Curt Doolittle

Form: Mini Essay

  • THE IMPORTANCE OF TRUTH – THE CONSEQUENCE OF COLONIALISM It turns out that hones

    THE IMPORTANCE OF TRUTH – THE CONSEQUENCE OF COLONIALISM

    It turns out that honesty (truth) is the most important political institution, because it permits people to trust, which in turn permits risk taking, which in turn permits capital accumulation, which in turn produces economic velocity, which in turn produces prosperity. You might not think it matters so much, but of all the institutions humans have invented, creating an incentive to tell the truth is perhaps the hardest one. And while we in the west, particularly the anglo-germanic west, take it for granted that telling the truth is ‘good’ in some sort of civic or spiritual way, the fact of the matter is that the rest of the world, outside of christendom, not only does not think that way but does not feel that way either.

    Truth is a ‘universalist’ good. Only westerners are more universalist than familial or tribalist. We are the only people to have done it. We stomp around the world with our suicidal universalism promoted as a spiritual good, rather than contract and rule of law that hold us accountable for trades. It is quite possible to construct enforceable contracts as long as the language facilitates it,and by using an alternative language if not, and from the habit of rule of law, property rights, and enforceable contracts, an upper commercial class will form from the wealth generated by using them. Others, seeking entry into the commercial class and its resulting wealth, will adopt the behavior, and this becomes an upper class norm that people must demonstrate in order to participate in economic prosperity, and failure to participate in that norm will leave one in poverty.

    Our civilization evolved truth telling first, because of our tactics in war. But most civilizations must have a reason to evolve property, truth telling, and therefore trust.

    But just because a civilization evolves a normative technology, does not mean that the institutions that perpetuate that technology cannot be spread. They can. Anything that enforces a norm, can be used to instill a norm.

    The technology to export around the world was (a) title registry – ie property rights. (b) contract law (c) trial by randomly selected jury (d) juridical (law) universities, with extraordinary performance requirements rather than recitation. One can use recitation of facts with those who already understand the norms, but one cannot instill facts dependent upon norms that do not exist.

    For these reasons, democracy was damaging to societies. One can administer a territory in whatever way necessary for the production and service of the commons. And a leader can certainly seek rents this way, and not be threatened by commercial activity. But the means by which one conducts commerce via property law has nothing to do with that, and as such, there is no need for property rights and law to be part of the government – instead property law constructs the institutional means of cooperating within society itself, independent of government. Government need do nothing about it, except not to interfere.

    Judges resolve disputes based upon property rights. Advocacy is for the church. Administration of the commons for the government. Mixing the three functions Commerce, Culture and Commons is a recent mistake even in our western cultures – the church, law and state must be independent creatures to keep each other from excessive rents.

    We really screwed up the world. We gave them science, accounting, medicine and law, and the moral charter to service the population. But we also gave them democracy, which is dangerous luxury good. And we did not give them the means of producing the common law, which is the first NECESSARY good.

    Source date (UTC): 2014-07-10 10:20:00 UTC

  • “Consensus, Intent, Taboo and Sacred” VS “Incentives and Institutions” : Another Inequality.

    CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.

  • "Consensus, Intent, Taboo and Sacred" VS "Incentives and Institutions" : Another Inequality.

    CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.

  • “Consensus, Intent, Taboo and Sacred” VS “Incentives and Institutions” : Another Inequality.

    CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.

  • "Consensus, Intent, Taboo and Sacred" VS "Incentives and Institutions" : Another Inequality.

    CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY (very good piece) [W]e humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity. There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”. We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses. The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers. This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo. As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot. The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information. The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.

