The Not-So-Current Year: 2017 In Review

Though the specific demarcation of the passage from one year into another is a rather arbitrary social construct, it does provide a useful annual period for self-examination and remembrance. Now that 2017 has entered the history books, let us take a look back at a year’s worth of essays and review the not-so-current year.

We begin, of course, with last year’s article of the same kind. Some articles in this list are sequels to articles in that list. Aside from that, we may move on.

I began 2017 by addressing a recurring story throughout the 2016 election campaign; that of Russia hacking the DNC and phishing Hillary Clinton campaign chairman John Podesta’s email system. I argued that Russia would have been justified in doing not only this, but in actually altering the election to cause Donald Trump to win. I would later use this piece as an example in a guide on how to argue more sharply in order to throw opponents out of their comfort zones. The story lingered on, so I published a sequel detailing the benefits of a Trump-Russia conspiracy. The left’s activities after the election became ridiculous, so I decided to give them some free advice.

My first list of 25 statist propaganda phrases and some concise rebuttals was a major hit, so I started planning a sequel. I had no intention of taking almost two years to compile 25 more statist propaganda phrases to refute, but better late than never, I suppose.

Donald Trump became the 45th President of the United States, which of course meant that Gary Johnson did not. I explored in detail what was wrong with Johnson’s campaign that made him not only lose, but fail to earn 5 percent of the vote against two of the least popular major-party candidates ever to seek the Presidency. Once Trump was in office, the responses to his trade policies among mainstream analysts led me to explain why many of them are politically autistic.

Book reviews have long been a part of my intellectual output, but I decided to start doing more of them in late 2016. This trend continued throughout 2017, as I read and reviewed The Invention of Russia, The Age of Jihad, In Our Own Image, Come And Take It, Against Empathy, Level Up Your Life, Islamic Exceptionalism, The Science of Selling, Closing The Courthouse Door, Open To Debate, Calculating the Cosmos, The Art of Invisibility, Libertarian Reaction, and The Euro.

Antifa grew from a nuisance that rarely affected anyone other than neo-Nazis into a serious threat to anyone who is politically right of center and/or libertarian who wishes to speak in a public venue. A comprehensive strategy to defeat them was necessary, and I was happy to provide one. Kyle Chapman grew weary of Antifa’s antics and led the effort to take up arms against them, becoming known as Based Stickman. I praised him in song. After the events of February, April, and May Day, I revised the strategy.

The Walking Dead comic series and the television show based on it contain many themes which are of interest to the student of libertarian philosophy. I explored the many ways in which Negan’s group resembles a state apparatus. The first part covers the sixth season of the show, and the second part covers the first half of the seventh season. At least three more parts will come next year.

‘No Particular Order-ism’, or the belief that libertarians should take whatever reduction in the size and scope of government they can get, has become common among the more radical members of the Libertarian Party. I explained why this approach is misguided.

White nationalist and alt-right leader Richard Spencer was present in the bar of the Marriott hotel that hosted the International Students For Liberty conference. This did not go over well with Jeffrey Tucker, who loudly denounced Spencer, after which security removed everyone from the bar. I wrote about the incident and the philosophical underpinnings of it.

Sometimes, the lens of examination is best turned inward to correct one’s own missteps. Such was the case for an article I wrote in 2014 about the nature of fake libertarianism, so I published a revision.

Theories concerning the creation, acquisition, trade, inheritance, and defense of private property form much of libertarian philosophy. The role of conquest in the determination of property rights had gone largely unexplored, so I decided to remedy the situation.

Terrorism struck in London on the anniversary of the Brussels attacks. I wrote a list of observations on the event.

I argued against more amendments to the United States Constitution, namely the Second and the Eleventh.

A chemical weapon attack occurred in Syria, which led to US intervention via a cruise missile strike. I wrote a list of observations on the event.

Keynesians and others who support fiat currency and central banking frequently claim that there is not enough gold in the world to back the quantity of currency in existence, and thus returning to gold would set off a deflationary spiral while destroying several industries that depend on gold. I debunked that claim.

On the anniversary of the Oklahoma City bombing, I applied ethical theories to the event to gain a deeper perspective of what happened and the aftermath of the event.

The primary aim of politically active libertarians is to limit and reduce the size and scope of government, as well as to eliminate as much state power as possible. I made the case that in order to do this, it may be necessary to temporarily do the opposite.

On May 8, Fritz Pendleton published an article at Social Matter in which he argued that liberty is best preserved by authority rather than anarchy. He then proceeded to launch a misguided attack against libertarianism, all while misunderstanding authority, anarchy, liberty, and the nature of a libertarian social order. I rebutted Pendleton’s case on a point-by-point basis.

Fashion trends can be a useful barometer of the health of a society. I explained how the trend of clothing that is designed to mimic the appearance of wear and work for those who think themselves above the sorts of activities that would produce these effects naturally indicates that a revolution may come soon.

Memorial Day provides an opportunity to promote statist propaganda concerning the nature of service and the provision of defense. I decided to do the opposite.

The immediate danger standard says that using force against someone who is not presenting a physical threat at the exact moment that force is used constitutes aggression, and it has become far too commonly advocated in libertarian circles. I explained why it is wrong and why it has gained prevalence.

On June 14, James Hodgkinson opened fire on several Republican members of Congress and their staffers while they were practicing for the annual Congressional Baseball Game for Charity. I wrote a list of observations on the event.

The Supreme Court ruled against the stays on Trump’s travel ban, but he missed a greater opportunity by letting them decide rather than ignoring the courts. I explained how and why.

Political rhetoric has grown increasingly heated, with violence erupting as a result. I showed how democracy is the root of this problem and how abolishing democracy is the solution.

The meme of throwing one’s political rivals out of helicopters has become popular among certain right-wing and libertarian groups in recent years. Unfortunately, people from all over the political spectrum tend to misunderstand the historical context of the meme, and thus interpret it incorrectly. I wrote an overview of this context and explained why helicopter rides may not be the best option.

I welcomed Insula Qui, the first additional writer for Zeroth Position, in July. He provided two articles to keep the site going while I was preparing for, participating in, and recovering from the Corax conference in Malta. A piece describing the problems that led to the call for net neutrality and recommending against more state inteference in the Internet came first, followed by a critique of common libertarian strategies to date. Speaking of the Corax conference, a revised version of my talk may be found here, as they own the rights to the original. A topic that came up in the talk that needed further comment is that in the discussion of proper behavior beyond the basics of libertarian theory, right-libertarians in general and libertarian reactionaries in particular will use the term ‘degeneracy,’ but they do not always properly define the term. I attempted to do so.

In the August 2 episode of the Tom Woods Show, he asserted that libertarians and fascists are completely contradictory political perspectives and could never be combined, and that when one embraces fascism, one must have relinquished one’s libertarianism, as there is no other solution that would make sense. Qui countered these assertions and delved deeper into the relationship between libertarianism and fascism than I had previously, which is not as inimical as one might think.

An alt-right rally in Charlottesville, Va. on August 11-12 turned violent, with three deaths and about 20 injuries. I wrote a list of observations on the events. In response, the large technology companies of Silicon Valley, which have become increasingly hostile to right-wing and libertarian content creators over the past decade, ramped up their censorship efforts. I proposed a novel and radical plan to deal with this problem so as to avoid public utility regulation.

I welcomed Benjamin Welton, our second additional writer, in September. I had meant to write an article about using the historical concept of outlawry to deal with violent illegal aliens myself, but time constraints led me to outsource the project. He then explored several historical examples of private military defense, finding that something novel must be created in order to defeat the state and maintain a libertarian social order.

In the wake of two major hurricanes, the usual complaints about price gouging were made yet again. I explained why price gouging is actually beneficial.

Qui wrote a piece about the limits of the applicability of libertarian philosophy, explaining that humans can fall into the categories of personhood or savagery, and that it is important to deal with each accordingly.

Catalonia held a referendum to secede from Spain and become an independent nation on October 1. This was met with force, and much hostility ensued. I wrote a list of observations on the events.

Qui examined the role of the modern concept of citizenship in advancing a particularly insidious form of totalitarianism.

