I spent most of the day booked with a consulting client and doing some house-cleaning, which was much-needed anyway but especially so in light of an impending family visit from Michigan and from Maine. Still, I had the time to catch up on some things I’ve been meaning to read. It all turned out to be PDFs I’d accumulated, but now that I have a Kindle (thanks to a Christmas present) it’s actually no longer excruciating for me to sit around reading PDFs. In any case:

• I got the chance to read The New Cult of Sex and Anarchy (!), Mildred Edie Brady’s shocking exposé of the emerging Northern California counter-culture — of 1947. (The article went into the April 1947 issue of Harpers. (Suggested by Jesse Walker.)

  This is, roughly, the intellectual and artistic milieu that the Beats would eventually emerge from, and monopolize in the public consciousness; but that particular coffeeklatsch was still 10 years away from their public breakthrough, and in 1947 there was a lot more attention on Henry Miller, California surrealism, and the occasional cameo by Man Ray and Kenneth Rexroth. I should say that the article is not as stupidly alarmist as the title that some editor no doubt inflicted on it; maybe the whole thing would have read like more of an awful calumny when the story was published, on the eve of the Great Sexual Backlash, when sexualism was something more hotly contested than it now is.

  Anyway the sex part in the article has to do with the author’s obsession with the bohemian mens’ obsession with Wilhelm Reich. The anarchy part refers, by turns, either to an artistic radical indifference to State and social authority; or, at times, to genuine intellectual anarchism. Anyway, I don’t know that the article will offer you any really deep insights, but it’s fun, and a nice time-piece, and also a rare glimpse (even if distinctly from the outside) of the anarchist/bohemian milieu, such as it was, in the now-rarely-discussed, now-mostly-forgotten years just after World War II. It also told me little about, but gave me the titles of, a number of new little publications to chase down. Anyway. Here’s some of the interesting, and some of the ugly, on the part of the subjects:

  Pacifica Views was openly anarchist and its influence was enhanced by the sympathetic representation of the [Conscientious Objector’s] position in the community. Its editor, George B. Reeves, successfully accomplished this not only through the magazine itself but also in the Human Events pamphlet Men Against the State. Even in Pacifica Views, however, the anarchism-sexualism tie was aired by several weeks’ discussion of Wilhelm Reich‘s thesis and the magazine’s political position was embellished with a sure come-on for the young–sexual freedom for the adolescent and the deep political significance that lies in developing a healthy sexuality among the masses of the people who are endemically neurotic and sexually sick.

  ANARCHISM is, of course, nothing new to the West. There have been in both Seattle and San Francisco small anarchist groups ever since the first World War and before, and remnants of them have persisted. Some are hangovers from the days of the Wobblies. Others are made up of first and second generation European immigrants–like the San Francisco group, the Libertarians, which is largely Italian. All during the thirties these small groups existed without benefit of attention from young intellectuals who in those days were most apt to be thumping their typewriters on behalf of the United Front.

  Not long after December 7, 1941, however, the poet Kenneth Rexroth left the ranks of the Communists in San Francisco and turned both anarchist and pacifist. Around him, as around Miller, there collected a group of young intellectuals and writers who met weekly in self-education sessions, reading the journals of the English anarchists, studying the old-line anarchist philosophers like Kropotkin, and leavening the politics liberally with psychoanalytic interpretations from Reich. It was and is, however, a decidedly literary group in which politics is all but submerged by art, where poems, not polemics, are written, and where D. H. Lawrence outshines Bakunin–Lawrence the philosopher, of Fantasia and the Unconscious rather than Lawrence the novelist.

  Nevertheless, the anarchism of this group is taken seriously enough to call forth tokens to the political as well as the sexual; and at meetings of the Libertarians, today, you will be apt to find young intellectuals sprinkled among the moustachioed papas and bosomed mamas [sic! Really? –R.G.] who, until recently, had no such high-toned co-operation. In this particular group around Rexroth, the Henry Miller kind of anarchism is held to be irresponsible, for Miller goes so far on the lonely individualistic trail as to sneer at even anarchist organization.

  To the outside observer, however, the differences between the Miller adherents and the Rexroth followers are more than outweighed by their similarities. They both reject rationalism, espouse mysticism, and belong to the select few who are orgastically potent. And they both share in another attitude that sets them sharply apart from the bohemians of the twenties. They prefer their women subdued–verbally and intellectually.

