Quotulatiousness

February 19, 2026

An American anarchist

Filed under: Books, Economics, Liberty, Politics, USA — Tags: , , , — Nicholas @ 05:00

I’ve never met Christopher Schwarz, but I’ve read a lot of his writing in books, magazine articles, and blog posts. He’s forgotten more about hand tool woodworking than I’ll ever know, and he’s amazingly generous in sharing his knowledge with others. He calls himself an anarchist, which often puzzles people who only know of anarchism from media-presented bomb-throwing nihilists and conspiratorial Russian stories. Here he explains what he means when he uses the term:

“Chris Schwarz and Meredith Schwarz” by jessamyn west is marked with CC0 1.0 .

I get asked a lot about what I mean by the word “anarchism”, and if I could please explain what I mean when I use that word.

My answer is always unsatisfying. Here’s why.

For the love of creamed corn, why would I publicly discuss ideas that are – for now – a crime in our country? Why would I say – for example – that I think that copyrights and patents on things that use public money are bullshit? That wars are founded on lies? And that the state – in general – seems to be a menace to peaceable living?

That would be stupid. Dumb nuts.

Also, I am a practitioner of anarchism, not a philosopher.

If you want to know more about American anarchism (and aesthetic anarchism, specifically), you need to ask a philosopher, not a front-of-house worker. Read Native American Anarchism (Hachette Books, 1983) by Eunice Minette Schuster for an easy on ramp. Or Josiah Warren’s Equitable Commerce (1852) for the full banana.

The Anarchist’s Tool Chest: Revised Edition by Christopher Schwarz – Link.

Or follow the trail of breadcrumbs left in The Anarchist’s Tool Chest to figure it out yourself. The book describes how to disrupt the furniture industry by building things that never need to be replaced. It’s also about how to jailbreak yourself from a tool industry that offers up aluminum jigs as a substitute for skill.

That book is not the only path. There are other ways to throw a bunch of ball bearings into the guts of the IKEA robots.

Buy antiques or used furniture. The other week I was in Savannah, Georgia, and visited one of my favorite antique stores. The price of handmade antiques has hit bottom. So-called “brown furniture” can be bought for less that the cost of the materials used to make it.

Even though I make furniture for a living, I sometimes save time and money by purchasing vintage industrial furniture for our warehouse, fulfillment center and workshop. Megan’s giant oak desk from the 1960s cost us zero dollars (we just had to move it from an insurance office). Our printer and scanning station? An old workbench from Pennsylvania. Our associate editors’ shared desk? A giant vintage drafting table from Sweden.

And if you think for a moment, there are other industries and organizations that can be farted upon by your actions. The clothing industry is even worse than the furniture industry when it comes to making flimsy crap and abusing workers.

Yes, you can buy ethically made jeans, shirts and socks. Yes, you will pay a premium for these items. And if you can afford that path, great. If you can’t, then buy secondhand clothing.

I’ve always wanted a pair of R.M. Williams boots but could never afford them on a writer’s salary. Last year I found a used pair for about $100 where the owner had ragged out the elastic part of the slip-on boots. It was a stupid easy fix. And now I have boots I shall wear at my funeral.

The other side of the equation is that I’m denying the new-boot-goofin’ industry my dollars. Forever. I don’t have to buy a pair of shoddily made boots that can’t be re-soled and will have to be replaced in a couple years. All my future “boot money” will go to our local cobbler so she can re-sole them every few years.

November 13, 2025

QotD: Anarchists

Filed under: Europe, History, Politics, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

It is a sign of age, I fear, but I seem to be the last person to lament the declining quality of our Anarchists. Those of more than a century ago were rugged individualists, to a fault. With one well-placed bomb, they could do what takes the contemporary anarchist a cumbersome bureaucratic organization. They were men of action; and some of the women, too. No one could confuse them with party hacks. You could not coerce them into a party line.

When I was younger and, perhaps, more spunky, I used to read Proudhon and Kropotkin. These were all very well, but the systemizing tendency had infected both. Utopianism also muddled their thinking. Without going back to Zeno of Cilium, let me just say that the posterior tradition in recommending anarchy was more subtle and arch. (Read the Antigone, for instance. Today it’s just the brand name for a Givenchy bag.) Anarchy was an inheritance from Greece and even Rome. It could never have been reduced to an election manifesto.

It is interesting that the first English use of the term, anarchisme, dates back to Henry VIII. Those resisting his Divorce and Reformation were taken to be anarchists. Nobly they defended the ancient liturgical order, in such spontaneous actions as the Pilgrimage of Grace.

Prominent anarchists of our modern age have, at their best (or worst, depending on one’s point-of-view), had dodgy ideological affiliations, but a real appreciation for economy of means. One thinks of e.g. Gavrilo Princip, the ingenious Serbian, able to ignite a Great War with a few gunshots, and bring down the Austro-Hungarian Empire almost as an aside. Or a certain Osama bin Laden, able to drag a superpower into pointless foreign wars, with very limited means. I do not approve of either gentleman, please note, but their efficiency was astounding.