On October 5, the New York Times published an opinion column by Michael Shermer in which he argued that the rule of law is a bulwark against tyranny, but guns are not. I thoroughly rebutted his arguments.

Welton explored the history of judicial corporal punishment, then made a case for restoring its use as a replacement for imprisoning lesser criminals.

The debt ceiling became a political issue again. As it incites financial panic for no good reason and hides important truths from common view, I advocated for its elimination on formalist grounds.

Capitalism and consumerism are distinct phenomena, with the latter caused by high time preference, which in turn is caused by the flaws inherent in modernity. Qui explained this at length.

I welcomed Nathan Dempsey, our third additional writer, in November. He runs a project called Liberty Minecraft, and wrote an introduction to the project.

The relationship between libertarianism and racial politics has become a controversial issue in recent years. Views on the issue run the gamut from complete opposition to imperative alliance, with nearly every conceivable position between being advocated by someone noteworthy. Many libertarians either provide the wrong answer or are afraid to address the question, so I decided to address libertarianism and support for ethnic nationalism.

Black Friday is revered by most libertarians as a celebration of free-market capitalism. I updated my explanation of why this reverence is misplaced. I weighed in on holiday shopping again due to some misguided criticism of computer programs designed to scalp popular gifts. Finally, I detailed the problems with Santa Claus.

Qui offered a message of hope in dark times by demonstrating how the socialists and anti-capitalists of today are not usually as fanatical as those that the early libertarians opposed, then offered advice on how to argue against them. He quickly followed this with an explanation of his concept of autostatism, which closely echoed one of the other presentations from the Corax conference. He then dealt with traditional views on degenerate behavior, and how a compassionate, non-enabling approach is necessary.

Due to surging exchange rates, the opening of Bitcoin futures, and the likelihood of Bitcoin exchange-traded funds in the near future, there is renewed mainstream interest in Bitcoin and other cryptocurrencies. There are benefits of cryptocurrencies which will be cheered by political outsiders to the chagrin of the establishment, and I listed eight of them.

Qui finished out the year by explaining why individualism and nationalism are not as incompatible as many people believe.

All in all, it was an interesting year full of occasions to make sharp libertarian and reactionary arguments. May 2018 bring more and better. Happy New Year!

The Case For Judicial Corporal Punishment

The modern penal state is geared towards keeping its prisoners institutionalized, which is to say totally conditioned to the rhythms, desires, and goals of the penal state itself. This process supports the penal state, for institutionalized men and women usually commit more crimes once they return to the outside world. While low intelligence and poor impulse control can explain many cases of recidivism, they cannot explain all cases.

The state and its private prison contractors make more money off of full bunks and crowded cells. Ergo, stringent laws and the growth of the criminal justice system benefits the state at every level. For liberty to exist, this prison-industrial complex must be destroyed. The simplest method for accomplishing this is to return to the pre-modern punishments that the prison-industrial complex replaced. For more serious crimes, exile and outlawry could be reintroduced. For lesser offenses, a return to judicial corporal punishment is a superior alternative to the dehumanizing penal state. Let us explore the history of judicial corporal punishment, make the case for bringing back such punishments, and deal with likely objections.

A History of Violence

In the opening passage of his influential book Discipline and Punish, left-wing philosopher Michel Foucault characterizes pre-modern punishment as a gory spectator sport:

On 2 March 1757, Damiens the regicide was condemned ‘to make the amende honorable before the main door of the Church of Paris,’ where he was to be ‘taken and conveyed in a car, wearing nothing but a shirt, holding a torch of burning wax weighing two pounds’; then, ‘in he said cart, to the Place de Greve, where, on a scaffold that will be erected there, the flesh will be torn from his breasts, arms, thighs and calves with red-hot pincers, his right hand, holding the knife with which he committed the said parricide, burnt with sulphur, and, on those places where the flesh will be torn away, poured molten lead, boiling oil, burning resin, wax and sulphur melted together and then his body drawn and quartered by four horses’…”[1]

The brutal evisceration of Damiens was meant to purge the body politic of one man’s infection. In Foucault’s telling, pre-modern punishment was personal and designed to be didactic (thus the importance of the punishment being seen). Pre-modern punishment was also based around the monarch. For instance, Foucault talks about the ceremony of punishment and how pre-modern kings usually spoke of crime as an assault on them, the office of the sovereign, and, by extension, God. Modern leaders, by contrast, usually speak of crime as aassault on and debt owed to society.

Such public humiliation was not confined to the Old World. Prior to the American Revolution, public executions and lesser punishments such as branding were undertaken by colonial authorities acting on behalf of both the British king and their colonial charters. In Puritan Massachusetts, “scolds” and “brawlers” were placed into the cucking stool. Most commonly associated with witchcraft trials, cucking stools were simple machines whereby guilty parties were repeatedly dunked into “purifying” waters. Elsewhere in colonial New England, bickering couples or fornicators were sentenced to the pillory, where, side-by-side, they were subject to the violent whims of the community that they had angered with their “ungodly” behavior. Property crimes in colonial New England prompted similarly harsh treatment. Those who committed tiefen, or the theft of livestock, food, or clothing from farms, had their ears removed. Counterfeiters suffered the same fate until new laws were established in 1806. Arsonists typically met with a noose.[2]

Popular history has remembered the Puritans as stern and superstitious provincials who saw the Devil peeking around every corner. However, they were a law-abiding society that utilized sharp punishments because of their unusual mixture of theocracy and republican virtue. Namely, every New England citizen was encouraged to spy on each other in order to ensure good behavior. If one local man left his barn door open or if a local woman talked too much, then the delicate covenant with God could be broken. Puritans protected this covenant like they protected their homes against Indian raids—with violence and prejudice.

The colonial South differed very little from New England in terms of its approach to corrective justice. 17th century Virginia saw criminals branded or mutilated in some way. As for prisons, the first one in American history may have been the English ship Susan Constant, the very same vessel that carried Captain John Smith and the Jamestown settlers to the New World.

The Coming of Prisons

British officials were bitten by the criminal justice reform bug early in the 18th century. As a result, James Oglethorpe, who was concerned about debt prisoners in Great Britain, was given control over the Colony of Georgia, North America’s largest penal colony. Here, work and the fresh air became substitutes for dank dungeons or “barbaric” practices like branding or mutilation.

During America’s push westward, physical punishment carried on in much the same way as it had in the 17th century. Horse thieves were hung by vigilante committees, while lynching parties tended to do the work of judges and juries. The lynching parties in the rural South tended to have a racial character, with whites killing black men under charges of rape or engaging in sexual improprieties with white women.

Back on the East Coast, criminal justice reform moved towards a supposedly more humane model of punishment. As was the case in England, American Quakers led the charge for prison systems that were designed to change the behavior of their inmates. From the late 18th century onward, America’s prisons became correctional institutions where wardens attempted to guide their charges to better lifestyles through work, contemplation, and isolation.

For Foucault, the linchpin to this new prison system was the Panopticon—a cyclopean tower that stood in the middle of a ring of prison cells. From this guard tower, prison officials hoped to direct the behavior and thought patterns of their prisoners. He writes,

Hence the major effect of the Panopticon: to induce in the inmate a state of conscious and permanent visibility that assures the automatic functioning of power. So to arrange things that the surveillance is permanent in its effects, even if it is discontinuous in its action; that the perfection of power should tend to render its actual exercise unnecessary…”[3]

The power of the Panopticon lies in the fact those within the purview of its vision can never be sure if they are being watched. Even if no one is controlling the tower, most prisoners will act as if someone is observing them. The theory of the Panopticon can today be found in the United Kingdom, where closed-circuit television cameras abound on almost every street corner. In the United States, not only is the NSA busy spying on everyone, but technology companies like Google and Facebook use their power to discourage “wrongthink” concerning political issues.

However, as powerful as the Panopticon is, it would have never been born without the Enlightenment and America’s transition from a limited monarchy to a constitutional republic. Rather than seeing crime as an offense against one person (the sovereign) or against a limited community, crime became seen as an offense against the entire society (the demos). It thus became cruel to subject criminals to customized punishments and important that criminals be kept away from the masses. The modern penal state does just that, but the process of creating a separate culture of prisoners actually rationalizes criminality. Criminals were once those who trespassed against divine authority, but criminality is now a profession that has a finishing school called prison.

