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]
|
“Doing nothing is a full-time job. Don’t imagine that laissez-faire means putting your feet up. All officials want to extend their powers; all bureaucracies will grow if they can. To stop it happening you need to be at your desk before the civil servants come in and still be there when they go home.”
Sir John Cowperthwaite, financial secretary, Hong Kong in the post-war period. (Quoted in this excellent CapX article about the terrible mayor of London, Sadiq Khan.)
– Here is a profile of Cowperthwaite for those who want to know more about this admirable person, as different from the London mayor as can be imagined in terms of managerial approach and political philosophy. (Here is an interesting leftist’s blog comment on Khan, proof that he is not universally beloved on that side of the spectrum).
This coming Sunday, January 6th, I am to give a talk at my friend Christian Michel’s home in London, about the historical impact of the technology of information storage and communication. The somewhat cumbersome title I have supplied to Christian goes like this:
The difficulty and the ease of the making of and the distribution of cultural objects: A history of human civilisation in three layers
Yes, a bit of a mouthful, but it’s a complicated story.
The pre-talk blurb underneath that title, that I also sent to Christian, and some of which Christian has just emailed out to his list of potential attenders, went like this:
I love grand theories of history, and here’s another: history in terms of the storage and communication of what is dryly known as “information”. In more vivid English, in terms of all the cultural meanings we have created for ourselves and for each other (and also at each other, so to speak) over the centuries since humans first contrived to craft meaningful messages beyond what they merely said to one another.
There are three “layers” to the story I’ll be telling, divided into three by two history dates.
Layer One: Creating “cultural objects” is difficult and so is transmitting or communicating them.
Layer Two: Creating “cultural objects” suddenly becomes much easier, for those who command the means to do it, but transmitting them or communicating them remains difficult.
Layer Three: Both creating and communicating messages becomes easy.
Layer Two starts settling on top of Layer One with the printing of the Gutenberg Bible in the early 1450s. Layer Three starts to settle on top of Layers One and Two with the invention of the electric telegraph in the 1840s. (Morse code etc.)
Layers rather than “eras”, because the cultural habits and political institutions established during Layers One and Two – the civilisational divisions of Layer One and the nationalist passions (to say nothing of printing itself) characteristic of Layer Two – never went away and are still very much with us today.
Of course there’s much more to my story than that crude summary. I will elaborate on the above simplicities as much as time permits.
I’d be interested in what the Samizdata commentariat has to say about all or any of this.
For now, I will merely elaborate a little, as I will on the night, on the matter of those “civilisational divisions and nationalist passions”.
→ Continue reading: On human culture – and on how it got printed and then electrified
Admittedly it’s a low bar, but Trump is without a doubt the most conservative and most libertarian present of my lifetime, notwithstanding that he’s not really a conservative or a libertarian by instinct.
– Glenn Reynolds
A visit to Africa a few months ago produced many, many pictures of wild scenery and wilder animals – and this picture of civilisation after socialism.
In times of inflation, you carry your money to the shop in a basket and carry your purchase home in your wallet. In times of socialist inflation, each note in the basket is for tens of billions. There is a rumour that Zimbabwe will imitate Venezuela and remove some of the zeros. (There is another rumour that says that this had already happened.) The socialist Mugabe is gone but socialism lingers on. I fear Kipling’s poem is not quite right:
But though we had plenty of money, there was nothing our money could buy,
And the Gods of the Copybook Headings said, “If you don’t work, you die.”
Socialism doesn’t work but it also doesn’t die. Socialism is the modern name of an ancient evil that in every generation resurrects and must be slain again.
Here’s wishing all who read and write here a Happy …:
I don’t know why this shop near where I live was proclaiming its enthusiasm for 2019 in the particular way that it was, but I made the necessary adjustments.