David Warren, “Anarchia”, Essays in Idleness, 2020-07-09.

October 7, 2025

Antifa and the “propaganda of the deed”

Filed under: Politics, Quotations, USA — Tags: , , , , — Nicholas @ 11:30

On the social media site formerly known as Twitter, ESR examines the irrational behaviour of Antifa as an inheritance from their chosen historical models:

“antifa 8973ag” by cantfightthetendies is licensed under CC BY 2.0

An important concept for understanding why the behavior of Antifa is not strategically rational is “propaganda of the deed”.

This is a concept with a long pedigree in left-anarchist theory, transmitted to Antifa via its minority “black flag” left anarchist faction

19th-century romantic anarchists viewed the state and capitalism as powerful illusions that could be shattered by bold, exemplary acts, thereby proving their vulnerability and offering hope to the oppressed. These deeds were intended to ignite the spirit of revolt by alerting the masses to the possibility of revolution, much like a spark that could set off a larger fire — thus, the emphasis on symbolic targets over objectively effective ones.

This kind of political communication could be effective if a majority of society, or at least a critical minority, are seething cauldrons of resentment just begging to be triggered against their oppressors. It also assumes that the revolutionary rage of the masses can, once unleashed, be effectively directed against Antifa’s enemies.

Both assumptions are highly questionable, but the important thing to understand for purposes of predicting Antifa’s behavior is that (a) Antifa behaves as though it still believes them, and (b) Antifa’s aboveground allies don’t have the capacity to restrain its behavior in detail.

The Gramscian infiltrators in the U.S.’s institutions need to keep their links to overt terrorism deniable, so they manage it mostly by raising or lowering the temperature of public propaganda. For example, when a Democratic politician says “Abolish ICE”, describes government actions as “fascism”, or wishes death on the children of a political opponent, this is raising the temperature. The effect, the intended effect, is to license increased propaganda of the deed by Antifa.

Reminder: unceasing damnation of conservatives as fascists and Nazis constituted instructions to stochastic terrorists like Tyler Robinson that the time had come to do something like shooting Charlie Kirk through the neck.

One problem with this is that because of Antifa’s psychology and doctrine, raising the temperature is easy, but lowering it is hard. Thus, it’s not a process the Gramscians want to start unless they believe either that they have escalation dominance over their opponents, or their political position is deteriorating so rapidly that they’ll never get a better chance to induce a legitimacy collapse.

It is out of scope for this essay to analyze to what extent those conditions are true. The point is, we are in a situation where the limited control Antifa’s aboveground allies can exert is all directed towards escalation, and Antifa’s belief in “propaganda of the deed” makes this very difficult to reverse.

Antifa has probably lost sight of the fact that escalating to insurrectionary violence is premature — it doesn’t have an army or a sufficiently powerful and nearby state sponsor for that.

Thus, absent serious degradation of Antifa’s capacity by law enforcement, expect increasing violence. Including, but not limited to, the deliberate murders of law enforcement personnel and opposing politicians.

August 16, 2025

QotD: Rich anarchists

Filed under: Books, Economics, Politics, Quotations — Tags: , , , — Nicholas @ 01:00

So you talk about mobs and the working classes as if they were the question. You’ve got that eternal idiotic idea that if anarchy came it would come from the poor. Why should it? The poor have been rebels, but they have never been anarchists; they have more interest than anyone else in there being some decent government. The poor man really has a stake in the country. The rich man hasn’t; he can go away to New Guinea in a yacht. The poor have sometimes objected to being governed badly; the rich have always objected to being governed at all. Aristocrats were always anarchists …

G.K. Chesterton, The Man Who Was Thursday, 1908.

August 13, 2025

The Dispossessed: State Happens

Filed under: Books, Economics, Politics — Tags: , , , , , — Nicholas @ 02:00

Feral Historian
Published 21 Mar 2025

Ursula K. le Guin’s The Dispossessed is one of the most in-depth examinations of how a large anarchist society might function, addressing both the problems it solves and those it creates for itself. It’s a must-read for anyone interested in the communist-leaning variants of anarchism in particular.

00:00 Intro
01:58 Anarres is not an Island
04:45 Shevek goes to Urras
07:00 Abolition of Property
08:30 Social Pressures and Pravic
12:30 Necessity and Ossification
14:45 Necessity of Conflict
15:45 Shevek’s Wild Ride

This video is in part a companion to this one — Cloak of Anarchy : Gradations of Stat… from a few weeks ago. The original cut of that one had a brief mention of a couple details from The Dispossessed, but it really needed its own video.