Peace Through Force

The modern penal state has only been successful in producing more criminals. This is part of its business model, so in order to find a superior alternative, we must do away with the modern penal state. In its place should be private citizens and municipal authorities which do not receive any money from the federal government. Rather than operate contemporary prisons, these communities would subject criminals who have been convicted of serious crimes to flogging, branding, or other such corporal punishments. The most incorrigible criminals would be subject to execution or exile as an outlaw rather than life in prison. Lesser offenses would merit restitution to be performed in a different sort of prison that those which are common today.

It should go without saying that children should not be subject to judicial corporal punishment. Just as using physical violence at the individual level of the parent to discipline children violates the non-aggression principle, so too would the use of communal violence. Instead, every effort to reason with children and teach them virtue must be made. It is only after all such efforts are exhausted to no avail and a disobedient child grows into a criminal adult that they should feel the sting of the lash.

The practitioners should ideally be those aggrieved by the criminals; otherwise, the administrators should be the natural leaders in the community. Because one of the largest problems in modern culture is that the true nature of reality is hidden from the masses, the new corporal punishments should be performed in public, with all citizens encouraged to witness the acts and hear the reasons for them. Bringing back pre-modern punishments would show everyone that violence is disgusting and only righteous when used to deter aggression.

Another added benefit would be that criminal trials and punishments would be an expedited affair. Currently, the average time of criminal trials, whether for misdemeanors or felonies, is anywhere between three months and several years. In the proposed system, trials would be faster, primarily because one of the key components of this system would be a streamlined criminal code. There would be less crimes on the books, for libertarian theory only considers crime to be those offenses which victimize or threaten a person or property. For example, simple possession of drugs or engaging in prostitution in secret would be considered vices rather than crimes, to merit the attentions of the beadle rather than the policeman.

Along with faster trials and more efficient punishments, a return to pre-modern methodologies of punishment would curtail the demand for prisons. At best, only medium-sized jails would be needed to temporarily house those awaiting trial. And since life imprisonment would no longer be an available sentence, there would be no need for “supermax” correctional facilities that cost taxpayers millions of dollars every year. There would only be two options for the most hardened criminals: death or banishment from society.


As with an earlier proposal for private security, the first likely objection is that bringing back pre-modern punishments would incentivize vigilantism and the madness of crowds. Liberals will claim that such a proposal all but guarantees a return to lynching and racial injustice. Although there is no guarantee that every community would act perfectly rationally, every liberal must answer this question: is it better to have injustice on a small scale or on an industrial scale? Would community-organized punishment really be that much worse than the current penal state, which has seen millions of men pass through its doors thanks to pointless drug laws? The critic would also be conflating racial injustice with the methods of punishment being used, when the two are separate issues. Furthermore, the proposal is not to abandon a judicial structure in favor of vigilantism, but to reintroduce corporal punishment into a judicial structure.

Another possible objection is that the mentally or physically unfit would be subject to corporal punishment. This can be resolved by barring the mentally or physically unfit from certain punishments, although both could still face an array of pre-modern punishments, including permanent house arrest, banishment, and even cruel execution. Doctors and other medical professionals would play a key role in determining whether someone is fit for punishments such as flogging or branding.

A third objection would be that the proposed system would not deter crime. After all, there has never been any conclusive proof that the death penalty deters crime. Indeed, some of the most hardened criminals may even have a death wish. But this may have more to do with the current practice of capital punishment rather than its effectiveness in all cases. Capital punishment in America is a drawn-out process that often sees inmates waiting on death row for decades. Some famous criminals, such as Charles Manson and members of the Ripper Crew, were sentenced to death, but had the good fortune to be housed in liberal states that discontinued capital punishment. A pre-modern regime would not give criminals the chance to languish away in government-subsidized cells complete with food, showers, clothing, televisions, and other amenities. Similarly, rather than be injected with toxins or shocked with thousands of volts of electricity in secret death chambers, criminals would be publicly humiliated in view of all of society. Such an attack on personal pride and vanity would strike a deep cord in most criminals.

Fourth, some will condemn the use of corporal punishment as anti-libertarian, or at least counterproductive. As noted above, such arguments are correct when applied to children, but for adult aggressors who inflict bodily harm upon others, these are merely aesthetic and utilitarian concerns which play no role in libertarian theory. As Murray Rothbard writes,

“In the question of bodily assault, where restitution does not even apply, we can again employ our criterion of proportionate punishment; so that if A has beaten up B in a certain way, then B has the right to beat up A (or have him beaten up by judicial employees) to rather more than the same extent.”[4]

This comes not out of concern for efficacy or even deterrence, but out of concern for logical consistency.

Finally, the greatest objection to this proposal in America is the Eighth Amendment, which outlaws “cruel and unusual punishment.” While this amendment was written with the good intention of restraining the state, it prevents the punishment from fitting the crime in the event of cruel and unusual crimes. One could also argue that the entire concept of a prison is cruel and should be unusual. Furthermore, cruelty done in the name of justice is not immoral. While it may be cruel to brand a criminal for horse thievery, the original act of theft may have been just as cruel, if not more so, especially if a family depended on that horse for its livelihood.


The current penal state institutionalizes bad behavior and encourages recidivism in the form of social ostracism and limited economic prospects. By contrast, a pre-modern approach to criminal justice, even with its attendant violence, does more to discourage repeat offenders and the marginally criminally-minded. Better yet, a pre-modern system would do away with lengthy trials and the specter of long, taxpayer-funded waits on death row. Punishments would be quick, vicious, and public, thus increasing the likelihood of deterrence.

Such a system would have no need for the central state. All trials and punishments could be carried out at the local level. Judges, bailiffs, juries, punishers, and executioners could all be local residents. The holding cells would also have little need for federal funding, for local resources are generally enough for temporary housing before trial. A pre-modern punishment regime would decrease crime, cut out the vampiric state and its bloated penal system, and put authority back into the hands of municipalities.


  1. Foucault, Michael (1977). Discipline and Punish: The Birth of the Prison. Random House. p. 3
  2. Mofford, Juliet Haines (2012). “The Devil Made Me Do It”: Crime and Punishment in Early New England. Globe Pequot Press.
  3. Foucault, p. 201
  4. Rothbard, Murray (1982). The Ethics of Liberty. Humanities Press. p. 89

Seven observations on the Rio Olympics

On August 3-21, 2016, the 2016 Summer Olympics were held in Rio de Janeiro, Brazil. More than 11,000 athletes from 207 National Olympic Committees took part in 28 different sports across 38 different venues. Seven observations on these events follow.

1. Governments do not care about poor people. In order to build the Olympic venues, government officials in Rio displaced thousands of poor and homeless people, including many children. When affordable housing is demolished, it raises the price of other housing due to smaller supply and a new surge of demand. Food and transportation costs have also risen. The end result is that people are priced out of their own communities by state action. While government officials have claimed that the Olympic construction was done to improve the city, the ends cannot justify the means of eminent domain and forced relocation. Additionally, much of the construction does not address the most pressing concerns of Rio’s citizens, such as connecting more neighborhoods to the sewer system.

Another problem that has increased due to the Olympics is the amount of human rights violations against Brazil’s street children, many of whom are detained arbitrarily and put into an already overcrowded prison system. The government in Rio chose not to try to help the children who eke out a homeless existence on the streets while suffering from drug addiction, but rather to merely sweep them away from the eyes of international tourists. All of this is par for the course for governments. To quote Stefan Molyneux, “The government does not care about the poor as anything other than hostages to shame and capture the guilt of the innocent and force them to hand over additional money, rights, and children to the government.”

2. The Games serve to glorify the state at the expense of the individual. While the competitions are won and lost by individuals or teams thereof, these are almost always tied to a nation-state. It is always said that athletes win medals for their countries, and the award ceremonies always feature the national anthem of the nation that sent the gold medalist athlete, along with the flags of the top three finishers in the event. This amounts not to a celebration of individual achievements, but a garish display of jingoistic nationalism. The host nation-state forces its taxpayers to fund a spectacle in which a sort of cold war is conducted by having each nation-state’s champions vie for supremacy. It would be far better to privatize the entire process so that nation-states are deprived of a propaganda tool.

