Speaking in this video, Steve Baker makes a point that cannot be made too often:
It’s a crazy thing. In most price systems or most parts of the economy, people understand that it’s wrong to plan prices. So here we are, we’ve had chaos in the credit markets, and the credit markets are centrally planned by a cooperating international network of central banks, committees of planners, who deliberately alter the height of interest rates. And we don’t make the connection that central planning causes chaos. And it’s just a really simple thing, and it’s true in money and banking and it’s true in everything else.
Making our case on financial matters can get difficult, because it can quickly get bogged down in arcane detail. Talking about the interest rate as a politically imposed price works well, because the idea is so clear and so straightforward.
Baker has just been voted onto the Treasury Select Committee. I know very little of the inner workings of Britain’s Parliament, but those who know better about such things I tell me that this is a very big deal. The Guido Fawkes blog certainly thought this circumstance worth a passing mention. This man is making headway.
When I first heard the newly elected Baker talking about what he hoped to accomplish, he sometimes sounded like he thought that the Keynesian/Quantitative Easing door was so rotten that it might only need a few good kicks to be destroyed. Well, hope springs eternal and this door was and is very rotten indeed, but it is also very powerfully defended. Baker now talks like a man who is definitely in for the long fight. Good.
Richard Carey is a devoted student of the English Seventeenth Century and of its ideological struggles in and around the time of the Civil War. Tonight, he will be giving a talk about all this at the Rose and Crown in Southwark, and I will definitely be there.
There could hardly be a more important subject for an English libertarian. Libertarianism now has a rather American flavour. The biggest libertarian books, especially those of more recent vintage, tend to be written by Americans or at least in America. So, if it is the case (and it is) that libertarianism of the modern and self-consciously ideological sort actually has its origins in the English Seventeenth Century, then that is a fact that we English libertarians should regularly be celebrating and reflecting upon.
My own off-the-top-of-my-head take on this is that libertarianism of the sort I espouse most definitely did make its first big appearance in Seventeenth Century England, in the form of the Levellers. But the impeccably libertarian nature of this first great libertarian ideological eruption has been masked by the kinds of questions that most exercised those first English libertarians. Libertarianism now tends to be about what governments ought to do, and most especially about the many things that governments now do, but ought not to do, or at the very least to do much less. In the seventeenth century, libertarians with unswervingly libertarian views on, e.g., property rights as the correct institutional foundation of liberty, were not quite so exercised about how the government should behave, although they did have plenty to say about this. Their central concern was: Who has the right to be the government in the first place? If you do have to have some kind of government, who should choose it? The central preoccupation of those Levellers was: Where does political authority come from? If there must be government, who decides about who shall be that government?
Charles I – famously or infamously according to taste – claimed that God had chosen the government of England, in the form of … Charles I. This the Levellers, of course, challenged. But having challenged it, and the king having been executed, the question remained: If Charles I is not the legitimate ruler of England, then who is?
The Levellers were “egalitarian” in the sense that they were indeed far more egalitarian about who should be allowed to participate in that political debate, about who should govern. Political authority sprang from … everyone! When it came to deciding who the government was, everyone’s voice counted. This was the sense in which the Levellers really were, sort of, “levellers”.
But this political egalitarianism was seized upon by Seventeenth Century Royalists as evidence that the Levellers were also egalitarians in the modern sense, who believed that economic outcomes should be equalised by the government. They were accused of being socialists. There were indeed real socialists around at that time. These were the Diggers. But the Levellers had very different views to the Diggers.
Later, the Levellers were proclaimed to be socialists by another ideological tendency, namely … socialists.
The irony being that these later socialists mostly had ideas about how government should conduct itself were pretty much identical to those of Charles I. Charles I believed that the state (i.e. Charles I) had relentlessly to intervene in the market and in the workings of the wider society, in order to correct freedom’s economic and other injustices, and never mind any harmful consequences that flowed from such intervention, or “tyranny” as the Levellers called such activities. Modern socialists believe exactly the same, about themselves.
So, the Levellers, historically, have been caught in a pincer movement of lies, proclaimed by two different brands of statists. Royalist statists accused the Levellers of being socialists. Subsequent socialists claimed the Levellers as socialists. Both were wrong. But if we libertarians do not now correct these errors, nobody will.
