Enlightenment Political and economic ethics, whether under classical liberal, libertarian, socialist and ‘dishonest socialist (keynesian)’ theory are predicated on the two assumptions (a)that moral and ethical behavior are ‘givens’ that we must agree upon, and that (b) our labors in the act of production are the means by which we earn rewards.

This logic assumes that entry into, and participation in the market (society, the order in which cooperation is possible), is all that one obtains for one’s constant payment of the costs of respecting property and other norms.

However, norms that permit property rights, and norms that permit trust (low transaction costs), and norms that prohibit conspiracy, are as equal in value in creating a polity in which the voluntary organization of production (capitalism) is possible. Respect for property rights, eschewing corruption and conspiracy, and demonstrating honestly, are all costs that the individual must bear. And he must bear them prior to any participation in production.

But if it is not possible for the individual to participate in the market (and it demonstrably is not), then entry into the market is not POSSIBLE, and as such it is non-rational for that individual to pay the very high costs of entry into that market. And therefore demands that they respect for property, honesty, and combat against conspiracy and corruption are simply attempts at theft of their opportunity, time and effort, without compensation.

As such, the alternative is to pay people to respect property rights, demonstrate honesty, eschew corruption and conspiracy, so that they work to enable the voluntary organization of production (capitalism), and function as consumers – to pay people to construct a society, polity, and economy, wherein the dynamic voluntary organization of production is possible.

People who enforce and respect property rights, manners, ethics, morals and norms, do so at a cost. The benefit of capitalism for everyone, is that production can be cheaply (low transaction costs) organized dynamically and voluntarily. However, if we cannot equally participate in the market (as we did under labor and farming) then the only alternative is to pay people for the work of facilitating the dynamic and voluntary organization of production.

Those people, paid as such, will have the same interests as producers: to minimize state consumption of the fruits of productivity.

That logic can be attacked from any number of angles but in the end, the result will be the same. You cannot make an operational argument in favor of property rights and at the same time defeat this argument. (Or you can try a lot, but it won’t work.)

Conversely, telling people that they must pay high costs for rights that they cannot make use of is merely theft by capitalist means.

 

This is where I’ve ended up thanks to Constructive Mathematics (Intuitionism, Intuitional Mathematics, Neointuitionism).

Logic: I apply the same requirement of operational language (strict construction) to logic – the logic of language. Of all the logics, the logic of language is the most misleading. I have the most work to do here. Much to the disappointment of practitioners of formal logic. Most of the mistakes I have come across (particularly in critical rationalism) are caused by erroneous elimination of action from that which depends upon action.

Math: In mathematics – the logic of names, numbers and relations. This work has been done by the generations before me. They just have not had the moral criticism I have given them as an argumentative weapon before in their attack on ‘magical’ mathematics.

Physics: It’s already present in the canons of science, and is already universally applied in physics – the logic of causality. There is very little work to be done here other than to cast some branches of physics as non-logical as currently stated.

Cooperation: I apply the same argument to the logic of cooperation (ethics). Ethics was the easiest problem to solve by the requirement for operational language (strict constructionism).

    i) The world is real, our actions are likewise real within that world.
    ii) There is only one MORAL and ETHICAL epistemological method, and that is the scientific method – or ‘the method’.
    iii) We have invented multiple methodologies of logic that help us isolate certain properties within this method.

    iv) Statements produced by this method are ‘theories’.
    v) Some theories can be logically treated axiomatically even though they are not in fact axioms but theories.

Knowledge of use is not equal to knowledge of construction.

MOTIVATIONS: ELIMINATION OF LOADING, FRAMING, DECEPTION, OBSCURANTISM, AND PSEUDOSCIENCE FROM POLITICAL DISCOURSE.

Law is but another logic. Politics is discourse on law. There is no logical specialization to citizenship save the logic of cooperation and even that specialization will forever be above the masses. If we are to eliminate deception from political discourse, we must eliminate it in all the logics. I was not correct that immorality in language originated with mathematics. Only that mathematical legitimacy was used as a means for expanding pseudoscience.

Just because something is convenient, if it is immoral, it remains immoral. Obscurantism, platonism, and use without comprehension of construction, are all forms of deception that insert magic and religion into the world.

Most of these conveniences are easy means of compensating for the problem of reducing any ‘computation’ into the two or three second window of human cognitive ability. However, as long as we can construct from operations, any entity, we can forever use the name of that construction as a function – giving us a shorthand for it that fits within our cognitive window.

