Archive

Archive for the ‘Taxation’ Category

Consent

September 17, 2018 1 comment

Why is consent only important at some times and not others? Consent is necessary for sex; otherwise, it is rape, and rape is never ok. Regarding sex, it is assumed we are in voluntary relationships with the people who touch us. But we are also in non-consensual relationships and people never talk about them.

For instance, why do I need a “representative”? Surely, to represent me they would need to act in my interests. What if my so-called representative does not represent me? Can I withdraw consent from this relationship? Can I vote for no one? No. Their decisions apply to me. I didn’t join anything. I never gave any hint I wanted them to represent me. They never even asked me.

The police are authorized to arrest you if you have drugs. In other words, there are people who will use violence against you for ingesting or possessing something that someone in another city decided you were to face violence for ingesting or possessing. You are not allowed to ingest or possess something if that guy in a suit in the other city wrote down that you were not allowed to. If you do, the people who will use violence against you might hit you, kidnap you and throw you in a cage (and even force you to work as a slave), or kill you. When did I consent to any of this? Why does consent not matter in this case?

The example of drugs shows us the state considers our bodies its own property. Laws against taking drugs show that our masters do not allow us to put things into our own bodies, as if they were loving parents and we were children getting into the chemicals under the sink. The power to criminalize prostitution is another example of the state’s claim to have the final say in what you do with your body.

You pay taxes. In other words, if you do not pay money every day to a group of people you do not know who will decide what to do with it, regardless of your opinion on what they do with it, some people can kidnap you at gunpoint and lock you in a cage. Why do you not get to decide how that money is spent? What if you have better ideas than what politicians owned by lobby groups have in mind? Why does consent not matter in this case either?

And I cannot stress enough how important it is for us to care that some of the money we make goes toward making war. In other words, some people take your money and use it to buy weapons to kill and torture people neither you nor they have ever met in other parts of the world, making the people who made these decisions richer and thus more influential over the very system that rewards killing people all around the world. Do you consent to that? Or does your consent not matter?

I have been told that we tacitly consent, usually because we are not actively fighting against these things. But that is not how consent works. Consent must be positive. If want to take your clothes off, I need your consent. If I do not know whether or not it is all right with you, it isn’t. However, if I want to harass you, kidnap you, cage you, beat you or kill you, I just need a badge.

Why does consent not matter to us? Because the system that feels normal to us does not ask for it.

A truly democratic system would be one where decisions were made together, and when one does not consent, the others can coax, plead, bargain or apply pressure but should not force the dissenter. That is why such decisions should be taken in groups of 100 or less, not in groups of millions where it is impossible to come to a consensus and an elite develops. We do not need an elite. We can govern ourselves.

Governance just means making and enforcing rules. Government, on the other hand, is an institution that claims a monopoly on governance over its conquered territory. All societies have governance. Not all societies have government. Self-governing, egalitarian, non-hierarchical societies and organizations exist and have always existed. We do not need too many rules. Each of us should play a part in creating them, or if we just arrived, agree to them. We can all have the power to enforce them. At any rate, most of our rules would come from norms, as they already do, rather than written rules that might differ in detail from place to place.

Though nearly all decisions would be made in small groups, such as families, clubs, factories, and so on, for the occasional decision that needed to be made in a larger group, it would be possible to delegate authority to a representative. In other words, you could tell someone to vote yes on a certain proposition. If they do not vote yes, the decision must be retaken or considered null. That said, nowadays even the idea of delegates is probably obsolete, as we have the technology to make decisions across decentralized organizations in minutes.

When is an organization democratic? Joining the organization is presumably consenting to its mission, structure and policies, and members can leave at any time. (Cooperatives often start new people on probation before they can become full members.) At minimum, all members should have a vote on leadership (if there are leaders) and new policies. There should be no secrecy: Meeting minutes and other important information should be available to all members. The members should be able to recall leaders for violating a policy, such as acting outside the scope of their mandate. Again, these organizations would ideally be small, as the smaller they are, the more democratic they can be, as each member has proportionally more influence over decisions. Such organizations do not need to compete with each other to exploit others like the corporation but cooperate to empower people as part of their mission.

