Q&A:What is Your Take on Von Kueneldt-Leddhin?

(thx skye stewart)

Well you know, this is one of those things that you are much better at than I: meaning. My problem is that while I can agree with that which he appreciates, (a) it is not reducible to law, and (b) it is not stated as science.
So it’s somewhat like my criticism of Nietzche: these things carry meaning for those whose sentiments desire reinforcement and confirmation.
But they do not provide decidability between that which we aristocratic and male people(K) prefer, and that which the proletarian and feminine people (r) prefer.

So again, I see history as the evolution of argument from the platonic, to the rational, to the scientific to the ‘testimonial’.

So people like Nietzsche and EVKL provide meaningful, inspirational, and confirmation of ideas, they don’t provide legal and scientific ideas that I can test or warranty as truthful.

But they are still speaking in the language of religion. Not in the langue of reason. And not in the language of science. and not in the language of testimony.

In my current thinking, the philosophy of the west is captured in natural law and common law and articulated as law – as prohibitions. and that our commons articulated in our heroism, arts, literature, material commons, and civic institutions, constitutes the positive (aesthetic) ambitions of our civilization.

So I would say that just as children require fables and fairy tales, and youth require biographies and novels, and adults require inspiration and confirmation, and the wisest require require history and science, and today I would demand truthfulness in testimony. That we require these things to inspire us to positive action, so that we can justify our intuitions.

But that tells us nothing about how to resolve differences with people who do not share those objectives. And in fact, it provides us with what are DEMONSTRABLY weak arguments with which to defend ourselves from the hyper-consumption of the socialists, feminists and postmoderns we call secular humanists.

So I see the conservatives before me, other than perhaps Hayek, who correctly identified the law as the only source of liberty, as having failed precisely because they relied on perpetuating the language of religion that was with us during our great cultural formation in the middle ages. I might agree with Nietzche, and applaud his conflation of aesthetics with every branch of philosophy. I might agree with EVKL as a poet and preacher. But that tells me nothing. It teaches many. It informs many. It helps many FEEL less alienated. But it does nothing to empower us to overthrow that which alienates us today- by providing a decidable argument against dysgenic leftist parasitism.

I see the greek truth struggling to survive amidst the babylonian, jewish and christian dogma used as a means of managing the illiterate masses, and finally succeeding with the anglo enlightenment and the printing press.

So I would like to preserve the institution of the church, the pedagogy of the church, but using our pagan nature worshipping, ancestor worshipping, family worshipping, kin worshipping, testimony worshipping and therefore scientific culture exit all remnants of that mystical past.
Including justificationary yet informative essays.

So this isn’t a criticism or a disagreement with them, it is that they merely failed, because they did not know how to preserve meaningful poetic and literary persuasion while at the same time exiting the mysticism and romanticism of the past.

We must build justification on top of SOMETHING that matters. We cannot justify THAT WHICH HAS ALREADY FAILED.

I think truth and heroism are enough to build fable, myth, poetry, play, and narrative upon.

I think that because underneath all the babylonian, jewish and Christian mysticism, that’s all that stands their waiting for us. Because that is all we used to build the west.

Thank you for the wonderful question.

-Curt Doolittle


The West Like The East Practices A Hierarchy of ‘Religions’ Scientific, Legal, Philosophical, Christian and Pagan

