Category: Commentary, Critique, and Response

  • Violence Represents A Conclusive Refutation

    —“Violence represents both a conclusive refutation of argumentation ethics and — quite often — a cheaper means of accomplishing the same ends.”— Eli Harman (Eli seems to frequently manage to reduce what takes me 750 words into twenty.) Curt

    COMMENTS Carolynn Smith, David Mondrus and 2 others like this. Tammey Grable-Newton “I didn’t have time to write you a short letter, so I wrote you a long one.” -Twain Shorter is harder. April 23 at 1:47pm Don Stacy How is violence “a conclusive refutation of argumentation ethics”? April 23 at 4:48pm Curt Doolittle I won’t speak for Eli Harman. But this might help. http://www.propertarianism.com/…/the-first-question-of…/The First Question Of Politics: Ternary Aristocratic Egalitarian Ethics Vs Binary Ghetto Ethics… You have made the error of Argumentation which is that because one must surrender violence to conduct a cooperative argument, that you assume the choice for participants is between cooperation and non cooperation, rather than to assume that the choice is between cooperation, non cooperation, and vio… April 23 at 4:51pm Eli Harman Arguments and ideas are not reality. They are useful to the extent that they help us navigate and make sense of reality. Objectively, AE does not do this, as evidenced by the fact that the use of violence — even aggressive violence — can be adaptive; as evidenced by its ubiquity. Kill the adherents of AE and the argument is refuted. Reality doesn’t care about your arguments. But your arguments should probably take note of reality. April 23 at 5:08pm

  • Violence Represents A Conclusive Refutation

    —“Violence represents both a conclusive refutation of argumentation ethics and — quite often — a cheaper means of accomplishing the same ends.”— Eli Harman (Eli seems to frequently manage to reduce what takes me 750 words into twenty.) Curt

    COMMENTS Carolynn Smith, David Mondrus and 2 others like this. Tammey Grable-Newton “I didn’t have time to write you a short letter, so I wrote you a long one.” -Twain Shorter is harder. April 23 at 1:47pm Don Stacy How is violence “a conclusive refutation of argumentation ethics”? April 23 at 4:48pm Curt Doolittle I won’t speak for Eli Harman. But this might help. http://www.propertarianism.com/…/the-first-question-of…/The First Question Of Politics: Ternary Aristocratic Egalitarian Ethics Vs Binary Ghetto Ethics… You have made the error of Argumentation which is that because one must surrender violence to conduct a cooperative argument, that you assume the choice for participants is between cooperation and non cooperation, rather than to assume that the choice is between cooperation, non cooperation, and vio… April 23 at 4:51pm Eli Harman Arguments and ideas are not reality. They are useful to the extent that they help us navigate and make sense of reality. Objectively, AE does not do this, as evidenced by the fact that the use of violence — even aggressive violence — can be adaptive; as evidenced by its ubiquity. Kill the adherents of AE and the argument is refuted. Reality doesn’t care about your arguments. But your arguments should probably take note of reality. April 23 at 5:08pm

  • Repositioning Hoppe

    “The failures of Praxeology, Rothbardian Ethics, and Argumentation to withstand rational and scientific criticism do not diminish Hoppe’s solutions to the problems of democracy, monopoly bureaucracy, and the private production of public goods.” Cheers.

    COMMENTS Michael Pattinson likes this. Ayelam Valentine Agaliba Quite true. The problem of course is that Hoppe purports to derive his solutions from his meta-ethics and philosophy. An argument may have true conclusions and yet invalid premises. Ayelam Valentine Agaliba If we treat argumentation and praxeology as metaphysical assumptions that are thereby unjustified and unjustifiable, we can now just turn pur attention to the a detailed analysis of conclusions without worrying about meta-theory

  • Repositioning Hoppe

    “The failures of Praxeology, Rothbardian Ethics, and Argumentation to withstand rational and scientific criticism do not diminish Hoppe’s solutions to the problems of democracy, monopoly bureaucracy, and the private production of public goods.” Cheers.

