Category: Politics, Power, and Governance

  • The Impact of Ordinary Man?

    (Hampering the fantasies of ordinary people everywhere, but giving them a note of solace in return…. Can an ordinary person significantly change society?)

    [A]n important and interesting question, So I will do my best. Although you might not like the answer.

    1) Well, a common man certainly can make a positive impact on society merely by accumulating and making use of the Virtues.

    2) Common many have made positive impact accidentally on the world by virtuous action at the right moment in time. But that is not to say that they possessed a brilliant idea or persuasive character. It means only that as virtuous people they seized an opportunity when it came before them, even if they did not construct that opportunity themselves.

    3) The historical record suggests that most people who make a significant POSITIVE impact on society are not average. In fact, the record is almost absent of common individuals. The people who do make a significant impact tend to be above average, largely from the middle or upper middle classes – in other words, not common.

    4) The interesting question is whether the common man, correctly estimates that his reasons, opinions or imaginations, would produce what is a POSITIVE impact upon society. If you imagine what a child sounds like to an adult; what a student sounds like to a professor; what a common citizen sounds like to a statesman or scholar – the result is always the same: that we are always unconscious of our incompetence. If we were aware of our incompetence we might lack the will to do anything at all. So we evolved confidence in the face of ignorance out of necessity.

    So the question is really whether the common man has any significant value to add to society other than his assumption that he does. On the other hand, there are many people who are not average who none the less are not omniscient, always looking for ideas to use in changing the world.

    And so, it is possible that an ordinary fellow might stumble across a good idea. But even if he did, is it possible for his idea to compete with the many many ideas, of all the individuals who are above average, and who are ALSO struggling to change the world?

    The market for ideas is no different from the market for products and services. If you cannot sell your idea, that is because no one is buying it. If no one buys it then that is evidence that it isn’t wanted. If it isn’t wanted, then by definition, it isn’t ‘good’.

    The greeks had it right you know: wisdom is found in increasing the knowledge of your own ignorance.

  • The Impact of Ordinary Man?

    (Hampering the fantasies of ordinary people everywhere, but giving them a note of solace in return…. Can an ordinary person significantly change society?)

    [A]n important and interesting question, So I will do my best. Although you might not like the answer.

    1) Well, a common man certainly can make a positive impact on society merely by accumulating and making use of the Virtues.

    2) Common many have made positive impact accidentally on the world by virtuous action at the right moment in time. But that is not to say that they possessed a brilliant idea or persuasive character. It means only that as virtuous people they seized an opportunity when it came before them, even if they did not construct that opportunity themselves.

    3) The historical record suggests that most people who make a significant POSITIVE impact on society are not average. In fact, the record is almost absent of common individuals. The people who do make a significant impact tend to be above average, largely from the middle or upper middle classes – in other words, not common.

    4) The interesting question is whether the common man, correctly estimates that his reasons, opinions or imaginations, would produce what is a POSITIVE impact upon society. If you imagine what a child sounds like to an adult; what a student sounds like to a professor; what a common citizen sounds like to a statesman or scholar – the result is always the same: that we are always unconscious of our incompetence. If we were aware of our incompetence we might lack the will to do anything at all. So we evolved confidence in the face of ignorance out of necessity.

    So the question is really whether the common man has any significant value to add to society other than his assumption that he does. On the other hand, there are many people who are not average who none the less are not omniscient, always looking for ideas to use in changing the world.

    And so, it is possible that an ordinary fellow might stumble across a good idea. But even if he did, is it possible for his idea to compete with the many many ideas, of all the individuals who are above average, and who are ALSO struggling to change the world?

    The market for ideas is no different from the market for products and services. If you cannot sell your idea, that is because no one is buying it. If no one buys it then that is evidence that it isn’t wanted. If it isn’t wanted, then by definition, it isn’t ‘good’.

    The greeks had it right you know: wisdom is found in increasing the knowledge of your own ignorance.

  • The Aristocratic Contract vs Patriotism


    [I] don’t like the word patriot, because it suggests fealty to church or state. Instead: the obligation of every man who accepts the aristocratic contract is to deny power to any and all over any and all.

    In this sense patriotism is impossible for members of the aristocracy because it implies a moral choice rather than a necessary contractual obligation to all other members of the aristocratic corporation.

  • The Aristocratic Contract vs Patriotism


    [I] don’t like the word patriot, because it suggests fealty to church or state. Instead: the obligation of every man who accepts the aristocratic contract is to deny power to any and all over any and all.

    In this sense patriotism is impossible for members of the aristocracy because it implies a moral choice rather than a necessary contractual obligation to all other members of the aristocratic corporation.

  • “RE-NATIONALIZE LIBERALISM” Whether by science, by persuasion or by force is imm

    “RE-NATIONALIZE LIBERALISM”

    Whether by science, by persuasion or by force is immaterial.

    Fools do not have the right to destroy our people.

