Source date (UTC): 2014-04-17 14:29:00 UTC
Category: Commentary, Critique, and Response
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LIBERTARIAN MORAL-SPECTRUM BLINDNESS You can’t reason with a libertarian who rel
LIBERTARIAN MORAL-SPECTRUM BLINDNESS
You 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
You 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
There 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
The 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.
Source date (UTC): 2014-04-16 18:21:00 UTC
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What is the name of the elegant older gentleman who runs the libertarian Salon i
What is the name of the elegant older gentleman who runs the libertarian Salon in London?
Source date (UTC): 2014-04-13 03:07:00 UTC
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(“Aristocratic Egalitarian Libertarianism?” I think that’s redundant. And why ca
(“Aristocratic Egalitarian Libertarianism?” I think that’s redundant. And why carry the baggage of Rothbardianism?)
Source date (UTC): 2014-04-13 00:05:00 UTC
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THE HIGH QUALITY OF SPANISH SPEAKING LIBERTARIANS So, tell me again, why so many
THE HIGH QUALITY OF SPANISH SPEAKING LIBERTARIANS
So, tell me again, why so many Spanish speaking libertarians are so damned good. While so many English speaking libertarians are so ridiculous?
I mean I get the issue with german speakers because of the continental structure of libertarian arguments. It’s intuitive.
But spanish speakers are just head and shoulders above for some reason.
I mean. It’s consistent. Why?
Source date (UTC): 2014-04-11 15:51:00 UTC
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STAKES IN HEARTS OF LIBERTARIAN CONCEPTUAL VAMPIRES (status) (against walking-de
STAKES IN HEARTS OF LIBERTARIAN CONCEPTUAL VAMPIRES
(status) (against walking-dead libertarianism)
OK. 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.
Source date (UTC): 2014-04-11 15:45:00 UTC
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Q: “CURT, WHY DO YOU WANT TO UNDERMINE PRAXEOLOGY?” A: For a host of reasons. 1)
Q: “CURT, WHY DO YOU WANT TO UNDERMINE PRAXEOLOGY?”
A: For a host of reasons.
1) Because praxeology, pseudoscience that it is, when we use it, harms the cause of liberty, by justifiably furthering the perception of libertarians as tinfoil-hat wearing social incompetents, engaged in justification, hero-worshipping and hermeneutic interpretation, in a secular version of theological analysis of scripture and the blind belief in prophets, differing only in use of platonic obscurantism rather than anthropomorphic supernatural language. (That’s a choice, and quotable paragraph.)
2) Because praxeology’s claims are patently false (which I’ve addressed elsewhere at length). Furthermore it is false to state that economics is an axiomatic rather than theoretic discipline, because demonstrably it has not been, and logically it cannot be. (Although I suppose I will have to continue to work to defeat ideological praxeology for the rest of my lifetime. )
3) Because philosophy is indeed missing a solution to, and logic of, the problem of cooperation that we call ‘ethics’ and ‘politics’, that renders commensurable and intelligible the findings of the physical sciences, economic history, and narrative history. Without this uniform system of descriptive ethics it is not possible to rationally construct institutional solutions to the persistent problem of increasing levels of cooperation among peoples with disparate means and ends.
4) Because it is possible to restate libertarian, anarcho-capitalist arguments by Hoppe in ratio-scientific language such that libertarian arguments can be conducted by rational and empirical means as a viable alternative to public choice theory and social democracy.
5) Because I care about actually winning, and obtaining liberty for myself, my progeny, and my people, rather than just making myself feel morally justified as a purely spiritual and psychological form of self gratification.
Curt Doolittle
The Propertarian Institute
Kiev
Source date (UTC): 2014-04-11 10:25:00 UTC
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I DIDN’T REALIZE THE POWER OF MY ARGUMENT AGAINST LIBERTARIAN PERCEPTION OF REAL
I DIDN’T REALIZE THE POWER OF MY ARGUMENT AGAINST LIBERTARIAN PERCEPTION OF REALITY.
But 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
Source date (UTC): 2014-04-11 08:26:00 UTC
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Nicolás Gómez Dávila Skye turned me onto Davila today. After reading a bit of hi
Nicolás Gómez Dávila
Skye turned me onto Davila today. After reading a bit of his work it’s pretty clear that he’s against modernity and in favor of mysticism. But I did managed to pull a few gems together:
–“Liberty is not an end, but a means. Whoever mistakes it for an end does not know what to do once he attains it.”–
–“Perfection is the point where what we can do and what we want to do coincide with what we ought to do”–
–“Violence is not necessary to destroy a civilization. Each civilization dies from indifference toward the unique values which created it.”–
–“Modern man does not love, but seeks refuge in love; does not hope, but seeks refuge in hope; does not believe, but seeks refuge in a dogma.”–
—“Civilization is a poorly fortified encampment in the midst of rebellious tribes.”—
–“Love of the people is an aristocratic calling. The democrat only loves the people at election time.”–
Source date (UTC): 2014-04-10 13:19:00 UTC
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THE POPULAR WILL : MURDER –“…our civilization rests on the death of two perso
THE POPULAR WILL : MURDER
–“…our civilization rests on the death of two persons: a philosopher (Socrates) and the Son of God (Jesus), both victims of the popular will.”– Madariaga
Source date (UTC): 2014-04-09 18:35:00 UTC