Politicians do not consult us on their votes. We do not have access to meetings between lobbyists and their clients, or lobbyists and politicians. We do not know what people who are making the decisions that affect our lives with our money are saying to each other behind closed doors. Why would we ever consent to such a system? Because we’ve been told it’s necessary?

Consent matters.

Bullies don’t deserve civility

July 16, 2018 1 comment

There is a lot of talk among the politically interested about how we should be nicer to politicians and their hired enforcers. The power of propaganda is so strong you could wear an anti-bullying ribbon and still not realize who the bullies are. No one is ever expected to respect or thank their playground bully. But most people believe, whether they realize it or not, that bullies should be in charge of all the most important aspects of their lives.

I can’t stand bullies.

It’s bad enough for kids to have to put up with shitty parents or their angry little peers. At least at some point you leave school or leave home. When you get older, you can’t get away from bullying.

You’ve got the molesters and the rapists. You’ve got the racists. You’ve got other bigots who harass you for having a different sexual orientation or gender, or for whatever reason they have. I’m lucky enough never to have been bullied by those types, but I would gladly step in to stop them.

Not all bosses are bullies, but like the physically stronger in school, many bully you because they know employees that do not belong to unions are in no position to fight back.

Then you’ve got the ones who bully all of us. They threaten you into paying their salaries so they can threaten you with punishment for anything they want and tell you it’s for your own good. Politicians, bureaucrats, police, TSA, ICE, DEA, NSA, FBI and occupying militaries bully us professionally.

The professional bullies claim a monopoly on violence–they can use it against you but you can’t use it against them. They claim a monopoly on making and enforcing laws–you can’t do anything without their permission. In fact, with the power to regulate food, drugs and sex they even claim a monopoly on what you are allowed to put in your own body. They demand “respect”, by which they mean obedience, and if they use violence against you it must be your own fault for not being “respectful”. If you don’t follow all their rules (and remember, they’re watching you), you face whatever kind of punishment they decide is necessary. Sounds like bullying to me.

Bullies prey on weakness and fear. They try to pick you off one by one. They goad you into fighting back and then tell you you deserve every punishment they inflict on you. If we stand united there is much less they can do. The professional bullies know these things, which is why they spend so many resources on propaganda to divide us by race, class, religion, nationality and every other way.

How do you think bullies react to civility? DO you think they are willing to listen to people they consider weak and inferior? Do you think you can simply make a cogent argument to a police officer or bureaucrat about why punishing people is wrong? They have their excuses. They will tell themselves anything to justify their paycheque. When you get paid better than most people to bully, you are not likely to be interested in reasoned arguments about why your job should not exist.

Grown-up bullies deserve their faces kicked in and their heads dented with rocks. We should be burning down their homes and places of work. Making fun of them in restaurants and making it hard for them to go home to dinner is the bare minimum we should be doing. Civility is for slaves.

What is the state?

September 17, 2017 3 comments

“The State represents violence in a concentrated and organized form. The individual has a soul, but as the State is a soulless machine. It can never be weaned from violence to which it owes its very existence.” – M.K. Gandhi

When looking at the US government today, one can barely fathom the tiny government it started with. The US became such a powerful and destructive government by constantly enlarging the scope of its action. Since the beginning of the federation it has expanded, from the westward march of federal government jurisdiction to the cause of the Civil War: the president’s war on secession. All told, 50 states were incorporated into the union. Now the government controlled resources on an entire continent, like China and Russia. Once the land was conquered, the US government expanded its ability to capture the wealth and challenge the sovereignty of other countries. Sometimes it used trade agreements; sometimes it used guns. There were many civil liberties, and a productive free market, but as the economy grew, the state grew. That is the state’s purpose: to expand the power of those who control it. Liberty quietly slipped away.

Max Weber defined the state as that organisation that has a monopoly on the legitimate use of force within a given (national) territory. “Legitimate” here merely means legal, as actual legitimacy is ultimately in the eye of the beholder. That is why Albert Jay Nock countered Weber by saying the state “claims and exercises a monopoly of crime” over its territory. Statism is the belief that this monopoly of crime is good or necessary. David S. D’Amato explains its effect: “the state’s principal manner of acting is to make peaceful interactions crimes while protecting the institutional crime of ruling class elites.”

