Curt Doolittle

Theme: Property

  • What Do We Mean By Human Rights?

    THE CORRECT ANSWER
    (Answers to this question show the tragedy of a late 20th century education.)

    Necessary (Correct) Definitions:

    • Right: a contractual obligation by another party to perform some actions, and refrain from other actions
    • Negative Right: a contractual obligation by another party to refrain from actions: to forgo opportunities for gains.
    • Positive Right: a contractual obligation by another party to perform actions: to bear costs, and to forgo opportunity for ‘defection’ (cheating).
    • Existential Rights: Rights exist only when (a) obtained in contractual exchange, and (b) are enforceable in matters of dispute by a third party ‘insurer’. (throughout most of history the ‘government’ is the insurer of last resort. Rights do not exist then, they must be existentially created by the construction of an insurer (usually government).
    • Desired Right: A right that you wish to possess if you can find (a) a party to exchange it with you and (b) an enforcer (insurer) of those rights once you negotiated them.

    Hierarchy of Rights:

    1. – Normative (norms, manners, ethics, morals),
    2. – Contractual: (from promise to formal document)
    3. – Political Right (political):
      1. Law proper (discovered),
      2. Legislation (negotiated),
      3. Regulation (commanded)
    4. – Human Rights (inter-state): Human rights were an attempt by western nations in the post-colonial and post-war era to set the terms by which governments would respect the sovereignty(esp. borders) of other governments. In other words, it was an attempt to prevent horrors of primitive and developing countries, contain the horrors of communism, constrain expansionist governments, and set the purpose of government to the improvement of the condition of its citizens.
    5. – Natural Rights (~scientifically necessary): Those rights necessary for the evolution of voluntary organization of production of goods and services (capitalism) in the absence of parasitism and predation by organizations whether public or private. All natural rights are negative rights, since we can only equally refrain from action, because we are unequally able to act, and unequally can control resources necessary for action.

      Human rights are necessary rights – those necessary for human freedom from predation – that any government must seek to produce for its citizens (act as a guarantor) if that government wishes to preserve it’s sovereignty from actions against it by those signatories of the contract for human rights: the insurers of last resort.

      ALL NATURAL (POSSIBLE AND NECESSARY) RIGHTS ARE EXPRESSIBLE AS “RECIPROCATED PROPERTY RIGHTS”
    • All Natural Rights are expressible as property rights that we reciprocally grant one another: rights to non imposition of costs against life, liberty, and property. (Which was the original wording of the US Constitution.) All moral codes are also expressible as property rights, for those actions unknown to affected parties. All ethical codes are expressible as property rights for those actions between parties where knowledge is asymmetrically distributed.
    • The difference between human rights (political) and natural rights (scientific) is that to mollify the communists and obtain their signatures the articles in the 20’s were added that mandated positive rights. These rights cannot be brought into existence without violating all other rights. This is why they do not and cannot exist.
    • the only rights we can grant each other are negative, because we can only equally possess the ability to refrain from action.
    • We create (organize) governments in order to create property rights. To create an insurer of our life(existence), liberty(action), and property(inventory)

      Everything else we say about it is some form of colorful deception.

    Curt Doolittle
    The Propertarian Institute
    Kiev, Ukraine

    https://www.quora.com/What-do-we-mean-by-human-rights

  • What Do We Mean By Human Rights?

    THE CORRECT ANSWER
    (Answers to this question show the tragedy of a late 20th century education.)

    Necessary (Correct) Definitions:

    • Right: a contractual obligation by another party to perform some actions, and refrain from other actions
    • Negative Right: a contractual obligation by another party to refrain from actions: to forgo opportunities for gains.
    • Positive Right: a contractual obligation by another party to perform actions: to bear costs, and to forgo opportunity for ‘defection’ (cheating).
    • Existential Rights: Rights exist only when (a) obtained in contractual exchange, and (b) are enforceable in matters of dispute by a third party ‘insurer’. (throughout most of history the ‘government’ is the insurer of last resort. Rights do not exist then, they must be existentially created by the construction of an insurer (usually government).
    • Desired Right: A right that you wish to possess if you can find (a) a party to exchange it with you and (b) an enforcer (insurer) of those rights once you negotiated them.

    Hierarchy of Rights:

    1. – Normative (norms, manners, ethics, morals),
    2. – Contractual: (from promise to formal document)
    3. – Political Right (political):
      1. Law proper (discovered),
      2. Legislation (negotiated),
      3. Regulation (commanded)
    4. – Human Rights (inter-state): Human rights were an attempt by western nations in the post-colonial and post-war era to set the terms by which governments would respect the sovereignty(esp. borders) of other governments. In other words, it was an attempt to prevent horrors of primitive and developing countries, contain the horrors of communism, constrain expansionist governments, and set the purpose of government to the improvement of the condition of its citizens.
    5. – Natural Rights (~scientifically necessary): Those rights necessary for the evolution of voluntary organization of production of goods and services (capitalism) in the absence of parasitism and predation by organizations whether public or private. All natural rights are negative rights, since we can only equally refrain from action, because we are unequally able to act, and unequally can control resources necessary for action.