  No budding Edna St. Vincent Millay or caustic Dorothy Parker appears at their parties. If the girls want to get along they learn, pretty generally, to keep their mouths shut, to play the role of the quiet and yielding vessel through which man finds the cosmos. Although there are a few women writers found now and then in Circle [a prominent literary magazine from the San Francisco scene] — Anais Nin is a favorite and Maude Phelps Hutchins (wife of Robert Hutchins, chancellor of the University of Chicago) has appeared–the accepted view of both the wome nand the men seems to be that woman steps out of her cosmic destiny when the goal of her endeavor shifts beyond bed and board. This doesn’t mean that the women are economically dependent, however. Most of the girls hold down jobs. But the job is significant only in that it contributes to a more satisfactory board.

  — Mildred Edie Brady (1947), The New Cult of Sex and Anarchy, Harper’s (April 1947).

  Well, nobody could say that revolooshunerry chauvinism is some kind of new problem in the scene; Manarchy abides.

• I also finished off Jarret Wollstein’s Society Without Coercion: A New Concept of Social Organization (1969), one of the first documents (to my knowledge) to advocate self-described, self-identified anarcho-capitalism. Wollstein was a dissident Objectivist (less dissident and more uniformly Objectivist-influenced than, say, Roy Childs). It’s been suggested that Wollstein was the first to coin the phrase anarcho-capitalism. I don’t know if that’s right or not, but in any case here’s some of his reasons for employing the term; in this one he mentions it as a term already floating around the circles he’s a part of.

  2.4 Naming A Free Society

  To name the social system of a free society is not as nominal a task as at first it may appear to be. It is not only the existence of complete social freedom which is absent from today’s world, but also the idea of such freedom. There is, in truth, probably no word in the English language which properly denotes and connotes the concept of the social system of a free society.

  A number of persons who have recognized the fallacies in the advocacy of not just this or that government, but who have also recognized the inherent contradiction in government itself (such as Murray Rothbard and Karl Hess) have decided that since archy means rule, or the presence of government — which they are against — they will designate their sociological position as anarchy — no rule, or the total absence of government. This decision is unfortunate, to say the least, since it embodies several epistemological fallacies. Firstly, the term anarchy is a negative one; to say that one is for anarchy is only to say that one is against government. It is not to say what are the positive social forms which one advocates. This may be perfectly fine if one, in fact, advocates no positive social forms. However, if one advocates freedom and its economic expression laissez-faire capitalism, the designation anarchy or anarchism, of itself, will hardly suffice. Secondly, anarchy merely means no rule not no coercion. It is perfectly possible to have an anarchist society with coercion initiated by random individuals and robber gangs. So long as these persons do not claim legal sanction or create formal and enduring institutions, one would have a very coercive anarchist society. Further, it is possible for there to be an anarchist society in which no force was initiated, although due to the personal irrationality and mysticism of its occupants, no rational person would want to live in it. For example, imagine a society occupied exclusively by non-violent schizophrenics, or equivalently, by Zen Buddhists. [sic. Really? –RG]

  Less important, but also significant, is the fact that the term anarchy, in present usage, has come to mean not only no rule but also has come to imply social chaos and senseless violence. This is a corruption of the original meaning of the term, but nevertheless it makes the word anarchy an impediment rather than an implement to communicating the concept of a free society. When one wishes to defend in principle and implement in reality a free society, it is irrational to deliberately choose a term which one knows will alienate, at the outset, persons with whom one eventually intends to deal.

  Another term has been suggested by Robert LeFevre, advocate of the free market and founder of Ramparts College [sic–RG] in California. Mr. LeFevre rejects the term anarchy primarily because of its past close association with collectivism and, recognizing the fallacy of limited government, proposes in its stead the word autarchy, meaning self-rule. Again this term suffers several epistemological faults. It fails to state how one should rule oneself, and in fact says nothing about the nature of social order.

  Next we have the term voluntarism, also advocated by many proponents of the term anarchism. This expression is superior to the term anarchy in that it does exclude coercion from its subsumed concept of social order. It is therefore acceptable for this communicative purpose. However, several necessary differentia in the valid concept of a free society are still lacking. Conceivably one could have a voluntary collectivist society (at least for a while), in which individuals voluntarily become slaves, as well as a voluntary individualist society, in which the individual is his [sic –RG] own master. Consequently, this term is not fully satisfactory.

