Source: Original Site Post

  • Deep States

    DEEP STATES AND HOW TO DEAL WITH THEM Asking forgiveness for analytic exposition in advance….. THE HIERARCHY OF MODELS: 1) Michels-ian View (Evolutionary): Deep state – a deterministic and necessary consequence of all human orders, because of the value and need for synthesis of information and provision of decidability necessary to concentrate forces of coercion (persuasion) – necessities that cannot be rectified. 2) Economists View (Systematizing): Deep state – a conspiracy of common interests – interests that must be rectified by the correct incentives. 3) Common Folk’s view (Intentional-izing): Deep state – a deliberate conspiracy of common interests – indicating immoral people with immoral interests that must be punished or replaced. 4) Ancient Folk’s View (anthropomorphism): The gods intend it so…. We are the Victims of the vicissitudes of the gods, and nothing can be done except to fight or submit to them. THEORIES 1) The Chinese Proposition: the state is the most profitable and important industry and should be run as an industry, by the best people, selected from the best universities, and professionally trained with increasing responsibility from the local to the regional to the national level. 2) Fukuyama’s Theory: (German Model) That the professionalization of a bureaucracy prior to democracy, under continental law will create a deep state that uses prior restraint, and serves the public interest out of tradition and self interest. 3) The Anglo Saxon Theory (Classical Liberalism): That patronage leadership of the bureaucracies should provide a means of correcting and cleansing the bureaucracies. But as Fukuyama has shown, this leads to the opposite effect. 4) The American Theory (minimalism): the only means of preventing endemic corruption, and providing maximum quality of goods services and information is maximum privatization of all services despite the resistance by the bureaucracy (monopoly). 5) The Science: States that produce monopoly services as investor of last resort (or monopoly investor in the commons) can produce industries, and retreat into the german, anglo saxon, or american theory depending upon the degree of trust in the judiciary to resolve disputes between the citizenry and the service organizations. In other words, the problem is the degree of trust and trustworthiness present in the culture – which in and of itself is created by those courts. GENERAL LAWS: 1) Iron Law of Oligarchy : oligarchies whether formal, patronage, kin, ‘specialized knowledge’, or ‘social networks” will evolve because decisions that concentrate resources (forces of coercion) cannot be created otherwise, and the organization cannot survive competition. 2) “Cthulu Swims Left”: any organization without a formal logic (law) to bind it, will exploit all opportunities for discretion to expand to the point of maximum rent seeking – until met by shock which it lacks the free resources to use in re-creating incentives necessary to reorganize under the new conditions. 3) Law of Maximizing of Rents: All organizations whether public or private will seek to maximize rents while providing the minimum returns to customers, creditors, and investors that customers, creditors, and investors will tolerate. THE SCIENCE Either we implement a strictly constructed, exceptionless, constitution of natural law (reciprocity) requiring markets in every aspect of life (association, cooperation, reproduction, production, production of commons (government), production of polities) with universal standing, universal application (rule of law), an insurer of last resort (Singapore Model), or we will continue (as we have) to deliver a private economy for association and reproduction, a mixed economy for the production of goods, services, and information, and a majoritarian monopoly economy, for the provision of commons whether goods, services, and information, and an absolute monopoly for insurer of last resort. You can evolve a population through rule of law, if you can evolve a court through rule of law, but you cannot evolve a court through rule of law, if your system of law is discretionary rather than one of rule of law. In other words, it is not possible to produce a non-discretionary rule of law, and therefore a government of low corruption, unless you produce first a law that is not open to interpretation and ‘fudging’. All societies require a system of government equal to their degree of imposition of rule of law. The problem is demographics, the percentage of people in a legally bound economy (the size of the middle class). As such we should expect to see small homogenous societies with strong rule of law and heavy redistribution on one end, and large heterogeneous societies with heavy corruption on the other. And that is what we see. Curt Doolittle The Propertarian Institute Kiev Ukraine

