In Defense of Anagorism

political economy in the non-market, non-state sector

Category: Uncategorized

  • Quotebag #94

    “I’m willing to grant that right-wingers can libertarian (they are really radical liberals), even if I think that their focus on negative liberty promotes an incomplete picture of freedom.”—Dave Hummels

    “What I wonder: what the fuck is it about the exchange of money that makes people feel entitled to *disrespect*? When I buy services from someone, as a customer, I don’t treat that person like shit. Why would I? I get nothing but bad karma by being bad to other people.”—Michael O. Church

    “You may also notice that, as well as a devout atheist, I’m kind of a crazy libertarian. (And even more of a crazy socialist. But we’ll get to that later.)”—writerJames

    “I think the first rule, ‘People have a right to trade services and resources with the market, so long as they aren’t hurting others by doing so.’ is self-contradicting since any competition assumes ‘hurting others’.”—Aleh

    “Is that the con’s blueprint for the New World Order? Art Linkletter heartily endorsed the game, and he certainly was fast friends with Ronald Reagan. You’re forced to get married, have kids, drive your car everywhere, and at the end of the game, there is no middle class. There is only Millionaire Acres and The Poor House.”—Pestone

  • Degree, not kind

    The difference between the totalitarian nightmare of the nation state and the totalitarian nightmare of the business establishment is one of degree, not kind. OK, the latter is more voluntary than the former, making it a lesser of two evils. Always some careerist or other sucker-upper to the business establishment will describe the employment relationship as “nobody’s holding a gun to your head.” Fine, but in very few countries is anyone holding a gun to your head saying you can’t emigrate (the few that still lock their citizens in, I’m sure, are counterbalanced globally by coercive private sector phenomena like human trafficking). Oh, the cost of emigrating is many times higher than that of getting a job elsewhere? Of course it is, but still a matter of degree not kind. More telling, there isn’t a square inch on the planet that isn’t part of some nation state’s sovereign territory. Which demonstrates what? That there’s at best small comfort in having more than one choice of ways to be pushed around by force, or by its evil brother called persuasion, who I’ll concede for now is an evil little brother rather than an evil twin brother.

    No, take that back. In a world in which politicians fear lobbyists far more than they do voters, persuasion is the evil big brother of force. Anyone, in today’s world, certainly in today’s America, who believes that there’s more de-facto political power in government than there is in business, or even who believes axiomatically that everything conceivably negative that a business might do is enabled by government (this means you, left-styled libertarians), is someone who has taken sides with the most powerful tier of society, is someone who is speaking power to truth, is someone who is striking at the symbol, rather than the source, of authority.

    I hate the state, and I hate commerce even more.

  • Quotebag #93

    “The bottom line is this: project management is a game you can’t win. If you come in way under budget and time, it’s as if everybody is going to think you’re a sandbagger and won’t believe your estimates again.”—David Shirey

    “[Referring] to humans as an ensuing mob [isn’t] very nice.”—Mikey Hetherington

    “The various binary distinctions libertarians make (voluntary/coercive, government/market, positive/negative liberty) fall apart upon critical inspection, and we then have to take things on a case by case basis in the fuzzy world of morality, trade offs and so forth.”—Unlearningecon

    “For you and I and a lot of other college-educated people, the subordinate employee-customer relationships are a temporary thing to be suffered through. Some people will work under that situation though, for their entire lives. That is really not a trait of society that I want to perpetuate.”—Barnacle Strumpet

    “If I performed an action that made me $100 and cost the world $90, that would technically be ‘positive sum’ (net gain of $10) but it wouldn’t be right.”—Michael O. Church

    “I think people need to start approaching their own employment the way they’d approach a political cause: get a bunch of people together and help each other do it. Kind of like union membership, but without the part where you negotiate with capitalists for wages. I think this is how anarcho-syndicalism works.”—Zacqary Adam Green

