to address the negative side effects of the last rule, and the end result is a clusterfuck of nonsensical laws limiting the behavior of adults.
Don’t think that we’re any different in the United States. There are positive and negative consequences to every action. Getting up early and starting my work day early comes with the positive consequence of earning more money, and with the negative consequence of getting less sleep. There’s always a trade-off, and this is the critical thing that statists attempt to deny.
Sure, outlawing heroin seems like a good idea with positive consequences–right up until someone’s skin rots off because they turned to krokodil. That negative consequence can’t be ignored. Furthermore, any attempt to fix it will come with its own set of consequences. And each time, liberty is restricted. The adults out there who use heroin in the same way that party drinkers use alcohol are caught in the cross fire, their lives destroyed in our Quixotic quest to eliminate drug addicts, and turned into hardened criminals by a prison system that rivals the Roman Gladiatorial Arenas in sheer barbarism.
Prohibition against alcohol probably lowered the number of people who drank. It also created Al Capone and turned Chicago into the gang-infested nightmare that it remains today. It drastically lowered the quality of alcohol, leading to widespread poisoning, and turned previously safe warehouses into guarded camps that regularly saw vicious battles erupting over control of the lucrative black market. It was hardly what anyone would call a victory.
Prohibiting abortion today wouldn’t end it, especially not in an age that has the Tor network (The Dark Web), which would make it easier than ever to find an abortionist. Even Craigslist can’t keep illicit activity off, and people would find abortionists through it. Rather than having the procedure done in a safe and sterile environment, though, we’d be back in the alley with coathangers. We know this, because that’s what happened before abortion was legalized.
It’s true. I can’t promise you that nothing will ever go wrong in an anarcho-capitalist society. In fact, the only thing I can promise you is that things will go wrong. The only thing that really matters is which set of consequences you want. Do you want freedom and the sometimes negative consequences? Do you want free speech even though it means people might say hateful things? Do you want free association even though it means racists might not associate with minorities?
Or do you want statism, for the government to attempt to minimize negative consequences by limiting freedom, and thereby creating a new set of consequences that have to be addressed by limiting freedom more?
We can’t have a utopia. In a universe largely hostile to our existence, imperfect beings can’t have a utopia. The state can’t give us one, and anarchy can’t give us one. Basic algebra tells us, then, that we can reduce the equation by erasing utopia from both sides. When we do this, what are we left with?
Freedom and negative consequences, or tyranny and negative consequences.
Rik Storey is an idiot who has no idea what he’s talking about, cherry-picks to support his chosen ideology, ignores evidence that conflicts with his internal ideas, and spreads this madness for other people to absorb. The only reason I know about this alt-right goon is that he’s a member of a Voluntaryist/Anarchist/Libertarian group I’m in on Facebook, and no one has seen fit to kick him from the group yet for constantly talking about his alt-right positions and why they’re not only part of libertarianism–his latest post is about “the alt-right faction of the Libertarian Party”–but are critical to libertarianism–such as his post “Why Libertarians Need Protectionism.”
This is the idiot who said that multiculturalism is bad.
I’m not going to go into a line-by-line analysis of his writing and where his reasoning breaks down. I’m going to instead talk in broad strokes, because I don’t have the patience right now to read his trite dribble again. I have read his stuff, and I have countered his stuff; he has ignored the counters and continued peddling his inanities anyway.
Anyone who thinks that the United States is at risk of losing its culture needs to turn their sights inward. America runs the world, not just politically but also culturally. Our movies are cherished, our music is highly prized, and our video games are widely praised. Video games are the only cultural area where we don’t run the full sweep, but Bethesda, Bioware, and Blizzard–interestingly, all of whom begin with a “B,” although I think Bethesda is Canadian?–clearly show that the U.S. is a major player in the video game industry, even if it is dominated by Japan. Mass Effect: Andromeda released today, and has surely already sold millions of copies. World of Warcraft, anyone? Fucking Skyrim?
The wonderful thing about mainstream culture is that it’s always representative of the wider cultural values at home. This is obvious when you think about it. No movie in the 1950s would have depicted a gay marriage scene, because gay marriage was almost universally reviled, and the movie makers wanted to make money. Putting in a gay marriage scene would have resulted in widespread protest of the movie, and they wouldn’t have made any money. Culture, of course, is a multi-faceted thing, but the point still stands: America is projecting its culture out into the rest of the world, influencing the rest of the world.
Not the other way around.
We’re not sitting at home watching Bollywood movies and being increasingly influenced by Indian cultural values. We’re not watching Chinese sitcoms and slowly being pushed away from individualist thinking and toward collectivist/clan-based thinking that is more dominant in Asian cultures. American values are a teenage girl telling her middle aged father, “No, father! I will not marry that man, because I do not love him! I don’t care if he can save the family fortune!” An Indian or Chinese film would have the teenage girl saying, “Yes, father. I will do what is best for our family.” Remember, I said we’re speaking in broad strokes.
That kind of stuff influences people. We’re constantly being influenced by movies, television, music, video games, and literature. Take “The Purge,” for example, a movie that I boycotted on the basis of promoting facetious reasoning and the assumption that legality is what keeps people from killing one another. Show people movies like that long enough, and they will come away from it having concluded that the government is what keeps people from killing one another in the streets.