July 15, 2025

“A Cloak of Anarchy”: Gradations of Statelessness

Filed under: Books, Media — Tags: , , , , — Nicholas @ 02:00

Feral Historian
Published 21 Feb 2025

“A Cloak of Anarchy”, written by Larry Niven and published in 1972, is a simple story. But it offers us an entry to examine the basic ideas of Anarchism without diving head-first into the political theorizing of the big anarchist philosophers. This one is a 3-minute look at a simple short story wrapped in a 20-minute attempt to cast aside the most basic misunderstandings of what anarchism is.

I don’t consider myself to be an anarchist, but by most standards I’m damn close. Take what I say here in that light.

00:00 Intro
01:00 Cops-Eyes
03:09 Absence of Rulers
06:37 AnComs and AnCaps
10:07 Is Anarchism Leftist?
11:30 Practical Considerations
16:17 Anarchism and Environmentalism
19:00 Closing Ramble

February 4, 2024

Civil strife in Spain before the full civil war broke out

Filed under: Europe, History, Military, Politics — Tags: , , , , , , , — Nicholas @ 03:00

Niccolo Soldo continues his in-depth look at the situation in Spain leading up to the outbreak of the civil war in 1936. It’s clear that bloodshed was in the immediate future — so much so that it’s almost surprising that it took as long as it did for the war to start in earnest:

Flag of Spain during the Second Spanish Republic (1931-1939).
Image by SanchoPanzaXXI via Wikimedia Commons.

In 1930, almost half of all Spaniards over the age of 10 were illiterate. The country was still overwhelmingly agrarian, with a small number of very wealthy landowners owning about 2/3rds of all the arable land in Andalusia alone, employing almost a million landless campesinos at barely subsistence-level wages. Industry was almost entirely found only in the north and northeast. Industrialization was beginning to pick up pace by the turn of the century, but was still very far behind the rest of Western Europe by the time the Second Spanish Republic came into being in 1931.

Despite Spain having one foot in the past, its other foot was in the present, a present that was rapidly changing and very unstable politically. The loss of confidence in King Alfonso XIII on the part of the middle and upper classes led to his abdication which opened the door to the establishment of the Second Republic, a democracy in a time when democracy itself was under attack throughout Europe, having already lost in Russia and Italy, and on its way to disappearing in other countries, most notably Germany.

The end of the monarchy was celebrated throughout the country (with some exceptions), but not always for the same reason. Yes, anti-monarchist forces viewed the monarchy as retrograde and out of step with the modern era, but only the liberals and various republican parties were committed to democracy and parliamentary politics. The Socialists (PSOE) for example, were riven by factionalism and a generational divide whereby there were those who sought to use power in office to both settle scores with their old enemies in the military, the landowning class, and especially the Catholic Church, and to actually launch a revolution along Marxist lines. For them, the Second Republic was a vehicle for a larger goal, and not an end goal in and of itself. Anarchists celebrated the end of the monarchy, but they were opposed to any and all government on principle. For Anarchists, the Second Republic was also a path towards revolution as well. For Catalan separatists, the Spanish Second Republic was a stepping-stone towards independence, or at least towards as much political and economic autonomy as possible.

Conservatives were in a state of disarray upon the establishment of the Second Republic. Despite this condition, all the factions that could be grouped as “conservatives” largely supported the new regime … at least at the outset. Once the agenda of the first government of the Second Republic was made public, opposition began to harden.

Rather than trying to generate a grand consensus among the various factions that dominated Spanish politics, economics, and society in 1931, the liberals, republicans, and socialists who led the country from 1931-33 instead chose to attack the core interests of their political rivals to the right. The military was to be slashed via the retirement of a large number of its officer class, land was to be seized from wealthy landowners in order to redistribute it to the poor and landless, and the Catholic Church was to be stripped of its role in educating young Spaniards, with the Jesuits expelled from the country altogether, and many churches, convents, monasteries, episcopal residences, parish houses, seminaries, etc. expropriated by the Spanish state. Private Catholic schools were also expropriated and turned into government-run ones instead. The Church was also forced to pay taxes and was banned from all industry and trade, “… enforced with strict police severity and widespread mob violence”.

These attacks on the Catholic Church (which also saw the torching of churches, monasteries, and convents in 1931 as we saw in the previous entry in this series) resulted in the release of a Papal Encyclical by Pope Pius XI on June 5, 1933 entitled “Dilectissima Nobis“. In this encyclical, Pius XI decries the persecution of the Church in Spain, and asks Spanish Catholics to defend themselves and the Church from attacks by the government. He describes the attacks as “… [an] offense not only to Religion and the Church, but also to those declared principles of civil liberty on which the new Spanish regime declares it bases itself”. As we already saw previously, then-Minister of War in the Spanish cabinet, Manuel Azaña, famously declared that “All the convents in Spain are not worth a single Republican life“.

There was no attempt to build a solid democratic foundation for the Second Republic whatsoever. Instead, a cultural revolution was quickly ushered in, and an agrarian revolution was threatened, but only implemented half-heartedly. The first government of the Second Spanish Republic managed to alienate the military, the landowning class, conservatives, and the Catholic Church overnight.

