What Are “National Defense” And “National Security?”

     In the midst of the Sturm und Drang over current budget negotiations – is it really a “negotiation” when one side refuses to come to the table at all? – it struck me that a great part of the supposed national consensus about national defense and that other great shibboleth of the power brokers, national security, could stand some scrutiny. Both those conceptions shape our ideas about what our military establishment is for, how large it should be, how it should be structured, and what arrangements must prevail within our alliances and with our adversaries. The consensus was stable at one time, or at least it appeared to be. That stability, whether apparent or real, is absent today.

***

     During the first decades after the end of World War II – i.e., the period most commentators routinely call “postwar,” even though we’ve had a few other wars since then – there was an appearance of consensus about:

  • What and whom we should worry about;
  • Why those worries were important;
  • What we should do about them.

     The “bipolar world” seemed terribly clear in those years. The stasis in post-Yalta Europe, the standoff on the Korean peninsula, and the grudging acquiescence by the USSR to American hegemony over the Western Hemisphere and the Atlantic Ocean all contributed to a tableau of two nuclear-armed superstates, each poised to leap at the first sign of aggressive intent from the other, that had carved the globe into “spheres of influence” they would nominally respect. The picture had its fuzzy spots, but on the whole the public accepted it, which greased the tracks for the interests that strove, often quite successfully, to profit from it.

     Emblematic of the “bipolar world” was the stare-down we call the Cuban Missile Crisis. The Soviets attempted to breach the informal boundary that separated “their” sphere from “ours.” “We” acted in “defense” of “our” “national security.” It was supposedly a victory for American diplomacy and American power. But the story, though the details are today public, has never been fully appreciated by the majority of Americans.

     In point of fact, the Khrushchev-led Politburo was frightened by American nuclear arms stationed at forward bases in Middle Europe and Turkey. The Jupiter-C intermediate range missiles in Turkey were of special concern to them. Their attempt to emplace similar missiles in Cuba was a kind of balancing measure. Moreover, it succeeded: the Kennedy Administration removed the Jupiter-Cs from Turkey soon after the Soviet missiles had been removed from Cuba. Whether that was an explicit part of the agreements that ended the standoff remains unknown to all but few who were inside the process.

     The details didn’t really matter to the electorate. What mattered to the popular perception of the “bipolar world” was the image of American warships embargoing Cuba against further Soviet ships, and the apparent Soviet withdrawal of their attempt to breach “our hemisphere.” It reinforced the general conception of the “bipolar world,” and the “two scorpions in a bottle” mutual-suicide nature of any ultimate confrontation between us.

***

     The Vietnam conflict put harsh punctuation to the “bipolar world.” American involvement in that conflict was presented to the public as the defense of an ally – South Vietnam – against a Soviet-backed Communist insurgency. At first the importance of Communist China to the war was understated, as China had not yet become a major factor in reportage and opinion writing about international affairs.

     Once again, certain details about the genesis of our involvement in southeast Asia were either understated or completely concealed. The importance of the 1954 debacle at Dien Bien Phu, in which American air and logistical support was first seriously involved in Vietnam, is generally not appreciated. That battle was the one on which all subsequent American involvement was predicated, though only two Americans perished there and all other American losses were of materiel only.

     But why was there any American involvement there at all?

     Smith: In your book you seem to suggest that our Government came to the aid of the French in Indochina not because we approved of what they were doing but because we needed their support for our policies in regard to NATO and Germany. Is that a fair conclusion?

     Mr. Acheson: Entirely fair. The French blackmailed us. At every meeting when we asked them for greater effort in Europe they brought up Indochina and later North Africa. One discovers in dealing with the French that they expect their allies to accept their point of view without question on every issue. They asked for our aid for Indochina but refused to tell me what they hoped to accomplish or how. Perhaps they didn’t know. They were obsessed with the idea of what you have you hold. But they had no idea how to hold it. I spent I don’t know how many hours talking with the French about the necessity of getting local support for what they were trying to do. We told them about our success in training Koreans. We offered to send Americans from Korea to help train the Vietnamese. But the French refused. They wanted nothing to detract from French control. We urged them to allow more and more scope to the political activities of the Vietnamese. They did not take our advice. I thought it was possible to do something constructive with Bao Dai — not much, but something.

     [1969 Interview of former Secretary of State Dean Acheson, presented in full here.]

     Had it not been that the Eisenhower State Department felt it critical to solidify French participation in NATO – ultimately, this proved a disappointment – the U.S. would not have participated at Dien Bien Phu at all, and thus would have been extremely unlikely to involve itself thereafter. And even though the cracks in the “bipolar world” were becoming large enough for anyone alert to the international news to appreciate, the public perception of a united Western European front against the Iron Curtain was what the political class deemed supremely important.

***

     The left-liberal takeover of the federal government in the wake of the Watergate scandal, the fall of South Vietnam to the North’s invading army, and the overall Carter malaise characterized what historian Paul Johnson has called “America’s suicide attempt.” The inclination among Americans generally to disengage from global conflicts lasted until it was shaken by the Soviet invasion of Afghanistan, the fall of Iran’s Shah Reza Pahlavi, and the infamous Iranian “hostage crisis.” The combination was a great part of the propulsion for the ascent of Ronald Wilson Reagan to the presidency.

     In short, we’d had a taste of being a second-class power, one that other powers could insult and injure without undue penalty, and we didn’t like it. Reagan told us things could, should, and must be otherwise – and he followed through. Yet essential to his vision and instrumental to his methods was the perpetuation of a largely “bipolar world:” one in which the American-Soviet contretemps loomed above all others. Though there was some room in the Reaganite vision for other, lesser enemies and conflicts, those others were either subordinated to the standoff against the Soviets or treated as minor sideshows, where a mere flexure of our military muscles would gain the day.

     While the famous Reagan military buildup didn’t approach the level to which the U.S. had militarized for World War II, it did convey a sense of a superpower reborn, or at least revived, such that the Soviets had better “look out.” Reagan’s October 1986 showdown against Mikhail Gorbachev at Reykjavik was as emblematic of that era as the Cuban Missile Crisis was to the Fifties and Sixties. Gorbachev was terrified of two things: American economic might, which was steadily being transformed into renewed military preeminence, and the Strategic Defense Initiative, which Gorbachev feared would reduce the Soviet Union to Third World status. Reagan’s refusal to give on either of those things perfectly expressed his “we win and they lose” approach to the Cold War. As the saying goes, “you can’t knock success:” it did result in the fall of the Soviet Union and its replacement by a (temporarily) more benign Confederation of Independent States.

     It also reinstated the popular conception of the “bipolar world.” When the Soviet Union collapsed, that was replaced by the unipolar, or “hyperpower” world of the Nineties and Naughties, in which the U.S. stood as the supreme martial entity, supposedly capable of policing the entire globe.

     It is unclear whether most Americans believed that the U.S. should accept that role, or should act as if it had been somehow conferred upon us. It’s at least as unclear whether most Americans would agree to it today.

***

     While the George W. Bush Administration’s Middle Eastern democracy initiatives were well intentioned, they were foredoomed by the cultural matrix into which they were introduced. That became apparent (to me, at least) when the supervising American authority agreed that Islam as a principal source of guidance to Iraqi law would be written into the new Iraqi constitution. After that, no progress was possible, and no progress was made. The subsequent failure of Iraq to coalesce around a stable post-Ba’athite political order was what made possible the rise of Barack Hussein Obama, with all that has entailed.

     The Obama era has been one of undisguised American retreat from global influence. The U.S. is no longer a power whose interests or desires other powers must include in their decision making. It isn’t solely about Obamunist diplomatic weakness or unwillingness to threaten the use of force. The enervation of our military and the popular distaste for new international engagements play at least as great a part.

     What has come about is not a mere readjustment of our will or ambitions to unfortunate budgetary realities. It also involves a reconception, both among the political elite and among Americans generally, of the world order and our place in it. It makes a sharp contrast to George H. W. Bush’s dreams of a “new world order.”

***

     I intend the above material, much of which will be prior knowledge to an intelligent Gentle Reader of Liberty’s Torch, to act as a backdrop to the prevalent conceptions of national defense and national security. I contend that our retreat from assertiveness in our international engagements is coupled to a shift in those conceptions. The question I cannot answer is whether that shift occurred because of natural changes in attitude and opinions among lay Americans, or because it was engineered by the political elite and its courtier press.

     For a great part of the postwar years (see above), national defense took its conceptual shape from the overwhelming concentration of our attention upon the Soviet Union. Similarly, the maintenance of our national security was expressed in information-classification rules, in export law, in the treatment of non-citizens who might choose to work in defense-related industries, and in the structure and operations of our intelligence services.

     The Russian Bear commanded our attention. Its potential and its moves governed both our initiatives and our responses.

     With the fall of the Soviet Union came a considerable cry in the U.S. for substantial demilitarization. We did reduce the size and scope of our armed forces, especially our nuclear deterrent forces. Yet the number of missions upon which those forces – other than our nuclear weapons, of course – were dispatched did not lessen. Indeed, it increased to a point where our enormous blue-water Navy was stretched dangerously thin; it seemed to need to be everywhere at once. In part that was a consequence of the use of Naval forces as humanitarian aid to regions that had experienced natural calamities, but in some measure it was for the deterrence of potential hostilities among lesser powers, and in part a return to the “gunboat diplomacy” that characterized Navy activity in the Caribbean and South America in the Nineteenth Century, where American warships would visit ports in other nations to remind those nations that America held a “big stick,” far bigger than anyone else’s, and that it would be well not to provoke us into swinging it.

     The concept of national defense became fuzzier than it had been in seventy years. National security had begun to slide into the “that was back then” category; our vigilance over our secrets and the enforcement of the laws and regulations ostensibly passed to protect them slackened considerably. Despite the renewal of Russian imperialism and territorial aggression, the rise of several nuclear powers inimical to American interests, and the weakening of protections over Americans’ possessions and interests abroad, that’s the state of affairs today.

***

     I have an ambivalent relationship with national defense and a great deal of difficulty with “national security.” To take the second matter first, I dispute whether Americans’ security – i.e., our protections against invasion, infringement of our rights, attacks on our material well-being, and general latitude of action both here and abroad – is truly advanced by the laws and regulations promulgated in the name of “national security.” It’s an expensive business whose return on investment is dubious. Nevertheless, our political elite persists in paying lip service to the concept even as high-profile violators of the security rules proliferate and are found in ever higher positions.

     Concerning national defense, I dispute that either our political class or Americans generally would agree on what we’re supposed to be defending ourselves from. The chaos at our southern border is an invasion by another name; it hardly matters that the invaders generally arrive unarmed, for the damage they do to our society doesn’t require weaponry.

     Concerning infringement of our rights, the 88,000 governments of these United States are doing a superlative job of reducing us to totalitarian subjection. We get no protection from them from our Army, Navy, or Air Force. Indeed, I’ve speculated that should our men at arms come to our defense, the mode will be convulsive in the extreme.

     Similarly, the attacks on our prosperity emanate principally from Washington, whose mandarins are unwilling to acknowledge the laws of economic reality. Their recent abuse of the dollar alone has been sufficient to reduce its purchasing power by about 40% — that is, about as much as FDR’s famous dollar redefinition, from $20.67 per Troy ounce to $35.00. The many federal incursions upon freedom of production, commerce, labor, and contract pile atop that degradation of our national unit of account.

     Finally, Americans’ latitude of action has been severely curtailed via law and regulation. The iconic example can be found at the “security screening stations” of any of our airports. Those same stations and procedures have been proposed for water, train, and bus travel. Their application to passenger automobiles, while it seems absurd, is not beyond possibility.

     In light of the above, I would venture to say that there is no American “national defense” as lay Americans would understand it. Whether our armed forces are defensively useful for other persons in other venues I leave to the contemplation of the reader.

***

     In a recent screed, Fred Reed includes the following:

     I will assign the Five-Sided Wind Tunnel [i.e., the Pentagon] a new mission, namely the defense of the United States. If this novelty encounters resistance, I will require all general officers to report to work in tutus and toe shoes until they see the wisdom of my idea. Of course, these days many would probably like it.

     No doubt Fred wants to see the U.S. defended…but what specific missions would he include in that envelope? Would “the defense of the United States” include the protection of Americans abroad? Would it include the defense of Americans’ properties abroad? How about the defense of the provisions of trade agreements, formally arrived at and agreed upon, between the United States and other nations? Those get violated more often than most of us are aware.

     Would Fred endorse Jimmy Carter’s decision not to declare the 1979 takeover of our embassy in Tehran, openly endorsed by the Khomeini regime, an act of war? What about Congress’s decision not to aid South Vietnam, our ally (and in some ways our creation), when the North attacked in 1975? Then there’s NATO. Would Fred agree that inasmuch as we signed the North Atlantic Charter and have never abrogated it, we are required to react to an attack upon any of the European signatories as an attack upon the U.S.? Or would he unilaterally nullify that treaty?

     All those possibilities pertain to current conceptions of national defense. Indeed, there are others, though they might not be majority viewpoints.

     It becomes ever clearer that any discussion of national defense must begin with a single, sharp question to which a clear answer is mandatory:

What Do You Mean By That?

If This Goes On

     An early Robert A. Heinlein novella with the above title described an American theocracy that was eventually brought down in a violent revolution. I have no idea whether the young Heinlein was subject to influences that might have predisposed him to believe that such a future was probable. However, the Afterword to his collection Revolt in 2100, in which that novella appeared, suggests that he did think it plausible at least.

     No, that future didn’t arrive. Instead, the United States has turned in the opposite direction: secular and hedonistic. But Heinlein wasn’t the only writer to explore the idea of an American theocracy. Michael Flynn, whose work has often been compared with Heinlein’s, sketched such a future in his The Nanotech Chronicles. If he was guided by presentiments like Heinlein’s, he gave no indication of it.

     As usual, I’m sort of skirting my point here, so I’ll put it right out in the open:

Many trends are merely mental artifacts.

     One can “assemble” such a “trend” by choosing what to look at and what to ignore, which your detractors will call “cherry-picking” the news. However, the counterpoised effect is just as important:

Many who deny a trend simply refuse to see it.

     And inasmuch as some trends are pretty BLEEP!ing scary, the urge to take refuge in I-don’t-see-it denial can be very strong.

     The previous 250 words are prefatory. I see a trend in motion. It’s beginning to look to me like an avalanche. And I don’t like what it portends. But I’ll allow that I could be wrong; it’s the absolute requirement of intellectual honesty. In fact, I want to be wrong. So in reading what follows, please, Gentle Reader, do your best to:

  • Refrain from an emotional response;
  • Focus on the available data;
  • If you don’t see it, tell me so and why.

     We begin.


Two Doors

     The day had worn him down. His prior case, the fifty-seventh since he’d reached his desk that morning, had just been dragged weeping from the office, but he could not rest. He was behind his quota. The ships were already behind their sailing schedules. He had to plow onward.
     He pressed the button on his phone console that signaled to the pen outside that he was ready for his next case. The green indicator light over his office door went dark and the yellow one lit. Barely a minute had passed when the door opened and two husky guards brought him number fifty-eight. As they closed the door behind them, the yellow light above it was extinguished and the red one lit.
     This one was female. She looked aged beyond her natural count of years, though the stress of the upheavals could do that to anyone.
     The guards sat her none too gently in the restraint chair, secured her shackles to the chair’s hard points, and laid her paperwork on his desk before stepping back to line his office doorway. He reviewed the short description of her status and noted the contents of the check box. He’d seen it checked fifty-three times that day. This made fifty-four.
     She’ll have two options. No others.
     He steeled himself and faced her squarely. She seemed unable to meet his gaze.
     “Have you been informed about what happens here…” He glanced at her form again. Her given name was one of the trendy sort that he found too challenging to pronounce. “…Miss Jones?”
     She shook her head, but remained mute.
     “I’m your routing officer. You and I have the responsibility for determining the next stage of your life. I’m constrained by the law, but you will have a choice, though your choices are rather limited. The person who limited them was you.”
     He picked up the form and waved it at her. “Do you know what this paper says about you?”
     She sniffed and shook her head.
     “Were you given a chance to read it?”
     “Can’t read,” she said.
     “Then I’ll read it to you. ‘Miss Jones is 34 years old and a single mother of two sons. Son Tyrell was killed at age 18 during a police raid of a crack den. Son James was serving a life sentence for a gang-related murder when the Sterilization Orders came down. He was 16 at the time of his execution. Miss Jones has never been self-supporting. She tests positive for cocaine, syphilis, and hepatitis B.’”
     He looked directly into her eyes. “Do you deny any of that?”
     She would not answer.
     “Miss Jones, if I go by what’s on this paper, your future will not be a happy one. And I have to go by it unless you can convince me that what it says is not true.”
     “Can’t,” she said at last. “It’s right. Never got married. Got by on the welfare. My boys was bad asses. Baddest in the hood.” Her eyes rose to meet his at long last. They flashed in challenge. “Ain’t gonna cry over it. Any of it.”
     She thinks she’s hard. Maybe she is. She should hope so.
     “Miss Jones, if all this is true, then under the Separation Edicts, there are only two places you can go when you leave this room.” He rose and pointed toward his eastward window. Her gaze followed his gesture and lit on the giant ship that stood waiting in the harbor.
     “That,” he said, “is an exile ship. It’s one of your choices. If you choose it, it will take you to another continent, a place where you’ll be set free to live out your life as best you can. There are no whites there, no courts or prisons, and no welfare, either. And very little that you’d recognize from your life here in America.”
     She looked out at the giant vessel, plainly uncomprehending. Before the upheaval it had been a cargo carrier. On every trip it had ferried two hundred thousand tons of cargo in steel containers, each one filled with some item the residents of other lands valued, across the breadth of the Atlantic Ocean. Its holds had been refitted as row upon row of barred cells. Its next journey would convey ten thousand exiles to their new homeland. They would next see sunlight, if they saw it at all, when they debarked on the west coast of Africa, in the land that had once been called Liberia.
     Most of those exiles had been personally guilty of nothing. They’d merely abetted a race war. Some had promoted hatred of whites. Others, by their promiscuity and negligent parenting, had produced generation upon generation of parasites and violent predators. Still others had done nothing but subsist on the handouts of a too-generous society, indolently declining to add to its riches.
     Twenty-three of them had declined to board the ship.
     Far too many of them.
     “Are you willing to board that ship, Miss Jones?”
     She glowered at him sullenly. “Ain’t gettin’ on no ship.”
     “I see. Well, you do have another choice, but I can’t recommend it.” He nodded toward the door to the right of his desk. “It goes through that door.” He started to describe what took place on the other side of the door, stopped himself.
     It might be better if she didn’t know.
     “Would you like me to tell you about that second choice, Miss Jones?”
     She sneered and looked away. “Ain’t gettin’ on no ship.”
     “I need an answer, Miss Jones. Will you board, yes or no?”
     She shook her head.
     I suppose that’s good enough.
     He nodded to the guards. They released her shackles from the restraint chair and stepped back.
     “Then whenever you’re ready, just step through that door and close it behind you. You’ll be given instructions about what to do next.”
     She gave him one more contemptuous sneer and shuffled to the second door. The three men watched in silence as she stepped through it. As she closed it behind her, the green phase indicator above it went dark and the yellow one lit. A moment later the yellow gave way to red. The red light glowed for perhaps a minute before going out.
     Twenty-four.
     “Sir?” one of the guards said. “Why didn’t you tell her?”
     He grimaced. “I thought it might be kinder this way.”
     The guard frowned. “Maybe.” He glanced out at the exile ship. “It sure as hell ain’t gonna be kind for them.” They stepped out the door through which they had entered.
     He lowered his face into his hands.
     I volunteered. I understood the necessity. I still do. But it’s harder than anything I’ve ever done.
     Colonel John MacKenzie had led troops into battle. His battalion had been the first into Monrovia, and had led its pacification. He’d killed men who’d been trying their best to kill him. He’d weathered it all and had come home to a wife who loved him unreservedly despite it all…who refused to let him doubt himself.
     The men I killed were armed. They went to war knowing the risks. Miss Jones wasn’t armed with anything worse than her attitude.
     He felt his tears rising again and sternly shoved them down.
     Those are for the men I led who died in honorable combat. Not for the Miss Joneses of the world. They brought this upon themselves even if they were too dull to know it.
     He pressed the button that would bring him number fifty-nine.

