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Marching orders

So it seems that Ron Paul just had the following exchange with one of the moderators at the Republican Party primary debate, because of Paul’s opposition to the Iraq War and his proposals to withdraw American soldiers from both Iraq and the broader Middle East:

Chris Wallace: So Congressman Paul, … you’re basically saying that we should take our marching orders from Al-Qaeda …?

Ron Paul: No! I’m saying we should take our marching orders from our Constitution!

Max Raskin of the anti-war, anti-state, pro-secession LewRockwell.com Blog calls Paul’s retort Heroic! (exclamation point his). I call it cowardly.

Ron Paul is perfectly capable of making sharp moral arguments against the war. He does during the course of the debate, as in his later exchange with Mike Huckabee. But he doesn’t do it here, and that’s a damn shame. Taking a moral stand against domination and senseless slaughter, in the face of bellowing blowhards such as these takes courage. But instead Ron Paul makes a legal argument, which amounts to ignoring the demands of human decency in order to throw a scrap of paper in their faces and making legalistic excuses. (Would a formal declaration of war, which would certainly have been granted if Presidents were still in the habit of asking for such things, have somehow excused the killing, maiming, and ruining of hundreds of thousands of innocent people by this war?)

For the record, here is what a heroic stance on bloody oppression and the Constitution looks like:

There is much declamation about the sacredness of the compact which was formed between the free and slave states, on the adoption of the Constitution. A sacred compact, forsooth! We pronounce it the most bloody and heaven-daring arrangement ever made by men for the continuance and protection of a system of the most atrocious villany ever exhibited on earth. Yes—we recognize the compact, but with feelings of shame and indignation, and it will be held in everlasting infamy by the friends of justice and humanity throughout the world. It was a compact formed at the sacrifice of the bodies and souls of millions of our race, for the sake of achieving a political object—an unblushing and monstrous coalition to do evil that good might come. Such a compact was, in the nature of things and according to the law of God, null and void from the beginning. No body of men ever had the right to guarantee the holding of human beings in bondage. Who or what were the framers of our government, that they should dare confirm and authorise such high-handed villany—such flagrant robbery of the inalienable rights of man—such a glaring violation of all the precepts and injunctions of the gospel—such a savage war upon a sixth part of our whole population?—They were men, like ourselves—as fallible, as sinful, as weak, as ourselves. By the infamous bargain which they made between themselves, they virtually dethroned the Most High God, and trampled beneath their feet their own solemn and heaven-attested Declaration, that all men are created equal, and endowed by their Creator with certain inalienable rights—among which are life, liberty, and the pursuit of happiness. They had no lawful power to bind themselves, or their posterity, for one hour—for one moment—by such an unholy alliance. It was not valid then—it is not valid now. Still they persisted in maintaining it—and still do their successors, the people of Massachussetts, of New-England, and of the twelve free States, persist in maintaining it. A sacred compact! A sacred compact! What, then, is wicked and ignominious?

… It is said that if you agitate this question, you will divide the Union. Believe it not; but should disunion follow, the fault will not be yours. You must perform your duty, faithfully, fearlessly and promptly, and leave the consequences to God: that duty clearly is, to cease from giving countenance and protection to southern kidnappers. Let them separate, if they can muster courage enough—and the liberation of their slaves is certain. Be assured that slavery will very speedily destroy this Union, if it be left alone; but even if the Union can be preserved by treading upon the necks, spilling the blood, and destroying the souls of millions of your race, we say it is not worth a price like this, and that it is in the highest degree criminal for you to continue the present compact. Let the pillars thereof fall—let the superstructure crumble into dust—if it must be upheld by robbery and oppression.

— William Lloyd Garrison, The Liberator (1832-12-29): On the Constitution and the Union

And also this:

The practical difficulty with our government has been, that most of those who have administered it, have taken it for granted that the Constitution, as it is written, was a thing of no importance; that it neither said what it meant, nor meant what it said; that it was gotten up by swindlers, (as many of its authors doubtless were,) who said a great many good things, which they did not mean, and meant a great many bad things, which they dared not say; that these men, under the false pretence of a government resting on the consent of the whole people, designed to entrap them into a government of a part; who should be powerful and fraudulent enough to cheat the weaker portion out of all the good things that were said, but not meant, and subject them to all the bad things that were meant, but not said. And most of those who have administered the government, have assumed that all these swindling intentions were to be carried into effect, in the place of the written Constitution. Of all these swindles, the treason swindle is the most flagitious. It is the most flagitious, because it is equally flagitious, in principle, with any; and it includes all the others. It is the instrumentality by which all the others are mode effective. A government that can at pleasure accuse, shoot, and hang men, as traitors, for the one general offence of refusing to surrender themselves and their property unreservedly to its arbitrary will, can practice any and all special and particular oppressions it pleases.

