The other day I wrote a post about the plight of the Bushmen living in the Kalahari desert in Bostwana.
Jaded Voluntaryist commented,
Survival International are a bunch of arseholes who would see brown skinned human beings being prevented from rising out of the mud because it’s just so quaint. I wouldn’t take their word for it. Of course that may not be what’s happening here, but they don’t have a great track record.
They moaned for example when the Saint family (at the cost of several lives) brought Christianity to the Huorani tribe in Ecuador, which helped reduce their murder rate down from somewhere in the 70% region. Hardly anyone lived to old age. No one would deny that not everything the Huorani got from contact with the developed world was good, but only a sociopath would want them to keep living as they were.
I take your point about the patronising attitude of groups like Survival International, although I have also heard that they sometimes do good work on the ground protecting tribal people from state and other violence. As I am sure you agree, if any particular Bushman wants to carry on as his or her ancestors did, good luck to them, and if he or she wants to head to the relatively bright lights of Gabarone and seek their future there, good luck again.
However it looks very strongly as if the Botswanan government has taken away the option for Bushmen to live in their traditional way by the use of a mixture of force (eviction from their ancestral hunting grounds and the hunting ban) and state “help” (the infantilising effects of welfare as pointed out by Mr Kakelebone).
I may write a post someday about the superiority of the attitude of Christian missionaries towards tribal people compared to the attitude of groups like Survival International towards tribal people. My argument would not be based on the fact that I am a Christian, nor on any general assessment of how much or little I admire the hunter-gatherer lifestyle (which might vary widely between different groups). My argument would be that the missionaries wish to persuade some other human beings to believe as they themselves believe, whereas the “protectors” wish to keep them as living museum exhibits. They always remind me of those science fiction stories in which Earth is kept ignorant / keeps other planets ignorant of faster than light travel and so on. My sympathies are nearly always with those who say, “Screw the Prime Directive”.
Then I said,
Come to think of it, screw the “I might write a post someday”. I will cut and paste the above comment as a post right this minute.
…Mark Goddard of Newton Abbot in Devon is not a man afraid to take his medical destiny into his own
Man builds home-made guillotine and chops off hand after doctors refuse to amputate
Mark Goddard has been in constant pain since he was involved in a motorbike crash 16 years ago.
But after an unsuccessful two-year campaign to have his nerve shattered hand surgically removed, he decided to do it himself.
He rigged up a home-made guillotine using an axe with a weight strapped to it, to ensure it would have enough power to amputate his hand.
The first blow sliced though the bone but didn’t sever all the tendons, leaving his hand hanging off a bloodied stump.
He then used a surgeon’s scalpel to cut through the remaining tissues before dropping the remains into a bin, which he later filled with charcoal and set alight – in order to prevent his hand being re-attached.
That was the Express. The Mirror adds some more details:
Dad refused NHS operation builds GUILLOTINE to amputate his own hand – but it still hurts
Mark spent two weeks designing the guillotine and ensured his wife and son were out before he severed his hand.
He tied two tourniquets above his forearm to reduce blood flow and had a first aid kit nearby.
Mark wants a device called a spinal stimulator implanted into his back to ease the nerve pain.
He said he was “reasonably hopeful” his wish would be granted after receiving a more sympathetic hearing from doctors and psychiatrists in the wake of his dramatic protest two weeks ago.
A Devon and Cornwall police spokesman said: “Police received a call from the ambulance service to say a man had cut his hand off.
“We were concerned he might have a knife and be a risk to himself or others.
“Units attended and upon arrival a 44-year-old man had indeed cut his hand off. He was otherwise rational.
While it is not the place of the police to criticise the behaviour of citizens who have remained within the law, it would be a harsh judge who held it against the police spokesman quoted that the placement of his penultimate word did imbue his observations with a slightly ironical tone.