3. Some activities simply cannot be made safe. Every Olympics features its share of athletes suffering injuries (10-12 percent), and the 2016 Summer Olympics were no exception. Despite all of the precautions taken, athletes who push themselves to the top level of competition in strenuous activities sometimes get injured, especially when going for a medal means exceeding what one has done in training. The only way to prevent all of the injuries would be to eliminate all of the activities, so it is better to leave the athletes to take their own risks, reap their own rewards, and suffer their own consequences.

4. It is important to pace oneself in any task. This is a lesson which is frequently displayed across various athletic events, but it bears repeating. Those who put too much effort into the beginning of a long and/or arduous task will have difficulty in finishing. Many runners exhaust themselves in leading the pack of competitors for most of a race only to lose at the end because a less tired runner who managed to hang back just behind the leader is able to muster a sprint for the finish line to overtake the pace-setter up until that point. This happened in several medium distance races in Rio.

Another example of this phenomenon occurred in men’s weightlifting for the superheavy weight class. Behdad Salimi, the gold medalist from the 2012 Summer Olympics, set a new world record in the snatch only to fail all three of his attempts at the clean and jerk, meaning that he failed to post a total and won no medal.

5. Performance-enhancing drugs will always be one step ahead of detection methods. This is unavoidable, as there is no real incentive to test for a drug before it is known to be manufactured and used. While many users get caught, and punishments are handed out (such as the banning of many Russian athletes from the 2016 Games), many more do not. There are many incentives which create this problem. As Dr. Cayce Onks, a family and sports medicine specialist at Penn State Hershey Medical Group, explains, “Anyone who gets a gold medal has the benefit of TV contracts, announcer gigs, commercials and all the money that comes with it. It’s not just the prestige and satisfaction of competing at that level and winning. Tenths of seconds can mean the difference between a medal and no medal, so whatever they can do to get that extra tenth, they want to try.” As for other incentives…

6. An interesting spectacle is more important to many people than honest competition. While the Olympics are somewhat hit-or-miss in terms of being a financial boost for the places that host them, they are always a cash cow for the television networks that air footage of them. Ratings go up for performances that push the limits of human capability, as well as for athletes who have a reputation for delivering such performances. It was Usain Bolt in the 2016 Summer Olympics, but it is always someone. The advertisers, the International Olympic Committee, the doping testing agencies, and everyone else involved are fully aware of the incentives here, and it would be exceedingly foolish to believe that they never respond to the incentive to let some athletes break doping rules.

7. Human biodiversity clearly exists. Finally, the Summer Olympics should be a quadrennially sounding death knell for the idea of blank-slate egalitarianism. That certain events are almost always won by people with ancestry in particular population groups cannot be explained solely by the sum of culture, training, government funding of sports, and other nurturing elements. Humans will adapt to their environment like any other organism, and those adaptations can give members of a particular population group an advantage in a particular activity. While these adaptations can be noticed in people who move to another place and live as the locals do, the extent of the adaptations which are present in a population group that has inhabited a place for many generations cannot be replicated in one human lifetime. These differences are not nearly large enough at present to categorize humans into different species or subspecies, but they were in the past and very well could be again in the future. While this will not affect the average person’s daily life, it will determine who has the extra performance capacity needed to win Olympic gold when other factors, such as diet, training regimen, and rest, are nearly equal.

Black Lives Matter Versus Libertarian Revolution

Since the beginning of the Black Lives Matter movement, libertarians have had strong differences concerning how to engage with it. On one hand, libertarians would agree that many laws whose enforcement results in deaths of black people at the hands of government agents should be eliminated, such as those forbidding drug possession. On the other hand, many people who protest under the BLM banner engage in activities which are at odds with libertarian philosophy, such as blocking roads, disrupting businesses, and rioting.

As time marches on, as tends to happen in most activist organizations with street presence, the more radical elements within the BLM movement are gaining more attention. The sister of a man who was killed by police on August 13 urged protesters,

“Don’t bring that violence here. Burning down shit ain’t going to help nothing. Y’all burning down shit we need in our community. Take that shit to the suburbs. Burn that shit down.”

At the beginning of the riots in Milwaukee, a rioter could be heard yelling to police officers,

“We do not want justice or peace anymore. We done with that shit. We want blood. We want blood. We want the same shit y’all want. Eye for an eye. No more peace. Fuck all that. Ain’t no more peace. Ain’t no more peace. We done. We cannot co-habitate with white people, one of us have to go, black or white. All y’all have to go!”

And at a protest in Portland, Ore. on July 12, BLM leaders told protesters concerning police officers,

“Whatever you do, you pull your pistol out and fucking bust them… Trust me when you see me move, I’m moving in violence. We need action. I don’t give a fuck if you knock them over, whether you run up on them, whatever you do, you better fucking take action.”

The urgings of some misguided libertarians notwithstanding, these sentiments should make it clear that there is not an alliance to be made between BLM radicals and libertarians. Although there are segments of the libertarian community who understand that violent revolution is necessary to abolish the state, and both would physically remove government police officers from their communities, this impulse for libertarians is radically different from what is illustrated above. The libertarian revolution proceeds from the realization that a libertarian social order is superior to that of either a democratic or authoritarian state, and that such a state stands in the way and cannot be expelled from a territory or completely eliminated by peaceful means. Anti-police violence advocated by BLM leaders proceeds from the realization that police are an obstacle to degenerate and criminal behavior which they would like to see removed, and that this will not happen by peaceful means.

While the libertarian revolutionary seeks to end a system which violently victimizes the innocent, the BLM radical seeks to impose such a system upon white people. While the libertarian revolutionary seeks to protect individual rights and private property, the BLM radical seeks to take private property from its rightful owners in order to fund government programs and give reparations to people who were never personally wronged. While the libertarian revolutionary seeks to free minds and markets, the BLM radical seeks to perpetuate government indoctrination and communize resources. While the libertarian revolutionary seeks to replace government monopoly police which are coercively funded with private competing security forces which are voluntarily funded, the BLM radical seeks to abolish police with no clear alternative in mind. It should be clear to all but the most cucked and autistic libertarians that these two groups cannot work together toward a common goal because they are aimed at cross purposes.

That being said, it is possible that this could change. BLM radicals could think things over and come to the realization that the real enemy is not society, white people, racism, capitalism, patriarchy, privatization, or any other false target that various leaders within their movement have pursued thus far. They could figure out that burning down their own communities (or other communities) grants the police that they claim to oppose the appearance of legitimacy and necessity that they need to continue and escalate the activities for which they claim to oppose them. They could figure out that making this about black versus white rather than blue versus you creates a sense among white people that they should enter this conflict on the side of the state against the black community rather than on the side of the black community against the state. They could figure out that calling for huge government programs and expanded government control of the economy will require far more of the enforcement agents that they claim to oppose while further ruining their communities by creating perverse incentives. They could figure out that the root problem is aggression by government agents, and that the only solution to this problem is self-defense against government without deliberately targeting anyone else.

But unless and until that happens, BLM is an enemy of libertarianism which happens to be in conflict with another enemy of libertarianism, namely agents of the state. It is important to recognize that the enemy of one’s enemy is not necessarily one’s friend, or even an ally of convenience. Though the United States government is the most powerful and dangerous criminal organization in human history, its power could fall into worse hands and be used for worse purposes. Its abolition by people with the wrong ideas could create the need for a counter-revolution against them in order to establish a better social order rather than a worse one (or the complete lack of one). As for how libertarians should deal with BLM as it is now, when government agents and common criminals fight, it is generally best to pull for no one and hope for heavy casualties on both sides.

An Overview Of Autistic Libertarianism

The term “autistic libertarianism” (or “libertarian autism”) has come into use as a criticism not so much of libertarian theory, but of libertarians who either misunderstand it or apply it in a manner inconsistent with the situation at hand. Unfortunately, it appears to be running along the same course as many other political terms, decaying from useful descriptor of a troublesome tendency to meaningless epithet for whatever a communicator dislikes. Whereas this term is more useful than most, at least for philosophical libertarians, I will attempt to prevent the decay of this term by providing a general overview of it.

