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 contributors and most of the commenters to this site actively defend the free speech rights of fanatics, bigots, blasphemers and pornographers. Where the shield wall falters, that is where we go to fight. I think we have the right to be proud of that.
But I wonder if even we do not still have our sacred cows – sacred cows that need to be slaughtered.
I am fully aware that the disclosure I am about to make may cause outrage even among people who think of themselves as absolutists when it comes to free speech. I must apologise in advance to Perry and the others who have extended me the hospitality of this site for what may seem to be an abuse of it. I realise that there are some people who may think that, having said in public what I am about to say, they can never associate with me again. Forgive me. I feel I have to say this. → Continue reading: The limits of free speech
“On sighting an elephant Selous would instantly remove his trousers as he found it easier to pursue them in his underpants.”
As one does.
The quote is from Tom Quinn, Shooting’s Strangest Days.
I often slag off the BBC, so let me praise them today. The BBC are banned from Zimbabwe. In the best traditions of journalism, back in August correspondent Justin Pearce went there anyway.
Following the mass evictions from and destruction of Harare’s squatter camps, hundreds of thousands have been sent to their “home” villages. Never mind that the evictees are city people who may not have seen the village since childhood, or at all. Naturally, they become paupers. The lot of those who do not have even that much of a home village is even worse. People whose parents or grandparents originally came from other African coutries have been left in limbo.
What in this sorry tale can count as a sign of hope, you ask? Only this: even soldiers and policemen go hungry says a more recent BBC report. When even those who take service under the tyrant cannot be sure of their next meal, one may hope the end is near.
Do not expect the good times to roll once Mugabe’s obsequies are done – or his noose is cut down. Chaos can be an ugly thing, and Zimbabwe’s political culture has been brutalised. But without Mugabe’s megalomaniac desire for tidiness, so typical of dictators, this campaign to sweep human beings aside as if they were rubbish will probably lapse.
I became very familiar with that phrase when participating in online debates about guns. It is an odd thing that many of the same people who make the argument that whatever might save one life must be done when advocating gun bans are so scornful of government efforts to give advice on self-protection in the event of disaster. Their scorn is based on the premise that having a supply of bottled water will avail you nothing in a nuclear explosion or catastrophic flood. All it will do, they say, is give you a false sense of security. That is quite true near Ground Zero, but the bottled water could easily make the difference between life and death for some people at the edge of the catastrophe. Why not put some by?
I do not often defend government efforts on anything, but pamphlets on basic precautions seem to me to be a great deal more useful than so much else they do. Cheap per life saved, too. Perhaps that is the problem. The mockers feel that the pamphlets are a substitute for whatever action (which usually means tax-funded government action) they would like to see taken. Could be, could indeed be, but if it saves just one life…
→ Continue reading: If it saves just one life…
I have been tipped off by Chris Bertram at Crooked Timber that he is taking issue with this post of mine. His post has the title you see above and can be found here. He writes:
The title, btw, is not meant to be a personal dig but rather a play on the title of Jerry Cohen’s book (see the post). Still, I think there’s a real question for you guys: granted, you think it would be wrong for the state to force you to do good, so why don’t you do it anyway, unforced?
I anticipate a range of answers to that one, including that the good I’m thinking of either (a) isn’t really good at all or (b) wouldn’t be achieved by the means I’m suggesting. But I’m saving responses for a later post.
Bertram says that I was not entitled to assume that the protestors are strict egalitarians or that they necessarily believe that the Third World is poor because they are rich and that money transfer is the way to correct that situation. He continues, “They may, of course, believe the true claims that some Third-World poverty is attributable to the action of wealthy nations and that money transfer can be part of a solution to that problem.”
I cannot resist saying that I am at least as entitled to my assumption that protestors at a protest agree with the rhetoric of the protest leaders as he is entitled to his assumption that libertarians do not do good unforced.
In his next paragraph he very neatly cites protectionist regimes such as the Common Agricultural Policy as an example of the action of wealthy nations that he correctly states I believe causes poverty. A little too neatly: if the protestors’ foremost demand was the abolition of the CAP then I might head up to Edinburgh myself, but it is not. Where they do make that demand at all, it comes way down the list after a lot of actively harmful demands such as that Third World governments make their own people pay more than we do for food and fridges. (Or “Third World countries have the right to protect their farmers and infant industries” as they quaintly put it.)