On the other side of the political divide, the centrists were attacked from the left for not going far enough, fast enough. Campesinos and small landowners demanded immediate expropriation of latifundia estates to be redistributed to them. The youth wing of the PSOE urged the nationalization of all industry, which led to factionalism within the socialist groupings. Less radical socialists pointed to the extension of voting rights to women, to the enshrining of the eight hour workday in law, and to the increase in wages for industry workers as the biggest successes of the first two years of the Second Republic. These radical factions were not content with these incremental gains, and demanded “more, now!”

This radicalism culminated in the “Casas Viejas Incident”, which I described in the previous entry:

    Staying true to form, the anarchists were restless and, as is their nature, opposed the present government in Spain as they opposed all governments, viewing them as inherently oppressive. Their massive labour union, CNT, led by the vanguard of FAI, began demonstrations in various locations across the country, with the greatest actions taking place in Andalusia. Political violence ensued, with two Civil Guards wounded. The Assault Guards, set up by the new Constitutional authorities in the Republic to provide a new force to purportedly protect those who lacked protection under the Monarchy, raided the village of Casas Viejas near Cadiz. They encountered a group of anarchists locked in a house and set fire to it (while disarming others in the village who were armed), and then executed them.

This act of state violence was committed not by fascists, nationalists, royalists, or even conservatives. It was committed by a liberal-socialist regime and its purposely-created security force, against anarchists. All the parties involved in this incident would find themselves on the same side in the not-too-distant Spanish Civil War.

November 9, 2023

Defending a stateless society: the Estonian way

Filed under: Government, History, Law, Military — Tags: , , , , , , — Nicholas @ 03:00

David Friedman responded to a criticism of his views from Brad DeLong. Unfortunately, the criticism was written about a decade before David saw it, so he posted his response on his own Substack instead:

English version of the Estonian Defence League’s home page as of 2023-11-08.
https://www.kaitseliit.ee/en

Back in 2013 I came across a piece by Brad DeLong critical of my views. It argued that there were good reasons why anarcho-capitalist ideas did not appear until the nineteenth century, reasons illustrated by how badly a stateless society had worked in the Highlands of Scotland in the 17th century. I wrote a response and posted it to his blog, then waited for it to appear.

I eventually discovered what I should have realized earlier — that his post had been made nine years earlier. It is not surprising that my comment did not appear. The issues are no less interesting now than they were then, so here is my response:


Your argument rejecting a stateless order on the evidence of the Scottish Highlands is no more convincing than would be a similar argument claiming that Nazi Germany or Pol Pot’s Cambodia shows how bad a society where law is enforced by the state must be. The existence of societies without state law enforcement that work badly — I do not know enough about the Scottish Highlands to judge how accurate your account is — is no more evidence against anarchy than the existence of societies with state law enforcement that work badly is against the alternative to anarchy.

To make your case, you have to show that societies without state law enforcement have consistently worked worse than otherwise similar societies with it. For a little evidence against that claim I offer the contrast between Iceland and Norway in the tenth and eleventh centuries or northern Somalia pre-1960 when, despite some intervention by the British, it was in essence a stateless society, and the situation in the same areas after the British and Italians set up the nation of Somalia, imposing a nation state on a stateless society. You can find short accounts of both those cases, as well as references and a more general discussion of historical feud societies, in my Legal Systems Very Different From Ours. A late draft is webbed.

So far as the claim that the idea of societies where law enforcement is private is a recent invention, that is almost the opposite of the truth. The nation state as we know it today is a relatively recent development. For historical evidence, I recommend Seeing Like a State by James Scott, who offers a perceptive account of the ways in which societies had to be changed in order that states could rule them.

As best I can tell, most existing legal systems developed out of systems where law enforcement was private — whether, as you would presumably argue, improving on those systems or not is hard to tell. That is clearly true of, at least, Anglo-American common law, Jewish law and Islamic law, and I think Roman law as well. For details again see my book.

In which context, I am curious as to whether you regard yourself as a believer in the Whig theory of history, which views it as a story of continual progress, implying that “institutions A were replaced by institutions B” can be taken as clear evidence of the superiority of the latter.

And From the Real World

In chapter 56 of the third edition of The Machinery of Freedom I discussed how a stateless society might defend against an aggressive state, which I regard as the hardest problem for such a society. One of the possibilities I raise is having people voluntarily train and equip themselves for warfare for the fun (and patriotism) of it, as people now engage in paintball, medieval combat in the Society for Creative Anachronism, and various other military hobbies.

A correspondent sent me a real world example of that approach — the Estonian Defense League, civilian volunteers trained in the skills of insurgency. They refer to it as “military sport”. Competitions almost every week.

