Category: Commentary, Critique, and Response

  • TWINKIES DISAPPEAR FROM THE FACE OF THE EARTH Personally I like snowballs better

    http://www.nbcdfw.com/news/national-international/NATL-Twinkies-Maker-Hostess-Going-Out-of-Business-179643161.htmlCRISIS: TWINKIES DISAPPEAR FROM THE FACE OF THE EARTH

    Personally I like snowballs better than TWINKIES.

    But this means the era of late night twinkies and pepsi from the office vending machine is forever gone. Along with green screens.

    The halcyon days of youth.

    😉


    Source date (UTC): 2012-11-16 10:47:00 UTC

  • FROM ELSEWHERE: ON RORTY AND THE POST ANALYTIC MOVEMENT Rorty is not important i

    FROM ELSEWHERE: ON RORTY AND THE POST ANALYTIC MOVEMENT

    Rorty is not important in the traditional contexts. If we consider the metaphysical and epistemological efforts in philosophy, then certainly the epistemological program has been fruitful, even if the metaphysical program has been a failure (in the sense of philosopher’s attempts to render philosophy into a science.)

    Rorty, and the post-analytic program have been important in specifically abandoning the metaphysical program, first, and even the epistemic program, in order to return philosophy to meaningful use as a tool by which we can determine right actions both public an private.

    The criticisms above do not account for the relative abandonment of philosophy outside of the discipline, specifically because the analytical program, which attempts to integrate physical sciences, while maintaining the dream of solving the metaphysical program, and therefore rendering philosophy into a science, and as a science, return it to legitimacy as an influential social program, which in turn will convey status upon its advocates – status that was lost when science and empiricism became dominant tools, abandoning philosophy altogether.

    The post-analytical movement is an attempt to correct this problem in philosophy and to return it to its relevance in society. Experimental psychology, biology and economics are providing us the answers that philosophical introspection cannot.

    While Rorty and others have not sufficiently divorced post analytic from analytic as thoroughly as analytic has been divorced from continental, and, continental and enlightenment from religion, they have at least acknowledged and attempted to work at solving the problem of making philosophical reasoning once again useful, by applying it to practical matters, and treating scientific information first and foremost, using philosophy to assist us in properly understanding that scientific information.

    I believe it is possible to create a unified philosophical framework for discussion of meaningful ideas

    I also realize that to make this argument forces those indoctrinated and habituated into philosophy that attempts to solve the metaphysical program to consider that their fascinations, problems, hobbies and careers are an outdated technology akin to cobol programming or water wheel construction. 🙂

    But then, an economist would argue that this makes sense, because it is too great an effort to change one’s point of view without material incentives. 🙂

    Cheers


    Source date (UTC): 2012-11-15 02:59:00 UTC

  • REVIEW OF “23 Things They Don’t Tell You About Capitalism (Paperback)” This topi

    REVIEW OF “23 Things They Don’t Tell You About Capitalism (Paperback)”

    This topic deserves better treatment.

    Others have listed some of the glaring faults in the book.

    1) The most obvious one which is a restatement of Marx’s patently false labor theory of value.

    2) The next most obvious is the patently false argument that labor is a constant price independent of local costs.

    3) The next most obvious is the false claim that advocates argue that free markets are frictionless – when they argue instead only that bureaucrats are even worse than the market is at making decisions.

    Realistically, the MORAL complaints he raises about the social and political difficulties created by inequality, may have some merit, but his economic and philosophical arguments are, in a word, adolescent. Any third first year graduate student in economics should be able to refute most of the ‘points’ in this book. And it’s unfortunate that such criticisms of capitalism are made on absurd grounds, rather than those that would actually help lead us to a better understanding of what markets do for us, and how we can best make use of them.

    CRITICISMS OF CAPITALISM

    1) capitalism simply states that the market will do a less bad job than humans who try to control it. Despite our desires to the contrary, history has proven this, logic demands it, and mathematics confirms it.

    2) The market does not provide sufficient protections against ‘cheating’, fraud, theft and violence. This is why we have regulations: to force people to use ONLY fully informed competition in the market as a means of fulfilling their interests and the interests of others. Furthermore, constant innovation in technology, products and services requires constant innovation in regulation against new means of cheating, fraud, theft and violence.

    3) The market does not provide sufficient protections against the concentration of capital that allows large capital holders to circumvent the market by either temporary monopolistic practices, or abuse of the government to obtain regulatory privileges – including collective bargaining privileges.

