We are developing the social individualist meta-context for the future. From the very serious to the extremely frivolous... lets see what is on the mind of the Samizdata people.
Samizdata, derived from Samizdat /n. - a system of clandestine publication of banned literature in the USSR [Russ.,= self-publishing house]
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“The “rise of the four-car family”, as some media outlets are referring to it, exposes the hollowness of young adults’ claims that they can’t afford to move out. For here we have adults who clearly have pretty decent levels of disposable income – cars, after all, are quite expensive to buy and maintain – yet who insist on staying in the rooms they grew up in. So I don’t buy the newspaper claims that the rise of the four-car family is yet more evidence that Britain’s “cash-strapped youngsters cant’ afford to fly the nest”; it isn’t hardship that keeps loads of young adults at home, but cowardice, an unwillingness to do what just about every generation before them did: take a risk, leave home, suffer deprivations, live off Pot Noodles, and in the process gain something that money could never buy – a feeling of genuine moral autonomy.”
– Brendan O’ Neill
He’s got a strong point here (says yours truly who left home to live in student digs at the age of 18 and has never lived with his folks since apart from a period of one month during some professional training course I was on. In fact, when I stay with Dad for more than a few days I get cabin fever, love my father though I do).
I could not wait to leave home not because of any dislike of my parents, but because I just wanted my freedom even if that meant having to go without a few things. For some time I rented, and lived sometimes in shared accommodation with others that wasn’t always ideal, but it did mean that when it came to choosing to buy a house, my now-wife and I had a decent lump of capital saved up. I could have done this sooner in a less affluent part of London had I really wanted to do so, but the property market wasn’t right and renting made more sense. Getting a mortgage wasn’t the big deal for me that it seemed to be for a lot of my peers.
This may be a part of a process whereby people are putting off becoming “grown up” until later in their 20 and even 30s than used to be case. There are many drivers of this; official policy, after all, wants at least 50 per cent of school-leavers to go into higher education, when, arguably, that is too high and more should be getting into vocational training and work a bit sooner, and avoiding the drag of student debt. But O’Neill ought to also realise that affordable rental properties in places such as London, where much of the work is, is scarce, and much of the reason for that are our planning laws. It is a lot easier to boot out these adults from the nest when there is a realistic place for them to go.
In general, though, I think O’Neill is on the money and right to be scornful, although generalisations can be unfair on people who stay with their folks for entirely rational reasons (including looking after parents who might be infirm, etc). Quite what the longer-term impact on our society, even our politics, will be from a generation that did not fly the coop until its 30s is anyone’s guess. In the light of what Brian Micklethwait had to say recently about the ideas of Emmanuel Todd, it might be worth exploring the idea in more detail.
Madsen Pirie describes how he invited his University of Brighton audience to look at the world “through neo-liberal eyes”, rather than through the sort of eyes they are probably more used to using:
Others look at what is and compare it with a vision in their mind of what it might be. We are more empirical, comparing it to what was. Life expectancy about 150 years ago was about 30 years, and had been so for millennia. Now it is about 68 years globally, and higher than that in developed countries. We look at death to mothers in childbirth, and see it is now a tiny fraction of what it was even at the turn of the previous century. We look at infant mortality and see how that, too, is now a tiny fraction of what it was. Many of the diseases of the past have been conquered or controlled, and although there are new ones now that we live longer, we are in the process of controlling those, too. In the past most people battled to survive at subsistence level, whereas now we have more people above poverty and starvation than ever before in the history of humankind.
In other words we see things as being better than they were. Of course we can imagine a future which will be better than our present, but the empirical approach is to compare present with past, examine what made the difference, and attempt to do more of it. What made the difference was economic development and wealth creation, not the redistribution of existing wealth. It was opportunity, not equality, that drove progress, and we who support freedom want to see more of it, so that the future world will be as different from the present as ours is from the past.
I agree with everything there, except that very first sentence, about how “others look at what is and compare it with a vision in their mind of what it might be”, the implication being that we “neo-liberals” don’t do this.