  • The Information Content of Violence

    by Eli Harman It’s an article of faith among many libertarians that violence, and particularly aggressive violence, is necessarily negative sum. Prices contain information and markets broker them (in a subjective utility maximising way.) Violence only short circuits that, disrupts markets, destroy price signals, and makes everyone worse off. But this is not correct. In the first place, market transactions aren’t necessarily positive sum. If they are fraudulent or create negative externalities for those not party, they can be negative sum. And in the second place, violence is itself a signal, and transmits information. A threat expresses a subjective evaluation just as an offer does in the marketplace. “Hey, don’t do that or we’re going to fight.” And the initiation of hostilities demonstrates the authenticity of that information just as a payment does in the marketplace. One undertakes real cost, and real risk, in resorting to violence. (In contrast, whining, and playing the victim DO NOT demonstrate the authenticity of grievances in the way that resorting to violence does, and so are liable and likely to prove negative sum, if indulged, just as theft is liable and likely to prove negative sum, in the marketplace, because it does not make a sufficient demonstration and exchange of value.) Markets and prices on the one hand, and violence and threats on the other, are both necessary components to a stable, functional, and efficient society and economy. To suppress either wholly in favor of the other, would be to forego the benefits they offer, and to pervert incentives towards destructive outcomes. No society which does either will be able to compete, long term, against one which makes a more sensible tradeoff between them, making best use of information supplied by both exchange and conflict. Violence is the means of expressing the subjective evaluations not captured by price signals, which are as vast and varied as those which are.

  • The Information Content of Violence

    by Eli Harman It’s an article of faith among many libertarians that violence, and particularly aggressive violence, is necessarily negative sum. Prices contain information and markets broker them (in a subjective utility maximising way.) Violence only short circuits that, disrupts markets, destroy price signals, and makes everyone worse off. But this is not correct. In the first place, market transactions aren’t necessarily positive sum. If they are fraudulent or create negative externalities for those not party, they can be negative sum. And in the second place, violence is itself a signal, and transmits information. A threat expresses a subjective evaluation just as an offer does in the marketplace. “Hey, don’t do that or we’re going to fight.” And the initiation of hostilities demonstrates the authenticity of that information just as a payment does in the marketplace. One undertakes real cost, and real risk, in resorting to violence. (In contrast, whining, and playing the victim DO NOT demonstrate the authenticity of grievances in the way that resorting to violence does, and so are liable and likely to prove negative sum, if indulged, just as theft is liable and likely to prove negative sum, in the marketplace, because it does not make a sufficient demonstration and exchange of value.) Markets and prices on the one hand, and violence and threats on the other, are both necessary components to a stable, functional, and efficient society and economy. To suppress either wholly in favor of the other, would be to forego the benefits they offer, and to pervert incentives towards destructive outcomes. No society which does either will be able to compete, long term, against one which makes a more sensible tradeoff between them, making best use of information supplied by both exchange and conflict. Violence is the means of expressing the subjective evaluations not captured by price signals, which are as vast and varied as those which are.

  • Privilege? Earned Stereotype

    —“Privilege is something any group will create for its members if they are able. I think we would do better to ask what’s wrong with groups that are unable, rather than tolerating lectures on account of we trust each other more than we trust them; when they evidently don’t even trust each other (because they would prefer to interact, or do business, or live among, us.)”— Eli Harman If you, as an individual, find yourself benefitting from the stereotypes developed by your people, is it not ‘true’ and is it not ‘moral’? The more interesting question is why do others not benefit from the stereotypes developed by their people? Trust, truth telling, and signals of trust and truth telling are very expensive investments a people must make. Why is it that some are more or less willing and able to make those investments and produce that stereotype? Why should people pay high costs to test a stereotype that was paid for at such high cost? And why have you and yours failed to produce an equally valuable stereotype?