#

     MacKenzie reached his billet barely able to draw a breath. Estelle awaited him at the front door, as always. His condition was plain to her. She wrapped her arms around him and pressed him to her before he could step over the lintel.
     “I love you,” he muttered against her shoulder. Despite his efforts, a single deep sob escaped him.
     She stroked his hair and said nothing.
     Presently he said. “Mark Thorsten killed himself.”
     “I know,” she said. “I spent most of the day with Pam.” A pause. “She wasn’t surprised. She said…she said she saw it coming. John, will she be all right?”
     He looked at her in puzzlement. “Was she all right when you left her?”
     She frowned. “You know what I mean.”
     He grimaced. “I don’t know, Eppie. I hope so. If I hear anything to the contrary, I’ll…I don’t know. This is a first.”
     She nodded. “For all of us. How many today?”
     “A hundred twenty-six.”
     “How many…” Her voice caught briefly. “…for the other door?”
     “Forty-seven.” He shuddered. “I stopped telling them, Eppie. After the first twenty-three I just…stopped. I figured it would be kinder that way.”
     Her expression was as understanding and accepting as always. She nodded.
     “Would you like to, to get out for the evening?” he said. “We could go to—”
     She shook her head. “I’d rather stay home with you. Just in case Pam…you know.”
     “Yes,” he said. “I know.”
     He took her hand, marveling afresh at the contrast between the lightness of her palm and the smooth jet of the opposite side. He brought that palm to his lips and kissed it tenderly.
     What a marvel. She knows what’s happening, and accepts it. She knows what I’ve been assigned to do, and accepts it. She doesn’t know why I and the others were chosen for this duty, yet she accepts it. She does know that except for having married me, she would be in that pen, awaiting her own disposition…and accepts it.
     “You’re my lifeline,” he said. “My tether to sanity in an insane time. Without you, I might do what Mark did.”
     She smiled sadly. “I know. It’s why you were chosen.”
     He peered at her. “Huh?”
     “Hadn’t you thought about it?” she said. “The Army has plenty of colonels. Some of them would enjoy doing what you do.” She stroked the sides of his face. “I’m the guarantee that you won’t…because you can’t.”
     “You do know,” he said wonderingly.
     “I always did, John. General Lapierre told me. Let’s have some dinner.”
     She took his hand and led him to their kitchen.


     Think it won’t happen, Gentle Reader? Think it can’t happen?

     I must disagree. It’s drawing nearer all the time. The indicators have never shone more garishly:

  • Trayvon Martin.
  • “Bryce Williams.”
  • Ferguson, Missouri.
  • Baltimore, Maryland.
  • The “knockout game.”
  • The New Black Panthers.
  • Black illegitimacy at 69%.
  • ”Flash mobs” of black teens.
  • Black racialists openly inciting violence against whites.
  • The many outbreaks of black-on-white violence chronicled by Colin Flaherty.
  • And the rising tide of sentiment among normally peaceable whites that we have had enough.

     If it happens, it will be horrible beyond measure. I don’t want it to happen. I fear it greatly. More people will die than have died in all of America’s wars together. But neither my fears nor anyone else’s will prevent it. Only a massive outbreak of good sense among American Negroes, most especially the willingness and determination to discipline their own and accept the verdicts of the judicial system when that discipline fails, can stave off the racial cleansing of the United States: the Separation Edicts and Sterilization Orders of the little story above.

     “Bryce Williams” described himself as a “powder keg.” His focus was wrong; it’s America that’s the powder keg. His murders seem to me to bring the match very close to the fuse. We can’t have much time or many chances left to avert the explosion.

     If I’m wrong, tell me I’m wrong…but tell me why. Convince me.

     And pray.

The Most Awful Day

[This piece first appeared at Eternity Road on August 6, 2005. Today being the 101st — yes, the 101st — anniversary of the day I deem “most awful” in post-Industrial Revolution history, and a number of geopolitical trends having bent in the direction of large-scale replays thereof, I felt it appropriate to repost it. — FWP]


On August 6, the anniversary of the atomic bombing of Hiroshima, it’s your Curmudgeon’s habit to reflect on the terrible decisions that led to that event, and to ponder whether any of them might have been made differently if their makers had had foreknowledge of the things that we of this time have experienced. He’s done so before, and will probably do so again.

But not today.

Quite a number of commentators have characterized August 6, 1945, when the Enola Gay killed Hiroshima and 130,000 of its mostly civilian residents, as the most awful day in the history of the world: the day humanity exhibited both its ability and its willingness to annihilate itself in toto. It was an awful day, to be sure, but not for that reason. As of that day, we did not have the power to destroy ourselves that completely. Nor do we have it yet today, the dire mutterings of darker souls notwithstanding.

It was an awful day because, in the opinion of President Truman and his key advisors, the atomic bombing of a Japanese city was the least bad of the available tactical choices. Every other means by which they might force the Japanese to surrender had a higher total casualty figure attached. One, the amphibious invasion of the Japanese Home Islands by American troops, had been estimated to produce a million American deaths, to say nothing of how many Japanese would have died in the fighting.

There’s no way to revisit that crucial moment in history and supply those decision makers with the foreknowledge of the next sixty years. Even if one could, there’s no way to know whether it would have made a difference: in the decision they reached, or in the relative quality of the six decades since then. All one can say with certainty is that it was an awful day indeed, one we would certainly have averted if a less awful alternative had presented itself.

But what, then, was the most awful day? If Hiroshima doesn’t take the trophy, what human atrocity could?

Opinions will vary, of course. Some will go by casualty figures; others by broader and more inclusive metrics. Some will argue that calamities other than wars ought to be included in our considerations; others will reply that Nature is indifferent to human concerns, and that only Man’s inhumanities to Man should qualify for condemnation.

Your Curmudgeon’s angle on the matter is, as you might expect, an unusual one.

The Biblical story of Genesis, which your Curmudgeon considers allegorical rather than a literal narration of Creation and the Fall of Man, speaks plainly yet powerfully of the deed of Cain: the archetypal murder propelled by that deadliest of sins, envy. Note that, by the Biblical account, the Fall was an accomplished fact. Man had already been exiled from Eden. Many an analyst would say that Cain’s deed was therefore inevitable; once separated from Divine guidance, someone had to be the first to spill human blood. The use of Cain, the allegorical first child of a woman’s loins, as the protagonist in the story merely emphasizes the immediacy of the peril in which Man had placed himself by the Fall.

That approach to the event has considerable substance. Once Man had been removed from the realm of the eternal and unchanging, all possible changes, both for good and for evil, impinged upon him. Murder was only the most dramatic.

Shall we look forward in time, then? He who considers the number of deaths to be the most important measure would look to the genocides of the century past, or to the deaths of millions in our mass wars. These were genuinely horrible, doubt it not. But to your Curmudgeon, comparing the heights of mounds of flesh tends to miss the point.

The history of Man’s political and moral development records many fits and starts. Some of these are shrouded behind thick veils of time, such that we of 2005 cannot be certain how many persons, or which nations, were affected by them. But we can be reasonably certain about the Enlightenment and the moral revolution it ignited, for it remains with us today. Indeed, as our contest with the savageries of Islam should illustrate, Enlightenment concepts of rights and justice remain the most powerful and critical moral propositions known to our race.

The wars of pre-Enlightenment Europe were as savage as anything of any other time, our own included. Armed men regularly targeted and slew the unarmed when it suited them to do so. What differed was the technology available. To deal death, one had to employ personal skill and exert muscle power, which limited the amount of carnage a single man or a single army could wreak. But there can be little doubt that, had the weapons of now been available to the warriors of then, they would have used them without scruple. The moral level of the time was too low to expect otherwise.

With Enlightenment moral philosophy and the associated political concepts came a great change in warfare: the conviction that the destruction of war ought to be limited solely to those who elected to participate. As those concepts permeated the nations of the West, many of the ancient practices of war — enslavement, rapine, looting, the slaughter of non-combatants, the use of non-conbatants as cover or “human shields” — were put under the cloak of the forbidden, to be scorned by decent warriors and punished by them as they were discovered.

The West saw two centuries of steady improvement in the moral constraints on warfare. Battles came to be ever more regular, ever better confined to a designated, delimited field of conflict. Many battles were actually scheduled; meeting places and times were agreed upon beforehand between the contending forces. Statesmen and thinkers looked forward to a time when death itself might be banished from the battlefield, as an obsolete practice irrelevant to true contests of strength and virtue between the governments of civilized lands.

Until one terrible day in August.

A government with evil intentions had sent two million men marching on a mission of conquest. Its liege lord and top military planners were angry at the stubbornness of a minor power, neutral by treaty, that refused those armies free passage through its lands. The conquest-minded state decided on a strategy of intimidation. An aircraft long kept in reserve was sent aloft on a mission of terror, the first since Hume, Smith, and Locke put their stamp on the moral renaissance of the world.

The aircraft was a Zeppelin, designated the “L-Z” by the commanders of the armies of the German Empire under Kaiser Wilhelm II. Its weapons were gravity bombs, thirteen in number. Its target was the Belgian city of Liege, where the Kaiser’s troops had met unexpected resistance to their Schlieffen Plan thrust against France. Its harvest was nine civilian lives: the first civilians deliberately killed by authorized military action in the Twentieth Century.

The date was August 6, 1914.

That, to your Curmudgeon’s way of thinking, was the most awful day. The day a major Western power, nominally committed to individual rights, the rule of law, and the norms of civilized warfare, threw all of that aside in hope of imposing its will on the government of another land. The day the line between combatants and civilians was erased.

That line has not yet been redrawn. Perhaps it never will be.

No material advantage can compensate for the sacrifice of a principle. An inflexible, inviolable principle is a safeguard against villainy, a shield behind which ordinary man untouched by the irrationalities and passions of others can conduct peaceable lives in whatever degree of comfort they can contrive. But once a principle has been violated, it protects no one. Often the first violator is ultimately saddest of all over its loss.

We stand ninety-one years down the river of time from that most awful day. America, braced by its unmatched military power and technology, has regained its grasp on the principles of civilized warfare, but the forces we face have no interest in the notion. It would be a high irony if, having clambered so painfully from the pit of Hell Mankind excavated with the mass slaughters of the century past, we should once again unlearn all virtue under the tutelage of our Islamic foes. It would be an irony to defeat all others if the lesson should eventuate in their complete effacement from the Earth.

Do The Right Thing

     It’s more than the title of an overhyped Spike Lee movie. It’s a way of life…or it should be.

     Many people talk a good game. They proclaim, propound, and promise. They make extravagant statements about what they would do – or will do – if this or that should occur. They pose as Twenty-First Century versions of Patrick Henry…as long as they know they won’t be called on it.

     Sportsmen call that “the locker-room game.” It has no effect on the eventual score.

     Today, the draft of the Declaration of Independence was approved by the Second Continental Congress, which had voted unanimously for independence from Great Britain two days earlier. (To the anonymous commenter who quarreled with me about that: brush up on your history. It’s a matter of public record.) As I wrote yesterday, the fifty-six delegates whose names appear on the document probably spent a good deal of the time since pondering the consequences of their decision. For many, the consequences would be terrible indeed.

     They did the right thing: the thing their consciences urged upon them. They did it knowing that that price could be their lives.

     Contemporary Americans are much slower to risk such a price.


     There’s a significant amount of game theory involved in my former trade, which has compelled me to become acquainted with a few highly useful concepts. The two of interest today are minimax and mainchance.

     If your gaming strategy is to minimize what you could possibly lose, you’ve adopted the minimax approach. You will select your moves such that no matter what your opponent(s) might do, your maximum loss has been minimized. Games in which the players adopt the minimax strategy tend to be boring and highly predictable, especially if there’s no random element in the mix. Payoffs will be low, and over time every player’s aggregate winnings and losses will tend toward zero. In other words, clear victories or losses are rare, unless the game’s rules are inherently biased toward or against some of the players.

     If your gaming strategy is to play for the highest possible return and not worry about potential losses, you’ve adopted the mainchance approach. Needless to say, as most real-world games tend to associate great potential gains with equally great potential losses, this requires courage. Games in which the players choose the mainchance strategy can be wild – and wildly exciting. Oftentimes a player “goes broke” from his choices, and must leave the game. Mainchance delivers winners and losers as minimax does not.

     A revolutionist must be a mainchance player from the very first. The penalty for being an unsuccessful revolutionist is almost always death plus the attainder of one’s family, often out to second and third cousins. Exceptions are rare.

     It says something about the human psyche that as regards the deliberate triggering of dramatic social upheaval, we find minimaxers among the well off and well-to-do, and mainchancers far more often among those who have little or nothing to lose.


     You might be wondering what this is headed toward. You have good reason; I’ve been more circuitous even than my usual.

     Perhaps you’re familiar with the case of Aaron and Melissa Klein, the Oregon couple who declined, out of Christian conviction, to make a wedding cake for a lesbian wedding. Just recently, the state of Oregon piled injury upon injury:

     Oregon Labor Commissioner Brad Avakian finalized a preliminary ruling today ordering Aaron and Melissa Klein, the bakers who refused to make a cake for a same-sex wedding, to pay $135,000 in emotional damages to the couple they denied service.

     “This case is not about a wedding cake or a marriage,” Avakian wrote. “It is about a business’s refusal to serve someone because of their sexual orientation. Under Oregon law, that is illegal.”

     In the ruling, Avakian placed an effective gag order on the Kleins, ordering them to “cease and desist” from speaking publicly about not wanting to bake cakes for same-sex weddings based on their Christian beliefs.

     “This effectively strips us of all our First Amendment rights,” the Kleins, owners of Sweet Cakes by Melissa, which has since closed, wrote on their Facebook page. “According to the state of Oregon we neither have freedom of religion or freedom of speech.”

     Were you aware that a state official has the power to silence dissent? I wasn’t. Indeed, I don’t think he does – freedom of speech is a Constitutionally protected right – but the question I find most interesting is whether the Kleins will defy him.

     They’ve been fined a huge amount of money – probably more than their bakery took in over a whole year. The bakery has been closed. They’ve been subjected to enormous torrents of vilification by the activist homosexual community. I don’t know whether they have any means of subsistence. They have very little, if anything, left to lose…but they have a great deal to gain by challenging this upstart official directly, charging him with abuse of power under color of law and compelling him to answer those charges in a federal district court.

     One of the blessings of our time is that the Internet enables those of us who believe in their cause to support them, with verbal encouragement and funding.

     Consider also the recent case of harassment of Reason magazine:

     The United States Department of Justice is using federal grand jury subpoenas to identify anonymous commenters engaged in typical internet bluster and hyperbole in connection with the Silk Road prosecution. DOJ is targeting Reason.com, a leading libertarian website whose clever writing is eclipsed only by the blowhard stupidity of its commenting peanut gallery.

     Why is the government using its vast power to identify these obnoxious asshats, and not the other tens of thousands who plague the internet?

     Because these twerps mouthed off about a judge.

     Last week, a source provided me with a federal grand jury subpoena. The subpoena1, issued by the U.S. Attorney’s Office for the Southern District of New York, is directed to Reason.com in Washington, D.C.. The subpoena commands Reason to provide the grand jury “any and all identifying information”2 Reason has about participants in what the subpoena calls a “chat.”

     The “chat” in question is a comment thread on Nick Gillespie’s May 31, 2015 article about Ross “Dread Pirate Roberts” Ulbricht’s plea for leniency to the judge who would sentence him in the Silk Road prosecution. That plea, we know now, failed, as Ulbricht received a life sentence, with no possibility of parole.

     Several commenters on the post found the sentence unjust, and vented their feelings in a rough manner. The grand jury subpoena specifies their comments and demands that Reason.com produce any identifying information on them.

     That’s bad enough…but it’s not the end of the story:

     Last Friday the folks at Reason confirmed what I suggested on Thursday — that the U.S. Attorney’s Office for the Southern District of New York, after hitting Reason with a federal grand jury subpoena to unmask anonymous hyperbolic commenters, secured a gag order that prevented them from writing about it.

     Nick Gillespie and Matt Welch describe how it all went down. Read it.

     So, the truth is out — and it’s more outrageous than you thought, even more outrageous than it appears at first glance.

     What, you might ask, could be more outrageous than the United States Department of Justice issuing a questionable subpoena targeting speech protected by the First Amendment, and then abusing the courts to prohibit journalists from writing about it?

     The answer lies in the everyday arrogance of unchecked power.