  • The Importance of Truth – The Consequence of Colonialism

    [I]t turns out that honesty (truth) is the most important political institution, because it permits people to trust, which in turn permits risk taking, which in turn permits capital accumulation, which in turn produces economic velocity, which in turn produces prosperity. You might not think it matters so much, but of all the institutions humans have invented, creating an incentive to tell the truth is perhaps the hardest one. And while we in the west, particularly the anglo-germanic west, take it for granted that telling the truth is ‘good’ in some sort of civic or spiritual way, the fact of the matter is that the rest of the world, outside of christendom, not only does not think that way but does not feel that way either. Truth is a ‘universalist’ good. Only westerners are more universalist than familial or tribalist. We are the only people to have done it. We stomp around the world with our suicidal universalism promoted as a spiritual good, rather than contract and rule of law that hold us accountable for trades. It is quite possible to construct enforceable contracts as long as the language facilitates it,and by using an alternative language if not, and from the habit of rule of law, property rights, and enforceable contracts, an upper commercial class will form from the wealth generated by using them. Others, seeking entry into the commercial class and its resulting wealth, will adopt the behavior, and this becomes an upper class norm that people must demonstrate in order to participate in economic prosperity, and failure to participate in that norm will leave one in poverty. Our civilization evolved truth telling first, because of our tactics in war. But most civilizations must have a reason to evolve property, truth telling, and therefore trust. But just because a civilization evolves a normative technology, does not mean that the institutions that perpetuate that technology cannot be spread. They can. Anything that enforces a norm, can be used to instill a norm. The technology to export around the world was (a) title registry – ie property rights. (b) contract law (c) trial by randomly selected jury (d) juridical (law) universities, with extraordinary performance requirements rather than recitation. One can use recitation of facts with those who already understand the norms, but one cannot instill facts dependent upon norms that do not exist. For these reasons, democracy was damaging to societies. One can administer a territory in whatever way necessary for the production and service of the commons. And a leader can certainly seek rents this way, and not be threatened by commercial activity. But the means by which one conducts commerce via property law has nothing to do with that, and as such, there is no need for property rights and law to be part of the government – instead property law constructs the institutional means of cooperating within society itself, independent of government. Government need do nothing about it, except not to interfere. Judges resolve disputes based upon property rights. Advocacy is for the church. Administration of the commons for the government. Mixing the three functions Commerce, Culture and Commons is a recent mistake even in our western cultures – the church, law and state must be independent creatures to keep each other from excessive rents. We really screwed up the world. We gave them science, accounting, medicine and law, and the moral charter to service the population. But we also gave them democracy, which is dangerous luxury good. And we did not give them the means of producing the common law, which is the first NECESSARY good.

  • The Importance of Truth – The Consequence of Colonialism

    [I]t turns out that honesty (truth) is the most important political institution, because it permits people to trust, which in turn permits risk taking, which in turn permits capital accumulation, which in turn produces economic velocity, which in turn produces prosperity. You might not think it matters so much, but of all the institutions humans have invented, creating an incentive to tell the truth is perhaps the hardest one. And while we in the west, particularly the anglo-germanic west, take it for granted that telling the truth is ‘good’ in some sort of civic or spiritual way, the fact of the matter is that the rest of the world, outside of christendom, not only does not think that way but does not feel that way either. Truth is a ‘universalist’ good. Only westerners are more universalist than familial or tribalist. We are the only people to have done it. We stomp around the world with our suicidal universalism promoted as a spiritual good, rather than contract and rule of law that hold us accountable for trades. It is quite possible to construct enforceable contracts as long as the language facilitates it,and by using an alternative language if not, and from the habit of rule of law, property rights, and enforceable contracts, an upper commercial class will form from the wealth generated by using them. Others, seeking entry into the commercial class and its resulting wealth, will adopt the behavior, and this becomes an upper class norm that people must demonstrate in order to participate in economic prosperity, and failure to participate in that norm will leave one in poverty. Our civilization evolved truth telling first, because of our tactics in war. But most civilizations must have a reason to evolve property, truth telling, and therefore trust. But just because a civilization evolves a normative technology, does not mean that the institutions that perpetuate that technology cannot be spread. They can. Anything that enforces a norm, can be used to instill a norm. The technology to export around the world was (a) title registry – ie property rights. (b) contract law (c) trial by randomly selected jury (d) juridical (law) universities, with extraordinary performance requirements rather than recitation. One can use recitation of facts with those who already understand the norms, but one cannot instill facts dependent upon norms that do not exist. For these reasons, democracy was damaging to societies. One can administer a territory in whatever way necessary for the production and service of the commons. And a leader can certainly seek rents this way, and not be threatened by commercial activity. But the means by which one conducts commerce via property law has nothing to do with that, and as such, there is no need for property rights and law to be part of the government – instead property law constructs the institutional means of cooperating within society itself, independent of government. Government need do nothing about it, except not to interfere. Judges resolve disputes based upon property rights. Advocacy is for the church. Administration of the commons for the government. Mixing the three functions Commerce, Culture and Commons is a recent mistake even in our western cultures – the church, law and state must be independent creatures to keep each other from excessive rents. We really screwed up the world. We gave them science, accounting, medicine and law, and the moral charter to service the population. But we also gave them democracy, which is dangerous luxury good. And we did not give them the means of producing the common law, which is the first NECESSARY good.

  • CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INE

    CONSENSUS, INTENT, TABOO AND SACRED VS INCENTIVES AND INSTITUTIONS : ANOTHER INEQUALITY

    (very good piece)

    We humans are usually much happier once we figure out that “consensus and intent” are possible only for small groups, and beyond that scale we must construct protocols (processes) and incentives (information) via institutions (formal institutions) such that it is unnecessary for individuals to constantly exist in conflict between incentives for self interest and the goals of the organization and the polity.

    There are certain “taboos and sacredness” that it is possible to instill pedagogically. But the more rational and educated the human the less taboos can be used to restrain him from making exceptions that he can justify by his reason. The lower the intelligence of individuals, the more they rely upon intuition, upon the information that they obtain from others, and upon intuitions of ‘sacred and taboo’. So the more educated the populace, the more complex the division of knowledge and labor, the more necessary are incentives and institutions and the lower value there is to “consensus, intent, sacredness and taboo”.

    We require formal institutions. The pricing system is our most important formal information system. It tells us everything we need to know about our condition related to that of others, and tells us what we we should be doing to serve others whether we want to do it, or can do it, or not. It is our most important information system. Morality and ethics captured in the law prohibits a spectrum of “free riding” (the violation of the contract for logical participation in cooperation) from the criminal, to the ethical, to the conspiratorial, to the moral. We are left to our own devices to prevent conquest. Army, Religion and Credit are our most common defenses.

    The failure of the sentimental, lesser mind, is not to grasp this basic spectrum whereby humans are materially unequal in their abilities an there frames of reference, and therefore in their means of action. The lower you are on the scale, the more consensus, intent, taboo, and sacred, and the more you depend upon others for knowledge necessary for action. The higher you are on the scale the more you depend on reason, incentives, justification, institutions and abstract information to make your decisions independently of those who rely upon their peers.

    This pattern means that the exceptional people are always trying to outwit the less, and therefore, invent new economic means which those below them adopt and later benefit from. We tend to think only in terms of technology and consumption, and not behavior as technology. But rational innovations can easily be adopted by repetition and habituation and from that we develop the sacred and the taboo.

    As such the rational and scientific solution to the problem of creating commons is, as the british did, privatization of administration of the commons so that institutions and rules and incentives can suffice where consensus, intent, taboo and sacred cannot.

    The enlightenment error is everywhere. We are not equal. We are not similar, and that is why we form a division of knowledge and labor. We cannot ask each other to operate by the same consensus, intent, taboo and sacredness. Because we unequally make use of peers versus non-peer, abstract, information.

    The conservatives say this in moral language that is so arational it is impossible to disassemble. But they have made sacred this set of ideas. And that is how they function.

