Wizardly Wisdom Guest Spot #2!

Hello all,

Here’s another bit of audio-only content.  I did another guest spot on Wizardly Wisdom Podcast.  The first one was a blast, but this one is about 20% more awesome.  We spoke about the philosophical underpinnings of the libertarian movement, some historical context for different positions people hold to be “the libertarian position”, and why discourse about this discourse is important.

You’ll have to forgive my rough audio, we had some technical difficulties, but I think the content more than makes up for a little echo and click.


Wizardly Wisdom Guest Spot

This week, I had the pleasure of being invited on the Wizardly Wisdom podcast.

We discussed a decently broad array of subjects, mostly centered around philosophy and libertarianism.  I’m about 70% happy with my performance this time around, so I guess I should apologize for not bringing my “A” game.  Still, I think this is an episode worth listening to, and the show over at Kenny the Wizard’s feed is worth listening to, as well.

If you liked this discussion, you’d love the 2016 anthology book, especially the book-exclusive chapter on “late stage anarchism”.

Logical Anarchy Guest Spot!

Today, I have another guest spot I’d like to present.  I feel much better about my performance on this episode than the previous guest spot I had, and I’d like my readers/listeners to check out the work that they do over at Logical Anarchy.

Carpe veritas


The Downfall Episode 28

This week, I’ve got a treat for you guys.  I was a guest on The Downfall with Jared and Dave!  I wrote briefly about them before, and it was an honor being welcomed onto their show.  I gave them about a week to get all their regular views before posting it here, just so that they could get credit for their quality production, first.

Also, if you’ve somehow missed the repeated announcements, we’re on Patreon!  Please consider incentivizing the production of more Mad Philosopher content; big donors get neat prizes and the ability to influence the direction of the show and if we hit certain goals, the project can expand.


Podcast List 2016

About one year ago, on the old site, I posted an extensive list and brief set of reviews concerning the podcasts I was listening to.  People still periodically ask me what I listen to, but the old list is out-of-date.  This week, I’m listing my current podcast list and some recommendations for others to listen to.

Podcasts I continue to listen to (in order of importance):

  1. Mad Philosopher Podcast: Yeah, yeah… I know… I listen to my own show, I’m such a dork and a narcissist.  I listen to it the day I upload in order to catch major quality-control issues with the show.  I’ve already caught and re-uploaded several, so the process works.  I recommend everyone listen to what I have to say, too (as any narcissist would).
  2. Very Bad Wizards:  My favorite Philosophy podcast, these two guys are hilarious and relaxed.  Their content is always fresh and informative.  They just discuss issues in ethics and philosophy at random.
  3. Sex and Science Hour:  Brian Sovryn and Stephanie Murphy are back, and they’re better than ever.  It’s really just Sovryn Tech, but with more banter.
  4. Sovryn Tech:  A tech and culture podcast with another paradigm anarchist.  A little thick/left sometimes, but always well-reasoned and intellectual, I think Brian Sovryn has done more for liberty than any politician has, ever.
  5. Primal Blueprint:  I will be discussing this one soon in a full blog post, but over the last few months I’ve made a lot of health decisions, as has my wife, and this podcast is an interesting source of information.
  6. Radical Agenda:  With more passion and rage than even I can muster, the well-read and ever-grounded Cantwell reads the news and gets “triggered”.  Lately, he’s been forced into a corner concerning racism and right-wing politics, but I very rarely disagree with him on anything more than tactics.  He will also occasionally record a stand-alone rant which always has something important to tell someone.
  7. School Sucks Show:  Usually randomly updated, but with long episodes, School Sucks is a show devoted to education and intellectual self-defense.  Parents and educators ought to listen to this show, as well as anyone who wishes to be intellectually literate.  The host keeps it really fun and very level-headed.
  8. DH Unplugged: A weekly discussion of the financial markets by Dvorak and Horowitz.  Very informative about what’s going on in the world, even if one has no skin in the markets.  With these two, I know more about what’s going on than even listening to Cantwell or Sovryn.
  9. Tom Woods Show:  Updated every weekday, I make it a point to keep up-to-date with this show.  Tom is one of the most respectable and most influential anarchists alive today.  Every day he has something new and important to share with the world.  Everyone, regardless of what they believe, should probably listen to his show.  He covers the surface of nearly every topic even tangentially related to liberty and periodically goes super-deep.  I also listen to Contra Krugman, Woods’ other show, wherein he and Bob Murphy teach economics by tearing arch-Keynesian Paul Krugman’s works to shreds.  It’s not a podcast, but since it’s a product by Tom Woods and it far surpasses either show, the Tom Woods Liberty Classroom needs a mention here.  It’ll get you a PhD-level education in history and economics and it’s an excellent tool for figuring the world out.  If you use my link, I get a little piece of the action and it helps keep the lights on over here.
  10. Catholic Stuff you Should Know:  A podcast currently hosted by my former assistant pastor and my current pastor, they cover a wide variety of subjects, all of which are important to living a full faith life.  Lots of fun banter and jokes, lots of educational stuff.  It’s exceptionally fun for a Catholic in the process of switching rites, as my former assistant pastor is a Roman Rite priest and my current pastor is a Byzantine priest.
  11. Personal Profitability Podcast:  This is a podcast put on by a former co-worker of mine from Summer Camp.  It reminds me a lot of “The Art of Manliness” but with more useful ideas about money and less soldier worshiping.  He’s a direct descendant of Baal Shem Tov… which is mostly just an interesting sidebar, but also an indicator that he knows his money, (if you know what I mean).
  12. Philosophize This:  A fun exploration of concepts in philosophy, seemingly chosen at random.  The host has a cleverness about him and a solid grasp of the concepts and contexts he covers.  It’s another great show for beginners, as well as a way to fill in the gaps for more well-read listeners.
  13. The Incomparable: After listening to Robot or Not for a year, they finally sold me on listening to their actual show, and it’s a lot of fun.
  14. The Cracked Podcast:  Just like the Cracked website, but in audio format.  Hilarious, informative, and a little too lefty to be taken seriously.  I have fun and learn a lot of trivia.
  15. No State Project:  I only started listening a couple weeks ago, but it’s a great exploration of the Socratic method and its applicability in the kangaroo courts of ‘Murica.
  16. History of Philosophy Without any Gaps: A weekly podcast that has been methodically plodding through the history of philosophy from the pre-socratics through today.  Each episode is short, easy to understand, and like the name says, has no gaps.  Excellent for both beginners and people who know it all.  I also listen to the corollary podcast History of Philosophy In India which, ironically, fills some gaps left by the preceding podcast.
  17. Partially Examined Life:  The first podcasts I listened to, the Partially Examined life is a monthly exploration of a small group of texts in philosophy.  With a healthy balance of irreverence, humor, and knowledgeably, this show is usually a lot of fun, and teaches me stuff I didn’t know in a field in which I’m generally very knowledgeable.  They approach the text much the same way a seminar class would in college, but with less authorities around.  Since they’ve become the name in philosophy podcasts, they’ve kinda gotten corporate and are trying a little too hard to be “inclusive” in their approach, but they’re still a great listen.
  18. Anime World Order:The snobby older brother to Anime Pulse, AWO updates rarely and sporadically, but I very much enjoy their discussions of older anime, especially since they tend to share similar opinions to my own and expose me to things I’ve missed.  They’ve got an older and more refined taste than a lot of anime commentators out there.  I grew up on 80s and 90s anime, so that’s still where my preferences lie.
  19. Robot or Not: Five minute episodes in which the hosts determine whether or not a specific piece of technology is a robot.  Fun, short, funny.  I disagree with their conditions for being a robot, but that doesn’t take away from the fun.
  20. Rationally Speaking:  An atheist podcast that focuses primarily on cognitive biases, science, and ethics.  On rare occasion they’ll bring Neil DeGrasse Tyson (or some other popular “scientist”) on to shit all over philosophy and religion, but they are usually very nice and even-handed.  One of the main hosts left a year ago, but the remaining host has carried along nicely.
  21. Revolutions:  A podcast that goes very in-depth discussing the history of drifferent revolutions.  I listened to it upon a reader’s suggestion after my post on slave rebellions.
  22. History on Fire:  A podcast from Daniele Bolelli (of Drunken Taoist fame).  He recounts interesting and often-ignored chunks of history from an amusing angle.  The history lessons being my favorite part of the Drunken Taoist, this podcast is pretty awesome.
  23. Downfall with Jared Howe:  Technically part of a larger group of shows (seeds of liberty), Downfall is hosted by a guy I met on facebook who is an absolute genius.  I finally got convinced by a mutual friend of ours to listen to his show, and I like it.
  24. Samurai Archives Podcast: Exactly what it sounds like.  A historical survey of Japanese culture, samurai, bushido, etc.  A must-listen for samurai fans.
  25. The Ex-Worker:  An AnCom production about AnComs.  I still listen to it, even though I’ve had an anti-communist awakening over the last year (alongside Cantwell’s racist awakening).  I am still encouraged by their ability to get out and fuck shit up, even if they are fighting the wrong enemy half the time.
  26. Revolutionary Parent:  Formerly “Powerful Parenting”, this show is almost never updated anymore, as they’ve moved to a new content method.  Their rare piece of content is still worth it, though, as the host coaches people through the methods of peaceful parenting, which is really just NVC applied to children.
  27. Radiolab:  This show (still) keeps just barely making the cut.  Overproduced, frenetic, and excessively liberal, the only thing that keeps me coming back is the fact that every three episodes or so presents me with something I hadn’t known about previously.
  28. Manga Pulse:  A subsidiary of Anime Pulse, a podcast that’s really gone down the tubes since management changed.  Manga Pulse is hosted by a couple guys that live in my hometown of Denver and tend to be a lot of fun whenever they actually upload a show.
  29. Eric’s Guide to Ancient Egypt:  This show is great for me, as I did a lot of reading about Egypt when I was in high school and never had a chance since.  I don’t know if the show’s been cancelled or not, as I haven’t heard much from them since the school the titular “Eric” works at got shot up by a drugged-up leftard.