Christianity consists of Germanic, Mediterranean, Jewish, Egyptian, and Babylonian ideas. If you were to reduce the western ethic to the jeffersonian bible, and natural law, you would have the germanic elements of it. Indo european aristocracy is what separates the west from the rest. Christianity takes much too much credit for the success of Europe which is as much the product of aristocracy (distributed governance) and its dependence upon trade rather than direct organization of production and heavy taxation, as it was the church. The church was weak, and that was a good thing. It provided literacy, administration, status, and licensed the conquest of unbelievers or violators of the church, in a land where the production of outputs was fairly constant, but the rulership readily changed. It is not the church per se that troubles me, but the use of levantine mysticism instead of aristotelianism and stoicism.
We mix our philosophers in every civilization:
– Chinese use Sun Tzu, Confucius, Lao Tzu, and Mao, but call themselves buddhists.
– Americans use Aristotle; Jesus, Peter and Paul; Smith, Hume, Jefferson, Hamilton and Paine, but call themselves christians.
Socialists use their false prophets: the marxists, but call themselves atheists and scientific.
– Germans use Aristotle, Kant…
– French use their authors …
– Muslims (judaism 2.0) reduce it to two books …
It’s hard to dispute the success of Christianity:
– (a) the church desperately worked to rebuild western civilization after the fall of the empire – even if it played a part in the destruction of western civilization itself.
– (b) wherever christianity goes today, wealth follows (eventually), because of the extension of kin love and trust to non-kin.
– (c) christianity somehow imbues us with idealism and this produces great thinkers.
– (d) the institutionalization of kinship love, the extension of property rights to all and to women and the prohibition on cousin marriage were profound advances.
I reduce post-medieval ‘scientific’ Christianity to a personal philosophy:
– sovereignty (non-submission: each man is the master of his fate),
– do no harm: respect property (property-en-toto), and;
– chivalry (try to help everyone you possibly can),
– paternalism (take personal responsibility for the various commons),
– piety (humility and self skepticism as a defense against hubris; the love of all life; the requirement that we create beauty; and awe at the universe great and small).
and combine that personal philosophy with a political philosophy:
– natural law (universal law, necessary for mutual prosperity)
– strict construction (not hermenuetic interpretation)
– mono-logism (one logic of ethics, and many contractual adaptations)
– universalism (if it is indeed true, then it is true for all men)
In other words, a political philosophy of cooperation.
And I view all other political models as a failure to solve the problem of politics (cooperation in the production of commons).
Everything else is merely theatre. Not that theatre is not important. Theater is ritual, and rituals bind. The more expensive the rituals, the greater the binding.
This vision of Christianity is a vision of the empowered. The vision of Christianity for the unempowered, and for the weak must be different. We can have multiple religions to achieve this, we can tell multiple narratives, or we can create multiple ‘saints’ (gods and heroes) for people with different needs to pray to, that symbolize different ends.
I prefer:
– sovereignty to submission;
– prayer as request for will and wisdom from a hero whose soul (memory) lives on in all of us;
– seasonal rituals celebrating life on earth rather than lives of prophets
– worship of life, beauty, joy and friends, to salvation from suffering;
– many gods for many different people to one god for all;
– fairies, elves, dwarves, trolls, forests to angels and deserts.
– the ancient temple to the medieval church;
because one-ness, monopoly, and authority are cancers for the human mind and spirit.
I am pretty certain of:
– Mindfulness:
– – buddhism for the feminine (defensive control of the impulsive mind)
– – stoicism for the masculine (offensive discipline in furtherance of action)
– western myths and fairy tales
– truth telling as the most important normative commons we can construct.
– grammar, rhetoric, logic, scientific method (testimonialism), economics, history, as producing higher return in current civilization than our current emphasis on abstract calculation which will soon be replaced by machinery.
And the trouble in the modern era is:
– these are masculine prophets and philosophers. Women in each civilization, not only ours, seek to restore the matrilineal order, parasitism and de-civilization, through the newfound power of the state. The only solution I can come up with is to make use of voluntary exchange between classes and to give women a house from which to negotiate those exchanges, rather than empower them through democracy to destroy civilization. Science is reversing a century and a half of feminist and socialist pseudoscience. But it is happening slowly. Whether too slowly is the open question.
(I am still working on religion. so this is just my current thinking)


We Can Restore Western Civilization. It’s Not Difficult. It’s Just Done At The Point Of A Gun.

Having a ‘Systematizing’ mind (which is a nice sounding term for an autistic and compulsive need for order in everything whether useful or not) mostly helps you find similar patterns in what were to most people are disconnected subjects.

You can however, take this method too far, as most philosophers have, by trying to carry an analogy like a hammer that is looking for nails. And so I am very cautious about doing that.

But fortunately or unfortunately, once you start to see how simple human behavior is, and how obfuscatory most of our language is – by conflating experience, action, observation and intention – it becomes clear that like most things man has discovered, the fundamental principles are quite simple.

Man acquires. Man cooperates because acquisition is dramatically superior when we cooperate. Man cheats. Because it improves his acquisition costs if he gets away with it. Man invests heavily in suppression of cheating in order to preserve the incentive to cooperate at every opportunity.