After all, what does the state do? It steals, but it calls its theft taxation. It kidnaps, but calls kidnapping arrest. It counterfeits, but refers to state counterfeiting as monetary policy. It uses force and compulsion which it calls the rule of law. It commits murder on a wide scale, but prefers terms such as war and execution. The state claims to act to protect person and property, but in practice claims ownership of both (through, for instance, laws that tell you what you can and cannot put in your body). It claims to protect freedom while taking it away. It claims to aid the less fortunate when in fact it benefits the powerful at the expense of everyone else. If I go to another country to kill people I do not know, I am a murderer. When the military does it, it is fighting terrorism and promoting democracy. This sleight of hand and clouding of truth is how the state manufactures legitimacy.

18198487_1431640953550462_6544999038137204195_n

The state pursues petty criminals partly because they threaten the stability of the system the state has erected and the security of the wealthy, but also because it claims a monopoly of crime. Mafia organisations are even more dangerous, as they pose a more fundamental threat to the state as competitors for plunder and dominance.

I think it is fair to include any state-protected monopoly as part of the state. Monopolies are a large part of the problem. Monopolies tend to lead to abuse, and they destroy the wonderful benefits of spontaneous order. A monopoly is always held together by force, except in the rare case of companies like Standard Oil, which was so popular because it lowered the price of heating oil to a fraction of what it had been (and competitors—not customers—used the state to break it up). In a communist society or even just a freed market, monopolies cannot exist, at least, not for long.

Anarchy is, in fact, the destruction of monopoly. Nearly all monopolies are created by the state. Monopolies and oligopolies, whether on patented medicine, oil supplies or national security, are protected by law. The state thus gains a measure of control over the distorted market and the government works for those rich people it creates. The relationship is symbiotic. The Federal Reserve system is not technically part of the government but a cartel institutionalised by the state. By my definition, it is part of the state.

I also consider the people behind the scenes who pull the strings part of the state. For example, what might be called the US foreign-policy establishment is not merely members of the State and Defense Departments. It includes high-ranking businesspeople. Executives, directors and shareholders in large oil companies probably have far greater influence over the use of the US military than, say, a couple of senators taking stands against war. It includes the Council on Foreign Relations and other influential think tanks, academics and “consultants” (often retired officers) affiliated with those who craft US foreign policy. Intelligence agencies—and not only those in the US government—influence the process as well. Andrew J. Bacevich points out “‘Military-industrial complex’ no longer suffices to describe the congeries of interests profiting from and committed to preserving the national-security status quo.”

This is the world behind the curtain, detailed in the work of Bacevich, among others, that can be described as the permanent foreign-policy establishment. The faces of the state change, but the clear continuity of US foreign policy reflects the interests of those truly in power. The same is true, to one extent or another, for all areas the state attempts to control.

The state’s raison d’être has had different pretexts as times have changed. It was originally a tool for conquering and controlling territory around a kingdom. Social scientists studying the emergence of states note the state began with the divine right of kings: the sovereign, or totalitarian king, kept his subjects in awe of the wrath of gods. Franz Oppenheimer, in his sociological survey of the state, describes its origins.

The State, completely in its genesis, essentially and almost completely during the first stages of its existence, is a social institution, forced by a victorious group of men on a defeated group, with the sole purpose of regulating the dominion of the victorious group over the vanquished, and securing itself against revolt from within and attacks from abroad. Teleologically, this dominion had no other purpose than the economic exploitation of the vanquished by the victors. No primitive state known to history originated in any other manner.

As European states grew in technological power, they spread outside Europe as overseas empires. The ambition of conquering and subjugating the weak had not ended. To demarcate their possessions, states drew lines on maps. Countries are only countries today because of the movements of empires. States are products of conquest. Borders are the geographic limits to the power of individual states. States owe their existence and their growth to war. That is why Randolph Bourne called war “the health of the state” and Charles Tilly said “war made the state and the state made war”.

An empire is simply the growth of a state beyond its previous borders. A look at the pre- and post-imperial world gives us no reason to believe that uninterrupted rule by indigenous elites would have been any better than by empires. The liberation of most of the world from the colonial yoke was heralded as a new era of freedom, but in most cases results were very disappointing. Government by locals and foreigners alike leaves the governed wide open to abuse.