It’s the party season, here in London and presumably all around Christendom. Speaking for myself, I attended a dinner party on Christmas Eve, had a quiet day on Christmas Day, but then held a party at my home on the 28th. I have just now got back from a party at the home of a fellow Samizdatista, and will be attending another get-together on New Year’s Eve, i.e. tomorrow evening.
All of which events, my own one in particular, make me wonder: How are such events best organised? Rather than elaborate on the imperfections of my own party (imperfections which – before, during and after – got me wondering yet again about this question), let me just ask the question, of anyone who is willing to oblige with an answer or answers. How do you go about laying on a good party? What particular and perhaps rather surprising or counter-intuitive rules or recipes do you find yourself needing to keep in mind? What things, in your preparations, matter the most? What other things that many would assume to be crucial do you consider not to matter nearly so much?
Also, and closely related: What makes a great party? What’s the greatest party that you personally have ever attended? What was so great about it?
I’m leaving all these question deliberately vague just because I am hoping to be delighted and surprised by the answers, as well as merely, as a future host, informed and improved.
There are few joys like the joy of choosing what you hope will be great company and then being delighted at how well your choice worked out. But how do you, or the hosts you most admire, contrive this particular kind of miracle? I hope that any parties you have recently attended or organised, or which you are about to attend or are in the process of organising, are a great success. And I’d be delighted to hear how you think that such joy is best contrived.
Being in somewhat of a rush to get this up this evening, before I stagger into bed, I am not including any links to www-places where questions like these are already persuasively discussed and answered, basically because I do not now know of any such places, that being because I have never until now even thought to look. But that need not stop commenters rectifying this omission.
Blogger David Thompson suggests that his round-up of the year might be of interest to Samizdata’s readers.
His email to me quoted how this roundup begins:
The year began on a highbrow note as the University of Denver’s Professor Ryan Evely Gildersleeve informed the world that laziness is a “a political stance,” a way to “combat the neoliberal condition,” and a “tool for contributing to social justice.” Half-arsed incompetence is, we were assured, both radical and empowering. The professor also shared his belief that plastic is sentient. Inanimate objects also troubled Dr Jane Bone, a senior lecturer at Monash University, Melbourne, who specialises in “feminist post-structural perspectives” and the political implications of problematic furniture. Dr Bone’s research involves quite a lot of “embodied knowing,” i.e., visiting IKEA and sitting on chairs. Her work, she revealed, is “not necessarily logical.” Further feminist insights came via Phoebe Patey-Ferguson, whose feminist fight club is “a mode of resistance,” because the spectacle of unhappy ladies body-slamming each other and breaking each other’s ribs is an obvious way to “destroy the Conservative government” and “bring down the patriarchy.”
Thompson adds:
That’s January. There’s another eleven months to get through.
You can read all twelve months here.
This piece by Thompson has already been noticed by Instapundit, as have quite a few of his pieces in recent months.
Now there’s an all purpose headline. I could have used it for a dozen posts, but the particular unsurprising event I choose to talk about today is this:
Collapse of ethical lenders stokes fears over credit access
Ethical lenders that have been touted as alternatives to high-cost firms such as Wonga and BrightHouse are going out of business at the fastest rate in years, fuelling concerns that less well-off customers are in danger of losing access to credit.
Eight credit unions across the UK have collapsed in 2018, affecting 14,000 customers with more than £25m in savings, according to an analysis of data from the Financial Services Compensation Scheme. Meanwhile some of the most successful remaining groups are being forced to cut back on lending.
The figures mark the worst year since at least 2010, as the sector battles against rising regulatory and technology costs.
Credit unions provide savings and loan products for members, with loan rates capped at 3 per cent per month.
The Financial Conduct Authority and the government have been cracking down on high-cost sectors such as payday lending and rent-to-own retailers that are seen to take advantage of vulnerable customers, and have repeatedly encouraged unions as a more affordable alternative.
