Around the Web

  1. A review of The Iraqi Christ
  2. Looks like the folks at the Atlantic have been reading NOL (though no hat tips were to be found)
  3. Men on Horseback
  4. The one area of political ingenuity where Europe still leads the world

Are drugs actually bad for you?

There are a lot of psychedelic substances coming out of tribal cultures and we’re finding them to be of immense benefit for mental health issues in the West.

This is from an interview with Scottish filmmaker David Graham Scott conducted by Chem Squier for Vice. The whole interview is worth reading, and it is about using psychedelics to wean people off of opiates (pharmaceutical and illicit). One of the things that bothers me about proponents of drug liberalization is the phrase “We all know drug use is harmful, but…” because it’s not necessarily true that “drug use is harmful.”

Drug use can lead to addiction, but this is not the same thing as drug use is harmful. In fact, echoing Audrey’s recent post on heroin markets, I would argue that the War on Drugs actually creates the dangers associated with drug use. This is so because the base product that illicit drugs are made from is very different from the product that appears on the streets (or in the pharmacy), and the product that hits the streets is different from the initial base product because of the initial product’s illegality.

Slow down Brandon. Let me see if I can rephrase that last sentence. Drugs are made of plants. Drugs in their final street form are not usually consumed in their natural plant form because drug manufacturers have an incentive to alter the plant to avoid detection by government authorities.

Does this make sense? So cocaine, for example, is snorted in a powder form because it is illegal, not because drug manufacturers are trying to get more people hooked on their product.

Drugs have been with us since we first became human beings. So-called “tribal” peoples have continued to show us this through their long-running practices associated with psychedelics and opiates (and cannabinoids for that matter). In fact, there is some archaeological evidence that drugs were with other humanoids long before we homo sapiens were even around. Aside from the fact that “tribal” peoples still have a lot to teach us about ourselves and about the world in general, their drug use habits also show that there is a distinct, legitimate place in society for the use of drugs. Passing legislation to punish this long-held practice will only make life worse for everybody in society (it is important to note that addicts and recreational drug users are not the only ones affected by the War on Drugs).

Think about coffee. Coffee is essentially an addictive product of a plant that may, in the years to come, be recognized as such. Remember that cocaine was consumed in much the same way coffee was a hundred years ago. Should coffee be outlawed by government?

Lastly, addiction rates have hovered around 2% of a given population since data on vices have been available (the early to mid 19th century). This trend has continued to the present day. The only difference between then and now is that drug markets and drug use have become much more dangerous because of government laws that pretentiously state individuals should not consume a product government agents (drugs users themselves, no doubt) think is bad for society. (h/t Ben Huh?)

Warm Welcomes Please

Hello loyal readers (all four of you). I’ve been AWOL for the last couple of weeks, but I do have some great news. We’re going to have a guest blogger, Dave Nielson, here with us for the next three or four months. Here is his profile:

Dave Nielsen was born and raised in Saint George, Utah, and currently resides in Rexburg, Idaho. Dave is a 24-year old undergraduate student of web design at Brigham Young University – Idaho, a Mormon, a member of his campus Young Americans for Liberty chapter, and a contributor to a few blogs. He feels overshadowed by the achievements of his fellow contributors, but feels privileged by their association. He describes himself as introverted; he is a thinker whose ideas get squashed by his fear of recognition. He finds fulfillment in his faith, his liberties, and his family. Passion for civil liberties and economic freedom is what drives him to fight in the liberty movement. He was brought into the realm of libertarian philosophy by his father, but became enveloped by it when he began listening to Ron Paul, Lew Rockwell, and by reading Bastiat’s “The Law”. He was married to someone out of his league in July 2012. His wife puts up with his political rants over dinner, and lovingly supports him in his participation in the local liberty movement where he resides.