I am sorry for labeling conveniences and contrivances as immoral, despite the cherished mythos that philosophers, logicians and mathematicians have warmed themselves in against the cold of realism. But no one else has yet attacked platonism as immoral. And I’ve done it I think pretty conclusively.

If you can purvey platonism, then others can equally claim to purvey mysticism, obscurantism, pseudoscience, loading and framing. Because if utility is the only tests, then religion is clearly superior to rational politics, and pseudoscience an effective means of governing (keynesianism), and the mind finds greater comfort in loading, framing, conflation and justifying, than it does in grasping objective reality.

Sorry, but if you can’t construct it, you don’t understand it. And the reason you don’t understand it is probably a cover for a lie.

Certainly that’s what’s happened in math and logic. Most of philosophy, continental in particular is deception. Justification. Lie.

The only moral statements are those under strict construction.

 

I‘m going to add Kant (obscurant anti-realism), to the ranks of history’s most destructive minds: Cantor(obscurant Pseudoscience), Freud(obscurant pseudoscience), Marx(pseudoscience), Napoleon (total war), Constantine(christianization of Europe), Plato (the Republic), Abraham(monotheism), Zoroaster (divine scripture).

Intellectual Sainthood
– Aristotle
– Machiavelli
– Bacon, Newton and Leibniz
– Smith, Hume and Jefferson
– Jevons, Menger, Walras, Marshall, Böhm-Bawerk, Wieser;
– Pareto, Durkheim, Weber and Hayek.
– Poincaré, Mandelbrot, Brouwer, Bishop, Taleb

Now, if I could get Hoppe off his Continental and Kantian platonism, then he would have be the first person to succeed in reducing all rights to property rights. Even if his definition of property is incomplete he would have done it. He managed to articulate the morality of states, but not the morality of polities necessary for the voluntary organization of production. And possibly, that was his only goal. Whereas with propertarianism, I’ve illustrated the definition of property necessary for the formation of a polity capable of voluntary organization of production in the absence of a state. But he isn’t a candidate for intellectual sainthood if he’s stuck in Kantian nonsense.

Failing that I’m stuck with doing it myself. And while I feel I have mastered ethics better than anyone else, I do not feel the same for philosophy proper. And while I’m getting there, I’m not there yet. I’m getting there. But the standard of measure is not my own comprehension, but the structure of my arguments. And I am just getting, after a year of solid hard work, to where I feel I can construct those arguments.

Einstein was right (even if a plagiarist) that most of doing something innovative is just working at it longer than anyone else.

 

Philosophy is too much like giving children matches to play with. And as Durant said, there are really no answers there. History is the only evidence of the nature of man, and the answers to our political nature are there. Philosophy is, at best, just a tool that helps us reduce our ever-present tendency to err. It is more often a tool by which we increase our errors. At its worst, it is a tool for self deception, or the deception of others.

BUT

If I succeed with a logic of cooperation, and the morality of stating philosophy operationally, I think that I will have ‘cured’ discourse.

 

Most of my attacks on a priorism are tests to see if the delta in utility between ratio-empirical and ‘Real’, and aprioristic-deductive and platonic, is sufficient to compel a change in method, but I am clearly dealing with very habituated people, and not giving them enough of a breadcrumb trail. And worse, I’m leading them into a dark and unfamiliar conceptual forest where they don’t want to follow. What do moral men do, when moral intuition fails them? They can’t do much until they learn enough new tools with which to restate their emotional intuitions in different terms now that the old terms are invalidated.

Even the best people, who tend to be technologists, conflate general rule, theory, and axiom, into a single utilitarian category. Yet again demonstrating the difference between knowledge of use and knowledge of construction.

I suppose I will just keep attacking a priorism as incomplete, and utilitarian, but now also as immoral obscurantism, and part of the continental-kantian and cosmopolitan-hermeneutic forms of deception. Part of the revolt against ratio-scientific.

Although since I’ve already outed Rothbardian ethics as parasitic, and stated that Misesian praxeology was an error, I suppose that adding that a priorism (or any kantian construct) is immoral obscurantism, and part of the continental-cosmopolitan attack on human reason so loathed by Rand is just a continuation of my criticisms.

