You could open up futures markets in passports, you could have derivatives.
– David Card, professor of economics, U.C. Berkeley
The notion gives me the giggles and it has much to commend it. Yes, I used to be a futures trader 😉
The notion gives me the giggles and it has much to commend it. Yes, I used to be a futures trader 😉
“History,” wrote Edward Gibbon “is indeed little more than the register of the crimes, follies, and misfortunes of mankind.” One can well believe that his Decline and Fall of the Roman Empire contains many lamentable tales wherein, for instance, after a barbarian attack the citizenry would take some random woman of the same tribe and humiliate her in a misdirected act of revenge.
France, like the rest of the liberal West, gets this exactly and lethally wrong. First we forbid individuals their natural right to set the rules within their own property, to exclude and admit who they choose, to demand the burkini or to ban it. Then we set the law on people for the crime of wearing too much cloth on the public beach. A photograph is reproduced worldwide showing three armed male policemen standing over a Muslim woman and making her remove the clothes she considers necessary for modesty. Whatever your opinion of Islam and its clothing taboos, does anyone in the world believe that this makes the next jihadist attack less likely? To call it “security theatre” would be a compliment. The popular entertainment it calls to mind is that of the mob stripping and parading une femme tondue.
I must stay I found this quite interesting!
The frat and sorority scene didn’t appeal to me at all. Back when I was at the University of Michigan, I went to a single frat party, encountered a bunch of drunk assholes, and never went to another.
Imagine that: All the way back in the 80s, too — a young woman on campus making her own decisions about what works or doesn’t work for her…without assistance from the government or calls to discipline anyone.
– The ever magnificent Amy Alkon.
Hillary Clinton objectifies women by reducing them to mere body parts:
Mrs Clinton, meanwhile, said that she would win the nomination and unify the party. She gained perhaps her biggest applause of the night for taking on the moderators of this and past Democratic debates.
So Secretary Clinton believes that the core of a woman’s identity is decided by her stance regarding contraception or abortion (as if all women had the same stance), or, more limiting yet, decided for her by the stance of her local jurisdiction regarding contraception and abortion. Time was when feminism was about refusing to define women by so-called women’s issues.
I strongly agree that the Guardian moderators have the right and are right to delete insults and ban those uttering them. When it comes to threats they should contact the police in any case where it appears that the threat might be credible.
But I’ve read many, many Guardian feminist articles and their accompanying comments and observed a few things.
The typical insult thrown at a woman writing online by a male troll is vile by convention. He will either denigrate some aspect of her physical appearance or sexuality, or will call her by the name of a body part. Conventions matter. These insults still hurt because all sides know they are meant to hurt. But looked at objectively, they are meaningless. The things referred to are not actually bad things. I am a woman who writes online and I have had a few such insults. I mentally sent them back to their originators with knobs on, then turned to other matters.
The typical insult thrown at a man writing online by a female troll (the Guardian sub-species of which is usually found writing above the line) is to accuse him of something that, if true, would actually be vile. She will typically call him a “misogynist”, a hater of women. That really is a bad thing to be. Worse still, she might call him a rape-apologist, a rape-enabler, or a would-be rapist. To truly be any of these things is evil. Yet such terms are frequently thrown around very casually at targets who have done no more than act in what the feminst writer sees as a sexist way, behaviour which may even be acknowledged by the writer to be unconscious, or at those who have simply expressed disagreement with her version of feminism.
I’ve had a few of this type of insult too, in the days when I used to comment on the Guardian website using a screen name that did not clearly indicate my gender. They made me far more angry than the body-part type of insult. What did I do to get me called a rape-apologist? I argued that not every claim of rape is true.
The other day, driving around Liverpool (a fine but faded city), I heard on the radio a short item looking back on the experiment of a 1980s military government in Nigeria, whereby the General in charge, President Buhari (later to become a civilian, elected President, but only after being overthrown and jailed in another coup) had got his deputy to launch a ‘War Against Indiscipline‘ or ‘WAI‘ (why?) in March 1984.
This was, like most government ‘wars’ these days, directed against its own populace. But it was one with immodest objectives such as to get officials not to take bribes (rather than getting rid of officials’ jobs), stopping students cheating in exams, and getting people to learn the national anthem, not merely to get people not to fight for a place on a bus. I wonder what government’s programme inspired it? It seems to have a touch of a Lenin Saturday.
Some elements had a slightly comical aspect, such as making civil servants turn up for work on time (anyone see that as a good idea?) with soldiers making them do star jumps in front of colleagues if they were late for work. Someone also named an album after the WAI, so it has some resonance in popular culture.
There were others programmes too, a ‘clean-up’ campaign to improve hygiene, which I’m told persists to this day. I had not heard about this ‘war’ previously, in the 1980s a military government in Nigeria seemed to be about as regular as the US Congress hiking the Federal debt limit, it was more ‘when’ not ‘if’. Nigerian acquaintances and a family member doing business there had told me plenty of grim stories about the behaviour of police and soldiers in Nigeria as it was, I had not realised that a whole new justification for State thuggery had been dreamt up.