It’s far beyond my abilities to explain how art becomes a catalyst of cultural change while also attempting to be safe enough to make money, but it’s an observable phenomenon. It probably has something to do with the Marilyn Mansons and GG Allins of the world who take refuge in audacity, and whose outlandish behavior breaks down many barriers, opening the door for more mainstream musicians to safely mimic some of that behavior without going quite as far. Marilyn Manson, A Perfect Circle, and Nine Inch Nails all sang about dead gods and anti-religious sentiments, and now no one bats an eye if a rock band says something anti-religion. The dam is broken.
I’ve no doubt that a culture expert can explain this, but it’s not really important to the point at hand. The point is simply that American culture is, by an enormous margin, the most influential culture in the world today. The question we must ask is: What values is American culture promoting? The recent re-release of Beauty and the Beast features a gay kiss, and a lot of conservatives are up in arms about it. This is hardly ultra-liberal, but it doesn’t have to be ultra-liberal, because that dam is already broken. There have already been gay couples in all manner of entertainment, and openly gay musicians and actors. Having a gay kiss is now a safe spot to be in.
Protectionism won’t protect your values if the culture of your society doesn’t reflect your values. You can go as far into isolationism as you would like, and it will not save your social values now. It’s too late. Your values are dying, and nothing can be done to stop that. We will never have an American society again where being gay is criminalized or hidden. We will never have an American society again where being transgender is a capital offense. We will never have an American society where women are depicted as anything less than the equals of men. The tide has changed, and whether your values go as far as these straw values or not, the fact remains that progress is a one-way street. Once people realized that those other people are other people, you can’t convince them that they’re not. Once you convince people that black people are just like white people, you can never again convince them that black people are inferior, because they already identify with them.
The values you wish to protect with your cultural protectionism are already on the chopping block, and isolationism and protectionism can’t save them. Your values are being eroded from the inside, from within America itself. It’s not outside cultural elements convincing us that gay people are ordinary people, too, and that there’s nothing wrong with being gay. That’s something we came up with all by ourselves. We weren’t propagandized by German movies into believing that transgender people are deserving of dignity. We weren’t corrupted by Chinese music into believing that black people are equal to white people. We weren’t twisted by British propaganda into believing that women are equal to men. Again and again and again, these ideas originated–at the very least, in their modern movements–in the United States. We are Ground Zero for these social changes, and we emanate them outward into the rest of the world via our entertainment, which is a reflection of our culture and the very social changes that the alt-right has a problem with.
Why do you think China is relentlessly screening what movies, music, art, and literature enters their country? Even video games have to be screened, censored, and, often, changed before China will allow them in. Why? Because China is engaging in cultural protectionism. We are the influencers, you idiots. We are the ones influencing them. We’re not sitting around going, “Oh, I hope this famous Chinese movie has no subversive communist elements in it!” Dumbasses! We’re going, “Sweet! This movie is fucking awesome! U! S! A! U! S! A!”
This notion that outside elements are trying to influence us is so bizarre to me that I wonder if we’re even in the same reality. What cultural influences are impacting us? Paris has long stopped being the art capital of the world. We still have a lot of fondness for European culture–and, for some reason, we consider it more highly valued than our own, as though the Eiffel Tower is just inherently better than the Sears Tower–but it’s not influencing us. Europe is increasingly socialist, and that’s influencing some of our youngest who look to Europe as a utopia, but protectionism won’t change that, either, because it’s not Europe that people like Rik Storey have a problem with. In fact, they want to include Europe in their protectionism, and save it from all the “icky brown people” who are trying to change the culture that we’re literally influencing everyone else with.
These people are nuts. Fully detached from reality. Anyone with even a tenuous connection to reality can see plainly that it’s the United States that is influencing everyone else, not vice versa. It’s our movies that rock the world. It’s our musicians that rock the world. It’s our television shows that break new ground. It’s our Broadway. It’s our Fiddler on the Roof. It’s our Citizen Kane, our Gone With the Wind, our Titanic, our Avengers, our Avatar. What the hell are you worried about? You’re backward. We are influencing them.
The basic idea of Rik Storey’s idiocy is that we need protectionism to keep out “bad elements” because a libertarian society is a high trust one, and so we need to be able to trust other members. I call this “idiocy” because it is.
As always, let’s begin by dissecting assumptions. What is “trust?” Trust is nothing more than a conditioned expectation to stimuli. There’s no such thing as trust; there’s just an expectation that this action will have this result, or that this other person will do that in response to this. It’s not about trust; it’s about expectation. We don’t trust the mailman to come everyday; trust is unnecessary to the process, because we know from experience and real-world examples that the mailman will come everyday. We’re not pulling from some emotional idea and faith in the mailman; we’re pulling from real experiences and real data to establish an expectation that is in-line with our experience.
Similarly, I don’t “trust” that my girlfriend would be pissed off if I cheated on her. I know she would; trust has nothing to do with it. I’m extrapolating from past experiences–not personal experiences, to be clear–and establishing an expectation based on those past experiences. Neither do I “trust” that she won’t cheat on me; I expect that she won’t, based on my past experiences with her. Trust never, ever enters into the picture. It’s just a misnomer, a colloquial way of saying “I have this expectation based on previous experiences.” A betrayal of trust isn’t a betrayal of trust; it’s when someone does something counter to our expectations that impacts us in a negative way.
That said, I dispute the idea that a libertarian society is a high trust one in the first place. I don’t have to trust that Bob won’t rob my house if there is no law against it, because I can shoot Bob for trespassing and violating my property. The state society involves exactly this same trust, too, because we know that laws don’t create moral behavior; they merely provide a framework by which immoral behavior is punished. No one is out there going, “Damn. I would steal, rape, and kill, if only there were no laws against it!”