    COMMENTS Michael Pattinson likes this. Ayelam Valentine Agaliba Quite true. The problem of course is that Hoppe purports to derive his solutions from his meta-ethics and philosophy. An argument may have true conclusions and yet invalid premises. Ayelam Valentine Agaliba If we treat argumentation and praxeology as metaphysical assumptions that are thereby unjustified and unjustifiable, we can now just turn pur attention to the a detailed analysis of conclusions without worrying about meta-theory

  • LAUGHABLE ARGUMENTS OF ROTHBARDIANS I always find it interesting that rothbardia

    LAUGHABLE ARGUMENTS OF ROTHBARDIANS

    I always find it interesting that rothbardians claim they are misunderstood and have the ‘right moral vision for man’, in spite of the rejection of those ideas, arguments, and values by the majority, then one second later you hear: ‘but no one believes that’, or ‘most people think’ or some other appeal to common perception as a means of reaching for legitimacy.

    Weak minds easily fall for weak arguments. 🙂

    You know who you are. lol

    Rothbardian ethics are objectively immoral and are the reason for the failure of libertarianism. Period. End of story. Get over it. Move on. 😉


    Source date (UTC): 2014-04-27 14:38:00 UTC

  • Libertarian Moral-spectrum Blindness

    [Y]ou can’t reason with a libertarian who relies upon moral intuition any more than you can reason with a progressive who relies upon moral intuition. So, it’s pretty clear to me today, that libertarians are as morally blind (or in Haidt’s terms ‘tasteless’) as progressives are (albeit at a different part of the spectrum), and that the only conservatives can carry on a rational moral discussion – because only conservatives are not affected by large moral blind spots. The data says it. But I just experienced it first hand. And I hate what it means. It means that libertarians are just as irrational and impenetrable as progressives. That doesn’t mean that libertarians haven’t solved the problem of formal institutions. They have. (Hoppe has.) But it means that except as a sort of minority conducting intellectual experiments, libertarians are useless for the purpose of discussing political solutions. They’re by definition ‘immoral’. Or perhaps a form of moral color-blindness in which the majority of the spectrum is invisible to them. I’m a conservative libertarian. I place a premium on liberty and discount all the other moral values. That’s the definition of the moral intuitions of a libertarian. But that PERSONAL intuition and personal objective, is different from my understanding of POLITICS as a set of institutions that allow heterogeneous peoples to cooperate on means even if they possess competing ends. (Give the citizenry a circus and let their actions sort them out.) ANALOGY: 1) RED : PROGRESSIVISM – Sees only red. (Harm/Care : the adaptive challenge of caring for vulnerable children.) 2) BLUE : CONSERVATISM – Sees red, blue and yellow (Harm/Care, Proportionality, Authority/Hierarchy/Duty, Loyalty, Purity/Sanctity, Liberty/Oppression) 3) GREEN : LIBERTARIANISM – Sees only green (Liberty/Oppression : ) – Libertarians are “Red/Blue color blind.” – Progressives are “Green/Blue color blind.” – Conservatives are not color blind at all. Just how it is. YOU CAN”T REASON WITH A LIBERTARIAN EITHER [Y]ou can’t actually reason with a libertarian who relies upon moral intuition. It’s as irrational as trying to reason with a progressive who relies upon moral intuition. Both just justify their positions. You can reason to a conservative, or conservative libertarian, *EVEN IF* they rely on moral intuition. Because they aren’t morally blind to any part of the spectrum. And here I keep thinking (stupidly) that because I am not morally blind, even though I place a premium on liberty, and because I understand the RESULT of libertarian moral blindness: the reduction of all rights to property rights – that other libertarians will of course be as rational as I am. But that’s not true. I am literally talking to people who are for all intents and purposes, physically incapable of moral discourse, just as a color blind person is physically incapable of aesthetic discourse on colors that he cannot see. (Or the disability called “Ageusia” which prohibits taste.) THE INTELLECTUAL LIMIT [T]here is some point at which individuals abandon intuitionism (feelings) and resort to either rationalism (rules), or ratio-empirical science ( outcomes) for their epistemic judgements. The only libertarians that one can speak to rationally about morality are those that have abandoned intuitionism. And since it APPEARS to me that rationalism is just a form of justification, then further it appears that only those who adopt the ratio-scientific level of thought, abandon both intuition and justification, are capable of discourse. That means that we are very limited in the number those people who possess the capacity for rational discourse on ethics and politics. And that since only conservatives are not morally spectrum blind, that it is only conservatives who can rationally discuss these issues EVEN IF they are relegated only to intuition. THE TRIANGLE IS INVERTED Conservatives form the base of an inverted pyramid. Progressives and Libertarians are specialized variants of human. Progressives are ‘excessively female’ and libertarians ‘excessively male’. (I think some conservatives specialize in being ‘warriors’ but they’re indistinguishable because they have identical moral intuitions.) Where progressive, conservative and libertarian refer to moral intuitions. BUGS [T]he more I work on this problem the more I see humans of different moral persuasions just like specialized forms of ants. ‘Cause pretty much, that’s what we are.