Of course, there was the implementation, the basic idea seems to have been that the common soldiery would go around the country and would ensure that the civilian population ‘behaved themselves’. What, might you think, could possibly go wrong?
So was patriotism the first resort of a scoundrel? The radio programme reports beatings being handed out by soldiers. The ‘war’ ended when another faction in the military overthrew Buhari, and the effort at expressly changing popular behaviours by force was more or less at an end.
One might hope that the example of this dirigiste thinking, which I now see faintly echoed in old Labour Party proposals for yobs to be marched to cash machines by police in order to pay an on-the-spot fine, might be enough to make those who seek to change behaviour (other than aggression) by force think again.
Impractical, is it not also tyrannical? Is living with other people’s annoying behaviour (when not affecting you or your property) that hard for people? Let people be, if they see a harmony of rightly-understood interests in queueing and civil behaviour, then fine. If not, then that is how they are. A government ‘war’ isn’t going to be the right answer, unless your end is war itself. And of course, there are the Nudge Nazis.
But there’s nothing like nostalgia, and some are calling for the President to re-start this war.
And in Benin, if this report is believed, a woman motorist lashed out at their own, newer, better WAI officials.
Back in Liverpool, this facade on the oddly-named State House caught my eye; the motto ‘Trade and Navigation‘, the State playing the biggest role in that city now.
The whole notion that culture can be “appropriated” in any negative sense is one of the most absurd notions being bandied about (and that is really saying something given the carnival of absurdities that passes for critical thinking these days).
Such ideas about culture are profoundly fascist in origin, a collectivist notion that somehow culture and identity must be preserved in a “pure” state from outside influences and somehow “belongs” to an ethno-national grouping. It is very much akin intellectually to abominating miscegenation. Yet strangely the same people who spout such arrant nonsense tend not to picket performances featuring oriental ballet dancers or black opera singers (as well they shouldn’t). Sorry (not really) but the future is cosmopolitan and voluntary. I will take whatever aspects of any culture I think are worth incorporating and there is not a damn thing anyone can do to stop me. And if some collectivist jackanapes is offended by my “appropriation”, well take a guess how many fucks I give because that just makes it all the more delicious 😉
Twentieth-century eugenicists used government power to forcibly prevent parents from passing on traits they deemed deleterious. Now 21st-century eugenicists contend the government should require parents to risk passing along genes that the parents think are deleterious to their children, whether they want to or not. What sort of horrors are parents who want to take advantage of modern gene editing likely to impose on their hapless offspring? Fixing genes that increase the risk of ill health and perhaps adding those that boost their chances of having more vigorous bodies, nimbler brains, and greater disease resistance.
Individuals may not always make the right decisions with regard to reproduction, but parents are more trustworthy guardians of the human gene pool than any would-be eugenicist central planners. Government diktats about what sort of children people can have are always wrong.
– Ronald Bailey, making many excellent points why the state needs to stay away from this entire subject… which of course it will not. Fortunately in this era of cheap air travel, genetic engineering can and will be done in a clinic pretty much anywhere if the market for that service exists, which it will.
A man who has been acquitted of rape, after a retrial, (spot the insinuation) has made subject to an ‘interim sexual risk order’ by Magistrates in York.
This is an interim order, pending a full hearing, and the court’s power is wide:
The Full Monty, as it were, is below in section 122A of the Sexual Offences Act 2003, with a broad discretion for the order to be made. So now this chap must manage his affairs so that he pops down the police station, queues at the desk with the people reporting lost wallets etc. and then reports the details of his intended ‘conquest’ at least 24 hours before he gets frisky, sexual ‘activity’ not just intercourse, is covered. It is not clear what Plod will do in the meantime, but I expect that the lady concerned may face some questioning.
Well George Orwell’s Anti-Sex League appears to be taking shape here. Can anyone remember this being discussed by candidates at any General Election? Did the Stasi even dream of doing this sort of thing?
Update: The man in question is now facing a charge.
Stefan Stern wrote the standard Guardian article about the awfulness of Uber, only this time it wasn’t Uber it was a bunch new to me called “Deliveroo”: “Deliveroo and its ilk are serving up low wages, insecurity and social division”. He wrote,
A commenter called “narnaglan” replied,
The point of free markets is to allow free action in the economic sphere so that people (individually and working together) can achieve their objectives. For some this might be more family life and less work; for others an interest in eating organic produce; some people might want to work for a co-operative (even if their productivity and wages were lower); and so on. All sorts of people – not just women – make choices that reduce their measured productivity, hours worked and wages and so do not maximise measured economic growth.I work for a charity and not a hedge fund; my wife teaches French and decided not to be a lawyer. My wife works shorter hours than me. We both work shorter hours than the Chief Executive of Goldman Sachs. Would Nicky Morgan have a problem with this?