So a stateless society–or a libertarian one–doesn’t involve more trust than any other sort of society. It doesn’t matter whether there is a law against it or not; trust isn’t the factor distinguishing the two. We don’t operate under the good faith trust that Bob won’t break into my home and steal my stuff in a libertarian society, just like we don’t operate under the good faith trust that Bob won’t break the law in a state society. We expect moral behavior based on our experiences with most people and we have ways of dealing with immoral behavior when it occurs. That doesn’t change in a libertarian society.
For That Matter, WHO Are You Trusting?
Rik Storey makes it pretty clear that he trusts straight, white people. He constantly talks about the greatness of western society, claiming credit for the work of the ancient Greeks, the ancient Romans, and the American ancestors. This is common for such people, of course: by taking credit for the great things that other people did, they give themselves an ego boost by identifying with those other people. “I’m great, because people who were just like me did great things! I can take credit for the fact that the Greeks invented democracy, because I’m white and they were white!”
I can’t speak for everyone, but if I was motivated to be racist, sexist, and sexual orientationist, then straight white men would be the last people I would trust. This is where Rik’s “logic” really breaks down: he wants to claim credit for all the great things that–there’s no reason to be coy–white people did, while he says nothing about the abominable acts that white people have done. If we’re talking about “white people” as a single collective unit, then, yes, they invented democracy, libertarianism, self-governance, and other cool things.
They also started two World Wars, executed the Holocaust, enjoyed American slavery for centuries, annihilated the Native Americans, have invaded countless sovereign nations, have tried more than any other race of people to conquer the world, and have dropped not one but two atomic weapons on civilian population centers. They systemically oppressed women, black people, Asians, Native Americans, LGBTQ people, non-Christians, and anyone else who wasn’t exactly like them. So yeah, if you’re a straight white man with Christian leanings, I could see why you’d be okay trusting other straight white men with Christian leanings. They’ve never turned their viciousness onto you, after all.
But if you’re literally anyone else, then the notion that you should simply trust straight, white Christian men is absurd in the highest degree. There is no other demographic less worthy of trust. Rik Storey’s inability to see this and realize it is exactly because he is part of that demographic and, in the classical sense of that demographic, is incapable of seeing the world through anyone else’s eyes. Straight, white Christian men must be trustworthy, he concludes, because he’s a straight, white Christian man and straight, white Christian men have never done anything to him.
He claims credit for the great things his ancestors have done and uses those great things as reasons why his demographic is inherently more trustworthy, as far as a libertarian society goes. His thinking is that white people invented libertarianism, and thus only white people can be trusted in a libertarian society. He conveniently ignores the fact that white people also invented the nuclear weapon, the cluster bomb, the UAV, and a host of other things that add up to being pretty good reasons why not to trust those people.
I don’t buy any of that. There is no “straight, white Christian male” group that acts and thinks in unison, that is more or less worthy of “trust” than anyone else, because there are only individuals with various characteristics. The above rant is not an attack against men, white people, straight people, or Christians except as an extension of Rik Storey’s own thinking–which I reject in the first place. If Rik Storey truly believes his own spiel, then his conclusion must be that straight, white Christian men whose culture is under threat from the outside world aren’t worthy of trust in the first place, and that it must be a good thing that those outside cultural influences are impacting his values.
Everything about his thinking is backward, skewed, and confused. In a libertarian society, we don’t have to trust our neighbors won’t violate the NAP, because we will have ways of dealing with it if they do. The existence of laws against violence don’t mitigate our trust or increase our trust; they are unrelated to the entire affair, as they are nothing more than the framework we use to punish people when they violate our morality. The morality remains in a libertarian society, and so does the tendency to punish people for violating it*. Just as you’d use law and the state to punish people for stealing from you in a state society, so would you use the NAP and some mechanism to punish people for stealing from you in a stateless society. Trust has nothing to do with it.
And if you really want to ride that demographic identity train, I don’t think it will arrive at a destination that people like Rik Storey will be comfortable with. Because if you’re going to take pride in all the great things that white people, men, straight people, and Christians have done, then you must also take responsibility for all the absolutely horrible things those same people have done: the Inquisition, the Holocaust, the Salem Witch Trials, McCarthyism, the Oklahoma City Bombing, the bombed abortion clinics, both World Wars, Nagasaki, Hiroshima… I’d be moderately interested in seeing Rik Storey’s tally where he has added up all the positive things his demographic has done and stacked them against all the negative things his demographic has done, and whether the math shows he is correct in trusting his demographic.
But he isn’t correct, and it’s stupid anyway, because we are individuals, not amalgams of characteristics and not extensions of people who lived and died thousands of years ago. I think it’s interesting that Storey wants to take credit for the Greeks inventing democracy, but I’d bet my shiny new A Perfect Circle tickets [Yes, that phrase again] that Rik Storey vehemently opposes the notion of reparations for black Americans.
So do I, as it happens, but I oppose it because individuals who didn’t do something shouldn’t have to pay for something that other individuals did to individuals who didn’t have it done to them. That is what a position of consistency looks like. “White people are worthy of trust because they invented libertarianism! But that they invented and remain the only people to have used nuclear weapons? No, that isn’t a factor” is not what a position of consistency looks like.