I totally support Mr Goddard’s right to do as he pleases with his own body, sympathise with the suffering that led him to take such a desperate measure, applaud the practical and rational way he went about it, and very much hope that the NHS will be persuaded to take his pain seriously in future, but I am not sure I would recommend his method. Hands up who thinks it was a good idea? (Er, not you, Mark.)
“Those French bastards. Will they never learn?”, asks Joan Smith in the Independent. And answers. By the grace of the State and in the Most Holy Name of Equality, yes! Those bastards will learn. They will be taught a lesson.
There is a bunch of well-known “bastards” in France who are keen on having sex with prostituted women. Don’t take my word for it: that’s how they describe themselves in a declaration insisting on their right to buy sex. The “bastards” (salauds in French) are so cross about a proposed law which would impose fines on men who pay for sex that they’ve decided to out themselves in a monthly magazine. The “manifesto of 343 bastards” has been signed by writers, actors, and commentators who say they have used, or are likely to use, “the services of prostitutes” – and aren’t ashamed of it.
The question of whether anyone (although it’s mostly men) should be able to buy sex is shaping up to become one of the great battles of the 21st century. France’s socialist government intends to follow the example of some Scandinavian countries, which have criminalised “punters”.
If you believe in equality, it’s hard to see why men should be allowed to pay to use women’s bodies, especially against a background of alarming levels of domestic and sexual violence.
To my astonishment the most logical riposte from among the Independent comments to Ms Smith’s last quoted non-sequitur comes from a man blogging from the bottom corner of the political diamond, conservative-socialist authoritarian David A.S. Lindsay. Mr Lindsay says,
Alike in Britain and in France, by all means let it be made a criminal offence for anyone above the age of consent, raised to 18, to buy sex. And, with exactly equal sentencing, for anyone above the age of consent, raised to 18, to sell sex. Are women morally and intellectually equal to men, or not?
So far as I can tell this is not sarcasm; he wants both buyers and sellers of sex criminalised. I differ, but one cannot fault his logic on the “both or neither” point.
Edmund from King Lear gave me the title of this post. It is mostly there because I am incapable of passing up a nifty lit ref. However it does occur to me that there is a way it might be made relevant. Many people will particularly want to cheer the way the salauds proudly snap their nicotine-stained fingers in the faces of their would-be oppressors:
Nous aimons la liberté, la littérature et l’intimité. Et quand l’Etat s’occupe de nos fesses, elles sont toutes les trois en danger.
Aujourd’hui la prostitution, demain la pornographie : qu’interdira-t-on après-demain ?
Hell, I cheered that, and I’ll be in church tomorrow and I had to look up “les fesses” in a French dictionary. (By the way, does “quand l’Etat s’occupe de nos fesses” have the double meaning I think it might have?) But it would really be nice, and principled, and a bloody good strategy for those who do not cheer, for those godly folk and their secular equivalents whose skin crawls at the thought of prostitution, to also stand up for the bastards. Because as the bastards say, “Today prostitution, tomorrow pornography: what will they forbid the day after next?”
Circumcision ruling: European bureaucrats are effectively banning Jewish boys, argues Brendan O’Neill, quoting the Jerusalem Post and unintentionally supported in his argument by the creepy quote from the Council of Europe in which it calls for “debate” and in the same breath announces what the result of said debate is to be. And this was put forward by a German rapporteur. I am not usually one for endless digs at modern Germans for evil done before most of them were born, but, Frau Rupperecht, do you have any idea of what that must look like to some of the Jerusalem Post’s older readers?
And yet – irreversible modification of a child’s body without the child’s consent. Gulp.
And yet again – parents irreversibly modify their children’s bodies by surgery all the time.
We have discussed this several times before, acrimoniously. Any new thoughts? Any constructive reformulations of old thoughts?
I have a question for medically knowledgeable readers. I gather that a far higher proportion – 79% in 2002 – of men in the US are circumcised than in the UK, yet the number uncircumcised is also huge. There must therefore be scope for large scale comparisons of outcomes. Have these been done? Does male circumcision make much difference?