Notes On Liberty is also getting another permanent blogger, the anthropologist Mike Reid. I first came across Mike’s work at the Mises Institute and have been following him closely since. It’s rare to come across a libertarian anthropologist so I was very excited when Mike first burst onto the scene. When I won the Freeman‘s blog contest I choose Mike’s essay “Culture in a Cage” to riff off of. Mike was kind enough to send me a congratulatory email and I figured it was now or never and asked him to blog with us here at NOL. He was gracious enough to accept my humble offer. Here is his short bio for the blog:

Mike Reid teaches anthropology at the University of Winnipeg. His writing on news, anthropology, and history has appeared in the FreemanWhiskey and Gunpowder, Heartland’s FIRE Policy and News, the Mises Daily, and Ontario History. Mike also manages publishing projects for libertarian clients at InvisibleOrder.com.

Stay tuned readers. Things at Notes On Liberty just keep getting better and better. You’ll also notice that Kyle Dix has begun blogging here at the consortium. I’ll introduce Kyle to you guys properly as soon as he gets me a short bio of himself!

The Myth of Common Property

An Observation by L.A. Repucci

It has been proposed that there exists a state in which property — whether defined in the physical sense such as objects, products, buildings, roads, etc, or financial instruments such as monetary instruments, corporate title, or deed to land ownership — may be owned or possessed in common; that is to say, that property may be possessed of multiple rightful claimants simultaneously.  This suggestion, when examined rationally and exhaustively, is untenable from the perspective of any logical school of economic, social, and indeed physical school of thought, and balks at simple scrutiny.

In law, Property may be defined as the tangible product of enterprise and resources, or the gain of capital wealth which it may create.  To ‘hold’ Property, a Party, or private, sentient entity, must have rightful claim to it and be capable of using it freely as they see fit, in keeping with natural law.

Natural resources, including land, are said to be owned either jurisdictionally by State, privately by party, or in common to the natural world.  If property may be legally defined only as a product, then natural resources may be excluded from all laws pertaining to legal property.  If property also may be further defined by the ability of it’s owner to use it as they see fit, in keeping with Ius Naturale, then any property claimed jurisdictionally by the State and said to be held in common amongst the citizenry must meet the article of usage to be legally owned.  Consider Hardin’s tragedy of the commons as an argument for the conservation of private property over a state of nature, rather than an appeal to the economic law of scarcity or an appeal to the second law of thermodynamics ,

In Physics:  Property may be defined as either an observable state of physical being.  The universe of Einstein, Kepler, and Newton rests soundly on the tenet that physical bodies cannot occupy multiple physical locations simultaneously.  The laws that govern the macro-physical world do not operate in the same way on the quantum level.  At that comparatively tiny level, the rules of our known universe break down, and matter may exhibit the observed property of being at multiple locations simultaneously — bully and chalk 1 point for common property on the theoretically-quantum scale.

Currency:  The attempt to simultaneously possess and use currency as defined above would result in praxeologic market-hilarity in the best case, and imprisonment or physical injury in the worst.  Observe: Two friends in common possession of 1$ walk into a corner shop to buy a pack of chewing gum, which costs 1$.  They each place a pack on the counter, and present the cashier with their single dollar bill.  “It’s both of ours!  We earned it in business together!” they beam as the cashier calls the cops and racks a shotgun under the register…

The two friends above may not use the paper currency simultaneously — while the concept of a dollar representing two, exclusively owned fifty-percent equity shares may be widely and innately understood — the single bill is represented in specie among the parties would still be 2 pairs of quarters.  While they could pool their resources and ‘both’ purchase a single pack of gum, they would continue to own a 50% equity share in the pack — resulting in a division yet again of title equally between the dozen-or-so sticks of gum contained therein.  This reduction and division of ownership can proceed ad quantum.

This simple reason is applicable within and demonstrated by current and universal economic realities, including all claims of joint title, common property law, jurisdictional issues, corporate law, and financial liability.  A joint bank account is simply the sum of the parties’ individual interest in that account — claims to hold legal property in common are bunk.