Today, states are still about a monopoly of crime over a given territory, but the humanist direction of the moral evolution of society has demanded new functions of the state. Due in part to the pressure from anarcho-syndicalist unions and the supposed alternative to capitalism in the USSR, for example, Western states felt compelled to mitigate the worst aspects of capitalism and introduce the eight-hour work day, the five-day work week, breaks, vacation time, and so on. It is now expected that, since society is rich enough to afford education, housing, health care and so on for everyone, those things will be provided by the state, the organisation with the most resources. The only reason people believe the state is necessary for social programmes, scientific research, relations with other states and so on, is because it has taken on those functions. The state does not exist to provide social programmes; it provides social programmes so it can continue to exist.

17499120_1395147887199769_4143545793167054007_n

The state is not about social programmes and emergency rescue. It is about domination, power over others. People who believe otherwise do not know how to think like the state.

Thinking like the state

What does the state want? In a word: power. Power could be defined simply as the ability to enforce one’s will on another. A further definition is the ability to carry out violence on another if necessary to get one’s way. An abusive husband and father is violence on a family level. The state threatens and employs violence on a local, national and global level.

Its power to carry out violence everywhere exists in the form of local, national and international police; armies, navies, air forces, spy drones, national guards and special branches; intelligence services, surveillance cameras, wiretapping, reading mail, reading email, reading instant messages and collecting data on everyone; and spy satellites in case you try to escape Earth without authorisation. The state has evolved from the small confines of localities to go global. It has a measure of power over us everywhere we go. Such power over so many concentrated in the hands of a few is dangerous.

The state is a monopoly on force, but the constant expansion of the state has led it to take on other monopolies over time. Modern states came to control land, the money supply, infrastructure and the security of the streets. As it has grown, the state has created new monopolies and oligopolies. Having a monopoly on the provision of law, it has created corporations, which relieve their owners and operators of responsibility; granted patents, enabling some of the biggest corporations, from Disney to the pharmaceutical giants, to attain their current size; and used complicated and unnecessary regulations, tax codes and barriers to foreign trade to prevent competition for the big players in the market. The state creates monopolies. Monopolies promote abuse, because they grant power and power corrupts.

Thinking like the state means understanding it expands its power in every direction by every means. If it can close a loophole enabling a citizen’s freedom, it does; if it can write a new one for its friends, it does. But instead of thinking like the state, most of us think the way we are told.

Thinking like the state wants us to

“The voice of the people expresses the mind of the people, and that mind is made up for it by the group leaders in whom it believes and by those persons who understand the manipulation of public opinion.” – Edward Bernays

“They don’t want a population capable of critical thinking. They want obedient workers, people just smart enough to run the machines and just dumb enough to passively accept their condition.” – George Carlin

An even subtler power is the state’s ability to shape our thinking. Through its control of primary and secondary education, its influence over tertiary education and the media, the state sets the agenda for what we are to think and believe. The prevailing norms of any statist society are those that benefit the ruling class, until that brief interval of revolution which, so far, has inevitably led back to statism. What kind of person does the state want to create?

18268440_1429576517090239_7625875936140417644_n

The ideal citizen is one who believes he or she thinks for him or herself but does not. Our socialisation comes, to a great extent, from the state. The ruling class has certain ideas it benefits from: statism, nationalism, militarism, consumerism, fear, and to a lesser extent in today’s world, religion. We are surrounded by these ideas and bombarded with “evidence” they are correct. As such, we take so many things as given that we have considerable trouble thinking independently. But those who are told they are free believe it, while they fall in line with the orthodoxy of the ruling class without question. They come to love the symbols of the state: the flags, the uniforms, the songs, the slogans, the language of family, honour, duty and sacrifice. They come to think of them as representing the family of the nation, rather than the institutions of the state. They chastise those who go against the truth they have been given. How dare you question democracy? You are unpatriotic! As George Orwell said in 1984, “Orthodoxy means not thinking—not needing to think. Orthodoxy is unconsciousness.”

On the other hand, people who do not follow conventions are bad citizens. H.L. Mencken described these people.

