Curt Doolittle

Author: Curt Doolittle

  • CIVILIZATION vs DE-CIVILIZATION CIVILIZATION Is the long historical process of e

    CIVILIZATION vs DE-CIVILIZATION

    CIVILIZATION

    Is the long historical process of escaping the equalitarian tyranny of the feminine, matrilineal order by gradual implementation of individual property rights, thereby forcing all involuntary transfers into the market for goods and services, and returning males to reproductive freedom.

    DE-CIVILIZATION

    is the rapid process of returning to the equalitarian tyranny of the feminine matrilineal order of communitarian property, and the subjugation of male reproductive freedom.

    OMG. Did I just say that?

    Yes. Yes I did. Even with my outside voice. lol.

    Source date (UTC): 2013-04-06 09:46:00 UTC

  • MARKERS AND A HOODIE? I think… I need to go buy myself some markers and a hood

    MARKERS AND A HOODIE?

    I think… I need to go buy myself some markers and a hoodie, ’cause now I have a personal mission that involves beer and stealing around in the dark making mischief.

    (awesome)

    🙂

    Source date (UTC): 2013-04-06 09:38:00 UTC

  • WHAT IS THE DIFFERENCE BETWEEN CHRISTIANITY AND POSTMODERNISM? CHRISTIANS (conse

    WHAT IS THE DIFFERENCE BETWEEN CHRISTIANITY AND POSTMODERNISM?

    CHRISTIANS (conservatives) keep their hands out of your pockets, and demand you behave ethically and morally in public – AND POSTMODERNISTS (liberals) put their hands into your pockets and that is their only demand.

    That appears to be the only difference.

    Source date (UTC): 2013-04-06 09:36:00 UTC

  • Do Convicted Criminals Deserve Human Rights Since They Willingly Deprived Someone Else Of Theirs?

    When someone violates NATURAL RIGHTS (life, liberty, property, by fraud, theft or violence) we punish them by removing their NATURAL RIGHTS, by  imprisoning them.   Natural rights are NECESSARY RIGHTS to engage in cooperation via exchanges within society: life, liberty, and property.

    We pay for our natural rights by forgoing our opportunity for fraud, theft and violence. 

    We also pay for access to opportunities to interact with others by paying the cost of effort to deonstrate manners, and the cost of forgone opportunities for stealing from others by respecting ethics and morals. 

    For violations of normative laws, we are ostracized from opportunity (boycotted) rather than punished or incarcerated. But we retain our natural rights as long as we can find someone to voluntarily exchange with us who does not refuse to boycott us because of our manners, ethics and morals.

    However, we do not remove anyone’s HUMAN RIGHTS any longer for any reason.  This is in no small part, because we are wealthy enough that deprivation from society and consumption alone are enough to coerce people into respecting both natural laws, and for normative laws.

    The international declaration of human rights was created in no small part to control the abuse of individuals by communist countries. It is a DESIRED list of rights.  This DESIRED list of rights is a CONTRACT between GOVERNMENTS. This contract is a TREATY.  This treaty demands that member countries hold governments accountable for the treatment of individuals, and to sanction those countries if they do not. Even to the point of replacing a government for their abuses of their individuals.

    It is important that we understad that this charter is a treaty by governments that like a treaty for the promise of mutual defense, binds other countries such that they are required to use legal, financial and economic sanctions against countries that violate the rights that the charter agrees all people in all countries, regardless of government, possess.

    In effect, as a worldwide treaty, it is a worldwide constitution for that limits the powers of governemnts.  This is waht RULE OF LAW means: it means that governemtns, and the people in them,  are limited to the actions that are allowed in their constitutions.  Rule of law does not mean that there are laws. It means that the government itself is bound by law.

    The Charter of human rights is a very simple document. It is vaguely divided into sections. The first few are restatements of NATURAL LAW. After that there are a variety of prohibitions against the government, that require that all people in society must be treated equally before the law.  That they have the right to live ordinary lives, marry,  have a family, make friends, earn a living, 

    Articles 23, 24, 25, and 26, were necessary to gain the support of the socialist and communist countries, in the same way that the north was required to allow slavery in order to gain the signatures of the south during the american civil war.  This is the primary problem with the declaration of human rights: is that these are not possible, not testable, and not achievable except in rare circumstances and for short periods of time – and they create a moral hazard as well as perverse incentives.  These are POSITIVE rights. And positive rights can only exist as preferences, not rights. 

    Article 29 specifies how you PAY FOR HUMAN RIGHTS, and that is by granting them to other people equally.  Rights require exchange. Without exchange the term ‘rights’ is meaningless.  One does not HAVE human rights as if they fall from heavens. One is granted them by others, and pays for them over one’s lifetime by granting the same rights to others.