     An organ of journalism was forbidden by a federal gag order to write about an egregious abuse of power. Ponder that.

     If it can forbid an American organ of journalism to report on the most important sort of story – the abuse of State power – “our” government is no better than that of North Korea. Surely the editors at Reason know that. Yet they remained silent about the abuse targeted at them. Why?

     I don’t read minds; ordinary English text is enough of a challenge. But if I had to place a bet, I’d wager that Reason’s editors feared that the feds would contrive to ruin them and their magazine completely, even if they were eventually to win in court. In short, they have more to lose than they cared to venture.

     John Peter Zenger, call your office! Urgent! Urgent!


     The critical paragraph of the Declaration of Independence, whose approval we celebrate today – see previous tirade – sets forth the rationale for the American Revolution:

     We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.–That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, –That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

     Those two hundred words are among the most famous ever written, and deservedly so. But the real punch comes at the very end of that famous document:

     And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor.

     No other phrasing of “and we really mean it” has ever come near to that one.


     As you’re aware, I always go by my full and correct name, whether in the flesh or on the Internet. I consider it a matter of propriety – I don’t want anyone else to have to answer for my statements – but I also consider it a matter of integrity. I intend to stand behind my words. Should I be proved wrong, I’ll admit it. Should I change my mind about some issue, I’ll explain why I did so. I want the record to be clear and complete.

     Most Internet commenters won’t do that. Why not? What do they fear? Hate mail? Awakening to a severed horse’s head?

     When I’ve been harassed over the Net, it’s almost always been by some clown who goes by an anonymizing moniker. That’s his right, I suppose, but it makes it fairly easy for me to dismiss him as just one more low punk without any courage at all, much less enough to stand by his convictions in an open contest of intellect. I suppose they’re not bright enough to realize what worms they’ve revealed themselves to be, but that would be part of the syndrome, wouldn’t it?

     There’s neither honor nor integrity in rejecting one’s own identity. There’s no profit in it for anyone…and there could be consequences for innocent others, as the federal harassment of Reason has shown.

     I once described my readers’ favorite character thus:

     His quality was plain and open. He did not hide, and he did not strut.

     That character endeared himself to my readers in exactly that way: He always said what he meant, without unnecessary artifice, and he always did what he thought was right, regardless of the possible cost. He was a genuine hero in a world overrun by pretenders and antiheroes, and hundreds of readers continue to email me, pleading for more stories about him.

     Have another genuine hero:

     “Oh please, Chris. You’re totally self-sacrificing, oblivious to personal danger, and resistant to temptation, though God knows I’ve tried. I knew what you were going to do for those kids the moment I saw the expression on your face. You right wrongs. You fight for the little guy. Why do you think that Chatterjee chick calls you the Hammer of God?”

     We can’t all be heroes – no, sorry, David, not even just for one day – but we can all speak plainly and stand behind our words. We can all defy those who would intimidate us into anonymity or silence. Are some of the fears that impel us to conceal ourselves legitimate? Possibly, even probably. But they fall far short of “our Lives, our Fortunes, and our sacred Honor.”

     If you would like to honor the Founders in a true commemoration of their courage and their achievement, you can do that much. Swear this day that you will always go by your right name, and never deny your own words. Swear it to yourself if to no one else. You’ll know whether you’ve fallen short of that standard…and you’ll punish yourself for it.

     Lend strength to those who have come under the State’s hammer by lending not merely your words but your name to their cause: the cause of freedom.

     Happy Declaration of Independence day.

“Compelling Government Interest”

     Time was, I wrote more than I do today about the abstract ideals that undergird freedom. These days, my attention is more focused on current events and what they portend. I’m not sure why that should be, except that it’s clear that, as Jubal Harshaw said in Stranger In A Strange Land, wallowing in the troubles of others can make you seriously neurotic.

     Back in the old Palace Of Reason days, and during the Eternity Road era that succeeded it, the subject of rights – what they are, why they exist at all, and what they imply for government in a society that respects them – was frequently on my mind. Of all the brief, powerful things ever said on the subject, my favorite is this one, from a Nineteenth-Century French politician and historian:

     Either rights exist, or they do not exist. If they exist, they involve absolute consequences…Furthermore, if a right exists, it exists at every moment. It is absolute today, yesterday, tomorrow, the day after tomorrow, in summer as in winter, not when it pleases you to declare it in force. [Louis Thiers]

     When Thomas Jefferson wrote the birth certificate of the United States:

     We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.–That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, –That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.

     …he had that concept of rights – the peaceable individual’s possession of absolute moral trumps that prohibit infringement for any reason – firmly in mind.

     Clearly, the Jefferson / Thiers concept of rights differs from that of a permission or a license, which is granted only when the State pleases to do so and may be qualified or withdrawn at any time. Which brings us to this morning’s question:

Are Americans accorded any rights whatsoever?

     Not de facto, mind you, but de jure. In other words: does an individual possess any absolute protections against State coercion? Protections that cannot legally be abridged, infringed, or set aside on the grounds of a “compelling government interest?”

     Think it over.


     “Life, Liberty, and the Pursuit of Happiness.” Jefferson’s original phrase was “Life, Liberty, and Property,” but after some wrangling with the rest of the convention he agreed to substitute “the Pursuit of Happiness,” probably because the assertion of an absolute right to one’s property would thwart the later assertion of a power to tax.

     Yet Jefferson was sincere about property rights. One of the accomplishments of his first term as president was the cessation of direct federal taxes:

     At home, fellow citizens, you best know whether we have done well or ill. The suppression of unnecessary offices, of useless establishments and expenses, enabled us to discontinue our internal taxes. These covering our land with officers, and opening our doors to their intrusions, had already begun that process of domiciliary vexation which, once entered, is scarcely to be restrained from reaching successively every article of produce and property. [ Second Inaugural Address ]

     Every tax, regardless of its nature or its rationale, is an infringement upon property rights. This is true even of an indirect tax, for it infringes upon the right of buyer and seller to trade their rightful property. Jefferson’s dedication to property rights led him to eliminate direct federal taxation – taxes that fall upon individuals and institutions – out of the federal exchequer, leaving indirect taxes – taxes on imports, exports, and particular kinds of commerce, which can therefore be avoided – as Washington’s sole sources of revenue.

     What persons or institutions escape direct taxation – federal, state, or local – today? In these post-Kelo years, what item of real or tangible property is safe from arbitrary confiscation? Is it safe even to have cash or other valuables on your person?


     Jefferson’s conception of liberty embraced the freedom of choice and movement he deemed every peaceable individual to possess. An American’s self-ownership, in Jefferson’s view, was absolute; he could therefore do whatever he pleased, subject only to the constraint that he not interfere in others’ equal right to do likewise, and the State could do nothing to hinder him. Nor could the State force him to labor for its sake, which would constitute the most direct imaginable “tax” on his unalienable rights to himself and his freedom of choice.

     The writ of habeas corpus, mentioned specifically in the Constitution, is an expression of Jeffersonian liberty. An individual’s freedom of movement could only be constrained by the State if it could make a “valid reply” to a petition for habeas corpus. In the early years of the Republic, few replies were deemed valid: chiefly imprisonment subsequent to a criminal conviction by a jury of one’s peers.

     When Abraham Lincoln decided to institute conscription for the purpose of fighting the Civil War, he found it legally necessary to suspend the applicability of habeas corpus. Though there is provision for this in the Constitution:

     The privilege of the Writ of Habeas Corpus shall not be suspended, unless when in Cases of Rebellion or Invasion the public Safety may require it. [Article I, Section 9]

     …it is a specifically Congressional prerogative to do so. Lincoln bypassed Congress and issued an order on presidential authority that habeas corpus petitions were to be ignored by his military commanders.

     Today, habeas corpus can be answered by a slew of “valid replies.” Most of them would have horrified Jefferson and the other Founding Fathers. Given that a man can be stopped for “questioning” without pretext or charge, and can be detained arbitrarily for 72 hours, entirely on police say-so, in every state in the Union, is there freedom of movement in America today?


     Ah, the “right to life.” You’d think that one, at least, would still be respected. After all, the State can’t just kill you as you’re walking along, can it? Surely it can’t come into your home and kill you, just because it decides to do so?

     Oops. Sorry. My mistake.

     So much for your “right to life.”


“Rights are an archist concept. Rights have no meaning except when confronted with superior power. They are what is left to the people after the government has taken all its wants. Your country’s Bill of Rights defines your most cherished freedoms how? By limiting the legal power of government to encroach upon them.” [Eric L. Harry, via fictional anarchist theorist Valentin Kartsev in Harry’s novel Protect and Defend.]

     It would appear that “superior power” acknowledges no rights. The rationale is almost always “compelling government interest:” that is, the State’s interest in…what? How can the State, a fictional creature made up of individuals such as you and I, hired to do the relatively simple jobs (NB: “simple,” not necessarily “easy”) of keeping the peace in the streets, operating a court system, and defending the territory of the United States, have “interests?” It’s a BLEEP!ing hireling, and hirelings have no interests; they have responsibilities and delegated, enumerated powers, nothing more.

     The State’s “interests” are nonexistent. However, the individuals at the levers of power don’t see it that way. They want power, and as much of it as they can grab. Your “rights?” Sorry, buddy, they were just an Eighteenth Century philosopher’s idle fancy. Just a few words on a scrap of parchment. At any rate, we shan’t concern ourselves with them today. There’s oppressing work to be done!

     “Your government’s” work.


     I’ll close this tirade with a snippet from a work of fiction. It comes closer to capturing my cynicism and fear than anything else that currently comes to mind. The book it’s from is about an unusual family. All three of its members possess psi powers…and all three of them have the State’s crosshairs on their backs:

     “Once upon a time there was an experiment in which twelve people participated,” Quincey said. “About six years ago. Do you remember that?”

     “I remember it,” Andy said grimly.

     “There aren’t many of those twelve people left. There were four, the last I heard. And two of them married each other.”

     “Yes,” Andy said, but inside he felt growing horror. Only four left? What was Quincey talking about?

     “I understand one of them can bend keys and shut doors without even touching them.” Quincey’s voice, thin, coming across two thousand miles of telephone cable, coming through switching stations, through open-relay points, through junction boxes in Nevada, Idaho, Colorado, Iowa. A million places to tap into Quincey’s voice.

     “Yes?” he said, straining to keep his voice level. And he thought of Vicky, who could sometimes turn on the radio or turn off the TV without going anywhere near it-and Vicky was apparently not even aware she was doing those things.

     “Oh yes, he’s for real,” Quincey was saying. “He’s—what would you say?-a documented case. It hurts his head if he does those things too often, but he can do them. They keep him in a little room with a door he can’t open and a lock he can’t bend. They do tests on him. He bends keys. He shuts doors. And I understand he’s nearly crazy.”

     “Oh … my … God,” Andy said faintly.

     “He’s part of the peace effort, so it’s all right if he goes crazy,” Quincey went on. “He’s going crazy so two hundred and twenty million Americans can stay safe and free. Do you understand?”

     “Yes,” Andy had whispered.

     “What about the two people who got married? Nothing. So far as they know. They live quietly, in some quiet middle-American state like Ohio. There’s maybe a yearly check on them. Just to see if they’re doing anything like bending keys or closing doors without touching them or doing funny little mentalist routines at the local Backyard Carnival for Muscular Dystrophy. Good thing those people can’t do anything like that, isn’t it, Andy?”

     Andy closed his eyes and smelled burned cloth. Sometimes Charlie would pull open the fridge door, look in, and then crawl off again. And if Vicky was ironing, she would glance at the fridge door and it would swing shut again—all without her being aware that she was doing anything strange. That was sometimes. At other times it didn’t seem to work, and she would leave her ironing and close the refrigerator door herself (or turn off the radio, or turn on the TV). Vicky couldn’t bend keys or read thoughts or fly or start fires or predict the future. She could sometimes shut a door from across the room and that was about the extent of it. Sometimes, after she had done several of these things, Andy had noticed that she would complain of a headache or an upset stomach, and whether that was a physical reaction or some sort of muttered warning from her subconscious, Andy didn’t know. Her ability to do these things got maybe a little stronger around the time of her period. Such small things, and so infrequently, that Andy had come to think of them as normal. As for himself…well he could push people. There was no real name for it; perhaps autohypnosis came closest. And he couldn’t do it often, because it gave him headaches. Most days he could forget completely that he wasn’t utterly normal and never really had been since that day in Room 70 of Jason Geameigh.

     He closed his eyes and on the dark field inside his eyelids he saw that comma-shaped bloodstain and the nonwords COR OSUM.

     “Yes, it’s a good thing,” Quincey went on, as if Andy had agreed. “Or they might put them in two little rooms where they could work full-time to keep two hundred and twenty million Americans safe and free.”

“A good thing,” Andy agreed.

     “Those twelve people,” Quincey said, “maybe they gave those twelve people a drug they didn’t fully understand. It might have been that someone—a certain Mad Doctor—might have deliberately misled them. Or maybe he thought he was misleading them and they were deliberately leading him on. It doesn’t matter.”

     “No.”

     “So this drug was given to them and maybe it changed their chromosomes a little bit. Or a lot. Or who knows. And maybe two of them got married and decided to have a baby and maybe the baby got something more than her eyes and his mouth. Wouldn’t they be interested in that child?”

     “I bet they would,” Andy said, now so frightened he was having trouble talking at all. He had already decided that he would not tell Vicky about calling Quincey.

     “It’s like you got lemon, and that’s nice, and you got meringue, and that’s nice, too, but when you put them together, you’ve got…a whole new taste treat. I bet they’d want to see just what that child could do. They might just want to take it and put it in a little room and see if it could help make the world safe for democracy. And I think that’s all I want to say, old buddy, except…keep your head down.”

     [Stephen King, Firestarter]

     Know of any convenient planetoids, Gentle Reader?

Off The Mishnory Road: Absolutes

I’ve long held the belief that any man who’s willing to assert the absolute truth of even one statement must eventually accept that every well-formed statement – i.e., a statement that either posits a fact or a causal mechanism — is either absolutely true or absolutely false, men’s contrary opinions notwithstanding. The concept behind that assertion is, of course, that there is such a thing as absolute truth – objective reality itself – which makes my notion quasi-tautological. For all that, note how few persons are willing to contradict the anti-objectivity propagandists of our time. That latter sort is permitted to gambol about screaming that “There are no absolutes!” virtually without contradiction – not even a murmur of “Including that one?”

Note how this applies to argument. This significant episode related by Mike Adams:

When I asked another feminist to debate me on abortion she said that she didn’t discuss such personal topics publicly. But then I read her biography. After talking about losing her virginity (including details about how she cleaned the blood off the couch afterwards) she dedicated countless pages to the issue of abortion and how a “lack of choice” adversely affects young women. After reading on, I realized why she didn’t tell me the truth. She revealed that she was a postmodernist who didn’t like to use the word “truth.”

The next time I got into an argument with a feminist – over whether a female student who lied about a rape to get out of a test should be expelled – I understood the postmodern feminist position better. Feminists just can’t help but lie because there really is no such thing as the truth.

Since so many feminists cannot tell the truth – because it doesn’t even really exist – I simply cannot take them seriously.

Columnist Maggie Gallagher once wrote that if there is no such thing as objective, absolute truth, then all our statements to one another are merely instruments of manipulation, attempts to use one another, or to avoid being used. Apply that insight to Mike Adams’s encounter related above, and ponder the implications.


A couple of recent political polls have presented the reader with an intriguing question: “Among the following issues in current political discourse, which would be your ‘hill to die on?’” To select any of the subsequent choices – or an issue not listed – would imply that the reader holds that position as “a matter of principle,” not to be compromised at any price. But given how few persons grasp the meaning of principle, we might prefer a clearer statement: “My position on this issue is absolutely right; therefore, I cannot be persuaded to retreat from it.”

In that connection, have a favorite quote from Herbert Spencer:

I asked one of the members of Parliament whether a majority of the House could legitimize murder. He said no. I asked him whether it could sanctify robbery. He thought not. But I could not make him see that if murder and robbery are intrinsically wrong, and not to be made right by the decisions of statesmen, then similarly all actions must be either right or wrong, apart from the authority of the law; and that if the right and wrong of the law are not in harmony with this intrinsic right and wrong, the law itself is criminal.

…and a snippet from 1984:

The Party told you to reject the evidence of your eyes and ears. It was their final, most essential command. His heart sank as he thought of the enormous power arrayed against him, the ease with which any Party intellectual would overthrow him in debate, the subtle arguments which he would not be able to understand, much less answer. And yet he was in the right! They were wrong and he was right. The obvious, the silly, and the true had got to be defended. Truisms are true, hold on to that! The solid world exists, its laws do not change. Stones are hard, water is wet, objects unsupported fall towards the earth’s centre. With the feeling that he was speaking to O’Brien, and also that he was setting forth an important axiom, he wrote:

Freedom is the freedom to say that two plus two make four. If that is granted, all else follows.

If Spencer and Orwell were correct, then our adversaries’ entire campaign consists of the assertion that two plus two can be made not to make four by political decree. Ponder the implications of that.


There is an underlying objective reality. All the froth and gas about the irremediable uncertainty of human knowledge is merely an attempt to confuse the issue: to substitute human limitations for that metaphysical postulate. While we can never achieve absolute precision in our knowledge of reality, we can approach it asymptotically. The Principle of Correspondence, the very heart of theoretical physics, expresses that postulate as well as it can be expressed.

Consider also the Aristotelian approach to definition: the assignment of objects to categories on the basis of their shared properties. No other approach to definition makes abstraction, and therefore reasoning, possible – and it rests immovably upon the assumption that an object’s properties are objectively real rather than mere matters of opinion.

It is possible that objective reality has a dynamic aspect – i.e., that some or all of the laws of nature change over time, albeit very slowly. Indeed, modern cosmology is founded on that conjecture. However, whatever reality is at a given instant is what it is. Quoth Star in Robert A. Heinlein’s Glory Road:

“May it please milord hero, the world is not what we wish it to be. It is what it is. No, I have over-assumed. Perhaps it is indeed what we wish it to be. Either way, it is what it is. Le voila! Behold it, self-demonstrating. Das Ding an Sich. Bite it. It is. Ai-je raison? Do I speak truly?”

Either that truism is true beyond the possibility of refutation, or there’s no point in saying anything at all.