The most dangerous man, to any government, is the man who is able to think things out for himself without regard to the prevailing superstitions and taboos. Almost inevitably he comes to the conclusion that the government he lives under is dishonest, insane and intolerable, and so, if he is romantic, he tries to change it. And even if he is not romantic personally he is apt to spread discontent among those who are.

The state exists to establish a social order that benefits the ruling class, protect that class and its property, expand its power and wealth wherever possible, fool the people it rules into believing this is all for their own good, and subdue those who do anything counter to its interests. I think we need more bad citizens and less state.

Strategy

August 6, 2017 2 comments

This post is (probably) the last of my series on why I am no longer an anarcho-capitalist (ancap).

One major weakness with anarcho-capitalism is its lack of strategy. They have certain ideas I actually agree with, but they are not strategies but tactics. For instance, take agorism and counter-economics. Black markets, tax evasion and alternative currencies are fine, but alone they will not stop the state. Secession, too, while promising, will also not tear down power structures. These tactics are not strategies because we need more to have a revolution worthy of the name.

nonviolence protest strike

The true delusions of anarcho-capitalist tactics are the beliefs that you can somehow eliminate the state but keep the capitalist economy, that you do not have to or should not attack the rich themselves, and that violence is unnecessary for a revolution.

Black markets will not necessarily help the poor, disabled or persecuted. Tax evasion is very difficult for most working people. Bosses are not going to go along with not paying taxes. Their loyalties are not to employees who happen to hate the state. They are to their bosses and the stockholders, who will only use the corporation to break the law if there are millions in it for them.

Anarchists should be building movements and cadres to counter the many forces of oppression people face, which are not only agents of the state. We could adopt “insurrectionary councilism”, as proposed here. We need tactics that do more than just criticize or boycott.

solidarity decentralized insurrection

Strikes

Ancaps tend to deride protests, condemn riots and property destruction and oppose unions. They see a few people destroying property and rush to the defense of corporations. They see riots and looting and instead of asking questions about the conditions that led to such behavior, they jump to condemn everyone who takes part. They say of protesters “they’re protesting so-and-so? where were they when…?” Who cares? They’re here now. They see unions fighting for better conditions and accuse them of stealing and breaking legitimate contracts. But workers and owners are in such unequal positions fairness simply does not enter into considerations of wages and working conditions. You sign a labor contract because you do not want to starve.

If you want to make a change through your job, organize your workplace and take it over from your bosses. I don’t recommend that for every business, but plenty can be said to treat their employees unfairly, taking a large percentage of the value of the product of their labor, firing them without warning just to improve the balance sheet, attacking strikers, and so on.

Some ancaps actually call unions thieves for demanding a greater share of production. If you believe market wages (ie. what employers have decided the minimum wage they can pay their employees is) are necessarily fair or what you deserve, naturally, anything more than that would be unfair. Ancaps believe in the homesteading principle. Haven’t the workers already homesteaded the means of production? (This post goes into a more detailed defense of seizing the means of production. Anarcho-syndicalism is not without its shortcomings, though.)

Strikes are really just one kind of industrial action. Workers should consider a variety of tactics, with strikes in their back pocket if their demands are not met. (This video gives a great rundown of how to fight back in the workplace. I’ll let him go through the specific methods for you.)

Strikes cripple production (or at least slow it down considerably), putting a dent in the wealth of those who control the state. If nothing else, a strike can grant workers a larger share of the product of their own labor. (Ideally, those same workers would quit and form cooperatives and communes, but those initiatives are difficult and often require more money or land than they have.)

Even better!

Protests

Protesting should not rule out the possibility of violence, depending on the circumstances, rather using what Peter Gelderloos in How Nonviolence Protects the State called a diversity of tactics. There are many possible forms of direct action. I would not discourage, say, blocking people from going to work at a factory producing cluster bombs to drop on Yemen. I see great potential value in attacking military recruiters, prisons, summit meetings, the offices and homes of people who profit from war or poisoning the environment, facilities where animals experience cruelty and rallies of people with inherently oppressive ideologies (eg. neo-Nazis).