    4) The market does provide all people with declining prices, but it is arguable that this is an insufficient benefit, and that they are due redistribution of some sort, of the profits from the market that their government and taxes create.

    HOWEVER

    1) Democratic Governments demonstrably make the problem worse through corruption, privilege and abuse because the election process is so expensive and lobbyists and interest groups so effective.

    2) Government employees are unjustly protected from lawsuits by citizens. And our laws do not articulate the limits on legislative action.

    3) Redistribution schemes are not tied to profitability or the economy, and result in fixed costs, rather than proportional rewards – this provides everyone with the wrong incentives.

    4) The commons is insufficiently converted to property and corporations with shares, so that it is too open to political exploitation, since regulation is too imprecise and expensive compared to the ease and permanence of shareholder agreements. The government instead creates either privileged monopolies (radio spectra), or corrupt exploitation of the commons (strip mines).

    For these reasons and dozens more, governments are more often the source of the problem than the cure for it. It’s these failures of the government that must be addressed if we are to take advantage of the extraordinary benefits of the market, while preventing its abuses by both the private and public sectors. The market cannot be corrupt. It is like gravity. Only government can over, or under regulate it. The market is not natural. It was invented as we know it, and evolved like any other technology. And it is the most complicated technology man has invented. And he barely understands it.

    5) If our courts allowed us to more easily sue companies for fraud and ‘cheating’ (profiting from asymmetry of information) or privatization of the commons the way that it did in the english common law, then regulation would not be necessary, and citizens wold be able to regulate company behavior through urgent dynamic legal action rather than slow bureaucratic and privilege seeking legislation. this is the argument conservatives and libertarians make: the that government pretends that it does good, when in fact, the regulatory process is only necessary because the government grants businesses legal protection to commit fraud and cheating. ie: government is the problem, not the solution. All any country needs is sufficiently articulated property rights and free access to courts, and the people will directly regulate businesses themselves — WITHOUT the need for legislation.

    SUMMARY

    I view this book as an EXAMPLE of the abuse of capitalism: personal profiteering by selling popular nonsense containing false claims, for the purpose of taking avantage of the emotional sentiments of those without the knowledge to defend themselves from such folly. In this sense, if the government did it’s job, this book would be prevented by regulation from being published. When, in fact, we tolerate in the market, and in our grant of free speech to one another, such abuses, because the attempt at eliminating these abuses would be more damaging than the abuses themselves. This is true of almost all attempts to regulate the market. We must tolerate some things we do not like (like ridiculous books) so that we may have things that we do not like but need (Darwin’s evolutionary treaties). This is the true conflict of both the market and its regulation: the market is a process of trial and error in constant motion and our attempts at regulation are

    Curt Doolittle – The Propertarian Institute


    Source date (UTC): 2012-11-06 03:04:00 UTC

  • Letter To Lew : On 30 Years Of The Mises Institute

    I posted this on Mises.org in response to The First 30 Years of the Mises Institute [I] was terribly afraid that you would not make this change in direction, and am both excited and pleased that you have decided to. Rothbardian ethics specifically avoids the Protestant requirements for symmetry of information, and warrantee in any transaction, and Rothbard consistently avoids the treatment of norms as a commons – despite the necessity of property as a norm. Both of theses facets of Rothbardian thought permanently render Rothbardian ethics regressive and insufficient for the high-trust society that is the moral ideology of the american population. Hoppe has supplied some of the necessary solutions, but they require institutional changes that first require the support of the population’s moral sentiments. And only constant exposure to morally agreeable ideas will make them tolerate institutional change. Ron Paul, whether intentionally or not, (I do not know) does not make the Rothbardian error in his promotion of libertarianism, and therefore renders social and moral code more acceptable to a broader audience of Americans – most of whom embrace the sentiments of the founders and some variant of the protestant ethic. Conservatives in particular see the morality of the normative commons as equal in importance to the rule of law. This is why Ron Paul’s message sells with the population more than Rothbard’s. Rothbard did give us Propertarian ethics and revisionist history, and the language we needed to talk about freedom. But his ethics is not tolerable by members of a high trust society, and libertarianism is only possible within a high trust society. Ron Paul’s ethics is tolerable, because implicitly, his message does not undermine the high-trust moral code. I’ve felt your use of ideology, education, and technology was always superior to the actual ethical program it contained. Hopefully the ethical program (which people sense, even if they cannot articulate) when subject to the Ron Paul ethos, will change, so that the operational superiority of the Mises Institute will be matched by a philosophical and ethical program that will take us beyond the support of a tenth of the population, with MI as the well-funded and leading organization behind that change. It’s also great to see Tom Woods put to full use, and that his confidence in himself and his ideas has finally taken hold – it comes across in everything he writes, says and does. I’m surprised and thrilled that you’ve brought in Napolitano. It would be helpful if we could recruit more time and effort from Bob Murphy – especially if he had some coaching on presentation of his arguments from Napolitano. (I’ve been toying with the idea of using Karl Smith, to play the foil for our side, because he is the only honest liberal economist emerging from the current generation that is literate in both moral and economic ideas. He has and will engage with Murphy. But the problem is in creating the appropriate venue, and I have enough work on my plate right now.) Anyway, all that said, congratulations on the change in direction. I”m one of the many people that owes an intellectual debt to MI. Curt