Estonia’s army of 6000 would not have much chance against a Russian invasion but the Estonians believe, with the examples of Iraq and Afghanistan in mind, that a large number of trained and armed insurgents could make an invasion expensive. The underlying principle, reflected in a Poul Anderson science fiction story1 and one of my small collection of economics jokes,2 is that to stop someone from doing something you do not have to make it impossible, just unprofitable. You can leverage his rationality.

Estonia has a population of 1.3 million. The league has 16,000 volunteers. Scale the number up to the population of the U.S. and you get a militia of about four million, roughly twice the manpower of the U.S. armed forces, active and reserve combined. The League is considered within the area of government of the Ministry of Defense, which presumably provides its weaponry; in an anarchist equivalent the volunteers would have to provide their own or get them by voluntary donation. But the largest cost, the labor, would be free.

Switzerland has a much larger military, staffed by universal compulsory service, but there are also private military associations that conduct voluntary training in between required military drills. Members pay a small fee that helps fund the association and use their issued arms and equipment for the drills.


    1. The story is “Margin of Profit“. I discuss it in an essay for a work in progress, a book or web page containing works of short literature with interesting economics in them.

    2. Two men encountered a hungry bear. One turned to run. “It’s hopeless,” the other told him, “you can’t outrun a bear.” “No,” he replied, “But I might be able to outrun you.”

June 2, 2023

The idiocy of trying to portray political systems on a single spectrum

Filed under: Economics, Education, Government, History, Politics — Tags: , , , , , , — Nicholas @ 03:00

Lawrence W. Reed explains why trying to illustrate the similarities and differences of political systems using only a single axis conceals more than it reveals, especially for students:

In classes on Government and Political Science, with few exceptions, students in both high school and college are taught that the so-called “political spectrum” (or “political/economic” spectrum) looks like this: Communism and Socialism reside on the Left, Capitalism and Fascism dwell on the Right. Various mixtures of those things lie somewhere in between:

This is not only false and misleading, it is also idiocy. Toss it into the trash bin and demand a refund from the teacher who presented it as fact, or as any kind of insightful educational tool.

At the very least, a spectrum that looks like that should raise some tough questions. Why should socialists and fascists be depicted as virtual opposites when they share so much in common — from their fundamental, intellectual principles to their methods of implementation? If a political spectrum is supposed to illustrate a range of relationships between the individual and the State, or the very size and scope of the State, then why are systems of Big State/Small Individuals present at both ends of it?

On any other topic, the two ends of a spectrum would depict opposites.

[…]

My contention is that if Communism, Socialism, Fascism and Capitalism all appear on the same range line, it is terribly misleading and utterly useless to place the first two on the left and the second two on the right. The placement that makes the most sense is this one:

The perspective represented in this sketch immediately arouses dispute because its implications are quite different from what students are typically taught. The inevitable objections include these three:

1. Communism and fascism cannot be close together because communists and fascists fought each other bitterly. Hitler attacked Stalin, for example!

    This objection is equivalent to claiming, “Al Capone and Bugs Moran hated and fought each other so they can’t both be considered gangsters”. Or, “Since Argentina and Brazil compete so fiercely in football, both teams cannot be composed of footballers”.

    Both communism and fascism demonstrate in actual practice an extremely low regard for the lives and rights of their subject peoples. Why should anyone expect their practitioners to be nice to each other, especially when they are rivals for territory and influence on the world stage?

    We should remember that Hitler and Stalin were allies before they were enemies. They secretly agreed to carve up Poland in August 1939, leading directly to World War II. The fact that Hitler turned on Stalin two years later is nothing more than proof of the proverb, “There’s no honor among thieves”. Thieves are still thieves even if they steal from each other.

2. Under communism as Karl Marx defined it, government “withers away”. So it cannot be aligned closely with socialism because socialism involves lots of government.

    Marx’s conception of communism is worse than purely hypothetical. It is sheer lunacy. The idea that the absolutist despots of the all-powerful “proletarian dictatorship” would one day simply walk away from power has no precedent to point to and no logic behind it. Even as a prophecy, it strains credulity to the breaking point.

    Communism in the sketch above appears where it does because in actual practice, it is just a little more radical than the worst socialism. It is the difference between the murderous, totalitarian Khmer Rouge of Cambodia and, say, the socialism of Castro’s Cuba.

3. Communism and Fascism are radically different because in focus, one is internationalist and the other is nationalist (as in Hitler’s “national socialism”).

    Big deal. Again, chocolate and vanilla are two different flavors of ice cream, but they’re both ice cream. Was it any consolation to the French or the Norwegians or the Poles that Hitler was a national socialist instead of an international socialist? Did it make any difference to the Ethiopians that Mussolini was an Italian nationalist instead of a Soviet internationalist?

Endless confusion persists in political analysis because of the false dichotomy the conventional spectrum (Sketch 1) suggests. People are taught to think that fascists Mussolini and Hitler were polar opposites of communists Lenin, Stalin, and Mao. In fact, however, they were all peas in the same collectivist pod. They all claimed to be socialists. They all sought to concentrate power in the State and to glorify the State. They all stomped on individuals who wanted nothing more than to pursue their own ambitions in peaceful commerce. They all denigrated private property, either by outright seizure or regulating it to serve the purposes of the State.