Males evolved so that a group of brothers collected women and kept away competing males. Females evolved to keep the peace and to control alphas wherever possible – especially once men developed weapons such that betas could be rallied to suppress alphas.

There are three ways of coercion and man specializes in them. As such we don’t develop a single class hierarchy, but we develop three, and whatever group is more useful at the moment leads while the others compete for leadership – the first time in history that the martial class has been out of power is the USA between 1963 and the present. Which hasn’t been very good for the west.

Man justifies his negotiating position and ‘feels’ he speaks morally and justly when he does so, but this is only true if and only if cooperation with competitors is voluntarily produced so that each side must compromise.

So majority rule is dysfunctional because it makes exchanges impossible. The virtue of the anglo model was that just as the private sector formed a market for the production of goods and services, the public sector formed a market for the production of commons. And they did that by exchanges between the houses: monarchy, nobility, middle class, and clergy.

So upon enfranchising women, we did not create a separate house for them and their ‘special interests’ but because of their less diverse interests, they concentrated their forces with the minority of ‘cheating’ males, and incrementally destroyed western civilization.

We can quite easily repair this process. But it is going to be done at the point of a gun, not by the moral judgement of women and their allies in the Cathedral complex.

Curt Doolittle
The Propertarian Institute
Kiev, Ukraine


When Is External Aggression Warranted?


External aggression is warranted when a lower trust polity causes harm to a higher trust polity, and the result of aggression will be an increase in the level of non-parasitism. In other words, it tis always moral and warranted to export high trust against the will of lower trust peoples. The problem is, it can almost never be done without colonizing and ruling them, and bearing the expense of doing it. Most often it is cheaper and easier to punish them severely so that you raise the cost of their low trust behavior until they adopt high trust out of practical convenience.


A Monopoly of Law, A Monopoly of Commons, A Market of Everything Else

The single necessity of monopoly organization is the holding of territory. The single necessity of objectively moral law is universal: prohibition on parasitism. The single necessity of objectively moral commons is universal: prohibition on privatization – also parasitism. The objective necessity of group survival is cooperation in the means of production. The objective necessity of group persistence is cooperation in the means of reproduction.
To evolve these necessities we need a territory secured by men willing to fight for it; we need an independent judiciary that discovers objectively moral law during the resolution of conflicts; and we need an independent market in which the classes can conduct exchanges in order to construct their desired commons, and to prohibit the privatization of those commons; and we need a market for the division of knowledge and labor; and we need a market for reproduction that produces families families that bear and rear offspring for subsequent generations.


Yes. Postwar Privilege Ended. That’s Why.

Lets Look at History:
1) Americans conquered a new continent
2) They sold off this continent to immigrants
3) They sold consumer goods to these immigrants.
4) They caused a collapse in prices in Europe (like china does to americans today)
5) They created new fiat money to give credit to these immigrants.
6) They directed these profits to investment in everything including the 20’s boom.
7) Europeans sought to control german expansion and created the european civil war.
8) The resulting correction and the oppressive settlement with Germany led to the second world war, which was merely an extension of the first, and which destroyed the word’s economy.
9) Americans inherited control of the British empire’s trading lanes and took over as the reserve currency.
10) American workers benefitted from producing expensive but low quality products to a world largely destroyed by war.
12) It took to the 1970’s for the world to reasonably rebuild.
13) In 1990 the effects of Chinese abandonment of communism and their entry into world labor started the dramatic shift in american consumption of consumer goods, just as america had done to Europe more than a century before.
15) In 2007 the rest of the world has largely adopted the same fiat money and consumer capitalist techniques.
16) In 2015, Americans have lost most competitive advantages EXCEPT for their GERMANIC high trust ethics and rule of law.
17) By 2040 Americans will lose their advantage in high trust ethics and rule of law to cultural and genetic conquest.


Another Thought on Republics: Indecision.

A republic, or an oligarchy by any other name, even one ruled by law, is a notoriously indecisive form of organization. I do not see a better division of labor than the one we discovered by accident.

A republic is an excellent means of producing commons. A monarchy an excellent means of conducting war. And a democracy an excellent means of fooling the people into suicide.