How could such violence not be considered self defense? We are already living under such extreme conditions a lukewarm response will have little effect. Moreover, it is a sign of how privileged a person is that he or she would lecture those less fortunate on how they should behave, when it is right for them to fight back and when they should be quiet and remain oppressed. If not now, when? When ancaps say it’s ok?

Again, protests can lead to violence under the right circumstances. Why would it be wrong to intimidate or beat up those factory workers building cluster bombs when you know that person is going to do something that will lead to the deaths of innocent people? What is the problem? You would, in fact, be REDUCING the amount of violence by only beating someone. It is the same logic as stopping bullying by using force, or shooting someone so he or she could not commit murder. (I write more on the legitimacy of certain violence here.)

Actually, they both are

The problem with this meme is, while independence of a sort is probably necessary for anarchy, the state has, on innumerable occasions, shut down independent farms (see the documentary Farmaggeddon or read Everything I Want to Do Is Illegal for more). Who will protect them from the SWAT teams? They could certainly set up security arrangements with their neighbors, but at some point the police will overrun them. However, if large groups are fighting the police, tying them down and stretching their resources, the farmers will be of much lower priority.

Indeed, this meme typifies the ancap belief in the possibility of non-violent revolution. Whatever tactics they attempt, they will need to defend themselves in large groups. Secession could take place in some countries, such as the US or Canada, but if the nation states get too small, or if the elite from one place cannot extend their influence into the new place, violence will inevitably ensue. Secession on a large level (such as the possible secession of the state of California) leaves us with similar economic and political structures. Secession on a community or individual level, where people can truly govern themselves, leaves those people vulnerable to violent state reprisals. We would need mutual defense among free people to stay free.

Solidarity

Demonstrations could be accompanied with strikes if workers are on board (ie. if they are “woke”) and boycotts if consumers are. Protests, strikes and boycotts can be part of a push for solidarity. Solidarity means standing together, where we are stronger, instead of being disunited as employees, citizens or consumers. Solidarity does not require everyone to be anarchists but merely to have the common interest of keeping oppressors away. Think of solidarity as being figuratively or literally standing arm in arm in front of riot police, bulldozers or other means of oppression, and swarming them to stop them.

From my perspective, the most effective way of reducing violence and promoting solidarity is through mutual aid. It leads to greater freedom for those who cannot care for themselves, and less inequality, with all the benefits therein. It reduces our reliance on big business and government, and thus their power. It eliminates the need for competition, for treating each other as crabs in a bucket, and for charity. Ancaps tend not to recognize the necessity for these things, which is why they are so lukewarm toward mutual aid. (Well, that and because it smacks of “communism”, which to an ancap is pure evil.)

I think solidarity and its attendant mutual aid are the ultimate weapons against those in power. Without them, eliminating the state will remain a pipe dream.

Why our world is so harsh for so many

March 11, 2015 Leave a comment

The world is a complex place and any simple description of it will be incomplete, but I think it is fair to say we are the subjects of an artificial system of theft and oppression that continues to make the world harder to live in.

Look at the sources of power in the world. Look at government, corporations and the media. Laws written for rich people have created a system where it is necessary for us all to sell our labour to the owners of businesses. They own the land, the factories, the offices, the infrastructure. We need to earn money to survive and the best and sometimes only way to make money is to work for a large corporation. We make money for the people who own and run the corporation and they give us back some of it. Next, the government takes its share, claiming it needs it for roads, schools, hospitals, pensions and security, and gives as much as it can (for example through contracts) to corporations. It does not give people a choice to keep that money, decide what to do with it themselves and get what they need through mutual aid (helping each other) like they used to. Some people work their whole lives making others rich and still end up penniless. Why? Because they didn’t work hard enough? Because they were evil in a past life?

The media tell us to consume. The remaining money we have earned, the last bones we have been thrown, we are encouraged to spend on things that make us feel rich: nice houses, cars, furniture, decorations, restaurants, two-week vacations and fancy coffee. Consumers spend their lives working for corporations and giving most of their money back to them. Instead of pursuing their dreams, they work hard in order to spend hard.

