Referring to Redefinition
Well, yes. Referring to is one thing. The proposition of state as monopoly on coercive force is hardly new.
However, the transformation of that long-acknowledged argument into "the legal obligation to initiate force against innocent people" is absolutely according to the beholder.
Essentially, given the troubles that existed between humans before the advent of government, and considering the longstanding, observable trend of striving to reduce those troubles throughout the history of society, it seems a strikingly extraordinary thesis, insofar as it requires better support than one's mere say-so, that the problem is the instrument used to reduce the troubles; inherent in our neighbor's outlook is a fanciful notion that if we just get rid of the monopoly on force, human beings will spontaneously do what they have never, in the history of the species, managed to accomplish with or without government.
Get rid of government and tomorrow everyone will start being virtuous?
And what of that bizarre presumption of innocence? I mean, sure, we're all innocent. And as potheads have pointed out for decades, when you take a common behavior in society and make it illegal, you automatically have a large criminal element to deal with.
But as you and I are both aware, that argument exists in a specific, conditional context. That is to say, it's one thing to consider the concept in terms of speeding; there are ways to get the "innocent" people violating the speed limit out from under the injustice of a traffic ticket.
But, you know, so were rapists and murderers innocent before the monopoly on force instituted laws against such behavior, although I would expect we can find some manner of agreement that such a rhetorical extension of the proposition treads into the realm of hyperbole.
Government is not some mystical demon that imposes its will on humanity; it is a product of humanity. It is something people keep trying to do. And that is the reason the Anarchists had such a bad run when it came to solutions. At the beginning of the twentieth century, some Anarchists observed societal problems in such a manner as to make them seem prohetic. But not even Emma Goldman had much for solutions. And the solutions proposed? They all led back to government.
The functional problem one faces is that if the social contract established in the eighteenth century no longer applies because you and I did not have the opportunity to specifically consent to it, what would be the outcome?
The first obvious speculation is a return to a more dangerous quality of life; as much as we might admire the flintlock or even slingshot independence of the pioneers, really? Do we really want to go back to that?
Of course there are far too many interests to allow that sort of decline, which leads to the second obvious speculation, which is essentially a blissfully ignorant plutocracy or oligarchy akin to speculative, terracentric science fiction—Ghost in the Shell, Darker Than Black, The Blade Runner, Aeon Flux, WALL-E ... any of those ringing a bell?
One can make the reasonable argument that, sociologically speaking, our neighbor is presenting a specific argument against the wellbeing of the human species. Not only would we opt out of God, but also Nature. And just between us, Nature tends to remind our species of its actual, functional place in the Universe. Sure, we can engineer a Twinkie to outlast a nuclear winter, but we can't stop a hurricane, and the cockroaches—who also will survive the nuclear winter—fare much better than humans after the storm passes.
It is true that the tyranny of a shadow plutocracy in lieu of real government can, in fact, bring the species forward in a utilitarian, dispassionate way, but that is a juggling of potentials including disparate but overlapping periods, accidents of neurosis, and exactly the sort of thing people tend to accuse of my crowd. Seriously, the tinfoil-wearing, nutritious gruel-eating, dead-eyed workers living a fine, prosperous, healthy life? You know, that communist dystopia? Yeah. Welcome to the Wal-Mart world; the only upside is polyester instead of tinfoil.
Do we really believe that, in eradicating labor laws, bosses won't send children into the mines?
Do we really believe that, in eradicating speeding laws, people will suddenly start driving safely?
The requisites of innocence in his consideration of "the legal obligation to initiate force against innocent people" are completely arbitrary.
And here's the thing: Just like with the petty rabble-rousing, displays of armed force, threats of violence, and actual terrorism, it doesn't suddenly become good just because it's dressed up in right-wing robes.
I've seen down that road from the left, and the nearest to a lack of monopoly on force is constant competition among perpetually-renewing syndicates for short-term possession of a transient monopoly on force in response to changing loci for the most influential means of production. I mean, really, if you think labor unions are annoying now? Go anarchosyndicalist, and they become the monopoly on force.
Fascist oligarchy is a right-wing potential of similar degree. It's one of the reasons our neighbor's "libertarianism" is so widely mocked as tea and crumpet conservatism. The only way around this is to presume exactly the opposite of what is observable, that people unrestrained will (A) restrain themselves, and (B) violate those restraints.
It is true that if you get rid of laws against rape, then rape ends tomorrow. But that's only because we don't call it rape anymore. If we get rid of laws against rape, people are not going to magically stop forcing unwanted sexual contact onto others. Similarly, if we get rid of government, people are not going to stop competing for the monopoly on force.
To the one, our neighbor's apparent vision for humanity is simply dysfunctional according to the observable record.
To the other, that twist on innocence is, at best, a grotesquely bad joke.