One point of these “Off The Mishnory Road” pieces is to deflect current conversation from politics, a realm in which “everybody’s got a right to an opinion,” to the bedrock upon which all argument must be based, political argument most emphatically included. Given that, this essay should be considered the prerequisite to all the others. It’s rather a pity that that didn’t occur to me up front, but here we are.

In effect, I want us to be equipped to make the following statement to a political opponent:

“Regardless of how passionately attached we are to our respective positions, we can’t evade this: one of us is right and the other is wrong. We have to have some criteria to determine which is which, if our politics is to be beneficial rather than harmful. What criteria should we use? In other words, what evidence would persuade you to reconsider your position, and what evidence would persuade me to reconsider mine?”

Evidence – facts – data from objective reality – is the only means by which any position can be verified or falsified. He who is not prepared to accept the possibility that data might exist that contradict his position has elevated it to an article of faith…and you know it’s useless to argue matters of faith.

More anon.

Off The Mishnory Road: Fun And Games

I’ve subjected my Gentle Readers to three “Politically Insoluble” essays. The themes in those essays have kept me going back to the core concept behind them all:

“They say here ‘all roads lead to Mishnory.’ To be sure, if you turn your back on Mishnory and walk away from it, you are still on the Mishnory road. To oppose vulgarity is inevitably to be vulgar. You must go somewhere else; you must have another goal; then you walk a different road.” [Ursula LeGuin, The Left Hand of Darkness]

If we’re going to get “off the Mishnory road” – i.e., if we’re to stop looking to political processes for the restoration of freedom – we must do so deliberately, fully conscious of what we intend.

I gave a few examples of what I have in mind in the last of those three essays. They addressed problems that are normally left in the political sphere as if that sphere did not exist. Were the approaches perfect? Assuredly not. But the driving force – turning away from political processes in the vain hope of solutions from those processes – is the important thing.

One of the keys to an improved future is the conservation of what remains good and worthy today. Once again: don’t think ‘politics’ as you read this. Think rather of what you, the Twenty-First Century’s Robinson Crusoe, would carry away from the slowly submerging wreck of contemporary American civilization before the chance is lost.


For today, I’d like to focus on the critical distinction between the psychologies of Right and Left. It’s one that the media have attempted to efface:

  1. Leftists regard all of life as fodder for political processes and State intervention. No subjects, no activities, and no attitudes are regarded as intrinsically private.
  2. Rightists believe in a private sphere in which politics and the State have no place. (Some Rightists disbelieve in any sphere for State action, but that’s a separate subject.)

In this connection, ponder well this essay on the Sturm und Drang besetting the video gaming community. Take particular note of the following highly revealing snippet:

[W]hile watching a video about GamerGate, I clicked on a link to an archive of one of the original articles, “A Guide To Ending Gamers” by Devin Wilson at Gamasutra….

I was scrolling down through the article’s list of strategies for eliminating gamers, trying to keep an open mind, and actually thinking there were one or two somewhat valid points. Then I got to item #11:

We stop upholding “fun” as the universal, ultimate criterion for a game’s relevance. It’s a meaningless ideal at best and a poisonous priority at worst. Fun is a neurological trick. Plenty of categorically unhealthy things are “fun”. Let’s try for something more. Many of the alternatives will have similarly fuzzy definitions, but let’s aspire to qualities like “edifying”, “healing”, “pro-social”, or even “enlightening”. I encourage you to decide upon your own alternatives to “fun” in games (while avoiding terms like “cool” and “awesome” and any other word that simply caters to existing, unexamined biases).

That paragraph represents everything that is wrong with social justice thinking in less than 100 words.

Indeed it does…but be sure to isolate the central concept rather than merely turning away in disgust:

The Left abhors fun because it’s inherently apolitical.

It’s worth a moment or two of your time to reflect on why that is so.


Fun – that which we strive to attain through the “play impulse” – is one of the keys to a successful life. C. S. Lewis noted its importance in The Screwtape Letters:

I divide the causes of human laughter into Joy, Fun, the Joke Proper, and Flippancy. You will see the first among friends and lovers reunited on the eve of a holiday. Among adults some pretext in the way of Jokes is usually provided, but the facility with which the smallest witticisms produce laughter at such a time shows that they are not the real cause. What that real cause is we do not know. Something like it is expressed in much of that detestable art which the humans call Music, and something like it occurs in Heaven—a meaningless acceleration in the rhythm of celestial experience, quite opaque to us. Laughter of this kind does us no good and should always be discouraged. Besides, the phenomenon is of itself disgusting and a direct insult to the realism, dignity, and austerity of Hell.

Fun is closely related to Joy—a sort of emotional froth arising from the play instinct. It is very little use to us. It can sometimes be used, of course, to divert humans from something else which the Enemy would like them to be feeling or doing: but in itself it has wholly undesirable tendencies; it promotes charity, courage, contentment, and many other evils.

We play – i.e., we engage in activities that have no deliberate gain in view – specifically because it’s fun. It comes naturally to us to do so, especially when in the company of those we love. One of the great quantitative differences between America and other nations is the fraction of our resources we have available for play. It could justly be said that Americans are the world’s foremost players – no pejorative intended.

Americans are so fun-oriented that we devote whole industries to it, most emphatically including the video gaming industry. We even seek to make our work lives fun, to the extent that might be possible. My favorite source of business advice, Robert C. Townsend, put it this way:

If you don’t do it excellently, don’t do it at all. Because if it’s not excellent it won’t be profitable or fun, and if you’re not in business for fun or profit, what the hell are you doing here?

(Granted that not much can be done for coal mining or grave digging. But note how such jobs are the ones most swiftly put to automated techniques.)

The entire point of video gaming is fun, delivered through virtualized adventures in which a gamer can face all sorts of challenges and trials without actually risking life, limb, or loot. The gamer can imagine himself to be an intrepid explorer, a mighty warrior, a brilliant detective, a pioneering spaceman, or whatever. For a few hours he can experience challenges and take risks that his mundane life doesn’t offer. Afterward, he can pop out the DVD, turn off the console, and return to that mundane existence nicely refreshed.

But while we’re having fun, we’re not focused on some Cause. We’re not straining under some heavy load of moral obligation. We’re not engaged in some humorless, self-righteous attempt to remake others according to our priorities and preferences. To whatever extent we ever indulge such considerations, the play impulse shoves all of them to the back of the stove.

Fun and the Left are mortal enemies.


The following tangent should give any thinking American pause for thought:

“There is no room for play in Islam. Islam is deadly serious…about everything.” [Ayatollah Ruhollah Khomeini]

Islam, like Leftist politics, attempts to absorb all of life into a single, all-encompassing set of prescriptions and proscriptions. Both mindsets demand that nothing be allowed to exist independent of their dictates. Their hostility toward fun is probably the best indictment one could lay against either. Note also that though many, perhaps most Leftists denigrate and deride Christianity, the very same folks never have a word to say against Islam. Cowardice? Perhaps. But the sub rosa recognition among Leftists that Islam is “the enemy of my enemy” should not be overlooked.


Play – the quest for fun — is a bastion of freedom. It’s inherently invulnerable to the attacks of the “social justice warriors.” They know it, which is why they’re so anxious to anathematize it.

The “social justice warriors” would simply love to take over the gaming industries and put them to use in their preferred directions. However, it’s impossible by the very nature of gaming. As they awaken to this immutable aspect of gaming, they will shift to an all-out assault on gaming. If they cannot conquer it, they must destroy it.

Developments such as “GamerGate” point in that direction. They also point to the best countermeasure available to us: laughter.

Laugh at the “social justice warriors.” Exclude them from your gatherings. Ostracize them so completely that they have no one to rant and rave to but one another. Conserve and propagate the fun in gaming. Make it profitable to produce highly involving, fun-filled games utterly devoid of any political, economic, or sociological message. Then play them, independently or in groups, and hold them out to the unaware as among the under-appreciated fruits of freedom and capitalism. Just because they hate fun doesn’t mean we have to put down our toys.

I’ll leave it to others to draw the parallel between gaming and the independent-writers movement.

Off The Mishnory Road: The Stoic Virtues And Masculinity

Before we launch into today’s tirade, please read Dystopic’s latest opus at The Declination. The snippet that inspired me is at the very beginning:

There is a certain irony in the fact that Progressives, with their White privilege narrative, are too deeply rooted in European history to notice that other cultures are fundamentally unlike them. So when China tells them that human rights are a thing, and they are working on the problem, the Left blindly believes them. They do not understand the nature of Asian culture and persist in seeing it from a Western perspective.

The alpha male of the world order, the US, is neither willing nor capable of defending the steering system. It has ceased being the indispensable nation. The streak of idealism has disappeared, forcing the US to fall back on raw power despite the talk about soft power. Moral authority has slipped away, no longer available to support and substantiate US policies and interventions. [From this piece — FWP]

Terminology is important here. The author carefully made use of the term “alpha male,” a code word on the Left that signals a universal derision. Your official Two-minutes Hate is now required. For them, this is a seminal moment. In their minds, the great Evil, the sinister demon, the focus of all their efforts, is finally beginning to topple from its golden throne. They have exposed the war mongering beast.

“Alpha male” a pejorative? Yes, indeed it is…on the Left. Did you think the anti-masculinity stance of the gender-war feminists was irrelevant to the greater whole? Quite the opposite: it’s at the heart of the Leftist philosophy, insofar as they have one.

Masculinity in this context has nothing to do with sex. It’s entirely about the virtues traditionally associated with the well-bred, well-reared Western man.In the classical era, masculinity was deemed inseparable from the Stoic Virtues:

Borrowing from the Cynics, the foundation of Stoic ethics is that good lies in the state of the soul itself; in wisdom and self-control. Stoic ethics stressed the rule: “Follow where reason leads.” One must therefore strive to be free of the passions, bearing in mind that the ancient meaning of ‘passion’ was “anguish” or “suffering”,[20] that is, “passively” reacting to external events—somewhat different from the modern use of the word. A distinction was made between pathos (plural pathe) which is normally translated as passion, propathos or instinctive reaction (e.g., turning pale and trembling when confronted by physical danger) and eupathos, which is the mark of the Stoic sage (sophos). The eupatheia are feelings that result from correct judgment in the same way as passions result from incorrect judgment.

The idea was to be free of suffering through apatheia or peace of mind (literally, ‘without passion’),[21] where peace of mind was understood in the ancient sense—being objective or having “clear judgment” and the maintenance of equanimity in the face of life’s highs and lows.

For the Stoics, ‘reason’ meant not only using logic, but also understanding the processes of nature—the logos, or universal reason, inherent in all things. Living according to reason and virtue, they held, is to live in harmony with the divine order of the universe, in recognition of the common reason and essential value of all people. The four cardinal virtues of the Stoic philosophy are wisdom (Sophia), courage (Andreia), justice (Dikaiosyne), and temperance (Sophrosyne), a classification derived from the teachings of Plato.

Following Socrates, the Stoics held that unhappiness and evil are the results of human ignorance of the reason in nature. If someone is unkind, it is because they are unaware of their own universal reason, which leads to the conclusion of kindness. The solution to evil and unhappiness then, is the practice of Stoic philosophy—to examine one’s own judgments and behavior and determine where they diverge from the universal reason of nature.

If you’ve ever wondered about the origin of the “cardinal” virtues, there it is. Wisdom (alternately, prudence), courage (alternately, fortitude), justice, and temperance are just as essential to the well-bred, well-reared man today as they were to the classical Greeks.

In this connection, ponder this compact expression of Aristotle’s approach to happiness:

  1. Happiness – that which we seek as an end in itself and for no other reason – is the consequence of a life well lived.
  2. To live well requires the cultivation and consistent practice of the Stoic virtues.
  3. We acquire the virtues by practicing them – i.e., by acting virtuously in advance of internalizing them.
  4. Therefore, happiness – what we all seek – depends upon the practice of the Stoic virtues.

Gentle Reader, it could not be made any simpler.


If you accept the above, it would follow that masculinity as the Stoics understood it is essential to happiness. (That the Stoics were less concerned with the feminine virtues need not trouble us here.) If a society’s men are adequately masculine – i.e., if they cultivate and practice the Stoic virtues – that society will have a good chance of being a happy one. Inversely, if a society’s men are notably unmasculine, that society will be mired in misery. It’s probably at the edge of destruction.

A happy society need not consist entirely of unvaryingly happy men. Every man will know setbacks, disappointments, and suffering at various times in his life. But a happy enveloping society will incorporate the attitudes, institutions, and mechanisms by which he can survive, persevere, and ultimately prevail over his troubles, with or without assistance. Note also that the assistance of others in one’s times of troubles is far more likely in a society that celebrates the Stoic virtues.

I argued in the previous essay that Leftists are hostile to the concepts of fun and play. That follows from their “The personal is the political” attitude toward all of human affairs. Fun and play are inherently personal experiences. They cannot be collectivized; they can only be sought by individuals, each to his own. Thus, the Left resents those quintessential manifestations of happiness: if you’re having fun, you’re insufficiently engaged in a Left-approved Cause.

I begin to sense that everything that conduces to happiness will countervail Leftist thought and goals. Nor am I surprised by that.


To sum up: the Stoic conception of masculinity is a better approach to the concept than the simplistic contemporary idea of the masculine as purely aggressive. The famous maxim from John Bernard Books in The Shootist:

I won’t be wronged. I won’t be insulted. I won’t be laid a hand on. I don’t do these things to other people, and I require the same from them.

…captures Stoic masculinity better than any equally concise formulation, both in what it asserts and what it omits. There’s a reason for the enduring popularity of Western adventures such as that one; their heroes inspire us to think of what we could be.

To recover what we have lost, traditional Western masculinity, depending upon the Stoic virtues and their implications, must be conserved and perpetuated. To conserve it, we must defend it; to perpetuate it, we must celebrate it and the examples of it, and pass it on to our successor generations. The passivity and acceptance of subjugation characteristic of most Eastern cultures, which the Left would have us emulate, cannot stand against it.

More anon.

The Tirade Of Tirades

Now the rainman gave me two cures,
Then he said, “Jump right in.”
The one was Texas medicine,
The other was just railroad gin.
And like a fool I mixed them
And it strangled up my mind,
And now people just get uglier
And I have no sense of time.

If you’re around my age and have a good familiarity with the works of noted poet Robert Zimmerman, you’ll recognize the source of the above. If not, be patient; I’ll get to it in due course.

These days, it’s unusual for me to go a day or two without writing something for this site. That was also the case with Eternity Road and The Palace of Reason of loving memory. But this piece isn’t about my prodigious output; it’s about the reasons for it.

The more I allow myself to observe, analyze, and dwell on what’s going on around me, the less able I am to resist writing about it. (Fortunately for the relatives and close friends to whom I would rant and rave about such things vocally, they don’t exist.) This might well be the case with many others in the Internet Commentariat, though it would be arduous, not to say pointless, to conduct a confirming survey.

Not only is the world going to Hell in a handbasket, the bottom of the basket is being ripped away by flesh-eating zombies. When I confront the various bits of evidence to that effect, my blood pressure spikes, and I write. The matter is exacerbated sharply by the dearth of others ready, willing, and able to comment on these matters knowledgeably, incisively, and fearlessly.

Oh, there are a few others. (See the blogroll for my favorites.) But the great preponderance of comment, even in the Grand and Glorious Age of the Internet when anyone can say anything (and anyone else is free to ignore it), is either pusillanimous or bilious, and without noticeable leavening by actual thought.

Other people make New Year’s Resolutions. I make wishes. This year, my fondest wish is for a return of hard thought and moral courage to this Republic. This is especially my wish for those who write op-ed for general consumption.


When Ruthie says come see her
In her honky-tonk lagoon,
Where I can watch her waltz for free
‘Neath her Panamanian moon.
And I say, “Aw come on now,
You must know about my debutante.”
And she says, “Your debutante just knows what you need
But I know what you want.”

Nearly all opinion-editorialists have some political agenda. Surely that comes as no great revelation to my generally intelligent and observant Gentle Readers. But even you few, you happy few, you band of brothers tend to resist going deep below the surface of that reality.

A political agenda inherently assumes that politics – the struggle over who shall rule and who shall submit – should apply to the subjects the op-ed writer addresses.

That’s a bedrock truth, people. That’s the Alpha from which nearly every op-ed writer starts every column, regardless of its specific focus. And it typically goes without question by the writer’s readers.

Why?

Time was, the American mantra was “Mind your own BLEEP!ing business.” It’s been years since that was the case. These days, it’s “There oughta be a law.” The shift in attitudes could hardly be more dramatic.

The evidence is everywhere. Just one example: What’s the Republican slogan about ObamaCare? “Repeal and Replace.” Why “replace?” Why not simply repeal the monstrosity and let people make their own decisions about how to pay for medical products and services, as free people once did? Too simple? Too easy to measure against a standard for achievement? Not “compassionate” enough?

Stop kidding yourself. Politicians worship political power. They want politics involved in everything. If they could get away with it, they’d pass laws about how you should sit on the toilet – and a hefty schedule of fines for violations. Their party alignment makes no difference whatsoever.

Virtually every op-ed writer currently blathering has chosen to align himself with some political ideology. Virtually all such persons routinely cheerlead for one or the other of the two major political parties. They might well be sincere in their convictions. They might well be benevolently inclined toward the rest of us: they might sincerely believe that the political agendas they promote and support would be for the best, and that once they’re in place, we would all be as happy as kings.

It doesn’t matter. They’re pushing politics – the pursuit of power over others – as the cure for everything that ails us. Even those who argue solely for the repeal of this or that oppressive law are pushing politics.

In Ursula LeGuin’s first truly great novel, The Left Hand of Darkness, she has her co-protagonist Therem Harth rem ir Estraven, the disgraced former prime minister of Karhide on the chilly world of Gethen, reflect that “They say here ‘all roads lead to Mishnory.’ To be sure, if you turn your back on Mishnory and walk away from it, you are still on the Mishnory road. To oppose vulgarity is inevitably to be vulgar. You must go somewhere else; you must have another goal; then you walk a different road.” Estraven concludes that reflection with “To oppose something is to maintain it.” This is not quite literally true, but beneath its surface lies the bedrock truth I cited above.

A subject once politicized remains in the political domain until a sufficient number of persons accept that politics is irrelevant to it, and refuse to allow politics to influence their decisions about it.

There’s a word for such a refusal. No, I shan’t tell you what it is…yet.