In a free society, labour market outcomes are a product of preferences. Women may well prefer to work more flexible hours, shorter hours, closer to home, in jobs that fit in better with child care, and so on. Some women may wish to give up work altogether for a period of time (perhaps for life). Others might not. But, if women choose to combine family-friendly work with family life, this does not damage the economy or reduce productivity. It is the outcome of people’s own preferences: and, acting in accordance with their preferences, people maximise their welfare. These decisions are often taken despite the fact that the state heavily weights the dice against women choosing to work at home, both by the shape of the tax and benefits system and the existence of state-subsidised childcare.
– Phil Booth, knocking it for six at the IEA
I’m afraid I feel rather personally about the current immigration crises in the United States and Europe.
(Yes, we have a crisis in the United States as well, or at least, we have Presidential candidates with high poll numbers claiming that we do, and said candidates are threatening to enact draconian measures, including mass deportations.)
I take the matter quite personally because my own father was once a war refugee. Indeed, he was once a war refugee who, because he was a member of a non-Christian religion, was denied refuge in more or less every civilized part of the world. Seventy five years ago, of course, Jews were not considered particularly welcome even by countries that knew full well what was happening in Germany.
My father managed to save himself by ignoring laws that said that he wasn’t allowed to cross borders in the night without permission. Had it been up to many people, of course, he would have died instead, but he quite sensibly believed that he was under no moral obligation to pay attention to people who would have preferred him to remain where he was and die, and thus he formed his own immigration plan without the permission of the legal authorities at his destination.
(Of course, only this morning I read that Victor Orbán has complained that allowing Syrians into Europe would diminish the Christian character of the continent, the sort of claim I’ve heard before in different contexts, including from the political movement that forced my father to flee in the first place. This does bring to mind an ancient set of questions for adherents of Christianity, such as what sort of razor-wire walled internment camp designs Jesus would have favored, as well as whom Jesus would have deported. But I digress.)
For me, the question of immigration is, because of my family history, a very emotional one. None the less, I have given the matter a considerable amount of thought, and I believe that, although I care deeply about the issue, my position is still not an irrational one. Rather, I think that my family history simply allows me to put faces to the theoretical people who might be denied passage and die where they are, and thus gives me the ability to understand by example the human consequences of policies.
(Indeed, this is perhaps much the same thing that has happened for people who have viewed the the photographs of poor Aylan Kurdi, who drowned because even though his family had plenty of money to go from where they were to a place of safety, they had to give it to smugglers instead of to a reliable airline or ferry company. Seeing an individual face, hearing an individual name, makes it harder to ignore the consequences of a policy. But again, I digress.)
So, as I have said, I’ve thought long and hard about this, and I’ve come to a straightforward conclusion. Anyone proposing that immigration from one country to another be stopped through the use of coercive state violence is, morally speaking, doing the equivalent of proposing to beat on the hands of a drowning man desperately trying to climb out of the sea.
I claim that there is no more moral justification for preventing a man from Homs from traveling to your town, renting a house and then looking for work than there would be for preventing a man from within the borders of your supposed “nation state” from doing the same. I have scoured the literature on moral philosophy and failed to find any justification for the claim that a man born across an imaginary line has particularly different rights than a man born within it. I claim this is true regardless of whether the man from Homs seeks to rent the house next door because he is fleeing for his life or because he prefers the weather in your part of the world.
Indeed, the only way to stop a man from Homs from traveling to your town, renting an apartment from a willing owner, and taking a job from a willing employer, would seem to be to threaten to do violence or actually to do violence to that man. Which is to say, the only way to prevent him from moving would be the initiation of violence against an entirely peaceful person who has done nothing whatsoever to the people doing violence to him.
Therefore, not only would it seem that there is no moral justification for preventing such behavior, and not only would it seem churlish, but it would also seem that, if anything at all can be called immoral, then doing violence to a peaceful person who wants nothing more than to rent a house, find a job and live as everyone else does is immoral. Perhaps, of course, there is no such thing as right and wrong beyond personal whim, perhaps morals are not a real thing at all, but if morals are indeed a real thing and if morality means anything useful, then clearly such acts are immoral.
I know that some, perhaps even here on Samizdata, would suggest that immigrants are coming to the West to take advantage of our generous state welfare policies. If you believe that, then there is a trivial solution. I will in no way oppose the proposal that the law that opens the border should also specify that immigrants and even their children should not receive state benefits until they’ve lived in the country for ten, or twenty, or, who cares, make it a thousand years if you like. I don’t believe in the dole or state benefits of any sort to begin with, so I can’t consistently oppose denying people such benefits.
I have heard some others say “but they will vote and they are illiberal!”, and if you believe that, fine, deny them the right to vote — I’m an anarchist, and as I don’t believe in elections in the first place, I feel comfortable with denying the franchise to immigrants forever if you feel that is necessary for you to agree to open the border.
But, if you refuse to consider opening the border even if those coming are doing so with their own resources, are renting or buying homes with their own money, are not taking state benefits and are not voting for more collectivism, then I am afraid that I do have to look askance at your position.
Which is to say, your position was immoral in the first place, but if you refuse to reverse a completely immoral position even if the supposed “pragmatic” rationale for holding it vanishes, then perhaps your rationale is not only immoral but was also not held for pragmatic reasons in the first place.
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