There have been several lengthy threads of conversation going on in the comments of some of this week’s posts. The purpose of this post is to disentangle one of those threads to make the conversation more easily found and more easily followed.
Speaking as the editor, I will mention that I’ve done a bit to prune off some diverging conversations — e.g. some interesting discussion about
group rights and individual rights — that began in some of the comments I’m posting, and have excerpted (with editorial marks) accordingly; you can follow those discussions on the original thread. It’s not that I don’t care; it’s just that the purpose of this post is to try and extract a kind-of straightforward thread of conversation, leaving things that go off at a 45 degree angle to be discussed in spaces of their own. Also, I’ve tended to mash together comments that were made by the same person when one was made right after the other.
Anyway. Branching off from a conversation, in the comments on GT 2009-04-22: Direct action gets the goods, about Greens and Reds and cliques and tendencies within the existing Anarchist scene, and how it all relates to market anarchism, William Gillis mentioned:
... Of course the major MA influences in the Twin Cities were all pro-tech, pie-in-the-sky post-scarcity futurists and inclined to gloss over the more localist, Carson / Hess sort of interpretations.
I didn't feel a strong inclination either way from Kyle or Sarah.
If that is the case, then thank Prometheus for that. As wishful as it sounds, it's a welcome antidote to the left-libertarian tendency to treat localism and decentralization as THE POINT rather than an instrumental tool to some more fundamental desire. That shit's also vulnerable to corruption by every kind of village fascism under the sun. Hence the enabling attitude toward things like National Anarchism coming from Keith Preston and Jeremy Weiland that almost makes ANTIFA-style gang beatdowns seem like a more intelligent response to the phenomenon.
Oh, and speaking of Sarah, I hear she's going to be living on a farm in South Dakota. Not exactly futurist utopia.
–[Soviet Onion (2009-04-24, 1:39am / 2:20am)]
All of this is well put.As wishful as it sounds, it's a welcome antidote to the left-libertarian tendency to treat localism and decentralization as THE POINT rather than an instrumental tool to some more fundamental desire. That shit's also vulnerable to corruption by every kind of village fascism under the sun. Hence the enabling attitude toward things like National Anarchism coming from Keith Preston and Jeremy Weiland that almoAst makes ANTIFA-style gang beatdowns seem like a more intelligent response to the phenomenon.
It is hard for me to express how much I appreciate your speaking out against the national anarchist Trojan horse. Thank you.
And that's precisely it- replacing rights with decentralism completely throws out the principle of liberty. I want the implementation of a specific social system which guarantees individual rights and supports individual autonomy. I'm not interested in a politics which switches this for the goal of acceptance of existing social systems. whether individualist or not. Liberty requires a conscious and rational set of values and institutions which are incompatible with traditional organic society.
I'm a moderate on decentralisation- actually, I think the original 1789 American federal system buttressed by an extensive and enforceable Bill of Rights fully incorporated against local tyranny is a fairly good model. I'm at the moment inclined to say yes to decentralisation in economic matters, no in educational matters, and to favour a mixed system in politics. I think we do need broad regional social organisation in a form which maintains an easy flow of goods, people, and ideas- I think this aspect of the Roman, British, and American empires was a good thing (have you read Isabel Paterson's God of the Machine?).
William Gillis (in reply to Soviet Onion):
As wishful as it sounds, it's a welcome antidote to the left-libertarian tendency to treat localism and decentralization as THE POINT rather than an instrumental tool to some more fundamental desire. That shit's also vulnerable to corruption by every kind of village fascism under the sun.
Whaddaya expect from me aside from twinkles. We agree, of course. I'd write more on the issue but you're particularly eloquent on this and I've never entirely felt it was my place to start shit in the ALL. Left-Libertarianism is someone else's parlor. I'm a post-leftie transhumanist utilitarian who wants to slaughter the rich, turn their mansions into coops and then enact full blooded Anarcho-Capitalism as a door prop on the long road to actual Anarchism. I've never fully belonged to the Carson/Long project. If you want to start something, either calling shit out or strengthening the foundations of an alternative Left-Libertarianism then, by all means I urge you to.
As wishful as it sounds, it's a welcome antidote to the left-libertarian tendency to treat localism and decentralization as THE POINT rather than an instrumental tool to some more fundamental desire. That shit's also vulnerable to corruption by every kind of village fascism under the sun.
I agree that localism and decentralism ought not to be fetishized at the expense of other goals (either respect for rights or other cultural goals that my thick conception of libertarianism is entangled with), and that the value of localism and decentralism ought mainly to be treated as a strategic value, not as something that is desirable in itself. (When it ends up being something I'd consider desirable in itself, and not merely strategically, it's because certain forms of centralism and antilocalism are themselves expressions of classism, racism, or other forms of elite bigotry, all of which I do consider objectionable in themselves, apart from any strategic considerations.)