The human condition is marked by the sovereignty, independence and isolation of one’s own thought.  Praxeological thought-experiments like John Searle’s Chinese Room Argument and Alan Turing’s Test would not be possible to pose in a human reality that was other than a state of individual mental separation.  As we are alone in our thoughts, our experience of reality can only be communicated to one another.  It is therefore not possible to ever ‘share’ an experience with any other sentient being, because it is not possible to perceive reality as another person…even if the technology should develop such that multiple individuals can network and share the information within their minds, that information must still filter through another individual consciousness in order to be experienced simultaneously.  The physical separation of two minds is reinforced by the rationally-necessary separation of distinct individuals.  There may exist a potential hive-mind collectivist state, but it would require such a radical change to that which constitutes the human condition, that it would violate the tenets of what it is to be human.

In conclusion, logically, the most plausible circumstance in which property could exist in common would be on the quantum level within a hive-minded non-human collective, and the laws that govern men are and should be an accurate extension of the laws that govern nature — not through Social Darwinism, but rather anthropology.  Humans, as an adaptation, work interdependently to thrive, which often includes the voluntary sharing and trading of resources and property…none of which are held in common.

Ad Quantum,

L.A. Repucci

Eye Candy

Below the fold… Continue reading

African development and mismeasuring economies (two separate topics)

Sorry I’ve been away for so long. I’ve been much busier than I wanted to be. I’ve been reading an essay by an economic anthropologist (Keith Hart) on African development that is definitely worth your time, though be sure to grab a cup of coffee first.

I liked this blog post from economist Ed Dolan on GDP versus GDP per capita measurements (I myself like to use the GDP (PPP) per capita measurement).

Addendum: Be sure to read Warren’s blog post on informal economies in the post-colonial world before reading the economic anthropologist’s essay. Warren’s post is a great primer for the topic.

Around the Web

  1. Reading Tocqueville in Qatar and at Georgetown
  2. Colonialism and Anti-Colonialism: Blame Nationalism for Both
  3. The Issue of Selective Prosecution
  4. Eric Prince: Out of Blackwater and into China; The WSJ‘s weekend interview with the founder of Blackwater is particularly good. If you hit a paywall, just copy and paste the title and enter it into your Google search bar. Click on the first link and voila.
  5. A short history of economic anthropology (grab a cup of coffee first)
  6. The market may be colorblind, but politics isn’t: Race, class and economic opportunity

Why Young Women Are Stupid (If They Are): A Scientific Inquiry

The Victoria’s Secret catalog mailing list is several tens of thousand times longer than the mailing list of the National Organization For Women. The feminist wheel has turned enough for brave male social scientists like me finally to consider from a scientific viewpoint an issue that has been with us forever.

Here is the issue: Anyone who has ever tried to win an argument with a reasonably well-informed eleven-year old girl and lost knows that something pretty bad must happen – on the mental front – to the females of our species shortly after they reach that age. (A lexicographic irony is that “front” is the French word for “forehead.” )

I won’t affirm that young women tend to be stupid, for two reasons. First, it would offend my young Indian niece, back in Calcutta. (The parenthetical part of the title is in deference to her feelings.) Second, as my super-intelligent wife often states in a an accusatory tone of voice, I am still a kind of closet liberal. This is the same wife who suspects Attila the Hun was kind of a big softie with his silly cut-off heads of his enemies hanging from his saddle. Incidentally, I owe my wife many of my late-life insights about womanhood.

As so often happens in a the Verstehen school of sociological philosophy, my first grasp of the problem came to me during a moment of idleness. I was contemplating my twelve-year old son watching television with his index finger in his nose up to the elbow. The incongruous thought hit me: “In two or three years at most, some pretty young woman is going to think him irresistible!” I started chuckling when the double thought crossed my mind that I was facing a veritable scientific quandary and possibly the seeds of its solution.

Now, to get a handle on the problem, we need to go back a few thousand years, a few hundreds of thousands of years actually. Let’s remember that we, humans, have only known agriculture and animal husbandry for about 10,000 years. Both were discovered or invented in the Middle-East, widely defined, or in India. (An Indian friend of mine keeps telling me that India already had advanced agriculture when my European ancestors were still trying to figure out how to come down from the trees. That is pure slander; my ancestors walked from East Africa; they did not brachiate.) Before that, for as long as there have been humans, and proto-humans, they led a precarious existence.