I still recall with great pleasure the talk that Richard gave at my home last year about the ideological context within which the Levellers first arose, and the questions that they were most keen to answer. Tonight, I am hoping to learn more about the answers they gave to these questions, and, in general, about the nature of their libertarianism. Because libertarianism is most definitely what it was.
I wrote this posting in some haste, to be sure that what I wrote got posted in time to encourage at least some who otherwise might not have done to attend Richard Carey’s talk this evening. I am fully aware that the above is a highly schematic and simplified version of a very complicated story. I have, in particular, supplied no linkage to pertinent historical writings. Comments and corrections, especially with links to pertinent material, will be very welcome to me, and I’m sure to others also.
LATER: I see that in his piece about Richard (linked to above), Simon Gibbs includes yet again an earlier picture taken by me, of Richard sporting lots of hair like a down market Cavalier. Now he looks more like this:
Technically, that is not a good photo, but it’s the best I can do right now.
Hair matters a lot, when it comes to Seventeenth Century English ideological disputes.
Incoming from the IEA, alerting me to a short IEATV performance by Matt Ridley, in favour of fracking.
In Britain fracking will be easy, cheap, safe, and it will mostly to be done in the North. It will create just the sort of wealth we now most want, in just the sort of places we now most want it. Not even our current crop of environmentally deluded politicians will be able to resist this entirely benign process for very long.
I am anything but an uncritical admirer of Ayn Rand, but one of many things that she got very right was her characterisation of the opponents of liberty as being anti-industrial. These people just do not like ingenious and complicated and clever and ever-improving technology, however much humans might benefit from its implementation, in fact the more it helps humans the more the anti-industrialists hate it. They prefer economic primitivism and damn the body count. Rand first started saying this at a time when many collectivists were still claiming, in all sincerity, to know, even better than free marketeers, how to get the world’s economy motoring along. But as that latter claim has faded, the anti-industrialism that Rand already saw has become more and more obvious and obstructive to human progress.
Remember that Rand had emerged from the USSR, which once upon a time worshipped technology, until the kopek began to drop that it knew frack all about how to do it and to how make it better. Remember all those posters with belching factory chimneys. Remember all the lies about steel and tractor production. Time was when collectivists claimed to be able to make all this stuff happen even better.
Not any more, as listening to Matt Ridley talk about fracking, and the myths and falsehoods upon which opposition to it is now based, reminds us.
– Spotted yesterday in the Times (which is behind a paywall) of the day before yesterday by 6k. “Very good” says he. Indeed.
Why be libertarian? It may sound glib, but a reasonable response is, Why not? Just as the burden of proof is on the one who accuses another of a crime, not on the one accused, the burden of proof is on the one who would deny liberty to another person, not the one who would exercise liberty. Someone who wishes to sing a song or bake a cake should not have to begin by begging permission from all the others in the world to be allowed to sing or bake. Nor should she or he have to rebut all possible reasons against singing or baking. If she is to be forbidden from singing or baking, the one who seeks to forbid should offer a good reason why she should not be allowed to do so. The burden of proof is on the forbidder. And it may be a burden that could be met, if, for example, the singing were to be so loud it would make it impossible for others to sleep or the baking would generate so many sparks it would burn down the homes of the neighbors. Those would be good reasons for forbidding the singing or the baking. The presumption, however, is for liberty, and not for the exercise of power to restrict liberty.
A libertarian is someone who believes in the presumption of liberty. And with that simple presumption, when realized in practice, comes a world in which different people can realize their own forms of happiness in their own ways, in which people can trade freely to mutual advantage, and disagreements are resolved with words, and not with clubs. It would not be a perfect world, but would be a world worth fighting for.
– The concluding paragraphs of Why Be Libertarian? by Tom G. Palmer, which is the opening essay in Why Liberty? edited by Palmer for the Atlas Foundation.
Here’s a picture of Palmer waving a copy of Why Liberty? during the speech he gave to LLFF14 at University College London last weekend:
Free copies of Why Liberty? were available to all who attended.
Here is part of slide number one of Christopher Snowdon’s talk at LLFF14 yesterday afternoon, entitled “How the state finances the opponents of freedom in civil society”:
That is from The Virginia Act for Establishing Religious Freedom, first penned, it would seem, in 1779, and actually passed in 1786.
Christopher Snowdon is described here as the “Director of Lifestyle Economics at the IEA”, which means he is their chief complainer about sin taxes.