For reference, when you refer to aleft-libertarian tendencyto fetishize localism and decentralism, do you have anyone particular in mind, other than Jeremy Weiland? (There's also Keith Preston, presumably, but he doesn't consistently identify as a left-libertarian, and in any case I'm not willing to grant him the description.) If so, whom?
I'm a moderate on decentralisation- actually, I think the original 1789 American federal system buttressed by an extensive and enforceable Bill of Rights fully incorporated against local tyranny is a fairly good model.
It doesn't seem to have worked out very well so far.
And, for the record, I'm not a supporter of National Anarchism. I disagree with them (mostly in the sense that I refuse to take a positive position on what afree societylooks like, nor will I work towards that vision in lieu of actually freeing humans. But I would consider working with them on a case by case basis if it served my interests). I don't know what you mean about "enabling" them, though, so I can't say whether or not I do that. I'm aware of the fact that many groups exist whose ideologies I disagree with, and I see no reason to elevate their existence over the existence of more concentrated, institutionalized power structures as a motivating issue for me.
As for decentralism ...
I think it is a powerful tool, but not an end in itself.
It is harder to criminalize acts, let alone criminalize people, when people can walk across the border and out of reach of the criminalizers.
I think intentional communities can be important.
That said, there is an incredible difference between asserting the right of the individual to seek better communities, and claiming a right of a community to condemn certain individuals.
In my admittedly incomplete understanding, collectivist anarchism has historically involved either or both of two kinds of community control. The first being near-monopolistic but temporary; a transitional confederation instead of Marx's transitional state. I think this was Bakunin's pragmatic proposal. The second being community control of specific institutions, but neither requiring participation nor forbidding competition.
I think Parecon has sowed the seeds of Prestonism, because it imagines a permanent system which subjects individual choices to community decision, and forbids independent exchange. ... And the primitivists like that!
My name is being mentioned far too often in this thread. Color me uncomfortable.
I don't fetishize localism or decentralism – I simply see it as a means to an end. I may place a higher importance on those means, but so what? I don't see anybody else demonstrating a better strategy (it is just a strategy – if you want to talk about what thatmore fundamental desireis, we can do that).
What is the end, the core desire? For me, it's the standard R.A. Wilson line: achieving an honest society where people can tell the truth, or more technically, a society where individuals can maximally express themselves within the collective. For me, the end is authentic, sustainable society. Breaking up concentrations of power is just a means to this end.
Just so we're clear about where I stand, I part ways with you all mostly on your insistence on a universal morality against which one can judge affairs (thick libertarianismas a motivating ideology). I don't claim that there's arightway to live, and so I don't take, for instance, my opposition to fascist societies in some panarchist future as a directive for which I must find justification in morality or natural law or whatever. I'm quite comfortable opposing it because, well, that's just how I feel about the matter. I have my reasons, but ultimately they are grounded in something either arbitrary (and inaccessable) or intrinsic to reality (and therefore accessible without needing codification and legalisms).
The truth or significance of that feeling is something we can talk about, but it has more to do with my own journey than some ideology. That is where I feel I diverge fromthick libertarianism. I support most thick libertarian values because I support them, not because they'reright.
Prestonismis a reference, I must assume, to his core position that human beings are inherently tribal, and that therefore the most we can work towards is a cross-ideological alliance against the state rather than the everlasting victory of left libertarian ideology? Whether or not I like that view of humans, I must say it seems to map well to human history and experience. Most people don't give a damn about liberty, in fact. That does [not] preclude a left libertarian agenda in any way, I would think.
As far as I know, his critique of thick libertarianism has never been responded to, which is unfortunate; we could all benefit from a informed debate involving Johnson, Long, et al.
Well, I for one have indirectly criticized his essay:
I was more interested, however, in explaining my own views than in confronting his.
But I would consider working with them on a case by case basis if it served my interests).
Just out of curiosity, what do you imagine as a case in which it would serve your interests to work with National Anarchists?
Just so we're clear about where I stand, I part ways with you all mostly on your insistence on a universal morality against which one can judge affairs (thick libertarianismas a motivating ideology).
The thick-thin debate is not a debate about moral universalism. It's a debate about something else. Most people with a thin conception of libertarianism are moral universalists; they just have a different view of what kind of further commitments the moral virtue of justice might recommend. And it's perfectly possible (although I wouldn't recommend it; but that's because I'm a moral universalist) to be an anti-universalistic thick libertarian; indeed, it's quite possible to advance a view on which some form of anti-universalism or anti-moralism is one of the further commitments that libertarianism recommends. (That seems to be what some Stirnerite and Nietzschean anarchists believe. It also seems to be what you've spent the past several months arguing, while claiming that you're critiquing thick conceptions of libertarianism. The fact that you lay a lot of stress on a very broad-ranging form of social tolerance does not mean that you're opposing the bundling of further social commitments together with libertarianism. It means that you may disagree with those of us who have a more activist stance in the culture wars about what sort of social commitments ought to be bundled.)