      Human rights are necessary rights – those necessary for human freedom from predation – that any government must seek to produce for its citizens (act as a guarantor) if that government wishes to preserve it’s sovereignty from actions against it by those signatories of the contract for human rights: the insurers of last resort.

      ALL NATURAL (POSSIBLE AND NECESSARY) RIGHTS ARE EXPRESSIBLE AS “RECIPROCATED PROPERTY RIGHTS”
    • All Natural Rights are expressible as property rights that we reciprocally grant one another: rights to non imposition of costs against life, liberty, and property. (Which was the original wording of the US Constitution.) All moral codes are also expressible as property rights, for those actions unknown to affected parties. All ethical codes are expressible as property rights for those actions between parties where knowledge is asymmetrically distributed.
    • The difference between human rights (political) and natural rights (scientific) is that to mollify the communists and obtain their signatures the articles in the 20’s were added that mandated positive rights. These rights cannot be brought into existence without violating all other rights. This is why they do not and cannot exist.
    • the only rights we can grant each other are negative, because we can only equally possess the ability to refrain from action.
    • We create (organize) governments in order to create property rights. To create an insurer of our life(existence), liberty(action), and property(inventory)

      Everything else we say about it is some form of colorful deception.

    Curt Doolittle
    The Propertarian Institute
    Kiev, Ukraine

    https://www.quora.com/What-do-we-mean-by-human-rights

  • Which Articles Of The Universal Declaration Of Human Rights Are Positive Rights?

    The articles 21–28 were added to appease the communists who at that time in history still held enough political power to demand it or prevent universal declaration. (Although 24 is arguably nonsensical the way its stated.)

    Otherwise the declaration is nothing more than a list of property rights: all of which are negative rights.

    https://www.quora.com/Which-articles-of-the-Universal-Declaration-of-Human-Rights-are-positive-rights

  • Which Articles Of The Universal Declaration Of Human Rights Are Positive Rights?

    The articles 21–28 were added to appease the communists who at that time in history still held enough political power to demand it or prevent universal declaration. (Although 24 is arguably nonsensical the way its stated.)

    Otherwise the declaration is nothing more than a list of property rights: all of which are negative rights.

    https://www.quora.com/Which-articles-of-the-Universal-Declaration-of-Human-Rights-are-positive-rights

  • John Stewart: “You don’t own America!” Curt Doolittle: “Quite the opposite: You

    John Stewart: “You don’t own America!”

    Curt Doolittle: “Quite the opposite: You keep what you kill.”

    Defacto: if you can obtain control over the use of something by violence – you own it, and others merely use it by your good graces. Might may not determine right, but one cannot make right without might.

    And to the left: “You have lost our good graces.”

    Source date (UTC): 2016-07-26 04:32:00 UTC

  • Q&A: CURT: HOW DO HOPPE’S COVENANT COMMUNITIES FIT WITH PROPERTARIANISM? (good p

    Q&A: CURT: HOW DO HOPPE’S COVENANT COMMUNITIES FIT WITH PROPERTARIANISM?

    (good piece) (for newbies especially)

    —“Hoppe’s advocating for so-called covenant communities seems a decent idea on paper, people establish communities based on contractual relations and setting rules based on the will of the community.

    Now I have seen videos of you talking about the “absolute nuclear

    family” and societies where everyone treated everyone the same and there was no difference between in-group and out-group trust, this seems like a rather vital part of propertarianism.

    Now my question is, does the idea of covenant communities fit within the propertarian framework? Because while it seems a decent idea, it does certainly look like it would create a major difference between in-group treatment and out-group treatment, seeing as these communities could, and probably would, have vastly different rules than the one next to them, so to say.

    Do you see covenant communities as an extension of Rothbardian

    ghetto/gypsy/Jewish ethics, or have I totally misunderstood either you or Hoppe?”—

    GREAT QUESTION.

    This is such a great question. Thank you for it.

    – Preamble –

    I consider myself a Hoppeian (although Hans would likely differ) in that all ethics and politics can be expressed as property rights.

    Part of what I tried to do in propertarianism was illustrate how the three empirical-rational cultures: English Empirical, German Rational, and Jewish Pseudoscientific, (and I suppose we could include the frech-pseudo-moral), tried to restate their group evolutionary strategy as universal ethics and politics – and all failed.

    So what you see is rothbard attempting to universalize jewish law, and cosmopolitan pseudoscience (of separatist disasporic people), hoppe attempting to universalize german rationalism (of homogeneous agrarian landed people), and me trying to use anglo-saxon empirical contractualism (of a trading naval people) as a universal – within which we can construct a variety of orders.

    So when my work differs from Hoppe’s it differs largely in the fact that he relies on’ justificationary rationalism’ (tests of internal consistency and subjective non-contradiction) using intersubjectively verifiable property as the basis for common law, and I rely on ‘testimonialism’ which is an advancement over scientific empiricism, for reasons that are complicated – but which are reducible to adding the tests of existential possibility when describing human actions, and the requirement for full accounting, assuming that man is NOT naturally moral, but naturally rational, and will choose immoral-unethical or moral-ethical actions based purely on intuitionistic estimation of costs and benefits.