March 3, 2023

Progressives have steadily transitioned to the movement that denies that any personal conduct rules should apply

Filed under: Law, Liberty, Media, Politics, USA — Tags: , , , , , — Nicholas @ 05:00

Freddie deBoer challenges his fellow leftists to identify who were the theorists that introduced the notion that personal responsibility is an anti-socialist position:

The woman whose account appears at the top of this picture started a Twitter storm, somehow, by publicly wishing that she could take her child onto the subway without exposing them to secondhand smoke. She was beset by a certain online species of ostensible leftist who is against ever trying to enforce any kind of rule, anywhere, ever. See, rules are the hand of oppression, or something, and since most of society’s rules are meant to be enforced by the police, trying to enforce them (merely wishing that they be enforced) is an endorsement of the police and their violence …

I find this attitude has become inescapable. It’s not just the attitude that the enforcement of societal rules and norms is bad, but that this is the default assumption of all right-thinking people — it’s not just a left-wing perspective but the left-wing perspective. Like so much else in contemporary left-of-center discourse, it demonstrates the total ideological poverty we’re working with. Nobody has read anything, so nobody knows anything, so you’re constantly getting yelled at by self-described radicals who have no solid footing in any systematic approach to left politics at all. Like I said before, we’re living in definitional collapse; the struggle right now is not merely that socialism can’t win but that so many self-described socialists have no deeper ideological moorings than whatever they’ve absorbed from Tumblr and “breadtube”. They think that to be a socialist means to disdain all rules because there is no substance to their socialism at all.

Chris Hayes considered the subway smoking problem last year.

Conceptually, I don’t think these problems are hard at all: the left, the socialist left, has never advocated for a system in which there are literally no expectations on personal behavior. It’s quite bizarre to suggest that this was ever a thing! Only certain extreme forms of anarchism have ever implied that society should have no rules. Go back through the history of socialist theorists and number all of the ones who believed that there should be no laws and no police to enforce them. You won’t find many! Instead you’ll find people who believed in the need for both laws that govern human behavior and constabulary forces to enforce those laws. That’s the solution to the conundrum, my friends — you have rules and you have police that enforce those rules. The belief, and the hope, is that a socialist society is one with far less need for aggressive policing, thanks to far greater economic equality, and maybe someday, after the end of material need, we can consider a policeless society. But not having any social rules or people who enforce those rules is not a socialist concept and never has been. What I would ask Chris Hayes and people like him is … what is the leftist tradition that you’re drawing from that implies that there should be no enforcement of behavioral norms? What thinker? What book? What philosophy? Or, could it be that you’ve developed this totally substance-free approach to basic order because you’ve been habituated to talking this way through exposure to people on social media who know nothing about anything in particular?

Of course, there’s big problems with American policing. Very big problems indeed. So what we do is reform policing. (I address this at length in my next book, coming this fall from Simon & Schuster.) Alternatively, if you’re really committed to this “no rules, no enforcement” thing, you become an anarchist of a very particular stripe — most versions of anarchism have both rules and enforcement mechanisms for them — and you and your compatriots can try to change the system. All twelve of you. In the house your wealthy parents bought for you.

January 14, 2021

QotD: Collective-action problems – perfect state response versus flawed private responses

Filed under: Government, Liberty, Quotations — Tags: , , , — Nicholas @ 01:00

Our key insight is a pessimistic one: this is the sort of situation which, though individuals and markets don’t handle it well, isn’t actually handled well by governments either. The fundamental mistake of statist thinking is to juxtapose the tragically, inevitably flawed response of individuals and markets to large collective-action problems like this one against the hypothetical perfection of idealized government action, without coping with the reality that government action is also tragically and inevitably flawed.

The implicit burden of the article, after all, is indignation that the government has been done too little and the wrong things. What the author fails to grasp (because his thinking is warped by the religion of state-worship) is that this sort of dysfunction is not a sporadic accidental failure that could be corrected by sufficiently virtuous thoughts and deeds; it is an essential failure, entirely predictable from the incentives operating on all the actors (including the actors within government).

His sort of fantasy thinking implicitly throws a burden of proof on anarchists to construct a perfect response to something like the Deepwater Horizon disaster in a stateless system, or else have their critique of statism dismissed as heartless and inadequate. But the correct analysis is to notice that we can only do what we can only do, and compare the rationally expectable effectiveness of flawed government action against the rationally expectable effectiveness of flawed individual and market action.