Autism Symptoms

The term “autistic libertarianism” came into use because the types of arguments, behaviors, and strategies it describes have clear analogues in the symptoms of autism spectrum disorders. Some symptoms of autism do not have political relevance, and several can even cause a person to be removed from politics entirely, as they can be socially and economically crippling. Therefore, let us focus upon the aspects of autism which commonly manifest among some libertarians which can impair but which do not completely eliminate their effectiveness.

Communication Breakdown

People who have autism spectrum disorders typically have a lack of interest in sharing achievements, emotions, or interests with other people. They frequently lack empathy for other people’s feelings and have difficulties in forming and sustaining relationships. They can become preoccupied with particular topics, having a very intense, focused interest in those topics. They can have difficulties in understanding other perspectives as well as non-literal speech. Repetitive use of set phrases can also occur.

Naturally, this leads to communication problems that most other people do not have. Most commonly, the result is that an autistic libertarian will use reason and evidence exclusively while being unable to process that a listener is operating emotionally rather than rationally, and is therefore unreceptive to reason and evidence. Continuing to be unresponsive to their emotional state is as useful as administering medicine to the dead and will only serve to frustrate the listener, but the autistic libertarian will keep right on doing so with blissful ignorance of its ineffectiveness.

Another effect of these symptoms is a sort of hyper-individualism in which a person loses the ability to identify or think about groups or shared interests, as well as make collective judgments. Because the autistic libertarian has difficulties in dealing with other people, it can be psychologically comforting to attempt to define out of existence one’s interactions with them. But without the abilities to organize into voluntarily formed groups to accomplish tasks which are too difficult to complete on one’s own and to recognize large-scale threats in the form of a demographic shift to a culture which is hostile to liberty, libertarians will consistently lose to opponents who suffer from no such handicaps.

The preoccupation with libertarian theory can take on such an extent that one’s other interests, activities, and relationships suffer. The result can be a lack of ability to talk about anything else, and thus an inability to sustain relationships which depend upon variety in conversation and activities. Finally, whether by intellectual laziness or by the culmination of all of the above symptoms, the autistic libertarian may come to replace reasoned argument with hackneyed bromides; “Taxation is theft!,” “Conscription is slavery!,” and so on. Such statements are true, of course, but simply shouting them repeatedly without explaining them convinces few people to join the cause.

Mind Versus Matter

People who have autism spectrum disorders can have difficulty with abstract thinking and central coherence, causing them to focus on details while missing the big picture and fail to plan ahead for future possibilities. Autistic people can have a troubling need for routines, being unable to deal with even small changes. These symptoms, when combined with the other symptoms discussed above, cause most of the incorrect thinking produced by autistic libertarians. At the time of this writing, this occurs most notably on the issues of immigration, censorship, political activity, hedonistic behavior, and self-defense, so let us consider each of these examples.

Many libertarians argue that state immigration controls should be completely lifted because they violate freedom of movement of immigrants, private property rights of residents, and freedom of association of both. This response is autistic because it denies the context in which these immigration controls are enforced. The state imposes common spaces upon its population, has the power to bring into the society people who are fundamentally opposed to its basic principles, uses anti-discrimination laws to force people to associate with the immigrants, steals money from its citizens to give handouts to the immigrants, and even allows the immigrants to start voting after a period of time. When the correct libertarian answer of private property border enforcement is not on the table and even talking about what would be required to put that answer on the table can get one run off from publishing platforms and speaking engagements, we are left with the state forcing either inclusion or exclusion, and forced exclusion is clearly the lesser evil. Note that more generally, there is no right to move across private property within which one is unwelcome outside of some extreme lifeboat scenarios, and some forms of immigration would require this.

Libertarians rightly condemn governments for suppressing freedom of speech, but will generally support the right of a private person or company to dissociate from particular speakers or remove their content from a publication and/or website. At first glance there is nothing wrong with this position, but looking deeper can reveal an example of autistic libertarianism. Popular social media websites such as Facebook and Twitter influence and are influenced by multiple governments. These governments usually have an agenda which is left-wing and anti-libertarian, and these platforms frequently censor posts and ban users who are openly critical of such agendas, especially if tempers flare between critics and supporters. The libertarian who supports the social media platforms in their censorship or praises the overall result as an example of the free market punishing bigots should check their autism.

While mainstream libertarians tend to be politically active within a libertarian party or another party which is occasionally receptive to libertarian positions on certain issues, some more ardent libertarians will denounce any form of political action as incrementalist or as helping to perpetuate the statist democratic system. But the consequence of being completely uninvolved in politics, as Plato wisely noted, is to be ruled by one’s inferiors. This is not to say that a libertarian is autistic for refusing to vote for the lesser of two evils in a two-party system or that staying home on Election Day is an inherently autistic behavior, but these positions require other justifications.

Many libertarians, especially those who come from the left, will emphasize the decriminalization of vices and the amount of harm that governments have done by trying to stamp out drugs, prostitution, gambling, and so forth. Autistic libertarianism enters the scene in the form of those who encourage vices as though they were virtues. This places emphasis on a hedonistic individualism to the detriment of community survival. A successful libertarian civilization must have a well-functioning market economy and be capable of both stopping common criminality and repelling external invasions. Those who abuse drugs, engage in sexual promiscuity, gamble excessively, and so forth may not be directly harming anyone other than themselves, but these behaviors practiced frequently on a large scale not only fail to make a successful libertarian civilization, but endanger its continued existence and flourishing by weakening its members and attracting people who will fake being a libertarian for their own selfish ends while undermining the community.

The issue which attracts the most autistic libertarian thought is that of self-defense in general and how far it may go in particular. Some libertarians have misinterpreted the non-aggression principle to mean that a defender may not use any more force than an aggressor has used, that force may only be used in a situation of immediate danger, and that no innocents may be harmed by said defensive force. This view is autistic because it completely fails to comprehend the nature of aggression and violent conflict while taking a small, compartmentalized view of the matter. If a defender may not use any amount of force necessary to subdue an aggressor, then all an aggressor need do to get away with criminal behavior is to use force in such a way that the defender cannot use enough force to subdue the aggressor. If one may only use force in a situation of immediate danger, then people are left without a way to recover stolen property, stop someone who hires hitmen, defend themselves against state aggression, or do much of anything about criminals who can obfuscate responsibility. If no innocent may be harmed in the course of defending oneself, then all an aggressor need do is to hide behind innocent shields in such a way that it is impossible to subdue them without harming an innocent.


People who have autism spectrum disorders can have unusual sensory perceptions, such as pain with light pressure but comfort with heavy pressure. Others have no pain sensation whatsoever. About 10% of autistic people have a savant skill, being far more competent than most people in some specific discipline. Unfortunately, these rarely have analogues in the sort of political autism being discussed here. However, those who are both medically and politically autistic while possessing savant skills or unusual sensory perceptions can spearhead a philosophical breakthrough.

What Should Be Done

While autistic libertarians frequently present a false representation of libertarian theory, they are not usually doing so in bad faith. And while they can steer actions in a counterproductive direction, some of them are capable of producing novel, valid arguments with far less difficulty than the average person. The best way to handle them, then, is to accept their presence but correct them when they go astray, with the aim of helping them to recognize their political autism and check it as needed so that other, non-autistic libertarians no longer have to do so for them.

The Not-So-Current Year: 2015 In Review

Though the specific demarcation of the passage from one year into another is a rather arbitrary social construct, it does provide a useful annual period for self-examination and remembrance. Now that 2015 has entered the history books, let us take a look back at a year’s worth of essays and review the not-so-current year.

In December 2014, an assassination of two NYPD officers prompted many libertarians to signal hard against the use of force against agents of the state. I decided to argue the opposing case. The harassment of the Meitiv family by Child Protective Services prompted another such article. Julian Adorney resolved that good government police exist, and I responded by explaining why this is impossible. I used another NYPD incident to argue that when government agents and common criminals fight, we should pull for no one. When Tremaine Wilbourn killed a police officer during a traffic stop in Memphis, Tenn, I wrote a list of observations on the event which mostly follow the aforementioned articles.