At the center of this precariousness lied the cave bear. Imagine a carnivorous creature with ten inch-canines standing ten feet tall when irritated and weighing in at one thousands pounds. (That would be the smaller ones.) Our ancestors hanged out near cave bears much of the time for two reasons. First, they used the same caves as the bears to protect themselves from the elements. Second, they soon discovered in themselves a predilection for the carrion cave bears left lying around, like all predators.

With this propinquity, meals where our ancestors were themselves the main course, and close-calls, unavoidably occurred frequently. That we survived as a species nevertheless calls for an explanation. Here it is below. Although it’s somewhat speculative, it’s in full accordance with what we know of the more general forms of human behavior and with evolutionary theory both.

Grandpa and Grandma Caveperson most likely lived in small extended family groups of fifteen and to fifty people. There are good technical reasons for this explanation centered around what semi-nomadic humans can carry and, especially, the number of babies and small children. In close encounters with cave bears, you can be sure there were young males, teen-age boys, who stayed behind to throw stones at the monsters. Probably no one could lob rocks heavy enough, or with enough force, to do serious damage to any bear. Yet, an avalanche of rocks could delay the bear long enough to allow many, or some, women with small children, and pregnant women to scamper away.

This survival strategy poses one problem though: The young rock throwers must have suffered a high rate of mortality. Thus, the very traits of brashness, courage, and accuracy that saved the group at Time 1 were in constant danger of disappearing with those who bore those traits and thus to be unavailable at Time 2.

Something had to compensate for the high mortality among the young rock throwers. That something is obvious: They had to be able to reproduce disproportionately. Do the arithmetic: If one in ten of the wimpy youths dies before siring offspring but one in two of the tough ones, after a short while, the propensity to stay behind and taunt the bears will disappear in the population. That is, unless the surviving rock artists manage somehow to have more than twice more children that their timid brothers and cousins. It turns out that the best solution to this quandary, widely observed in many species, including humans, is female mating choice.

If young human females actively wanted to mate with rock throwers, the right traits could be transmitted down the generations forever. But of course, intelligent young women wanted to have nothing to do with the morons. Accordingly, they reproduced, and their children survived, at an inferior rate. Thus, the traits supporting simple good judgment had a tendency to thin out in the relevant populations.

Female air-heads, who were hot for the delinquents, passed on their genes in large numbers to both their female and their male children. And so on, to this day where we encounter few cave bears. These things are hard-wired. It takes a while for a trait that was useful previously to vanish from a population because it has lost its usefulness. The trait may never disappears if it does not become dysfunctional in the current situation. And this, my friends is why young women would be stupid (if they were stupid).

Scientific note: One condition that would hasten the demise of female stupidity would be if intelligent women had more children surviving to reproductive age than stupid women. There is no reason to believe that they do, overall. By the way, that’s what the phrase “survival of the fittest” means: Having children who themselves have children.

If you are of the female persuasion, Dear Reader, and if my sage observations make you livid, or red with anger, as the case may be, stop and ask yourselves: How many of your girlfriends actively demonstrate their erotic attraction to bad boys?

Around the Web: Globalization, Racism and Surfing

  1. Check out this fascinating reddit thread on ‘blackness’ in the US and the UK. As somebody who has spent a fair amount of time outside of the US, and who is interested in ethnicity from a scholarly perspective, the answers were nothing new to me, but it’s always nice when the streets confirm your suspicions.
  2. A beautiful photo essay on surfing in Liberia. I wish there were a traditional essay to go along with the photos, but it still suffices.

I think there are too many people in the world who don’t think hard enough about the benefits of globalization (i.e. world trade). As populism continues to gain traction here in the US (and elsewhere I presume), I fear that the everyday beauty a more globalized world gives to us will be thrown under the bus in the name of The People.

From the Comments: The four broad pillars of the market-based economy

NEO’s response to my musings on decentralization in Africa is worth highlighting:

It strikes me , Brandon, that one of the impediments here, there may be others, I’m no expert, is that the nascent US was composed mostly of literate folks with a (at least somewhat) common outlook that specified above all honesty and a “government of laws, not men”. I would also state that this is a good bit of our problem now.