The alt-right is replete with this sort of cherry-picking, denial of history, and doublethink. I don’t criticize white people for the Holocaust; I criticize Hitler. I don’t praise white people for democracy; I praise the unidentified individuals who conceived it. I’m not worried about outside influences impacting American culture because I’m not a blind moron, and I can easily look out into the world and notice that it’s the other way around; American culture is heavily impacting the rest of the world. And even if I shared Storey’s timid, insecure values, I still wouldn’t be able to get on board with his “conclusions,” because I’m capable of noticing that America’s values are changing from within.
And if he’s arguing that those individuals who are fighting to change America’s values from within need to be excised or killed, then he obviously isn’t a libertarian of any sort, but that’s okay, because the alt-right isn’t a faction of libertarianism anyway. Libertarians means liberty for ALL, and let the consequences of freedom be whatever they will be. If liberty means that Rik Storey’s values are eroded and ultimately wiped from history, then so be it. Libertarianism means liberty for all, even non-white, non-straight, non-Christian, non-men. Liberty for one demographic obviously isn’t liberty; it’s tyranny.
So no. Alt-right ideas are fundamentally incompatible with the precepts of liberty. Libertarianism means other people are free to come in and influence your culture, because they aren’t using force, violence, and coercion. If your culture is so weak that it can’t survive that, then there you go–your culture is weak.
I tend to think that Storey must know this. Protectionism is all about insecurity, after all. If Microsoft is so scared of competition that they have to engage in protectionism, then it means they know their products suck and can’t stand up against competing products. If Storey is so scared of competition that he has to engage in protectionism, then it means he knows his culture sucks and can’t stand up against competing cultures.
Letting the weak be defeated by the strong through competition absent force, violence, and coercion? That is libertarianism.
So it’s not other cultures that are incompatible with libertarianism, Storey.
It’s come to my attention–via hearsay, as I’ve never read the person in question–that Walter Block argues that punishment in a stateless society isn’t strictly necessary, but what is important is that survivors are doubly repaid for losses. This seems to deal primarily with theft, but there was also a solution relayed to me regarding murder: simply, the murder would work for the surviving family for the rest of his life.
I… can’t get on board with any of this.
These are the moments when the principle of Non Aggression gets skewed. I have no idea if Walter Block advocates these things are not, but they are grotesque and immoral, and are no better than the state system of law and punishment we have now. So because a man did something wrong, he is to be condemned to being a slave for the rest of his life? What part of that is supposed to be in accord with AnCap principles? What part of that is supposed to be in accord with non aggression? Slavery is among the greatest violations of the NAP, to take someone and force them to work for you because they wronged you and your family member…
Two wrongs don’t make a right.
I know it’s hard. Believe me, I really do. There isn’t a day that goes by that I don’t see some news article from the tri-state area about a body being found in the mountains, in a lake, or in a ditch, and every single time some part of me hopes… “Could this be it? Could this be my mother?” I know damned well what it’s like to lose a family member to murder, and I know what it’s like to live with that, to live with the murderer getting away with absolutely no punishment whatsoever because the body was thoroughly discarded. So you’re not going to find too many more people with the stable ground to say this:
There is nothing that could be done to bring justice to my murdered mother. It’s done. It’s over. She’s dead. While I would love nothing more than to have her rotting body buried somewhere respectable, with a tombstone so that I could finally put her to rest, even that would do nothing to alleviate any of the sorrow or pain, and it definitely wouldn’t bring her back. I know exactly who killed her, but without a body there’s nothing to be charged with. He lives a life of relative comfort, now a trained engineer or something like that, and has the love of his children and his other family members. There is nothing that can be done to him that would constitute justice.
This is the conceit that is breaking modern society: there’s no such thing as justice. It’s an imaginary idea. What we mean when we say “justice” is “This person did something wrong, so we’re going to get revenge, but we’re going to call it something else because we want to convince ourselves that our wrongful act against him is somehow different than the wrongful act he committed.” But it isn’t, because two wrongs don’t make a right.
It’s wrong to kidnap people at gunpoint, hold them against their will, and force them into slave labor, to force them into situations where they live in concrete jungles and have to fight for their lives or be raped. That’s morally wrong. There are no exceptions.
Truth be told, there is only one way for me to have justice over my mother’s murder by what most people would call my uncle, and that would be… forgiveness. Forgiving him is the only way to ease the pain in my heart and to release the sorrow. Isn’t that the point of justice? To ease the victim’s pain? Punishment doesn’t ease the victim’s pain; it converts it into zealous excitement and lust for vengeance. Just like if your wife cheats on you, it won’t ease your pain to then go out and cheat on your wife; it will only exacerbate it, enlarge it, and lengthen it. No, the only way forward, the only way to recovery, and the only way toward justice is through forgiveness.
That phrasing isn’t accidental. Forgiveness is a difficult labyrinth that must be navigated, with pitfalls and temptations hiding around every corner. Through the darkness emanate the whispers, “Why should you be the one putting in the effort? You did nothing wrong! He should be the one who pays! He should be the one who suffers! Haven’t you suffered enough? It’s time for him to pay for what he did!” These voices rarely cease while one travels through the labyrinthine, internal mind, coming to terms with the past and accepting its role in shaping the present.
It’s not supposed to be easy to forgive people, but forgiveness is all about the forgiver; it has nothing to do with the aggressor. I realized this when I was asked what, if anything, Vegas Chick could do to cause me to forgive her. I realized that there was nothing she could do, because it didn’t have anything to do with her. It had everything to do with me and my own emotional responses. I had a choice: to cling to the negative emotions, or to let them go. A demand for some kind of contrition, some kind of punishment… is clinging to the negative emotions. It never releases them, and releasing them is the only way to travel from the land of the wounded to the land of peace.