  • Privilege? Earned Stereotype

    —“Privilege is something any group will create for its members if they are able. I think we would do better to ask what’s wrong with groups that are unable, rather than tolerating lectures on account of we trust each other more than we trust them; when they evidently don’t even trust each other (because they would prefer to interact, or do business, or live among, us.)”— Eli Harman If you, as an individual, find yourself benefitting from the stereotypes developed by your people, is it not ‘true’ and is it not ‘moral’? The more interesting question is why do others not benefit from the stereotypes developed by their people? Trust, truth telling, and signals of trust and truth telling are very expensive investments a people must make. Why is it that some are more or less willing and able to make those investments and produce that stereotype? Why should people pay high costs to test a stereotype that was paid for at such high cost? And why have you and yours failed to produce an equally valuable stereotype?

  • Our Digital Library

    OUR DIGITAL LIBRARY – FOR YOU The Link to our (extensive) library is on our Reading List Page. https://propertarianinstitute.com/reading-list/ The Library is much larger than the reading list. If you want to read on ANY SUBJECT we have the books you want and all of them. We have worked to limit the list to only meaningful content. It’s fabulous. Your education is just sitting there, completely curated, for your consumption. Go a head. Get wisdom. It’s there.

  • Our Digital Library

    OUR DIGITAL LIBRARY – FOR YOU The Link to our (extensive) library is on our Reading List Page. https://propertarianinstitute.com/reading-list/ The Library is much larger than the reading list. If you want to read on ANY SUBJECT we have the books you want and all of them. We have worked to limit the list to only meaningful content. It’s fabulous. Your education is just sitting there, completely curated, for your consumption. Go a head. Get wisdom. It’s there.

  • The Folly of our Guilt

    by Bob Moran We’ve built societies where slavery is counter-productive (or at least much less efficient than the alternatives), but it doesn’t mean it’s never a valuable choice given some the circumstances. Just like high trust, the lack of slavery is part of our privileges. And yet, we are getting guilt tripped for what we built for ourselves and to a certain extent given to others. High trust: You’re mean because you don’t trust me like your own. –> Why don’t you have high trust societies? Why should we trust you? Wealth: You’re mean because you don’t give me the same stuff as your own. –> Why are you poor? Citizenship: You’re mean because you don’t give me the same rights as your own. –> Why are your laws retarded and corrupted? Land/Conquest: You’re mean because you took land / you don’t give me land –> Why couldn’t you hold land? Why can’t you take it? Slavery : You’re mean because you don’t (didn’t) treat me like your own. –> Did you prove we could? Did you enslave each other to be sold to ou

  • The Folly of our Guilt

    by Bob Moran We’ve built societies where slavery is counter-productive (or at least much less efficient than the alternatives), but it doesn’t mean it’s never a valuable choice given some the circumstances. Just like high trust, the lack of slavery is part of our privileges. And yet, we are getting guilt tripped for what we built for ourselves and to a certain extent given to others. High trust: You’re mean because you don’t trust me like your own. –> Why don’t you have high trust societies? Why should we trust you? Wealth: You’re mean because you don’t give me the same stuff as your own. –> Why are you poor? Citizenship: You’re mean because you don’t give me the same rights as your own. –> Why are your laws retarded and corrupted? Land/Conquest: You’re mean because you took land / you don’t give me land –> Why couldn’t you hold land? Why can’t you take it? Slavery : You’re mean because you don’t (didn’t) treat me like your own. –> Did you prove we could? Did you enslave each other to be sold to ou

  • The Circle of Literature

    THE CIRCLE OF LITERATURE Mythical Literature (supernormalism) .. Narrative Literature (hypothetical normalism) .. .. Historical Literature (normalism) .. .. .. Biographical Literature .. .. .. .. Legal Literature .. .. .. .. .. Scientific Literature .. .. .. .. Essay Literature (personal literature) .. .. .. Philosophical Literature .. .. Religious Literature (Supernatural authoritarianism) .. Fantasy Literature (supernaturalism) (loop)