Podcasts I no longer listen to:

  • Drunken Taoist:  the podcast started getting more and more lefty as I was getting less and less lefty.  With History on Fire being several hours at a time, I couldn’t do both.
  • Rebel Love Show:  Degenerate druggies discussing degeneracy and whining about cops.  Where Cantwell’s technical roughness is easily compensated for his actual content, the technical roughness of the rebel love show has nothing to hold onto for support.
  • Lets Talk Bitcoin:  As I became less enthusiastic about the inanity of the cryptocurrency “communities”, I lost interest in the daily shows about the inanity of the crypto-space.  Still love Bitcoin and still love MaidSafe, but I don’t want to listen to podcasts about regulators regulating what should be free.
  • East Meets West:  I just got bored with them and the other podcasts have overwhelmed my playlist.
  • Art of Manliness:  They started re-treading old roads and shows like School Sucks and Personal Profitability cover a lot of the same material.  The soldier-worship started getting intolerable, too.
  • Matt Walsh:  Since I put him on last year’s list, all he’s done is cry about Donald Trump and about how republicans aren’t warmonger-y enough.  I’d rather just listen to Cantwell.
  • Freedom Feens:  It used to be fun, but MK Lordes really started getting a lot more time (obnoxious feminist), and the program became the 24-hour “Michael Deen slowly dies on-mike while everyone strawmans Cantwell” show.  Ultimately, the daily two-hour shows were just way too much time and way too little content.
  • Anarchast:  Jeff Berwick is a scammy guy and I stopped listening a few episodes after he was seriously entertaining flat-earthers.

Podcasts that have been discontinued:

  • Superego
  • Atlas MD (never officially canceled, but I haven’t seen an episode in a very long time)


Just Another Friendly Argument 1: Dan



Water rights, the tragedy of the commons, cost-benefit analysis,(im)migration, how I may very well be incorrect, muh roads/highways, competition between railroads and highways, ethics vs economic utility and government vs individuals, cardinal vs ordinal values, ethics vs. morals and “thou shalt not murder”, evolutionary biology/psychology, Sustainability in human action, Zomia and the nature of History, Transgender restrooms and democracy, the psychology of voting, the housing crisis, Keynesian economics and my communist roots, Trump-flavored cancer, mass extinction, labor prices and economic growth, minimum wage and education.

This is an audio-only post, and I expect that (provided this becomes a recurring segment) it will remain audio-only.  It’s a little bit longer than most podcasts, but I hope you enjoy it.  As always, I crave feedback, so let me know what you think, so I can do a better job.

Carpe Veritas,

Mad Philosopher

Slave Rebellions and the Homestead Principle

In 1969, two significant libertarians wrote articles for the Libertarian Forum Volume 1. One Karl Hess published a list of questions he felt needed concrete answers from the libertarian community and Murray Rothbard dutifully stepped up to the plate and answered those questions from a principled, pragmatic, and economically-minded stance. Due to some unfortunate circumstances, though, this work of Rothbard’s has been excised from the libertarian consciousness and left to the AnComs to champion.

Rothbard is widely recognized as the arch-AnCap and rightly so. Without too much geeking out, I want it to be known that Rothbard, with nothing but a pen, brain, and lectures, has done more for humanity’s sake than nearly any other individual. Of course, he used that brain, pen, and lecturing gig towards such an end for fifty-or-so years and, understandably, made some mistakes along the way. The most significant of those mistakes, which he admitted to being an unmitigated disaster , was the time he spent on the political left.

Between the left-friendly rhetoric and the apparent inability for most to contextualize and dispassionately read material, “Confiscation and the Homestead Principle” has gone overlooked despite its presentation of what amounts to, simultaneously, the most principled and most actionable solution concerning the problem of de-socializing state property. Admittedly, this is not entirely Rothbard’s fault, as he was answering the questions of Mr. Hess, a bleeding-heart liberal lacking any solid grasp of libertarianism’s philosophical commitments. Instead of shredding Hess’ article for it’s numerous errors, though, Rothbard attempted to address it on its own terms.

Hess was clearly unaware of the inherent “right-wing” nature of libertarianism/anarchism, openly denigrating “the right” in favor for “left-libertarian” (AKA Marxist) presumptions. The most philosophically criminal of which being his overturning of the ontological hierarchy of human activities, claiming that conceptions of rights and property are derived from some goal of human activity as opposed to the other way around. Such an argument is nothing short of a performative contradiction. Additionally, he lifts openly Marxist revolutionary rhetoric and terminology while also demanding that specifics be given concerning environmental agendas, the revolutionary takeover of General Motors, and egalitarian nonsense such as racially-motivated “reparations” programs in the context of libertarianism.

Given the stage of development Rothbard was at and the stage set by Hess, it isn’t surprising how Marxist Rothbard’s response sounds. Despite all the garbage concerning answers to Hess’ stupid questions, Rothbard still produced a gem which demands legitimate attention. Instead of doing what Rothbard ought to have done and devoting my energy to destroying Hess, what I want to do here is mine out the gem Rothbard created using his later, more AnCap material to inform this activity.