    Otherwise the document is not terribly different from the American Bill of Rights.

    What I hope to get accross here is that these are not divine rights, nor necesary and therefore natural rights, they are human rights, and human rights are those that we choose to require, by threat of force and economic punishment, that all governments must hold to.

    https://www.quora.com/Do-convicted-criminals-deserve-human-rights-since-they-willingly-deprived-someone-else-of-theirs

  • If We Ever Cloned Hominids, Would They Have Human Rights?

    Rights are the product of an exchange where terms are specified in a contract. For rights to exist a contract must exist – stated or written, or assumed.

    If we cloned hominids, and cloned them sufficiently well that they could negotiate agreements with us, it is very likely that we would have to grant them NATURAL rights – because we cannot create contracts without natural rights. 

    The definntion of human right is fungible.  They are a preference.  Meaning, they are not necessary right, and as such not natural rights.  They are aspirational rights, or desired rights, that while not necessary we have asked all other people to respect.  If these clones were able to understand those rights, and consent to them, then we could grant them rights if they would grant them to us. This would be a contract for exchange, and therefore each side would have rights.  Even if these rights are not written or spoken, but just understood and adhered to.

    Animals cannot have rights because they cannot conduct an exchange with us. We treat animals as if they have rights, because we have an agreement with others to treat animals as if they have rights.  But they do not have rights.  We simply have obligations to other people to treat animals as if they have rights. Our obligation is to other humans, not to animals.

    Animals only have rights by analogy.  But human beings like to feel that rights come from somewhere supernatural, and others don’t understand the construct of rights, so they anthropomorphize animals.  This is a simple mistake, but the majority of people make it either out of ignorance or for ideological reasons.

    I hope this helps.

    https://www.quora.com/If-we-ever-cloned-hominids-would-they-have-human-rights

  • What Is The Best Way To Learn Monetary Policy?

    I will give you a little help. There is nothing much to it.

    It is cursory in textbooks for a reason. It’s just no more complicated than maintaing a supply of money that’s high enough that interests rates are low enough, the people spend to consume and spend to invest. And not too high that you cause inflation and destroy everyone’s savings.  That’s it.  That’s all there is.  Lastly, it certainly appears that no matter what governments’ do, when you add money to an economy, you distort the information carried to everyone in the data we call prices. This distortion of information appears to exacerbate the boom and bust cycle. So no matter what you do there are consequences either way.

    The complicated part of monetary policy is that money moves through the economy through a very flexible and very complex network, and every single person in that network has some incentive or other.

    So what there is to understand about monetary policy, isn’t the monetary policy itself, which is really quite simple. It’s how money moves through the network of central banks, investment manks, common banks, investors, business, and consumers. 

    If you start with the treasury issuing notes, and follow the money through to the consumer, then back into the banking system, you will understand it. You will only really understand it though, when you understand human nature pretty objectively.

    If you can overlook the ideology the best book that you will find is Rothbard’s The Mystery of Banking.  That’s how it works.

    Monetary policy is not a problem of macro.  Macro is very simple.  The problem is the multiplicity of routes that money moves through an economy, and the various incentives people have, when all of them possess only fragmentary information and understanding of the entire process. 

    The truth is that we are still in the process of discovering how that process works. Very few people know. And when people think they know, in the end it turns out that they’re often wrong.

    Most of the nonsense you see on television or read in the news is just that.  If you read Mandelbrot, you’ll understand that most activity is noise, not signal, and almost all noise is speculation as changes in the discount rate propagate through the economy.  If you study economics long enough, or read Taleb for that matter, you’ll realize it’s a lot of noise.  Almost all economic activity is a function of demographics, property rights, and education – all of which are amplified by credit.

    https://www.quora.com/What-is-the-best-way-to-learn-monetary-policy

  • What Is A “right”?

    1) RIGHTS:
    A “right” is a claim against other members of a contract, wherein each party grants the other party something (a right) in exchange for somthing else (an obligation).  Each person then has ‘rights’ as agreed upon in the contract, as well as obligations. This is the meaning of the term ‘right’.  A right is something that you obtain from others in exchange for granting them something.  There is no other logical meaning of the term, unless you invent a god or demon, or some equivalent that you are supposedly in contract with.  (Although the term ‘right’ is abused by way of analogy and metaphor, which I will explain below.)

    2) CONTRACTS:
    A contract can be discreetly created, such as a handshake, a promise, or an agreement. Or a contract can be written as a note, a written contract, or a constitution. A contract can be created by habituation as a “norm”, such as manners, ethics and morals.