    That paragraph is extremely loaded, (dense) with meaning. I would point you to my introductory writings to understand it if you need to.

    But in simple terms, that means that I consider my work a SCIENTIFIC restatement of hoppe’s reduction of all ethical, moral, political decidability to expressions of property rights, and the first cause of property rights non imposition of costs upon the property in toto of others that would cause them to retaliate in ANY way – this is in fact (as Butler Schaeffer has tried to show us) the meaning of ‘natural law’.

    Hoppe constructs his anarchism (german rule of law) on the lower standard of intersubjectively verifiable property, and fully voluntary production of commons.

    I construct my rule of law (anglo anarchism) on the higher standard of property-in-toto, and creating a market for the voluntary exchange of commons – much more like the stock market which is competitive, rather than the current houses of government which are monopolies.

    The reason I do this is because the west beat the rest with commons production – truth-telling, private-property, sovereignty, rule of law, and militia chief among them.

    The other reason is that communities that do not produce commons across the spectrum: normative, ethical, moral, legal, institutional, martial, and territorial, NEVER survive competition from competitors. because they cannot. They cannot positively because it is always preferable to give up liberties in order to obtain predictabilities needed for complex commercial production. They cannot Negatively because the only individuals suitabe for a lower trust polity based upon several property and lacking commons are thieves, pirates, and other predators. And so external groups always exterminate them. So anarchic polities without commons cannot survive. And this is evidenced by jews themselves, gypsies, and the hundreds of other societies that have been out-gunned, out-steeled, out-germed, out-bred, out-farmed, out-traded, and generally ‘out-civilized’.

    What we see with Rothbard and Hoppe’s higher standard, and my higher standard, is that Rothbard brings Jewish ethics of diasporic people, who want to privatize (parasitically consume) the commons that preserves parasitism via deception but prevents retaliation against it; Hoppe’s separatist ethics of the protestant evangelists who want to construct private commons only (civic society) but prevent all free riding (the opposite of Rothbard’s strategy) and my (Doolittle’s) imperial ethics (rule of law) that prohibits parasitism entirely.

    I might state it less charitably, as Rothbard and the cosmopolitans, Hoppe and the germans, and the enlightenment anglo-Americans all failed to solve the problem of creating a market for commons instead of a monopoly bureaucracy for the production of commons (anglo/german/french) and the civic production of commons (Hoppe). Whereas what I have tried to do is create a market for commons as the old English houses created, but failed to expand both on the enfranchisement of non-land owners (non-business owners, and those with diasporic or naval interests) and the enfranchisement of women (who have polar opposite ethics from the males entirely and want to marry the ‘state’ or ‘tribe’ again – obviating them from exchanging sex and care with males for survival.)

    So propertarianism includes covenant communities, but the standard by which these contracts are judged in matters of conflict is by property in toto: complete, not partial, non-parasitism.

    The anarchic model of Rothbard and Hoppe does not survive competition. That’s why it won’t work.

    Property rights are not something we ‘have’ but something we obtain ONLY in trade.

    The same is true for the survival of an anarchic community: you cannot choose a community by will, but by incentives. You do not choose the incentives, they are chosen for you by the nature of man.

    Civilization – complex cooperation outwitting the dark forces of time and ignorance – is the result of the incremental suppression of parasitism in all its forms by genetic, normative, ethical, moral, traditional, legal, political, and economic means: eugenics.

    When we remove all parasitism, what we are left with is truth, property, liberty, knowledge, and cooperation.

    And those are the torches that give us the time to light the darkness and eventually transcend into the gods we seek.

    Curt Doolittle

    The Propertarian Institute

    Kiev, Ukraine

    Source date (UTC): 2016-07-25 06:44:00 UTC

  • Testimonialism and propertarianism don’t make you right. They just make it a lot

    Testimonialism and propertarianism don’t make you right. They just make it a lot, lot, lot harder to get it wrong.

    Source date (UTC): 2016-07-23 13:21:00 UTC

  • SAYS IT BETTER THAN I DO. This is how it is done. Eli has always been a better c

    https://propertarianforum.wordpress.com/2016/07/22/property-and-norms/BUTCH SAYS IT BETTER THAN I DO.

    This is how it is done. Eli has always been a better communicator that I am – particularly about Aristocracy. But think Butch is really getting there. I couldn’t have done this well myself.

    Source date (UTC): 2016-07-23 12:25:00 UTC

  • Morals and Beliefs demand the same goals of us. Property and Laws tolerate diffe

    Morals and Beliefs demand the same goals of us. Property and Laws tolerate differences in goals. Markets arrange shared ends despite goals.

    Source date (UTC): 2016-07-23 06:17:09 UTC

    Original post: https://twitter.com/i/web/status/756734879707045888

  • Morals and Beliefs demand the same goals of us. Property and Laws tolerate diffe

    Morals and Beliefs demand the same goals of us. Property and Laws tolerate differences in goals. Markets arrange shared ends despite goals.

    Source date (UTC): 2016-07-23 02:17:00 UTC