He made, in his inexperience, the classic mistake: he tried to explain. Life had not yet taught him how futile that approach is, with men and women alike. He did not know that the only respect-compelling attitude toward any accusation, true or false, is: “Take me or leave me as I am, and be damned!” – Frank Yerby, An Odor Of Sanctity

What set me off today were two striking columns:

…which broadly address the same subject. Both are worth your time – but set aside a fair amount of that precious commodity. (If you think I write at length, the cited pieces will readjust your perspectives.)

The world of “victims” has grown badly overpopulated, for a single reason: Victim status has become a political currency. If you have enough of it, you can use it to buy legal and political privileges. So group after group has rushed pell-mell into Victimism Valley, hoping to slurp up some of that soup before sensible people dam the river. The “angry ugly girls” have been particularly active these past few months, but let’s not neglect the racialist mouthpieces, the Muslims, or the environmentalists (yes, they claim we running-dog lackeys of the patriarchal capitalist conspiracy are somehow oppressing them, not merely “Gaia.”)

Look hard, Gentle Reader. Force yourself to look at the premises beneath the victimists’ contentions and demands. The set always reduces to the same ones:

  • Free people have made choices we, the victimized, dislike;
  • That makes us angry;
  • We’ll use whatever means are at our disposal to get them to stop making those choices;
  • Failing political access – no, we won’t stop trying – we’ll use unearned guilt, intimidation, volume of voice, perhaps even harassment and vandalism.

What makes their successes possible?
Who makes their successes possible – especially should the State remain uncooperative?
Might it be the bloke staring back at you from the bathroom mirror?

Do you know what the victimists fear above all else? Being ignored. It’s why they put so much time and effort into getting in front of every microphone, every camera, and every so-called journalist in the world. If a sufficient preponderance of us were simply to ignore them, their influence would drop to approximately zero. Indeed, the power of that tactic – what Arthur Herzog called in The B.S. Factor the “mass yawn” – is so staggering that it can even nullify state and federal laws, without recourse to the political process.

Consider the plaint of Scott Aaronson, whose travails are cited in the UNTITLED column. He wasn’t coerced into demeaning himself at gunpoint; he surrendered to the angry ugly girls:

At one point, I actually begged a psychiatrist to prescribe drugs that would chemically castrate me (I had researched which ones), because a life of mathematical asceticism was the only future that I could imagine for myself.

He wanted something he thought he could get from them, so he allowed them to destroy his self-respect. If he considered the alternatives at all seriously, it isn’t apparent from the cited article. But that isn’t the end of his wanderings in the intellectual and moral wilderness:

No woman “owes” male nerds anything; no woman deserves blame if she prefers the Neanderthals; everyone’s free choice demands respect.

I added the emphasis. One guess as to why.


“My friends, you have a right to nothing…except what you can earn in a free market, or what others are voluntarily willing to give you. — Robert Ringer, How You Can Find Happiness During The Collapse Of Western Civilization

“Rights.” Got any? What are they? Enumerate them. Justify them as best you can. And be prepared to defend them – against me. Because if I decide you don’t have such rights, I’ll ignore your demands while I’m able, and fight back viciously should ignoring you or your political patrons fail to suffice.

I’ve often spoken and written about natural law. The laws of nature aren’t artifacts of legislation; they’re consequences of the structure of the universe. To the extent that we have natural rights. they must be implied and upheld by those laws. The ‘rights” everyone and his halfwit Uncle Elbert have been demanding of us have nothing to do with them. They use the word rights to characterize their demands because it has a special power in American thought.

In point of fact, there is exactly one natural right. But let’s think oh-so-briefly about what we might do to verify or falsify the claim that this or that demand constitutes a “right.” Can we come up with criteria by which to assess such claims? I think so:

Can everyone alive exercise the claimed “right” simultaneously, without giving rise to conflicts that can only be settled by force?

No imaginable conception of “rights” dependent upon enforcement can be made consistent with that standard. Natural law guarantees that once force is made the arbiter, force, whether exercised or withheld, will determine everything. In microcosm, this is easily grasped: your “rights” have no power against a mugger with a gun to your chest. For us who have been steeped in statist notions, the implications are the tough part:

“Rights are an archist concept. Rights have no meaning except when confronted with superior power. They are what is left to the people after the government has taken all its wants. Your country’s Bill of Rights defines your most cherished freedoms how? By limiting the legal power of government to encroach upon them.” [Eric L. Harry, via fictional anarchist theorist Valentin Kartsev in Harry’s blockbuster Protect and Defend.]

Governments cannot define rights in any morally defensible sense; they can only wield force and intimidation. Eric Harry saw that clearly. So do the victimists.

Note again the emphasized snippet from Scott Aaronson’s plaint:

[E]veryone’s free choice demands respect.

What if I ignore your demand for my “respect?” What if I laugh in your face? What then? Will you go to the Omnipotent State to demand that it enforce your will upon me? Because unless you’re willing to take the risks inherent in trying to coerce me personally, that will be your only recourse…and trust me on this: those risks are quite a bit greater than you might think.

Power-mongers and power-seekers know this, from which arises the concluding theme of this tirade.


Now the bricks lay on Grand Street
Where the neon madmen climb.
They all fall there so perfectly,
It all seems so well timed.
And here I sit so patiently
Waiting to find out what price
You have to pay to get out of
Going through all these things twice.

[Bob Dylan, “Memphis Blues Again,” from Blonde On Blonde]

The political class and its hangers-on fear exactly the same things as the victimists: being ignored. Were they to become aware that no one is paying any attention to their enactments and decrees, they would soon slink away. Some might even enter productive trades, perhaps as cheap prostitutes.

They haven’t done any such thing because we continue to pay attention to them, and for no other reason. They do have their tools: the media, the many interest groups they support and encourage, political favors to the amoral and weak-minded, and of course a considerable amount of potential force. But none of these things are irresistible. Indeed, they pale in comparison to the force available to the citizenry.

He who yearns for a return to freedom cannot repose his hopes in the State, in politics, or in any imaginable “movement.” He must simply say to himself, “I am free; I shall do as I please,” and sincerely resolve to endure the consequences. There is no other avenue; all other roads are “roads to Mishnory.” While we remain on it, we’re inexorably fated, not to “go through all these things twice,” but to go through them over and over ad infinitam.

This is not a brief for political anarchism, as intellectually attractive as that is. It’s an exhortation to applied practical anarchism, perhaps alternately phrased as individualist anarchism: your personal refusal to grant the State unmerited attention or respect. That includes ignoring statist dictates that have no moral basis. (You might already be doing exactly that on subjects near and dear to your heart.) If you’re uncertain how to determine which such dictates are morally unfounded, you need only look to the Gospel According To Matthew:

Now a man came up to him and said, “Teacher, what good thing must I do to gain eternal life?” He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” “Which ones?” he asked. Jesus replied, “You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false witness, honor your father and mother and love your neighbor as yourself.” [The Gospel According To Matthew, 19:16-19]

And really, when one has the Son of God for his Counselor, why would he need any other?


“I am free, no matter what rules surround me. If I find them tolerable, I tolerate them; if I find them too obnoxious, I break them. I am free because I know that I alone am morally responsible for everything I do.” – Professor Bernardo de la Paz, in Robert A. Heinlein’s The Moon Is A Harsh Mistress

I expect to return to this theme several times over the course of the Year of Our Lord 2015. Politics hasn’t just failed us; it’s misled us into apotheosizing it and its favored ones. There are no longer any plausible courses toward freedom but delegitimizing politics through a Herzogian “mass yawn.” But as with a good golf swing, the follow-through is critical.

Robert Ringer’s declamation quoted above should be at the forefront of the mind of any man determined to be free. However, the proper focus can make all the difference. It would be insufficient to delegitimize politics as practiced in America’s capitals. We must first resolve to ignore those claiming absurd, wholly unjustified “rights” and striving to bend us with the quasi-political tools of unearned guilt, intimidation, screaming, and harassment. That’s where the effort must start.

They have a right to exactly nothing.
Grant them that and nothing more.
We do not need their approval.
We do not need them to welcome us.
We certainly don’t need their respect.

It’s time to be free.

It’s On: The Ongoing Saga

From Colin Flaherty:

Some stories you have to read 10 times before deciding: ’Yes: What I thought was too crazy is really true.’

This is one of those stories. Here goes, believe it or not:

A black Baltimore bus driver organized a mob of 20 black people to assault a white family of three on her bus, which they did with gusto and pepper spray. All the while, the other black passengers hooted and hollered in encouragement.

All while the bus driver waited for the beating to finish so the attackers could get back on the bus. With her thanks.

The bus company didn’t give a darnn. And it took Baltimore police two months before they even investigated it….

The Baltimore Sun said this is the second recent example of a bus driver assisting people who assault riders.

The author of “White Girl Bleed A Lot” remains alert to developments in our contemporary race war. Sadly, whites generally remain in denial about the true and horrifying state of affairs, particularly in our larger cities.

It really is on, Gentle Reader. Don’t kid yourself — or leave yourself or your loved ones defenseless.

It’s On: Where Explanation Remains Required

Almost exactly a year ago, I wrote:

I’m a child of the Civil Rights Era. I’ve yearned for the day when Martin Luther King’s “I Have A Dream” vision would become the unquestioned reality of our nation. It has not arrived. If anything, it’s receded further from reality with every passing year.

Intelligent people who would never act so foolishly in any other venue have collaborated in the suppression of information about black-on-white violence, black cultural pathologies, and blacks’ hatred of whites. I have a special animus for “journalists” who have done so; their betrayal of their occupational responsibilities played a large part in bringing us to where we stand today.

The race war is on.
Recent black attacks on whites are the opening skirmishes.
If more and worse violence can be avoided by “negotiations,” the time for the effort is now.
I don’t plan to leave myself defenseless if they should fail.
What about you, Gentle Reader?

Given the “knockout games,” the miscellaneous black-on-white violence, the events in Ferguson, Missouri and other majority-black districts, and the continuing, completely incomprehensible willingness of the media to grant even a nanosecond’s exposure to such as the scrofulous Al “Remember Tawana Brawley” Sharpton, I think my conclusions as expressed above have been validated. Not that I’m happy about that, mind you.


When it comes to black racism toward whites and the behavior it engenders, there remains at least one cleavage to be discussed. Darin at Crusader Rabbit takes note:

Driving back to work yesterday I had two encounters with people on bicycles, particularly young, black people on bicycles.

This isn’t an unusual thing, lots of black kids ride where I live, but the younger generations ride with attitude. Particularly the attitude that they and only they own the road and the rules just don’t apply to them, this attitude occurs elsewhere as well, but more on that later.

The first encounter was as I was turning right at a traffic light. I came to a stop, checked traffic and started my turn, out of nowhere here comes a 20 something black boy coming around the corner, against traffic, cutting in so close he pushed the passenger side mirror out of whack. The second came a couple blocks later on a side street. Another 20 something black boy, this time riding with traffic, occasionally when he was on the same side of the street. He was riding zig-zag, lolly gagging around, talking on his cellphone and blocking traffic. He got kind of indignant when I came up behind him and layed on my horn, but finally got out of the way and allowed myself and two other cars to pass. One never sees an older generation black person doing these things, it’s always the younger group, the entitled group doing stupid stuff.

A division based on age can be even more informative than one based on race. Such a gulf suggests that time – specifically the length of the interval over which a set of influences have been at work — can override forces that would seem to be objectively stronger.

In short: Younger American blacks have been steeped in the racialists’ cant for so long, and to the exclusion of all else, that they’re not American; they’re simply black. By contrast, older black Americans, though they’ve been exposed to the racialists’ harangues as well, were mostly raised to different standards. They tend to be more American than black.

However, the sting in the tail is that despite the difference in attitudes and proclivities, the older blacks, in the main, refrain from disciplining the younger ones when they go wild. This might be due to apathy; it might be due to fear. But it’s at least partly due to the very same “us versus them” mindset that licenses their thuggish progeny to use the death of one of their number at a white cop’s hands as an excuse for looting and destruction.

The racialist hucksters have been allowed to rant from their pulpits for far too long. If we can’t eject them, we must countervail them so forcefully that sheer embarrassment will impel them to slink quietly away.


During the years of the Vietnam War, the subject of greatest interest was America’s attempt to buttress South Vietnam against the Viet Cong and their North Vietnamese allies. Many a conversation, including those that involved persons routinely cordial toward one another, featured an exchange like this:

War Opponent: The war is a genocidal invasion of another country and must end immediately.
War Supporter: I had some respect for you before you said that. The war was declared by Congressional resolution. It’s being fought by Americans under American leadership. Americans are dying to protect innocent South Vietnamese from the viciousness of the Viet Cong and their suppliers. If you’d rather root for the other side, you should pack your bags and move to North Vietnam. We don’t want you here.

Ah, those halcyon days of yore! But I digress. Today, race relations are at least as hot a topic. Yet you almost never hear exchanges such as the following:

Racialist Black: The anger and hostility of blacks toward whites is justified by our history of racist oppression and the legacy of slavery.
Intelligent White: I had some respect for you before you said that. Slavery is 150 years dead and was ended by the sacrifices of whites. Whites passed and enforced every civil rights act. Whites pay the freight for your ineducability, your welfarism, your illegitimacies, and your crime and violence. If you think you can justify rampant criminality on any grounds, pack your bags and move to Nigeria. We don’t want you here.

The reason, of course, is that most irritating of contemporary shibboleths, diversity. Rather than being allowed to sort ourselves out as naturally as we normally would, we’re forced to rub up against persons who have been persuaded to be at war with us. Additionally, in the case of black / white relations, the charge of racism, though it’s lost much of its steam, still retains a punch sufficient to get a man ostracized or worse. Few are the white Americans who lack all fear of it.

But the “unspoken riposte” above isn’t being wielded by intelligent blacks, either – a far greater tragedy, given their superior intimacy with their own racial kindred. The job of civilizing black youths, steeped in racialist venom, dismissive of civilized behavioral norms, and untroubled by anything resembling a conscience, has been left to us whites…and most of us are unwilling to shoulder it.

Go ahead: call me a racist. These days, my response is: Damned right I am! And if you need to know why, you can read all about it here.

Owners

Brace yourself, Gentle Reader. It’s a day for fundamentals and fundamental questions:

Who owns the economy — if you have any idea what that is?
Who owns the ground beneath your feet?
Who owns your car, or your phone?
Who owns the law?
Who owns you?

Have you been asked those questions anywhere else lately? Have you asked them of yourself? Or are you baffled as to why longtime opinion-spouter and widely celebrated pompous ass Fran Porretto has called them “fundamental?”

In two of the four cases above, the typical respondent will be quick to answer. In the other two, he’s likely to want to ponder the matter, perhaps even doubting whether the question itself “makes sense.” But many will go zero for four, at least under an empirical treatment of the matter.

Beneath those four questions lies one that’s more basic still:

What does it mean to own something…or someone?


If you’re under thirty years old, there are certain names familiar to us older farts that you probably never heard in school. One of those, perhaps the most important of them, is John Locke.

Locke, a seventeenth century physician who also put his prodigious intelligence to moral and political philosophy, was the first of the Enlightenment thinkers to give serious consideration to the concept of property, specifically property in material things. His Two Treatises of Government, coupled to Adam Smith’s An Inquiry into the Nature and Causes of the Wealth of Nations, are the cornerstones of the ideals expressed in the greatest two hundred words of prose ever penned:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

It is with infinite sadness that I note that any under-thirties in the audience might never have been presented with that in school, either.

Locke concerned himself with how a material thing becomes property, and arrived at a thesis based on the investment of human labor in the thing to be owned. The essence of his thesis can be captured in a simple diagram:

Unowned items reside conceptually in the common, from which they can be made property by any moral agent by homesteading: the investment in the item of enough labor to “enclose it from the common.” (Locke used the example of gathering berries from a wild bush as his illustration of this operation.) Inversely, an owned item can revert to unowned if its owner neglects it sufficiently that it can no longer be distinguished from the common. (For this operation, I like the example of leaving your Chevy on the side of the Cross Bronx Expressway with the keys in the ignition.) Owned items can pass from owner to owner through trade, a voluntary process in which the current owner surrenders his title to a new one for some consideration.

Locke deemed the attachments conferred by these processes to belong to the category of natural rights: morally ironclad associations that arise from the nature of Man and the laws of the universe in which we live. By giving property a moral character, Locke invalidated Smith’s acquisition of (or interference with) Jones’s property by force or fraud: the diametrical opposite of voluntary exchange. Force and fraud are the inverse of rights; no right can be premised upon them without destroying the very concept of rights.

All of economics, from Adam Smith onward, is premised on the Lockean conceptions of property and natural rights. And there are those two hundred words I quoted above, as well.


I’ve said it before, and I’ll say it again:

Men must be free
Because nothing else can be.

“Free” in the above context has two quite distinct meanings: one when applied to men’s property, and one when applied to men themselves. In the former case, “free” means “without cost.” But even an isolated Robinson Crusoe type, alone on his island, cannot properly regard any of the bounties of the island as “free” in that sense, for he must go to the effort of gathering them at the very least. In the latter case, “free” means “not subject to external coercion or constraint:” the political meaning of freedom. Both senses of the word are bound to the understanding of property and property rights, which brings us back to the questions at the beginning of this tirade:

Who owns the economy — if you have any idea what that is?
Who owns the ground beneath your feet?
Who owns your car, or your phone?
Who owns the law?
Who owns you?

If we apply the Lockean standard to these questions, we get fairly simple answers easily defended from first principles. However, in at least three of those five cases, governments habitually act as if they disagree — and they back up their positions with guns.

Not one square inch of land surface in these United States is immune from property taxes: literally, a rent you must pay to occupy the plot upon which you live. Fail to pay that rent and you’ll be involuntarily ejected from your home, quite possibly at gunpoint. So who owns the ground on which you stand?

Under the contractarian basis on which the Constitution and all the lesser state and county charters are premised, the law, whatever it may be, is the joint property of the American people; though we formulate it through representatives, its implementation and its protections are uniform, as the Fourteenth Amendment was intended to emphasize. More, any citizen has as much law enforcement power as any other, badges and municipal salaries notwithstanding. So why is it that police are deemed to exercise command authority over private persons, such that for the latter to “disobey” the former constitutes a cause for arrest?

One comes to self-ownership by a process of “self-homesteading:” the acquisition of learning and capability that results in a self-supporting adult. More, the Thirteenth Amendment to the Constitution of the United States supposedly put a permanent end to slavery and involuntary servitude: i.e., the ownership of persons by other persons or institutions. So why do we have a conscription law, which requires all young men to register with the Selective Service system when they turn eighteen?