As far as I know, his [Keith Preston's] critique of thick libertarianism has never been responded to, which is unfortunate; we could all benefit from a informed debate involving Johnson, Long, et al.
There are a lot of reasons why I haven’t yet published a response to Preston’s article. If I do it is likely to be a series of responses to short points rather than an attempt at extended dialogue in a single essay. I will say here that part of the problem with Preston’s essay is that it is an extended attack on something other than what he starts off claiming to be attacking; it’s not a critique of thick conceptions of libertarianism at all, but rather a critique of left-libertarianism (or more specifically some aspects of the cultural program advanced by, e.g., Roderick and me, as part of theleftcomponent ofleft-libertarianism). The two are not identical; left-libertarianism, at least as Roderick and I present it, is a species of thick libertarianism, but there are many other kinds; notably, as I’ve repeatedly tried to stress Hoppean paleolibertarians, and orthodox Objectivists are each advancing their own thick conceptions of libertarianism. What I differ with them on is notthick libertarianism— the idea that libertarianism is best seen as one strand within a bundle of interrelated and reinforcing political, cultural, or philosophical commitments, which is one of the very few ideas on which the Hoppeans, the ARIans, and I all agree with each other — but rather the specific commitments that they are trying to bundle in. There are several related and entangled but importantly distinct and conceptually distinguishable issues that Preston is attempting to treat, and I don’t think that the essay does a very good job of distinguishing them carefully. (Which is whythick libertarianismends up getting used over and over again as if it named a distinctive ideology, rather than what it is, a cluster of picky philosophical distinctions that might help categorize a number of different ideological positions. It’s also why the essay jumbles together several different arguments about several different topics, with very little in the way of anything that actually attempts to engage the work I did on distinguishing, explaining and justifying several different kinds of relationships that might connectthe struggle against the statewith othervaluesin the thick bundle. This kind of jumbling makes fruitful discussion much harder to carry on, and much more work to prepare.
Aster: I'm a moderate on decentralisation- actually, I think the original 1789 American federal system buttressed by an extensive and enforceable Bill of Rights fully incorporated against local tyranny is a fairly good model.
Charles: Huh? Why? It doesn't seem to have worked out very well so far.
It depends what you compare it to. If you compare it to the best system I think human beings are possible of creating, undoubtably it’s inferior. But if you consider it in the context of that vast slaughterbench of individuals known as human history, it looks more like a miraculously achievement. Certainly, the system is on the edge of failing now. But the very partial, irregular, and inconsistent virtues which the system has shown in the last two centuries is still an unspeakable achievement in a world in which the norm is the closed society. I’m alive today. I can’t ever forget that in any previous age, given my ideas and gender transition, I would never have made it this far.
I think part of the difference in our outlooks is that I look at freedom as a positive construction. I don’t see a natural state of freedom which government, elites, or capital has stolen from us. I see a natural baseline of tribal dictatorship- animal society knows nothing of the individual- which humans have with slow and tortured cumulative effort managed to partially replace with a form of society which allows for some degree of human freedom. We should certainly work and demand more than what we have, but we should also remain aware that the creation of conditions in which the individual personality is even partially free to be herself requires a set of social and material conditions in tension with a state of nature.
I used to consider myself a borderline anarchist, but I don’t any longer. (let me stress that unlike orthodox Objectivists I am not hostile to anarchism). The reason has to do primarily with an experience in the anarchist scene.
Some months before I arrived in Wellington, a female anarchist accused a male anarchist of rape. Prior to this, everything I’ve seen suggests that relations within the community were entirely peaceful- zero aggression beyond the level of dishonestly leaving dishes for the next person to clean up. So when this happened, it was a social shock. People picked sides. People got accused of covering up for a rapist and/or damning someone as a rapist without evidence (I have a strong opiniong about who was telling the truth, but I won’t discuss it here). The result ruined friendships, hurt a community involving hundreds of people, and hovered like a ghost over every subsequent practical or ideological disagreement, long after the victim herself clearly expressed an authentic desire to move on.
The reason the problem kept reverberating is because there was no way to finally and publicly resolve the dispute. Any standing body which was recognised as making a judgement which counted would be… authority, heirarchy, a government. There was clearly a view that things should work themselves out, that things like this shouldn’t happen in a nonheirarchical community… and, indeed, this was a singular and exceptional occurrance within a very honest and safe group of people. But this one aggression had catastrophic results. There was no way to deal with it. And as far as I could see, it was all very tied to the idea that harmony was natural, that interference in that harmony felt wrong. The result of an informality of structure was that everyone ended up supporting their friends and allies and communal trust never entirely recovered. Ironically, the political result of all of this was the creation of a ‘safer spaces’ policy which worked as de facto law but without objective and accountable methods. And the de facto law caused more problems for human freedom than would a written law which explicity set up an authoritative institution.