  A phrase in increasingly popular use which I advocate as the best presently available specification of the socio-economic position of persons advocating a society of consistent rational freedom is anarcho-capitalism. Here the prefix anarcho indicates the lack of coercive government, and the word capitalism indicates the positive presence of free trade based upon respect for man’s [sic] rights. This term is not ideal: the prefix anarcho has negative semantic value, and the term capitalism is intimately associated with the present American statist mixed economy. However, it would seem to be the best term which we now have, and consequently we will use it (and in more limited contexts voluntarism) in the remainder of this essay.

  — Jarret B. Wollstein (1969), Society Without Coercion: A New Concept of Social Organization. Society for Rational Individualism. 21-22.

  A bit further down there’s also some material on strategy. After rejecting retreatism, and purely theoretical education, Wollstein advocates counter-institutions. Sort of….

  4.1 Alternatives to Government Institutions

  How often have you presented a brilliantly stated, logically air-tight thesis to a collectivist only to have him [sic] say, That’s fine in theory, but in practice it wouldn’t work. THis of course is an absurdity, but it is next to impossible to convince most collectivists of this fact by purely forensic ability. Clearly, if we are to convince the great majority of American intellectuals, something more than logical theorizing is necessary.

  What I propose is the actual creation of alternatives to government institutions — initially schools, post offices, fire departments and charity; later, roads, police, courts and armed forces. Libertarians recognize that government services are hopelessly obsolete and inherently economically unsound. With the present system it is patently impossible to assess the costs of education and police investigations at all. Rather than trying to politically convince two hundred million Americans that this is so on the basis of rational economic theory, libertarians should instead demonstrate the fact by actually creating the far superior institutions of a free society. Fire departments, schools and post offices should immediately be set up by men and women who understand the free market and who are competent as businessmen [sic].

  One way to do this would be for rational businessmen [sic] to cooperate with libertarian students and theorists in order to establish such enterprises as franchise operations, using all of the skills of modern industry. Simultaneously, libertarians should act politically to free the market to facilitate these enterprises; meanwhile theoreticians should attempt to infiltrate the mass media, or start their own popular magazines and telecommunications facilities to emphasize to the American people that these institutions are working far better than their governmental equivalents; and then to explain why they are doing so. Such a dramatic demonstration of the efficacy of the free market might well accomplish what mere talk alone is unable to do: free America.

  How can the men and women of America fail to understand the value of freedom in all areas of human enterprise when private post offices, roads and police are actually providing far better services than government is capable of delivering?

  — Jarret B. Wollstein (1969), Society Without Coercion: A New Concept of Social Organization. Society for Rational Individualism. 40.

• Finally, I got a start on Dear Tucker: The Letters from John Henry Mackay to Benjamin R. Tucker, which run from 1905 to 1933 (ed. and trans. by Hubert Kennedy, 2002). I haven’t gotten deep enough in for any interesting pull-quotes from the text. But I did come across these rad portraits of Clarence Lee Swartz (a frequent contributor to Liberty and author of What Is Mutualism?) and Steven T. Byington (another frequent Liberty correspondent, founder of Liberty’s Anarchist Letter Writing Corps, and the translator of Stirner). Both photos are from the Labadie Collection.

  

  Clarence Lee Swartz (1868-1936)

  

  Steven T. Byington (1869-1957)

tl;dr. There’s three beautiful new booklets available for ordering from the ALL Distro, and the Distro is officially launching two regular monthly publications. If you’re interested in subscribing for individual copies or bulk distribution packets, contact me.

I’m happy to announce three new additions to the Alliance of the Libertarian Left Artwork & Agitprop Distro, and some exciting new projects. First, the lit. Issue #17 of the Market Anarchy Zine Series is a classic from Voltairine de Cleyre on the egalitarianism of individual ownership and free competition. Second, the Distro is reorganizing some of its longer historical materials into an ongoing Anarchist Classics Zine Series. I quietly put up ACS#04 last month — an inexpensive, nicely-printed edition of Randolph Bourne’s anti-war, anti-state classic The State.^[1] Now I’m noisily putting up ACS#05 — a stand-alone printing of Proudhon’s Third Study from General Idea of the Revolution in the Nineteenth Century, The Principle of Association, which seems to be pretty rarely discussed these days but which really raises a lot of important and interesting issues for people from two rather different camps — those interested in the issues raised by post-Left Anarchy, on the one hand; and those engaged with the market Anarchist tradition, on the other.