Think it over.


The essential difference between a free society and other sorts is that in a free society, the individual possesses rights against the State. Those rights are Lockean property rights: to oneself, to one’s freedom of action, and to one’s honestly acquired property. Given that force, the defining characteristic of the State, is the exact opposite of rights, there can never be a right of any description that’s premised upon forcible coercion or constraint (i.e., intimidation through the threat of forcible punishment).

How does that comport with all the incredibly sloppy “rights talk” afloat in our national discourse:

  • “Right” to marry.
  • “Right” to health care.
  • “Right” to an education.
  • “Right” to free contraception.
  • “Right” to be supported by the State.

…and so on?

Isn’t it time we started whacking “rights-mongers” across the chops with a wet mackerel for their demonstrable abuse of the most important conception in all of human thought?


This morning’s rant was triggered by this piece from the invaluable David De Gerolamo:

Another clash between protesters and police lit up Ferguson, Mo., on Wednesday night, with police shooting tear gas into crowds and briefly arresting two journalists.

Reporters Ryan J. Reilly of The Huffington Post and Wesley Lowery of The Washington Post were briefly arrested while covering the protests after police entered a McDonald’s where the two were working. Reilly tweeted his arrest as several reports emerged that police on the scene were telling TV crews to leave.…

“Oh, God,” Ferguson Police Chief Thomas Jackson said when told of the arrests by the Los Angeles Times. “I told them to release them,” Jackson said of the two reporters. His department was in command.

The enveloping context of the arrests was Ferguson police using SWAT tactics to empty a peaceable restaurant, in which the aforementioned reporters were eating and working. By what right did the police assert an owner’s rights over someone else’s property? By what right did they command the immediate obedience of private citizens engaged in wholly legitimate, wholly peaceful activities? Given the context, had the reporters resisted arrest, they might well have been shot down on the instant. By what right would the Ferguson police have deprived those men of their most fundamental properties: their lives?

That sort of conduct by armed agents of the State is characteristic of war zones: places where no rights are recognized, where the preponderance of force is the one and only standard of ownership, where “you’re either one of us or the enemy.” Is Ferguson, Missouri at war? If so, who are the combatants? What uniforms do they wear, if any?

Have the governments of these United States — some 88,000 in number — gone to war against the nation’s citizens? Was it declared at some point, published in two-point type in some obscure periodical like the pro forma announcement of a zoning board meeting to which the public would be unwelcome, such that we were intended to miss it?

Answer those questions for yourself. If you find the answers disagreeable, you might want to ponder which side you’re on.

Who owns you?

Language Corruption Continues

From The Analects of Confucius:

Zi-lu said, “The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?”

The Master replied, “What is necessary to rectify names.”

“So! indeed!” said Zi-lu. “You are wide of the mark! Why must there be such rectification?”

The Master said, “How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.

If names be not correct, language is not in accordance with the truth of things.

If language be not in accordance with the truth of things, affairs cannot be carried on to success.

When affairs cannot be carried on to success, proprieties and music do not flourish.

When proprieties and music do not flourish, punishments will not be properly awarded.

When punishments are not properly awarded, the people do not know how to move hand or foot.

Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately.

What the superior man requires is just that in his words there may be nothing incorrect.”

Consider also what this more recent commentator had to say:

I have not here been considering the literary use of language, but merely language as an instrument for expressing and not for concealing or preventing thought. Stuart Chase and others have come near to claiming that all abstract words are meaningless, and have used this as a pretext for advocating a kind of political quietism. Since you don’t know what Fascism is, how can you struggle against Fascism? One need not swallow such absurdities as this, but one ought to recognize that the present political chaos is connected with the decay of language, and that one can probably bring about some improvement by starting at the verbal end….Political language — and with variations this is true of all political parties, from Conservatives to Anarchists — is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind.

We know ourselves — our species, that is — very well. As humans have been around for a long time now, such that human nature has become thoroughly familiar to us, seldom do we learn anything genuinely new about it. Nevertheless from time to time some atavistic genius, a Confucius or an Orwell, must remind us about some part of it that’s apparently slipped our minds.

We think in symbols — words. He who wishes to enlist your mental resources in the effort to confuse you will endeavor to cloud your understanding of the words by which you represent important concepts. By implication, it is vitally important to all serious discourse that we hold fast to the accurate, publicly agreed upon meanings of words.

Some words can be subtle in application. There’s a good example in the paragraph above. Look for it. If you think you’ve found it, call it out in the comments. For a change, I’ll participate there myself.

In the political realm, we frequently employ labels as shorthand for enveloping political postures. Various persons then associate those labels with bundles of policy positions, and perhaps also with particular organizations that purport to represent them. That’s where trouble sets in.

To be truly useful, a word must have an exact meaning. It cannot have more than one without becoming dangerous to one’s thought processes. What recent political discourse has done to the critical labels has made them extremely dangerous to our thinking, and to the future of our already endangered Republic.

First consider liberal, a word whose original, exact meaning has been severed from it for practical purposes. Have a gander:

Liberal \Lib”er*al\, n. One who favors greater freedom in political or religious matters. [Webster’s Unabridged Dictionary, 1913 edition]

Anyone who hasn’t spent the last fifty years in a coma will immediately see how far the word liberal has been carried from that meaning. And it has indeed been carried away; it didn’t migrate to its contemporary usage all by itself. The kidnapping of liberal was quite deliberate.

Similarly, we have conservative, whose original meaning has also been lost:

Conservative \Con*serv”a*tive\, n. One who desires to maintain existing institutions and customs. [Webster’s Unabridged Dictionary, 1913 edition]

Contemporary American conservatives could hardly be accused of that with any justice. Most of then are as hostile to the existing state of things as Bakunin or Kropotkin. Yet they stubbornly clutch the label conservative to their breasts rather than use a more accurate one, perhaps out of a misplaced…conservatism.

The damage consequent to these distortions has been incalculable. It’s been inflicted upon us with malice aforethought. The profit has accrued entirely to the Left.

Confusion can only benefit him who seeks to prevent accurate perception and thought. The Left must confuse its targets for a simple reason: the Leftist agenda, to the extent that it’s persistent in character, is wholly at odds with human nature and the laws of reality. In practice it conduces to misery and destruction. No hyper-charismatic leader and no amount of tinkering can “make it work,” the representations of Leftist mouthpieces notwithstanding. Moreover, this could never be concealed from a person of ordinary rational capacity…if he were equipped with accurate symbols for the key components of the socio-economic-political tableau and were permitted to employ them in thought unobstructed by cant about “inequality,” “exploitation,” “racism,” “patriarchy,” “institutionalized bigotry,” and the like.

(I could go into one of my customary rants about the importance of distinguishing between the Left’s well-meaning fools and the power-lusters who make up its leadership, but that’s not germane to the larger point.)

Concerning another word of increasingly frequent misapplication, consider the usages in this essay:

Now, doubtlessly many of you will have been quicker on the uptake on this point, but here is how the average layperson (who even knows what libertarianism is) hears about libertarianism: fiscally conservative, socially liberal. Don’t tell me I’m the only one who’s heard that. Following the new Reason study on millennials, which found a profile somewhat matching that definition, there are tons of people concluding millennials are libertarians.

A quick pause for an interjection: Anyone who’s followed me this far, and who’s acquainted with libertarian thought to any extent, will be aware that “socially liberal” does not mean favorable to greater freedom! The author of the essay devotes a series of unsparing paragraphs to nailing “liberal” to the cross it now deserves. But here’s his conclusion:

What am I, therefore? I am fiscally conservative and socially… well, socially libertarian. I believe in reserving to the states and to the people those rights and duties not clearly associated with mediating interactions between states and representing the United States as a whole to the world. I believe that, wherever possible, the individuals closest to an issue or, at worst, the state in which groups of individuals closest to an issue reside, should be allowed to decide on social issues. As a lodestar in that discussion I believe the best solutions will be the ones that involve the least paperwork, the least government interference, and the least litigation, but I also believe that groups and citizens alike are happiest, and find the best solutions fastest, when they are allowed to do things which I consider stupid.

Stop right there. If we proceed from the exhortations of prominent contemporary conservatives, what does “fiscally conservative” mean to you, Gentle Reader? Does it mean restricting federal spending to those few areas that have been Constitutionally approved? Does it mean that the Treasury should honor only gold and silver as the valid monies of the land? Does it mean limiting taxation to funding only “the common defense and the general welfare of the United States?” Or does it mean rather “keeping a lid” on currency inflation, plus some modest reductions in federal spending, so the national debt might grow a little more slowly?

Constitutionalist libertarians — i.e., those closest to conservatives in their practical propositions — demand absolute adherence to the terms of the Constitution. They don’t settle for niggling slivers of budgetary reductions, or for “more moderate” currency growth. If Article I, Section 8 doesn’t authorize it, the constitutionalist libertarian will have no truck with it…but the overwhelming majority of contemporary conservatives, anxious to avoid looking “uncompassionate” or “overturning too many rice bowls,” will swallow just about everything Washington has done to us, with only the tiniest adjustments around the edges. For a contrast, consider this statement from an ardent, though fictional, constitutionalist:

“Walter Coleman has promulgated several executive orders, through which he’s conscripted an entire profession and seized control of two major American industries,” Sumner said. “The power to do such a thing is not granted to any branch of the federal government. Yet the president backed up his will with federal troops, who remain at the aerospace and electronics plants to this day. He claimed that Harry Truman’s seizure of the steel mills during the Korean War was adequate precedent, but an unconstitutional seizure of power can’t be justified by saying that it’s been done before.”

Perhaps the perversions of the word libertarian have not yet become important enough to register on most radars. I expect that they will…because over the past three decades conservatives have become ever more libertarian in their attitudes and approaches, and are resolved not to shed their accustomed label for fear of losing popular attention to a competing school of thought. (Also, the Left has heaped enormous quantities of slander upon libertarian for comparable reasons.)

What is necessary is to rectify names: to speak and write with exactitude, such that one’s statements will be armored against misuse. Unless this begins at once, the corruption of our language will progress — and it’s a “progressive” project, beyond all question — making clear, undistored, entirely defensible political statements will become ever more difficult, and ever more Americans will sink into passivity and despair.

Strifings

No, that’s not a misspelling.

Two remarkable articles came my way early this morning. They touch upon the same subject from different perspectives. What they reveal is critical to the quality of American life.

First, let’s have some plaintive commentary from a sweet woman better known for her beauty and her acting:

What has happened in America?

When did we stop listening to those with whom we disagree? When did we stop respecting the opinions of those with whom we disagree?…

We hate — we love. There is little — or nothing — in between.

We have taken unmovable positions about everything. We’ve nailed our feet to the floor and angrily refuse to move left or right or (God forbid) to the center. There is no longer a center for anything. You are or you are not, period. End of story.

How did this happen so quickly? Why are we not talking to each other? Why do we not respect and honor the opinions of those with whom we disagree?…

Where are the Ronald Reagans and the Tip O’Neills of today? We are in desperate need of leaders who will bring us together and talk to each other, so we can all begin to talk to each other once again.

I have no doubt that many Americans are just as upset over it all as Suzanne Somers.

Now hearken to the great Photon Courier, David Foster:

One reason why American political dialog has become so unpleasant is that increasingly, everything is a political issue. Matters that are life-and-death to individuals…metaphorically life-and-death, to his financial future or the way he wants to live his life, or quite literally life-and-death…are increasingly grist for the political mill….

When everything is centralized, the temptation to deal with dissent in a draconian manner becomes overwhelming. Just as Rubashov (at that stage in his thought process) justified Stalin’s ruthless suppression of dissenters on agricultural policy, so do many American “progressives” today seek the silencing of those who disagree with their ideas. It will not be surprising if they escalate their demands to insist that dissenters should not only lose their jobs or be imprisoned, but should actually be killed.

Yet again, an “obvious” point that virtually everyone overlooks.

Politics is strife. Every subject that becomes a political subject therefore becomes a battlefield as well.

It’s not hard to see the dynamic. Let some subject be politicized: for example, the physical sustenance of persons who can’t support themselves, a.k.a. “the poor.” What follows from the decision that this is properly a responsibility of some government?

  • Decisions about “who:” i.e., what criteria shall determine who is eligible to receive sustenance.
  • Decisions about “where:” Shall the State go to “the poor,” or shall they be requred to come to State facilities? (i.e., outdoor vs. indoor relief systems) If the latter, where shall those facilities be situated, what should they offer, and so forth?
  • Decisions about “how much” and “until when.”
  • Staffing decisions.
  • Choices of vendors and the acceptable range of contractual arrangements.

Those are just the important ones that spring immediately to mind. Alternately, consider education:

  • Who shall be taught?
  • Who shall teach him?
  • What shall he be taught?
  • When and where shall it take place?
  • To what standard of achievement shall he be held?
  • What resources shall be put to this task?

And so forth. Each of these will become a subject of contention in the polity that’s been charged with the decisions. Given that a political decision inherently creates “winners” and “losers,” we may expect the losers to fight to reverse the decision and the “winners” to labor to solidify and enlarge their gains.

Now apply that dynamic to a society in which nothing is deemed a private matter — where all personal choices and all modes and manners of interaction with others, regardless of motivations are considered political, at least potentially. Over what shall we not quarrel?

“The personal is the political.” — Leftist slogan

When there was general agreement on the borderline between subjects that belong in public discourse and subjects that are properly private, our combat was restricted to the former and the latter was a zone of peace. The sense that others had no license to talk about anyone’s “personal business” was general, and generally respected. But candidly now: Are there any subjects that haven’t been politicized in recent years? Is there anything Americans might choose to do or not do that isn’t considered grist for the political mill?

The “orthodox” conservative tends to politicize matters he deems pertinent to “national security,” moral choices, and cultural traditions. The “orthodox” liberal tends to politicize economic and commercial matters, which he usually extends into such realms as “labor law” and “discrimination.” (To be fair, in recent years many self-nominated conservatives have recognized the importance of privacy and have striven to reintroduce it as protection against political interference, even on subjects they previously deemed fit for legislation and law enforcement. To be as fair as possible, there are some self-nominated liberals who recognize a zone of privacy, but unfortunately they keep shrinking it under pressure from those further to the left.) There isn’t much of a No-Man’s Land between them.

Many a head of household has declared his dinner table a “no-politics zone” precisely to avert fusillades over the pork chops. It can work, if he’s firm enough and commands sufficient sway over the kids. But when every subject of consequence to anyone has been politicized, that can make family dinner an awfully quiet affair.

Worse yet, he who steeps himself in politics and political discourse will frequently find himself becoming more combative regardless of the subject or venue. That’s certainly happened to me, and as much as I regret it, deplore it in myself, and pray for relief from it, that conditioned-in pugnacity can get the better of me when I’m not vigilant about holding it down. I doubt my experiences are far from the norm.

We will not be able to get along with one another until we resurrect the concept of privacy — and even then, we will continue to quarrel over whatever remains in the political sphere, because politics is strife and can’t be anything else. For maximum peace, the zone of politics should be very small, and the zone of private decision making very large. The Founding Fathers understood this, but their insight is shared by few persons of our time.

The Forbidden Subject

It seems that no matter who you are, how innocent your deeds, or how ethically you treat your fellow man, you are absolutely forbidden to speak on certain subjects, on pain of ostracism, being abandoned to the mercies of the State, or worse. The premier such subject, eclipsing all others, is the correlation between certain socioeconomic conditions and race.

Cliven Bundy, the rancher whose cause animated hundreds of freedom lovers to rally personally, bearing arms, to his defense against an overbearing federal government, has dared to touch on that forbidden subject:

“I want to tell you one more thing I know about the Negro,” he said. Mr. Bundy recalled driving past a public-housing project in North Las Vegas, “and in front of that government house the door was usually open and the older people and the kids — and there is always at least a half a dozen people sitting on the porch — they didn’t have nothing to do. They didn’t have nothing for their kids to do. They didn’t have nothing for their young girls to do.

“And because they were basically on government subsidy, so now what do they do?” he asked. “They abort their young children, they put their young men in jail, because they never learned how to pick cotton. And I’ve often wondered, are they better off as slaves, picking cotton and having a family life and doing things, or are they better off under government subsidy? They didn’t get no more freedom. They got less freedom.”

Maybe it’s me. Maybe I’m the stupid one. Even a genius can be topically or contextually stupid. But for the life of me, I can’t see the smallest thing wrong with what Bundy said. I can’t spot any inaccuracies in it. Quite a lot of black welfare-ridden families match Bundy’s description. It might upset us to hear it, but those who’ve seen it at close range, or have lived close enough to it to be touched by its consequences, can’t sincerely deny it.

Bundy’s rhetorical question:

“I’ve often wondered, are they better off as slaves, picking cotton and having a family life and doing things, or are they better off under government subsidy?”

…surely wasn’t intended as an endorsement of chattel slavery. It was his way of highlighting the unique squalor that comes from the acceptance of government dependency as a way of existence.

There are more varieties of slavery than chattel slavery, in which one is deemed the property of another. A slavery that leads one to the passive acceptance of idleness and despair is one of the worst kinds. Ask any prison inmate who’s been denied the privilege of working at something during his confinement.


But race! Daring to cite the particular effects a government policy has had upon a particular race is unthinkable! The speaker shall be anathematized, banished to the outer darkness, where there is the weeping and the gnashing of teeth. Nevermore shall we ponder the offenses done to him by others — not even others with guns and dogs and sniper rifles — for his words, regardless of their veracity, have rendered him untouchable!

Maybe it’s not me. Maybe we really are a nation of cowards. Not in the odious Eric Holder’s sense, though.

It seems so clear to me. The Left is desperate to “keep ’em on the plantation” of government dependency. There’s no physical barrier around the Left’s prison for poor American blacks. The emotional and financial walls are quite high enough. Nor is it necessarily because those folks are black, except in one sense: poor black Americans, especially those concentrated in Northeastern cities, were the target population for the Sixties campaign to expand the welfare state.

There’s an important lesson here for anyone with the stomach to accept and digest it.

It’s been a staple of Leftist political strategy to create what Thomas Sowell has called mascot groups: populations united by some common characteristic, to which leftist panderers can offer some seeming benefit with addictive properties in exchange for political allegiance. The most obvious such benefit is financial: welfare payments, subsidies, and preferential treatment in government hiring and contracting. The Left has had extraordinary success seducing American blacks in that fashion. If you doubt this, consider the distribution of black votes in presidential elections since World War II.