It’s also not easy to forgive the man who murdered my mother for unknown reasons. It’s not easy to forgive him for being the sole reason that I will be buried long before her body is ever discovered, if, indeed, her body is ever found. It’s not supposed to be easy to take a deep breath, let the negativity wash away, and say, “I forgive you.”
As a society, we have a passionate lust for revenge, and we love our euphemisms precisely because they allow us to pretend like it’s not revenge that we’re after. Years ago, when working through these ideas, I decided that the difference had to be that justice was impartial and vengeance was personal. In other words, if you enacted punishment against the murder on my behalf, then it was justice; if I did it, then it was vengeance. I’ve since realized how wrong that is. You acting on my behalf doesn’t change anything. It’s just a convenient way for me to shirk the responsibility; it’s just a handy way for me to pretend like I’m not the one responsible for the aggression being committed against someone else. “I’m not doing it!” I could proclaim. “They’re doing it!”
Except they’re doing it with my blessing. And whether I have the power to stop them or not–in the modern American system, I probably don’t have the power to stop the court system from prosecuting him, if her body was ever discovered–it wouldn’t change the fact that they’re doing so on my behalf, on my mom’s behalf, and on my sister’s behalf. But what if my sister and I both expressed that we wanted it forgiven, not punished? Because I would absolutely go before court and argue such a thing, even for the person who murdered my mother. Our testimony would mean little. We wouldn’t be able to simply drop the charges, despite being the only survivors of the murdered woman and therefore having more claim to express her wishes than anyone else.
And why? Because the state would be acting instead on behalf of Straw Victims it has imagined, and those Straw Victims are more important than my sister and me.
Punishment doesn’t end an injustice. It extends it.
The goal can’t be to punish someone. Punishment must be incidental, if it happens at all.
I don’t dispute that, once someone murders another person, individuals–whether elected or hired–have the purview to take measures to prevent the murderer from murdering anyone else. How this is to be accomplished, however, is a question of extreme importance. The obvious answer, according to most people, is to “Throw them in prison and throw away the key!”
No, because that doesn’t really prevent murder. The murder rate in prison is pretty high, and you won’t get most rational people to agree to a life sentence for one murder. Hell, the person we’re talking about served only 7 of a ten year sentence for murder. So the person is ultimately going to get back out of prison–or will kill someone in prison, bypassing the “out of prison” part altogether and committing a murder, meaning our preventative efforts failed. Since prison inmates have a 75% likelihood of going back to prison, prison is clearly an ineffective way of preventing crime from happening again. It may or may not prevent some crime, but it’s too ineffective to be our Yes, That’s the Best Solution answer.
I don’t know that I really have an alternative. Extensive therapy by trained psychologists would obviously be in order. Is there any way to fix this person’s damaged brain? Because, without exception, something has broken down in the moral centers of the murderer’s brain. That’s a given, because normal, healthy people don’t murder other people. We find the idea repugnant in every conceivable way, and we would not murder another person even if we knew that we could get away with it without any consequences at all. It’s not punishment or fear of punishment that stays our hands; it’s our own internal morality. Once that internal morality breaks down, no amount of laws will protect someone.
The goal of prison was supposed to be to segregate, punish, and rehabilitate. It fails on all accounts. A scary number of innocent people have landed in prison, without even getting into the number of people in prison for committing “victimless crimes*”. So criminals are not segregated from the innocent. Nor are they punished, at least not in the way that society likes to pretend. Drug abuse and sex are rampant in prison. It’s often easier to find hardcore drugs in prison than it is to find them on the streets. As for rehabilitation–you’re kidding right? I would bet my shiny new tickets to the A Perfect Circle show in Nashville that most the 25% of former prisoners who don’t return to prison are simply too old upon release to be out there raping and killing people, or whatever they did to go to prison in the first place.
There has to be some way of preventing someone from committing another murder, and that’s what our focus should be on. Not punishment. Punishment only exacerbates the amount of wrongdoing in the world. Killing someone because they killed someone doesn’t reduce the amount of killing in the world; it obviously increases it by one. Kidnapping and holding someone against their will for kidnapping and holding someone against their will doesn’t reduce the amount of people being kidnapped and held against their will; it increases it by one. There is no justice as long as we are doing things that add more murder, more kidnapping, more imprisonment, more rape, and more violence to the world.
Justice, as an ideal, must be incapable of increasing the amount of aggression in the world. If it increases the amount of aggression, then it cannot be justice. That must be our metric for determining what is justice and what isn’t.
It starts with forgiveness.
This doesn’t mean that a person shouldn’t be held to account for acts of aggression, or that there should be no consequences. It does, however, change the goals of the consequences. Rather than seeking punishment, we should seek prevention. “What can we do to make sure this man never kills again?” should be our guiding question, not, “How can we make this man suffer for what he did?” The act is done. Making him suffer won’t fix anything and won’t help anything; it will only increase the amount of suffering in the world.
And two wrongs don’t make a right.