Slave Rebellions and the Homestead Principle

It can be taken for granted in anarchist circles that the dichotomy most central to libertarian discourse is that between the state (socialists) and the individual (anarchists). Another, less equivocal, way to name that dichotomy would be that between the criminal (outlaw) and the non-criminal. In order to appropriately understand this dichotomy, one must first come to an appropriate, if basic, understanding of property.

In the tradition of John Locke, property comes into being by way of homesteading. The simplest conception of homesteading is that unowned property enters into private ownership by virtue of an individual investing one’s own property into it, whether it be labor or materials or by way of occupying or otherwise adding value to it. After a certain property is homesteaded, it can easily pass from one owner to another by way of voluntary trade or donation. This is the basis of all forms of human interaction and that which is commonly referred to as “rights”.

For the sake of clarity, a definition of “property” ought to be proffered here. I use the term to mean “any discrete object to which one has access, control over, and a legitimate claim by virtue of homestead or acquisition from the previous owner with the owner’s assent”. Incidentally, I’ve also addressed the concept of “theft” as applies to property before, and recommend that others read the post centered on the issue. In lieu of reading the whole post, one should at least be aware that theft, in this conception, is the unauthorized use, consumption, or acquisition of another’s property.

In such a case that one steals another’s property, one is engaged in crime and is, therefore, deserving of the title and status of “outlaw”. The unfortunate etymology of the term notwithstanding, all it means is that one such individual is not likely to be welcome in polite, cooperative society, so much so that they are likely to, themselves, have property taken from them and be the recipient of violence. Ideally, this circumstance would lead to the outlaw seeking reconciliation with his victims, making the victim whole. Even if reconciliation is impossible, it would still be morally and economically preferable for the outlaw’s stolen property to be confiscated by literally any private individual who can invest it back into cooperative society. Not only should the stolen property be re-appropriated by the market, but also any (formerly) legitimate property belonging to the outlaw which was utilized for that theft.

The clear example of this principle would be a back-alley mugging. Say I take a shortcut down the wrong alley in Denver and find myself held at gunpoint. My assailant demands my wallet. For the sake of discussion, I either hand over my wallet or have it forced from me. It would clearly be justified if I were to promptly re-appropriate my wallet from him. Not only would it be tactically sound, but it would also be morally justified for me to confiscate his firearm and maybe even his getaway vehicle as well. If I am overpowered and some honorable bystander witnesses this event, he would be equally justified in intervening and doing so on my behalf.

This action is preferable and just for three reasons. Firstly, it makes the victim of a crime closer to being made whole and increases the opportunity for justice to take place. Secondly, it decreases the opportunity of the outlaw to continue committing crimes. Thirdly, it sends a market signal that there are externalities and risks associated with committing crimes, thereby reducing the likelihood of others taking such a course of action.

A crime which has only recently been acknowledged as such, historically speaking, is that of slavery. Ultimately, slavery is little more than institutionalized coercion and theft. The (largely fictional) account of slavery in the American South is an easy example of this reality: individuals compelled by the use of force to perform tasks and refrain from others while also being robbed of the fruits of their labor. This description may sound reductionist, but no one could argue that it is not the heart of the matter. The only change that may be warranted would be the addition of some description of scale, but that is superfluous to this discussion.

Given the above description of homesteading, theft, and confiscation along with the popular sentiment concerning slavery, I imagine it would be largely non-controversial to claim that a slave rebellion in such a climate would be morally justified. At a minimum, one who believes the American Revolution was justified would have to acknowledge the legitimacy of a slave rebellion in the South.

Such a fictional rebellion could take several forms. One, unfortunately impractical, instance would be an entire plantation or county witnessing its slave populations simply standing tall and walking off the plantation. I imagine most can see why that would be impossible; given the surrounding environment, it would likely turn out much like emancipation really did. More likely to succeed and more in-line with the first part of this post would be the confiscation or re-homestead of the plantations. Rather than remaining complicit with their slavery (horizontal enforcement, complying with orders, etc.), the slaves could act in self-defense, thereby exiling or executing their masters and confiscating or re-homesteading the products of their forced labor and the instruments by which that theft occurred.

This is where Rothbard’s application of the homestead principle comes into play. How ought the slave re-appropriate the plantation? What options are available? By way of the nature of homesteading, each slave who remains on the plantation and continues to work would naturally come into ownership of his tools and the immediate fruits of his labor. While the theory is simple and broad, the application could be messy and case-specific.

One possibility would be an extreme individualist approach, whereby the individual plants on the plantation would be divided among the farmhands while the individual household appliances and rooms would be divided among the house servants and a micro-economy could emerge whereby the cooks could prepare meals in exchange for the fruits of the field and as rent for staying in the house… but this solution is likely to result in friction: petty squabbles over bits and pieces of the plantation and personal disputes.

An other option would be to collectivize ownership of the plantation whereby a communist micro-state could be formed. Each former slave would continue doing the very things they were before the rebellion, only replacing the masters’ directions with weekly meetings to determine how the plantation ought to be run. Presumably, these meetings would also serve to manage how wealth ought to be distributed amongst the former slaves who choose to stay. Of course, this solution looks far too similar to an Orwell novel and is likely to go as well as the Bolshevik revolution.

A more likely to succeed option would be a sort of middle-ground by which the confiscated plantation would be incorporated, for lack of a more accurate term. It would take a certain degree of commitment and foresight, but the former slaves could divide the plantation into a number of shares equal to the number of remaining former slaves, essentially granting virtual ownership of the plantation to those who re-homesteaded it. This creates an economic incentive to remain and invest labor and play nice with others in order to increase the value of the shares one owns in the plantation. Such activities would increase the dividends and resale value of the share as well as increasing the security of one’s livelihood. However, if one desired to leave, they could, using the dividends or resale of the share to serve as compensation for one’s participation in the labor and rebellion preceding his departure.

Admittedly, this is all hypothetical. To my knowledge, no such rebellion occurred in actual history, which leads me to believe that slavery, writ large, wasn’t as bad as I was told in elementary school. Even so, I only presented three out of a literal infinitude of resolutions of a slave rebellion. Given my more pessimistic views of human genetics, the most likely outcome would be something similar to that which exists in sub-Saharan Africa as opposed to Iceland. However, this hypothetical would be far more likely to end well in the following example.

Before moving further, it is important to draw attention to the basics of this hypothetical. The justification for and the means of achieving this slave rebellion is a combination of self-defense and confiscation in conjunction with the homestead principle, as indicated at the beginning of this post. Self-defense from criminal acts is eminently justifiable, this applies to theft and coercion and, therefore, to slavery. In the case of self-defense, confiscation of the implements of crime-in-progress as well as stolen property is justified as well. Stolen property is, in practice, unowned due to the outlaw effect and the lack of legitimate claim in conjunction with access to the property. Even if that weren’t the case, an executed or exiled criminal’s former property (legitimate or otherwise) is effectively unowned and, therefore, open to homestead.

With this argument in mind, we turn our attention to other instances of slavery. Most widespread, historically and today, is the case of slavery known as the state. By way of regulation, taxation, enforcement, and other euphemistically-named criminal activities, the state coerces specific behaviors, steals and destroys property, and engages in all manner of murderous, coercive, and thieving activities. It is impossible to define slavery in a manner consistent with its historical referents while excluding government in a manner consistent with its historical referents. In Rothbard’s words, “The state is a giant gang of organized criminals, who live off the theft called ‘taxation’ and use the proceeds to kill, enslave, and generally push people around.”