The second level of error, once you get this far, is to require that the market action achieve a better outcome without including all the continuing, institutional costs of state action in the accounting. So, for example, other parts of the continuing costs of accepting state action to solve this individual toxic-exposure problem in the Deep Horizon aftermath is that Americans will be robbed every April 15th of five in twelve parts of their income (on average), and be randomly killed in no-knock drug raids. And it’s no use protesting that these abuses are separable from the “good” parts of government as long as you’re also insisting that the prospect of market failures is not separable from the good behavior of markets!

Irrational anarchists believe that utopia is somehow achievable in a stateless system; they make the exact reciprocal error from statists, believing that all evil proceeds from government. Rational anarchists like myself know that stateless systems will have tragic failures too, but believe after analysis that they would have fewer and smaller ones.

If this seems doubtful to you, do not forget to include all the great genocides of the 20th century in the cost of statism. It was contemplating those that turned me into an anarchist – because that sort of eruption of fire and blood, too, is not accidental but essential given the logic of state collectivism.

Eric S. Raymond, “Pessimistic anarchism”, Armed and Dangerous, 2010-09-15.

March 24, 2020

QotD: “Desacralizing the State”

Filed under: Government, History, Politics, Quotations — Tags: , , , , — Nicholas @ 01:00

Winston Churchill famously proclaimed democracy to be the least-worst government. Alas, quotability is not the same thing as wisdom. Worst at what, Sir Winston?

Speaking of quotable-yet-loony folks, Aristotle defined Man as “the political animal,” and as such had an answer to our question: The State’s purpose, Aristotle said, is to promote virtue.

Let’s leave the contentious topic of “virtue” aside, and step back to the definition of “Man.” Man isn’t a political animal. Man is a purpose-finding animal, an explaining animal. We simply can’t resist the siren song of teleology. We all live under some kind of State; therefore, we assume that “The State” must have a purpose. It’s in our DNA; we can’t do otherwise, but … we might be wrong. Perhaps “self-organization into some kind of government” is just one of Humanity’s givens, like “sexual dimorphism*” or “requires oxygen.” Maybe “government” just IS.

A dangerous thought, that. If it’s true, it desacralizes the State — the worship of which, I think we all agree, has driven all the major political events in the West since at least 1789. Historian Herbert Butterfield called the 20th century’s great mass movements “giant organized forms of self-righteousness,” but he could’ve taken that a step further — “popular” government of any sort invariably becomes a giant organized form of self-righteousness. People being people — that is, teleology-addled monkeys — it can’t be any other way. The State, since it exists, must exist to do something. What better something to do than to promote virtue?

So we’re back to Aristotle. But it looks like Aristotle stole a base. As a rule, people aren’t virtuous. Why else would they need the State to promote virtue? And yet, the State is made up of nothing but people. Aristotle also said that a cause can’t give something to an effect that it, the cause, doesn’t already have. So how, then, can the State — which, like Soylent Green, is made of people — itself make people virtuous?

See what I mean about this teleology stuff? The mind rebels. The State is a human thing. Humans made it, and every human act, we’re hardwired to believe, has a purpose behind it. That hardwiring may lead us into incoherence in under three steps, but so far as I know, I’m the only guy in the history of Political Science ever to suggest that government just … kinda … IS. That it evolved with us, and thus all our airy-fairy noodling about Divine Right and We the People and the Vanguard of the Proletariat and whatnot are just foolish blather about what’s basically still a monkey troop.

[…]

All this would be just philosophy-wank, better suited to a dorm room bull session after a few bong rips, if not for the fact that “desacralizing the State” has to be the #1 project of any viable Dissident movement. The State, as a human production, has only such “goals” as we give it … and, being made up of nothing but humans, is going to be as good at achieving those goals as we humans generally are at achieving any of our goals …

Severian, “The Least-Worst Government?”, Rotten Chestnuts, 2019-12-21.

January 24, 2020

How Left/Right Partisanship Starts a Civil War in Spain | BETWEEN 2 WARS I 1936 Part 2 of 4

Filed under: Europe, History, Military, Religion — Tags: , , , , , , , — Nicholas @ 06:00

TimeGhost History
Published 23 Jan 2020

Spain in the early 1930’s was practically Europe in Microcosm, with numerous political and ideological movements clashing in debate and open battles on the streets of Spain. All of this worsened in 1936 as Spain slowly descends into Civil War.

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From the comments:

TimeGhost History
1 day ago (edited)
Vote on what we’re doing after B2W! -> https://www.patreon.com/posts/33300161

We originally planned to just do one episode on the Spanish Civil War, but the more I researched it the more I realized how complicated everything was even before the real fighting even breaks out. To understand the battle-lines of the conflict you have to understand how they were drawn in the turbulent years of the Second Spanish Republic. In the space of just 5 years it sees numerous insurrections, revolutions, and a coup. In an era of political radicalism across the world, Spain really stands out as the most defined by it, and by 1936 is already in a state of quasi-civil war. This episode gives you a detailed insight into that. We’ll be covering the course of the war itself in a later episode.
Cheers, Francis.