This is a great observation. An anthropologist by the name of Maya Mikdashi recently wrote an article on the effects of market-based reforms in the Middle East. She essentially argued that the market-based reforms assume that only a certain type of individual can successfully participate in the market economy (stay with me here): the rational, autonomous, freedom-seeking, and legally-protected-as-an-individual type. Over the past two decades, as more states have moved towards a market-based economy, we have seen the institutional and cultural rewards being reaped from this process. Instead of people who have known only poverty and want, the market-based economy has pushed individuals to seek to become more rational, autonomous, freedom-seeking, and legally protected as an individual.

Now, stay with me. The market-based economy, capitalism, has four broad institutional pillars that it needs to thrive: private property, individualism, the rule of law, and an internationalist spirit. From these pillars come the fountains of progress that the West has come to enjoy over the past 300 years. While I doubt she realizes it, Mikdashi is simply echoing the writings of the great classical liberal theorists of the past three centuries: institutions matter, and they matter a lot. A big point both Dr. Ayittey and myself have been trying to make is that the institutions necessary for progress and capitalism are already in place in the post-colonial world; when I was in Ghana doing research one of the things I always asked farmers is where they got their property titles and they answered “the chief.” I asked them why they didn’t go through more official routes to obtain their property titles (i.e. through the state), and I’m sure you can finish the Ghanaian farmer’s answer for him.

The fact that most, if not all, citizens of the new republic desired the rule of law is one that cannot be stressed enough, and it is definitely one of the reasons why we have grown so prosperous, and answers why we are in trouble today. However: Africans don’t desire the rule of law?

Libertarian Foreign Policy: A Dialogue on Imperialism

Brandon: Always interesting but more like the basis for a movie story. More lack of attention to well-known facts. You write: “the Arab monarchies that purportedly helped NATO .”

One Arab monarch helped NATO, and not “purportedly.” Its’ Qatar which even flew air attacks, aside from other forms of help. For the time being, the voice of Libya is the provisional government. It’s a rickety alliance composed of every movement that wanted Kadafy out, a very broad alliance according to every observer (except perhaps you). That government asked NATO to stay. How can one be more positive?

You follow Al-Jazeera‘s Arabic speaking discussion boards? I wish I knew Arabic too.

And, by the way, if you have consulted any part of Al-Jazeera for any length of time, don’t you agree this press organ has its own agenda which is not secret at all, not even discreet?

Films on the current situation in Libya in an Anthropology class? Kind of strange. (I don’t doubt it happened but it’s strange.)

Dr Delacroix writes:

One Arab monarch helped NATO, and not “purportedly.” Its’ Qatar which even flew air attacks, aside from other forms of help.

Haha! I know the facts fairly well. I was simply relaying what I have read about the thoughts and opinions that Libyans have on foreign policy. You and I know that Qatar was the only monarchy to participate in the bombings, but we also have access to information 24/7. Some Libyans still rely on more archaic forms of communication to attain information…

It’s a rickety alliance composed of every movement that wanted Kadafy out, a very broad alliance according to every observer (except perhaps you). That government asked NATO to stay. How can one be more positive?

Asking a powerful, benevolent military alliance to occupy their country while they figure things out is not the same thing as being thankful for NATO’s bombing campaign. They might be happy that they suckered the West into doing their dirty work, but that is not the same as being grateful.

And while the alliance may be broad, it no doubt has enemies that have been excluded. I’m sure we’ll find out more about these enemies as time moves on.

You follow Al-Jazeera Arabic speaking discussion boards? I wish I knew Arabic too.

Dude, Google’s Chrome application for websurfing has a translation option every time you land on a page that is published in a foreign language. You just click ‘yes’ or ‘no’ if you want it to be translated. It’s 2011, bro.

And, by the way, if you have consulted any part of Al-Jazeera for any length of time, don’t you agree this press organ has its own agenda which is not secret at all, not even discreet?