In the case of state-slavery “All taxpayers, all draftees, all victims of the State have been mulcted… Any person or group who liberates such property, who confiscates or appropriates it from the State, is performing a virtuous act and a signal service to the cause of liberty.” In the spirit of the earlier example, “How to go about returning all this property to the taxpayers? What proportions should be used in this terrific tangle of robbery and injustice that we have all suffered at the hands of the State? Often, the most practical method of de-statizing is simply to grant the moral right of ownership on the person or group who seizes the property from the State. Of this group, the most morally deserving are the ones who are already using the property but who have no moral complicity in the State’s act of aggression. These people then become the “homesteaders” of the stolen property and hence the rightful owners.”

The specific examples are largely straightforward: police can take their armor, guns, and vehicles home and take advantage of a sudden demand for private security personnel in the absence of the state. Lawyers and judges can establish arbitration firms. Educators can take control of the facilities and implements of education and continue to teach in a competitive market. Those currently providing non-marketable “services”, such as DMV employees, bureaucrats, union thugs, and military will likely have to find a way to re-brand their respective talents of race poverty. Of course, the slave-holders themselves, the politicians, executive officers, representatives, and lobbyists will face exile or execution. Unfortunately, not everything is that straightforward. What of corporatist entities? General Motors, Haliburton, Koch, MSNBC, the Post Office, and “private” colleges are wholly indistinguishable from the state, itself.

“As a result of zealous lobbying on behalf of the recipient… The same principle applies… they deserve a similar fate of virtuous homesteading and confiscation.” In the case of corporations and organizations that receive half or more of their funds though government institutions, they are effectively inseparable from the state and must suffer the same fate. The military industrial complex, especially, ought to be confiscated from the criminal band known as the state, not only for its complicity in theft but also its open endorsement of globalized murder. Important note: this is a wholly different issue that the legal abuse suffered by firearms and alcohol manufacturers and distributors when their products are abused.

Speaking of these absurdly regulated industries, many of a communist persuasion will argue that all industry is a beneficiary of government and ought to be re-homesteaded. I disagree. Whereas Haliburton is a direct recipient of welfare, most other corporations are merely indirect beneficiaries of the state’s criminal activities by way of limited competition, externalized expenses, and coercing purchase of goods and services. These corporations will be forced, in the absence of the state, to either adapt to the ensuing market correction or fold and sell their assets. Besides, it is morally suspect and quite inefficient to try and homestead every regulated industry. Those that manage to adapt to market correction were clearly sufficiently virtuous enough to deserve protection from re-homestead, whereas those that fold and sell out were vicious enough to deserve such a fate and homesteading becomes superfluous, as those entities are peaceably re-introduced into the free market.

TL;DR: What is required to de-socialize the state and appropriately pursue the abolition of slavery is nothing short of a slave rebellion. Such a slave rebellion must be conducted in accordance with the moral principles of self-defense, confiscation, and homestead. Otherwise, such activities are likely to end in the establishment of an even-less preferable state of affairs, such as that of communism. In the words of Rothbard, “Libertarians have misled themselves by making their main dichotomy “government” vs. “private” with the former bad and the latter good. Government, [Alan Milchman] pointed out, is after all not a mystical entity but a group of individuals, “private” individuals if you will, acting in the manner of an organized criminal gang. But this means that there may also be “private” criminals as well as people directly affiliated with the government. What we libertarians object to, then, is not government per se but crime, what we object to is unjust or criminal property titles; what we are for is not “private” property per se but just, innocent, non-criminal private property. It is justice vs. injustice, innocence vs. criminality that must be our major libertarian focus.”


AnComs in Action and AnCaps’ Inaction


On Facebook last week, I (largely) inadvertently changed both my cover photo and profile picture to the black-and-yellow Anarcho-Capitalist theme for the first time. This week, of course, small businesses and police cars were torched by Anarcho-Communists around the world in celebration of “May Day”, a Marxist holy day. I figure that now would be the most pertinent time to discuss AnComs in action and AnCaps’ inaction. It’s long-overdue and today is likely the last day I can pretend to be an objective outsider.

Now, I’m going to offend absolutely everyone today, so don’t stop reading when I hurt your feelings… your nemeses will get theirs, too. If I’m going to offend, I may as well start big. I admire two aspects of the AnComs I know and have heard of: they are mutually supportive of everyone even loosely affiliated with anarchism and they are willing to fuck shit up and make a scene.

When one is willing to chain oneself to a tree in Russia as an attempt to prevent the creation of a pit-mining operation, especially if it is likely to end in imprisonment or death, I can infer one or two possibilities. Either, one has nothing to lose, or one is willing to sacrifice everything in order to cause even a modicum of discomfort to one’s enemies. In addition to the dozens or hundreds of AnCom hippies disrupting business as usual, there are thousands publicizing and supporting those radicals.

Many times, even though different factions have incompatible goals, they still promote solidarity between each other. For example, the eco-feminists may protest the petroleum industry and advocate “green” energy in order to smash the patriarchy while also sending money, literature, and publicity to the anti-capitalists destroying the mining equipment used to acquire the lithium for said “green” energies. Obviously, this policy is unsustainable, the moment one group makes actual advances, it will be at the expense of a competing group’s success.

This is where the AnCom appeal to “change everything” comes into play. If Proudhon’s shade were to appear and imbue CrimethInc with phenomenal cosmic powers, they would change everything simultaneously. The eco-feminists and the anti-capitalists would both get what they want; the entire planet would murder all straight men and cease using fossil fuels and the anti-capitalists could establish communist ownership of the lithium mines in order to find far less efficient but more eco-friendly ways of extracting it by hand. Ignoring the inherent coercion and violence in such a solution, it looks vaguely similar to my conception of LibPar.

Unfortunately, the AnComs would not stop at this already impossible set of changes. Communists by default find reality, itself, oppressive. It’s no wonder, though: the very ontology of the universe conspires against many, if not all, of the factions within the big umbrella of Anarcho-Communism. As such, the very operating system of the universe would have to be altered to the point of unrecognizability and absurdity. This state of affairs was once hidden from me in my Marxist days, but came into focus the more philosophically literate I became. This lack of philosophical grounding, though, doesn’t slow down the AnComs one bit.

Conventions and desert gatherings abound. Kurdish feminist AnComs have established themselves as the most effective enemy of ISIS. Unowned and abandoned property around the globe are occupied by AnCom squats. Random communist holy days are punctuated with violent retaliations against state actors. Occupy Whatever finds itself in mainstream media headlines. Anonymous gets pedophiles, terrorists, and legitimate business owners arrested or exiled. Industrial centers burn to the ground. It is no mistake that when average statists hear “anarchist” they think of molotov-wielding college kids; all of this is done at the hands of AnComs, daily, around the globe.

It’s truly unfortunate that these people can be so committed so as to flood prison mailboxes with support of those that get captured by the state and wreak so much damage while also battling the very ontological structure of reality. Imagine if they focused all that undirected fury at their actual oppressors. Instead, the AnComs are relegated to inefficacy and complaining about their successes.

While real AnComs are either in jail or can name several dozen people killed or imprisoned as a result of anti-state activity, I genuinely doubt an AnCap could do more than gesture at Irwin Shiff, Ross Ulbrict, John McAfee, and Derrik J… and only one person on that list really counts. Instead of taking direct action, AnCaps prefer to shout the good news of anarchism on Facebook, iTunes, and YouTube. They write books, give lectures, and look for tax loopholes. They try to teach complicated and abstract concepts to the intellectually crippled masses but, most of all, they argue amongst themselves.

