Thursday, November 1, 2012

Molinari Meets Stirner

There is a market in legitimate coercion, and the federal government wants to monopolize. It horizontally integrates with other States through internationalism and globalism, and it vertically integrates with state and local governments, making them into their ostensibly co-sovereign subsidiaries.

"...the production of security should... remain subject to the law of free competition... no government should have the right to prevent another government from going into competition with it, or to require consumers of security to come exclusively to it for this commodity." - Gustave de Molinari

The State is a governance corporation which has monopoly over permit and charter, and thus wields the power to contractually enjoin those who would compete against it. The State thereby takes advantage of the fact that order, security, protection, defense, judgment, justice, and civility are high-demand commodities, for which the average person is willing to pay dearly, whether in freedom, in money and resources, or in both.

The State - in the quasi-infinite knowledge that comes with the territory of those who seek to monopolize information - wants to maintain a monopoly over the legitimate allocation of social and economic welfare, because it believes that, as the representative of the people en masse, it is the only entity capable of judging what is in "the people"'s best interest.

It professes to give voice and effect to the interests of the individual, while undermining the ability of the individual to judge for himself whether he has retained a choice between his undiminished set of alternatives, and how and in what manner he may wish to act in accordance with the desires of others.

Right-conflationists tend to interpret the works of Ayn Rand as meaning that there is a kind of moral imperative to act according to one's own self-interest, and to be more self-interested, and also to reject the existence of reciprocal altruism out of a tendency to reject selfless altruism without promise of reward, all of which can express themselves as an imperative to be more selfish, and to only give to others if you think it may benefit yourself.

Acting in pursuit of self-interest is not so much a moral imperative as much it is a prerequisite for the scientific study of rational economic behavior. It is assumed that individuals act in accordance with the pursuit of their own self-interest under rational expectations. I feel that seeming to promote this pursuit as imperative often fails to account for determination of actions which could be described as irrational due to expectations based on incomplete and unique possession of necessary information and conscientiousness. Appearing to tell people to behave rationally only enables the voodoo economic scientists to manipulate us and control the circumstances around us better.

The establishment economic scientists are studying us,
and they think their manipulation is part of the experiment.
For their voodoo science to work, they need to assume
rational behavior and local non-satiation of preferences.

They think that the assumptions of the experiment
are conditions which they need to create
in the laboratory which is the tax-farm society.

And so they instill in us a desire to behave "rationally"
(i.e., in accordance with their own expectations)
and create local non-satiation of preferences
through artificial shortages and manufactured desire.

Their experiment can be ruined if we act "irrationally"
- keeping in mind that roots of most integers are irrational,
and that to be radical is to "get to the root of things",
and also that "rationality" is defined as
"the pursuit of self-interest with rational expectations" -

by tempering our desires and making thorough use of resources
- with an underlying goal of alleviating the symptoms of
the establishment of written contractual permit and charter law
to uphold unmerited claims to private and public property rights
which perpetuate existing artificial shortages -

to build a society based on voluntary cooperation and voluntary interaction,
thereby transforming all taxable commercial interchange into gifts,
being that exchanges which both parties do not see as beneficial would not occur.

Let us expect what it is unreasonable to expect:
that we may come to structure social relationships
around the desire to rationally serve the interests of others,
in reciprocity and mutuality.

Let us free the market to abolish capitalism.
Let us see the abolition of capitalism as a market service,
and that that market should be freed, and opened to competitors.
Let us not pretend that capitalism can be replaced by
monopolists, oligarchs and autocrats.

 Let us reject too the idea of a revolutionary workers' state
- which simply replaces the existing system with another unitary Leviathan -
being that Molinari rejected communism as "an extension of monopoly".

We must have a revolution which is freely participated-in
by proponents of the various ideologies which oppose so-called capitalism
(really neo-corporatism, integral nationalism, tripartism).

We must have Revolution by a Union of Egoists and of Egoist Collectives;
a society comprised of societies which perceive an admittedly non-corporeal oneness.

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