The Optimum that I know of:
1) Monarch, Military, and Militia for the defense of people, territory, routes, and trade.
2) Independent Judiciary for the resolution of conflicts, Rule of law, Property en Toto.
3) An independent treasury for the provision of credit (issuance and repurchase of shares)
4) Houses for the Production of Commons with members drawn by lot.
5) Families for the production of generations under voluntary selection of mates.
6) Men and Women forming Militia and emergency services.
7) Private provision of public goods.

We had it about right. If we had given women and the proletarians houses and maintained land and property requirements we would have created a market for commons, instead of the fallacy of majority rule (mob rule).


Curt’s “WAR” Reading List

Sun Tzu: The Art Of War
The History of the Peloponnesian War: Revised Edition (Penguin Classics)
Julius Ceasar: Caesar’s Commentaries: On the Gallic War And on the Civil War
Julius Ceasar: The Conquest of Gaul
Machiavelli: The Prince
Machiavelli: The Art Of War
Carl Van Clausewitz: On War (2G Second Generation Warfare)
Antoine De Jomini: The Art Of War
Moltke: The Art Of War
Mao Tse-Tung: The Art of War (4G Fourth Generation Warfare)
B. H. Liddell Hart: Strategy: Second Revised Edition (Meridian)
Michael Handel: Masters of War: Classical Strategic Thought
Martin van Creveld: Supplying War: Logistics from Wallenstein to Patton (Paperback)
Robert Leonhard: The Art of Maneuver: Maneuver Warfare Theory and Airland Battle (3G Third Generation Warfare)
John Keegan: The Price of Admiralty: The Evolution of Naval Warfare

Martin van Creveld: The Rise and Decline of the State, Transformation of War, The Sling and the Stone: On War in the 21st Century

Michael Handel: Masters of War: Classical Strategic Thought
Bevin Alexander: How Wars Are Won: The 13 Rules of War from Ancient Greece to the War on Terror
Bevin Alexander: How Great Generals Win (Paperback)
John Keegan: The Mask of Command
Martin van Creveld: Command in War (everything he has written)
John Keegan: The Face of Battle: A Study of Agincourt, Waterloo, and the Somme
Donald Kagan: On the Origins of War: And the Preservation of Peace (everything he has written)

Étienne de La Boétie: The Politics of Obedience: The Discourse of Voluntary Servitude
The IRA Green Book
The Marxist Mini Manual
The Protocols Of Zion
The Ten Planks Of The Communist Manifesto
Michael Jacoby Brown: Building Powerful Community Organizations
Saul Alinsky: Rules for Radicals
Rinku Sen: Stir It Up (Lessons in Community Organizing & Advocacy)
Randy Shaw: The Activist’s Handbook
Joe Szakos and Kristin Layng Szakos: Lessons from the Field: Organizing in Rural Communities

Donald W. Engels: Alexander the Great and the Logistics of the Macedonian Army
The Grand Strategy of the Roman Empire: From the First Century A.D. to the Third
John Keegan: A History of Warfare (Everything he has written.)
Archer Jones: The Art of War in Western World
Makers of Modern Strategy from Machiavelli to the Nuclear Age
Donald Kagan: (everything he has written)

Two-Person Game Theory
Differential Games: A Mathematical Theory with Applications to Warfare and Pursuit, Control and Optimization
Numbers, prediction, and war: Using history to evaluate combat factors and predict the outcome of battles
Attrition: Forecasting Battle Casualties and Equipment Losses in Modern War


Q&A: Answers from Ask Curt Anything (Reasonable) Day

FROM: Andy Curzon

OK here is a seasonable (old legal word for reasonable) question, what is the current shell structure to the ‘Propertarianism and Formal Institutions’ tome (my tentative title) as it sits in your mind today?

This should be a five minute one.

Also, in response to ‘finish molyneux post’ what is your Molyneux post? I am really not sure what to make of everything surrounding him, my view seems to vacillate. You said to me about two years ago he ‘was one of the children’, does this still hold and within what ambit?

Two easy one for you. smile emoticon

The Skeleton
(a) The outline is up on the site.
Menu->Propertarianism->Previous Draft
(b) The posts by chapter are here:
Menu->Propertarianism->Posts by Chapter
(c) Introductions
a short course in propertarian morality
a short course in testimonial truth
missing: a short course in property en toto.
missing: a short course in strict construction
missing: a short course on propertarian institutions

Molyneux did a pretty good job of answering Jon Stewart’s supposedly tough questions for libertarians.
But I thought I would do a better job of answering those questions – and do so more aggressively.