This is very different from catching someone in the act of aggression and having the opportunity to stop the act from escalating. If you walk in on some thief beating the hell out of your family member and you shoot and kill that thief, you’ve done nothing wrong. You prevented a beating from escalating into what probably would have been a murder. Since the thief initiated the aggression, you did what you had to do to protect another human being who had done nothing to initiate the attack. But what if you came home from work and you knew who had beaten your brother half to death and stolen your laptops and television? Would it be morally right to chase that person down and kill them? I don’t think many people would say “Yes” to that, and I certainly wouldn’t. Because at that point, you’re no longer preventing; you’re punishing.
We need a lot of spiritual growth–a phrase I use colloquially. It’s true, though. Before we can have a stateless society, we have to have a society where no one is asking “How can we punish criminals?” Because a stateless society can’t answer that question, because a stateless society forbids the use of force, violence, and coercion. “How can we punish criminals” is the wrong question, coming from a dark place in the human heart that prefers vengeance to forgiveness, and that’s something we have to let go of. We have to learn to forgive. Once we have a society of people asking the right question–“How can we prevent a murderer from killing again?”–then we will be ready to enjoy the luxuries of a stateless society.
This is part of the reason that the state is so tied to the criminal system, of course. It wants us to confuse punishment with justice, because as long as we’re erroneously calling punishment “justice,” we’ll despise any system that seeks to deny it to us. “You mean you’re not going to punish that child rapist? He should have his dick cut off! He should be publicly castrated! Fuck him! Throw him in prison with Big Jim!”
That’s vengeance, not justice.
Yes, by all means, and absolutely: let’s prevent that rapist from raping again. That’s mandatory, once they have done such a horrific act. But punishment isn’t going to do it. And when taking steps to prevent the act from occurring again, we should be mindful whether our motivation is to sate our bloodlust for vengeance, or whether our motivation is to actually protect future victims from being similarly harmed. Only by using the correct path can we arrive at the correct destination.
Bloodlust leads to punishment and, 75% of the time, repeat offenses.
Forgiveness leads to justice and prevention.
So what do we do about criminals in a stateless society? I don’t know. But I’d love for us to put our brilliant minds and our empathic hearts together and come up with a solution that actually works without increasing the amount of suffering in the world and while releasing the primordial instinct within us that demands we take an eye for an eye.
It seems that Pro-Life Libertarians have nothing better to do than to constantly post about abortion, in the same way that a lot of alt-right people have nothing better to do than to constantly post about transgenderism and bathrooms. No matter how much I want these issues to go away, people are hellbent on discussing them, so I want to return to the abortion issue to address some things I didn’t address last time.
Pro-Choice =/= Pro Abortion
I’m Pro-Choice. I would also never get an abortion–if it were possible–and the only time in my life that it was relevant, I was adamantly against the girl getting one. But, true to my core, she chose that option, and having fucked her gave me no authority or ownership claims of her body or what she can do with it, and neither did it mean that she was required to take my thoughts and feelings into consideration.
That sucks, and I know it’s hard for men to hear–I don’t say that as a transgender person, as a female, or anything. Just as a person, I know it’s hard for men, who have long enjoyed nearly total control of society and societal norms, to step back and accept that they don’t have any right to say what a woman can and can’t do with the womb that is literally in her body, but it’s just the reality we live in. If a woman doesn’t want to take her husband’s or boyfriend’s feelings into consideration, then it’s just tough shit for the man–he can leave her and find someone who will take his feelings into consideration, or he can stay with the woman who clearly doesn’t value his emotions.
I was against a family member getting an abortion, but I made no effort to talk her out of it, because such a decision is difficult enough without having others add to it. I even gave her a ride to the clinic in Little Rock, and stayed with her through most of it–just not any of the back room stuff. I wouldn’t expect most people who are against abortion to go that far, though.
It’s not as simple as “Pro choice” and “Pro Life,” not really. That we’ve redefined these things so that pro-choice means “pro-abortion” and pro-life means “anti-abortion” are serious problems, and it’s what causes most of the strife in the Libertarian Party. I don’t like abortion. I’m not a fan of it. I just don’t think anyone has the right to tell a woman that she must donate her flesh for someone else’s benefits, even if the wage is death.
Pro-Life people love saying that abortion is obviously a violation of the NAP, because the fetus is obviously a human, and thus has the right to not have aggression committed against it. On the surface, such a position makes sense, but, as usual, once we begin defining things and peeling away assumptions, we’re left with a position that is utterly nonsensical. This is why the Texan Representative recently proposed legislation that would fine men for ejaculating into anything but a womb–if potentiality equals actuality, then each and every sperm cell is potentially a human. It is a categorical error, of course, but that’s the point–asserting that potentiality equals actuality in regard to a fetus is also a categorical error.
We can’t make the argument that “Without additional interaction, the sperm wouldn’t progress into a human, though. Without additional interaction, the fetus would,” however, because that’s false. Without additional interaction, the fetus would die. All the food, nutrients, and air carried by the umbilical cord are first brought in by deliberate action of the woman, which absolutely count as interactions every bit as much as ejaculating into a vagina. Nor can we say that the sperm’s potential requires the intervention of another human, but that the fetus doesn’t, because a totally unassisted birth is rife with problems and has a very high failure right, not to mention that the woman consumes food that she purchased from another human.
The jury is forever out on the question of whether or not a fetus qualifies as a human and, if it does, at what stage of development the classification is legitimate. “Science” says very little on the matter, which is exactly what we’d expect to find in a world where the differences between life and non-life aren’t legitimate in the first place and are simply superimposed onto reality by a bunch of self-aware molecules who cannot accept that they are part of everything else and that nothing actually differentiates their existences from anything else that exists. This isn’t to say that scientists say very little on the matter; indeed, it’s hard to get a science to shut the fuck up about social issues they aren’t specialized in, but any random science who says something isn’t speaking for “science.”