So libertarianism as constructed, prior to its ratio-scientific expression in Propertarianism, is:
a) parasitic
b) insufficient for the production of a voluntary polity.
c) argumentatively obscurant and immoral
d) fails the test of its claims (deducibility of the scope of economics)
e) inferior to ratio-scientific method for the accumulation of general rules of human behavior.
But with Propertarianism, all of these faults are corrected.

Of course people being as simple as they are, and even the best philosophers fairly weak, it’s probably lost that my attack on a priorism is an attempt to delegitimize on the right and libertarian spectrum, the same as I delegitimize on left-postmodern and socialist programs.

I can’t kill off the obscurantist deceptions of the left without killing off the same techniques on the libertarian corner of the political spectrum. No matter what corner of the political spectrum one advocates, the prohibition on obscurantism that invalidates the arguments of the others, invalidates one’s own as well.

All I have to do with the right is to give them a rational language. Most of what they believe is right in the first place. They just don’t have the ability to talk about it in rational terms – and perhaps once I focus there, I’ll be equally frustrated by their lack of intellectualism and mindless dependence on moral intuition. And perhaps at that point I will have to fight the battle against religion. But I think that religion cohabitates with Propertarianism as comfortably as does capitalism.

BUT LIBERTARIANS DON’T GET A FREE PASS. I’m burning continental philosophy, cosmopolitan philosophy, psychological philosophy (classical liberal), and marxist-socialist-postmodern philosophy on the same pyre. And it is a bonfire unlike any before it.

The Ratio-scientific form of argument under Propertarianism (moral realism) is all that remains. Because it is the only moral form of discourse on ethics itself. Everything else is deception, fraud or worse.

Burn, baby, burn.

 

–“The absence of a workable integrated theory of economics and politics reflects the lack of systematic thinking about the central problem of violence in human societies.”– Violence and Social Orders (Preface).

The fundamental problem of cooperation is the suppression of free riding. Violence is but one of the many tools used by free riders.

Our emphasis on suppressing violence distracts us from the insufficiency of suppressing violence in creating a polity capable of generating wealth in a division of knowledge and labor.

Very poor societies manage to prevent violence and theft. What they do not prevent is every other possible means of free riding.

The smaller the family size the higher the trust in any polity.

But for small family sizes suppression of free riding must be nearly universal.

And therefore not only must we possess property rights to allow small families to engage in production, but we must suppress all forms of involuntary transfer to lower the risk enough to do so. (ANF societies are fragile.)

By eliminating free riding we obtain trust, and the low transaction costs that come with trust. In seeking to obtain trust, non-aggression is not enough.

The source of any liberty was, is, and will always be, the organized use of violence to suppress free riding in all its forms.

The reason that democracy, policy and economics are in conflict is the intellectual failure to address the incompatible moral codes of the different demographic groups, and the degree of trust vs demand for intervention, that is expressed by these different groups.

As such, western high trust, which is an extension of the absolute nuclear family, democracy, rule of law, and the high economic performance of the few high trust societies, are assumed to be the consequence of democracy.

Whereas democracy is a luxury of the high trust society.

There is no free lunch. You either accept universal absolute nuclear families and total suppression of free riding in all its forms as a high cost you must bear for prosperity and liberty, or instead, you obtain some variant of every other lower and lowest trust societies on the planet.

No way out. Period.

 

–“Rights” are the terms in which the weak couch their desire for a liberty they have not the might to secure.”–Eli Harman

Your fellow men and women do not desire liberty. They desires consumption, status, and ease.

Liberty requires great expense, revolt against the masses, and constant diligence.

The source of liberty is the organize application of violence to deny access to others, that which you have labored to obtain by voluntary means.

The left’s irrational utopian vision is no worse than the rothbardian irrational libertarian utopia.

Aristocratic egalitarians invented liberty.

And the manufactured it with organized violence.

 

The central objective of the anarcho capitalist research program has been how to eliminate the monopoly bureaucracy and its institutionalize parasitism on the population, yet still produce a prosperous social order.

In libertarian circles we often refer to this simply as “the problem of social order.”

THE CENTRAL THEORY
Like marxism, libertarian philosophy is pretty rigorously thought out. By the time we get to Hoppe, it’s a well articulated theory of politics. So the logical errors in libertarianism tend to be complex, not trivial.

