A good rule of thumb in reviewing contemporary legislation is that if the bill in question is named after a child it is bound to be a bad one. It will be based on pure emotion, rather than reason and any principled opposition to the bill will be stifled at the risk of appearing callous or insensitive to the personal suffering of the bill’s proponents.
Jay Jardine, “A Dumb Law, By Any Other Name”, The Freeway to Serfdom, 2005-01-24.
April 17, 2018
QotD: Named Laws
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April 16, 2018
QotD: The Canadian media
Ezra Levant, who now runs the Rebel Media online empire as a successor to the deceased Sun News TV network, has a long-running joke/critique about a “Media Party” that croons in unison on every public issue. Every time he mentions the “Media Party,” we, the Media Party, all fall into the same cross and scornful mood. We commiserate ironically with all our old co-workers at rival titles or channels about how there’s totally no such thing as a Media Party.
Ezra knows how to market, whatever else you want to say about him. He is out to devour our audiences and show, if mostly by loud assertion, that we in the Party are all lazy and lily-livered. He is not afraid to say that all the parts of the Star-Globe-Post-CBC-Maclean’s ecosystem are inferior to his thingamabob. We don’t compete with each other like he does: we lack the spirit of the feud. We all sense there might actually be some kind of unified, monstrous Star-Globe-Post-CBC-Maclean’s publication one day. And we want to be able to work for it. So even Posties are reluctant to say that the Globe on most days appears to have been edited by a dead Tory prime minister and printed on cobwebs, or that the Star sometimes seems to regard personal nastiness as a social-democratic credential.
The National Post was born in a spirit of newspaper war. If you tried to start such a war today it would seem absurdly counterproductive, almost suicidally stupid; and maybe it was. Now we are all just hanging on for dear life.
Colby Cosh, “Go ahead, hate the media – we deserve it”, National Post, 2016-07-25.
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April 15, 2018
QotD: Political words
When one critic writes, “The outstanding feature of Mr. X’s work is its living quality,” while another writes, “The immediately striking thing about Mr. X’s work is its peculiar deadness,” the reader accepts this as a simple difference of opinion. If words like black and white were involved, instead of the jargon words dead and living, he would see at once that language was being used in an improper way. Many political words are similarly abused. The word Fascism has now no meaning except in so far as it signifies “something not desirable.” The words democracy, socialism, freedom, patriotic, realistic, justice have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using that word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way. That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different. Statements like Marshal Pétain was a true patriot, The Soviet press is the freest in the world, The Catholic Church is opposed to persecution, are almost always made with intent to deceive. Other words used in variable meanings, in most cases more or less dishonestly, are: class, totalitarian, science, progressive, reactionary, bourgeois, equality.
George Orwell, “Politics and the English Language”, 1946.
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April 14, 2018
QotD: Plato’s ideal society
This [controlling the poor to protect the wealthy] is a problem addressed by Plato in at least two of his works — The Republic and The Laws. The first is his description of an ideal state, the second of a state less than ideal but still worth working towards. I do not claim to be an expert on Plato, though am dubious of many of the claims made against him. However, his general solution to the problem was to stop the enlightenment and to reconstruct society as a totalitarian oligarchy.
His ideal society would be one in which democracy and any degree of accountability would have been abolished, together with married life and the family and private property. Poetry was to be abolished. All other art and music were to be controlled. There was to be a division of society into orders at the head of which was to be a class of guardians. These would strictly control all thought and action.
His workable society would be one in which some property and some accountability would be allowed to remain. Even so, there was to be the same attempt at controlling thought and action.
The stability of these systems was to be maintained by a new theology. A single divine being would take the place of the quarrelling, scandalous gods of mythology and the Homeric poems. The common people could be left with a purified version of the old cults. But these gods would be increasingly aligned with the secondary spirits through which the One God directed His Creation.