August 30, 2019

Communist Revolution in America? – The Red Scare 1919 I THE GREAT WAR 1919

Filed under: History, Politics, USA — Tags: , , , , , , — Nicholas @ 06:00

The Great War
Published on 29 Aug 2019

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The American intervention in the Russian Civil War, the economic hardships of workers and returning veterans and the strikes all over the US in 1919 created a hysteria that we know as Red Scare today. But how realistic was the idea of a Bolshevist revolution in America really?

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» SOURCES
US Congress. Senate. Bolshevik Propaganda: Hearings before a Subcommittee of the Committee on the Judiciary. 65th Cong., 3rd sess., February 11, 1919, to March 10, 1919
Brecher, Jeremy. Strike! Revised edition. South End Press, 1997.
Hanson, Ole. Americanism versus Bolshevism. New York and London: Doubleday, Page, & Co., 1920.
United States Department of Justice. Red Radicalism as Described by Its Own Leaders, Exhibits Collected by A. Mitchell Palmer, Including Various Communist Manifestos, Constitutions, Plans, and Purposes of the Proletariat Revolution, and Its Seditious Propaganda. Washington: Government Printing Office, 1920.
Cocks, Catherine, Peter C. Holloran, Alan Lessloff. The A to Z of the Progressive Era. Maryland: Scarecrow Press, Inc., 2009.
Dick, William M. Labor and Socialism in America. New York: Kennikat Press, 1972.
Gould, Lewis L. The Progressive Era. New York: Syracuse University Press, 1974.
Hagedorn, Ann. Hope and Fear in America: 1919. New York: Simon & Schuster, 2007.
Jaffe, Julian F. Crusade Against Radicalism: New York During the Red Scare, 1914-1924. New York: Kennikat Press, 1972.
Kornweibel, Jr., Theodore. “Seeing Red”: Federal Campaigns Against Black Militancy, 1919-1925. Indianapolis: Indiana Press University, 1998.
Hawley, Ellis W. The Great War and the Search for a Modern Order: A History of the American People and Their Institutions, 1917-1933. New York St Martin’s Press, 1979.
Murray, Robert K. Red Scare: A Study of National Hysteria, 1919-1920. New York: McGraw-Hill Book Company, 1964.
Powers, Richard Gid. Not Without Honor: The History of American Anticommunism. Yale University Press, 1998.

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August 17, 2019

The Drive On Moscow – Russian Civil War Summer 1919 I THE GREAT WAR 1919

Filed under: History, Military, Russia — Tags: , , , , , — Nicholas @ 06:00

The Great War
Published on 16 Aug 2019

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The summer of 1919 was a pivotal moment in the Russian Civil War. Backed with Allied support the White movement went on the offensive in the East under Alexander Kolchak and in the South under Anton Denikin. However, the Bolsheviks were not wasting time either. They consolidated their power and got the Red Army into shape to crush the enemy once and for all.

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» SOURCES
Smele, Jonathan. The “Russian” Civil Wars 1916-1926 (London: Hurst, 2015).

Makhno, Nestor. The Struggle Against the State and Other Essays. AK Press: Edinburgh & San Francisco, 1996.

Mawdsley, Evan. The Russian Civil War (New York: Pegasus Books, 2005).

Robert Gerwarth, The Vanquished. Why the First World War Failed to End, 1917-1923 (Penguin, 2017)

Sumpf, Alexandre. “Russian Civil War”, in 1914-1918 online. International Encyclopedia of the First World War. https://encyclopedia.1914-1918-online.

Mawdsley, Evan. “International Responses to the Russian Civil War”, in 1914-1918 online. International Encyclopedia of the First World War. https://encyclopedia.1914-1918-online…

Leonhard, Jörn. Der überforderte Frieden. Versailles und die Welt 1918-1923 (CH Beck, 2018).

Figes, Orlando. A People’s Tragedy. The Russian Revolution (London: The Bodley Head, 2017 [1996]).

Gilley, Christopher: “Makhno, Nestor Ivanovich”, in: 1914-1918-online. International Encyclopedia of the First World War, ed. by Ute Daniel, Peter Gatrell, Oliver Janz, Heather Jones, Jennifer Keene, Alan Kramer, and Bill Nasson, issued by Freie Universität Berlin, Berlin 2014-10-08 https://encyclopedia.1914-1918-online…

»CREDITS
Presented by: Jesse Alexander
Written by: Jesse Alexander
Director: Toni Steller & Florian Wittig
Director of Photography: Toni Steller
Sound: Toni Steller
Editing: Toni Steller
Mixing, Mastering & Sound Design: http://above-zero.com
Maps: Daniel Kogosov (https://www.patreon.com/Zalezsky)
Research by: Jesse Alexander
Fact checking: Florian Wittig

Channel Design: Alexander Clark
Original Logo: David van Stephold

A Mediakraft Networks Original Channel

Contains licensed material by getty images
All rights reserved – Real Time History GmbH 2019

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