His talk yesterday was based on the work he did writing two IEA publications, Sock Puppets: How the government lobbies itself and why and Euro Puppets: The European Commission’s remaking of civil society. Both those publications can be downloaded in .pdf form, free of charge.
Snowdon walked around a lot when talking, so although I took a lot of photos of him, only this one was any good:
Behind Snowdon is a long list of NGO’s which receive substantial funding from the EU. For legible versions, see Euro Puppets.
In the short run, all this money paying for leftist apparatchiks to lobby for more money for more leftist apparatchiks is good for leftism, but I wonder if in the longer run it won’t be a disaster for them. Another quote, about how all causes eventually degenerate into rackets, springs to mind. This is the kind of behaviour that even disgusts many natural supporters of leftism. As Snowden recounted, few people outside this incestuous world have any idea of the scale of this kind of government funding for “charities”, never mind knowing the extra bit about how the money is mostly used to yell and lobby for more money, and for more government spending and government control of whatever it is. In particular, Snowden recounted that when John Humphrys interviewed Snowden on the Today Programme, he (Humphrys) did not grill him (Snowden), he (Humphrys) mostly just expressed utter amazement at the sheer scale of government funding for “charities”, for anything.
What this means is that if and when a non-leftist politician gets around to just defunding the lot of them, just like that, he gets a win-win. He cuts public spending, even if only a bit. And he slings a bunch of parasites out into the street where they belong, who are then simply unable to argue to the public that they were doing anything of the slightest value to that public. Insofar as they do argue that they shouldn’t have been sacked, they do not further their own cause; they merely discredit it further and further prove that the decision to sack them was the right one.
So relentless is this brainwashing that it percolates throughout the curriculum, so that even exam papers in French, English or religious studies can ask students to explain why the world is dangerously warming up, or why we must build more wind turbines. In 2012, I described an A-level general studies paper set by our leading exam board, AQA, asking for comment on 11 pages of propagandist “source materials”, riddled with basic errors. A mother wrote to tell me how her intelligent son, after getting straight As on all his science papers, used his extensive knowledge of climate science to point out all their absurd distortions.
He was given the lowest possible mark, a fail. When his mother paid to have his paper independently assessed, the new examiner conceded that it was “articulate, well-structured” and well-informed. But because it did not parrot the party line, it was still given a fail. I fear this corruption of everything that education and science should stand for has become a much more serious scandal than Mr Gove yet realises.
– Christopher Booker
This io9 piece reports that a musical based on Ayn Rand’s Anthem will open, in New York, on May 29th.
There is a website, where you can read this:
Anthem is told through the words of Equality 7-2521, in diary form. Equality 7-2521 is a young man who lives in the future after a time called the “Great Re-birth”. The city in which he lives is surrounded by an immense forest which is thought to be impassable due to the fact it is filled with wild animals. This is a simple and isolated society in which all technology is carefully controlled and in its most primitive state. All awareness and understanding of individualism has been lost and words such as ‘I’, ‘me’, or ‘mine’, do not exist in spoken or written language, therefore, nearly the entire story is told in the ‘first person plural’. Independent thoughts and/or actions are strictly prohibited by law and therefore, everyone lives and works in groups as a collective body also known as the “Great We”. …
It will be interesting to see how well it does.
One of the most encouraging things happening to the British pro-free-market and libertarian movement is the outreach work being done by the Institute of Economic Affairs, to students at British universities and in British schools. In this IEATV video Steven Davies and Christiana Hambro describe what they have been getting up to in this area. They are a bit stilted in their delivery and demeanour. Steve Davies in particular is a rather more relaxed, animated and persuasive public performer than this short video makes him seem. I get the feeling that there were retakes, as they negotiated car doors and seatbelts when on camera. But if any of this inclines you to be put off, don’t be, because the process these two excellent people are talking about in this video is definitely the genuine article.
They mention the Freedom Forum. This has, says Davies “rapidly become the biggest gathering of pro-liberty students and young people in the UK”. The latest iteration of this, Liberty League Freedom Forum 2014, is happening next weekend and its detailed timetable has just been announced. If this get-together was just a one-off annual event with nothing else related to it happening, that would definitely still be something, although I do agree with those who say that the title of these things is a bit of a mouthful. But LLFF2014 is a great deal more than just an annual event, being but the London manifestation of a much bigger program of intellectual and ideological outreach to universities and to schools throughout the UK.