People were to be taught that the Platonic system was not a human construct, but that it reflected the Will of Heaven. Rebellion or disobedience would be punished by the direct intervention of God through His Secondary Spirits. Before then, though, it would be punished by the state as heresy. At the end of the fifth century, Anaxagoras had been exiled from Athens for claiming that the sun was a ball of glowing rock. This had been an occasional persecution — indeed, it is hard to think of other instances. In the Platonic system, there was to be a regular inquisition that would punish nonconformity with imprisonment or death.
Thus there is at the heart of the Platonic system a “noble lie” — though Plato may have believed much of it himself. This is of a religion that looks into the most secret places of the mind, and dispenses rewards and punishments according to what is found there. In the old theology, Poseidon had no power beyond on land. Apollo had none in the dark. Zeus had no idea who was thinking what. The Platonic God was just like ours. No sin against His Wishes could go undetected or unpunished.
And so the people were to be kept in line by fear of hellfire, or by fear of everything short of that.
Sean Gabb, “Epicurus: Father of the Englightenment”, speaking to the 6/20 Club in London, 2007-09-06.
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April 13, 2018
QotD: Reynolds’ Law
The government decides to try to increase the middle class by subsidizing things that middle class people have: If middle-class people go to college and own homes, then surely if more people go to college and own homes, we’ll have more middle-class people. But homeownership and college aren’t causes of middle-class status, they’re markers for possessing the kinds of traits — self-discipline, the ability to defer gratification, etc. — that let you enter, and stay, in the middle class. Subsidizing the markers doesn’t produce the traits; if anything, it undermines them.
Glenn Reynolds, Instapundit.com, 2010-09-23.
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April 12, 2018
QotD: “Hate” speech
The whole idea of ‘hate speech’ needs to be removed from our legal system immediately. Aside from the numerous problems involved with deciding what is and what isn’t ‘hate speech’ (and who gets to define what it is), allowing the most timorous snowflakes to set the boundaries is a surefire recipe for tyranny. And besides all that, the expectation that you somehow have a right not to be offended is ludicrous. Being offended is good. Being offended is healthy. Being offended leads to self-examination. That’s how discourse progresses. Anything new is bound to offend at least one person. If nobody is offended, then nobody is thinking.
“OregonMuse”, “The Morning Rant”, Ace of Spades H.Q., 2018-03-21.
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April 11, 2018
QotD: Wealth hath its (social) privileges
Rich people — left, right, center — think what they have to say is interesting because they get used to people treating them that way.
Ramesh Ponnuru, Twitter, 2016-07-21.
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April 10, 2018
April 9, 2018
QotD: Democracy and the scope of government
That the increasing discredit into which democratic government has fallen is due to democracy having been burdened with tasks for which it is not suited is a fact of the greatest importance which has not yet received adequate recognition. Yet the fundamental position is simply that the probability of agreement of a substantial portion of the population upon a particular course of action decreases as the scope of State activity expands.
F.A. Hayek, “Freedom and the Economic System”, 1938.
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April 8, 2018
QotD: Just and unjust profits
“Progressives’” hostility to free trade would be amusing were its consequences less baneful: deeply distrustful of the motives of business people, and convinced that profits are ethically suspect, Sandersnistas and many other “Progressives” are in the front lines of the troops who are intent on using trade restrictions to protect business people from competition and, thus, to enhance business people’s prospects of earning excess profits – profits that truly are ethically unjust because they are the fruits of the forced removal from consumers of choices on how they, consumers, may spend their own money. (Of course, the very same economically damaging and ethically unjust consequences spring from trade restrictions supported by Trumpkins and many other conservatives. The tales that each of these economically ignorant groups tell to each other to justify their mercantilist policies differ, but the policies and the harmful results are identical.)
Don Boudreaux, “Quotation of the Day…”, Café Hayek, 2016-07-30.
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April 7, 2018
QotD: Organized religion
Careful examination of the background, and also of the foreground of the Scriptures, has led me to the conclusion that they are authoritative, if often misunderstood. I note that Our Lord was personally guilty of founding one of these “organized religions,” and of appointing the deeply flawed Saint Peter as its first CEO. And that, whatever can be said against it, the organization is still around, with the same sales message never yet updated, and in as much of a mess as ever before.