  • know, when a friend writes something good, it’s just natural to be complimentary

    http://evolutionaryaesthetics.blogspot.com/You know, when a friend writes something good, it’s just natural to be complimentary. The problem is, that when it’s really good, no one pays attention, because your opinion is discounted. For this reason, compliments from the opposition are more valuable than those from friends.

    Troy has written a thesis that (of course I agree with) but which is the rare exception: a dissertation worth reading.

    The couple we’re going to dinner with is late, and I had a few minutes, and just randomly started reading something in my queue and was rewarded for it.

    Thanks Troy, for turning me on to your dissertation. 🙂


    Source date (UTC): 2012-11-03 15:50:00 UTC

  • Curt Doolittle shared a post

    Curt Doolittle shared a post.


    Source date (UTC): 2012-11-02 05:14:00 UTC

  • YET ANOTHER FOOL ON THE YELLOW BRICK ROAD OF THE DIASPORA The problem, given Zin

    YET ANOTHER FOOL ON THE YELLOW BRICK ROAD OF THE DIASPORA

    The problem, given Zinn’s writing, is in asking the question what do we mean by obedience? If it means to norms, or to labor, or to the productive results of labor, or to all of the above? Because each of these things involves one or more forms of coercion. Norms require the threat of ostracization from opportunities. Labor requires the application of violence to force people to cooperate according to some scheme that is preordained. The taking of the results of productive labor requires the application of violence according to someone’s preferences. So Zinn may rely upon soft words, but they are meaningless without the means of enacting them. And they cannot be enacted without obedience that is enforced by violence.

    In the end, Zinn is still a socialist: that some person’s view of the common good is superior to another’s, and that words must be used to justify the use of violence against some for the benefit of others.

    The aristocratic model minimizes population in favor of maximum productivity, the socialistic model maximizes population through emphasis on consumption and egalitarianism. Nothing more. These two points describe a spectrum that can only reach compromise in the middle by voluntary exchange between the two modes of operation. Otherwise any imposed homogeneity across both strategies requires acts of violence that serve the genetic preferences and interests of some at the expense of the genetic preferences and interests of others.

    Zinn is just another well meaning fool that does not comprehend this fundamental problem of political action.


    Source date (UTC): 2012-10-17 08:33:00 UTC

  • STUPID ARTICLE ON KEYNESIAN IDEALISM I am too tired to construct a point-by-poin

    http://www.aeonmagazine.com/living-together/john-quiggin-keynesian-utopiav1/PAINFULLY STUPID ARTICLE ON KEYNESIAN IDEALISM

    I am too tired to construct a point-by-point criticism of John Quiggin’s romantic, idealistic, and unfortunately, logically unsound appeal for a new Keynesian egalitarianism. But it’s begging for that kind of treatment.


    Source date (UTC): 2012-10-10 23:53:00 UTC

  • Untitled

    http://www.newyorker.com/arts/critics/books/2007/07/09/070709crbo_books_menand


    Source date (UTC): 2012-10-06 21:39:00 UTC

  • GEM FROM LOIS MENAND IN THE NEW YORKER “How to Understand Voters”

    http://www.newyorker.com/archive/2004/08/30/040830crat_atlargeANOTHER GEM FROM LOIS MENAND IN THE NEW YORKER

    “How to Understand Voters”


    Source date (UTC): 2012-10-04 02:51:00 UTC