The trashtastic AOL home page instructs me to “Guess why this woman was kicked out of a water park?”
“Because her bottoms were too small,” claimed the staff of the water park, in opposite talk. As commenter rmsaerials put it, “She will never drown.”
The lady concerned, Madelyn Shaeffer, is now suing the water park. She says, “I felt like it was both age and body discrimination and I felt like I could look around me and I could see a handful of other girls half my age, wearing the same size swimming suit and not being singled out and told to put on clothes or leave.” The instant I read the words “suing” and “discrimination” the sympathy I had for Ms Shaeffer evaporated – but I have condensed some of it back by mental effort. Although I support the right of clubs and other private establishments to admit and eject whom they please for good reasons or bad, those reasons ought if possible to be honestly stated in advance and predictably and consistently applied. I can see why Ms Shaeffer is angry that she was ejected on grounds of costume when other women in similar costumes are not ejected. The trouble is, both sides are pretending. Both know but do not say that the actual reason she was ejected was that her artificially enlarged breasts mean that in a bikini, any bikini, she is emitting a loud and continuous sexual signal.
It is a difficult situation for the water park. I stand by my statement that it is desirable that their rules be known and predictable, but nobody can write rules in advance for every situation, which is why it has to come down to the manager’s discretion in the end. I hope Ms Shaeffer loses her suit, but I also hope her entrance fee was refunded. The rule behind the rule against nudity or near nudity is a rule against unignorable sexual signalling. She was doing that, and I think she knows it. When I look at her pose I see someone who is more than ordinarily aware of her appearance. (Truly, the first thing I noticed about her picture was that her stomach was really, really sucked in, to the extent that for a moment I thought it was photoshopped.)
A water park should have the right to position itself in the market as a “family” place where customers are not going to be bombarded with sexual signals. Equally, the water park down the road should have the right to position itself as the place where the hot girls go. The latter ought to have the right not to admit people for not having sexy enough body shapes, whether self-chosen or not. Oddly, this right is often honoured even in our unlibertarian society – the bouncers at many a club will not let ugly or fat people in and nobody sues.
On the last Friday of May, May 31, the Friday coming up, which happens also to be the last day of May, the speaker at my regular Last-Friday-of-the-Month meeting at my home will be Aiden Gregg.
I bumped into Aiden Gregg at another talk we both attended at the Institute of Economic Affairs, and quickly discovered two things about him. He is an academic psychologist, to be more specific: a lecturer at Southampton University. And, he is a straight-down-the-line, uncompromising libertarian. Those two facts alone were enough to get me inviting him to give a talk at my place. Libertarian economists are, if not two a penny, at least quite numerous, hence the existence of such institutions as the Institute of Economic Affairs. But libertarians in other academic specialities are much rarer, and we must, I think, do everything we can to encourage and make much of such people.
Just being a libertarian, and mingling and continuing to mingle with the kind of academics who are just about never libertarians and who in many cases have no idea that such a thing even exists, is itself something of an achievement. Even if you say very little about your libertarianism, and perhaps especially if you say very little, this can have all kinds of consequences. One particular consequence is that knowledge of what academic psychology typically consists of will be drawn into the libertarian movement. They may not learn much about our opinions, but we are far more likely to learn about theirs. As the late Chris Tame used to say, we need our people everywhere. And by that he meant especially everywhere in academia.
So, my attitude to Aiden Gregg is: well done mate, for just being what you are, never mind whatever else you might manage to do for the cause of liberty by actually saying stuff to your academic colleagues, and publishing things.
In that spirit of admiration, I said to Aiden Gregg, just talk about whatever you want to talk about.
Here is the email he sent me in which he said what he will be talking about:
The title of my talk will be “Sax and Violence”. “Sax” is not a typo but a contraction of “sex and “tax”!
In the talk I shall argue that, ethically speaking, the proactive seizure of one’s body and property by others, including for the greater social good, are analogous at an fundamental level.