I think it is truer to say that we do indeed think in exactly the empirical yet optimistic way that Pirie describes, but that we also compare what is with what might be. The difference is not that we look to the past and our opponents look to the future, but that we look more intelligently at the past than they do, and we also look to a different and better future.
I do not welcome, for instance, a future of “equality”, the sneer quotes there being because equality of the sort that is equal enough to satisfy the sort of people who demand equality will require someone to impose it, and that someone has to be unequally powerful to be doing such imposing. If you truly believe in equality, then you – you personally – will do what you can to improve the circumstances of those at the bottom of the heap. The poor will keep their freedom, thereby ensuring that whatever improvements you offer them really will be improvements. And you will not contrive these improvements by robbing richer people, because that will require you to be – unequally – powerful enough to do that, and there goes your precious equality. It will be equality that does not apply to you.
But just because I do not dream silly dreams of imposed equality, this does not mean that I dream no other dreams, dreams of freedom, dreams of progress, and yes, dreams of greater equality, that really is that, rather than just inequality that has been rearranged a little, in favour of new equalising rulers.
And nor does it mean that Madsen Pirie himself refrains from any such dreaming. He dreams – does he not? – of a future world that is – in a good way – “as different from the present as ours is from the past”. And he compares, as I do, that dreamed future with the present, to the present’s disadvantage.
When I were a youngling, fanfic was a despised genre. The internet has made it less despised, more common and apparently more nearly legal in a “don’t ask, don’t tell” sort of way. To quote the link from TV Tropes above:
No statement on the legality of fanfic has ever been given in American formal law or in its courts. Some argue that it’s a form of copyright infringement; however, see “Legal Fictions: Copyright, Fan Fiction, and a New Common Law”, and note the above precedents.
Authors often have conflicted reactions to fan fiction set in “their” universe, which sometimes leads to a Fanwork Ban. J. K. Rowling has largely embraced Harry Potter fan fic, albeit with certain limitations, for example, and Tamora Pierce advises aspiring writers that fan fiction can be a good way to hone one’s writing skills. By contrast, Sir Terry Pratchett acknowledges it exists and is cool about it, pointing out that everything works so long as people are sensible about it. He adds two caveats: anyone doing Discworld fanfic shouldn’t even think of doing it for money, and authors should take care not to put it where he might see it. George R. R. Martin, author of the epic fantasy series A Song of Ice and Fire, expressed his disdain for the practice, saying that “creating your own characters is a part of writing.” He’s even gone so far as to threaten legal action should he become aware of any fan fiction set in the Westeros universe. In contrast, writer/journalist James Bow makes a rather firm case for supporting fan fic, pointing out that it forms a stepping stone towards creating your own characters and setting. As far as media businesses are concerned, reactions have ranged from Archie Comics demanding immediate removal to Paramount Pictures taking some of the better Star Trek fanfics and having them published in print books.
My impression is that fanfic has become like music downloads, a tide that washes past all breakwaters of law or justice. What do you think? What do you recommend? Come on, out with it! – what have you written?
When plunder becomes a way of life for a group of men in a society, over the course of time they create for themselves a legal system that authorizes it and a moral code that glorifies it
– Frédéric Bastiat, Economic sophisms, 2nd series (1848)
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Who Are We? The Samizdata people are a bunch of sinister and heavily armed globalist illuminati who seek to infect the entire world with the values of personal liberty and several property. Amongst our many crimes is a sense of humour and the intermittent use of British spelling.
We are also a varied group made up of social individualists, classical liberals, whigs, libertarians, extropians, futurists, ‘Porcupines’, Karl Popper fetishists, recovering neo-conservatives, crazed Ayn Rand worshipers, over-caffeinated Virginia Postrel devotees, witty Frédéric Bastiat wannabes, cypherpunks, minarchists, kritarchists and wild-eyed anarcho-capitalists from Britain, North America, Australia and Europe.
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