    Source date (UTC): 2014-07-10 03:00:00 UTC

  • PASSIVE VOICE ALLOWS FOR THE ‘VICITIMISM’ EXPLOIT (insightful)(first application

    PASSIVE VOICE ALLOWS FOR THE ‘VICITIMISM’ EXPLOIT

    (insightful)(first application of operationalism)

    –“West Point forbids its cadets to use the passive voice. It’s an excellent practice. In the strict sense we forbid the passive voice in English and it makes for much more solid communication than in French where the passive voice acceptable. Inverted sentences in the passive voice drive me nuts as they seem nothing more than the exclamation of a noun that the speaker modifies with adjectives and participles, which he, in turn, further modifies with adverbs.

    I think also that the passive voice makes for a cultural vulnerability that socialism and the ‘victimism’ exploit. If you are a people to whom things happen (passive voice), are you not more likely to allow a nebulous 3rd party (the State) act on you? If, on the other hand, you are a nation that makes things happens (active voice), are you not more likely to oppose the usurpation/negation of your liberties?”– Don Finnegan

    Active Voice, E-Prime, and Operational Language place increasing demands on the speaker such that his words cannot contain obscurantisms.

    (Germans were wrong. English is better for philosophy. lol)

    Source date (UTC): 2014-07-09 07:55:00 UTC

  • CULTURAL OBSERVATIONS: UKRAINIAN ENTREPRENEURS. I crashed a Ukrainian entreprene

    CULTURAL OBSERVATIONS: UKRAINIAN ENTREPRENEURS.

    I crashed a Ukrainian entrepreneurs meeting tonight. I like to visit these whenever I can, wherever on earth I am at the time. And see if I can help anyone at all, or meet some interesting people. Tonight was fun – really.

    Talked about how much I love Ukraine and didn’t realize myself how passionate I am.

    Many had the same feeling. But the reason why is interesting: because we all felt we could make a difference here, and in the west we can be consumers, sure, but have no meaningful impact.

    That realization and the feeling was moving. In Ukraine, every entrepreneur matters.

    Every single one.

    And that is a spiritual reward that is hard to obtain elsewhere.

    I need to propagate that message. Ukraine is awesome for biz.

    Met a young lawyer in IT law educated in the UK. Gonna switch. Hate my UA lawyer. ( american).

    Had to stay in message that you find customers with problems and create companies to solve them. You do not build a business you know about and sell it. I want to kill the “idea” meme and push the customer meme because that is the primary reason young people fail. No matter what you think, you’re just ignorant by your customers standards. You must find problems customers cant solve and know more about that than they do. Otherwise you are wasting your time and theirs with your ignorance.

    Talked a little about why Ukraine can only export labor: because there is no accumulated capital whether cultural, institutional, organizational, not patterns of trade, no trusted networks. No accumulated advantage at all. They need to get local capital investment to build Ukrainian companies that accumulate capital locally rather than exporting all the capital produced by their cheap labor.we think in terms of companies in the west but it is the network of companies in any sector that produces goods and services – including the most important companies: the courts/lawyers and banks/accountants. Ukraine doesn’t have them.

    You cannot really fathom how important Austrian economics is to business people ( sans Misesian pseudoscience) in this part of the world. Macro is for politicians. Austrian is for entrepreneurs. ( i hope i live ling enough to repair Austrian economics and rescue it from misesian pseudoscience). I kinda think its gonna take beyond my lifetime to get across how important my ideas are)

    Pissed off one guy by saying that it was cheaper to pay unnecessary government employees to stay home than to have them impede the economy.

    Same guy who thought it was good that the government tried to force money to stay in the country rather than give people reasons to keep it here. He said something else economically destructive. But I forgot it. I should have given him more attention because i didn’t explain his (common) errors. And now he will just hate me. But I cant be on my game all the time..,

    I fucking love ukrainians: all the goodness of americans without the bad.

    Source date (UTC): 2014-07-08 14:48:00 UTC