Is the Earth round or flat? Is voting necessary or morally wicked? Is this hypothetical society preferable to that hypothetical society? Is 9mm or .45 cal better personal defense ammo? Is it more effective towards the goal of anarchy to shoot cops or to fuck your wife?

This discussion goes much deeper, though. Without such discussions, we wouldn’t have economics, praxeology, or any accurate sense of ontology. These bases of logic, facts, and evidence provide AnCaps with a cornucopia of toolsets with which to combat the flawed ideologies of both the enemies of freedom as well its misguided defenders. It is this philosophical acuity and epistemic rectitude which has drawn me inexorably nearer and nearer to the ideology of Anarcho-Capitalism, despite my aesthetic distaste for a greater portion of its adherents and agendas.

Why do I find Anarcho-Capitalism aesthetically distasteful (ignoring the clearly superior color choice of the AnComs)? Any reader of this blog will know that I love Woods, Hoppe, Mises, and Rothbard. Those familiar with the literature and politics popular in anarchist circles will note that I’ve drifted closer and closer to Spooner, Molyneux, Cantwell, and Block as time has gone on, even if I still have key disagreements with them. So, it’s clearly not the philosophy or ideology I dislike. It is the lack of action, direct or otherwise. All of us want to be Rothbard, but none of us wants to be Gavrilo Princip, me included. Rather than absolutely every Ancap producing a blog, podcast, merchandise, and peaceful kids and then calling it a day, why not actually engage in capitalism?

Why do so few AnCaps produce an actual service or good? Why do so few AnCaps “spit on his hands, hoist the black flag, and begin slitting throats”? Why do so few AnCaps actively support those that actually do these things? Why do so few AnCaps engage in Hoppe-style propertarianism? Why, with so many enlightened capitalists acting in a globalized marketplace, is there so little economics cooperation? How do the Anarcho-COMMUNISTS better invest material resources and garner greater victories in the war against the state?

The answer is, I ironically, praxeological in nature. I suppose AnCaps, being productive and cooperative members of society, actually have wealth and offspring at risk, whereas voluntarily sterilized squatters and moochers have nothing to lose. I suppose the cost of actually forming a militia or geographically localizing presents inferior or temporally distant gains as opposed to simply working a job, paying one’s oppressors what is demanded, and bickering over whether HOAs or insurance companies ought to replace the state.

Look who’s talking.”

I'm such a screwball

Me, dying my hair red and black for May Day while posing in front of an AnCap background.

Yeah, yeah, I’m fully aware of the apparent hypocrisy I’m engaged in. So, what am I going to do? What direct action will I engage in and advocate? Other than the usual boring agorist fare I’m already doing: growing my own food, working odd jobs under the table, using bitcoin, etc…. I have a couple ideas. Firstly, I’m self-investing so as to store enough wealth to, someday, abscond to a developing nation and cease paying Empire. Of course, that’s pretty far off… So, in the here and now, I am engaged in producing certain products directed outside of typical AnCap culture as well as marketing certain projects to AnCaps themselves. I prefer to try and be the first on the market, so I will announce said products as they are realized. The proceeds of said projects will, undoubtedly, be invested in successful AnCap activities as well as my own children. (I’m also engaged in direct action… but don’t want to call down legal recourse upon myself.)

There is an idea I am ill-equipped and not geographically positioned to accomplish but really want to spread to those better situated to enact. Those knowing the lore behind my logo may expect me to call for some sort of ecumenical meeting of all anarchists wherein we discover and build commonalities between the AnComs and AnCaps, and I may have done so in the past… but what I want is for AnCap militias and security firms to set up in Seattle, St. Louis, Baltimore, etc. and beat the AnComs at their own game. Protect private property; keep the “protesters” confined to public property and ensure that their fires and violence are directed solely at the state and its enforcers, fly the yellow-and-black flags over the safe properties and stoically bear witness to the carnage between the AnComs and the regular communists. Begin winning the war of ideas by showing the statist hordes what freedom looks like. If it can get results for the KKK, where they simply show up and save private property “because we’re racist against those looters”, how much more success would the AnCaps have doing the same thing “because private property trumps everything”?

TL;DR: Anarcho-Communists like to start fires, break things, and find ways to influence public discourse. It’s too bad that all that direct action is directed at accomplishing disparate and reality-detached goals. Conversely, Anarcho-Capitalists have a pretty good philosophical grounding, probably the best available in all of human history. It’s too bad that all that knowledge results in little more than theory and tax-producing jobs. Typically, this is where I would have said AnCaps should educate AnComs on economics and AnComs should educate AnCaps on how to take direct action. Instead, I want AnCaps to simply demonstrate the utility inherent to Hoppe’s virtues: defend private property at AnCom or BLM riots, buy out undervalued chunks of land and actually start a Galt’s Gulch, and (sure) sell some books or lapel pins along the way.

Ben Shade Interview

This week’s full post is another audio-only post.  As compared to last week, though, I get the feeling that this one has a fair amount more utility to provide most listeners/readers.

It’s an interview with Ben Shade, professional biologist.  He provides is unique perspective on the subjects often covered on this blog.

I think you can probably play this at 1.5 speed, so it’s not quite an hour and a half in duration.

About The Author (and his ideas)

Howdy? I am the titular Mad Philosopher of this particular work. I am a philosopher in my late twenties. Rather than focusing your ire on my lack of years, though, you may feel more vindicated by directing such feelings towards my lack of academic credentials. I am a proud college dropout who routinely speaks out against the academic industry.0612141803b

How can a man claim the title of “philosopher” without a degree or a chair at university? What are the
necessary and sufficient conditions for one to be a philosopher? I would argue that a philosopher is one who habitually engages in the activity of philosophy. Of course, philosophy itself is quite controversial. Is it merely thinking deep thoughts or questioning authority, or is it building a vocabulary and grammar for describing and discussing the human experience? Is it the activity of stoners and pedophile Greeks or is it the activity of academics and lawyers?

I am working on publishing a book dedicated, in small part, to addressing this controversy. In the mean time, readers of this blog (and listeners of the podcast) will notice a few family resemblances betwixt the entries on this blog which may inform the readers concerning what I believe philosophy to be. Readers of this introduction will receive the added bonus of my current working definition being explicitly provided here:
“Philosophy is the ongoing exercise of attempting to create an internally consistent, logically sound, empirically viable, and universal worldview which possesses ethical agency, utility, and (ultimately) Truth.”

I have been engaged in just such an exercise ever since I began reading the Nicomachean Ethics at the naive and virginal age of eight years. This has resulted in incalculable quantities of reading, writing, and arguing over the course of a couple decades. Also in that course of time, I have camped under the open sky for just shy of one thousand nights, earned the rank of Eagle Scout, renounced the honors associated with such an award, attended and dropped out of university (earning an associate’s degree in philosophy despite being a mere 20 elective credits short of a bachelor’s degree), married a (still) smokin’ hot woman, sired three beautiful daughters, and a bunch of other life experiences that likely only matter to me. These experiences have informed my worldview, though, and I thought it only fair to share them with you.

I tend a 500 square foot microfarm which provides nearly one ton of food each year. I make a meager living working facilities and maintenance at a church. I make time, daily, to work on this blog and my books as a matter of vocation and passion. I host philosophy clubs, play Dungeons and Dragons, shoot guns, do landscaping work, and tutor in writing, logic, and philosophy on the side.