    That is not a freedom we need grant them.

    Your freedom ends at such externalities.

    Aristocratic Egalitarianism. The only liberty that is possible.


    Source date (UTC): 2014-08-25 08:16:00 UTC

  • interesting that a policeman must be only of average intelligence simply because

    http://abcnews.go.com/US/court-oks-barring-high-iqs-cops/story?id=95836Really interesting that a policeman must be only of average intelligence simply because the job is too boring. But that prohibits the development of an officer class that makes good policy decisions.


    Source date (UTC): 2014-08-25 02:43:00 UTC

  • FALSEHOODS – ASSUMPTIONS – JUSTIFICATIONS Marxists assume people will voluntaril

    FALSEHOODS – ASSUMPTIONS – JUSTIFICATIONS

    Marxists assume people will voluntarily work (if they are honest).

    Libertines (Libertarians) assume people will voluntarily be honest (if they are honest).

    Neocons assume people desire democracy (if they are honest).

    And each of those assumptions is clearly false.

    Why is it that we accept falsehoods?

    Is it nothing more than our genes causing words to come out of our mouths?


    Source date (UTC): 2014-08-25 01:51:00 UTC

  • Yes, we can suggest that liberty is better for all, but that doesn’t stand scrut

    Yes, we can suggest that liberty is better for all, but that doesn’t stand scrutiny. Yes, liberty,for at least some of us, is a better social order for all. And probably, Liberty for those who desire it, and socialism for those that don’t, is better for all, than liberty for all.

    But we do not do what is better for us. We smoke, eat fattening carbs, fail to get exercise, waste time on vapid entertainment, spend money we don’t have, marry bad mates out of fear and desperation, have too many children, practice unsafe sex, operate dangerous machines when intoxicated – including the dangerous machines of our bodies and mouths. And that is just the little stuff.

    Liberty is a minority philosophy favored by the natural aristocracy at all levels of society. It cannot ever exist as a majority system outside of a large extended family (tribe). It can exist for that aristocracy, if, as in the past, that aristocracy fights to preserve liberty, and allows all others to join the contract of liberty at will.

    But liberty cannot be outsourced any more than can thinking.

    Free riding on that level of risk isn’t possible.


    Source date (UTC): 2014-08-24 11:45:00 UTC

  • POPPER’S COSMOPOLITANISM (worth repeating) I increasingly position Popper as try

    POPPER’S COSMOPOLITANISM

    (worth repeating)

    I increasingly position Popper as trying to defend against the authoritarian use of science promoted by the (pseudo)scientific socialists. And his moral propositions are true, albeit not much of an advance on Socrates’ less elaborate one: that wisdom is knowing our ignorance, and being none-to certain of anything, that we are willing to coerce others to common ends.

    And like all cosmopolitans he is ALSO, at every moment resisting anglo empiricism, political truth, and the requirement that we contribute to the commons. Like the rest, he seems to want to preserve ethical dualism, central to the cosmopolitan mission. Whereas objective truth is a political construct, cosmopolitan truth is not – it is either authoritarian on one hand, or dualistic, preserving choice independent of objective truth, but never political. (This is a really complicated and really fascinating line of thought I’m working on, and I haven’t reduced it to something tolerably digestible yet. But as someone else said, I think it’s a superior to the Hegelian hypothesis of cultural differences.)

    But like all the cosmopolitans, Popper seems to have resorted to their strange fascination with getting it only half right, and fudging the rest with elaborate conflation of existence, experience, and objective experience through the mere use of experiential language. This is very consistent with jewish literature, which is the most sophisticated justificationary philosophy humans have ever invented. Muhammed couldn’t rely on the same intellect so he just reduced the same ideas to authoritarian commands. The Chinese wrote in hedged moralisms justified by harmony (balance) – but they honestly could not solve the problem of politics, because the very idea was an anathema. The europeans celebrate aspirational falsehoods (democracy) in part because politics is an aristocratic status signal – and in most of the west, participation and contribution mandatory.

    I see what the cosmopolitans are doing now, but I am not sure how it’s possible. I mean, in Heidegger you can see it and in Kant you can see it, but in both cases it’s in the aristotelian sense: objective. These are products brought to market. Cosmopolitan ideas are authoritarian prognostications positioned as truths. While all of the cosmopolitans retain subjectivity by verbal conflation.

    I want to ask Agassi about this because he dances all around the subject in his recent book, which I’ve read, twice now, but I think I might piss him off. (Honestly I got more out of his analysis of popper’s context than all other writers combined. It’s literally delicious to read. I dont think I really understood Feyerabend’s motives until I read Agassi.)

    So, I think, probably within a year or at the outside two, I will figure out they how, what and why, of the technique they are using, and I can put an end to that form of obscurantism too. Not that I care about Popper, but because of all the less noble applications of that technique.

    Curt.


    Source date (UTC): 2014-08-24 10:13:00 UTC