    While very few people understand this, ethical and moral statements  are those that compensate for asymmetry of information between members of a contract for norms.  This contract for norms is we call a society.  Manners are promises that you will respect ethical and moral norms.  Ethics are rules that we follow to make sure that there are no involuntary transfers of prooperty due to asymmetry of information in an exchange.  Morals are general rules that we will follow to make sure there are no involuntary transfers from others who are outside (external to) any action or exchange.  (Having a chid that you cannot pay for, and expecting others to support it, is an involuntary transfer from others. That is why it’s generally been considered immoral.)

    One can voluntarily enter discreet contracts.  But normative contracts are a necessity because people cannot peacefully and productively cooperate without them. One can generally move between groups with different normative contracts (societies, and communities) but it  is all but impossible to avoid them entirely, and it is entirely impossible to exist in a community without adhering to that contract – usually people are excluded from opportunity, punished, imprisoned, ostracized, or deported, for violations of the normative contract.

    3) NATURAL RIGHTS:
    Some contract rights are both necessary for humans to engage in contracts, and possible to grant in contracts. Such as surrendering our opportunity for violence  theft and fraud, from those with whom we are in contract. If we surrender our opportunity to use violence theft and fraud, we define this set of forgone opportunities “property rights’.  Because these rights are necessary for peaceful cooperation, and necessary for contracts to function, we call these necessary rights ‘Natural Rights’ – in an effort to limit the ability of governments to violate the contract rights that are necessary for human cooperation when they make laws.

    If we define our minds and bodies as our property. And we define those objects, that we freely obtained through exchange as our property, then there is only one natural right and that is property. It is the only right necessary, and the only right universally possible to grant to one another – because we must refrain from something, rather than do something.  In this sense, there is only one possible human right, and all other rights derive from it.

    3) HUMAN RIGHTS:
    Some contract rights are not necessary but beneficial. These rights generally can be categorized as forms of ‘insurance’. They cannot be direclty exchanged without an intermediary institution acting as the insurer. People cannot equally contribute to their costs.  We call these rights ‘Human Rights’.

    4) DEMANDED RIGHTS:
    Now this is not to say that you have no control over your rights. You can for example (and we all do) demand additional rights in exchagne for our compliance with manners, ethics, morals, norms, laws that are levied equally against all. These rights are not human rights, they are not natural rights.  They are rights that you demand for your compliance.  THe problem is, that means that they are just a preference.  That’s all.  You must get a right in exchange even if you demand it, it cannot exist until there is a contract for it, somehow. And we can cause discomfort, economic friction, and political resistance. Or we can offer to contribute more somehow in exchange for additional rights.  In this sense, most arguments are in favor of demanded rights, in the form of FREE RIDING, PRIVILEGES, RENTS, and DIVIDENDS.

    5) FREE RIDING (CORRUPTION)
    Free riding is letting other people pay for something that you enjoy. Voting for a tax that you don’t have to pay is free riding.  Living off your parents is free riding.

    5) PRIVILEGES (CORRUPTION):
    Sometimes we attempt to seek privileges not rights – a privilege is something that unlike insurance, is something we are likely to obtain, and which comes at a cost to others, without our providing something else in exchange. These are not rights, but privileges at the expense of others.

    6) RENTS (CORRUPTION)
    In contemporary politics, unscrupulous people attempt to label privileges as rights, so that they can obtain something from others at no cost to themselves   This is not seeking rights but seeking privileges. It is a form of corruption, which is just an indirect form of theft.

    In economics, seeking privileges from government is a form of corruption called ‘rent-seeking’. (Which admittedly, is an old and confusing name.  In previous centuries, people would seek to obtain an interest in land so that they could collect rents on it.)  Today, people seek an interest in tax revenue so that they can collect income from it.  This is Rent-Seeking. The government, in practice, if not in theory, owns all land, and we rent it from the government by taxes. If you cannot pay your taxes, you cannot keep your land.  Taxes today, are no different from taxes under feudalism. We have just replaced private landowners with a political bureaucracy. In both cases we are renting our land, and in many cases the homes we build, from the government. Taxes are our rents.  And people who seek to own part of taxes are rent-seekers.

    7) DIVIDENDS (REDISTRIBUTION)
    if you obey norms (manners, ethics and morals) and obey natural rights (property), you do so at a cost to you.

    If you think of society as a business (it is, because it must be), and the business is to grow the local market (it is, at least to maintain it), because everyone in the local market will profit from it. (they do). Then these businesses (societies) grow through phases, just as businesses do (or really, business go through phases like society does, just a lot faster because they’re smaller), and in certain early phases(startups) they require a lot of investments from their shareholders (citizens), and in other phases they produce tremendous surpluses (mature, commoditized businesses), then we can see that most of the problem we deal with in politics, is who makes what contributions, and who collects what dividends, and how those dividends are used.

    PROBLEMS WITH DETERMINING DIVIDENDS (REDISTRIBUTION)

    It is very hard to argue against dividends (redistribution) if people respect (adhere to) manners, ethics, morals, and natural rights (property rights), as well as whatever arbitrary laws are created that affect all people equally.