The Lit

Market Anarchy #17 (Mar’11). Competition Not Domination. A Glance at Communism Voltairine de Cleyre (1893)	A follow-up to de Cleyre and Rosa Slobodinsky's classic The Individualist and the Communist (Market Anarchy Zine Series #2, Capitalistic Anarchism?), in which de Cleyre looks at the egalitarianism of competition, and the invasiveness and domination involved in Communist attempts to control economic life according to anti-competitive blueprints. Communism itself has two individuals within its folds known as the State Communist and the Free Communist.... An Anarchist-Communist is a person who is a man first and a Communist afterwards.... He... believes that property and competition must die yet admits he has no authority to kill them, contends for equality and in the same breath denies its possibility, hates charity and yet wishes to make society one vast Sheltering Arms... [But] a free Communist when driven into a corner always holds to freedom first. The State Communist, on the other hand ... believes in authority, and says so. The main thing is, must we be licensed, protected, regulated, labeled, taxed, confis­cated, spied upon, and generally meddled with, in order that correct statistics may be ob­tained and a quantity prescribed; or may we trust to the producers to look out for their own interests sufficiently to avoid under-stocked and over-stocked markets? Whether we may expect provision and order from those concerned, or be condemned to accept a governmental bill of fare from those not concerned.... $1.00 for 1; 75¢/ea in bulk.
Anarchist Classics #4 (Feb’11). The State Randolph Bourne (1918)	The patriot loses all sense of the distinction between State, nation, and government. In our quieter moments, the Nation or Country forms the basic idea of society … we think of our own people merely as living on the earth's surface along with other groups, pleasant or objectionable as they may be, but fundamentally as sharing the earth with them. … Country is a concept of peace, of tolerance, of living and letting live. But State is essentially a concept of power, of competition: it signifies a group in its aggressive aspects. And we have the misfortune of being born not only into a country but into a State, and as we grow up we learn to mingle the two feelings into a hopeless confusion…. Wartime brings the ideal of the State out into very clear relief, and reveals attitudes and tendencies that were hidden. In times of peace the sense of the State flags in a republic that is not militarized. For war is essentially the health of the State. The ideal of the State is that within its territory its power and influence should be universal. … And it is precisely in war that the urgency for union seems greatest, and the necessity for universality seems most unquestioned. The State is the last and best-known work of the radical essayist Randolph Bourne (1886-1918). Written during the last days of his life and published posthumously in 1918, this anti-state classic examines the mass psychology of war, and the role of war in the growth of State power and the manufacture of political identity — expressed most famously in Bourne's aphorism, War is the health of the State! $2.00 for 1; $1.50/ea in bulk.
Anarchist Classics #5 (Mar’11). The Principle of Association. Third Study from General Idea of the Revolution in the 19th Century Pierre-Joseph Proudhon (1851)	In The Principle of Association, Pierre-Joseph Proudhon —the 19th century French radical who became the first political thinker to describe himself as an Anarchist — takes on the revolutionary systems of authoritarian socialism. He questions the forms of authority, obligation, and micromanagement inherent in mass organization; he challenges the dogmatic formulas of From each according to his ability, to each according to his needs, and of social order based on systematic association at all costs. His revolutionary, libertarian socialist alternative: reciprocity and mutual exchange, emerging within a social space of individual initiative and spontaneous cooperation. Proudhon’s argument may be of special interest to those interested in issues raised by post-Left Anarchy or the market Anarchist tradition. From Proudhon’s 1851 masterpiece, General Idea of the Revolution in the Nineteenth Century. Association, by itself, does not solve the revolutionary problem. Far from that, it presents itself as a problem, the solution of which implies that the associates enjoy all their independence, while preserving all the advantages of union; ... the best association is one into which, thanks to a better organization, liberty enters most and devotion least. Whoever talks of association, necessarily implies obligation, common responsibility, fusion of rights and duties in relation to outsiders.... Association formed without any outside economic consideration, or any leading interest, association for its own sake, as an act of devotion, a family tie, as it were, is an act of pure religion, a supernatural bond, without real value, a myth. $2.00 for 1; $1.50/ea in bulk.

The Announcement

Moreover, I’m happy to announce that from here on out, both the Market Anarchy Zine Series and the new Anarchist Classics Zine Series are going to become regular monthly publications. Until now, the Market Anarchy series has been, shall we say, irregularly published — William Gilis prepared the initial 5 issues all in late 2007, and new issues were put out by Southern Nevada ALL at intervals in 2008, 2009, and 2010, often with a couple new issues put out at a time in order to make sure that we had new material for an upcoming outreach event. But, honestly, this stuff is not hard and there is a lot of great material out there to cover; and regular publication offers a more reliable product for ALL locals, distros, infoshops and other radical spaces that might want to offer this stuff. So from here on out, here is the publication schedule:

• Issues of the Market Anarchy Zine Series will be published each month, with the new issues going out during the third week of the month. Market Anarchy zines are short, punchy items, usually about 4-16pp, with a mix of historical^[2] and contemporary^[3] writing, usually focused on a single issue or critical question. These zines usually go for about $1.00 or $1.50 at outreach tables; cheaply-printed versions could plausibly be given away for free if your local group has access to free printing or a little money to burn. They are intended as attractive outreach material and should be very useful for people interested in market Anarchism broadly, or for ALL locals.