According, it is either the case that both are generally legitimate, or that neither are generally legitimate, but not the case that one is generally legitimate but the other is not.
In Western cultures, however, the proactive seizure of a portion of someone’s property (or income, its monetary representation), for the purposes of enriching some while impoverishing others, if democratically elected rulers so dictate, is readily accepted by most democratic voters, and is seen not only as permissible, but also as obligatory, or at all events, regrettably necessary.
In contrast, in the same cultures (though not others), the proactive seizure of a portion of someone’s body, for the purposes of sexually satisfying some while sexually dissatisfying others, if democratically elected rulers so dictate, is firmly rejected by most democratic voters, and is seen as not only forbidden, but also as repugnant, and in any case, wholly unnecessary.
If, ethically speaking, it is not the case that one is legitimate but the other is not – and I shall attempt to rebut several key objections – then the acceptance of the first, but the rejection of the second, is an ethical bias stands in need of explanation.
One theoretical approach to accounting for such a bias would be system justification theory, developed by left-liberal thinkers to explain the persistence of social hierarchy, but arguably even better suited to explaining the perceived legitimacy of statist authority.
So, the talk will feature some ethics and some psychology.
So, this will be a talk that is in several ways outside the usual libertarian boxes, both in terms of who is giving it, and what it will be about. Good.
If this or any other of these meetings are of interest to you, and you aren’t already on my email list, get on it by emailing me. Click where it says “Contact”, top left, here.
An unexpected pleasure, leftists chocking at the sight of people celebrating Margaret Thatcher, has just got even better.
The Daily Mail informs us that the “Thatcher haircut” is the rage in central London, with one salon claiming to be overwhelmed by demand.
Italian-born Christina Bellucci, 37, a digital consultant, said she felt the look reflected a modern attitude.
‘This is a strong style and gives me authority,’ she said.
‘When I walk out the door I feel a few inches taller, it gives me power without sacrificing any of my femininity.’
I’ll pay my share of the Thatcher funeral cost and that of two objectors if they’ll pay my share of government spending I don’t like.
UPDATE: At least Mr Cameron is being as consistent as I would have expected.
The state of nature is not the halcyon, bucolic life of myth. Existentially, the state of nature is a place of predators and prey. To escape that uncertainty, predators or prey can join together in mutual association, forming societies. Associations of individuals seeking escape from the state of nature can take one of two existential forms: Collectivist or Individualist.
In a collective existential state, society is one living organism: society and its members are one, and individuals exist only as inextricable parts of collective society. Society itself is alive – so by extension, the rights to liberty and property are also vested in society. Collective societies may grant privilege to members, but they may not recognize individual rights. All rights fall to the living collective society.¹
A collective society must have self-preservation as its primary function, and disentanglement of a collective is the death of something that had life.² In a collective existential state individuals are integral to the community: societal authority must control who joins or leaves the society. Collective societies without strong borders and powerful immune systems lack protection from external and internal threats. Let either its borders or its internal ‘immune system’ fail, and a collective society will bleed out its energy or be overwhelmed by parasites. Allowing departure enables internal threats to reposition themselves as external threats. Allowing departure allows the most productive and capable producers to escape with their skills to where they may benefit the enemies of the collective. This is why, as collectivist societies approach ideological purity, they invariably embrace genocide.
→ Continue reading: Not getting it yet
Should the word “rape” in the American term “statutory rape” be replaced with some other word?
I would argue in favour of replacement that it diminishes the perceived magnitude of the crime of rape in the ordinary sense (“rape rape” to use Whoopi Goldberg’s term, or “legitimate rape” to use Todd Akin’s) to use the same word for those cases of statutory rape where consent was present, or arguably present. It also makes calm discussion and clear thinking about the complex issue of consent much harder.
