Curt Doolittle

Theme: Commons

  • ARISTOCRACY (PATRIARCHY) IS A CRITICAL RESPONSIBILTY: WE SET LIMITS. WE DON’T EN

    ARISTOCRACY (PATRIARCHY) IS A CRITICAL RESPONSIBILTY: WE SET LIMITS. WE DON’T ENGAGE IN ADVOCACY. WE PRODUCE THE FIRST COMMONS: THE REQUIREMENT FOR PRODUCTIVE COOPERATION.

    Our function is to incrementally but consistently evolve our people (and prevent their devolution) by preventing parasitism, and forcing productive cooperation. We force the development of markets for good and services by prohibiting parasitism. We force the production of markets for commons by prohibiting parasitism.

    There is a great difference between RULE (conflict resolution) and GOVERNANCE (production of commons). Our function is to RULE (judiciary, rule of law, property rights, property en-toto.) The entrepreneurial aristocracy’s function is to organize PRODUCTION using the voluntary organization of production. Our gossip class’s function is to ADVOCATE for the allocation of resources to particular ends. But in all cases we must prevent parasitism.

    It is epistemologically impossible for an aristocratic minority to police all of these functions for parasitism without tyranny. It is on the other hand, trivially easy for individuals to police these functions for parasitism without tyranny. The means by which we engage individuals in the process of policing is to grant them universal standing in the prosecution of parasitism, expressed as the right to property-en-toto, and to include them in the restitution under conspiracy if they fail to prosecute parasitism.

    Our function is to create order by prohibiting parasitism- to create the first commons: cooperation (property-en-toto). Not to advocate. Others’ functions are to produce goods and services for the commons, and advocate for and produce commons.

    Source date (UTC): 2015-07-24 08:53:00 UTC

  • #tcot #NRx Rule of law, and production of commons are two different things. Demo

    #tcot #NRx Rule of law, and production of commons are two different things. Democracy is a catastrophe because it merges law and commons.

    Source date (UTC): 2015-07-22 09:53:46 UTC

    Original post: https://twitter.com/i/web/status/623793047998984192

  • #tcot Take nothing not paid for. Master a craft. Speak the truth. Safeguard the

    #tcot Take nothing not paid for. Master a craft. Speak the truth. Safeguard the weak. Mete justice. Improve commons. Show love. Add beauty.

    Source date (UTC): 2015-07-22 09:46:56 UTC

    Original post: https://twitter.com/i/web/status/623791326534979584

  • #tcot #NRx Cultures vary in their needs for commons. But rule of law, common law

    #tcot #NRx Cultures vary in their needs for commons. But rule of law, common law, property rights are objectively universal for all men.

    Source date (UTC): 2015-07-22 09:36:53 UTC

    Original post: https://twitter.com/i/web/status/623788797336158208

  • #tcot #NRx Rule of Law and Contractually Constructed Commons are different thing

    #tcot #NRx Rule of Law and Contractually Constructed Commons are different things. Rulers can adjudicate while leaving commons to locals.

    Source date (UTC): 2015-07-22 09:35:36 UTC

    Original post: https://twitter.com/i/web/status/623788474601181185

  • Contractual Commons: Law is Discovered, Contracts and Exchanges are Made.

    [W]e can produce a market for un-consumable commons using a government just as we produce a market for consumable private goods. But that law and commons are two different things. But there is no reason whatsoever, that knowing how to construct the common law, government should be capable of producing law. It cannot. Law is discovered, contracts and exchanges are made.
    1. Economic velocity (wealth) is determined by the degree of suppression of parasitism (free riding/imposed costs). This eliminates transaction costs.

    2.  Central power originates to centralize parasitism and increase material costs, by suppressing local parasitism and as a consequence, eliminated local transaction costs. And using those costs to pay for the suppression of local parasitism.  We trade expensive local transaction costs for less expensive costs of suppression.

    3. Once centralized those costs can be incrementally eliminated. But if and only if an institutional means of deciding conflicts can be used to replace personal judgement as a means of deciding conflicts.

    4.  The only means of producing institutional rules to replace personal judgement (provision of ‘decidability’) is in the independent, common, evolutionary law resting upon a prohibition on parasitism/free-riding/imposed costs (negatives), codified as property rights (positives): productive, warrantied, fully informed, voluntary transfer(exchange), free of negative externalities.

    5. Suppression of violence and theft is fairly easy because the actions are existential and the results obvious.  But as we increasingly suppress violence and theft, people resort to fraud, fraud by omission, fraud by suggestion, imposition of costs by externality, corruption, and conspiracy. So suppression of these more complex thefts requires testimony and decidability.