• Issues of the Anarchist Classics Zine Series will be published each month, with the new issues going out during the third week of the month. Anarchist Classics zines are somewhat longer (usually about 16-40pp), tend towards more comprehensive overviews, and focus on the Anarchist tradition, not on contemporary writing. They are the kind of thing that could go for $2.00 or $3.00 at an outreach table; they are likely to be most interesting to people who want something less one-off and more comprehensive, or who like collecting and reading some good old texts. The series is intended to recover, republish and showcase classic texts from Anarchist, Individualist, and other radically anti-authoritarian social movements; we aim to introduce ideas, raise questions, and provoke conversations about the radical possibilities of total liberation, consensual politics and DIY social change.

As William said when he first introduced the Market Anarchy series:

The state of Market Anarchist propaganda has been pretty dismal. Despite a ton of resources on the internet, there are few books, pamphlets and articles available in the real world. And–aside from a few glossy and expensive volumes published by the Mises Institute–what there is just isn’t that pretty or appealing…. Anyway, to fill that void and maybe make things easier for the Market Anarchist who wants to go tabling or stock their local infoshop I’ve gone ahead and put together an easy-to-print series of pamphlets/zines on Market Anarchy.

I hope that the new projects and the regular publishing schedule will help out ALL locals, hometown radicals and market anarchists out to make a point. I can provide nicely printed copies at low cost; and for those who want super-low-cost zines to give away for free or just prefer to DIY, I’ll also be providing regular access to ready-to-print electronic copies to anyone who subscribes, orders or donates to the project. (For details on ready-to-print electronic copies, see below.)

Scatter tracts, like raindrops, over the land….

–William Lloyd Garrison, The Liberator, March 1831.

Subscribe! Table! Stock your local infoshop!

As always, you can order individual copies, sampler packs, or bulk orders for tabling, infoshop-stocking, and other special events. With issues coming out each month, I’d also like to announce that the Distro now offers you the option of setting up subscriptions for individual copies, or for bulk packets for distributing through your ALL local, at outreach tables, or through local radical libraries and infoshops. Here’s the basic break-down of your options. The prices all include any shipping and handling costs.

Market Anarchy Zine Series
	Individuals	Bulk Distribution Packets
Delivered each month	$1.50/issue (= $18/year)	No. of copies !!!@@e2;153;2022; 80¢/issue (= N !!!@@e2;153;2022; $9.60/year)
Anarchist Classics Zine Series
	Individuals	Bulk Distribution Packets
Delivered each month	$2.25/issue (= $27/year)	No. of copies !!!@@e2;153;2022; $1.25/issue (= N !!!@@e2;153;2022; $15/year)

Finally, a few more helpful perks if you set up a subscription:

• Electronic copies. In addition to their print copies, if you want it, you’ll also get electronic copies of the documents used to produce each booklet, so that you can make your own print runs, produce ultra-low-cost copies to give away at outreach tables, political events, mobes, radical shin-digs, etc. All the documents are created using open-source software and can easily be viewed, printed, and edited using commonly-available software tools.

• Customization on my end. Bulk order subscriptions can be localized by me, before they go out, so that your print run will include custom contact information about your hometown, your local group, or the distro/outlet/infoshop whence you send the booklets out.

• Quarterly shipment packets. If you want, you can opt to get a significant discount (due to lower shipping costs), if you let me know you would rather receive a packet of the 3 most recent issues every 3 months, rather than 1 new issue each month. Mention it when you contact me if this is an option you’d like to consider.

I hope that I’ll get a more automated form for putting in orders for all this in the near future, but it’s going to take a fair amount of PHP monkey-work at the Distro page. For the next few months, if you’d like to set up a regular subscription for either the Market Anarchy Zine Series or the Anarchist Classics Zine series or both, please contact me forthwith and we’ll get something worked out.

