Theme: Commons

  • WHY DO YOU RESIST TRUTHFULNESS IN THE COMMONS? In other words, why you want room

    WHY DO YOU RESIST TRUTHFULNESS IN THE COMMONS?

    In other words, why you want room to load frame, suggest, obscure, fictionalize and deceive? There is a difference between false, useful, preferable, good, and true. I only worry about false, criminal, unethical, and immoral. The market can choose whatever it wants as long as it is not false (including criminal, unethical, and immoral.) So literature and myth are different from fictionalism.

    Fictionalism (religion, idealism, pseudoscience, deception) lies.

    Myth and literature advise.

    Science and law decide.

    There is no place for justifying the conflation of the competition between advice and decidability into the monopoly authority and faith.

    It’s just lying. Plain and simple.

    And the consequences for jews, christians, and muslims have been tragic and the consequences for the world because of jews, christians, and muslims has been tragic.

    So what excuse do you make for THE PRESERVATION OF EVIL?


    Source date (UTC): 2017-07-02 12:02:00 UTC

  • JOSLIN HITS A HOME RUN Patriotism expresses the sentiment of individual ownershi

    JOSLIN HITS A HOME RUN

    Patriotism expresses the sentiment of individual ownership of the commons.

    (Ownership incentive)

    Collectivism expresses consumer incentives of the commons

    (Consumption incentives)

    Anti-authority libertarianism expresses extraction incentives of the commons (Exploitation incentives)

    Only one of them is sustainable.


    Source date (UTC): 2017-07-01 15:29:00 UTC

  • Ownership of the commons by paying taxes is just another fallacy of the labor th

    Ownership of the commons by paying taxes is just another fallacy of the labor theory of value. The ‘ownership’ of a polity is objectively that of those who fight. Period. Everyone else is a rentier, and taxes are their method of paying rent.


    Source date (UTC): 2017-06-28 14:20:00 UTC

  • That we need markets so that we can cooperate on means if not ends, and that we

    That we need markets so that we can cooperate on means if not ends, and that we need markets for commons so we can produce commons necessary for the differences in our distributions is hard to argue with.

    The question is whether we need variation in the law by which we reconcile disputes, and whether we need variation in truth vs falsehoods. While it is possible to speak truthfully in most modern languages with some effort, it is not clear that cooperation is possible between the more truthful and higher trust polity, and the less truthful and lower trust polity. Or between polities that are both low trust and both high in falsehoods but that are incompatible because those differences are irreconcilable.

    All humans can cooperate perfectly under aristotelian (testimonial) truth, perfect reciprocity, and markets of voluntary cooperation. But this means that those of the best genetic ability will eventually replace those that are less so. So there is group evolutionary advantage to hostility, differences, uncooperativeness, falsehood, and deceits.

    Which is what we see…


    Source date (UTC): 2017-06-27 07:31:00 UTC

  • Policy is required for the production of commons. The smallest intertemporal org

    Policy is required for the production of commons. The smallest intertemporal organization is the family.


    Source date (UTC): 2017-06-20 15:37:00 UTC

  • All, Right(private property) vs left(common property) requires the second dimens

    All,

    Right(private property) vs left(common property) requires the second dimension of authoritarian vs market, and the third dimension of right national (tribal) – left universal (global)

    Left (common property) – Feminine (r) – equality

    Right (private property) – Masculine (k) – meritocracy

    Authoritarian (directed production)

    Market (self organizing production)

    Right – market is possible(classical).

    Right – authoritarian is possible.

    Left – authoritarian is possible(socialist).

    Left-market is impossible (communist)

    Right-market-national is possible, (classical)

    Right-authoritarian – national is possible (fascist)

    Left – authoritarian – national is possible (nat-soc)

    Left – authoritarian – international is possible (socialist)


    Source date (UTC): 2017-06-20 08:57:00 UTC

  • A SILENT GOVERNMENT IS EVEN BETTER THAN A SMALL ONE (from elsewhere) Nina. Your

    A SILENT GOVERNMENT IS EVEN BETTER THAN A SMALL ONE

    (from elsewhere)

    Nina.