FROM: Shaun Moss
Why isn’t Clausewitz’s On War in the Propertarian Military Canon?

Because as (a) Keegan and (b) van Creveld have pretty clearly shown, Clausewitz was wrong. So that’s why I recommend Keegan (history of warfare) and van Creveld (culture of war) instead.

FROM Kirill Alferov
When we are thinking about the world, we can and should take into account not only our own experience, but also experiences of other people (to which we do not have direct access, of course).

I continuously find that people, especially in political philosophy, love to frame everything in their personal experience and their own perspective, without doing more objective investigation.

And I am asking whether you find this a problem. This was prompted by your earlier post about Ukraine finally making you disillusioned in the ideas of anarchy.


1) absolutely! It’s a problem we all deal with constantly, which is why I try to reduce everything to objective differences: trust, truth, economic velocity, prosperity, competitive capacity, informational content,… The problem is FINDING those objective criteria, and then observing each culture to determine how they compare, and what substitutes they use, or what blocks them from higher prosperity. Not that prosperity alone is an objective good, but prosperity gives us choices to pursue whatever goods we choose. (The italian vs german argument for example, wherein Italians favor private investments vs germans commons investments and the consequences of them. Sure germany is wealthier, but is that level of commons production really ‘better’? It’s hard to say since we know that people don’t get much happier after a certain point in wealth and that if they are wealthier they tend to use that wealth to isolate themselves and become less happy because of it.

The most interesting change in my thinking has been the understanding that Britain was a germanic country prior to 1800, and separated from german civilization at that point due to their world trade and laissez faire, where germany remained martial, territorial and national – and better educated. So I have come to understand that the germans were correct, that my people (who I was very proud of) were not, and that anglo liberalism has been a catastrophe, even if it relied upon common law and empiricism. Meanwhile the germans relied upon restating Christianity as duty and piety and chose napoleonic law. This means that territorial incentives can survive independent of institutional choices.

I can’t really remember all the major shifts in my thinking. I know that I would love to live in south america, africa and china for a year each so that I could learn to describe their models through empathy rather than just the evidence and deducing their incentives from that evidence.

2) personal experience and anecdote are different things. All knowledge is gained by personal experience. I was, like most americans, relatively ignorant about this part of the world, and once I understood that anarchism was an appeal to recreate eastern european relations between managers and serfs, I had an existential model to compare anarchism against. I mean, the central value of private property is in creating commons through the increase in production achieved under the voluntary organization of production (capitalism). Wealth is still the product of a commons: rights. So any philosophy that suggests otherwise is merely an attempt to create tyranny by requiring others to pay for the commons (property rights) but failing to produce commons in exchange for their payments. So I see anarchism as an attempt to construct organized theft: a mafia strategy.

3) So in the end, when I think about the world I try to guess how groups organize to acquire, what they acquire, and why they acquire it. These organizations (governments, laws, and norms and myths) can be deconstructed into sets of incentives. And I try do that. Its like saying that I understand china’s fear of NOT controling the south china sea as rational. But that said, I do not thing expansion of chinese culture and philoopy is objectiely good for anyone. In fact, I am not sure that expansion of any existing culture is a very good idea. I am sure only that expansion of trust, prsoperty, and competitive advantage serve the intersts of a populace. And that my people OUr people, have been competitively succesful despite our poverty and small numbers, by truth, trust, and commons.

—“In your view, is our current social condition primarily attributable to biologic/genetic factors (e.g., nurturing, feminine dysgenic and parasitic impulses) or is bad philosophy primarily to blame (failure of rationalism, introduction of post-modernism, etc.,)…It’s most likely a combination of the two, but how much weight would you place on each factor?”—Emil Suric

I think it is the result of the ambitions of the enlightenment thinkers to motivate the populace under the myth of equality to seize power from the landed church, the landed aristocracy, and the monarchies.

I can’t view our biological factors as a problem, they are merely properties. I view our condition as the result of replacing faith in a divine entity with an equal faith in the potential of every man. (a substitution effect really)

I see a specialization of this ‘faith’ starting with Paine, and then the French revolution, then under the industrial revolution, with the cosmopolitans. This fallacy was not present in german thought.