The result — and a natural one — has been that we have had governments, State and national, devoted to nearly every grade and species of crime that governments have ever practised upon their victims; and these crimes have culminated in a war that has cost a million of lives; a war carried on, upon one side, for chattel slavery, and on the other for political slavery; upon neither for liberty, justice, or truth. And these crimes have been committed, and this war waged, by men, and the descendants of men, who, less than a hundred years ago, said that all men were equal, and could owe neither service to individuals, nor allegiance to governments, except with their own consent.

… Inasmuch as the Constitution was never signed, nor agreed to, by anybody, as a contract, and therefore never bound anybody, and is now binding upon nobody; and is, moreover, such an one as no people can ever hereafter be expected to consent to, except as they may be forced to do so at the point of the bayonet, it is perhaps of no importance what its true legal meaning, as a contract, is. Nevertheless, the writer thinks it proper to say that, in his opinion, the Constitution is no such instrument as it has generally been assumed to be; but that by false interpretations, and naked usurpations, the government has been made in practice a very widely, and almost wholly, different thing from what the Constitution itself purports to authorize. He has heretofore written much, and could write much more, to prove that such is the truth. But whether the Constitution really be one thing, or another, this much is certain — that it has either authorized such a government as we have had, or has been powerless to prevent it. In either case, it is unfit to exist.

–Lysander Spooner, No Treason No. 2 and No. 6

There’s no heroism in begging the Warfare State to live up to its better nature, or in trying to recommend your position by its connections with power and tradition. Peace, reason, and humanity are good enough to stand on their own, and if the law doesn’t recognize it, then we need to say To hell with the law! not look around for a Super-Duper Law that will supposedly give some marching orders for a principle that never needed them in the first place.

In related news, there are only 12 more ranting days before International Ignore the Constitution Day.

Libido dominandi

An excellent point from Richard Chappell at Philosophy, et cetera (2007-09-02):

One often hears that the ideal government would be a “benevolent dictatorship” – the wise ruler would make the right decision every time, and implement it with a minimum of fuss. But if we are going to engage in such wishful thinking, why stop at one perfect person? Why not have an ideal democracy, where the populace would make the right decision every time, and implement it with a minimum of fuss? How is the perfect autocrat any more ideal than the perfectly united demos? Or how about a perfect anarchy, where everyone simply does what they ought, without need for legal coercion? So long as we’re guaranteed our perfect outcomes in any case, why favour the most repulsive (dictatorial) process? (Is it because the wish is really to be the dictator oneself?)

— Richard Chappell, Philosophy, et cetera (2007-09-02): Ideal Rulers

New from the Scriptorium: Part I of Instead of a Book and Part I of the Principles of Mathematics

One of the things I’ve been working on while I’ve been away from blogging is transcribing public domain texts for the Fair Use Repository. I have a few different projects on tap there; right now, what’s worth mentioning are the following two online editions:

  1. Benjamin R. Tucker’s Instead of a Book, by a Man Too Busy to Write One is a classic of individualist anarchism. It’s also a classic of miscellaneous writing; the title (as well as the subtitle, A Fragmentary Exposition of Philosophical Anarchism) refers to the fact that it’s composed of fragments from Tucker’s writing, mainly from Liberty. Bloggers may, thus, feel an odd sense of familiarity in the reading; but for its being arranged topically instead of in reverse chronological order, the way in which Instead of a Book reads — heavily based on dialog and critical engagement, focused on short points, sometimes organizing itself into extended discussion threads between Tucker and other writers — will seem almost indistinguishable from the way that blogs are written today. In any case, Fair Use now has the introductory essays and the entirety of Part I (on The Individual, Society, and the State) available online, including Tucker’s masterful essay on State Socialism and Anarchism, an extended discussion with John Beverly Robinson over non-resistance (i.e., the permissibility of defensive violence) (1, 2, 3, 4), and an excellent long essay by Clara Dixon Davidson on Relations Between Parents and Children. Now it’s on to Part II, on Money and Interest. Stay tuned!

  2. Readers may remember that I mentioned quite a while ago that I’d started on a transcription of Bertrand Russell’s The Principles of Mathematics (1903). Well, after working on it off and on (mostly off) for the last year and a half, the online edition now includes the entirety Part I of Russell’s book (on The Indefinables of Mathematics, which, along with the two appendices, contains most of the work’s sustained discussion of philosophical logic). Notably, it concludes with Russell’s first sustained discussion of Russell’s paradox. From here it’s on to Part II, on the theory of Number.