Most criticisms of libertarianism are naive or irrelevant because libertarian claims are technical, articulated in a formal and technical language, and they are not intuitive or normative claims at all. So without knowledge of the libertarian terminology and it’s arguments, is pretty hard to make a legitimate criticism – and that’s why so many criticisms are not legitimate.

DEFINITIONS
“NAP: the non-aggression principle. That one will not aggress against the life and property of others.”

“Property: (n) Your life, your mind, your body, things you have obtained in trade, and things you have converted to first-use (homesteading).”

“Violence: (n) Physical aggression against property.”

“Aggression: (n) hostile or violent behavior or attitudes toward another; readiness to attack or confront.”

So it’s okay to use violence against aggression. ie: any time you and your property are threatened. And to obtain restitution for your lost property.

So, no, the NAP is not a prohibition on violence. It’s a prohibition on the violation of property in which you, yourself, are also your property (that which you must have monopoly of control). Or more accurately, private property functions as an extension of your body and life. (true) and as such violations against your ‘things’ are violations against your body.

WHY PROPERTY IS SO IMPORTANT
The general theory upon which anarcho capitalism rests, is that a rigid definition of property, and the common law, are sufficient for the formation of a polity. And that monopoly government and its systematic predation due to lack of competition is not necessary. Because the common law is sufficient ‘government’ for an anarchic polity. (This is the legal framework of a migratory herding people, or disasporic traders.)

This differs from a high trust agrarian society where the people must organize to prevent others from displacing them from the land. In a landed society, it is necessary for organizations to have leaders, to prevent free riding by those not willing to fight for that land.

PROSPERITY AS ‘THE COMMON GOOD”
But since trust is an index of productivity, because lack of trust acts as a friction on seizure of opportunity – and particularly on the concentration of capital by future-oriented people – (a form of transaction cost) then high trust is the the greatest social asset a polity can possess in the production of wealth.

Property will evolve from trust. Trust evolves from the prevention of free riding. The prevention of free riding evolves from the need to cooperate.

THE PROBLEM WITH NAP AND PRIVATE PROPERTY: “TRUST”
Private property and a weak state only evolve in high trust societies. But high trust societies are not dependent upon the NAP. They are dependent upon the suppression of free riding. The absolute nuclear family for example, even prohibits free riding by your children.

The NAP doesn’t prohibit unethical and immoral actions, so you can’t initiate violence against, say, a blackmailer, or scam artist, or other person who engages in conspiracy. Its a license for predation. Given the high cost of violence and the low cost of unethical and immoral behavior, it’s non-logical to essentially prohibit violence but not prohibit every kind of cheating possible.

The NAP operates on the assumption that a high trust society already exists, but actually fosters the destruction of the high trust society.

Because high trust societies do not limit ‘property’ wither private or common to the physical.

High trust societies prevent free riding, of which private property crime is merely one component.

That is why it’s non-rational.

 

Property rights ‘work’ because they establish a monopoly of control over fragments of the physical world, and without that monopoly of control it’s impossible to both plan their use and possess the incentive to act in accordance with plan.

All creatures demonstrate some concept of possession or property. (See Butler Schaeffer).

Without property rights, a voluntarily organized division of labor is not possible. The degree of the division of labor (atomicity) is determined by the atomicity of property rights. The atomicity of property rights must compete with the reproductive structure of the family. So that is why different family structures use different moral codes – largely dependent upon the method of assigning land in agrarian societies. Our moral code is an agrarian moral code.

The conflict in ethics has been exacerbated by increases in population with conflicting moral codes, and the rapid decline since 1890 in the productivity of unskilled labor.

So while populations are increasing, the number of people engaged in productive work isn’t necessarily doing so. Most people today are filling in ‘holes’ where production has lagged because of communism. But in the developed world, we have more people than we have work for. And without the credit that we can currently easily manufacture, we will contract father.

This trend has no chance of abating. Just the opposite.

So, under this form of production, given this distribution of abilities, given the distribution of family structures, then what is the moral and ethical basis of society?

I have tried to answer this problem. I think I have. But there is no way to be sure other than to test it.

 

—“American might allowed the advocates of international law to live in an imaginary world in which their doctrines actually matter. And now that they have finally succeeded in tearing down American strength and ushering in a post-American world, their own world will end.

International law is a Potemkin village. A hollow facade upheld by the might of the United States. A post-American world means the end of international law.”—

http://www.frontpagemag.com/2014/dgreenfield/the-end-of-international-law/

 
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