More important than the man, I believe, would be his ideas. I doubt you are reading this blog to get to know me, personally, and are instead interested in engaging some unique and challenging views presented in a rational and grounded manner. Why else would someone read a blog titled “Mad Philosopher”? I cannot guarantee that any of these ideas presented will be unique in their substance, given that it is far more common for one to read numerous sources and simply synthesize a new arrangement of old ideas. I do guarantee, however, that I do what I can to make these ideas digestible to all audiences, that I try to make the form of the discussion engaging and bite-sized, and that these ideas are central to a series of worldviews and schools of thought which I contend ought to be at the heart of a fulfilling and eudaemonic life.

Many individuals, across the entire spectrum of intellectual ability, strive to eschew labels and “-ism”s in order to not bring others’ baggage into a discussion prematurely and to avoid feeling constrained by specific doctrines or dogmas. It may be my semi-religious upbringing speaking when I say it, but I find labels and “-ism”s to have a very unique and indispensable utility. For instance, I can provide you with a list of ideologies and “-ism”s which are the strongest influences on my worldview and method of reason, and that will help frame the discussion on this blog in such a manner that you are less likely to misinterpret my arguments.

As a matter of fact, that is what I intend to do. I will list here a series of ideologies and methods to which I owe my worldview, in order of philosophical priority, with each successive entry on the list obtaining only insofar as it is compatible with the preceding entries. I, Mad Philosopher, am a/an:

  • Epistemic Popperian: Of course, I have to put the most complicated entry at the top of the list. In all reality, it’s not too complex, only the terminology. Basically, I believe that “knowledge” defined as “justified true belief” is something to be approximated due to phenomenological limitations of the human mind (we can’t necessarily trust our senses and interpretation of experience). When one makes a knowledge claim, it must be accompanied with falsifying criteria: criteria that, if met, would force one to renounce the held belief. This is (ostensibly) the driving mechanism behind the scientific methods. I like to think that this is the underlying operating principle for all of my claims, given that I have had ample opportunities to change my mind concerning a great many important subjects. Reading this blog will gradually expose one to this catalogue of mind-changes.
  • Anarchist: This blog is technically about philosophical subjects in general. However, I choose subjects for blog posts based primarily with discussions I have IRL (in real life) and on various spots on the internet. As such, most of my posts would center on the most contentious of my beliefs. anarchism is, by far and away, the most controversial. Not because people would disagree with the premise (people shouldn’t murder, coerce, or steal from others), but because they don’t want to apply that claim to their own behavior in an intellectually consistent manner.  as far as the AnCom vs AnCap debate is concerned, I like to call myself “merely an anarchist“, but I am fairly economically literate, which would make most people consider me an AnCap by default.
  • Catholic: Yes, an anarchist can be Catholic and vice-versa. I have not fully explored this discussion in a blog post yet, but I assure you, it’s on its way. For now, It will have to suffice to say that I believe the doctrines of the Church to have sufficient falsifiability criteria to be provisionally assented to and that the doctrinal moral teachings of the Church bolster rather than contradict the Non-Aggression-Principle in any of it’s more intelligible forms. One will notice that I have issues with Catholic social teaching and a great many non-doctrinal claims. These issues are informed by the preceding entries on this list as well as a simple rational and critical inquiry into the teachings of such figureheads as Aquinas and Augustine.
  • Optimist: As a Catholic, I believe that this must, in fact, be the best of all possible worlds (It would have to follow from the claim of an omnipotent, omniscient, omnibenevolent God). There’s is the glaring issue of the problem of evil, regarding which I have several posts in the works. Given my issues with Aquinas, I am disinclined to endorse the Augustinian Theodicy (which is really a construction of Aquinas’) and instead hold to a cross between the Irenaean Theodicy and what I call the Rorschach Theodicy.
  • Brutalist: Almost as if to balance the claim of optimism (this is the best of all possible worlds) I also believe that this world sucks. Mankind has largely been concerned with the activity of enslaving, domesticating and murdering itself throughout all of known history (excepting the possibility of pre-agricultural revolution, pre-government times), and this has resulted in a world wherein humans are a tortured, maligned wreck. Unfathomable potential squandered by the lazy and criminal. This is why I listen to Death Metal.
    Taking on the label of brutalist is a sort of double-entendre, as there is the general disposition of a metalhead which is called “brutalism” and there is a line of libertarian/anarchist thought which strictly adheres to the Non-Aggression Principle. When I say I’m an anarchist, my particular brand of anarchism very closely resembles that of the brutalists to begin with. I do have various ethical and virtue-oriented prescriptions above and beyond that which the brutalists allow for, that’s why Catholicism precedes brutalism in priority on this list.

The name “Mad Philosopher”, itself, is a double-entendre. It’s obviously an homage to the popular phrase “mad scientist”, which seems appropriate: a mad scientist is often depicted as a social outcast reviled by other scientists and engineers for holding unorthodox views and implementing unorthodox methods. Would not this blog be the philosophical equivalent? That aside, I consider myself “Mad” in the same spirit as the mad scientist. Additionally, I am mad… well… livid, enraged, infuriated, wrathful, incensed, disturbed, repulsed, inflamed, and tempestuously, violently so. It is beyond my comprehension how one could be aware of the circumstance of contemporary culture and not at least feel a twinge of the pain, outrage, or guilt that I feel is warranted and just.

This blog is an opportunity for me to sublimate some degree of the infernal wrath I harbor, so as to maintain a level head in my day-to-day life while also hoping that others’ minds will catch fire as well. While I expect no amount of success with this project, if I were to have my way, this blog would generate a sufficient following such so as to instill a culture of resistance and intentionality. This culture would aid in making the world a better place in general, but also (more importantly to me) aid in the possibility of starting an actual intentional community outside the reach of Empire so that I can achieve some semblance of freedom in my lifetime. Oh, and it couldn’t hurt to get some bitcoin and sell some merch. on the side.

Carpe Veritas,
Mad Philosopher

Is Property Theft?


Is property theft? I used to be a hardcore commie in the spirit of Marx and Trotsky, so one could assume that I would simply say “yes” and go burn down a Walgreens or CVS.

 Of course, if property were, functionally or definitively, an exclusionary principle (this is my rock, go get your own), it would be forgivable for a collectivist to believe that personal property would be something stolen from the collective society. The working definition I presented last post is exclusionary, so I’m not likely to be making any AnCom friends this week.

How could the exclusive nature of property be theft? If one were to assume that the world at large consists of common resources and common welfare, there are certain logical and practical results that follow. Whether these resources are held in common among men, animals, plants, God, Gaia, etc. results in merely superficial differences. Logically, if a river, rock, oil well, or field of poppies is a common resource to all, individuals ought to be disincentivized, culturally, from taking from that resource. In all reality, if one believes that common resources exist (as opposed to either unowned and owned property) the inevitable conclusion is that “property is theft”. The fairy-tales of noble savages, taking only the fruit that had fallen from a tree and living in shelters made of driftwood and caverns seems to be the inevitable outcome of such a position.

I argue that even this outcome is insufficient, though. If we are going to consistently apply this rubric that property is theft by virtue of its exclusivity, than any act which would exclude access to a resource would be considered theft. (Side note to my AnCom friends, this is not a case of affirming the consequent as I mistakenly believed back in my commie days, but we don’t have time for this discussion right now.) By discriminating who I work for, have sex with, or have a conversation with, I am preventing others from having access to the resources that are my labor, body, and mind. Not only is property theft, but so is any form of consumption, work, or even existence… which results in absurdity because letting oneself starve to death would be robbing the collective of one’s intellect and labor.