It’s not enough simply to offer money for votes, though. Even the most downtrodden, hangdog victim of fate is likely to recoil indignantly from such an offer. Few Americans lack sufficient personal pride to react another way – white, black, brown, yellow, or red.

The pitch had to be accompanied by a justification. Black Americans in marginal economic circumstances had to be told that “the Man owes you.” They had to be persuaded that what they were being offered was only what was due them. Unless that barrier could be conquered, their pride would enable the overwhelming majority of them to resist the appeal of the welfare state.

Hundreds of thousands of them bought into it.
They accepted that they were still in thrall to white America.
They accepted that the unemployed among them were jobless because of racism.
They accepted that black entrepreneurs were slighted by white-owned companies because of racism.
And all the rest, including all the social and political consequences, followed as the night follows the day: inevitably.

It might be the greatest single crime ever perpetrated against a race.


Cliven Bundy’s sin has been to make open, unembarrassed note of the above. That leftists should pillory him for it is unsurprising; that’s just what they do. That conservatives should do so is saddening and wrong.

We in the Right like to think of ourselves as persons of intelligence and dispassionate judgment. Admittedly, everyone wants to think of himself that way, but for us it’s a pillar of our self-image. Yet it seems that on this subject, the Left, with the help of its media annex, has cowed us so thoroughly that we can’t even hear a string of oral observations about the reality before us all — a reality that’s objectively verifiable ! — without cringing and begging forgiveness, when the subject is “racially sensitive.”

Glory be to God, people! Where is your pride? Where is your regard for the truth? Where is your love of justice, that you should reflexively kowtow to the Panjandrums of Political Correctness and retreat from the defense of a decent man who’s merely trying to defend a business his family has operated for more than a century? Would you be so quick to back away from him if he and his family were black?

Find your spines and get them straightened out before it’s too late for us all.

Habituations

[The following first appeared at Eternity Road on July 31, 2009. — FWP]


In reply to this earlier piece, longtime reader and frequent commenter Goober wrote:

It isn’t their fault. The founding fathers knew for a fact that even the kindest and most altruistic of governments would and could overstep their bounds on occasion. That is why they wrote the Constitution, and entrusted we, the people (NOT the government) with it’s enforcement and adherence.

We’ve fallen down on the job, not them, and we’ve done so because they’ve promised us things. A cleaner environment (EPA), a safer world (IRS and income tax for WWI), safety from jobsite hazards (OSHA) and payment in the case that you lose your job or are injured (FICA and FUTA). They’ve promised us medical care when we’re old, a pension for our retirement, a super-highway system to get us there, and all of these things were ushered in not just with the consent of the governed, but with their cheerful support.

All were constitutional oversteps. All were heralded by the governed.

The government isn’t to blame. We are.

All true until the very last line. Yes, we cooperated in our enslavement, but to say that the architects and builders of our political prison are therefore not to blame is like exculpating a rapist on the grounds that his victim chose not to resist him. All the same, there’s a lesson in our history of habituation to bondage: a lesson about how cheaply we price that for which we never had to struggle.

Americans at the opening of the Twentieth Century were largely unaware of the differences between freedom and tyranny. They’d enjoyed the former lifelong, and had never tasted the latter. Remember that in 1900:

  • There was no conscription;
  • There was no income tax;
  • There was no Social Security, Medicare, Medicaid, or unemployment insurance tax;
  • There was no zoning;
  • There were no environmental laws;
  • There were no labor laws;
  • There were no anti-discrimination laws;
  • There were no “public accommodation” laws;
  • There were no laws mandating preferential treatment by race, sex, religion, or ethnicity;
  • There were no restrictions on the right to keep and bear arms;
  • Private property was considered sacrosanct;
  • The right of self-defense and defense of the innocent, by any means up to and including lethal violence, was unchallenged.

An American of 1900, if given a device through which he could survey the political landscape of 2000, would have tossed it aside in disbelief. Such things could never come to America, he’d say. That sort of nonsense is strictly for the Old World and the savages of Africa, Asia, and South America. This is the Land of the Free.

Well, it was, anyway. Yet the changes all came, as lovers of freedom know to our sorrow.

With very few exceptions, the legal fetters Americans wear today were applied to us quite gradually. Our masters allowed us to grow accustomed to one before applying another. Nor were they at once tightened to the maximum; few persons chafed under them at the outset.

The income tax is an excellent example: When the Sixteenth Amendment was being debated on the floor of the Senate, one of its opponents rose to ask the body what it could say to reassure the American public that this tax would not rise to seize some unconscionable fraction of their earnings — perhaps as much as ten percent! A pro-income-tax senator rose and replied that the country need never fear such a development: “The people would never allow it!”

Another fine example arises from Social Security, which Franklin D. Roosevelt pitched as a “supplement” to the resources of American retirees. At its inception, Social Security promised to take no more than $7.50 per month from a worker’s paycheck. Today the limit is over $550.00 per month, and for many wage earners is the largest single tax they pay. To add insult to injury, the Supreme Court has ruled that no matter how large his payments to the Social Security system, no man has a right to any payments from it.

Look at any of the political bonds that have been fastened upon us: labor law, environmental law, firearms control laws, laws that infringe upon property rights, what have you. In nearly every case you’ll find that the original collar was gently applied and loosely fastened. It simply didn’t stay that way.

The term most commonly applied to such a slow, steady tightening of the screws is gradualism. Gradualism uses the power of habituation — the ordinary human tendency to accommodate and adjust to conditions we can’t individually alter — to solidify its gains and prevent retrograde motion. In her landmark book The God Of The Machine, Isabel Paterson referred to it as political power’s “ratchet action.”

We have habituated ourselves to all manner of fetters. They were applied with such delicacy, and tightened so slowly and smoothly, that many of us cannot imagine life without them. Yet at any instant in the process, it was still possible to rear up against it. Despite appearances, it remains possible today. We simply haven’t done so, nor is it likely that we will.

The process got under way in the early years of the Twentieth Century, when Americans had enjoyed liberty without cost for too long to remember the price that was originally paid for it. They had ceased to believe that it should cost them anything to remain free. Worse, they looked upon subsidies, subventions, and other temptations held forth by the State and failed to ask, “What’s the price for these things? Just because no one has spoken of one doesn’t mean there isn’t one.”

All things have their price. Nothing worth having can be had at zero cost.

Which brings your Curmudgeon to the parable of:

The Wild Pigs Of The Okefenokee Swamp

Some years ago, an old trapper from North Dakota hitched up some horses to his Studebaker wagon, packed up his traps, and drove south. Several weeks later he stopped in a small town just north of the Okefenokee Swamp in Georgia.

It was a lazy Saturday morning when he walked into the general store. Sitting around the pot-bellied stove were seven or eight of the town’s local citizens. The traveler said, “Gentlemen, could you direct me to the Okefenokee Swamp?”

Some of the oldtimers looked at him like he was crazy. “You must be a stranger in these parts,” they said.

“I am. I’m from North Dakota,” said the stranger. “In the Okefenokee Swamp are thousands of wild hogs,” one old man explained. “A man who goes into the swamp by himself asks to die!” He lifted up his leg. “I lost half my leg here, to the pigs of the swamp.”

Another old fellow said, “Look at the cuts on me; look at my arm bit off! Those pigs have been free since the Revolution, eating snakes and rooting out roots and fending for themselves for over a hundred years. They’re wild and they’re dangerous. You can’t trap them. No man dare go into the swamp by himself.” The others nodded in agreement.

The old trapper said, “Thank you so much for the warning. Now could you direct me to the swamp?” They said, “Well, yeah, it’s due south, straight down the road.” But they begged the stranger not to go, because they knew he’d meet a terrible fate. He smiled, waved away their concern, and said, “Sell me ten sacks of corn, and help me load it in the wagon.” And they did. Then the old trapper bid them farewell and drove on down the road. The townsfolk thought they’d never see him again.

Two weeks later the man came back. He pulled up to the general store, got down off the wagon, walked in and bought ten more sacks of corn. After loading it up he went back down the road toward the swamp.

Two weeks later he returned and bought another ten sacks of corn. This went on for a month. And then two months, and three. Every two weeks the old trapper would appear on Saturday morning, purchase ten sacks of corn, and drive back into the swamp.

The stranger soon became a legend in the little village and the subject of much speculation. People wondered what kind of devil had possessed this man, that he could go into the Okefenokee by himself and not be consumed by the wild, free hogs.

One morning the man came into town as usual. Everyone thought he wanted more corn. He got off the wagon and went into the store where the usual group of men were gathered around the stove. He took off his gloves.

“Gentlemen,” he said, “I need to hire about ten or fifteen wagons. I need twenty or thirty men. I have six thousand hogs out in the swamp, penned up, and they’re all hungry. I’ve got to get them to market right away.”

“You’ve WHAT in the swamp?” asked the storekeeper, incredulously. “I have six thousand hogs penned up. They haven’t eaten for two or three days, and they’ll starve if I don’t get back there to feed and take care of them.”

One of the oldtimers said, “You mean you’ve captured the wild hogs of the Okefenokee?”

“That’s right.”

“How did you do that? What did you do?” the men urged, breathlessly.

One of them exclaimed, “But I lost my arm!”

“I lost my brother!” cried another.

“I lost my leg to those wild boars!” chimed a third.

The trapper said, “Well, the first week I went in there they were wild all right. They hid in the undergrowth and wouldn’t come out. I dared not get off the wagon. So I spread corn along behind the wagon. Every day I’d spread a sack of corn. The old pigs would have nothing to do with it.”

“But the younger pigs decided that it was easier to eat free corn than it was to root out roots and catch snakes. So the very young began to eat the corn first. I did this every day. Pretty soon, even the old pigs decided that it was easier to eat free corn. After all, they were free. They could run off in any direction they wanted at any time.”

“The next thing was to get them used to eating in the same place all the time. So I selected a clearing, and I started putting the corn in the clearing. At first they wouldn’t come to the clearing. It was too far. It was too open. It was a nuisance to them.”

“But the very young decided that it was easier to take the corn in the clearing than it was to root out roots and catch their own snakes. And not long thereafter, the older pigs also decided that it was easier to come to the clearing every day.”

“And so the pigs learned to come to the clearing every day to get their free corn. They could still augment their diet with roots and snakes and whatever else they wanted. After all, they were free. They could run in any direction at any time. There were no bounds upon them.”

“The next step was to get them used to fence posts. So I put fence posts all the way around the clearing. I put them in the underbrush so that they wouldn’t get suspicious or upset. After all, they were just sticks sticking up out of the ground, like the trees and the brush. The corn was there every day. It was easy to walk in between the posts, get the corn, and walk back out.”

“This went on for a week or two. Shortly they became very used to walking into the clearing, getting the free corn, and walking back out through the fence posts.”

“The next step was to put one rail down at the bottom. I also left a few openings, so that the older, fatter pigs could walk through the openings and the younger pigs could easily jump over just one rail. After all, it was no real threat to their freedom or independence. They could always jump over the rail and flee in any direction at any time.”

“Now I decided that I wouldn’t feed them every day. I began to feed them every other day. On the days I didn’t feed them the pigs still gathered in the clearing. They squealed, and they grunted, and they begged and pleaded with me to feed them. But I only fed them every other day. And I put a second rail around the posts.”

“Now the pigs became more and more desperate for food. They were no longer used to going out and digging their own roots and finding their own food. They now needed me. They needed my corn every other day.

So I trained them that I would feed them every day if they came in through a gate. And I put up a third rail around the fence. But it was still no great threat to their freedom, because there were several gates and they could run in and out at will.”

“Finally I put up the fourth rail. Then I closed all the gates but one, and I fed them very, very well. Yesterday I closed the last gate. And today I need you to help me take these pigs to market.”

From My Cold Dead Hand

[April 3, 2014: In light of developments in Connecticut and New York, I’ve reposted the piece below. Those who are ready, willing, and able should consider joining the forces that will assemble this coming Saturday before the Connecticut state capitol. There is no issue more urgent than this one. — FWP]

[February 2, 2013: The following piece first appeared at the Palace of Reason on April 1, 2001, shortly after the now all-but-forgotten EP-3 incident in the Far East. — FWP]


It’s been awhile since I really reflected on the nature of a free people — a people determined to remain free, and possessed of the means to do so.

Armament is critical, of course. If your adversary is armed and you aren’t, you’re in the position of a grasshopper trying to face down a lawn mower. We might make admiring note of your courage in our elegies, but we surely won’t be attending your victory parade.

Also, one must be careful not to hand any levers to a potential tyrant. There are a number of things Man requires to survive and flourish: air, food, water, the ability to move about, the ability to communicate with others, heat, fuel, many kinds of knowledge, the cooperation of others with different kinds of knowledge, and so on. Whenever any entity moves to monopolize access to any of these or the other necessities of survival, it’s nominated itself Tyrant-In-Embryo. Abort!

But both the above are resultants of a far more critical, indeed, a fundamental requirement of the free man. No one can remain free, no one can ensure the freedom of his descendants, unless he nurtures and transmits to those around him the essential defiance that animates all the other freedom-conserving behaviors.

We see a lot of bumper stickers that run roughly as follows:

They Can Have My Gun
When They Pry It
From My Cold Dead Hand!

I can only applaud the sentiment… if it’s genuine. How often is it genuine?

Test yourself, as sincerely as you can. Imagine that tomorrow, without warning, a deputy sheriff were to appear at your door with a clipboard and demand that you surrender your guns to him. Imagine that he knows accurately how many guns you have, and what types they are. (It shouldn’t be hard to imagine this, since de-facto owner registration of firearms has been in place for some years now. Why else would you be required to show proof of identity when buying a rifle?) How would you react?

Well? The deputy sheriff is waiting.

I regret to say that most gun owners would resist with at most a question about the legal basis for the sheriff’s demand. If he replied with anything even vaguely plausible, they would comply, even though the right to own weapons is recognized by the U.S. Constitution as an absolute, to be infringed by no one.

Why do I say this? Because it’s happened. It’s here.

After the race troubles of the summers of 1964 and 1965, several major cities, New York prominent among them, imposed unConstitutional new restrictions and requirements on weapons ownership. The residents of those cities went along without significant opposition. To the best of my knowledge, none of the restrictions were ever rolled back, though the supposed dangers they were put in place to forestall (e.g., here in New York, we heard a lot about “urban snipers”) failed to materialize.

California, more recently, passed a law forbidding the ownership of an “assault weapon,” a category so broadly defined that virtually any semiautomatic rifle would qualify under a liberal interpretation of the standard. The law became effective on January 1, 2000. I have heard no report of any opposition to this patently, blatantly unConstitutional law in the Golden State.

Now, about those bumper stickers…

I’m not saying that it would be easy to refuse that deputy sheriff. I’m not saying there wouldn’t be risks. I am saying that unless the will and determination to refuse him are present in a large percentage of the citizenry, the country will lose the liberties that the right of private firearms ownership was intended to safeguard.

Without that ineradicable defiance, that willingness to spit into the face of “authority,” firearms are mere trinkets.

Every major gun confiscation known to history has been followed by the erection of a totalitarian regime. It’s not as if we didn’t have a little history on the matter. When they come for our guns, we’ll know what they’re about.

Over the past century, liberty has been flensed away from Americans, slice after thin slice. That’s the way to subordinate a free people. Get them used to bending the knee and tugging the forelock in little things first, things that don’t appear to be relevant to them personally. Get them thinking that only antisocial curmudgeons would raise a fuss over matters as trivial as zoning restrictions, or licensing requirements for hairdressers. Better yet, get them thinking that anyone who would resist these “obviously desirable” new requirements of the law must want to do them harm.

With each slice of lost liberty has gone a little of the defiance that animates a free people. We’re closing in on the point of no return, the threshold that, once crossed, will become an impenetrable wall that forbids us a backward step.

In parallel with the loss of personal defiance has gone a slackening of the national will toward foreign enemies. The recent contretemps with the Chinese is an important harbinger of things to come. Few have dared to suggest that, when America puts young men and women into uniforms and weapons into their hands, it’s preparing them to risk their lives for some purpose beyond a trade agreement. Few have dared to suggest that a country whose government dares to take Americans hostage, to stake their lives and freedom as counters in a game, has committed an act of war, an act to which a country with dignity could respond in only one way.

We have become comfortable with subordination at home and humiliation abroad.

The red and white stripes wobble and weave. The starry blue field softens and begins to run. The borders dissolve, the colors blend, and soon there is only a uniform dull brown. The color of mud. The color of failure, The color of the loss of hope. And the hand that holds liberty’s banner aloft slackens, and fails, and becomes cold.

The Nature Of Money And Currency Part 4: The Emergence Of Banks And Banking

The “Money and Currency” series has attracted a lot of email. To date, we have:

I was tempted to continue on into the sociopolitical pressures that have propelled the massive inflation of the post-Federal Reserve Act century, but it occurred to me that a discussion of the quintessential financial institution, the bank, really ought to precede further discussion of the commodity with which we transact and (attempt to) save.


Before people began to think about borrowing or saving in organized terms, they worried about protecting their accumulated precious metals. It was unwise to keep significant quantities of gold or silver in “casual” storage, especially in locales where there was a possibility of incursion by a raider band. Thus there arose interest in the safekeeping of one’s store of value.

The local jeweler provided a solution. His trade required that he keep such stocks, and of course that he keep them safe from predation. If he had excess storage capacity, he might be persuaded to rent it to you, for a modest fee. You and he would agree on the fee, on how much metal he would store for you, on how long he would store it, and on how the deal was to be recorded; you would hand over your gold and silver; he would lock it away; and off you’d both go to your proper concerns. Thus were born two of the ubiquitous features of commercial societies: banking and bookkeeping.

But a jeweler who made banking into a significant side business would eventually contemplate the possibilities of having so much of other people’s money in his hands. Why should it just sit there, taking up space and doing nothing? Especially as others were aware of it, an uncomfortable situation that increased the probability of an attack on the jeweler’s vault. Better to “put it to work,” simultaneously reducing the vault’s attractiveness as a target and earning something from otherwise inert assets.