Many libertarians praise decentralization, and rightly so. But it is neither good nor evil in and of itself. It can be used for good or evil ends, and I explored the latter.

On Burns night, I observed that a proper haggis was unavailable in the United States and found that as usual, the state is to blame. Staying on the subject of food, economically illiterate researchers blamed Walmart for causing obesity, and I explained why this is fallacious.

The 70th anniversary of the liberation of the Nazi death camp at Auschwitz gave cause to examine how such an atrocity could be carried out without the state. The answer, of course, is that it would be all but impossible.

Entering February, I allowed my cynicism to wax to the point of formalizing it as a razor. It could use more detailing and strengthening, which is a project for a later time. I used the razor to explain why the Obama administration might want to disarm elderly people.

Alleged Silk Road creator Ross Ulbricht was convicted on February 4 and sentenced on May 29. I made lists of observations on both of these occasions. Some people were none too happy with the state’s treatment of Ulbricht, and their displeasure got them in hot water. This occasion also merited a list of observations.

The movie American Sniper did well at the box office, but a metaphor therein was left incomplete. I decided to complete the analogy of sheep, sheepdogs, and wolves by adding farmers of human livestock to the mix.

A video by Stefan Molyneux about two different types of statists compared them to warriors and wizards. I made the case that countering the state requires libertarians to be both character classes at once.

Ron Paul made a video appearance at the International Students For Liberty Conference, but some attendees decided to interrupt this by reading an open letter to him which was filled with leftist entryist nonsense. I wrote an open letter against them which gained wide recognition and helped run some of the people involved out of libertarian circles. It remains one of my proudest moments as a writer.

At the end of February, Republicans tried to use brinkmanship to force spending cuts, which failed miserably due to their track record of caving at the last minute. I wrote a list of observations on the event.

On March 9, I published my most popular article to date, which is also one of my most shallow, choir-preaching works. The correlation between the two can be most depressing at times. At any rate, here are 25 statist propaganda phrases and some concise rebuttals.

Several commenters have told me that I am at my best when I provide a sound defense for an idea that most people find to be outrageous. I did this several times in 2015, defending the killing of innocent shields in certain circumstances, the proliferation of nuclear weapons, letting Iran develop a nuclear deterrent, and the replacement of democratic elections with jousts to the death.

I went on a rebuttal streak in the spring of 2015. President Obama proposed that voting be made mandatory, and I argued the case against this. Michael Eliot argued that a violent revolution is not the correct strategy for creating a free society, and that the use of methods such as seasteading will be more successful. I explained why this is false. Walter Block argued in favor of Rand Paul’s presidential campaign, and I demonstrated why he is not a good choice. Austin Petersen effectively made a case against libertarianism itself, and I rebutted it.

Paul Krugman delivered some rather standard talking points about public goods, and I showed why they are wrong. I revisited the subject later in the year.

Rolling Stone decided to go ahead with a completely false story about campus rape, and did nothing beyond wrist-slapping to those involved in creating and editing the story. They also defended the ideas behind the story, with which I took great issue. Another sex-related story occurred on April 21 when the head of the Drug Enforcement Administration resigned due to a prostitution scandal that occurred on her watch. I explained why we should not be surprised, and should actually expect more of such behavior. The purity spiral of campus feminism has grown to such an extent that even left-wing feminist professors are not immune. Rape accusation culture struck once more at Amherst College, and the victim took the university to court.

Baltimore police officers arrested Freddie Gray, who died one week later as a result of injuries sustained during the arrest. Riots ensued, and I wrote a list of observations on the event.

Charles Murray published a book detailing a novel strategy for fighting the regulatory state: overwhelm it with civil disobedience, create a legal fund to defend victims of regulation, and start treating government fines as an insurable hazard. I argued that this would fail, but that it needs to be tried anyway.

The prohibition of excessive bail and fines, as well as cruel and unusual punishment, is a much-revered part of the United States Constitution. I argued that it should not be.

Dylann Roof carried out a mass shooting at a black church in Charleston, and I wrote a list of observations on the event.

Late June is Supreme Court season, and they delivered at least two bad decisions in 2015. First, they ruled very narrowly in favor of raisin farmers, but left the rights-violating practice of eminent domain intact. Then, they crammed same-sex marriage down the throats of all Americans.

Litecoin exchange rates suddenly spiked in early July. I took an educated guess at why, but it ended up being pure speculation.

Turmoil in Greece threatened to boil over into a default or even a Grexit. I took a deep look into the situation and concluded that only anarchy can fix the problems there.

Two seemingly disparate stories concerning Planned Parenthood and the ongoing conflict in Ukraine had a common thread: there is no such thing as non-lethal aid to an organization that conducts lethal operations.

I wrote a three-part series about fascism and communism in America, as well as how a nation can be both. Although I lated discovered that Lawrence Britt does not appear to be a real person, I found the 14-point list of fascist characteristics to be sound, so I did not revise the article.

A problem which is frequently cited as a reason why we must have a state is the problem of pollution. I dealt with the issues of water ownership and pollution in order to show why the state cannot solve the problem of pollution.

In one of my more controversial articles, I argued that Vester Flanagan, the man who murdered a reporter and a cameraman in Roanoke, Va., was a model social justice warrior. Examiner decided to pull it for offending their audience, but you can find it here.

Everyone knows that the Libertarian Party is not exactly a bastion of excellent strategic thinkers. I decided to offer them help, and a response to my essay advocating an alternate strategy is also worth reading.

Liberty Mutual created a series of advertisements that air regularly in my area, and they are full of economic fallacies. They annoyed me enough to dedicate an article to debunking them.

Reservation scalping occurred at Disney World restaurants, which outraged many people. I applied Walter Block’s reasoning for defending ticket scalpers to argue against the outrage.

September 11 always brings about discussions on security. I argued that there can be no such thing; only temporary and imperfect protection from particular dangers.

The term ‘cuckservative’ arose from alt-right circles to describe those who are insufficiently conservative, selling out their constituents, and/or acting against their own rational self-interests. I created the term ‘cuckertarian‘ to describe a similar problem among libertarians. Another problem with the libertarian movement that I addressed is the embrace of hedonism when libertarianism only requires that we not use aggressive violence to stamp out non-violent degeneracy.

After several years in prison for tax resistance, Irwin Schiff passed away. I wrote a list of observations on the event that gained praise from his son Peter.

I belatedly refuted Matt Zwolinski’s six reasons for rejecting the non-aggression principle. I had meant to do so when he published his piece back in April 2013, but other work took precedence and it languished in development hell. Next, I dealt with Youliy Ninov’s arguments against anarcho-capitalism in what is my most verbose article to date.

Islamic terrorists attacked Beirut and Paris on November 12 and 13, respectively. I wrote a list of observations on the events.

Many libertarians misunderstand immigration and borders, so after several pro-open-borders articles published in quick succession by other authors, I tried to set them straight.

Black Friday is revered by most libertarians as a celebration of free-market capitalism. I explained why this reverence is somewhat misplaced.

Robert Dear attacked a Planned Parenthood facility in Colorado Springs, Colo., killing three people and wounding nine others. I made the case that although the use of force against Planned Parenthood is defensive in nature, it is frequently impractical and counterproductive.

The success of the Donald Trump presidential campaign, as well as growing support for it in libertarian and reactionary circles, led me to examine the phenomena. I concluded that Trumpism is not a libertarian form of reaction, though we may have some common enemies.

My final article of 2015 addressed the common phrase ‘give back to the community.’ In short, it is communist nonsense that must be rejected.

I began work on another case against a constitutional amendment, but it was not completed for publishing before the end of 2015, so it will appear first in next year’s review.

All in all, it was an interesting year full of occasions to make sharp libertarian arguments. May 2016 bring more of the same. Happy New Year!