  • Libertarian Moral-spectrum Blindness

    [Y]ou can’t reason with a libertarian who relies upon moral intuition any more than you can reason with a progressive who relies upon moral intuition. So, it’s pretty clear to me today, that libertarians are as morally blind (or in Haidt’s terms ‘tasteless’) as progressives are (albeit at a different part of the spectrum), and that the only conservatives can carry on a rational moral discussion – because only conservatives are not affected by large moral blind spots. The data says it. But I just experienced it first hand. And I hate what it means. It means that libertarians are just as irrational and impenetrable as progressives. That doesn’t mean that libertarians haven’t solved the problem of formal institutions. They have. (Hoppe has.) But it means that except as a sort of minority conducting intellectual experiments, libertarians are useless for the purpose of discussing political solutions. They’re by definition ‘immoral’. Or perhaps a form of moral color-blindness in which the majority of the spectrum is invisible to them. I’m a conservative libertarian. I place a premium on liberty and discount all the other moral values. That’s the definition of the moral intuitions of a libertarian. But that PERSONAL intuition and personal objective, is different from my understanding of POLITICS as a set of institutions that allow heterogeneous peoples to cooperate on means even if they possess competing ends. (Give the citizenry a circus and let their actions sort them out.) ANALOGY: 1) RED : PROGRESSIVISM – Sees only red. (Harm/Care : the adaptive challenge of caring for vulnerable children.) 2) BLUE : CONSERVATISM – Sees red, blue and yellow (Harm/Care, Proportionality, Authority/Hierarchy/Duty, Loyalty, Purity/Sanctity, Liberty/Oppression) 3) GREEN : LIBERTARIANISM – Sees only green (Liberty/Oppression : ) – Libertarians are “Red/Blue color blind.” – Progressives are “Green/Blue color blind.” – Conservatives are not color blind at all. Just how it is. YOU CAN”T REASON WITH A LIBERTARIAN EITHER [Y]ou can’t actually reason with a libertarian who relies upon moral intuition. It’s as irrational as trying to reason with a progressive who relies upon moral intuition. Both just justify their positions. You can reason to a conservative, or conservative libertarian, *EVEN IF* they rely on moral intuition. Because they aren’t morally blind to any part of the spectrum. And here I keep thinking (stupidly) that because I am not morally blind, even though I place a premium on liberty, and because I understand the RESULT of libertarian moral blindness: the reduction of all rights to property rights – that other libertarians will of course be as rational as I am. But that’s not true. I am literally talking to people who are for all intents and purposes, physically incapable of moral discourse, just as a color blind person is physically incapable of aesthetic discourse on colors that he cannot see. (Or the disability called “Ageusia” which prohibits taste.) THE INTELLECTUAL LIMIT [T]here is some point at which individuals abandon intuitionism (feelings) and resort to either rationalism (rules), or ratio-empirical science ( outcomes) for their epistemic judgements. The only libertarians that one can speak to rationally about morality are those that have abandoned intuitionism. And since it APPEARS to me that rationalism is just a form of justification, then further it appears that only those who adopt the ratio-scientific level of thought, abandon both intuition and justification, are capable of discourse. That means that we are very limited in the number those people who possess the capacity for rational discourse on ethics and politics. And that since only conservatives are not morally spectrum blind, that it is only conservatives who can rationally discuss these issues EVEN IF they are relegated only to intuition. THE TRIANGLE IS INVERTED Conservatives form the base of an inverted pyramid. Progressives and Libertarians are specialized variants of human. Progressives are ‘excessively female’ and libertarians ‘excessively male’. (I think some conservatives specialize in being ‘warriors’ but they’re indistinguishable because they have identical moral intuitions.) Where progressive, conservative and libertarian refer to moral intuitions. BUGS [T]he more I work on this problem the more I see humans of different moral persuasions just like specialized forms of ants. ‘Cause pretty much, that’s what we are.