The conclusion I came out of this was: law is valuable. I don’t mean enforcement, police, prisons, that sort of stuff. I mean that it is better to have publicly written institutions that set up standards rather than trusting society to work itself out. You need formal principles which don’t spring out of the ground, which have to be set up, written down, and applied in a regular manner within a community- for in the absence of formal rules, you get not no rules but tribal rules.
After this, and for other reasons, I started becoming very conscious of the fact that the social relations we take for granted depend on a prior structure of civilisation which makes public dealings possible. A civil society may, from a certain angle, be self-organising. But for that social organisation to work (especially if you want it to work in a dircection of individualism and freedom*) one needs a background set of institutions and values which have to be constructively built. And in that light, partially liberal societies start looking much more half-full than half-empty. Freedom isn’t a birthright that dark forces have stolen from us; freedom is a positive accomplishment made possible by the invention of better social structures. And if we wish- as we should- to seek more freedom, we should look at this not as tearing down but as building higher. Those who do think we will find our freedom primarily by breaking and tearing down are mistaken- and are easy prey for people who don’t like a free society and can abuse the naivete of radicals to make them dig their own graves.
It goes deeper. If you look at an anarchist community, one quickly becomes aware that one is dealing with unusually good people. Nice people. Considerate people. Idealistic people. People who don’t often think of stealing and lying as available options. And they’re often quite privileged people- people who haven’t known as much pain and others and for that very reasons are capable of being more kind and idealistic. That such people exist is a very good thing- the world desperately needs such people and would be very wise not to despise idealists and creators.
But precisely because most bohemians are nice, they create social systems based upon the assumption that their kind of psychology is a given. They take for granted a great deal of civilisation which is unconscious to them. But that social psychology is as a rule a product of favourable circumstances- such as an enriching, leisurely childhood. If one wants to be rude, it’s also sustained by flat out privilege- the characteristic ethical blindspot of bohemians is the assumption that the world owes us a living.
But most importantly, the anarchist way of life is built upon an immense complex of civilisation structure carried around inside the human mind. The better world for which anarchism advocates is built upon all the (to my mind, correct) assumptions of this one. When we fault the injustices of the states that came out of the liberal institutions, we’re right, but our capacity to be right is itself the product of the startling success of those revolutions- Thoreau says something like this in On the Duty of Civil Disobedience. Even our capacity to think and value more finely and treat others with more human dignity is a product of more humane conditions. Those who criticise the illiberalism of the best existing systems today are themselves the continuing success of those systems. We can criticise them because they won (and, if they fall, we will lose the right to criticise).
Yes, Americs and all the other liberal democracies were set up by rich dead white men who forgot to include anybody but themselves. But the fact that they included anyone is, by historical standards, an unspeakable improvement and a breathtaking experiment. Throughout human history poverty, superstition, fear, hatred, collectivism, atrocity, and war have been the order of the day. I find it horrible to think about what life for the average person- averaged over our entire history- has really been like. Everyone reading this is privileged beyond sane possibility by any previous standard. And that includes politics- we’re able to posit the possibility of stateless societies because previous social architects managed the feat of creating working liberal societies.
The success of anarchism would mean that we’ve completely humanised the human condition. The anarchist possibility is a hypercivilisation. Anarchism is not a negation of bourgeois tyranny- it’s an avante-garde continuation of the principles of the older bourgeois liberal revolutions. The revolution (at least one we want) will not break the structures of oppreesion. It will build the structures of freedom another level higher. Anti-racism, feminism, LGBT rights are some of the most recent, the most fragile, and the most difficult of these accomplishments. They are not reversals of the betrayals of 1776 and 1789; they are their most wild successes. And the fact that life after 1776 and 1789 was still a tytannical Hell for most people isn’t something I’ve forgetting- again, I could never have survived if I has been born even one generation ago.
And in that context, I’m grateful to those dead white men and their state- even if to get my freedom, it is them I have to fight with extensions of their own principles.
America’s dying today- but it’s dying precisely because it is guided by people who have abandoned the spiritual infrastructure of liberal civilisation- by a ruling class whose level of thinking is an illiterate mess of delusion and pragmatism incapable of sustaining a free society. Any system would fail in the direction of tyranny under the same circumstances.#
One technical point- what I was broadly praising wasn’t the actual American system (past or present), but an ahistorical conjunction of the best parts from different periods- an 18th century ‘conservative’ limited government with 20th century ‘liberal’ provisions for rights enforcement. If I was going to write a model political blueprint I’d change any number of things (a longer bill of rights, proportional representation, a parliamentary system, nix the stupid electoral college).
But I still think what we need is a consciously selected society based upon specific and rationally validated values. A society in which individuals may do what they wish requires an insistence that societies operate by individualist principles, with an establishment of appropriate civil and formal institutions. You can have a society whee individuals are left alone or you can leave societies alone to dispose as they please with individuals- you can’t have both.