Real libertarians say: immigration is a government program

On July 8, Libertarian Party Chair Nicholas Sarwark released a statement called “Libertarians say: Let the immigrant children in,” which says that the Central American children currently crossing the Mexican border into the United States should be allowed into the United States. While the statement makes several valid points, let us examine what is wrong with it from a philosophically consistent libertarian perspective.

“Should the U.S. government forbid foreign children from entering the United States? The Libertarian Party says no.

It would be unjust and inhumane for the U.S. government to prohibit these children from entering the United States.”

The U.S. government cannot forbid anything, because it does not exist. Likewise, the Libertarian Party does not say anything, nor can it, because it does not exist. Each individual person exists, and it follows that only an individual person has the ability to say something or forbid something. But putting this strange collectivist utterance aside, the answer to the question of whether agents of the state should use force to deny freedom of movement into a particular geographical area is no. However, this is not to say that because agents of the state should not do it, that it should not be done at all. A case for restricted immigration on the basis of private property rights is consistent with libertarian theory.

“A great irony is that U.S. government policies have caused the conditions that some of these Central American children are fleeing. The War on Drugs has created a huge black market in Latin America, causing increases in gang activity and violent crime. Some of the affected children naturally try to flee this violence. It is wrong to jeer at them, call them ‘illegals,’ and tell them to get out.”

The culpability of those who set U.S. government policy is quite clear, with the predictable repetition of the history of 1920s Chicago. But the solution is to reverse those policies, not to admit people to the United States against the wishes of private property owners therein.

“Many of these children are hoping to reach friends and relatives in the United States. A freer, simpler legal immigration process might result in a safer journey with more adult supervision along the way. In any case, Libertarians support maximizing freedom knowing that risks, including risks to children, are always involved. In some cases, children may be better off migrating, even without adult supervision, than staying trapped in dangerous environments — just ask the Jewish children who escaped from Hitler, or Tutsi children who escaped genocide in Rwanda.”

This is true.

“Libertarians do not support forcing people to pay for other children’s welfare, and there are obviously costs associated with helping children who arrive in the United States. However, there are many charitable organizations that have already mobilized to provide that help. A nation of 320 million people can provide sufficient charitable help to the number of children involved (around 50,000 over the last nine months).”

The problem is that people will be forced to pay for other children’s welfare, to the tune of $1,000 per day per child. Charitable deeds which are funded with stolen money (in the form of taxation and currency debasement) are not virtuous.

There is also the fact that compassion (which is normally a virtue) can be taken too far and turned into a tragic flaw worthy of the finest works of Euripides. To an external enemy wishing to bankrupt Americans, sending helpless children to the border to drain resources and divert the attention of border patrols is an excellent diversionary tactic for inserting terrorists. To the state (the internal enemy), allowing a large number of children to enter is beneficial because unproductive people give politicians an excuse to expand state power to give benefits to them, and there are few types of people who are less productive on average than children. The gang members who are also entering serve the interests of politicians as well, as they provide justification for expanding the police state.

“And if we’d just end the War on Drugs, the number of refugee children would be much lower.”

This is necessary, but not sufficient. Military interventionism, protectionist trade policies, economic sanctions, and foreign aid also create more refugee children in the countries targeted by them.

“Ultimately, the fact that many of these children are fleeing dangerous situations isn’t the issue. Even if they were coming to the United States for fun, we should still allow them to enter. All foreigners should be allowed entry into the United States unless the government can produce positive evidence that they pose a threat to security, health, or property.”

This statement is quite anti-libertarian, as it implies that the state should have authority over who gets to enter which geographical areas and what constitutes a threat to security, health, or property rather than private property owners. Only individuals are legitimately capable of owning land, as only individuals are capable of mixing labor with unowned natural resources, which is the correct way to create property based upon self-ownership and the resulting responsibility for one’s actions. Therefore, individuals should have the right to admit to or exclude from their private property any person for any reason.

“Our bad immigration laws affect a lot more people than just these children. Many foreigners want to come work in the United States, which benefits them as well as Americans. However, our government makes it impossible for almost all of them to work here legally.”

This is not necessarily true. It should be clear to a student of Austrian School economics that benefit is subjective. A person may value a lower population density more than the rise in real incomes that results from immigration, in which case foreign workers are not a welcome sight.

“The Libertarian Party believes that the U.S. government should not prohibit Americans from hiring foreign workers. There are about 60 million legal foreign entries into the United States each year (mostly tourists). Those foreigners should be free to work in the United States as well. There’s no question of border security — it’s just a question of the government’s unjust and foolish protectionist labor laws.

(By comparison, there are only about 500,000 “illegal” entries into the United States each year. Most of those are foreigners who want to work in the United States, and who would be denied visas because of that intention.)”

Again, the Libertarian Party cannot believe anything; only an individual person can do that. That being said, the belief is true as long as private property owners who control the area in which foreigners will be working have no problems with it. There is also the matter of child labor laws and compulsory schooling laws, which would prevent the children currently crossing the border from being free to work even if foreign worker restrictions were lifted.

“Some observers have noted that generous benefit and subsidy programs in the United States, including free education and health care, may be attracting lazy foreigners. …It’s worth pointing out that foreigners use these programs at a lower rate than natives, according to a recent report by the Cato Institute.”

This is true.

“The Libertarian Party supports the abolition of government benefits and subsidies, for both natives and foreigners.”

This is good, but the moral order in which to do this is to end the government benefits and subsidies, then open the borders because this subjects people living in America to less taxation and currency debasement.

“It’s a shame that many in the media are trying to make Americans feel fear and suspicion toward immigrants. It’s particularly disgusting that protesters would yell at children to make their political point.”

This is true.

“Immigration is good for foreigners and good for Americans, and we need to change our laws to make immigration much easier.

The Libertarian Party Platform says the following about the freedom of trade and migration:

3.4 Free Trade and Migration

We support the removal of governmental impediments to free trade. Political freedom and escape from tyranny demand that individuals not be unreasonably constrained by government in the crossing of political boundaries. Economic freedom demands the unrestricted movement of human as well as financial capital across national borders. However, we support control over the entry into our country of foreign nationals who pose a credible threat to security, health or property.”

These points have been addressed above.

To summarize, real libertarians say: immigration is a government program. The correct solution to the current border crisis is to respect private property rights, eliminate the various government programs which have made so many refugees, otherwise let people move where they wish and either associate with or dissociate from whom they wish, and do all of this without involving the state.

Book Review: Freedom!

Freedom! is a book about libertarian theory written by activist Adam Kokesh. The book discusses the philosophy of libertarianism, applies it to various socioeconomic issues, and discusses its potential.

Mr. Kokesh begins by discussing the nature of freedom from a self-ownership perspective, and shows how government is philosophically incompatible with this perspective. He then shows how the non-aggression principle and the right to claim property derives from self-ownership. The validity of the self-ownership perspective has been argued with more robustness elsewhere, but we can assume that Kokesh omits a deeper discussion of argumentation ethics for the sake of brevity. Strangely, Kokesh does not include the precise definition of government that he has used repeatedly elsewhere (a group of individuals who exercise a monopoly on the initiation of force within a geographical area). He finishes the first chapter by proposing a society in which people only engage in voluntary relationships.

The second chapter is about the history of the state and how we might evolve past it, with an emphasis on the role of technology in helping people see through the lies of government propaganda and become productive enough to oppose the state in meaningful ways. The overall tone is rather Pollyanna-ish, as governments have become far more dangerous with recent advances in technology, and technology alone is not guaranteed to lead to the end of the state. There is also an alternative interpretation of the available data which is not directly discussed; namely, that the evolution from more crude forms of government to democracy did not occur because common people wanted more influence in government, but because rulers found that human livestock are more productive when given the illusion of freedom.

The third and fourth chapters briefly discuss the nature of self-defense and justice in a free society, with much more space devoted to the ways in which governments have corrupted these concepts with their monopolies on legal systems and military defense. Such corruptions include military interventionism, foreign aid, conscription, the military-industrial complex, wars against abstract ideas and tactics rather than physical foes who may be defeated, laws that criminalize victimless behaviors, laws that restrict access to weapons, courts that give agents of the state cover to assault peaceful people, the prison-industrial complex, and a legal system of punishment rather than a justice system of restitution.