Incidentally, I think that most of the criticism that both Goldberg and Akin got for using the terms they did was unjust. They both deserved criticism for making public pronouncements about subjects of which they knew next to nothing. Goldberg apparently did not know that Polanski’s crime was indeed a particularly vile coercive rape of a minor. I suspect that she assumed that talented people from her own social milieu did not do that sort of thing. Akin had the silly belief that women’s bodies have the power to prevent conception by an act of will. However I do not think for a moment that when he said “legitimate” rape he meant that there were circumstances where rape should be permitted, and I do not think that those howling for his head really believe he meant that either. He just used the wrong word. He should have said “coercive rape” – but the very fact that people need to hunt around for a term that gets that across, and get into trouble when they get it wrong, is why I think the term of law should be renamed.
I am not arguing against the existence of such laws, although no doubt many of them could do with adjustment. I am told the term does not exist in English or Scottish law but it has certainly soaked into British public discourse, muddying the waters.
The following extract from Permutation City by Greg Egan covers several topics of interest to Samizdatistas and the commentariat. The “Copies” are fully conscious computer simulations of people who have had their brains scanned. The first speaker, Durham, is a biological human trying to persuade the Copy, Thomas, that in the long term he is in danger of being switched off, even though the computer he runs on is private property, by governments claiming the moral high ground.
‘…The privileged class of Copies will grow larger, more powerful — and more threatening to the vast majority of people, who still won’t be able to join them. The costs will come down, but not drastically – just enough to meet some of the explosion in demand from the executive class, once they throw off their qualms, en masse. Even in secular Europe, there’s a deeply ingrained prejudice that says dying is the responsible, the moral thing to do. There’s a Death Ethic – and the first substantial segment of the population abandoning it will trigger a huge backlash. A small enough elite of giga-rich Copies is accepted as a freak show; tycoons can get away with anything, they’re not expected to act like ordinary people. But just wait until the numbers go up by a factor of ten.’
Thomas had heard it all before. ‘We may be unpopular for a while. I can live with that. But you know, even now we’re vilified far less than people who strive for organic hyper-longevity — transplants, cellular rejuvenation, whatever — because at least we’re no longer pushing up the cost of health care, competing for the use of overburdened medical facilities. Nor are we consuming natural resources at anything like the rate we did when we were alive. If the technology improves sufficiently, the environmental impact of the wealthiest Copy could end up being less than that of the most ascetic living human. Who’ll have the high moral ground then? We’ll be the most ecologically sound people on the planet.’
Durham smiled. The puppet. ‘Sure — and it could lead to some nice ironies if it ever came true. But even low environmental impact might not seem so saintly, when the same computing power could be used to save tens of thousands of lives through weather control.’
‘Operation Butterfly has inconvenienced some of my fellow Copies very slightly. And myself not at all.’
‘Operation Butterfly is only the beginning. Crisis management, for a tiny part of the planet. Imagine how much computing power it would take to render sub-Saharan Africa free from drought.’
‘Why should I imagine that, when the most modest schemes are still unproven? And even if weather control turns out to be viable, more supercomputers can always be built. It doesn’t have to be a matter of Copies versus flood victims.’
‘There’s a limited supply of computing power right now, isn’t there? Of course it will grow – but the demand, from Copies, and for weather control, is almost certain to grow faster. Long before we get to your deathless utopia, we’ll hit a bottleneck — and I believe that will bring on a time when Copies are declared illegal. Worldwide. If they’ve been granted human rights, those rights will be taken away. Trusts and foundations will have their assets confiscated. Supercomputers will be heavily policed. Scanners – and scan files – will be destroyed. It may be forty years before any of this happens – or it may be sooner. Either way, you need to be prepared.’
If anyone ever had any hopes that Boris was any different to the dreary authoritarians who populate the system, this should lay such notions to rest. He is very much ‘one of them‘.
He purports to have ‘libertarian instincts’ and yet thinks the role of the state should extend to telling people at gun point what they can eat. To hell with taking a moral position and respecting self ownership, says Boris, what are the utilitarian arguments?
A vote for this man was sadly a vote for more of the same regulatory statism that spews out of the political class.