This description, I guess, is not entirely fair. It is conceivable that one could make an argument that theft isn’t categorically bad and that some level of theft produces sufficient utility to allow for it… but that’s utilitarianism… which is moral nihilism, so we’ll focus on more intelligent arguments. It is also conceivable that a system could be set in place which could allow for collective consensus. Theoretically, if 100% of the collective’s members agree that a particular common resource ought to be invested in a particular manner, than one would be directed by the collective to invest it is said manner. The 100% consensus is crucial to this solution, though. If 99 people decide that a particular roll of toilet paper would best be invested by dividing it between collectivists numbered 001 through 035 but I’m collectivist 100 and I’ve got poo on my bum, I would likely disagree with the majority. If they go through on the plan to divide the roll of toilet paper amongst the senior collectivists, they are preventing me from having access to a collective resource. They are stealing the toilet paper from me. The majority has stolen from the minority and there is no amount of definitional gymnastics that can correct that.

The more inclusive a collective is, the more problematic consensus becomes. If the semi-intelligent collectivists had their way and the only intellectually consistent implementation of collectivism were to extend to all people, then the consensus of property use would be required from, at a minimum, the several billion humans on the planet. Assuming everyone plays by the rules (and that children are capable of consent) the human race would quickly starve down to a population small enough to achieve consensus, because economics. If we are to do as Pope Francis and other hippies do and begin involving God, cows, and soil bacteria in our collective ownership, though, consensus becomes impossible. God, cows, and bacteria are mute; they cannot vote on who gets to eat or clothe themselves. So, thanks hippie god, we collectivists get to starve now.

If I were to not try my hardest to come up with experientially viable premises from which one could conclude that “property is theft” in the vein of collectivist ideologies, I wouldn’t be doing my due diligence. The issues we’ve run up against thus far are a result of assuming that one could own property and that collective ownership arises from individual ownership; while this is a standard application of philosophy (building from ontological simples to relationships of greater complexity), perhaps we could try the theological approach and work top-down. What if it is impossible for the individual to own property? Initially, I would say that all things are unowned. If all things are unowned, I’m not certain how something could be stolen. I guess we could define theft as “preventing access to”, and see if we get any new results.

Immediately, it is apparent that nothing changes from our initial attempt. “Preventing requested access to” might work better. If I discover food as I wander barefoot through the woods, it wouldn’t be theft to eat said food, then. As a matter of fact, by turning it into energy for one cell of our collective, I am contributing to “the common good”. If Cacambo, the man who could not prevent my access to his service as a sherpa, also desires the food I have discovered, I must share. Initially, this makes sense; this actually most closely parallel’s my formerly-held communist beliefs. For the sake of efficiency in such a world, it would make sense to build some sort of Rawlsian socialist government wherein rights are contingent upon the state’s authority. For the ability to say “no” is ultimately the meaning of rights, and the collective consensus would be the enforcer of when it is culturally acceptable to say “no”. Sounds an awful lot like the moral nihilism of Hobbes’ Leviathan, no? Electing kings to delineate and enforce “rights”?

Well, that’s because it is. If one cannot deny others access to resources, even with exceptions granted by Rawls’ utopia, one will ultimately wind up where we are in the American Empire and where we are heading. If I cannot deny my labor (taxes, cake bakeries, etc.), resources that I control and have access to (civil asset forfeiture, taxes, etc.), or even myself (social engineering, social justice cults, etc.), others can be expected to be constrained by the same rule. So, in the absence of 100% consensus, which has already been explored, we encounter the situation wherein I cannot deny your request to resources I am using or labor I can perform and, simultaneously, you cannot deny my request to the same. My request (and yours) is functionally equivalent to denying access to a resource, which is property (by our hypothetical definition) and therefore theft. In this way, we’ve come full-circle. This is moral nihilism because either theft is immoral and merely existing is theft and therefore immoral, or theft is not immoral and, based on our definition of theft and property, I can do whatever I want to anyone.

Therefore, property cannot be theft or, if it is, there is no reason to care. This negative determination, even informed by last post, isn’t entirely satisfying; property is not theft, it is merely that to which one has access and over which one has control. I’m going to take my remaining space allotment to try and expound a positive case for property. All my usual qualifications apply: this case is not a necessary conclusion from the premises already laid out, this is not a categorical anarchist claim but only a claim made by an individual who happens to be an anarchist, I’m making this case for the sake of discussion and reserve the right to change my mind at a later time, etc.

I would go so far so as to say that the soundbite, “Property is theft,” is actually backwards. A soundbite that better fits my definition and determination is, “If it can’t be stolen, it isn’t property.” Of course, like all soundbites, this phrase is practically meaningless, it merely expresses the inverse case of the definition I provided last post.

More exciting and meaningful than soundbites would be the ideas of self-ownership and autonomy. Most anarchists, libertarians, Austrian economists, and the like often hinge their rhetoric and arguments on the principles of self-ownership. One can see why, based on the absurdities encountered while exploring collectivism and the attempted abolition of property, one would conclude that one must own oneself. If property is that to which one can lay claim, have access, and control over, who else could own one’s self? Of course, it raises the question, “Can a person be property?” There is a lot of fodder here for linguistic and semantic inquiry in most extant languages concerning possessives as applied to the self; as much as I enjoy these discussions, though, I just want to make one quick philosophical point.

One definitional point of property I did not address last post is the transmissibility of property. In parallel to my earlier soundbite, if something cannot be transferred from one person to another, I am not certain that it could be considered property. So, if oneself is property, one must be able to forfeit control and access to one’s self to another person. I would argue that, even in the case of slavery, in whatever form, one is merely separated from one’s property or labor while still being oneself. I understand the utility of using self-ownership as a rhetorical shorthand, but, anti-prostitution rhetoric aside, one cannot “sell themselves”; ergo, one does not own oneself.

Bracketing centuries of metaphysics, what is a “self”? A materialist will tell you that your body and your self are identical. A dishonest materialist will tell you that your consciousness is your self and that it is an emergent property of the material arrangement of brain stuff. A lazy Christian will tell you that your self is your soul. A more rigorous Christian will at least say that your self is the unity of your body and soul. These answers, for all of the disparity in substance commitments seems to provide a consensus that the self is the specific arrangement of things that one has direct control over and access to and could not exist without. Based on that consensus, I would say that self-ownership is likely impossible, or problematic at best, but self-autonomy is a viable alternative that also fills the role that self-ownership does in AnCap philosophy.

TL;DR: Property cannot be theft. There is no way one could define property, or argue for collectivism, in such a way that does not quickly unravel into absurdity. If one finds oneself in a situation where people are shouting pithy one-liners at each other, a decent response to “Property is theft,” would be “If it can’t be stolen, it isn’t property.” Closely tied to issues with property and collectivism is philosophy of identity. In all reality, the breakdown in communication between collectivists and anarchists hinges on divergent commitments concerning identity, but that’s a huge piece of work I’ll have to chip away at slowly.


New Logo!