Recently I dropped in at the IEA, where Christiana Hambro and her IEA colleague Grant Tucker made time to tell me in person about what they have been doing. I also picked their about people who might be good to invite to talk at my last-Friday-of-the-month meetings. For me, the most interesting thing that they said to me was in answer to my question concerning to what extent their outreach activities were piggy-backing on the earlier efforts of the Adam Smith Institute, efforts which have been going on for many years, under the leadership of ASI President Madsen Pirie. What Christiana Hambro and Grant Tucker said was that when it came to outreach to universities, then yes, their work does depend on earlier ASI efforts. University economics departments are tough nuts to crack open with contrary ideas, and the best way to get to universities is by working with free market and libertarian student societies, rather than relying on the intellectual hospitality of academics. The ASI has done a huge amount to encourage such groups over the years, and without such groups what the IEA is now doing in universities would have been harder to accomplish.
But in schools, it has been a very different story. The ASI has done plenty of work in schools as well over the years, but what Christiana Hambro and Grant Tucker said to me was that basically, in schools, the IEA’s outreach operation is basically operating in virgin territory, with economics pupils all of whom have heard of Keynes, for instance, but none of whom have ever heard of Hayek. Another way of putting that might be to say that when it comes to preaching free market economics to British schools, this is a town that is plenty big enough for the both of them.
Schools are also different from universities in often being much more open to different ideas than universities are. Universities are dominated by people who take ideas seriously, but this can have the paradoxical result that many universities and university departments become bastions of bias and groupthink, all about deciding what is true and then defending it against all heretical comers. Schools, on the other hand, some at least, are more concerned to persuade their often indifferent pupils to care, at all, about ideas of any kind, which, again rather paradoxically, makes many such schools far more open to unfamiliar ideas than many universities. A teacher may be a devout Keynesian, even a Marxist. But if these IEA people from London can help him stir up his pupils’ minds by showing economics to be an arena of urgent and contemporary intellectual and ideological conflict rather than merely a huge stack of dull facts mostly about the past, then he is liable to be very grateful to these intruders, even if he flatly disagrees with their particular way of thinking.
Present at this Liberty League Freedom Forum that is coming up next weekend, which I will be attending (just as I attended LLFF2013 last year), will be some of the products of all this outreach. Someone like me has heard most of the featured speakers before, some of them many times. But many of the people at LLFF2014 will be hearing talks from people only a very few of whom they have ever encountered before. Here are some of the topics which they may find themselves learning about: Public Speaking and Networking, Doing Virtuous Business, How To Be A Journalist, and (my personal favourite) Setting Up A Society (i.e. a school or university pro-liberty society).
As for me, no matter how many times I hear Steve Davies speak, I am always keen to hear what he has to say about something new, and this year, I am particularly looking forward to him answering the question: “But who will build the roads?” In my opinion, when Libertaria finally gets going, somewhere on this planet, defence policy (often regarded as a big headache) will be very simple. Just allow the citizens of Libertaria to arm themselves. But, building “infrastructure”, while nevertheless taking property rights seriously (instead of merely taking seriously the idea of taking people’s property from them to make infrastructure) will, I think, be much more tricky. I look forward very much to hearing what Davies has to say about this.
Too bad that his talk clashes with the one about Setting Up A Society. I’d love to sit in at the back of that one also, and maybe I will pick that one on the day. That such clashes will happen is my one regret about this event. But you can see why they want to do things this way. As well as big gatherings, they also want small ones, in which new talent feels more comfortable about expressing itself, and flagging itself up as worth networking with, by other talent.
I recall writing a blog posting here a while back, in which I described a talk I heard the IEA’s then newly appointed Director Mark Littlewood about his plans for the IEA. Right near the end of that piece, which I think still stands up very well, I wrote that: “there is now considerable reason to be optimistic about the future of the Institute of Economic Affairs”.
There still is, and even more so.
One of the many ways in which the debate about “climate change” (as the climate catastrophists now describe their catastrophic and catastrophically silly opinions) is that those on the side of the free market who publicly surrendered to the climate catastrophists (back in the days when “climate change” was still known as “global warming”) are seeking to renegotiate their original surrender.