It depends what you compare it to. If you compare it to the best system I think human beings are possible of creating, undoubtably it's inferior. But if you consider it in the context of that vast slaughterbench of individuals known as human history, it looks more like a miraculously achievement.
I don’t think that it worked out better than other competing proposals which were made at the time would have worked out. For example, if we’re comparing different proposed governments, then it ought to be noted one of the chiefaccomplishmentsof the United States Constitution, as compared with the earlier Articles of Confederation was that the U.S. Constitution was deliberately designed to substantially increase centralization, in particular to grant the general government wide powers to impose national taxes and to pass and enforce Fugitive Slave Acts. The first was a substantial reason for its political success at the North; the second was a substantial reason for its political success at the South. I don’t consider either of these an advance over what came before.
How much of an achievement it looks like depends on where you’re looking at it from. There isn’t much of a miracle there for the Shawnee, or the Lakota, or for Africans, or for African-Americans, or for the Filipinos (1,000,000+ dead thanks to a war that could not have happened but for the war machine that a centralized U.S. made possible), or for the Vietnamese (4,000,000 dead from the same cause a few decades later), not just because it failed to improve things but because it made things actively worse than they were before under the status quo ante. It’s not enough to say,Yes, that’s terrible, but the alternatives were just as bad or worse.They weren’t, not for the people who have gotten the heel of the boot under the U.S. government. It’s one thing to say that the ideals that motivated some aspects of the founding events of the U.S. could, if radicalized and universalized, bring liberation for everyone (I agree with that, and often say so); but it’s important not to miss the fact that not only weren’t they, but in fact the selective versions were often used to enable the elite to inflict much more violence, sometimes genocidal violence, on those who were cast outside of the magic circle.
If you want to go looking for less-lethal states, they exist, but I don’t think that anything like the U.S.A. could possibly qualify. San Marino, maybe; Switzerland, maybe. I have problems with these states, as I do with any other, but I can see citing them as examples of societies which manage to rise above the general bloodbath of recorded history. But certainly not anything that has ever been done under the United States Constitution.
America's dying today
Q: When was it ever alive?
I think part of the difference in our outlooks is that I look at freedom as a positive construction. I don't see a natural state of freedom which government, elites, or capital has stolen from us.
But that’s not my view either.
I’m not trying to recover a primordial state. I view freedom as an achievement for the future; the question is by what means it can be achieved. My complaint is not that you’re proposing a structure; it’s that you’re proposing a structure which has been tried and found wanting, and which there are good reasons to consider structurually predisposed to the slaughter, enslavement, war, and torture that has been committed under its name since the day that it was signed. The reason that I want the State to get out of the way is not because I expect everything to fix itself automatically once people are left alone. It would do a handy job of automatically fixing some things — nobody but states builds atomic bombs; nobody but states starves people to death in the name of de-kulakization/industrial modernization/intellectual property rights in DNA/opium prohibition/etc. But there are many things that need to be worked out through conscious effort and activism and the building of social structures and institutions.
So when you say:
The conclusion I came out of this was: [explicit] law is valuable.
I agree with you, but I don’t know why that’s an argument against anarchism, or in favor of the United States Constitution. Anarchism doesn’t mean dispensing with all written precepts for social conduct or with any possible sort of juridical institution. It means dispensing with the State. There are plenty of ways of getting explicit law, and institutions which write down laws based on rational deliberation and criticism, and juridical institutions which apply law or judgment to concrete cases, based on consensual association and without any kind of state. That’s been precisely the point of market anarchist theory since the get-go. The idea is not to get rid of orderly dispute resolution, but rather to stop the State from violently suppressing alternative forms of it.
Without the State, you can’t have finally unaccountable juridical institutions, and you can’t have written laws which are passed off as binding solely because of the political position of those who wrote them down. But I consider that a virtue, not a defect, because the need for institutions which allow for holding aggressors accountable, and for settling disputes through deliberation about right, rather than by means of brute force, doesn’t just apply when it comes to encounters between one citizen and another. It also applies when it comes to encounters between the citizen and the State; but there’s no way to get that as long as the State remains a state. The state as such is lawless in its encounters with the people it claims the right to rule; so if you think that law is valuable, that’s a reason to oppose the state, not a reason to support it.
