The Molinari Institute’s tax-exempt status is now officially listed on the IRS website. (It took a while because they only update the list once a month.)
Tag Archives | Molinari/C4SS
The Molinari Institute is delighted to announce that it has been declared by the IRS to be a tax-exempt 501(c)(3) nonprofit organisation; hence donations to the Molinari Institute – and thus to the Institute’s media center, the Center for a Stateless Society – are tax-deductible.
To quote from the IRS’s determination letter, dated 2 April 2015:
We’re pleased to tell you we determined you’re exempt from federal income tax under Internal Revenue Code (IRC) Section 501(c)(3). Donors can deduct contributions they make to you under IRC section 170. You’re also qualified to receive tax deductible bequests, devises, transfers or gifts under Section 2055, 2106, or 2522. … We determined you’re a public charity under the IRC section [509(a)(2)].
The mission of the Molinari Institute is to promote understanding of the philosophy of market anarchism as a sane, consensual alternative to the hypertrophic violence of the State. The Molinari Institute hosts an online open-access library of rare libertarian classics, including new translations of 19th-century French works, and publishes two periodicals: a magazine, The Industrial Radical, and an academic journal, the Molinari Review. The Molinari Society, a daughter organisation, hosts annual symposia at the Eastern and Pacific Divisions of the American Philosophical Association.
The Center for a Stateless Society (C4SS), an autonomous extension of the Molinari Institute, develops and publishes timely written commentary on current events, research pieces and other content from a market anarchist perspective. Each week the Center submits several op-ed pieces to thousands of newspapers and other media outlets globally, and has received about 2500 mainstream media pickups since 2010. The Center’s student affiliate network, the Students for a Stateless Society (S4SS), offers opportunities for campus outreach and activism.
Future projects for both the Institute and the Center include book publishing (both classic and original works), conferences, courses (online and otherwise), new translation projects, and media presentations.
Both the Institute and the Center are part of the Alliance of the Libertarian Left, which opposes statism, militarism, cultural intolerance, and the prevailing corporatist capitalism falsely called a free market. The Alliance’s Distro, in partnership with the Institute and Center, produces and distributes zines and booklets on anarchism, market anarchist theory, counter-economics, and other movements for liberation.
Call for Abstracts
for the Molinari Society’s next Eastern Symposium, to be held in conjunction with the American Philosophical Association Eastern Division meeting, January 6-9, 2016, in Washington DC. (Note that this meeting is the week after New Year’s, rather than, as in past years, just before New Year’s. This later time is expected to be the new normal for the Eastern APA henceforth.)
Police Abuse: Solutions Beyond the State
18 May 2015
Abuses of power by police officers, especially abuses motivated by racial bias, are at last beginning to receive increased public scrutiny. Anarchists have long regarded police misconduct as a deep-rooted and systemic problem, one requiring radical rather than reformist solutions, but have not always agreed about what a radical solution should look like. Some anarchists have advocated a system of private security firms held in check by market competition; others have looked to volunteer and mutual-aid watch groups responsible to the communities they patrol; still others have rejected both models as insufficiently different from the government police system they’re supposed to replace.
Would/should there be police, or something like police, in an anarchist society? If so, how might they be restrained from abuses? If not, what institutions or practices might secure protection from invasive behaviour instead?
Abstracts should be submitted for the 2016 Eastern Symposium by 18 May, 2015. Submissions from any point of view (anarchist or otherwise) are welcome. Please submit an abstract only if you expect to be able to present the paper in person at the Symposium. (Final papers should be of appropriate scope and length to be presented within 15-30 minutes.) Submitting authors will be notified of the acceptance or rejection of their papers by 31 May, 2015.
Submit abstracts as e-mail attachments, in Word .doc or .docx format, PDF, or ODT, to email@example.com.
For any questions or information, contact Roderick T. Long at the above email address.
(In other news, the Molinari Symposium originally scheduled for this year’s Pacific APA in Vancouver has been postponed to next year in San Francisco; details to follow in due course.)
[cross-posted at C4SS]
In an anti-libertarian rant titled “You’re Not the Boss of Me! Why Libertarianism Is a Childish Sham,” David Masciotra charges that libertarianism amounts to the petulant selfishness of a child who resents all restrictions on his or her behavior.
Masciotra conveniently focuses on libertarians’ saying “you have no right to impose stuff on us,” while ignoring its corollaries “we have no right to impose stuff on you” and “you have no right to impose stuff on them.” But then it’s a bit harder to spin the latter two as childish selfishness.
Judging from what he writes and where he writes it, I reckon Masciotra fancies himself a man of the left. There was a time when “Dump the Bosses Off Your Back” was a popular leftist slogan. But the idea of a society without bosses seems to carry no charm for Masciotra.
It’s also telling that Masciotra sees libertarian opposition to being bossed as in tension with “bonds of empathy and ties of solidarity.” Apparently, for Masciotra empathy and solidarity are impossible among equals, and can exist only between benevolent shepherds and their docile, subservient flocks. Libertarians, by contrast, see empathy and solidarity as realized in their fullest and healthiest form between free and equal persons in voluntary, uncoerced, unbossed association.
It seems a safe bet that anyone who ridicules resentment against bosses either is a boss, or aims to be a boss, or wants to curry favour with the bosses. But here at C4SS, our attitude toward bosses — be they politicians and bureaucrats, or corporate beneficiaries of state privilege — is: dump ‘em. In a truly libertarian world, no one will be the boss of anyone else.
[cross-posted at C4SS]
Imagine the following scenario: You’re driving along one fine evening, pretty thoroughly drunk, and ram your car through police tape and into a barricade. Suppose further that the barricade you’ve smashed into is in front of the White House. For good measure, let’s add that the police tape you broke was marking off an active crime scene — an ongoing bomb investigation, which you’ve now dangerously disrupted.