→ Continue reading: “If you’re a libertarian, how come you’re so mean?”
In Milton and Rose Friedman’s Free to Choose it says:
Of course, an egalitarian may protest that he is but a drop in the ocean, that he would be willing to redistribute the excess of his income over his concept of an equal income if everyone else were compelled to do the same. On one level this contention that compulsion would change matters is wrong – even if everyone else did the same, his specific contribution to the income of others would still be a drop in the ocean. His individual contribution would be just as large if he were the only contributor as if he were one of many. Indeed, it would be more valuable because he could target his contribution to go to the very worst off among those he regards as appropriate recipients.
I have a question for all the protestors planning to give up their time and money by going to Edinburgh for the G8 summit. Why is what you are doing better than just giving your spare money to the poor?
A very small silver lining to the very large dark cloud that overshadows these violent times is that the war on drugs – that is to say the “war” on a particular form of unhealthy behaviour – no longer gets the prestige it once did. I think someone is feeling left out.
Police have claimed new successes in the war on drugs in central Scotland.
Officers have swooped on nearly 20 homes in the Falkirk, Stirling and Clackmannanshire areas in the past week as part of Operation Overlord.
They called it Operation Overlord?
In today’s Times Daniel Finkelstein reminisces.
There used to be a free-market libertarian bookshop in Covent Garden. It sold pamphlets on things such as how to cut crime by giving criminals tradeable vouchers. Or you could buy a T-shirt with a Warhol-style print of Friedrich von Hayek. You should have gone while you still could. It has closed down now — supply exceeded demand.
Little does he know where a new supply can be found, bwa-ha-ha-ha….
What’s wrong with tradeable vouchers for criminals anyway? Works for Ankh-Morpork.
“Whom do I lobby to if I want to change international law? Whom do I vote for? If anyone knocks on your door between now and Thursday, ask ’em that. If they can come up with anything remotely within their jurusdiction, vote for ’em.”
– a Biased BBC commenter known as ‘Alton Benes’
A review written by Keith Windschuttle has appeared in National Review. The book reviewed is The Anglosphere Challenge by James C. Bennett. (N.B. updated link allows access to US, British or Canadian Amazon and lets you read some of the book content.) I liked the book and liked the review and want to talk about them.
Let me start with a disclosure: I have biffed many an email to and fro with Jim Bennett, and have had the pleasure of meeting him once at one of Perry’s blogger parties. The ease with which that came to pass is of interest in itself. I cannot exactly remember how I went from hearing my husband say, ‘some bloke on the radio was talking about something called the “Anglosphere”‘, to talking to said bloke at a party. But it was not difficult and the internet was involved at all stages. There is nothing new about an interlocking network of informal communities (sustained by the exchange of letters) that include authors and people interested in their ideas, and whose existence is enlivened by the odd party. However what is new is that the ease of formation of such micro-communities has vastly increased. Their transaction costs have decreased.
People exchanging their writings (including but not limited to blogging) and ending up at the same parties are found at one end of an axis against which are plotted possible meanings of the word “community.” The quantity changing as one moves along the axis could be informality, size, fluidity, non-exclusiveness (in the sense that you can belong to many of them) or voluntariness: for any of these variables the resulting spectrum would still show the same types of community appearing in the same order. Libertarians by definition like the fact that email-swapping, partygoing micro-communities are voluntary, and they also tend to have a preference of taste for the fact that they are small, fluid, and non-exclusive. → Continue reading: Evolving political forms and common culture: the Anglosphere
John Quiggin of Crooked Timber has posted about a fascinating legal case. Two Chinese players of an online game acquired a valuable virtual sword. What happened next?
One of them borrowed it and sold it for about $1000. The other player went to the police without result, and eventually confronted his partner, and in the ensuing argument, pulled a knife and stabbed him to death. It’s sad that this happened, but the most interesting aspect for those not directly involved is the question of whether the seller had committed a crime, and if so what.