Verily, the more I read of history, the better persuaded I am that Catholic Church, TM, has been on the brink of collapse, continuously, these last two thousand years. As Hilaire Belloc put it, and I do love to quote this:
“The Catholic Church is an institution I am bound to hold divine — but for unbelievers a proof of its divinity might be found in the fact that no merely human institution conducted with such knavish imbecility would have lasted a fortnight.”
By comparison, I suppose, the Prophet of Submission could be accounted wiser, to have taken arms against his sea of troubles. His outfit would descend from the unattended dunes upon complacent strangers, in hours when they were unaware. (The whole process arguably in anticipation of the Welsh art of Llap-goch.)
For our “Christian” part, even in the colonies, it was the piratical State that arrived this way — with a disorganized gaggle of proselytizing priests, seldom in their baggage, under the impression they must save men’s souls, wherever the ships sailed — unarmed, and frequently alone, in circumstances perfectly unpredictable, except for the reasonable expectation of a grisly end. They were, in the Americas as elsewhere, more likely to be pleading on behalf of the beleaguered natives against the State, than exacting tributes to the State’s command.
There is a real contrast here in marketing strategies.
David Warren, “Organized religion”, Essays in Idleness, 2016-08-08.
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April 6, 2018
QotD: Bordertown, USA
Welcome to Bordertown, USA. Population: 200 million. Expect occasional temporary population increases from travelers arriving from other countries. Your rights as a US citizen are indeterminate within 100 miles of US borders. They may be respected. They may be ignored. But courts have decided that the “right” to do national security stuff — as useless as most its efforts are — trumps the rights of US citizens.
Tim Cushing, “Wall Street Journal Reporter Hassled At LA Airport; Successfully Prevents DHS From Searching Her Phones”, Techdirt, 2016-07-22.
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April 5, 2018
QotD: ESR’s “Iron Laws of Political Economics”
Mancur Olson, in his book The Logic Of Collective Action, highlighted the central problem of politics in a democracy. The benefits of political market-rigging can be concentrated to benefit particular special interest groups, while the costs (in higher taxes, slower economic growth, and many other second-order effects) are diffused through the entire population.
The result is a scramble in which individual interest groups perpetually seek to corner more and more rent from the system, while the incremental costs of this behavior rise slowly enough that it is difficult to sustain broad political opposition to the overall system of political privilege and rent-seeking.
When you add to Olson’s model the fact that the professional political class is itself a special interest group which collects concentrated benefits from encouraging rent-seeking behavior in others, it becomes clear why, as Olson pointed out, “good government” is a public good subject to exactly the same underproduction problems as other public goods. Furthermore, as democracies evolve, government activity that might produce “good government” tends to be crowded out by coalitions of rent-seekers and their tribunes.
This general model has consequences. Here are some of them:
There is no form of market failure, however egregious, which is not eventually made worse by the political interventions intended to fix it.
Political demand for income transfers, entitlements and subsidies always rises faster than the economy can generate increased wealth to supply them from.
Although some taxes genuinely begin by being levied for the benefit of the taxed, all taxes end up being levied for the benefit of the political class.
The equilibrium state of a regulatory agency is to have been captured by the entities it is supposed to regulate.
The probability that the actual effects of a political agency or program will bear any relationship to the intentions under which it was designed falls exponentially with the amount of time since it was founded.
The only important class distinction in any advanced democracy is between those who are net producers of tax revenues and those who are net consumers of them.
Corruption is not the exceptional condition of politics, it is the normal one.
Eric S. Raymond, “Some Iron Laws of Political Economics”, Armed and Dangerous, 2009-05-27.
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April 4, 2018
QotD: Epicureanism and the Social Contract
[…] we return to the great question: what of social order? How, without the terrors of religion, can the many be kept from murdering and plundering the more fortunate?
The answer, says Epicurus, lies in friendship and in an understanding of natural justice. This is, he says, a pledge of reciprocal benefit, to prevent one man from harming or being harmed by another.
