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Abolition Past and Future

For thousands of years, slavery went unchallenged in principle. Then in a single century, slavery was abolished and more than seven million slaves were freed. The scope and speed of this transformation makes it one of the most amazing feats in modern history.
– blurb for Jim Powell, Greatest Emancipations: How the West Abolished Slavery

I haven’t read Powell’s book, but this quotation (along with the fact that, in most of the western world, abolition was accomplished without much violence, the American South being an outlier) should give today’s abolitionists reason for hope whenever the task of doing away with the state seems overwhelming.


Free Abortion Online!

[cross-posted at Liberty & Power]

The four published articles of mine that people most frequently request copies of are: “Abortion, Abandonment, and Positive Rights,” “Immanent Liberalism,” “Toward a Libertarian Theory of Class,” and “The Irrelevance of Responsibility.” So I’ve begun putting them online. The abortion one is up now; the other three to follow soon.


Vincent H. Miller R.I.P.

Vince Miller [cross-posted at Liberty & Power]

How sad to hear that Vince Miller has died. Vince, founder of ISIL (I still prefer the original name, Libertarian International), was a tireless champion of radical libertarianism.

I have pleasant memories of Vince, whom I first met at ISIL’s 1997 conference in Rome (one of my favourite trips ever); I last saw him at the Advocates for Self-Government 20th anniversary conference in Atlanta three years ago.


Pootmop!

[cross-posted at Liberty & Power]

As a number of left-libertarians have noted, both “capitalism” and “socialism” are ambiguous terms, bound up with various sorts of confusions. (That’s one reason I try to avoid using them, at least without some sort of qualifying prefixes, adjectives, or scare-quotes. Incidentally, I’m pleased to see that one of my own discussions of this problem is featured – for now – on Wikipedia’s Issues in Anarchism page.) But there’s one definition of the word “capitalism” that might seem perfectly straightforward and unambiguous. Yet actually I think it is no such thing.

Lenin and Trotsky The definition I have in mind is: private ownership of the means of production (henceforth pootmop). One thing that most libertarians in the so-called “capitalist” tradition don’t realise (it took me years to realise it) is that when most socialists hear or use this phrase they take it to imply, by definition, the ownership of the means of production by people other than the workers who do the producing – so that a society in which most firms are worker-owned co-ops would not count, in their eyes, as one characterised by pootmop.

This of course is not at all what “capitalist” libertarians take the phrase to mean; although they may tend to assume the traditional hiring-of-labour as the paradigm or default instance of pootmop, a society of worker-owned co-ops – whether or not “capitalist” libertarians would find such a system likely or desirable – would be a perfectly acceptable instance of pootmop. To “capitalist” libertarians, pootmop contrasts not with worker-owned co-ops but with the ownership of the means of production either by the state or by society at large.

Now there are, to be sure, many “socialist” advocates of worker control who envision such control as being exercised either via the state (e.g., Marx, at least in the short run) or via society at large (e.g., Kropotkin). But there are a good many “socialists,” particularly in the anarchist tradition, who favour something like decentralised, bottom-up networks of autonomous local workers’ co-ops – which would count as pootmop by some standards and not others.

A problem for mutual communication between the “capitalist” and “socialist” libertarians, then, is that one group hears the phrase “private ownership of the means of production” and thinks, “ah yes, producers getting to keep what they produce,” and the other group hears the same phrase and thinks, “ah yes, producers not being allowed to keep what they produce.” My advice to both groups, then, is: try not to use this phrase without explaining it, and don’t automatically assume you know what others mean by the phrase when they use it.


Enemy Agents in the Empire

My blog is increasingly getting hacked with hidden spam ads; I have to delete them every few days, and Google is threatening to drop my blog from their search engine. Apparently this is a common problem with WordPress. Well, today I notice that my archive.php file is now misspelled arhcive.php, and starts with “Merhabba my friend” (misspelled Turkish!), but I’m not computer-savvy enough to know what to do without making it worse. Any advice?


JLS 21.3 and 21.4: What Lies Within? An Atlas Shrugged Symposium and More!

[cross-posted at Liberty & Power]

The two latest issues (21.3 and 21.4) of the Journal of Libertarian Studies will also be the last, at least for the immediate future as the JLS heads into hiatus. So what’s in ’em?

Journal of Libertarian Studies One major item is a symposium commemorating the 50th anniversary of Atlas Shrugged, featuring Barbara Branden on her memories of Atlas’s initial publication; fan letters from Mises and Rothbard (the latter previously unpublished) to Rand; another Rothbard piece (likewise previously unpublished) on the literary merits of Atlas Shrugged; Geoff Plauché on Atlas, La Boétie, and science fiction; and Jennifer Baker on the relationship between virtue and success in Atlas.

What else besides the Atlas symposium? Richard Sharvy on what philosophers know and everybody else doesn’t; Anthony Gregory and Walter Block critiquing Hoppe on immigration; Anna-Karin Andersson rebutting Susan Moller Okin’s criticism of Nozick; James Garland on libertarian themes in Raymond Aron; Jeremy Shearmur on John Gray’s downhill intellectual slide; Pierre Desrochers on Alice Alexiou’s biography of urban theorist Jane Jacobs; Tom Woods on Nicholas Orme’s history of secular education in the Middle Ages; Robert Higgs on anarchy; John Brätland on Rawlsian intergenerational equity; Mark Crovelli on praxeological approaches to international relations; Frank Daumann on Hayekian social evolution; and Lou Carabini on why Bastiat was wrong about the broken window. (For the record, I think Bastiat makes precisely the point Lou thinks he fails to make, but never mind ….)

Read a fuller summary of the contents of 21.3 and 21.4 here.

Read summaries of previous issues under my editorship here.

Read back issues online here.

Buy these or other issues here.


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