See also:

• GT 2010-02-17: The present anarchy of our commerce: booklets and buttons for March 2010
• GT 2007-11-23: The present anarchy of our commerce: t-shirts

1. ^[1]There is already an anarchist small-press edition of The State available from See Sharp Press. Unfortunately there is need of a new edition, because the edition from See Sharp Press includes a serious error — it follows the incorrect page-ordering that was originally published in posthumous anthologies of Bourne’s work. It was later realized that incorrectly located material at the very end of the essay that was supposed to go at the very front, and seriously disrupts Bourne’s closing discussion of the party system, as well as his introductory discussion of the distinction among the Country, the State and the Government. Our edition fixes this error and follows the corrected ordering now used in most editions of Bourne’s work.↩
2. ^[2]Usually material from individualists, mutualists, left-Rothbardians and other less-known radicals in the American libertarian milieu, etc.↩
3. ^[3]Left-libertarians, market anarchists, agorists, and other rad material from the contemporary Anarchist milieu.↩

• The Book Surgeon (15 pieces) – My Modern Metropolis. www.mymodernmet.com (2011-03-14). This man is both insane and awesome at the same time. (Linked Monday 2011-03-14.)

• Comment on Cordial and Sanguine by JOR. JOR, Comments for Austro-Athenian Empire (2011-03-13). Liberaltarianism is certainly the least compelling and least interesting form of left-libertarianism. It's like the Bob Barr/Wayne Allen Root wing of the libertarian left. (Linked Monday 2011-03-14.)

• <3. Human Iterations » <3 (2011-03-14). This is from a preface to a book I am editing with Gary Chartier. Appearing… soon? More anon. (Linked Monday 2011-03-14.)

• Modesto Junior College Passes Massive Cuts as Madison's Capitol is Retaken. lilprole, Modesto Anarcho (2011-03-12). Adam Golub, student rep on Board.Voted “yes” to budget cuts.On Wednesday night, the Board of Trustees of the YCCD system passed unanimously, (not even the 'student representative' voted no), sweeping budget cuts which will lay-off staff, gut departments, and shut down entire programs. At one point a veteran in full military garb, angry… (Linked Tuesday 2011-03-15.)

• on the second anniversary of Obama's pledge to end torture... vikki, Gangsters in Blue (2011-01-24). Friday, Jan 21, 2011 Friends, Tomorrow is the 2nd anniversary of President Obama’s pledge to end torture. Given the conditions of prolonged solitary confinement and acute isolation many people face in the federal system along with at the US prisons at Guantanamo, Bagram, and elsewhere, we are a far cry… (Linked Monday 2011-01-24.)

• Decentralization of the Police Accountability Report. Nick Saorsa, Cop Block (2011-01-20). Keeping with Cop Block's decentralized theme, we have decided to open up the Police Accountability Report (PAR) to you, the listeners.  If you are aware of a local high profile incident of police brutality, unaccountable official(s), or an interesting activist program, you can now submit an audio clip to be… (Linked Monday 2011-01-24.)

• Written Communication Can Be Good Communication. DarianW, DarianWorden.com (2011-01-20). It has been said that the internet, or any text format, is not a good medium for discussion. But writing can be as good or better than verbal communication, particularly verbal communication where the other person is not seen (such as phone or radio). Of course, the internet also allows… (Linked Monday 2011-01-24.)

• How the iPhone Mail App Decides When to Show You New Mail Messages. John Gruber, Daring Fireball (2011-01-24). Details matter.  â˜…  (Linked Tuesday 2011-01-25.)

• November 8th, 2010. The Monkeys You Ordered (2010-12-24). A unicorn is here to see you. (Linked Tuesday 2011-01-25.)

• Literal Caption Contest: Winner! The Monkeys You Ordered (2011-01-25). Intellectual Monopoly Vs. Creativity and Humor (Cont’d.) (Linked Tuesday 2011-01-25.)

• OAuth Will Murder Your Children. Zach Holman (2011-01-25). Say there's a hot new startup that just launched today that you've just gotta sign up for and use immediately. It's that hot. I bet they even have a whiz-bang HTML5 website. Paul Graham is rumored to be in talks about funding it. John Gruber has already made a snide-but-poignant… (Linked Tuesday 2011-01-25.)

RT @samablog: The real scandal is that a band that broke up over 40 years ago still enjoys the protection of copyright #Beatles #iTunes. Mark's Firehose (2010-11-17).

But without lifetime-plus copyright, how will Sir Paul McCartney ever manage to put food on the table? If he doesn’t get that extra $0.99/song tariff until decades after his death, how will artists ever be properly incentivized to make music?

(Forwarded thanks to Mark Pilgrim.)