The cops quickly approach your car. What are your chances of avoiding arrest, or worse?
Oh wait, I forgot to mention that you’re a Secret Service agent. So it turns out you don’t get shot, or tased, or roughed up, or slapped in jail, or even detained. You just go home.
Precisely this scenario unfolded on March 4, with two seemingly intoxicated Secret Service agents crashing into a barricade at the east entrance to the White House grounds, nearly running over a suspicious object that agents on the scene were in the course of investigating as a possible bomb.
Officers on duty wanted to arrest the two or give them sobriety tests, but were instructed by a supervisor to let them go. They’ve been placed in “non-supervisory, non-operational” (but presumably paid) positions pending further investigation. What are the odds that this would have happened to you or me?
Predictably, the incident has led to renewed calls for major reforms of the Secret Service. But the double standard — leniency for the elite in-group, severity for the rest of us — is inherent in the system and cannot be corrected by mere reforms.
Implicit in the idea of a governmental police force, from the Secret Service down to your local beat cop, is inequality of rights. Police by definition are supposed to have rights that other people don’t have: Rights to stop, search, or incarcerate peaceful people, and to use deadly force against those who resist.
But as long as this double standard is inherent in the police system as such, all attempts to reform the system are destined to fail, whether in Staten Island, in Ferguson, or in the Secret Service. So long as power corrupts, and attracts the corruptible, any system characterized by inequality of rights renders abuse inevitable. Reforms that target only the symptoms (abuses) and not their root cause (unequal rights) will achieve, at best, only limited success.
The right to use force in defense of oneself or others is a basic and universal human right. But the rights that police claim for themselves go beyond this. Tossing someone in jail for smoking a joint, or shooting them when they resist being thus kidnapped, cannot plausibly be construed as defense.
And anything a cop is allowed to do that an ordinary citizen is not — carry a gun, perform arrests, and so on — violates the basic equality of rights enshrined in the Declaration of Independence (“all men are created equal”) and the Constitution (“equal protection of the laws”).
If we do not wish to perpetuate a two-tiered system of justice, any purported right must either be extended to all or denied to all.
There’s nothing wrong with a group of people choosing careers specializing in rights-protection. But it makes no more sense to give such people special rights, rights denied the rest of us, than it does to give professional bakers the right to prevent you from baking bread in your kitchen. A free society cannot recognize special rights enjoyed by some and denied to others.
So long as we permit the double standard inherent in a system of government police, abuses will continue, and reforms will founder.
[cross-posted at BHL]
Billy Christmas (who was part of the same MANCEPT 2014 workshop as me (“The Current State of Libertarian Political Philosophy”) in September, and who also participated in the Molinari Society’s symposium on libertarianism and privilege with me this past December) writes to tell me that he is convening a workshop on “Lockean Libertarianism” at MANCEPT 2015 (Manchester UK, 1-3 September 2015). Check out the description below and consider submitting an abstract. I greatly enjoyed last year’s MANCEPT gig and can recommend its sequel.
Call for papers: MANCEPT workshop on Lockean Libertarianism
MANCEPT workshops, University of Manchester, Oxford Road, Manchester, UK.
Tuesday 1st September – Thursday 3rd September 2015.
Lockean libertarianism is a family of theories of justice based upon property rights: those we have over ourselves and those we have over the external world. The connection between these two sets of rights is a contentious issue. The self-ownership principle holds that all individuals are, initially, the full moral owners of their own person, including their body, mind, and the product of their labour. The world-ownership principle specifies the rights we have to use and appropriate external resources, including natural resources (e.g. a plot of land, water, forests, deposits of fossil fuels) and products of human labour (e.g. a house, a pencil, a car). Locke himself claimed there is a proviso on the appropriation of external property that required one to leave ‘enough and as good in common for others’. Nozick favoured a weak interpretation of the proviso, while others reject it altogether (e.g. Rothbard, Hoppe), or believe the only proviso that is consistent with self-ownership is so minor that it has no effect of equality (e.g. the ‘Blockean proviso’). Others still think the proviso should be interpreted as in strong support of extensive redistribution of external resources to those who have less than an equal share (e.g. Steiner, Van Parijs, Otsuka, Vallentyne, Roark). Whereas some claim an unjust appropriation of previously unowned resources is an incoherent idea (e.g. Feser), or that resources do not exist independently of an act of discovery (e.g. Paul, Rassmussen & Den Uyl). Some from outside the Lockean tradition believe that the reconciliation of self-ownership with equality is incoherent (e.g. Risse, Cohen), while some within it would agree and oppose any form of egalitarianism (e.g. Rothbard and Hoppe), others reject the incoherence theses (e.g. Steiner and Otsuka), and others still believe equality should be reconceived as equality of authority, which stands in a natural equilibrium with respect for one’s self-ownership (e.g. Long). Lockean libertarianism then, is a very diverse set of political theories, with diverging socioeconomic implications. This workshop aims to provide a space to critically discuss Lockean libertarianism: what it is, and what its implications are. Whether the Lockean approach is taken to be problematic or promising, we invite papers that discuss self-ownership or world-ownership separately, as well as papers on the conceptual connection between self-ownership, world-ownership, and the proviso. We also encourage investigations into potential applications of these different forms of Lockean libertarianism. How should we conceive of, both philosophically and socioeconomically, things like public property and national borders? Can intellectual property be justified on a Lockean basis? Are children self-owners, or the fruits of their parents labour? How ought a Lockean respond to historical injustices such as land theft and slavery?
Deadline for submissions: 1st June 2015. You will be notified of the success of your submission by 20th June. Please note that the deadline for registering for a graduate student bursary from MANCEPT in June 10th.