    “If you hear that ‘everyone’ supports a policy, whether it’s a war of choice or fiscal austerity, you should ask whether ‘everyone’ has been defined to exclude anyone expressing a different opinion.”—Paul Krugman

  • Chaotic good, high fructose corn syrup and large organizations

    Jason Lewis writes of the plight of the Chaotic Good, especially when trapped in a large organization. Apparently these are D&D alignments. The most concise explanations of these that I have found are in the form of memes, of which there are many to choose. In case that doesn’t clarify the matter, the good neutral folkx at Max Planck Institute offer an alignment quiz. From the post:

    I’ve seen myself as “chaotic good” long before this series of posts, or before I ever thought of applying the D&D alignment categories to roles at work. It fits with my politics (anarchist-communist), with my gneral M.O. of getting things done (open source is always bettter, and it’s always easier to ask for forgiveness than to get permission). It also fits with my general attitude toward work: if you want something brilliant, tell me what you want and get the fuck out of my way. If you want a mess, keep letting middle managers stick their fingers in the pie of my creative process.

    Church makes an excellent point, though, that the “technocrat” disposition, and the alignments it tends to entail (chaotic good to chaotic neutral) tend to be notoriously difficlut to manage. The only thing I think is missing from the series he’s been doing on this issue is that if you’re a programmer, you weren’t meant to have a boss.

    The article by Paul Graham on why programmers aren’t meant to have a boss is also a good read, and Paul Graham has been mentioned in the present blog before. Graham has reached the conclusion that (for a programmer, at least) nothing good can result from working for a large organization. Nothing at all. Paul Graham says that instead people (even entry level people) should be founding startups.

    It’s interesting how we get from anarcho-communism (which I’m all for) to going into business for oneself (which terrifies me a lot and repulses me at least a little). Addressing the employment problem with self employment is the textbook example of “If you can’t beat ’em, join ’em.” For better or for Worse, I’m not emotionally ready to let go of the desire to beat them. If a programmer isn’t meant to have a boss, that would logically imply that a programmer isn’t meant to be their own boss. As Paul Graham says:

    The people who come to us from big companies often seem kind of conservative.

    No arguing with that. But from my unique and twisted perspective, the people who start businesses also seem kind of conservative. More often that not, VERY conservative. I know part of this is my belief that libertarianism is a subset of conservatism, but even if we assume (for the sake of argument) that not all libertarians are conservatives, can founders of startups be communists?

  • Antilibertarian antistatism

    The tag line of the present blog has been changed. It was: “Lack of marketing skills leads to agoraphobia, which leads to anagorism.” Now it says “antilibertarian antistatism.” The previous slogan was introspective and a little self-deprecating. It served a purpose, and now another purpose is to be served. “Antilibertarian antistatism” is an attempt to propagate a meme in the “mindfuck” category, in the spirit of the “free-market anticapitalist” slogan of the left-styled libertarians. In their case, the gimmick behind the apparent paradox is their understanding of what anticapitalist (and by extension, capitalist) means. As Charles Johnson informs us:

    The reasons I do have, have to do with the specific communicative purpose that I explained in the article. It’s not because people think of bad things when they hear the word “capitalism,” it’s because making a sharp terminological distinction between (1) market forms, on the one hand, and (2) capitalist patterns of ownership and control, on the other, helps me to achieve a specific communicative goal when I am talking with people about economics. The goal, as I describe in the article, is to highlight a particular causal claim about economic outcomes (the claim that freed markets would naturally produce the kinds of outcomes I described under the headings of “the wage-labor system” and “profit-dominated society”), and to raise some questions about what the basis for that causal claim is, and about whether or not that causal claim is actually true. If using the word “capitalism” synonymously with “free markets” or “private enterprise” tends to block that conversation or obscure that underlying Capitalist Causal Hypothesis, then that is a good reason not to use the word “capitalism” that way. If distinguishing the word “capitalism” from “free markets” or “private enterprise,” and using it instead to refer to something else that I want to question or to condemn (such as the wage-labor system, or profit-dominated society), helps to get that conversation started, and helps to bring out the underlying Capitalist Causal Hypothesis, then that is as good a reason as any to use the word “capitalism” in that way instead.