I understand people who do not do anything about it. Politics can be pretty boring. I disagree with people who say you should pay attention to politics even if you are not interested in it. You should not be compelled to pay attention to the news and what it tells you the people in power are doing. If they do not have your consent, they should not spend your money or pass laws over you. Moreover, most of the people who expect you to follow politics pay attention to the wrong things. They watch party nominations and election results and contribute to political parties and candidates who never make any real changes. But the media tell us those are the important things. That is how we can make a difference. There are no alternatives, except competing warlords or some USSR/North Korea nightmare. The system works. Stop questioning the system.

Enormous power is thus concentrated in the hands of only a few thousand people, most of whose names you and I have never heard before. A few million or so more wield power on the national level in different parts of the world with some autonomy (think the generals in Egypt) but they have mutually beneficial relationships with members of the upper ranks of the global elite. Look at what the elite do with their power. In the old days, a king would send soldiers somewhere and thousands of people would die. They had power over small parts of the world. Nowadays, power has become global, and as such the crises it leads to have gone global as well. Look at all the (supposedly unintended) consequences of all the wars the US government has been leading, all the people who have been tortured and killed, or who lost their homes and their livelihoods, and continue to do so even after the foreign militaries have left. And yet, consider who has got rich from those wars. Look at the economic carnage from the last financial crisis. Look how many people lost their jobs, homes and all their money, all around the world. And yet, the people who caused it actually made more money from it. And they tell you not to worry, because there will be an economic recovery. Do you believe them? Where is the justice?

Finally, “education” tells us what to think. I’m sure you can think of reasons why the system we live under is the best possible system. You learned it in school, and if you learned it in university like I did (political science major), you have even more reasons why it works best. We need leaders because without people making our decisions for us, society would collapse. We need rich people because without them, who would start businesses for us to work in? We need police to protect us from all the bad people around us. We need hierarchy: all societies have hierarchy, right? All other ways of living go against human nature. Don’t think too much about it: watch TV instead.

As far as I can tell, most people are neither interested in understanding the system nor willing to take the risk of fighting it. Again, I understand and I don’t judge. I just think they should understand it better than they do. If they choose to do something to change it or to change their circumstances, that is their choice and I will support them. I warn you, however, if we do not fight back, one day it will be too late.

Second edition is published

July 9, 2013 Leave a comment

The second edition of the Rule of Freedom: the Manifesto of the Sovereign Community has been published. The full volume is now available for free here.

Egypt’s economy is collapsing. Don’t blame yourself.

February 6, 2013 Leave a comment

Egypt’s planning minister, Ashraf El Arabi, said this week Egypt only had enough foreign exchange reserves for another three months. Given how dependent Egypt is on imports, that means the economy will collapse soon if drastic changes are not made.

I hope Egyptians understand when the economy collapses whose fault it is. It’s not Egypt’s fault. It’s not your fault. It’s the state’s fault. It takes your money and spends it without asking. It borrows money and forces you to pay for it. You are the economy. When you pay for the state’s actions, which you do every day, it’s the economy that suffers.

The economy as a whole would not be on the point of collapse if not for all these ridiculous economic policies. Gas would cost more but there would not be shortages, except for individuals who could not afford it. Business would be free to operate and create wealth for everyone. And you would not have to worry if the central bank has enough money to cover what you want to buy. But that is not the way the “national economy” works. When the state screws up, the people suffer.

In this way, we can see the state is, among other things, a vehicle for eliminating responsibility from the powerful and passing costs on to the weak. They will never tell you that, of course. Look at how former finance minister Hazem El Beblawi put it. “[T]he real problem is that Egypt lacks the domestic resources that would allow the government to deal with anticipated shortfalls.” Egypt does not lack domestic resources. It is being strangled by economic policies. Why would we want the government to deal with “shortfalls”? When an individual makes a mistake, he or she pays the price. If the government takes control over something and it goes wrong, the entire country suffers.

But that is the system we live under. The state confiscates and destroys wealth, and you pay.

Egypt economy suffer collapse dieThe only hope for the economy is to secure more loans and raise taxes, which will simply suck more money out of the pockets of the people. But ideally, the economy will die and be replaced by freedom.  Let black markets and mutual aid reign. Secede from this system like the people in Mahalla El Kobra. End your dependency on the state and stop paying for the elites’ crisis.