Perhaps some Samizdata readers who are lawyers or gamers or both can help him out. (Although F. Gregory Lastowka and Dan Hunter already have written a paper.)
Even more interesting than the legal question is the evolution of the game worlds in ways, good and bad, that the designers don’t anticipate or want. A commenter to John Quiggin’s post, Keith M Ellis, says:
But it strikes me that the game designers have some oddly familiar problems on their hands: they want a particular outcome, but people self-organize in ways that make it very hard to simply engineer that particular outcome.
The libertarian angle on that is obvious. Is the Hobbesian outcome that some (apparently rather a high proportion) of the players seem to go all out to make others have a bad playing experience a challenge to our worldview?
Yet another aspect is the interaction between the game world and the real world. Another commenter, “asg” says:
In World of Warcraft, there are two factions (the Horde and the Alliance). Players from the two factions aren’t allowed to communicate across faction lines—they can’t talk to each other, mail each other, group with each other, etc. Some enterprising players discovered that, while the game garbled their speech for players on the opposite side, it didn’t garble digits or punctuation, so someone developed a code to allow cross-faction communication. The latest patch put an end to that.
For some reason I thought of this from the point of view of the fictional game characters, not the players. The thought of the characters in the game world, forbidden to speak to their enemies, yet finding a way to communicate by going outside the bounds of their own reality, would make a story worthy of Philip K Dick.
I had intended to make the following excerpt from an essay by George Reisman, Education and the Racist Road to Barbarism, a Samizdata Quote of the Day:
Today, the critics of “Eurocentrism” rightly refuse to accept any form of condemnation for their racial membership. They claim to hold that race is irrelevant to morality and that therefore people of every race are as good as people of every other race. But then they assume that if people of all races are equally good, all civilizations and cultures must be equally good. They derive civilization and culture from race, just as the European racists did. And this is why they too must be called racists. They differ from the European racists only in that while the latter started with the judgment of an inferior civilization or culture and proceeded backwards to the conclusion of an inferior race, the former begin with the judgment of an equally good race and proceed forwards to the conclusion of an equally good civilization or culture. The error of both sets of racists is the same: the belief that civilization and culture are racially determined.
However I have changed my mind. Partly this is because Adriana has got in first with a quote of the day from the estimable Terry Pratchett, but also it is because Reisman’s essay is sucking great quotes out from my typing fingers like an unstoppable brain-eating science fiction monster, with the difference that my brain seems actually enhanced by the process. A single QotD is not enough to fulfil my compulsion.
Here is another memorable passage:
For the case of a Westernized individual, I must think of myself. I am not of West European descent. All four of my grandparents came to the United States from Russia, about a century ago. Modern Western civilization did not originate in Russia and hardly touched it. The only connection my more remote ancestors had with the civilization of Greece and Rome was probably to help in looting and plundering it. Nevertheless, I am thoroughly a Westerner. I am a Westerner because of the ideas and values I hold. I have thoroughly internalized all of the leading features of Western civilization. They are now my ideas and my values. Holding these ideas and values as I do, I would be a Westerner wherever I lived and whenever I was born.
Food for thought here:
I believe that the decline in education is probably responsible for the widespread use of drugs. To live in the midst of a civilized society with a level of knowledge closer perhaps to that of primitive man than to what a civilized adult requires (which, regrettably, is the intellectual state of many of today’s students and graduates) must be a terrifying experience, urgently calling for some kind of relief, and drugs may appear to many to be the solution.
I believe that this also accounts for the relatively recent phenomenon of the public’s fear of science and technology. Science and technology are increasingly viewed in reality as they used to be humorously depicted in Boris Karloff or Bela Lugosi movies, namely, as frightening “experiments” going on in Frankenstein’s castle, with large numbers of present-day American citizens casting themselves in a real-life role of terrified and angry Transylvanian peasants seeking to smash whatever emerges from such laboratories. This attitude is the result not only of lack of education in science, but more fundamentally, loss of the ability to think critically–an ability which contemporary education provides little or no basis for developing. Because of their growing lack of knowledge and ability to think, people are becoming increasingly credulous and quick to panic.
I found the essay via Abode of Amritas.
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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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