    The problem I have with this, of course, is that it doesn’t put enough distance between left-styled libertarians and those principled libertarians who, as a matter of principle, define capitalism (and libertarianism) as “nobody’s holding a gun to your head.” My own use of the term “antilibertarian” is to say that I’m anti “framing of liberty in terms of coercion.” I’m anti this because I think this is a gross oversimplification of how the world actually works, because I think it has become a game which only capitalists (in both senses) can win. In that sense I stand opposite the left libertarians on the Capitalist Causal Hypothesis. If anything I agree with the “anarcho”-capitalists on one thing (if only one thing), and that is the idea that the non-aggression principle, and specifically the decidedly (and aggressively!) narrow definition of aggression to be synonymous with coercion, is a reliable recipe for social darwinism.

    To paraphrase:

    If using the word “libertarian” synonymously with “antiauthoritarian” or “civil libertarian” tends to block the conversation about causality, then that is a good reason not to use the word “libertarian” that way. If distinguishing the word “libertarianism” from “antiauthoritarian” or “civil libertarian,” and using instead to refer to something else that I want to question or to condemn (such as the non-agression system, or subsidy-free society), helps to get that conversation started, and helps to bring out the underlying Capitalist Causal Hypothesis, then that is a good enough reason for me to use the word “libertarian” in that way instead.

    It is clear to me that non-aggression directly implies non-entitlement, which directly implies a society with economic casualties. I see no way out of this mess without achieving post-scarcity in some meaningful sense. The idea of social ends by libertarian means is suspect to me, as the call for libertarian (or market) means implies the existence of an allocation problem which must be solved, as well as a faith, which I do not share, that markets are uniquely qualified to perform that “calculation”. If allocation (and by extension, scarcity) is a major problem, then social ends are not to be achieved in my lifetime. If my life is to be used (by me) as part of the solution, then the means I wish to pursue is efficiency in individual (personal) production and consumption, not in interpersonal allocation. Production relevant to need rather than demand (in whose equations wants backed up by cash are weighted more heavily than needs in general), and the study of cheap living.

    As for the inclusion of the word “antistatism” in the slogan “antilibertarian antistatism:” A more succinct description of my worldview would be “antilibertarian antiauthoritarianism,” as I’m in more enthusiastic solidarity with those who self-identify as antiauthoritarians than those who self-identify as antistatists, and also because I don’t believe for a minute that the state has an effective (i.e., de facto) monopoly on authority, or political power for that matter. Also, there is the intent to mindfuck the mentality that non-libertarianism (in the NAP sense) implies statism. I refuse to be dismissed as just another suck-up statist just because I see the NAP as a rhetorical trap designed to rule out every expression of idealism.

  • Quotebag #92

    “If you accept that market economies have no tendency to full employment equilibrium, then it follows logically that large-scale automation is most likely to cause serious structural unemployment and a chronic aggregate demand shortfall.”—Lord Keynes

    “From my point of view, there is simply no way to posit any sort of god (a creature by definition more powerful than mere mortals, if only in the way comic book superheroes are more powerful, by possessing a hypertrophied attribute which allows this god a greater chance of winning feats of strength, or contests of wit) who interacts with humans and doesn’t come out of the relationship having harmed the human person.”—Jack Crow

    “One could make the case that the right to not have a boss is actually the hardest won of modern freedoms: should it really trouble us if more people in a rich society end up exercising it?”—Ross Douthat, h/t Jack Saturday

    “This corporatism talking point is yet another attempt to rebrand capitalism so that it doesn’t seem so evil, antidemocratic and corrupt. It’s capitalism.”—Matt Meister (on Facebook)

    “A proper forecasting mechanism would weigh each individual’s opinion by the precision of his or her knowledge. A market tends on the contrary to weigh each individual’s opinion by his or her wealth.”—Brad DeLong

    “Competition is an ideology.”—Jack Crow

  • Successful society of atheists or mostly areligious people?