There’s more to come soon, both for these works and in some other projects I’ve got coming down the pipeline. Read, cite, and enjoy!

“It was a different time,” or: moral standards, part 2

At Distributed Intelligence 2007-08-06, Andrew Perraut has an interesting post considering the atomic massacre at Hiroshima in light of just war theory. He argues:

I’m not sure how anyone could argue that this was clearly justified, [as claimed elsewhere by Bruce Bartlett] since it seems, rather, prima facie unjust in the absence of strong countervailing reasons to drop the bomb. If the very existence or sovereignty of the United States would have been compromised by not destroying Hiroshima, perhaps that would be enough, but was that the case? And was it the case that only by deliberately targeting the civilian population we could save ourselves? The second questions is the most important, and most defenders of the decision gloss over it, because there isn’t a good answer. If detonating Fat Man over an isolated military installation would have convinced the Japanese government to surrender, Hiroshima looks less like a military/scientific triumph and more like a war crime.

— Andrew Perraut, Distributed Intelligence (2007-08-06): Hiroshima and Nuclear Weapons

I’d add only that, all things considered, I can’t possibly see how the very existence or sovereignty of the United States is worth a damn compared to the lives of 140,000 innocent people. How many real, individual people could be killed or maimed or otherwise ruined in the name of preserving the lines and colors on a map? If the only way to preserve the United States were the unprovoked, deliberate killing of hundreds of thousands of innocent people, then I’d say that the lives of those people are infinitely more important, and the abstract entity known as the United States properly ought to die.

That said, I’d like to turn my attention to the comments. A commenter named Michael says something very odd in his reply:

That’s not to justify it morally. But, looking at the time, World War II was so brutal and bombing was simply the allied answer to Axis atrocities on the ground and at sea. The firebombing of Dresden and Tokyo, as thorough as the destruction of Hiroshima and Nagasaki attest to this. It was a different time and the traditional rules of war had been largely thrown out the window (interestingly we still observed proper treatment of POWs even then).

Of course, it was a different time in 1945. But Hiroshima happened only 62 years ago. This kind of argument might get some kind of grip if we were talking about an event so long ago that it happened in a radically different civilizational context — say, 600 or 6,000 years ago. I would still find it bogus, but I could understand where the arguer was coming from. But we are not even talking about that. We are talking about something that happened within living memory. Paul Tibbets, the man who flew the Enola Gay, is still alive today. Thomas Ferebee, the man who actually dropped the atomic bomb on Hiroshima, died only 7 years ago. As of March 2005, Tibbets expressed no remorse over his acts, saying If you give me the same circumstances, hell yeah, I’d do it again. Sure, time is always passing and things are always changing. But just how soon in the past does something have to be for the war apologists of the world to allow plain old straightforward moral evaluation of the act or the people involved in committing it? Are we next going to throw up our hands about My Lai, or Abu Ghraib, or something that happened last Thursday, on the grounds that It was a different time?

Further reading:

Tyrannicide Day 2007

Happy Tyrannicide Day (observed)!

Today, March 15th, commemorates the assassination of two tyrants. Gaius Julius Caesar, the butcher of Gaul and the dictator-for-life who had conquered, burned, and proscribed his way to becoming the King of Rome in everything but name, was stabbed to death on the floor of the Senate, by a group of republican conspirators known as the Liberatores, on March 15th, 44 BCE (2,050 years ago today, give or take the relevant calendar adjustments). Czar Alexander II Nikolaevitch, the self-styled Caesar of all the Russias, died in an explosion set off as an act of propaganda by the deed by a group of anarchist conspirators on March 13th, 1881 CE (126 years ago Tuesday, give or take the relevant calendar adjustments).

There are lots of reasons to avoid tyrannicide as a political tactic — after all, these two famous cases each ended a tyrant but not the tyrannical regime; Alexander II was replaced by the even more brutal Alexander III, and Julius Caesar was replaced by his former running-dogs, one of whom would emerge from the abattoir that followed as Augustus Caesar, to begin the long Imperial nightmare in earnest. But it’s important to recognize that these are strategic failures, not moral ones, and what should be celebrated on the Ides of March is not the tyrannicide as a strategy, but rather tyrannicide as a moral fact. Putting a diadem on your head and wrapping yourself in the blood-dyed robes of the State confers neither the virtue, the knowledge, nor the right to rule over anyone, anywhere, for even one second, any more than you had naked and alone. Tyranny is nothing more and nothing less than organized crime executed with a pompous sense of entitlement and a specious justification; the right to self-defense applies every bit as much against the person of some self-proclaimed sovereign as it does against any other two-bit punk who might attack you on the street. Every victory for human liberation in history — whether against the crowned heads of Europe, the cannibal-empires of modern Fascism and Bolshevism, or the age-old self-perpetuating oligarchies of race and sex — has had this insight at its core: the moral right to deal with the princes and potentates of the world as nothing more and nothing less than fellow human beings, to address them as such, to challenge them as such, and — if necessary — to resist them as such.