As for the particular case you mention, that’s awful, and all too familiar. I’ve encountered plenty of similar situations in anarchistscenesaround the U.S. in the past. I think existing anarchist scenes do a very bad job of supporting women and a very bad job of responding to rape in particular. But (1) so does the State, as we both know; (2) partly because of male supremacy, which is everywhere at the moment, but partly also for reasons that have specifically to do with the legal and juridical structure of the state (because state-centric criminal law handle crimes of violence as a matter of the State’s interest in preservingpublic order,not as a matter of vindicating the rights of individual victims; no surprise that D.A.s and cops are typically incredibly unresponsive to the needs of women, especially when it comes to a crime typically committed within theprivatesphere); and (3) the problems with the existing anarchist scene only suggest a problem with anarchism as such, or a reason to favor the state, if there are no realistically available ways to deal with a situation like this using anarchistic methods. But there are ways to deal with it. I’m all for people involved in organizing anarchist spaces getting together and writing down, and taking seriously, policies about how to deal with sexual violence or other issues that are likely to come up in a social space. (I’ve personally written plenty of policies, back when I was involved with planning an anarchist convention some years back.) Those people in the scene who think that any such attempt to do so amounts to government (for ill or for good) are, well, wrong — not just wrong about how to deal with the problems of interpersonal violence, but also wrong about what government is and what it is anarchism is opposed to.
But I still think what we need is a consciously selected society based upon specific and rationally validated values.
O.K. But isn’t that a reason to favor a form of social organization in which peaceful people are free to select their political institutions, rather than one in which a predetermined set of political institutions are violently imposed on them regardless of their consciously selected preferences?
A society in which individuals may do what they wish requires an insistence that societies operate by individualist principles, with an establishment of appropriate civil and formal institutions.
Anarchism does not preclude civil or formal institutions.
The success of anarchism would mean that we've completely humanised the human condition. The anarchist possibility is a hypercivilisation.
O.K., sure; but the question is how we get there from here. If what you mean as the process of civilization is something like, getting from a condition of chaotic or semistructured violence, to a condition of social peace, then I agree that building social structure is part of the process. But there are different kinds of social structures, and the state is only one among many. It’s only one among many possible structures; it’s also only one among many of structures that have actually operated in history. (Here are some others, which did not derive from a centralized state: the norms and institutions of academe, friendly societies, labor unions, churches, synagogues, the Law Merchant, the English common law of torts and contracts, etc. Some of these are beneficent, others baleful, and most are a mixture of the two.) The question is whether the level of social peace that some people are privileged to enjoy today was brought about by the state, or by other structures without the help of the state, or by other structures in spite of the state; I think the answer is mostly the last. And further, it’s a question of whether, going forward, centralized state methods are likely to advance or to hold back the cause of greater civilization and social peace. I think, looking at what the state actually does do most of the time it is doing something, and looking at what states are always going to be most likely to do, given the way that they are structured, that the question is not a hard one to answer.
One technical point- what I was broadly praising wasn't the actual American system (past or present), but an ahistorical conjunction of the best parts from different periods- an 18th century @@e2;20ac;2dc;conservative' limited government with 20th century @@e2;20ac;2dc;liberal' provisions for rights enforcement.
I hope that you’d also include some other innovations besides the Incorporation Doctrine that also weren’t part of the Founding elite’s interpretation of the Constitution ca. 1790 — for example, the Thirteenth Amendment.
That said, if we’re now going to be looking at political systems which have never existed at any point in history, and which to be sustainable would also (as you argue) require a different culture and civil society, which does not now exist and never has existed and would involve a really radical transformation of what does now exist — then it seems like I can help myself to the same sort of hope and activism for the sort of radical transformation in culture and civil society which would make anarchy practical, sustainable, and desirable.
Yeah, I was going to point out what Charles did for himself. You were attacking a strawman. The federated organizations imagined by anarcho-communists are fantastically consciously constructed. The minarchist-market anarchist debate is over whether competitive defense services can achieve a individualist liberal rule of law — not over the desirability of orderly proceedings per se. There are also a lot of relatively minor disputes in life where the state doesn't intervene without chaos resulting. A serious rape accusation is arguably something for an objective court of law, but a verbal scuffle with my mom isn't.
How would you answer a person pointing out Lawrence vs Texas, Brown vs Board of Education, and civil rights legislation passed on the national level?
Incidentally, the Brown vs Board of Education decision occurred in the context of compulsory schooling. You were compelled via taxes to support a racist school structure — no doubt said taxes fell on black and white alike.
Bill of Rights, Amendment XIII, Aster’s edition.
Neither slavery nor involuntary servitude, except as a punishment for crime where of the party shall have been duly convicted, shall exist within the County of Bohemia, or any place subject to her jurisdiction. Actually, involuntary servitude even as punishment for real crime just makess people nastier and isn’t exactly productive. Forced labour as restitution for aggression is a maybe, but it sounds way open to abuse.
One more thing. It’s still involuntary servitude if you force someone to carry a gun and murder foreigners- actually, that’s even worse. And mandatory volunteerism- you guessed it, ‘involuntary servitude’!
Oh, and that includes your wife. And your children. Don’t give that look- no, your wife and children aren’t your personal beasts of burden or fuck-toys. I don’t care if ‘your culture’ says otherwise. Tough.
It’s still involuntary servitude if you make the kid go to a big ugly building and bore them to death and call it ‘education’.