I see the postmoderns and the progressives as having master this deception.

But if you want to state what made this POSSIBLE by political means, it was the enfranchisement of women ,and the various sacrifices of penalties that we had to accept in order to enfranchise them.

We would not have this problem otherwise.

Which is quite contrary to my expectations.

Emil Suric —Excellent. That really cleared a lot up. Thanks—


Q: —“When/why did you see your work as a total break with Rothbard’s?”—

I read Popper -> Hayek -> Hoppe -> Mises -> Rothbard, I understood Hayek and Popper because of my work in computer science: that the model for the social sciences was, like physics, “information”. What I found in Hoppe was strict construction and amoral argument by reduction to property insured as property rights under common law.

I was stunned the first time I heard Hoppe speak, and I understood immediately that he was making at least one significant error of switching between necessity and preference. And I understood his mistaken or perhaps confused positioning of popper as a positivist. And by this point I understood that apriorism was a justification. I just ignored all of his justifications because of the explanatory power of amoral argument reduced to property.

I remember flying while reading Rothbard’s For a New Liberty and (a) realizing that he had pretty much hijacked both the term libertarian and his argument structure from someone else. And (b) then I was angered if not nauseated by the suicidal immorality of his ethics.

And I understood immediately what he had done: apply the ethics of pastoralists and the bazaar to the ethics of land holders – and the absurdity of it. Including the absurdity of the Crusoe’s island analogy, where the sea functions the walls of the medieval ghetto, and where the problem of cooperation evolved instead, in the vast plain evenly distributed with people.

I don’t remember when it became obvious to me that rothbard argued as a cosmopolitan (his group evolutionary strategy and argumentative tradition) and Hoppe as a german (his group evolutionary strategy and argumentative tradition), and that I was arguing as an anglo empiricist (with my group’s evolutionary strategy and argumentative tradition.)

Q: —“Do you think that position is contradictory based the credence you still place on Hoppe?”—

Well, I don’t know what you mean by credence. I admire him for his work using the knowledge of his era. I admire him for his transformation of rothbardian cosmopolitanism in to hanseatic german. And I thank him for being the person who showed me the methodology – even if he wouldn’t personally give me the time of day.

I would really appreciate it if I could work with him while he still has faculties to show that he, rothbard and I have explained the same principle using different argumentative methods to express different group evolutionary strategies, and that the fact that we can do so is a great test of the veracity of the ideas. I think that would turn our conflict in to consequence. And it would unite the libertarian and alt right quite nicely.

So I appreciate hoppe as my teacher. Others have suggested he has done nothing original. I can’t prove that. I can’t find what he’s done anywhere else. his strict construction might by justificationary and apriorisitc. It might then be a legal rather than truthful argument. But I repaired that. And I don’t think I would have without listening to how he did it.

So that is what I take from him. And I think that’s his real contribution.

Q: —“Why do you place Rothbard as a member of the culture of critique when he presented libertarianism as part of the common law tradition, at least near the end of his career?”—

He doesn’t. He presents libertarianism as cosmopolitan law of the ghetto, using the terminology of the common law of martial peoples. What you see in Marx’s last year, what you see in mises last years, and what you see in rothbard’s last years, is that they realize that they have failed – they failed because in their early careers they relied on introspection. And like any good convert from judaism to aristotelianism, over time, you begin to understand. I think this is why most contributions of jews come from the first generation that converts to christianity/aristotelianism.

As for why do I place rothbard as a member of CofC. I don’t really. Or at least, I don’t emphasize him as a member of the frankfurt school. I present him as a cosmopolitan in the tradition of Marx, Freud, Cantor, and Mises: inventors of pseudosciences sufficiently complex and compose of half truths open to introspective substitution. Positioned as a criticism of extant society.

It took me longer (and I’m not sure I am finished) to understand how the cosmopolitans used deception, than it did for me to complete my study of truth and restate performative truth + critical rationalism + operational existentialism + voluntary exchange + division of perception as Testimonialism.

We are extremely vulnerable because of our high trust high altruism to this means of suggestion. It is not persuasion, it is suggestion. And it’s brilliant. It evolved over centuries from the first great lies (religion) to the dual ethics of the laws, to the pseudoscience of the cosmopolitans, to the outright lying of the progressives.