Red, black, and yellow? Is that some Illuminati Jew symbol? Didn’t you put an uglier version of this logo on last post? What’s wrong with the nice, simple, easily dismissed anarchy Ⓐ you were using? Why should I care about a picture on a blog I don’t read? These are all legitimate questions.
The new logo, like the blog itself, is intended to be a conversation starter. The idea for this design actually emerged as a result of my frustrations in trying to find a lapel pin with a respectable-looking anarchy Ⓐ. I eventually gave up and said, “I will have to design my own.” Of course, if one has to design their own product (especially a costly product), there is no excuse for not designing it in a manner consistent with one’s own desires.
My desire for a lapel pin that looked nice but also looked like the anarchy Ⓐ was to be able to start conversations in the least obnoxious way one could start such conversations, like a sort of respectable bumper-sticker. Of course, if I were to ever encounter someone who is even slightly educated with regards to the history of modern political thought or the philosophy of anarchy, the simple red and black Ⓐ may cause some confusion.

Wait, what? Isn’t the red Ⓐ the definitive anarchy logo? Haven’t you made the case that anarchy is, as a philosophy, incredibly simple and straightforward? It’s the rejection of criminal institutions. Simple and straight forward.

It is simple in theory, but humans tend to make things more complicated when putting them into practice. Time for a history lesson. One upon a time, avoidance of coercion, theft, and murder were widely the daily routine. Free exchange of goods and services and people minding their own business was far more common than kings stealing, armies murdering, and sheriffs enforcing, statistically speaking. As social technologies and infrastructures develop and become more efficient, the daily freedom of action diminished due to efficiency in government. After a time, empire collapses and freedom returns. Rinse and repeat.

I am speaking vaguely and mythologically on purpose, as this narrative is cyclical and each cycle consists of generations at a time. In the course of a more recent cycle (circa 19th century AD), a certain philosopher named Pierre-Joseph Proudhon is credited with resurrecting an ancient Greek concept called anarchism. The anarchy he resurrected was, philosophically, in its nascent stages. The Greeks that were prone to mentioning anarchy always did so from the perspective of statism and provided very little development before passing the torch to gnostics and other heretics in the early centuries AD, which did not bode well for the philosophy’s development under christian empires. As a philosophy, it is motivated by the same moral principles today as it was at its inception, but a great many more considerations have been provided with regards to the necessary conclusions of those moral principles.

Proudhon’s infant anarchy was a radical reaction to imperial statism and institutional violations of human rights. In his fully justifiable fervor to do away with that which is inherently criminal and misanthropic, Proudhon made the mistake of throwing out several ideas that were misrepresented to him and institutions that were not inherently criminal but only incidentally so. Influenced by the popular philosophical zeitgeist of modernism and communism, witnessing the historical relationship between the Church and the state, and the state-like behavior of aristocratic industrialists, Prudhon rejected the ideas of religion and capitalism. This mistake made his particular brand of anarchism indistinguishable from secular communism in practice: a violent revolution of the poor against their oppressors and those who resembled their oppressors in favor of a social justice warrior utopia of violent atheist egalitarianism. The classic punk-rock anarchist Ⓐ is commonly associated with this brand of anarchism, “anarcho-communism” as it is now known.


Something needs to be made clear here. Two things, actually. First, even though I used to be a straight-up commie when I was younger, I am not an ancom. Second, Proudhon was correct in rejecting the state-like behavior of the industrialist aristocracy and the Church’s use of state violence in pursuit of worldly power. The mistake was believing these crimes to be intrinsic to the philosophies of capitalism and religion instead of a result of individual human failings or the influence of the state.

Fortunately, the philosophy of anarchism has not yet waned. Others have taken up the mantle of anarchism from Proudhon and further refined and developed the philosophy. Most notable of which are likely Spooner, Rothbard, and Mencken. Something all three share in common is the fact that they were all economists. Real economists, not Keynesian socialist bullshit artists… Austrian economists. They were also abolitionists. In the moral pursuit of eradicating the crimes and slavery of the state, they applied their understanding of the human condition, as received from economics, and cleaned up anarchism. They saw the political correctness, feminism, egalitarianism, and socialism embraced by ancoms for what it is: statism.

In response to the red and black ancoms, these second-generation anarchists billed themselves anarcho-capitalists, agorists, voluntarists, and a handful of other names. Being economically minded, these men were more aware of the marketing challenges of advocating freedom in a slave society. Some boldly called themselves anarchists, trying to reclaim the truth; others, justifiably, took the easier and arguably more productive route of adopting wholeheartedly the name, “voluntarist” (or voluntaryist). This, more human-friendly, brand of anarchism took on the yellow and black V of voluntarism to differentiate themselves from its communist progenitor, while still hearkening back to its heritage.


Something else must be made clear here, as well. No, I’m not an ancap. More importantly, the excessive focus on voluntary interaction and economics has come at the expense of an awareness of a deeper, more fundamental, aspect of anarchy. If one’s rights are directed at the goal of human flourishing, there must be more ethical rigor and development beyond simply determining whether or not an action was voluntarily assented to. Anarcho-capitalism (aka real capitalism) may also present certain complications in practice, not as severe as the practical results of anarcho-communism, mind you, but results which resemble the environment which produced Proudhon in the first place. In a society devoid of the pernicious influences of government and absent a more developed ethics, a feudal-grade series of corporate rentership fiefdoms is likely to develop. One needs to look no further than Google, Facebook, or Goldman-Sachs to get a taste of what this would look like. If you see nothing wrong with any of these companies… just go back to sleep.

If I am not an ancom or a voluntarist (ancap), what am I? Well, as far as this conversation is concerned, I am an anarchist. I reject all belief in institutions predicated on coercion, theft, or murder. I recognize my responsibility to secure my rights to liberty and property in pursuit of flourishing and acknowledge the same in others. I pursue the abolition of slavery, including the slavery of the state. I believe human interaction is largely voluntary and all agreements and exchanges ought to be voluntary, but that is not a necessary result of anarchism, not the point of origin, nor is it the goal. I believe that, in a state-run society, the truly rich are such at the expense of those who cannot purchase their freedom from the law, but I am not opposed to the legitimate acquisition of material wealth or social influence.

So, the new logo is designed to be identifiable to one with even a basic exposure to anarchy, in either of its popular brands. It is designed to convey that I am either a mixture of both or neither. It is designed to look cool, obviously, and it is designed to resemble a hex or Illuminati doo-dilly because everything is. Most importantly, it is designed to start conversations. As a lapel pin, it can start real conversations, IRL. As a simple logo on a website, it can serve as an identifier for my radical notions and aggressive philosophizing.

Best of all, it can instigate conversations amongst anarchists. We need more discussion amongst ourselves, to try and better understand our own position more deeply. I would love to see Christopher Cantwell, Sloane Frost, and Brian Sovryn go on a retreat together for a weekend. We can all benefit from sharpening our teeth on each other and forging deeper friendships and support structures, as free men are a small minority in today’s world. As I pointed out in “Is Anarchy a Bad Word?”, we face a tough marketing challenge against an institution with a mandatory 15,000 hour child indoctrination system; every little bit helps.

Remember, more important that changing people’s minds by way of symbols or rhetoric is to simply do what is right and pursue flourishing. Setting the example has always been more productive than arguments or advertising. Without an identifier and an explanation, though, the example set will be too esoteric for others to follow.

Tl;DR: The red and black Ⓐ is typically associated with anarcho-communism. The yellow and black V is typically associated with anarcho-capitalists (aka voluntarists). The new logo, a work in progress, is supposed to be suffix-agnostic, so it’s got both logos integrated in one simple design. Please give feedback on the history lesson, the logo itself, or on the idea behind the logo. Also, Please, please, let me know if you would be interested in purchasing a lapel pin at a reasonable price. Manufacturing the pins requires a certain large number be ordered at once, due to the casting model that is used. I can only get my pin if I want hundreds of them or if enough people want to reimburse me for their own pin, thereby reducing the cost to me.