He says also:
There never was such a thing as absolute justice, but only agreements made in mutual dealings among men in whatever places at various times providing against the infliction or suffering of harm.
We do not have any full explanation of this side of Epicureanism. But it seems that Epicurus believed a stable and just social order could be sustained by the self-interest of individuals. Let each person pursue his own happiness, only refraining from the lives and property of others, and a natural order of society would emerge — rather as the collision of atoms in the void had led to the emergence of a vast self-sustaining universe.
Certainly, we know that he recommended his followers to avoid politics. This did not mean withdrawal from the world. Bearing in mind the quantity of his own writings and the missionary zeal of the school he founded, he was as active in impressing his ideas on the world as Plato or Aristotle were.
According to Diogenes Laertius, the Epicurean
will take no part in politics…. But… he will not withdraw himself from life…. And be will take a suit into court…. He will have regard to his property and to the future. He will be fond of the country. He will be armed against fortune and will never give up a friend. He will pay just so much regard to his reputation as not to be looked down upon. He will take more delight than other men in public festivals. …. And he will make money, but only by his wisdom, if he should be in poverty, and he will pay court to a king, if need be. He will be grateful to anyone when he is corrected. He will found a school, but not in such a manner as to draw the crowd after him; and will give readings in public, but only by request. He will be a dogmatist but not a mere sceptic; and he will be like himself even when asleep. And he will on occasion die for a friend.
As said, we do not have much Epicurean writing on this point. As with the Benthamites, he does not seem to have found any imperative for these ethical teachings. We may ask, for example, what reason there is against my killing someone if I can thereby take possession of his property — or just enjoy the sensation of killing — and if there is no chance of my being caught. The only answers we have are:
Do nothing in your life that will cause you to fear if it is discovered by your neighbour.
And:
The just man is most free from disturbance, while the unjust is full of the utmost disturbance.
If these are attempts at answering the question, they are feeble attempts. That the unjust are invariably unhappy is plainly false. As for the threat of discovery, the opportunities for secret crime have always been everywhere.
Nor does Epicurus take issue with the greatest injustice of ancient society. He admitted slaves to his school. He encouraged kindness to slaves. But he does not seem ever to have questioned the morality of or the need for slavery.
But, these reservations being granted, what we seem to have in the complete system of Epicurus is something remarkably similar to modern classical liberalism. While respecting the equal rights of others, we should pursue our own happiness in life. We can do so sure that we exist in a universe governed by knowable and impersonal laws that are not hostile to the pursuit of such happiness.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
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April 3, 2018
QotD: How to win a trade war
Spartacus has had enough. He has been taken advantage of for too many years and he has suffered trade deficits for far too long. Complaints to the regulators have fallen on deaf ears so now time has come to take the necessary action to put this to an end.
For far too long, Spartacus has run a significant trade deficit with Woolworths and Coles; not only for groceries but for petrol also.
Spartacus keeps buying things from Woolworths and Coles but they never buy anything from him. Those bastards even occasionally “dump” products in their stores meaning that Spartacus can buy groceries for less than he would normally. This is completely unsatisfactory.
Effective immediately, pursuant to SEO 1 (Spartacus Executive Order 1), Spartacus has declared a trade war on Woolworths and Coles. Hence forth, rather than buying quality and (relatively) well priced groceries from these trade cheaters, Spartacus will grow his own fruit, vegetables and meat. And rather than buying petrol, Spartacus will walk or otherwise ride his 2 wheeled chariot. Importantly also, when it comes to paper products, particularly of the toilet paper variety, well, the Fairfax papers will be used for their natural purpose.
Yes. Spartacus will have less leisure time, less disposable income and less grocery choice, but he will no longer have a trade deficit with Woolworths and Coles. This is a trade war Spartacus can win.
And if a sore “butt” comes to pass, what would be colonic damage. Sorry. Collateral damage.
“Spartacus”, “Spartacus’ Trade War”, Catallaxy Files, 2018-03-11.
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