“Science” is a method, not a set of ideologies and beliefs. It is following a precisely defined methodology to go from an observation to an explanation. So what “science” has to say about a fetus falls apart at the very first hurdle–there is no uniformly applicable definition of “human” that would include a uniformly applicable definition of “fetus” because there is no uniformly applicable definition of “life” in the first place. And while we do have biologists who study what we call life, it’s a matter I’ve followed extensively for quite some time, and it remains the case that we have yet to come up with a suitable definition of “life” that precludes fire and other chemical reactions while including all examples of what we’d call “life.” The closest such definition is the one I gave earlier: the self-replicating molecule. Even that fails, though, because it is equally applicable to fire–and the sun, and not just to solar systems but also to entire galaxies and, quite possible, the whole damned universe itself. Stars supernova and explode, and from their remains are born more stars and planets. What is that, if not self-replication?
Our definitions of life include entire solar systems as living things. And why not? It’s not metaphysical or silly; what “science” tells us is that there isn’t a difference between us and solar systems. We are them, and they are us. The separations are illusory, brought about by our limited sensory abilities. For example, if we could see the subatomic world with our eyes, we would not see a person sitting at a desk typing. We would see nothing more than energy traveling around in various shapes, sizes, and patterns, freely moving from one coalescence to the next, with no true separation anywhere in sight. But our eyes aren’t anywhere near that good. We don’t see molecules, atoms, or electrons–we only see the gigantic picture where everything appears to be separate. But it is a matter of scientific record that placing your hand on the desk joins you to that desk, with energy freely traveling from your hand to the desk and from the desk to your hand.
So when someone says to me that a fetus is obviously a human life, and that makes it obviously different from eating a cow or an eggplant, I’m usually at a loss for words to explain to them how poorly they understand the reality in which they live. These ideas of life, humans, and fetuses–they’re just that: ideas. They’re concepts, superficial superimpositions onto a reality wherein they don’t actually apply, in the same way that we treat nations and borders as real things, as though we might drive to Texas and find carved on the terrain a gigantic line that separates Mexico from the United States. And there may be one there, but only because we, in our lunacy and belief in the realness of imaginary things, convinced ourselves that we needed to put a real one there to correspond to the imaginary one.
People get angry when I compare abortion to eating a cow. Why? There is nothing that makes human life innately more valuable than a cow’s life, but the vast majority of pro-life and pro-choice people have no hesitation about eating a cow that someone murdered. This is nothing more than bigotry, though. It’s speciesism–a sloppy word meaning discrimination on the basis of species. It’s the same old song we’ve heard countless of times. White lives are worth more than black lives was the justification for slavery, and for how, in ages past, killing a white man carried a much more severe sentence than killing a black man. Male lives are worth more than female lives was the justification for sex slavery, spousal abuse, spousal ownership, and all manner of other things. It’s the same groupthink, the same Us and Them, the same bigotry, only it’s on the basis of species rather than race or sex.
I’m not saying “Don’t eat meat” or “Be a vegan.” I eat meat. I’m also fully aware that it’s no morally better to kill and eat a chicken than it is to kill and eat a human. We’re just speciesist, so we assign a higher value to a member of our species than we do a member of another species–just like racists assign a higher value to a member of their race, and just like sexists assign a higher value to a member of their sex. We violate the NAP against non-humans every single day, and it’s increasingly unnecessary–it’s also just a matter of time before it ends, and synthetic meat replaces organic meat, and people who eat genuine meat are considered monsters in the same way that hunters today are increasingly considered monsters.
The worst aspect of the Pro-Life crowd is that they argue as though they have a righteous superiority and as though they have the moral highground. That smugness is irritating. Leftists do it, too, especially on health care, and smugly assert they have the moral high ground because they think doctors should be considered slaves. Similarly, Pro-Life people smugly assert they have the moral high ground because they think that a woman should be forced to donate her literal flesh for someone else’s benefit.
There is no moral high ground here.
If there’s any single thing that I wish our species could un-invent, it would be abortion. But we did conceive it, and the cat is out of the bag; Pandora’s Box is open, and the matter can never be pushed back in. A Pro-Life person doesn’t have the moral high ground or the NAP on their side because they want to force a woman to donate her body for someone else’s benefit. This is every bit akin to forcing a mother to donate a kidney to her child if her child needs it–the child’s very existence, and therefore need of a kidney, is a long-term consequence of the woman’s initial choice to have sex. “If she didn’t want to one day donate a kidney, then maybe she shouldn’t have had sex!” would go the argument. Or is there some arbitrary statute of limitations that means, after a certain period of time, the woman has her free will once more?
People object to that analogy on the basis that pregnancy is a reasonable outcome of having sex, while a child with a failed kidney is not. I can’t agree with that assessment. I don’t mean to brag, but I’ve had a lot of sex with a lot of different people. The year 2015 revealed that I’m not sterile, as it was the first time in fifteen years of being sexually active that I’d gotten a girl pregnant. I was even married for 5 or 6 years, and we had sex pretty much every day that my wife wasn’t on her period. It wouldn’t be an exaggeration to say that I’ve had sex thousands of times. And I’ve only once gotten a girl pregnant. Even a conservative estimate would be that I’ve had sex at least one thousand times–and that’s an unrealistically low figure. But it yields a 0.1% chance of sex leading to pregnancy. I hardly find that to be a reasonable expectation.