    The general argument, which is true, is that by adhering to maners, ethics, morals, natural rights and arbitrary laws, you earn the right to participate in the market for goods and services.  And that dividends are a due only to those people who provide goods and services in the market.  The problem is that a market can’t exist without consumers, and that consumption is equally as important as production and distribution.  You can’t have one without the other.  So this argument is at best, empirically weak.

    The problem with dividends (redistribution) is not the logical requirement for dividends (redistribution), but the problem with how to determine what a dividend is,  how to collect them, who has earned them, and how to allocate them, and how to distribute them.

    But I will have to leave that  rather lengthly discussion for another time. 🙂

    This is very close to the ‘final word’ on rights. It is extremely hard to criticize this series of statements using any form of rational argument.  I will be happy to engage literate people on the topic but ask the moderators for their help.

    Curt.

    https://www.quora.com/What-is-a-right

  • Values And Principles: Has The Fact That The Us Has Never Apologized To The Innocent People It Has Imprisoned And Tortured Affected Our Society?

    What has affected our society was the world wars, and our loss of self confidence that resulted from it.  Our civilization has spent time, treasure and blood to drag the rest of humanity kicking and screaming out of universal ignorance, mysticism and endemic poverty. And we are still dragging the one primitive civilization remaining, kicking and screaming, out of ignorance and poverty.

    Why havent the communists apologized for murdering 100 Million people in the last century?  Why haven’t the socialists apologized for the suffering they caused? Why hasn’t the rest of the world created ‘Western Civilization Appreciation Day” for saving them from disease, hunger, murder, ignorance and mysticism?

    I don’t know.  But that is what has affected our society. That is its malaise.

    https://www.quora.com/Values-and-Principles-Has-the-fact-that-the-US-has-never-apologized-to-the-innocent-people-it-has-imprisoned-and-tortured-affected-our-society

  • FREUD IS WEARING A SLIP? 🙂 What is it called when you say one thing and mean an

    FREUD IS WEARING A SLIP? 🙂

    What is it called when you say one thing and mean another?

    1) A slip of the tongue (parapraxis) where a word is accidentally replaced by another. In a nervous setting, a slip of the tongue can be called a Freudian Slip.

    2) It can also be innuendo, whereby ones says something which is apparently innocent but means something else, usually of a sexual nature.

    3) It can be metaphor, where a difficult idea is expressed in simple or picturesque terms eg “It’s raining cats and dogs” to mean “Its raining heavily”.

    4) It can be euphemism, where the word(s) used substitute for other words or ideas that are being avoided, for reasons of sensitivity, secrecy, etc.

    5) It can be hyperbole, (exaggeration) where the truth is stretched for emphasis eg “I’ve told you a million times not to do that” when you mean “I’ve told you many times”

    6) It can be metonym, where a simple idea is used to represent a larger concept eg the White House to represent the US presidency.

    7) It can be slang. A Londoner might say “Where’s my trouble and strife” when he means “Where’s my wife”

    8) It can be a malapropism where a word is accidentally replaced by a similar sounding one eg “I can say without fear of contraception..” instead of “I can say without fear of contradiction..”

    9) It can be a spoonerism, where the initial letters of two words are swapped eg saying “Its roaring with pain” instead of “Its pouring with rain”

    10) If it is intentional, is called deceit, lying, misleading, mendacity.

    At least for this particular writer and speaker, malapropism is an almost guaranteed daily occurrence.

    When talking quickly I often skip words, to confusing and sometimes humorous effect.

    I am really conscious of my tendency to make freudian slips so I’m careful when I’m nervous.

    I intentionally use hyperbole because it is the only access to decent humor available to me. :0

    THANKS TO ANSWERS.COM FOR THIS CONTRIBUTION TO HUMOR

    Source date (UTC): 2013-04-05 14:40:00 UTC

  • WE TRADE INTERPERSONAL CORRUPTION … We trade interpersonal corruption, which i

    WE TRADE INTERPERSONAL CORRUPTION …

    We trade interpersonal corruption, which is endemic in the rest of the world, for systemic corruption of organizations in the western world.

    I am still struggling a bit to be sure that I understand these processes. But certainly coercion exists equally in these societies. The question is the transfer of transaction costs from individuals to organizations. It is far easier and cheaper for us to interact with one another. But it appears it is equally complicated for the organizations that we belong to (political parties) to resolve high friction differences.

    Economic productivity then, is gained by the process of pressing free riding and rent seeking and that form of involuntary transfer that we call price competition from a property of personal relations, both into the market where it is not visible and it is morally sanctioned, but also, into the political system.

    Source date (UTC): 2013-04-05 11:16:00 UTC