Most of us free marketeers started out reckoning that there might be something in all this Global Warming talk. At first we were ready to believe what we did not want to believe. But then we looked into it a bit, and we then concluded that what we wanted to believe was what we actually did believe, and now do believe with ever growing conviction. Climate catastrophism was and continues to be made-up nonsense. It was and is driven: by anti-capitalist lefties who found a substitute for their fading fantasy of mass human immiseration in another fantasy about an immiserated environment; by corrupted scientists looking to keep on feeding at the public trough; by corrupt businessmen ditto and on a far grander scale; and by media people looking for catastrophic headlines to grab attention, sell newspapers and boost hit-rates. With lots of overlap between these various categories, and probably with several more categories that I have temporarily forgotten about.
But a few free marketeers, either for tactical reasons or out of genuine conviction, continued to trust the climate catastrophists. One such was Tim Worstall, who now writes, at the Adam Smith Institute blog:
As you all know I’m boringly mainstream in my views over climate change. The scientists tell us that we’ve got to do something, the economists that that something is a carbon tax so I say, great, let’s have a carbon tax.
Or rather, that is what Worstall said at the start of his piece, but from which he then immediately starts to retreat. For his next sentence reads as follows:
And then we get information that rather changes this so far sterile debate:
He then quotes from the Wall Street Journal, on the subject of the latest pronouncement from the United Nations’ Intergovernmental Panel on Climate Change:
It puts the overall cost at less than 2% of GDP for a 2.5 degrees Centigrade (or 4.5 degrees Fahrenheit) temperature increase during this century. This is vastly less than the much heralded prediction of Lord Stern, who said climate change would cost 5%-20% of world GDP in his influential 2006 report for the British government.
In other words, the “climate orthodoxy” used to be that there was going to be a climate catastrophe, very soon, and people like Worstall said: Okay, so what do we do? But now, the more honest among the climate scientists, hammered away at for the last decade and more by their “climate skeptic” critics, are instead admitting that their precious catastrophe is, to put it mildly, unproven. There will be no catastrophe very soon, they now concede, and very possibly no catastrophe at all. We don’t know, really.
Which is exactly what that debate that Worstall says has been so “sterile” has been all about. It is understandable that Worstall wants to declare that a vitally important argument, full of sound and fury and signifying a hell of a lot, that he picked the wrong side of and has stayed on the wrong side of, year after year, was “sterile”, but this need not impress anyone else.
Finally, Tim Worstall has got the information.
Should the rest of us climate skeptics welcome Worstall, and all the other ex-swallowers of or ex-believers in immediate climate catastrophe, into the land of the sane, or continue to sneer at such people for having been so wrong for so long? Personally, as you can see, I choose to indulge in a little sneering. But I also note that this hideously belated and still absurdly muddled admission of error by Tim Worstall is yet one more sign that this highly significant debate continues to move in the right direction. The debate isn’t moving fast enough to save the world a huge slice of its wealth, with much more squandering to come. But, every little helps.
One of the saddest recent facts about the world, and especially the twentieth century world is that the Devil has tended to have the best tunes, the best pictures and the best public sculpture.
By the middle of the twentieth century, World War 2 having been at least partly won by some of the Good Guys, many officially encouraged Artists in the rich West had come to associate all tunefulness and all pictorial or sculptural communicativeness with evil, and to shun artistic communicativeness on purpose. Is this picture telling a story? Does that symphony have lots of tunes? Is this sculpture of something or of someone, and does it speak to the best in us? To hell with that, said many of the more serious and educated sorts of Artists, because such glories reminded them that Artistic glory had just been and was typically then still being used, by Hitler and by Stalin and by their numerous imitators around the globe, to glorify wickedness.
Meanwhile, the horribly numerous and influential supporters within the better bits of the world of the still persisting and Communistic sort of evil went out of their way to encourage these mostly dismal and arid Artistic tendencies, in order to make the best bits of the world seem far more uninspiring than they really were, and hence ripe for conquest by the Communistically evil bits. Artistic glory continued, well into the late twentieth century, when the very worst of the twentieth century’s greatest horrors were politically and economically in retreat, to glorify the dreary and still decidedly evil aftermath of the horrors, in the USSR and in all the places it continued to subjugate or influence, such as in China and nearby despotisms. The rule was, still, that the better the mid-to-late twentieth century place was and the more it was contributing, despite all its corruptions and blunders and disappointments, to the ongoing advance of humanity out of mass poverty and into mass comfort and even mass affluence, the duller and more uninspiring its officially sponsored Art was.