Madanthonywayne said:
I believe Michael is referring to the statement by Weber that government is the entity with a monopoly on the use of physical force within a given geographic area
Well, yes. Referring to is one thing. The proposition of state as monopoly on coercive force is hardly new.
However, the transformation of that long-acknowledged argument into "the legal obligation to initiate force against innocent people" is absolutely according to the beholder.
Essentially, given the troubles that existed between humans before the advent of government, and considering the longstanding, observable trend of striving to reduce those troubles throughout the history of society, it seems a strikingly extraordinary thesis, insofar as it requires better support than one's mere say-so, that the problem is the instrument used to reduce the troubles; inherent in our neighbor's outlook is a fanciful notion that if we just get rid of the monopoly on force, human beings will spontaneously do what they have never, in the history of the species, managed to accomplish with or without government.
Get rid of government and tomorrow everyone will start being virtuous?
And what of that bizarre presumption of innocence? I mean, sure, we're all innocent. And as potheads have pointed out for decades, when you take a common behavior in society and make it illegal, you automatically have a large criminal element to deal with.
But as you and I are both aware, that argument exists in a specific, conditional context. That is to say, it's one thing to consider the concept in terms of speeding; there are ways to get the "innocent" people violating the speed limit out from under the injustice of a traffic ticket.
But, you know, so were rapists and murderers innocent before the monopoly on force instituted laws against such behavior, although I would expect we can find some manner of agreement that such a rhetorical extension of the proposition treads into the realm of hyperbole.
Government is not some mystical demon that imposes its will on humanity; it is a product of humanity. It is something people keep trying to do. And that is the reason the Anarchists had such a bad run when it came to solutions. At the beginning of the twentieth century, some Anarchists observed societal problems in such a manner as to make them seem prohetic. But not even Emma Goldman had much for solutions. And the solutions proposed? They all led back to government.
The functional problem one faces is that if the social contract established in the eighteenth century no longer applies because you and I did not have the opportunity to specifically consent to it, what would be the outcome?
The first obvious speculation is a return to a more dangerous quality of life; as much as we might admire the flintlock or even slingshot independence of the pioneers, really? Do we really want to go back to that?
Of course there are far too many interests to allow that sort of decline, which leads to the second obvious speculation, which is essentially a blissfully ignorant plutocracy or oligarchy akin to speculative, terracentric science fiction—Ghost in the Shell, Darker Than Black, The Blade Runner, Aeon Flux, WALL-E ... any of those ringing a bell?
One can make the reasonable argument that, sociologically speaking, our neighbor is presenting a specific argument against the wellbeing of the human species. Not only would we opt out of God, but also Nature. And just between us, Nature tends to remind our species of its actual, functional place in the Universe. Sure, we can engineer a Twinkie to outlast a nuclear winter, but we can't stop a hurricane, and the cockroaches—who also will survive the nuclear winter—fare much better than humans after the storm passes.
It is true that the tyranny of a shadow plutocracy in lieu of real government can, in fact, bring the species forward in a utilitarian, dispassionate way, but that is a juggling of potentials including disparate but overlapping periods, accidents of neurosis, and exactly the sort of thing people tend to accuse of my crowd. Seriously, the tinfoil-wearing, nutritious gruel-eating, dead-eyed workers living a fine, prosperous, healthy life? You know, that communist dystopia? Yeah. Welcome to the Wal-Mart world; the only upside is polyester instead of tinfoil.
Do we really believe that, in eradicating labor laws, bosses won't send children into the mines?
Do we really believe that, in eradicating speeding laws, people will suddenly start driving safely?
The requisites of innocence in his consideration of "the legal obligation to initiate force against innocent people" are completely arbitrary.
And here's the thing: Just like with the petty rabble-rousing, displays of armed force, threats of violence, and actual terrorism, it doesn't suddenly become good just because it's dressed up in right-wing robes.
I've seen down that road from the left, and the nearest to a lack of monopoly on force is constant competition among perpetually-renewing syndicates for short-term possession of a transient monopoly on force in response to changing loci for the most influential means of production. I mean, really, if you think labor unions are annoying now? Go anarchosyndicalist, and they become the monopoly on force.
Fascist oligarchy is a right-wing potential of similar degree. It's one of the reasons our neighbor's "libertarianism" is so widely mocked as tea and crumpet conservatism. The only way around this is to presume exactly the opposite of what is observable, that people unrestrained will (A) restrain themselves, and (B) violate those restraints.
It is true that if you get rid of laws against rape, then rape ends tomorrow. But that's only because we don't call it rape anymore. If we get rid of laws against rape, people are not going to magically stop forcing unwanted sexual contact onto others. Similarly, if we get rid of government, people are not going to stop competing for the monopoly on force.
To the one, our neighbor's apparent vision for humanity is simply dysfunctional according to the observable record.
To the other, that twist on innocence is, at best, a grotesquely bad joke.