Tim Worstall has been going on about this for years. Anybody that lends to the poor – be it Wonga or the Church of England – is either going to have to charge hefty fees in proportion to the sums lent or lose money. There are two reasons for this. One, any sort of lending has to cover administrative costs. Whoever answers the phone and fills in the form and makes the decision has to be paid. The cost in staff time to approve a loan of a hundred pounds might be less than the cost of paying someone to approve a loan of a hundred thousand pounds, but it is not a thousand times less. Two, you have to cover the losses caused by those borrowers who default. Where does the money to do that come from? That’s right, the borrowers who don’t default. And, um, how can I put it tactfully… the sort of borrowers who need to turn to a payday loan company or a credit union are exactly those who are most likely to default because they are “running on empty” when it comes to money.
If a well-meaning government decrees that loan rates should be capped at three per cent per month, then the amount of money needed to cover the lender’s losses ain’t coming in. Soon the law-abiding lenders must leave the lending business, sending the poor who need money quickly into the hands of the loan sharks, people whose debt collection operation tends to be done via steel-capped boots. But never mind that, at least nasty payday lenders have been stopped from making a profit from poverty.
I’ve followed the career of Stephen Davies ever since I got to know him in the 1980s. Here’s a photo I took of him in my home in January 2000, when he spoke at one of my last Friday of the month meetings.
Tonight, I photoed Stephen Davies again. Well, to be exact, he was on TV, and I photoed my TV:
That’s Davies doing a talking head job on the subject of Trains That Changed The World. Good to see the Institute of Economic Affairs also getting a good plug.
I’m watching these shows now, as I write this. The transformation of the lives of the great mass of working people and their families in countries like Britain and America in the nineteenth century is being well explained. Karl Marx, were he watching, would be cursing. Immiseration? Forget it. It was more like a wealth explosion, made possible by railways, probably more than any other technology.
During the last few years, it bothered me that Davies seemed to be doing so much – lots of educational outreach for the IEA, for instance – that he might not be finding time to write any books. Oh me of little faith. In April of 2019, this book will be published:
And oh look. It will be entitled The Wealth Explosion. If what Davies was saying on the TV is anything to go by, and it surely is, then railways will figure prominently in this book.
I just noticed that the Executive Producer of Trains That Changed The World was the famously anti-anti-capitalist Martin Durkin. That explains a lot.
I like this:
… A lot of people have this strange idea that the only thing preventing us from going off fossil fuels is the oil lobby. But it is not the oil lobby that is doing that. It is the we-dont-want-short-and-shitty-lives lobby that is behind it. In other words it is all of us. …
This is from a piece by Nico Metten for Libertarian Home, published in October of this year. That I only just gave it any serious attention is because I have been having a breather from libertarian polemics, either written by others, or doing them myself. I still haven’t properly read through this one, but already I recommend it.
It’s not that I have been entirely ignoring Nico. He is a friend of mine, and this is a photo I took of him and some of his mates in the Blackheath Halls Orchestra, at a concert of music by Debussy and Sibelius that I attended in November. The Sibelius (Symphony No. 7) was particularly good:
Nico is the guy at the back who played those big drums. Some instrumentalists can hide in an orchestra. By which I mean that they can still do some damage, but without you knowing that it’s them doing it. But the man on the big drums cannot hide. Nico was very good.
The Libertarian Home piece quoted above is also remarkable for the scathing way that Nico writes about Germany and its government. Pioneers in badness basically, once upon a time, and still. But being a German himself, Nico is allowed to say such things.
Thou shalt rise up before the hoary head, and honour the face of the old man, says the Book of Leviticus, alongside other injunctions about such matters as how to sprinkle of the blood of the sin offering upon the side of the altar that even Leave voters might concede do not go so well on an inspirational poster.
For a while after the EU referendum result was announced there was a trend among some particularly enraged Remain voters to be about as willing to honour the face of one of those senile, bigoted, gammony, UKIP-voting coffin-dodgers as to bring a young bullock without blemish to the door of the tabernacle and kill it before the LORD. I lost count of the number of times I read young activists claiming that “their future had been stolen from them” and arguing that since the old had fewer years of life left their votes should not count.