If the jeweler could be certain of holding X ounces of gold for Y days, he could lend it out, at interest, for Y-1 days — assuming it would be paid back, of course. The creditworthiness of the prospective borrower had to be assured to a high degree of confidence, for a loan not repaid by the borrower must perforce be repaid to the depositors out of the jeweler’s own funds. However, the usage fee for the borrowed funds, or usury, could help to protect the jeweler/banker: enough borrowers at a sufficiently high usury would return a sufficient profit margin to prevent a small number of bad loans from bankrupting the jeweler/banker.

Note in particular all the following:

  • The jeweler/banker could not lend for a longer term than the term agreed upon with his depositors;
  • He had to accept that his judgment of borrowers would occasionally be wrong, resulting in a “bad loan” that would not be repaid;
  • The usury had to be set high enough to compensate for that inevitability;
  • However, it could not be set too high, because:
    • That would discourage borrowing by creditworthy clients;
    • Competitive forces — i.e., other jeweler/bankers — would reduce his lending volume and thus his profits.

As jeweler/bankers mastered the intricacies of their new trade and gradually abandoned their jewelry businesses, thus was born the financial industry of today, albeit in a very early and simplified form.


Profit is a seductive thing; profit accrued from others’ assets is perhaps the most powerful of all. Bankers soon began to look for ways to increase the volume of their lending businesses beyond what the above prototype made possible. One constraint upon a bank’s actions was the volume of its deposits. Should those increase, so also could the bank’s lending, and therefore its profits.

The Law of Supply and Demand suggested that lowering the fees charged to depositors would stimulate a greater volume of deposits. Eventually, the cleverer bankers realized that rather than charge depositors a fee, they could pay usury to depositors, as long as the rate was sufficiently below the rate they could charge borrowers, and still increase their profits. By implication, this transformed the bank from a paid sentry into a borrower, a point that’s reflected in bankers’ accounting practice of treating cash on hand as a debit.

Many other changes arose with time. Some of them were ordinary and harmless; others have been unbelievably pernicious. Possibly the worst of all is the trend to “borrow short” but “lend long:” in modern practice, to allow on-demand withdrawals by depositors while committing to loans of many years’ duration, while keeping only a small fraction of depositors’ funds on hand in the practice called fractional-reserve banking. That practice, and depositors’ uneasy awareness of it, are what make possible the greatly feared bank run.

At the core of modern banking practices is reliance upon interbanking: the aggregation of financial institutions into a league of mutual protection, originally against runs but, as the practice of fractional-reserve banking proliferated, against panics as well. Ultimately, bankers realized that no matter how many of them banded together to protect one another from such things, it was always possible in a fractional-reserve system for a few undisciplined banks — sometimes known as wildcat banks, to create the preconditions for a panic that would bring the lot of them tumbling down.

One sensible response to the possibility of a run was to demand security for a loan: either real estate of demonstrated value or a chattel: a valuable item of movable property. Such security could be demanded in satisfaction of a loan the borrower could not repay. However, the intent was more to “keep the borrower honest” than to provide for genuine protection for the bank, as no bank wants to be in the business of selling tangibles. Over time, secured loans became a progressively smaller part of a bank’s lending volume — this was one of the unintended consequences of interbanking — and threats to the system proliferated once more.

More anon.

The Nature Of Money And Currency Part 3: The Great Transformation

To one who grasps the logic of monetary evolution — from less satisfactory to more satisfactory money commodities as technology advances and the scope of trade expands — the great question that inevitably arises is “How on Earth did we get here?

It’s a good question that takes a fair amount of historical research to answer, especially in light of the massive catastrophes caused by unbacked currencies and the general knowledge thereof. As usual when human history takes a veering turn into irrationality, the answer is mired in politics and the drive for power.


The dominance of the American political landscape by two major parties goes all the way back to 1804 and the ratification of the Twelfth Amendment. That Amendment, by ending the older system of presidential balloting in which the second-place finisher became Vice-President, gave rise to party slates of candidates. Subsequently, the oppositional characteristics of a winner-take-all system elevated two parties to major status and relegated all others to the margins of electoral competition.

The Republican Party rose to majority status by displacing the Whigs, which had fallen into disrepair over slavery, tariffs, and other issues associated with the sectionalism of the pre-Civil War era. Unlike the other parties of the day, the Republicans were united on the two most contentious issues before the Republic: slavery and import tariffs. The Republicans were adamantly opposed to slavery and stood firmly against the addition of more “slave states” to the Union. They were also ultra-Hamiltonian on the subject of tariffs, wishing to set them unprecedentedly high as protection for domestic manufacturers.

After the Civil War, the Republicans enjoyed a long period of near-absolute dominance, electing huge majorities to Congress and occupying the White House through 1884. The rise to prominence of Democrat Grover Cleveland and the Democratic contingent that entered Congress with him can be attributed mainly to two factors. The first was the unusual frequency of lurid corruption scandals, in Washington and elsewhere, during the previous two decades, which tainted the Republican brand. The second was the steady emergence of a culture of religious liberality, buoyed upon the waves of immigrants from Europe, which contrasted sharply with the quasi-ascetic attitudes that had previously dominated American Christianity. Those factors sufficed to give Grover Cleveland and the Democrats the edge in the election of 1884.

Cleveland, an unusually honest and candid man, was true to his reputation as a strict Constitutionalist. He became known as a guaranteed veto for any bill the authority for which was not made explicit in the Constitution. Owing to the melioristic tendencies of the time, his vetoes undermined his popularity, a great part of the reason for the events that followed his second term. But most critical to this discussion, he was an ardent defender of the gold standard, the first president to countenance absolutely no departure from it. Partly in consequence thereof, he left the federal fiscal and budgetary house in better order than it had enjoyed since the days of Andrew Jackson.

In the years prior to the Cleveland Interregnum, the GOP became known as a firmly prohibitionist / inflationist / protectionist party. Several explanations have been advanced for Republican rigidity in these regards, though debate remains energetic. What’s undisputed is that owing to the immense improvement in the condition of the country during Cleveland’s years — particularly the reduction of clamor over corruption scandals, which dropped nearly to nothing — the GOP’s kingmakers began to fear reduction to permanent opposition status. They were seeking frantically for a way to recapture majority sentiment when the Democratic Schism arrived.

The Democrats had turned against Cleveland, their standard-bearer, owing to the unpopularity of his many vetoes. In his fine book Presidential Anecdotes, Paul Boller reports the following:

    When Cleveland left the White House in 1897 he was one of the most unpopular men in the country. He retired to Princeton, New Jersey, deeply dejected over having lost the love and confidence of the American people. One day a friend came by for a visit; his setter dog, excluded at the door, found another entrance into the house. When the dog came trotting triumphantly into the drawing-room and put his cold muzzle on the former President’s hand, the friend rushed over to expel him. “No, let him stay,” cried Cleveland. “He at least likes me.”
    …Once, when Cleveland was reminiscing with a friend about his White House days, he paused for a moment and then exclaimed, “Do you know that I ought to have a monument over me when I die?” “I am sure of that, Mr. President,” said the friend, “but for what particular service?” “Oh!” returned Cleveland, “not for anything I have ever done, but for the foolishness I have put a stop to. If you knew the absurd things proposed to me at various times while I have been in public life, and which I sat down — and sat down hard — upon, you would say so too!”

The rise of the Populist movement and the rejection of Clevelandist Constitutionalism made it possible for populist orator and dedicated inflationist William Jennings Bryan to capture the Democrats’ presidential nomination in 1896. The Cleveland Democrats were stunned, and conferred among themselves about what might be done.

Here’s what Ron Paul and Lewis Lehrman had to say about it in their 1982 book The Case For Gold:

    …The South, by now a one-party Democratic region, was having its own pietism transformed by the 1890s. Quiet pietists were now becoming evangelical, and Southern Protestant organizations began to call for prohibition. Then the new, sparsely settled Mountain states, many of them with silver mines, were also largely pietist. Moreover, a power vacuum, which would ordinarily have been temporary, had been created in the national Democratic Party. Poor Grover Cleveland, a hard-money laissez-faire Democrat, was blamed for the Panic of 1893, and many leading Democrats lost their gubernatorial and senatorial posts in the 1894 elections. The Cleveland Democrats were temporarily weak, and the Southern-Mountain coalition was ready to hand. Seizing his opportunity, William Jennings Bryan and his pietist coalition seized control of the Democratic Party at the momentous convention of 1896. The Democratic Party was never to be the same again.
    The Catholics, Lutherans, and the laissez-faire Cleveland Democrats were in mortal shock. “The party of our fathers” was lost. The Republicans, who had been moderating their stance anyway, saw the opportunity of a lifetime. At the Republican convention, Rep. Henry Cabot Lodge, representing the Morgans and the pro-gold-standard Boston financial interests, told [William] McKinley and [Mark] Hanna: Pledge yourself to the gold standard — the basic Cleveland economic issue — and drop your silverite and greenback tendencies, and we will all back you. Refuse, and we will support Bryan or a third party. McKinley struck the deal, and from then on, in 19th Century terms, the Republicans were a centrist party. Their principles were now high tariffs and the gold standard, and prohibition was quietly forgotten.

That alliance cemented the GOP into the White House, and effective control of Congress, for sixteen years. Not until Woodrow Wilson and his cadre came to power in 1913, greatly assisted by the Theodore Roosevelt schism among Republicans, did prohibition and inflationism return to the national discourse. The path to the latter required two things: a politically managed currency and the abandonment of the gold standard. The first was prerequisite to the second, and Wilson saw to it.

Woodrow Wilson was possibly the worst man to occupy the White House until Barack Hussein Obama. He was openly arrogant about his “destiny” to be president, dictatorial in temperament, and accepted advice from only one person: Colonel Edwin House, who never deigned to conceal his own totalitarian bent. The Wilson Administration ended in near disgrace, owing to the nation’s repugnance over Wilson’s war fascism, including unprecedented levels of direct taxation, the re-enactment of military conscription, the arrest and detention of prominent war dissenters, and the suppression of press criticism of federal policies, and its rejection of Wilson’s internationalist project. The GOP entered another twelve-year period of dominance.

Unfortunately, the seeds of disaster had already been sown, in three ways: the income tax; the Federal Reserve Bank; and the rise to national prominence of “the Great Engineer,” Herbert Hoover. Hoover was as fascist as Wilson, essentially a pre-1896 Republican who saw the entire national economy as “a public-private partnership.” When the sudden degradation of the economy struck in 1929 and 1930, Hoover’s response was increased economic meddling, increased federal spending, and ever higher protective tariffs. Hearken to Dr. Benjamin M. Anderson, the great economic historian of the early Twentieth Century, from his landmark book Economics And The Public Welfare:

    [T]he administration at Washington was dead set against any such readjustment. It turned instead to frantic governmental economic planning….
    Even while the stock market crash was going on, President Hoover called together in Washington the leaders in business, in railroads, and others, to urge upon them the policies of not cutting prices, not cutting wages, increasing capital outlay, and the like. This was the personal conduct of business by the back seat driver which is the essence of the New Deal and of governmental economic planning. Municipalities and states were also called upon to increase their borrowing for public works….
    But there came another folly of governmental intervention in 1930 transcending all the rest in its significance and in its baleful consequences. In a world staggering under a load of international debt which could be carried only if countries under pressure could produce goods and export them to their creditors, we, the great creditor nation of the world, with tariffs already far too high, raised our tariffs again. The Hawley-Smoot Tariff Act of 1930 was the crowning financial folly of the whole period from 1920 to 1933.

Thus, the “New Deal” of the FDR years was not an entirely new development. It was in large measure a continuation of the policies of the Hoover years — and the destruction of the gold standard, begun under Wilson with the creation of the Federal Reserve system, was integral to it.

It should be obvious to any reasonably intelligent person that an indefinitely expansible currency, which the Fed was created to bring about, is utterly incompatible with a specie standard of any sort. Currency and credit can be created by fiat; no physical commodity can. Thus, the Hoover / FDR attempts to reinflate the economy, by pumping extra currency and credit into it via federal borrowing and spending, could only go to the lengths those administrations demanded by ending the redeemability of the dollar in gold.

Never in the history of Man has a currency once “set free” from specie backing returned to it at any subsequent time.


I’ve presented only a summary. The history of our departure from money and our descent to a fiat currency with no ability to store value is far more detailed and variegated than I could present in a brief essay here at Liberty’s Torch. Yet the most salient points are covered above. More, if one studies the lineaments of the subsequent period, with particular attention to FDR’s war fascism, the North Atlantic Charter, the rise of persistent federal deficit finance, and America’s assumption of a “world policeman” role, one can easily see the progression to Richard Nixon’s 1971 decision to slam the gold window down upon the fingers of foreign holders of dollars: the last persons entitled under American law to redeem their holdings in gold.

Yes, before you ask: Every last step was morally and fiscally indefensible. Neither can the perpetrators be pardoned for not knowing what they were doing. Ample evidence exists to the opposite effect.

There is no path back to sound money through politics. The political elite would never accept it, and they’re too firmly entrenched to be dislodged by anything short of an armed uprising. Unsound money facilitates vote buying, cronyism, and the indefinite expansion of federal power — and as I’ve said more than once, he who goes into politics desires power above all other things.

If there is a path back to sound money, we must seek it in the origins of money: the adoption by ordinary persons of gold and silver as their preferred media of exchange. Such a phenomenon is already under way. Whether it can continue to the desired end remains uncertain, for its enemies are many and powerful, and they will stint no effort to suppress it.

More anon.

The Nature Of Money And Currency Part 2: Bimetallism And Gresham’s Law

The previous essay merely set forth the properties that distinguish a money commodity from a currency. I trust it was clear that I greatly prefer moneys founded on a precious metal — once was once known as a specie standard — to currencies that cannot be redeemed in a similarly valuable and durable commodity.

Yet today there are no precious-metal moneys in the world. The question one must naturally ask is why. Part of the answer lies in the economic mechanism described by Gresham’s Law.


The policy called bimetallism was commonplace in the nations of the West before the fiat-currency era. In a nation under a bimetallic monetary standard, there are two “official” moneys, usually gold and silver, and a legislatively fixed rate of exchange between them. For example, the original legal ratio between gold and silver in the United States was 15:1, meaning that one ounce of gold was legally held to be equal in value to fifteen ounces of silver. Any debt that could be satisfied by one ounce of gold could also be satisfied by fifteen ounces of silver, and vice versa.

The problem here is three-fold:

  1. There’s far more silver in the Earth’s crust than gold;
  2. The silver is easier to mine and extract from its ores;
  3. Even in the absence of points 1 and 2, common persons value gold over silver at a greater ratio than 15:1.

The result, of course, was that Americans preferred to pay for their purchases in silver and to retain their gold. This common-sense response to an exchange-rate fixed by law is known as Gresham’s Law:

When a government sets a legal exchange ratio between two money metals, such that one is undervalued relative to the other, the undervalued money will leave the country or disappear from circulation into hoards, leaving only the overvalued money in circulation. (Colloquially, “Bad money drives out good.”)

As with all other “laws” about economics, this one has a domain of applicability, outside which it ceases to function. The years of the French assignat and mandat inflation provide an example. Because the French revolutionary government printed so many assignats and mandats, the general public came to regard them as worthless. Legal commerce virtually ceased, while “underground” commerce was conducted solely (and illegally) in gold. Thus, when the “bad money” attained wastepaper status, the “good money” retook the field.

Similarly, a restricted bimetallic standard, in which a second precious metal is used for small change and nothing else, is relatively safe from Gresham’s Law: The volume of small change is seldom large enough to persuade common persons to transact in it exclusively. Thus, if the monetary standard defines its unit (e.g., the dollar) as a weight of gold, but allows the limited coinage of small change in silver, gold and gold-backed notes will remain in circulation.

The key to a stable bimetallic standard appears to be exactly such a restriction.


The history of bimetallism in the United States is a checkered one, principally because our original definition for the dollar was as a weight of silver, whereas our major trading partners’ moneys were founded on a weight of gold. Because silver is plentiful in North America, it was deemed expedient to keep a silver definition for the dollar while specifying an exchange rate against gold at which we would deal externally.

America’s problems with bimetallism arose as the quantity of silver mined and sold to federal mints began to rise. If silver was to be the money of the American domestic economy, but gold the preferred medium of the international economy, impediments to Americans’ trade with other nations would be inevitable. However, there was a powerful group of U.S. Senators, collectively termed the “silver senators,” that agitated ceaselessly for “free coinage of silver,” and, as is often the case with a special-interest group with a short, passionately advanced agenda, frequently got its way.

The defection of the Cleveland Democrats to the Republican Party, in the wake of populist-inflationist William Jennings Bryan’s capture of the Democrat presidential nomination in 1896, brought an effective end to the bimetallic dollar and the problems it entailed. From 1896 through 1971, the official definition of the dollar was as a weight of gold, though that weight was changed several times over that period.


The transition from a bimetallic standard afflicted by Gresham’s Law to a monometallic (or restricted bimetallic) standard requires three things:

  1. Official coinage minted prior to the transition, if it remains in circulation, must be honored at its face value;
  2. The coinage being abandoned — in nearly all cases, this will be the overvalued money — must be gradually withdrawn from circulation as it’s used to pay tax debts and other federal charges;
  3. Policies 1 and 2 must remain in effect until the abandoned coinage has been reduced to token levels, and the general public must be convinced that this will occur.

Under such a regime, coins minted from the previously overvalued money acquire a new status: tokens whose face value entitles the holder to that amount of the new, monometallic money. If their quantity is expeditiously reduced, they will pose no problem to future commerce, whether domestic or international. Some will become collector’s items; others will be melted down, that their metal might be used for something else. Stability in the market will be largely assured, though transient local fluctuations will occur.

However, the transition imposes a requirement on governments to which they seldom adhere: the de-facto reduction of tax revenue paid in the overvalued money. There’s no escaping this; at least some of those coins must be destroyed for the transition to proceed. If they’re returned to circulation, the problems of bimetallism will persist.

France destroyed its assignat and mandat presses; Weimar Germany ceased to issue the worthless Mark, allowed it to depart from circulation, and replaced it with a new unit, the Rentenmark. But I know of no nation which has transitioned from an unrestricted (a.k.a., “free coinage”) bimetallic standard to a monometallic or restricted bimetallic system while complying fully, and with full public confidence, with the three rules above.

The subject of monetary standards is vast. There are aspects to it that are bitterly argued by monetarist economists even today. For example, I have yet to discuss panics and runs under a specie standard. So I must say once again:

More anon.

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