In honor of the event, the Ministry of Culture of this secessionist republic of one would like to offer a commemorative reading. This is from Act IV, Scene III of Friedrich von Schiller’s play Wilhelm Tell (1805). According to the legends from which Schiller drew his story, in 1307 William Tell, a renowned archer and patriot from the canton of Uri, assassinated Gessler, the brutal governor who ruled the canton on behalf of the Holy Roman Emperor in Austria. The assassination sparked an uprising in which the people of Uri and the surrounding cantons tore down the Hapsburg forts, and drove the Austrian forces out of what then became the free and independent Swiss Confederacy. How far the legends reflect historical events and how far they are inventions of early modern Swiss nationalists is a matter of debate; but if true, they record one of the most successful tyrannicides known to history.

(GESSLER and RUDOLF DER HARRAS on horseback.)

GESSLER: Say, what you will, I am the Emp’ror’s servant And must give thought, to how I best can please him. He hath not sent me to this land, to flatter The people and be soft to them — He wants Obedience, the issue is, shall farmers Be master in the land or shall the Emp’ror.

ARMGARD: Now is the moment! Now I’ll bring it up!

(Approaches timidly.)

GESSLER: I have not had the hat put up as jest In Altorf, nor was it to test the hearts O’ th’ people, these I’ve known for quite some time. I have had it put up, that they might learn To bend their necks to me, which they hold high — I had the inconvenient thing set up Upon their path, where they would have to pass, That they would meet it with their eyes, and it Would bring to mind their lord, whom they forget.

RUDOLF DER HARRAS: And yet the people do have certain rights —

GESSLER: To ponder these, there is just now no time! — Far reaching projects are at work and growing, The Imperial house would grow, and what the father Hath gloriously begun, the son will end. This little people is to us a stone I’ th’ way — this way or that, they must submit.

(They want to pass on. The woman throws herself down before the GOVERNOR.)

ARMGARD: Kind-heartedness, Lord Governor! Mercy! Mercy!

GESSLER: Why stand you on the public highway in My way — Stand back!

ARMGARD: My husband lies in prison, The wretched orphans cry for bread — Have pity, Severest Lord, on our great misery.

RUDOLF DER HARRAS: Who are you? And who is your man?

ARMGARD: A poor Wild hay man, gracious Lord, from Rigiberg, Who over the abyss mows down the grass Which freely grows from jagged rocky walls, To which the cattle do not dare to climb —

RUDOLF DER HARRAS (to the GOVERNOR): By God, a miserable and wretched life! I beg you, set him free, the wretched man, However heavy his offense may be, His ghastly trade is punishment enough.

(To the woman.)

You shall have justice — Yonder in the castle Bring your petition — Here is not the place.

ARMGARD: No, no I will not budge from out this place, Until the Gov’rnor hath returned my husband! Six months already lies he in the tower And waits the sentence of the judge in vain.

GESSLER: Woman, would you use force with me, away.

ARMGARD: I ask for justice, Gov’rner! Thou art judge I’ th’ country in the Emp’ror’s stead and God’s. Perform thy duty! As thou hop’st for justice Yourself from Heaven, so show it to us.

GESSLER: Hence, drive this brazen people from mine eyes.

ARMGARD (Seizes the reins of his horse.): No, no, there’s nothing more for me to lose. — Thou com’st not, Gov’rnor from this place, ’til thou Hast rendered justice to me — Knit thy brows, And roll thine eyes, just as thou wilt — We are In such unbounded misery, that we Care not about thine anger —

GESSLER: Woman, hence, Or else my horse will trample over thee.

ARMGARD: So let it trample over me — there —

*(She pulls her children to the ground and throws herself with them in his way.) *

Here I lie With all my children — Let the wretched orphans Be trodden under by thy horses’ hooves, It will not be the worst, that thou hast done

RUDOLF DER HARRAS: Woman, are you mad?