Thank heavens for the less official, small-a art, like advertising and the more commercialised parts of cinema and television, and like pop music. Above all, thank heavens for rock and roll. If Official Art refused to celebrate the escape, in the rich countries, of the poor masses from their poverty, then the enriched paupers would buy electric guitars, form ten million pop groups and celebrate their newly emancipated lives for themselves. The rock-and-rollers didn’t “build this city on rock and roll”. The city was already built. But by God they cheered it up. And this despite all the efforts of Official Art people to make rock and roll dismal too.
These thoughts were provoked by me recently having been steered towards pictures of this, I think, rather splendid piece of public sculpture on a hill in Africa, just outside Dakar, Senegal:
This gigantic and inspiring celebration of human progress and traditional family values was erected by the sculptural propaganda arm of the abominable state of North Korea, that classic after-echo-of-horror relic that still now staggers on into the twenty first century.
To the exact degree that Africa is now starting seriously to shun the follies of North Korean style murder-suicide-statist political-economic policies, Africa is indeed now starting to make some serious economic progress, thanks to things like free trade, mass literacy and mobile phones. Well fed African go-getters with adoring wives and happily well fed babies are now multiplying across the continent, busily exploiting the potential of such things as mobile phones to stir up affluence, for others as well as for themselves, perhaps some of them even inspired in their capitalistic endeavours by sculptures like the one above.
I personally believe that the famously colourful and inspiring Chinese posters that were among the very few pleasing things created during the otherwise wholly dreadful and destructive Mao-Tse-Tung era in China may have had a similarly inspiring impact upon China’s subsequent generation of capitalistic go-getters. Communists had a minus quantity of knowledge about how to create the good life, but they at least had a clue about what the good life looked like and felt like, and got other and less crazed persons thinking about how actually to contrive it.
Meanwhile, public sculpture in the old rich parts of the world has, for some time now, been on the up and up, or so I think. It may not be gloriously inspiring, but at least it has started to be – has for some time actually been, I think, some of it – fun, at least quite often. Official Art still can’t quite bring itself to be as brashly optimistic about humanity and its future as those North Koreans, but at least the baleful representation-equals-Hitler-and-Stalin equation is sinking into the cultural history books. Good riddance.
Personally, and in company with many other people who are not usually very attracted by or admiring of contemporary Art, I particularly like the works of Antony Gormley. There was recently a show about Gormley on BBC4 TV, which illustrated only too vividly that Gormley emits the same drone of vacuous and pretentious Art-Speak nonsense that most other Artists seem to. The contrast between the educated verbal gropings that Gormley talked on TV last night with the down-to-earth clarity achieved by the comic book artist Frank Quitely, who starred in an earlier BBC4 show in the same series, was extreme (see my remarks above about the redemptively inspirational contribution of popular art to Art). But ever since Gormley stumbled into popular acclaim with his Angel of the North, which proved a whole lot more inspiring to the wider public than he probably thought it would, he has specialised in doing public sculpture that is of something (typically his own very average naked body but never mind), and which many people, me included, often enjoy looking at. His actual work is, I think, as often as not, brilliantly eloquent, and he is now finding it easier to do it, what with the new technology of 3D computer scanning and visualisation and 3D printing. Gormley’s actual Art makes me want to say, not so much that his spoken words are silly (even his sculpture titles tend to be Art-Speak meaninglessness), but that words are just not Gormley’s thing.
I still remember fondly the time in London, in the summer of 2007, when the dreary concrete of London’s South Bank Arts district and nearby parts was invaded by a small army of naked metallic Gormleys. The many identical Gormleys were not, in themselves, especially inspiring. But look on the bright side. Nor were these Gormleys bent-out-of-shape semi-abstract grotesques, mid-twentieth-century style. And although in themselves ordinary, the Gormleys were often standing in very interesting and inspirational places, high above the streets, up on the roofs of tall buildings:
Stick anyone on a pedestal – in general, look up at them – and they look more impressive. They look like they deserve to be looked up to. This positioning of all those South Bank Gormleys suggested (yes yes, to me – I admit that all this is very personal) ordinary men at least looking, very admirably, towards less ordinary and more inspiring far horizons. Some of the Gormleys were looking downwards, but most were looking out ahead. What all these Gormleys were not doing was just standing in Art galleries, staring miserably at their own feet, with signs next to them full of demoralising Art-Speak drivel. They raised the spirits of almost all of those who gazed up at them. Only those Art People who hated what a popular hit the Gormleys were and who still want Art to just moan about the horrors of capitalist consumerism, instead of actually making a positive contribution to this excellent trend in human affairs, were seriously offended by all these Gormleys, which for me is of course just another reason to love them and to treasure the memory of them. I and most other Londoners and visitors to London who saw them regretted only the moment when they migrated elsewhere.