This trend has now receded, either because it finally dawned on them that in the coming Brexitocalypse we will all be counted old at thirty or because the United Nations Independent Expert told them to can it.
That must have hurt. The United Nations telling them, who had thought themselves free from blemish, that though they wist it not, yet are they ist. Yeah verily, they are guilty of an ism, and shall bear their iniquity.
And now everyone’s at it. Out: “We should ban old people from voting”. In: “Age is a protected characteristic”.
The UK is “completely and institutionally ageist”, according to the chief executive of Care England, the largest representative body for independent social care services in the UK.
Prof Martin Green, also the chair of the International Longevity Centre, said ageism in the UK was “a national scandal” that should be challenged in the courts.
The Equality and Human Rights Commission (EHRC) should, he added, “hang their heads in shame” over its failure to pursue as many ageism cases through the courts as other protected characteristics, such as racism or homophobia.
The people of the past thought that the old should be treated with respect because they could be presumed to have gained wisdom through experience. The only lens strong enough to let modern Britain see the elderly as worth being treated with respect is that “old age” has joined the official list of “protected characteristics”. Better than nothing, I suppose, but the image of how to treat old people as seen through the “anti-discrimination” lens is one that most of the old people I know would say is distorted. For instance Professor Green indignantly writes,
If you just flip the categories, you see how unacceptable ageism is. You hear those in the NHS say: ‘That person is too old for an operation’ but they’d never say they are ‘too black’ or ‘too gay’ for treatment.”
I have known many people who have had lifesaving operations in old age. Though I do not share in the national worship of the NHS, I am grateful that the skill of its doctors and surgeons has allowed friends and family of mine to enjoy more good years of life. But if you are going to have a taxpayer-funded health service, then, yes, at some point the NHS must say, as it does say, “That person is too old for an operation”. Eventually the law of diminishing returns cuts in. The amount that could conceivably be spent on medical treatment to give a very old person a few more months of life is almost infinite. Fine if they are paying from their own purse – though even then a time comes when a honest doctor would advise against further treatment – but not if they are competing for NHS resources against a three year old child needing an urgent operation.
Yes, a rather belated Merry Christmas to all my fellow Samizdatistas, and similar wishes and thanks to all who read us and comment on us and on each other.
I’ve been trawling through my photo-archives for Christmas-related imagery, and here are half a dozen photos that I liked, and which I hope you will like also.
I photoed these people, many of whom were seasonally attired, in December 2012, as they disported themselves down by the riverside here in London, at low tide:
Next up, something topical, which Maplins in Tottenham Court Road was trying to sell as a Christmas present in December 2014:
Sadly, Maplins is now bust, and Tottenham Court Road’s electrical business is now in steady retreat, in the face of advances by clothes and furniture stores.
Next, taken exactly two years to the day after that drone photo, some literature. In Foyles, under the Royal Festival Hall:
Next up, a typically discontented crop of Newapapers, again, December 2016:
And finally, a couple of snaps taken in January of this year, in Lower Marsh, which is one of my favourite London haunts, or it was, until Gramex closed its doors. Sign that you’re getting old: your favourite shops keep closing. Lower Marsh is the kind of place where the effort they put into their Christmas windows tends to linger on into mid-January.
First of these last two, a selfie in a shop window, a favourite photo-genre of mine, featuring some satisfyingly ancient technology in the foreground:
I never could be doing with photography until the digital version of it arrived just before this century did, but I still use a phone like that one.
Finally, this, taken minutes later:
I don’t know what that creature is. His expression suggests that something just went wrong with his Christmas cooking.
Here’s hoping nothing goes wrong with your Christmas or with your Christmas cooking, or for that matter with mine.
|
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.
|
Recent Comments