It’s true that taking no precautions and generally being reckless can up that percentage drastically, but even so the chance never gets above 30%. While that’s high, precautions and safety lower it considerably. Sure, there are some women who use abortion as a form of birth control, but it’s absolutely absurd to think that such a thing is typical. Asserting that abortion needs to be illegal because someone women use it as birth control is like saying that people should use the bathroom of the sex on their birth certificate because some people might pretend to be transgender to gain access to the women’s restroom.
I unfriended a Pro-Life Libertarian yesterday, but it wasn’t because she was Pro-Life. I just ignored that. It was because it was all she ever talked about, and she did it with the smugness I mentioned above. She constantly said that “Science says…” things in support of her position, and if she wasn’t committing fallacies then she was burning straw people. What finally caused me to remove her was her statement that repealing anti-abortion laws is the same thing as making new laws to legalize abortion. To hear a libertarian–Big or Little L–say such nonsense warranted an immediate removal.
Legality & Naturality
The default position for any action is that it is legal. Period, and full stop. Murder, rape, theft–they are all naturally legal. That’s the true law of nature, the law of the jungle as they say, and, for later consideration, the law of the black market: the only thing that matters is what a person can do, and what a person can’t do.
But we’re guided by something called empathy, which gave rise to our morality and our condemnation or murder, theft, and rape. This is a good thing. We should condemn force, violence, and coercion, because we don’t want those things done to us, and we do have the gift of empathy, which allows us to extrapolate our own feelings and apply them to others. But this doesn’t mean that force, violence, and coercion are objectively wrong. They’re not. According to my values that I don’t want to be hurt, used, robbed, and killed, I have concluded that murder, rape, and theft are wrong, but it’s my values that go into that assessment. Just because 99.99% of people agree with those values doesn’t make those values objectively correct.
Before law, murder, rape, and theft were all legal. This is a tautology, of course, because making a law outlawing something is precisely what makes it illegal. So if there is no law outlawing it, then it is legal. Repealing prohibition against drugs doesn’t require making a new law that says it’s okay to do drugs; it’s repealing a law that said it wasn’t okay. Her position was that a new law is necessary because our laws against murder already include fetuses, so we need a new law to add that exclusion.
Even if her assessment is correct–which it isn’t, because she can’t demonstrate that “fetus” should be included in the definition of murder, and neither can anyone else, nor can anyone demonstrate that “cow” shouldn’t be included–she’s still wrong, because it would still just be repealing a prohibition against murder. If I pass a law in my house that says my nephew can’t go outside alone after dark, and then I repeal that law when he turns 12 years old, I didn’t create a new law granting him an exclusion once he reached a certain age; I just removed the initial one. I know there’s a name for this fallacy, but it’s such a roundabout way of thinking that I can’t imagine what the fallacy would be called.
I’m against abortion the same way that I’m against eating meat: I condemn the initiation of force, violence, and coercion against others. This doesn’t mean I’m perfect. I eat meat, after all. And sure, let the vegan anarchists out there have a go at me and condemn me for immoral behavior. If all seven of the vegan anarchists on the planet decide to do that, I won’t have any defense against their allegations, because they’re ultimately right.
I’m Pro-Choice regarding heroin, too. I don’t do heroin. If I had the opportunity, I wouldn’t inject heroin. I would strongly advise any friends who asked my opinion against doing it, because it’s unhealthy, leads to a debilitating addiction, and is just overall destructive. But I would never presume to tyrannize them by forbidding them from doing it, or by using the government to forbid them from doing it. They’re a living, thinking, and feeling human being. They’re not my property or my servant. I have no right to dictate what they can and can’t do, even though I think it’s probably a bad idea.
I’m Pro-Choice regarding abortion, too. I wouldn’t have an abortion. When I had the opportunity, I argued against it. If asked, I would advise any friends against having one. But I would never presume to tyrannize someone by forbidding them from doing it, or by using the government to forbid them from doing it. They’re a living, thinking, and feeling human being, too. The fetus may or may not be–there’s no definitive answer on that–but until we develop the science to allow us to transfer a pregnancy from a woman who wants an abortion to a woman who is willing to carry the fetus, we have to accept that other people aren’t our property or our servants.
And that is what we should be working on. Have Pro-Life people put their wombs where their mouths are. If it’s true that abortion is about ending a pregnancy, not killing a fetus, then the woman who wants the abortion has no legitimate objection to having the unborn fetus transferred from her womb to another woman’s womb.
As another friend pointed out, though, just as a lot of pro-choice people are actually pro-abortion, so are a lot of pro-life people actually pro-birth. It’s not life they care about; it’s the strawman helpless child they imagine in their heads. They don’t give a shit what happens to that child after it is born. There are enough Pro-Life people in the United States that if Pro-Life people were actually Pro-Life, instead of being Pro-Birth, then there wouldn’t be an unadopted child left in the nation.
There are no easy answers, and we should be extremely skeptical of someone who talks about abortion as though it’s cut and dry. It’s probably the most complex and nuanced issue facing the world today. Anyone who states something on the matter as though it is an unequivocal fact that is obvious and without nuance is spouting dogma, not science. I called it the Murkiest of Murky Murkiness or something like that, because it is. It’s an extremely complex issue that will force any honest, reasonable person to not just re-evaluate what it means to be a human, but what it means to be life.