Category: Politics, Power, and Governance

(important)(very important) [Y]ou see, they taught us that the BALANCE OF POWER was what kept us safe from authoritarianism. But this is both false and immaterial. It distracted us from the reason for western institutional and cultural success. There are only three means of organizing man: force, gossip and exchange. We refer to these three means of organization as weapons of influence or methods of coercion. By constructing three houses: 1) aristocracy/military/law of property; 2) church/priesthood/law of family/insurance; 3) burgher/commerce/law of contract; …and requiring the at least tacit acceptance of the other two, each can specialize in the most rapid rate of invention in his means of organizing the polity for the construction of commons. So just as the market can conduct more and faster research into the construction of goods and services, the market for ORDER consisting of the three great specializations, can conduct more and faster research into the construction of commons – without the hindrance of the others. Only the knowledge of the interests of the others. In other words, not by APPROVAL but by DISSENT. Democracy reverses this evolutionary strategy requiring approval and ignoring dissent – and so democracy increases opportunity for parasitism and rent seeking in order to gain passage of every single piece of legislation. If we combine private property (anglo saxon/ aryan), common law (organic evolutionary law), high trust (aryan and christian), rule of law (aryan or at least anglo saxon) we then end up with a population that innovates in the suppression of parasitism and rent seeking almost as fast as it innovates in organization for any given production: private, commons, or family. Hoppe like others has solved the problem of the failure of incentives. I see that as the first analytic criticism of democracy. However, I feel that it is not a causal criticism but merely a consequential one. So in this SECOND criticism of democracy I put forth that the success of the west was not so much in small government as it was in the distribution of government (the production of commons) into specializations requiring survival of DISSENT by the competing houses rather than a monopoly requiring assent. In this analysis, democracy then is merely a sham: a scam by which a group seeks to monopolize powers of coercion in order to hold power by requiring assent rather than surviving dissent. Now, I for a moment let us look at the philosophy of science: in the sequence: {free association, hypothesis, theory, law, truth, tautology} we look for the truth that survives criticism (falsification). The search for truth is one of survival of criticism: dissent. It is not one of justification: assent. So this is also why democracies must engage in constant postmodern lying and propagandizing: because they must manufacture falsity in order to justify falsity. Conversely, aristocratic egalitarianism – the philosophy of the west – is one of survival of dissent. Or stated more simply, the method of organizing the west has be SCIENTIFIC. Which is why the west invented and used science in all walks of life. Because the civilization has practiced scientific action even in its most mystical eras. We can end this monotheistic monopolistic government by assent and restore our anglo-saxon scientific government: three (or more) houses each of which acts according to its interests but whose actions must survive dissent by a jury selected by lot of the constituency of the other houses. More as I continue my work. But I thought it prudent to make the Second Great Criticism of Democracy its own subject of discussion. The second great criticism then is that it is an intentionally unscientific method of government inferior to that form of government which was responsibile for our success.

(important)(very important) [Y]ou see, they taught us that the BALANCE OF POWER was what kept us safe from authoritarianism. But this is both false and immaterial. It distracted us from the reason for western institutional and cultural success. There are only three means of organizing man: force, gossip and exchange. We refer to these three means of organization as weapons of influence or methods of coercion. By constructing three houses: 1) aristocracy/military/law of property; 2) church/priesthood/law of family/insurance; 3) burgher/commerce/law of contract; …and requiring the at least tacit acceptance of the other two, each can specialize in the most rapid rate of invention in his means of organizing the polity for the construction of commons. So just as the market can conduct more and faster research into the construction of goods and services, the market for ORDER consisting of the three great specializations, can conduct more and faster research into the construction of commons – without the hindrance of the others. Only the knowledge of the interests of the others. In other words, not by APPROVAL but by DISSENT. Democracy reverses this evolutionary strategy requiring approval and ignoring dissent – and so democracy increases opportunity for parasitism and rent seeking in order to gain passage of every single piece of legislation. If we combine private property (anglo saxon/ aryan), common law (organic evolutionary law), high trust (aryan and christian), rule of law (aryan or at least anglo saxon) we then end up with a population that innovates in the suppression of parasitism and rent seeking almost as fast as it innovates in organization for any given production: private, commons, or family. Hoppe like others has solved the problem of the failure of incentives. I see that as the first analytic criticism of democracy. However, I feel that it is not a causal criticism but merely a consequential one. So in this SECOND criticism of democracy I put forth that the success of the west was not so much in small government as it was in the distribution of government (the production of commons) into specializations requiring survival of DISSENT by the competing houses rather than a monopoly requiring assent. In this analysis, democracy then is merely a sham: a scam by which a group seeks to monopolize powers of coercion in order to hold power by requiring assent rather than surviving dissent. Now, I for a moment let us look at the philosophy of science: in the sequence: {free association, hypothesis, theory, law, truth, tautology} we look for the truth that survives criticism (falsification). The search for truth is one of survival of criticism: dissent. It is not one of justification: assent. So this is also why democracies must engage in constant postmodern lying and propagandizing: because they must manufacture falsity in order to justify falsity. Conversely, aristocratic egalitarianism – the philosophy of the west – is one of survival of dissent. Or stated more simply, the method of organizing the west has be SCIENTIFIC. Which is why the west invented and used science in all walks of life. Because the civilization has practiced scientific action even in its most mystical eras. We can end this monotheistic monopolistic government by assent and restore our anglo-saxon scientific government: three (or more) houses each of which acts according to its interests but whose actions must survive dissent by a jury selected by lot of the constituency of the other houses. More as I continue my work. But I thought it prudent to make the Second Great Criticism of Democracy its own subject of discussion. The second great criticism then is that it is an intentionally unscientific method of government inferior to that form of government which was responsibile for our success.