    Cliff Arroyo informs us:

    I usually describe myself as incapable of religious faith (that part of my brain/mind/soul/whatever is just plain missing). But I do have an attraction to a lot of religious imagery and/or practice.

    I also respect religion and religious belief and it’s clear that human societies function best when some religion is present for the majority. It’s easy for the religious authorities or dogma to become too powerful which is awful but in the other direction there’s no record of any successful society of athiests or mostly areligious people.

    I see no record of any set of cultural templates succeeding indefinitely. As far as any successful society of atheists or mostly areligious people, such a society (if it even exists) is something fairly new under the sun. Atheist literature, for all practical purposes, only goes back a couple of centuries or so. I’ve always wondered what explains this. I don’t think it’s a matter of atheism being a recent invention. I used to think it was simply a reflection of how persecuted, and therefore deeply closeted, atheists were prior to the Enlightenment, combined with the destruction of whatever writings might have existed in spite of that. This doesn’t quite fit, as we know a fair amount about other heresies such as albigensians, etc. I suspect that it may be that people living in a pre-scientific time and place are as incapable of contemplating non-divine explanations of phenomena as Cliff Arroyo is of religious faith. If that is the case (or if the recent arrival of atheism in the marketplace of ideas is due more to persecution) then atheism as a cultural norm is very young compared to rival systems, and it would be premature to dismiss it as patently non-viable. At any rate, secularity’s place in the present-day marketplace of ideas, including ideas about how to “run a society,” is one in which the other side has had a millenia-long head start.

    I have done a little informal public opinion research on the whole question of whether civic religiosity is a prerequisite for civilization. One of the items in my questionnaire was:

    Without widespread belief in the truth of some religion, life would be very unsafe.

    Of course the pattern of responses to this survey item demonstrates a heavy bias indicating the sorts of people with whom I tend to be in contact. The correlation between answers to this item and answers to others raises some questions. If some kind of Fear of God is one of the major strategies for dissuading some types of conduct that are not conducive to civilization, what sorts of baggage might that bring with it? Is there truly no way out of this trap, which has deeply authoritarian implications?

  • Some notes on thick individualism.

     

    • Thick individualism considers the distinction between individuals and firms to be of more consequence than the distinction between small firms and large firms.
    • Thick individualism considers the distinction between individuals and the state to be non-analogous with the distinction between firms and the state.

     

     

    It really sickens me that the word individualism has come to denote what should logically be called privatism.

  • Quotebag #91

    “Governments are just window-dressing for the major multinational corporations that actually run the world. They, in turn, are already run by computers.”—whlanteigne

    “The sooner we restore a society where work is something we do, and not something we’re ‘given,’ a society where we’re in control of our working lives, the sooner we can do away with fake machismo, commodified rebellion, and going postal.”—Kevin Carson

    “The upper class uses its mass media instruments to paint a picture of an aloof, overly idealistic, left.”—The Working Class

    “Libertarian pretense that the workplace is voluntary would only make sense if people had an equal alternative to the workplace.”—Critiques of Libertarianism

    “So, we do make common cause with liberals on formal equality, but radicals must push further and demand substantive equality against a world system of horrendous inequalities.”—radicalprogress

  • When others know you better than you know yourself, I call that power.

    CBC asks:

    How much data privacy can you expect to have?

    I’d like to see a shift to a debate which treats as the relevant question: How much information asymmetry can you expect not to have?

    Or alternatively: How much machine-readable/queryable/”mineable” data can a consumer or end-user expect to be on the receiving end of? In the case of a $ell phone, this might mean access to raw dumps of one’s own GPS logs, call logs, raw network traffic feeds up & down, etc. Analogously, raw feeds for “smart” meters from Big Utility, etc.