If and when the ghastly government of North Korea is overtaken by the collapse that in a wholly just world would immediately engulf it, I wonder what will happen to these North Korean sculptors. I now like to conjecture that, despite all the barbarism that they now go through the motions of glorifying, they might yet have some kind of civilised future, glorifying people and things that truly deserve to be glorified.
Sam Bowman’s talk tomorrow at the Rose and Crown has been causing worries for Libertarian Home organiser Simon Gibbs, on account of Meetup not working properly. Simon has become unsure about how many people are going to show up, but urges us all to come anyway. (I definitely intend to.) He ends his report on all this by saying that …:
… the capacity issue sometimes looks tricky on paper, but it rarely is.
My experience, with my last Friday of the month meetings, which take place in a living room which is only about half the size of the room upstairs at the Rose and Crown, is that it is almost mystical how exactly the number of attenders seems always to suit the space available for them. It’s a kind of benign spacial variant of the original Parkinson’s Law. Last Friday, for instance, Dominic Frisby looked like he might be stretching my infrastructure beyond its limits. But then I emailed people to that effect, and there was a bug going round, and the weather turned nasty, the upshot of all that was that the number who showed was just right to fill the room in comfort, and just not enough to cause any discomfort. Amazing.
It’s like we really do not need to be planned or coerced by a central authority, but can just sort things out for ourselves.
Mine was a fairly Bitcoin-savvy gathering, and several of the Bitcoin-savants present have said that they were surprised at how much more they learned, both from Frisby and from each other. I was not one of those experts; I was merely there. For me, the main message I took away from the evening was that Bitcoin, in the opinion of many people, does have real value, because it makes electronic economic transactions far easier. Although some doubts were expressed, nobody present dismissed Bitcoin as a complete fraud and a bubble waiting to just burst and vanish. In general the mood about Bitcoin was very positive, more so than I had expected, and of course even better about the general principle of encrypted currencies generally.
The big news item was that Frisby reckons he has cracked the identity of the founding genius of Bitcoin, a mysterious figure who is currently only known by a Japanese alias. Who is he? Read my Bitcoin book, said Frisby. This will be available some time around late spring or early summer, and I will keep Samizdata posted.
The other thing I will remember about last Friday was that, for complicated reasons involving an NHS kidney operation that suddenly became available (after a huge wait) to his usual back-up canine custodian, Frisby asked if he could bring his dog with him. You don’t want mere attenders bringing dogs. But since the speaker would be the main victim if a dog attended and spoke out of turn, I figured that Frisby’s dog almost certainly would behave exactly as well as promised, and so it proved. Frodo, despite being rather obviously hungry and eager to make friends with potential food providers, behaved impeccably throughout the entire evening. Not a single bark, not one. Again: amazing.
Picture of Frisby and Frodo:
Sam Bowman’s talk tomorrow will be about the idea of a legally fixed minimum wage. The libertarian orthodoxy is that, just as we don’t want or need the government to be organising our social lives or our healthcare, a government-ordained minimum wage is a really bad idea. When I met Sam earlier in the week, this orthodoxy is what he told me he would be reinforcing in his talk, citing some recent evidence.
We also discussed the idea of Sam addressing one of my last Friday of the month meetings later in the year, on the far more contentious subject of “Bleeding Heart Libertarianism”. He is, or such is my understanding, and no doubt with various reservations and qualifications, for it. I am not now totally against Bleeding Heart Libertarianism but am strongly inclined that way. I am far less inclined to leave the definition of Bleeding Heart Libertarianism as the sole property of those now calling themselves its supporters. I also have a very high opinion of Sam Bowman. That should be another good gathering, as and when it happens.