    Your proposal is doesn’t address the cause: 0) that the only commons governments must produce are those that cannot be produced by private means. 1) that our constitutions do not require sufficient legislation consist of ‘business plans’ for any commons produced, or their life cycle, nor the means of insuring their upkeep. 2) that ‘contracts for commons’ (legislation) are arbitrarily voidable by the legislature at whims, and that this is the problem of a weak constitution and majoritarianism over rule of law. 3) that the incentive of legislatures and bureaucrats is to ‘do something new’ and award their voters (not to keep something beautiful and serviceable). 4) that because of 2 and 3, legislatures rotate funds across each new generation of ‘new’ projects at the expense of old, creating a sea of hazards (decay) behind them. 5) that outsourcing customer service to the private sector with demanding measurable requirements by the government, appears to provides far better service than government employees, for more open hours, with greater public recourse (govt should be required to keep retail hours – period), but that outsourcing maintenance of the physical plant appears not to. 6) that the public’s general concern is not government management but the (excessive,exhaustive,offensive) rents obtained by government employees that service the public in correlation with the service hours, quality of customer service, and constant rotation of investment between commons.

    Secondly, It is very hard to argue that the government should ‘instruct or educate’ anyone. In fact, the evidence is almost universal that the opposite is true, and that government should be entirely prohibited from informing and educating people. It’s very difficult to argue that it’s not small government as much as silent government that operates on retail hours with retail levels of service that is the problem.

    Thirdly, It is very hard to argue that government should continue the use of redistributive, fiscal, and monetary policy rather than directly distribute liquidity to the population by debit card, and circumvent the financial and public services systems entirely. The worst public private partnership is the purely extractive one of charging interest for the distribution of purely electronic liquidity. The government need not operate as if currency and money are the same thing, or that fiat money is anything other than tradable shares in the economy open to constant dilution.


    Source date (UTC): 2017-06-13 14:01:00 UTC

  • SOME ‘ANARCHO PROPERTARIANISM’ AND FREE RIDING ON THE BRAND. Well, um. Some Ques

    SOME ‘ANARCHO PROPERTARIANISM’ AND FREE RIDING ON THE BRAND.

    Well, um.

    Some Questions:

    1) How does anarcho-propertarianism differ from Hoppe’s anarcho capitalism? Hoppe and rothbard use anarcho capitalism. The Propertarians disagree with Hoppe and define the scope of property concretely. Yet I see nothing in your discourse that differs from Anarcho Capitalism.

    2) Define property, since this is the test of whether someone has an understanding of what he speaks. The failure of the ancap movement over the past 40 years has been because of the inability to define the scope of property, and the fact that the majority runs away from the philosophy once it is defined.

    3) What will people use violence and fight over that is not covered by your definition of property? Given what people will fight over, wont people generate demand for an ‘insurer’ or what we call a ‘state’ in order to insure that which they will fight for, if it is not covered by your definition of property?

    4) Here are some good examples:

    a – Lets take slander, libel, or ridicule for example.

    b – Lets take blackmail for example.

    c – Lets take interference in a marriage for example.

    People all over the world kill over these matters. So are they addressed by your definition of property?

    5) Now if given a choice between living in a social democracy and living in your ideal polity, why would people rationally choose to live there versus the social democracy? Why don’t all sorts of libertarians move to remote regions and form new societies there? What has happened to all groups that have tried to live by anarcho capitalist ethics or law in the past? Where are they today? What have the more regulated societies done to those polities that HAVE tried to enact ancap-style lifestyles? Why? Who actually moved there other than criminals?

    Now, if you can’t answer these questions, or you answer them dishonestly, or incompetently, then how can you make a claim to hold to a philosophy that is possible rather than a cult or religion that is not possible?


    Source date (UTC): 2017-05-30 22:28:00 UTC

  • DEFENSE OF THE INFORMATIONAL COMMONS? Rallying, shaming, ridicule (memes), cursi

    https://www.youtube.com/watch?v=QY-_whroIz8RUSSIAN DEFENSE OF THE INFORMATIONAL COMMONS?

    Rallying, shaming, ridicule (memes), cursing, sexual deviancy, and even selfish exercise (yoga) is banned.

    Basially I don’t like it but I agree.

    The only thing I don’t like is that its rational, but discretionary without limits by rule of law.


    Source date (UTC): 2017-05-25 15:14:00 UTC

  • DEFINITION: SACRED The exceptionless prohibition on psychological, and verbal, a

    DEFINITION: SACRED

    The exceptionless prohibition on psychological, and verbal, as well as behavioral, imposition of costs upon a commons.


    Source date (UTC): 2017-05-25 12:12:00 UTC