The fifth chapter discusses taxation and explains why it is immoral, in both direct forms and indirect forms such as central banking. Kokesh shows that attempting to use the state to rein in the excesses of the rich will fail because the rich control the state by funding politicians. He then demonstrates that taxes discourage production because removing incentive to work in the form of income taxation will lead to less work being done (at least officially). After explaining how fiat currencies are imposed and how they are used to make it easier to tax a population, he argues that eminent domain and property taxes violate private property rights and are yet another form of theft. Kokesh finishes the chapter with a glimmer of hope; that a generation of people will come who will disown national debts because such debts legitimately have nothing to do with them. There are two problematic arguments in this chapter. First, there is the idea that taxation can be voluntary if one believes that governments serve people, one’s tax money is used properly, and one willingly pays taxes. This is false on two counts. Truth is independent of belief and morality is objective, so taxation is immoral even if one does not believe that it is. Also, consent under duress is not valid consent. As it is impossible to distinguish consent given only because of duress from consent given despite duress, it is impossible to consent when duress is present. Second, Kokesh claims that the only options for fighting taxation are to fight tax collectors in court and to conduct economic activities out of the view of tax collectors. This is false because the use of defensive force against agents of the state is also an option, even if there are not yet enough potential practitioners to make it likely to succeed.

In the sixth chapter, Kokesh begins by explaining the ideal of trade without force, fraud, or coercion, then examines how destructive government interference in trade is to the economy. He then goes into more detail about how central banks and fiat currencies distort the economy, and suggests cryptocurrencies as a possible way to solve this problem. Next, there is the problem of corporations, which led to the formation of unions. Kokesh explains that corporations are legal fictions created by the state to protect the wealthy who bribe politicians, and that this led to strong unions as a reaction by workers to the formation of powerful corporate interests. After this, he discusses the effect of government monopolization on infrastructure and utilities, which has hampered advancement beyond current technology and raised the cost of all goods and services by eliminating the increased efficiency that results from competition among service providers. The fifth section of the chapter is devoted to the method of ostracism and boycotting to bring about change in a peaceful manner. Unfortunately, the shortfalls of ostracism are not fully explored. Kokesh ends the sixth chapter by making the case that everything should be viewed through the lens of economics.

In the seventh chapter, Kokesh demonstrates how government interference in schooling, medicine, assistance for the poor, drug use, environmental protection, and the free flow of ideas has harmed everyone. Free market solutions to these problems are discussed perhaps too briefly, but discussing them at full length would make the book several times longer, and this has been done elsewhere by other authors.

The eighth chapter discusses government involvement in personal and family relationships. Here, Kokesh makes the case against laws forbidding consensual relationships as well as the case for peaceful parenting and treating children more like people and less like property vis-à-vis their current standing in society. This perspective is then applied to the problem of bullying in government schools. The chapter ends with a discussion of racism that examines its nature, its uses from a libertarian perspective, and how it is used by power elites to divide and conquer.

The last two chapters present Kokesh’s advice for living free in an unfree world, as well as his prediction for where the human species is going. His advice includes learning to master one’s emotions, becoming knowledgeable about taking care of one’s body and using that knowledge, living as debt-free as possible, doing work that one can be proud of, and choosing to have a positive state of mind. The last chapter returns to the theme of the second chapter; namely, that of technological advancement reaching an asymptote beyond which the state cannot function. Fortunately, the Pollyanna-ish tone does not return here, as Kokesh warns about the destructive potential of states with technology at a nearly asymptotic level. The next three sections discuss the methods by which people may transition to a voluntary society, which include education, civil disobedience, conducting business out of view of the state, and abolishing states gradually from the top level down rather than all at once. The use of force to topple governments is perhaps unfairly downplayed, however. Kokesh ends the book by explaining that the transition to a free society is not a revolution in the historical sense, but an evolution to something entirely new.

Overall, the book could explain some concepts in more detail and could avoid a few specious arguments, but it is what it was meant to be: a strong but concise treatise on the philosophy and potential of libertarianism.

Rating: 4/5

How To Stop Government Bitcoin Sales

On June 27, the US Marshals Service conducted the auction of 29,656.51306529 Bitcoins. They have been in the possession of the federal government since they were stolen through civil asset forfeiture from Ross Ulbricht upon his arrest in October 2013 on charges of narcotics trafficking conspiracy, computer hacking conspiracy, and money laundering conspiracy for allegedly running the anonymous Internet marketplace Silk Road.

From a philosophical libertarian perspective, this is a travesty. Agents of the state seized Ulbricht’s Bitcoins and sold them under civil asset forfeiture laws, which allow agents of the state to take any person’s property and sell it at auction by accusing that person of a crime and confiscating the property as evidence. It matters not whether the person is later exonerated of all charges; neither the property nor its value may be recovered. If a group of private citizens were to act in the same manner, it would be possible to bring federal charges against them of robbery, receipt of stolen monies, transportation of stolen monies, and conspiracy to commit the aforementioned crimes. These crimes carry a maximum combined sentence of 52.5 years in prison and a fine of $750,000. But because the agents of the US Marshals Service are agents of the state, and the state has a monopoly on the enactment and enforcement of laws, they will face no punishment for this conduct.

Of course, the best way to combat injustice is through direct action. While it is too late to stop the theft and auction of Ulbricht’s Bitcoins, cryptocurrencies such as Bitcoin provide several mechanisms for preventing other such events from happening in the future. Let us examine some of them.

1. Use strong encryption methods when engaging in state-disapproved activities. Ulbricht failed to do this, even revealing his real name on an Internet forum using an unencrypted connection, which allowed agents of the state to link him to Silk Road and make an arrest. It is possible to encrypt a wallet so strongly that even the most powerful computers cannot crack it by the laws of thermodynamics. One can also use the Tor network and mixing pools to make it more difficult for agents of the state to spy on one’s activities.

2. Use cold storage outside of one’s computer. Ulbricht kept the Bitcoins being auctioned, as well as another 144,342 Bitcoins linked to Silk Road, on his personal computer. If he had stored them in a cloud-based wallet service, a cryptocurrency exchange, an encrypted USB drive, a silver ring, or some other medium, they would have been much more difficult to seize and auction.

3. Give access to one’s Bitcoin wallet to a confidant. This is somewhat risky, as the confidant could betray the Bitcoin user and steal the Bitcoins out of a wallet. But if Ulbricht had done this, then the operating funds of Silk Road along with Ulbricht’s personal Bitcoins could have been kept out of state hands and given to another person who could continue running the operation without losing assets.

4. Use assassination markets to discourage agents of the state. An assassination market is a prediction market in which people can anonymously place bounties on people and receive payment for correctly guessing the date of unnatural death of an individual in advance. Several of these already exist. Such a market could be used to increase the hazard level of being a politician who passes legislation against non-aggressive behavior (such as that of Ulbricht in operating Silk Road), or of being an enforcement agent for such legislation, to the point that few would want to take the risk of doing such things.

5. Implement a method of tarnishing stolen Bitcoins. Such a method is not currently part of any cryptocurrency, but a framework for such a method has been created. The idea is to add a function, either to the Bitcoin protocol or as an external supplement, that informs users that a particular amount of cryptocurrency is stolen money or otherwise ill-gotten. This would disincentivize dealing with people who steal cryptocurrencies or use them in the commission of aggressive acts, as well as dealing with people who deal with such people.

6. Convince enough Bitcoin miners to use a majority of the hash rate to stop transfer of seized Bitcoins. This method goes one step further than tarnishing Bitcoins; it effectively freezes them. The blockchain is a public ledger that is a fundamental part of Bitcoin. The process of mining includes maintaining and updating the blockchain. If miners who control a majority of the hashing rate do not wish to see a particular transaction performed, they have the power to stop it by denying it any confirmations. While this is normally a bad thing in the form of a 51% attack on the network, it could be used to prevent governments from selling seized cryptocurrency.

It is thus clear that Bitcoin users have many tools at their disposal to thwart agents of the state who would do to others what has been done to Ross Ulbricht. It is now up to each member of the Bitcoin community to use them as one sees fit.