It’s gossip. It’s not reason. It just looks like it. smile emoticon

thanks for smart questions

—Q:”do you think the Republic of Venice had a decent political system by propertarian standards?”—Siri Khalsa

Well I would say that by propertarian ethics, no.

Outliers make bad general rules. But that said:
– They did not have any sense of the rule of law by our standards. They neither granted equal legal protections to their subjects, nor safeguarded their property, nor insulated them from aristocratic predation. In fact, they were parasitic as hell.
– They did not seek free trade but contractual privileges in exchange for naval and military support.
– Favors were bought and sold, privileges bought and sold, offices bought and sold.
– Rotation was not meritocratic – but still seemed to function – because of Hoppeian incentives, and a professional bureaucracy of the truly talented people in the region. But the upper classes were fixed.
– The fixed upper classes were exhausted and venice failed to transform from city state into empire. So Venice fell.
– I could give a longer analysis: that the great families eventually reach maximum rents on their holdings and then cannibalized the potential of the state.
– My position is that venice failed to evolve into an empire that protected Europe, protected citizens, and expanded domestic trade, and to restore the mediterranean, or hold back the ottomans or napoleon because of systemic corruption and rent seeking.
– Venice is an interesting example of the need to continue with the lifecycle of a civilization, which if interrupted at key points in its evolution will fail.

So I guess, that isn’t very complimentary analysis.

—-Q:”What do you think about Hitler’s economic policies? We only hear about the war, not the economy.”—-Nic Da Silva

It is hard to talk about hitler’s economic policies because he wasn’t really intent on producing an economy as we mean today, as much as borrowing by every means possible for the process of reconstruction.

For his goals, Autarky was a rational solution, and he nearly eradicated unemployment by enforcing it. He was a defender of private property in so far as it did not interfere with his goals – in other words, he meant for ordinary people. His version of socialism was that he wanted to put food on everyone’s table, a roof over their heads, and beer in their bellies not abandon private property. Otherwise it’s hard to say he had an economic policy – it’s not clear he had an interest in economics whatsoever. He ran the country like a great estate. And he wanted to continue german expansion of that estate into the soviet union. Which would have been good for the world I think.

And if he hadn’t used camps and ovens, and western Europe hadn’t declared war against him for invading Poland, I am pretty sure he would have gone down in history as a hero and savior of europe.

Hence why I take the position (like spengler and yockey) that both WW1 and WW2 were ‘my people’s fault. And that Germany was right in both the first and second world wars.

The anglos destroyed europe. Not germany.

—“Do you think that Trump is the hero we need? I know a lot of people on the alt-right, mostly ex-libertarians who still cling to that freedom trap are against his wanted revival of tariffs and trade protectionism. I think they might be necessary as a temporary measure to force some balance into our globalist market.”—-Lanselot Tartaros

Sorry I missed this.

I think Trump has changed the public discourse and exposed the republican party as nigh on traitorous. He has also demonstrated the value of wealth rather than being bought by special interests.

I don’t share fear of tariffs and protections if they are a competitive strategy rather than a means of seeking rents against the public. The same way I don’t share fear of very limited patents (grants of premium) when they are not rents, but off book private investments in goods for the commons.

Personally I love that a man who speaks reasonably bluntly and arguably truthfully is in the debate.


Capitalism, Mixed Economy, and Socialism: A Eugenic vs Dysgenic Game

RIGHT: Capitalism: the voluntary organization of production as a the result of the incentives that result from the anarchic evolution of money, prices, exchanges and contracts under the single principle, norm, regulation or law of the voluntary exchange of private property. This process is naturally meritocratic and eugenic and therefore scientific, which is the reason why the marxists despise it.

CENTER: Mixed economy: the voluntary organization of production of capitalism, combined with the involuntary confiscation and redistribution of the proceeds of production. It can be dysgenic or eugenic, meritocratic or not, depending upon the amount of confiscation and the use of confiscated proceeds. This is the least worst option in which neither lower nor upper classes can obtain better conditions. (Like marriage).

LEFT: Socialism: the involuntary organization of production and the distribution of proceeds independent of the contribution to production. It is dysgenic and non meritocratic, and provides insufficient incentives to produce enough to meet demands. But this prevents the lower classes from being ‘left behind’ which is their central intuitionistic fear.