    6. Language evolved to justify (morality), negotiate (deceive), and rally and shame (gossip), and only tangentially and late to describe (truth). Truth as we understand it is an invention and an unnatural one – which is why it is unique to the west, and why it has taken philosophers so long to understand it. However, westerners evolved a military epistemology because they relied upon self-financing warriors voluntarily participating, as well as the jury and truth telling. (The marginal difference in intellectual ability apparently not common – they were all smart enough. and such testimony was in itself ‘training’.)

    7. We cannot expect or demand truthful testimony from people unless they know how to produce it. ie: Education in what I would consider the religion of the west: “the true, the moral and the beautiful”. So I consider this education ‘sacred’ not just utilitarian.

    8. We cannot demand truth and law from people unless it is not against their interests: ie: the only universal political system is Nationalism, because groups can act truthfully internally, truthfully externally, and can use trade negotiations to neutralized competitive differences. And with nationalism, individuals cannot escape paying the cost of transforming their own societies, and themselves, and laying the burden of doing so upon other societies.

    9. Commons are a profound competitive advantage. Territorial, institutional, normative, genetic, physical, and economic (industrial) commons are a profound advantage to any group.


      The west is the most successful producer of commons so it is even more important to the west. So we must provide a means of producing those commons.


      The difference between market for private goods and services (where competition in production is a good incentive) and corporate (public) goods, where we must prevent privatization of gains an socialization of losses, requires that we provide monopoly protection of those goods from consumption.


      But does not require that we provide monopoly contribution to them. Commons require only that the people willing to pay for them, do so. Otherwise there is no demonstrated preference for that commons.

      Insurance is a commons and I will leave that for another time.

      Return on investment (dividends) are the product of commons. I will leave that for another time as well.


      The central point is that we can produce a market for common goods using government just as we do in the market private goods. But that law and commons are two different things. and that there is no reason whatsoever, knowing how to construct the common law, that government should be capable of producing law. it cannot.

      Law is. It cannot be created. Only identified.


  • Contractual Commons: Law is Discovered, Contracts and Exchanges are Made.

    [W]e can produce a market for un-consumable commons using a government just as we produce a market for consumable private goods. But that law and commons are two different things. But there is no reason whatsoever, that knowing how to construct the common law, government should be capable of producing law. It cannot. Law is discovered, contracts and exchanges are made.
    1. Economic velocity (wealth) is determined by the degree of suppression of parasitism (free riding/imposed costs). This eliminates transaction costs.

    2.  Central power originates to centralize parasitism and increase material costs, by suppressing local parasitism and as a consequence, eliminated local transaction costs. And using those costs to pay for the suppression of local parasitism.  We trade expensive local transaction costs for less expensive costs of suppression.

    3. Once centralized those costs can be incrementally eliminated. But if and only if an institutional means of deciding conflicts can be used to replace personal judgement as a means of deciding conflicts.

    4.  The only means of producing institutional rules to replace personal judgement (provision of ‘decidability’) is in the independent, common, evolutionary law resting upon a prohibition on parasitism/free-riding/imposed costs (negatives), codified as property rights (positives): productive, warrantied, fully informed, voluntary transfer(exchange), free of negative externalities.

    5. Suppression of violence and theft is fairly easy because the actions are existential and the results obvious.  But as we increasingly suppress violence and theft, people resort to fraud, fraud by omission, fraud by suggestion, imposition of costs by externality, corruption, and conspiracy. So suppression of these more complex thefts requires testimony and decidability.

    6. Language evolved to justify (morality), negotiate (deceive), and rally and shame (gossip), and only tangentially and late to describe (truth). Truth as we understand it is an invention and an unnatural one – which is why it is unique to the west, and why it has taken philosophers so long to understand it. However, westerners evolved a military epistemology because they relied upon self-financing warriors voluntarily participating, as well as the jury and truth telling. (The marginal difference in intellectual ability apparently not common – they were all smart enough. and such testimony was in itself ‘training’.)

    7. We cannot expect or demand truthful testimony from people unless they know how to produce it. ie: Education in what I would consider the religion of the west: “the true, the moral and the beautiful”. So I consider this education ‘sacred’ not just utilitarian.

    8. We cannot demand truth and law from people unless it is not against their interests: ie: the only universal political system is Nationalism, because groups can act truthfully internally, truthfully externally, and can use trade negotiations to neutralized competitive differences. And with nationalism, individuals cannot escape paying the cost of transforming their own societies, and themselves, and laying the burden of doing so upon other societies.