It probably doesn’t count if it’s your dog or your cow, but we can discuss that issue. Maybe. Torturing millions of veal calves in factory farms does have a really bad slaveryish feel to it. Cats go under ‘implied non-applicability’- you can’t tell them what to do anyway. Actually, this amendment has an exception regarding you in relation to your cat. Obey her or else, not like you can resist.
The principle applies to places not subject to the jurisdiction of the County of Bohemia too, but this isn’t an excuse to bomb foreigners and take their stuff. Or to get other foreigners to ruin their livelihoods so they have to work in your sweatshops for virtually nothing. It even applies to BROWN people, believe it or not- and the fact that it took you this long to figure that out means you suck.
Section VII. Aster shall have the power to enforce this article by appropriate legislation. Actually, anyone who wants to stop a slavery situation should feel empowered to do it. Figuring out the enforcement and incentive structures will be a bitch, though- but that’s not an excuse for giving up and just letting slavery happen, Keith.
Section VIII: And the clever loophole in these rules you figured out is NOT OK. Slavery=BAD, if you were missing the point here.
Section IX: And if you were thinking that of course this principle applied to everyone but you- well, then you were wrong.
Charles, is that better?
Charles said most of what I would have. I’m very much in favor of polycentric law, specifically because I think it’s a kind of decentralization (not be confused with mutually-exclusive “localisms” a la Hoppestan/anarcho-communism, ’cause that shit’s wack) that manages to incorporate the entire cosmopolis in a competitive and collaborative project(+). It’s the kind of decentralization that incorporates multiple overlapping world-strands instead segregating into little chunks where oppressive conditions can entrench themselves. It’s decentralized only in the sense that the same globalized process is taking place everywhere. The center is everywhere. Perhaps a better term for this is “system redundancy”, or even just competition.
The standard market anarchist talking point posits a competitive system of law and security in which no one is compelled to pay for enforcement they don’t want or seek the services of a specific mediator. This would tend to simultaneously whittle away anything that wasn’t strictly directly related to the defense of person or property, while strengthening those remaining parts (since competition is more efficient than monopoly), resulting in something that would unconsciously grope toward an approximation of a market liberal order, even in the absence of conscious endeavor (and the Lawyers in the crowd would see that as an almost mystical proof of Natural Law, but that’s also wack).
But the same thing would tend to happen culturally. By subsuming more and more people from larger cultural and geographic groups into the process, and forcing them to reason and persuade in an open environment wherein individuals are presented with a realistic possibility to run to the highest ground, you dissolve taboos and meme-traps to wind up with a code that should tend toward something more respectful of rational individualism, irrespective of whatever local aberrations may have been there initially. That ties into what I meant earlier about competition giving people so many options to run to that it forces all options to become better, because it becomes harder to put the cultural clampdown on anyone.
You see, this is why I’m not a good writer. I just ramble. To answer your point, I can see reasoned, macro-level cosmopolitan sentiments manifesting themselves best through this kind of anarchist decentralization. You don’t need to choose between an (unstable) monopoly state or an (undesirable) organic tribe.
(+) It’s no surprise that most of humanity’s early philosophical development took place in violently antagonistic environments like ancient Greece, China, India, Renaissance Italy etc. Competition is just a way of reconstituting this dynamic without violence, anarchist peace being the perfection of what we now call war, as Proudhon would say. Marxism tries to wish this discord away rather than harness it as an engine of progress (and even they recognize that it an engine of progress, but only to envision an end state that transcends it).
Note: I'm the last person to say that cultural change doesn't matter, but this system is likely to be the most stable and compatible form in which to help preserve and extend it. Certainly more than your description of decentralization would indicate.
In a loosely related note, I attended the Finding Our Roots anarchist convergence today and something in one of the workshops caught my ear, a word I hadn’t heard in a long time: Globalization. It was in the context of someone describing anarchism as advancing an alternative vision of globalization to the neoliberal one, and this person spoke in kind of a tongue-in-cheek fashion, because he knew that this had already become a cliche.
Now, left-libertarians do try to present themselves as real advocates of “free-trade”, “free-markets”, “privatization” and sometimes even “property rights”, all in an attempt to redeem these (more or less) valuable concepts from their hypocritical usurpers, and present them as an Unknown Ideal toward which we can aspire with all the genuine radicalism that it deserves.
But I’ve never seen left-libertarians do the same withglobalization.
Isn’t it odd that a group of people who advocate mostly local, self-contained, territorial forms self-government and economic relations still felt that the wordglobalizationwas worth redeeming, and left-libertarians haven’t?
I think giving up on the anarchist project because of one specific instance in one specific scene where some folks failed to have a good response to an instance/charge of rape is a little, well disappointing.
No one ever pretended that the present-day movement has already found all the habits and organizational tendencies necessary to resolve every dilemma before a functioning society. Our only claim is that such models exist to be found.