  • Stakes In The Heart of Rothbardian Vampires

    (status) (against walking-dead libertarianism) [O]K. So praxeology is dead. I’m done with that. Rothbardian ethics and the NAP are dead. I’m done with that. Intersubjectively verifiable private property as insufficient is done. Although I have a long post I’m almost done with on it. I’m pretty much there on performative truth (testimony). The scientific method as a moral constraint under performative truth. And platonism, obscurantism, pseUdoscIence, mysticism, and ‘non-construction’ an non-operational language as immoral AND THEREFORE NOT TRUE. So I’m pretty close on Moral Realism. I have a lot of work on formal grammar and logic of cooperation but that’s drudgery that I think is for the appendix. Because no matter where else I put it in the chapter order it’s a departure from the argument. I still have the problem of stating the argument for the necessary scope of common law as one of eliminating demand for the state, rather than justifying liberty. I am pretty close but I need to work on the clarity of that argument a bit more. That will take me a couple of weeks – albeit I’ll be traveling so I won’t get as much done. It’s been a very fruitful year. Really.

  • Stakes In The Heart of Rothbardian Vampires

    (status) (against walking-dead libertarianism) [O]K. So praxeology is dead. I’m done with that. Rothbardian ethics and the NAP are dead. I’m done with that. Intersubjectively verifiable private property as insufficient is done. Although I have a long post I’m almost done with on it. I’m pretty much there on performative truth (testimony). The scientific method as a moral constraint under performative truth. And platonism, obscurantism, pseUdoscIence, mysticism, and ‘non-construction’ an non-operational language as immoral AND THEREFORE NOT TRUE. So I’m pretty close on Moral Realism. I have a lot of work on formal grammar and logic of cooperation but that’s drudgery that I think is for the appendix. Because no matter where else I put it in the chapter order it’s a departure from the argument. I still have the problem of stating the argument for the necessary scope of common law as one of eliminating demand for the state, rather than justifying liberty. I am pretty close but I need to work on the clarity of that argument a bit more. That will take me a couple of weeks – albeit I’ll be traveling so I won’t get as much done. It’s been a very fruitful year. Really.

  • I Didn't Realize The Power of My Argument Against Libertarian Perception Of Reality

    [B]ut that’s the final nail in the coffin of praxeology. If we are morally blind (and science says that we are) for the reasons that I’ve stated (genetics, reproductive strategy, discounting of the dependence upon others for information and opinion, and higher intelligence discounting of transaction costs) then that which is possible to apprehend in the context of voluntary exchange, is open to, and the victim of, cognitive biases – just like all other judgements. As such, the logic of cooperation must forever be empirically and instrumentally derived as a theoretic construct, and can only be treated as theoretic construct, not an axiomatic one. (Given the strict difference between axiomatic-non-correspondent-with-reality and theoretic-correspondent-with-reality systems.) So I have finally put an end to the argument that ethics, and the logic of cooperation are axiomatic, and we can discard praxeology. Have to run now, but I’ll continue with this argument over the next month or two as I refine it further. Curt Doolittle The Propertarian Institute Kiev

    COMMENTS Eric Field and Douglas Darby like this. Roman Skaskiw This will be big.