    9. Commons are a profound competitive advantage. Territorial, institutional, normative, genetic, physical, and economic (industrial) commons are a profound advantage to any group.


      The west is the most successful producer of commons so it is even more important to the west. So we must provide a means of producing those commons.


      The difference between market for private goods and services (where competition in production is a good incentive) and corporate (public) goods, where we must prevent privatization of gains an socialization of losses, requires that we provide monopoly protection of those goods from consumption.


      But does not require that we provide monopoly contribution to them. Commons require only that the people willing to pay for them, do so. Otherwise there is no demonstrated preference for that commons.

      Insurance is a commons and I will leave that for another time.

      Return on investment (dividends) are the product of commons. I will leave that for another time as well.


      The central point is that we can produce a market for common goods using government just as we do in the market private goods. But that law and commons are two different things. and that there is no reason whatsoever, knowing how to construct the common law, that government should be capable of producing law. it cannot.

      Law is. It cannot be created. Only identified.


  • Property:Positive / Commons:Negative

    [P]roperty is an attempt to solve the problem of decidability on the use of resources. But no matter how we arrange property we still have the problem of producing commons – where we define ‘commons’ as an investment that produces goods, but must be free of privatization (consumption). (Parks are a great example because their central function is to prevent consumption of land – they have no other ‘use’ than transit and experience.) Some commons produce status (art, poems, plays, parks, monuments, monumental architecture). Some commons improve quality of life and safety (sewers, water treatment, armies). Some improve prosperity through trade (roads, street cars, railways, airports). To qualify as a commons, the use of the good must not be limited to those who paid for it. It’s just that the consumption of the good is prohibited. Property=consumption (positive).  Commons=preservation(negative).

  • Property:Positive / Commons:Negative

    [P]roperty is an attempt to solve the problem of decidability on the use of resources. But no matter how we arrange property we still have the problem of producing commons – where we define ‘commons’ as an investment that produces goods, but must be free of privatization (consumption). (Parks are a great example because their central function is to prevent consumption of land – they have no other ‘use’ than transit and experience.) Some commons produce status (art, poems, plays, parks, monuments, monumental architecture). Some commons improve quality of life and safety (sewers, water treatment, armies). Some improve prosperity through trade (roads, street cars, railways, airports). To qualify as a commons, the use of the good must not be limited to those who paid for it. It’s just that the consumption of the good is prohibited. Property=consumption (positive).  Commons=preservation(negative).

  • Libertines are Infected, But We Have the Cure: Propertarianism

    [D]ear Cosmopolitan Libertines: You’re Infected. Infected with a virus of the mind.

    When you hear the word commons, you’ve been misled by the artificial limits to the category of property established by the principle of ‘intersubjectively verifiable property’: material things. Yes, material things may be scarce. But cooperation is more scarce. And cooperation is always a shareholder good. And as such, a commons for those shareholders. So, first, you confuse those property rights necessary for the construction of production under inter-temporal division of perception, cognition, knowledge, planning and labor, with the production of institutional commons: informal and formal institutions. (property rights, truth telling, courts, the jury, rule of law, the common law, liberty, and the militia.) And secondly you presuppose that a commons of necessity can be consumed rather than an investment merely maintained and used (a park). And thirdly you presuppose that the construction of commons must be performed monopolistically rather than civically (a courthouse, a temple, rule of law). And fourth you presuppose that entry into the market is a sufficient payment for constructing the voluntary organization of production that we call consumer capitalism. When this is illogical: if one cannot make use of the market, then it is not logical for him to pay for it by forgoing opportunities for predation, parasitism and consumption. So you wish your market – the voluntary organization of innovation, production, distribution and trade – to be purchased at a discount, if not for free. That in itself an act of parasitism: forgoing an opportunity for trade. Physical resources must be acquired, but institutional resources must be constructed. Both bear costs. But property rights themselves are a commons. The west is better at the production of commons than any other group. The reason being we evolved from a civic society and voluntary organization of production instead of forced production in the lands of irrigation, or primitivism of tribal conflict of the steppe and desert. You have been infected by the cosmopolitan libertines with a cognitive error. This is what they do. They create mental viruses. They create these viruses out of the repetition of half-truths therefore resulting in a process of suggestion that overwhelms reason. And you’ve been infected. It’s OK. We have a cure. Propertarianism.

    Source: Curt Doolittle