I think these problems of justice can be solved theoretically but because of the emotional immediacy and the relative perpetuity of sexual assault in our culture the movement has opted for a trial and error approach with various cities trying various solutions and engaging in an — albeit limited — dialogue. There are collectives and mediating bodies in dozens of cities across the united states with experience dealing with precisely these kinds of situations, often to impressive ends. Your example is a classic one, but it’s one that’s recognized as such. For all of Social Anarchism’s annoying self-limitations they HAVE demonstrated over the last few decades a serious and proactive commitment to developing organic solutions. And as Market Anarchists we should be able to recognize that if even a free market can take a few iterations to generate and test solutions, a small cliquish group of people LARPing on weekends as though they were already in a free society might take a while longer.
The problem is not that there aren’t solutions, the problem is that these models and groups fall into disuse and their nuances aren’t conveyed to the next 3-year batch of radicals. Long distance (in time AND space) communication has never been Social Anarchism’s strong suit. But this is not a fundamental impediment but a reality of the movement’s size, culture and technological aptitude.
As to the rest.
I take seriously umbrage at your portrayal of the Social Anarchist movement as rife with naive kindness and idealism because of their largely pampered privileged bourgeois upbringings.
Practically everyone I work with or run into on a regular basis come from backgrounds of seriously fucked up shit. I may think I have the slightly worse extreme stories of childhood homelessness, starvation and abuse, and there may be an annoying rash of privileged upper working-class kids scattered around the scene for good measure, but I am really fucking sick of folks who briefly slum it with the cliques most immediately accessible to them and use such unrepresentative anecdotes to write off the entire movement.
It’s not about naivety. It’s precisely because we’re intimately aware of the sheer depth of horrors in the sociological/psychological composition of our society and how they function that we endeavor to prove another world is possible.
Yes America is a pretty damn amazing accomplishment and a great improvement. We can measure things against Anarchy, Full-blown consciousness-outlawed Fascism, or how things were previously in history. America obviously fails against the first but triumphs amazingly against the latters. As far as world empires we could have at this state of technological development America is practically a divine miracle.
But as you well know it’s a strawman to argue against Anarchists as though we want to immediately whisk away the state and its various forms of control. We’re not, nor have we ever, argued for some police-strike. The civilizing process will take some damn time. Probably millennia were we destined to remain at roughly this level of technological capacity.
That being true it’s tempting to throw up one’s hands and become a social democrat for the duration. (And we CAN argue for reformism and certain improved models of statism without being hypocrites.) But the reality is that the statist or liberal paradigm is one of fetishizing immediate advances or ameliorations in ignorance or apathy of their long term consequences. Simply put, the game of statist reform threatens to paint us into a corner from which we cannot emerge. Being an Anarchist is differentiated from Liberalism or Minarchism because while some of us may give to the EFF / ACLU, vote for lesser evils or get involved in political campaigns we navigate these contexts constantly mindful of our pursuit of an end far beyond them. We can’t choose means that cripple our ultimate ends.
Now, setting aside my editor hat and putting my contributor hat back on, a few notes on the discussion.
I’d still be interested in hearing from Soviet Onion whether he has anyone else in mind when he talks about a
left-libertarian tendencyto inappropriately fetishize localism and decentralism, and if so, who.
In reply to Aster, I oppose debt slavery, including debt slavery to pay off restitution. Otherwise, sounds fine, and, speaking as head of state and a supermajority of the provincial councils, I’m happy to incorporate it into the Bill of Rights of this secessionist republic of one. Probably was already hidden under a penumbra somewhere, but a little repetition never hurt anybody.
In reply to Soviet Onion, I agree with you, and you are unjust to your own writing. Except there’s no such thing as a
meme-trapbecause there’s no such thing as memes. I agree that the non-territoriality of anarchist justice and defense associations, institutions for deliberating about right, and so on, is important to stress;
decentralismmeans the lack of a fixed center, not a proliferation of millions of fixed centers with a small stretch of turf.
globalization,well, I dunno; but for what it’s worth, Southern Nevada ALL does distribute Free Trade Is Fair Trade and one of the main issues we focus on locally is immigration freedom. I agree that the discussion of counter-globalization or alternative globalization doesn’t get as much talk as it ought to, but I don’t think that tendencies among left-libertarians are really the problem here; I think the problem is one that exists throughout the anarchist movement, and that we’d be talking about it more if more of our interlocutors were bringing it up in their own conversations, and I agree with Shawn’s point in
What ever happened to (the discourse on) Neoliberalism?that
the critical narrative seems to have bumped into some obstacle in the collective memory of radicals.(Speaking only for myself, I suspect that the reasons why have a lot to do with the political events of the last 8 years, and with some bad decisions that we made, or that were made for us by our conversation partners, going into the anti-war movement.)
What do y’all think? Fire when ready in the comments.