ARMGARD (vehemently continuing): Thou hast for some time Trampled the Emperor’s land beneath thy feet! — O I am but a woman! Were I man, I would know something better, than to lie Here in the dust —

(He hears the previous music again upon the crest of the way, but muffled.)

GESSLER: Where are my servants? Have them carry her away from here, or I’ll Forget myself and do what I will rue.

RUDOLF DER HARRAS: The servants can not pass therethrough, O Lord, The hollow way is blocked up by a marriage.

GESSLER: An all too gentle ruler am I to This people still — their tongues are still. too free, They have not yet been tamed, as they should be — Yet this shall all be changed, I promise it, I will yet break this stubborn mood of theirs, The brazen spirit of freedom I will bend. Throughout these canton lands I’ll promulgate A new decree — I will —

(An arrow pierces through him, he puts his hand on his heart and starts to fall. With feeble voice.)

God grant me mercy!

RUDOLF DER HARRAS: Lord God what is this? Whither came it?

ARMGARD (starting up): Murder! Murder! He totters, sinks! He’s hit!

The arrow’s hit the center of his heart!

RUDOLF DER HARRAS (springs from his horse): What horrible occurrence — God — Lord knight — Call on the mercy of your God — For you Are now a man of death —

GESSLER: That is Tell’s shot

(Is slid down from his horse into the arms of RUDOLF DER HARRAS and is laid upon the bench.)

TELL (appears above on the top of the rocks): Thou ken’st the archer, seek not for another! Free are our huts, the innocent are safe ‘Fore thee, thou wilt no longer harm the land.

(Disappears from the heights.)

(People rush in.)

STUSSI (in front): What is the matter? What hath happened here?

ARMGARD: The Gov’rnor hath been shot through by an arrow.

PEOPLE (rushing in): Who hath been shot?

(Meanwhile the foremost of the wedding train come on the stage, the hindmost are still on the heights, and the music continues.)

RUDOLF DER HARRAS: He’s bleeding fast to death. Go forth, get help! Pursue the murderer! — Unhappy man, so must it end with thee, And yet thou would’st not listen to my warning!

STUSSI: By God! here lies he pale and without life!

MANY VOICES: Who’s done the deed?

RUDOLF DER HARRAS: Hath madness seized these people, That they make music for a murder? Silence.

(Music suddenly breaks off, still more people come in.)

Lord Gov’rnor, speak now, if you can — Have you No more to trust to me?

(Gessler gives a sign with his hand, which he repeats with vehemence, when it is not understood at once.)

Where shall I go? — To Kussnacht? — I can’t understand you — O Be not impatient — Leave all thought of earth, Think now, to reconcile yourself with Heaven.

(The whole marriage party stands around the dying man with an unfeeling horror.)

STUSSI: Behold, how pale he grows — Now enters death Into his heart — his eyes have now grown dim.

ARMGARD (lifts up a child): See, children, how a maniac expires!

RUDOLF DER HARRAS: O insane women, have you then no feeling, That you must feast your eyes upon his horror? — Help — Lend your hand — Will no one stand by me, To draw the painful arrow from his breast?

WOMEN (step back): We touch the man, whom God himself hath struck!

RUDOLF DER HARRAS: Curse on you and damnation!

(Draws his sword.)

STUSSI (seizes him by the arm): Dare it, Lord! Your rule is at an end. The tyrant of The country is now fallen. We’ll endure No further violence. We are free men.

ALL (tumultuously): The land is free.

RUDOLF DER HARRAS: And is it come to this? Fear and obedience so quickly end? (To the men in arms, who are thronging in.) You see the horrifying act of murder, The which hath happened here help is in vain — ‘Tis useless, to pursue the murderer. We’re pressed by other worries — On, to Kussnacht, That we may save the Emp’ror’s fortresses! For in this moment are dissolved alike All bonds of order and all ties of duty, And no man’s loyalty is to be trusted.

(Whilst he exits with the men in arms, six BROTHERS OF MERCY appear.)

ARMGARD: Make room! Make room! Here come the Brothers o’ Mercy.

STUSSI: The victim lies — The ravens now descend.

BROTHERS OF MERCY (form a half-circle around the dead man and sing in deep tones): With hasty step death comes to man, It hath no respite to him given, It strikes him midway in his span, Forth from life’s fullness is he driven, If he’s prepared or not, to die, He must stand ‘fore his Judge on high!

(Whilst the last lines are repeated, the curtain falls.)

— Friedrich von Schiller (1805): Wilhelm Tell, translated by William F. Wertz, Jr.

Thus always to tyrants. Beware the State; celebrate the Ides of March!

Past celebrations

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