I totally agree, but I don’t think that the ‘comments’ section is moderated much. It’s a lot like the Huffington Post, actually. A genuine agenda is easily recognized, but that agenda does not really trickle down into the discussion boards. Anybody can have their say!

Films on the current situation in Libya in an Anthropology class? Kind of strange. (I don’t doubt it happened but it’s strange.)

Oh yeah! Please buh-lieve it! The anthropology courses I’m working with are really just political and economic theory using examples of societies outside of the West rather than reading excerpts of John Locke’s Second Treatise for the umpteenth time…

Optimism and Despair in a World of Injustice

The infamous development economist William Easterly recently tweeted that writing about spontaneous order without citing Friedrich Hayek is now “mainstream cool,” while writing about spontaneous order and citing Hayek makes one an ideological extremist. This biting critique of intellectual discourse, a mere 140 characters long, does more than just expose the drastic ideological shortcomings of the modern Left. It highlights the endlessly interesting obstinate ignorance that collectivists of all stripes have historically displayed toward the basic theoretical and moral insights advanced by libertarians.

In a recent Freeman essay by anthropologist Mike Reid, a pattern similar to the one noticed by Easterly emerges in the actions of central planners aiming to preserve the cultural heritage of a number of ethnic groups that have been deprived of their property rights by the very governments now looking to preserve their cultures for them. Reid takes examples from India and Canada and finds that the logic of preserving a specific culture does not hold up to scrutiny.

On the policies of the government of India, Reid writes: Continue reading

Environmentalism and Property Rights

The horrible air in Beijing has been making the news again, and for good reason. Check out these pictures for reasons why. The topic of environmentalism and its compatibility with liberty has been brought up before here at the consortium, but I’d like to briefly use this opportunity to point out something on property rights.

Conservatives and, lamentably, some libertarians often attribute environmental destruction to “the tragedy of the commons,” but this is short-sighted. Anthropologists have long pointed out that land and property held in common is actually governed quite well. Political scientists and economists have recently begun to come around to this point as well, with Elinor Ostrom (a political scientist by training) winning the 2009 Nobel Prize in Economics for her work on how some societies govern the commons.

Common land and its use often requires an informal set of rules for maintaining a harmonious balance between man and land, and is also a characteristic feature of societies that we would variously label, rightly or wrongly, as stateless, pastoral, foraging, tribal, or my personal favorite: undeveloped. In other words, common land is often exploited by poor people who do not have the resources to institute a regime based largely on private property. With this in mind, just think: would you want to be the party that is found guilty for violating an agreed-upon set of rules for a specific area of land? Even if there were no formal state apparatus charged with enforcing a society’s rules? Not only would you have to face justice, but you’d also be held responsible for the possible suffering of many other people depending on the land, which could lead to other forms of punishment besides fines or violence; punishments that could affect the lives of your loved ones and your loved ones’ loved ones. Continue reading

Around the Web

Political scientist Jacob Levy shares his thoughts on unions

Social liberalism and the drug war, in which Bill Clinton and the Left gets taken to task for its hypocrisy

Austrian economics and anthropology: what’s the connection?

Department of Oops!

One of the most influential anthropologists to my own way of analyzing global society and how it interacts with each other is Edwin Wilmsen, whose book Land Filled with Flies: A Political Economy of the Kalahari has deeply influenced my thoughts about intercultural (“foreign”) relations (the other two most influential books on me so far have been Peace Pact… and 1491…). I am currently doing a research project and came across the following sentence, which deserves to be deeply pondered by anthropologist and layman alike:

[…] those who have been responsible for formulating and implementing policy towards [the San] have relied on a functionalist equilibrium model derived from ethnography grafted onto a residual colonial construction of a static San social condition […] A key element in this ideology [governing Botswana policy towards the San] is the mystification of [San] uniqueness, a condition that [has] been imposed on them by other, hegemonically dominant ethnic groups.  Among these hegemonically dominant groups – I urge that we not forget this point – are ethnographers, whose work serves as scientific sanction for this mystification.

Wilmsen is a Marxist, and Land Filled with Flies… was written before the collapse of the Berlin Wall, but I nevertheless find his work extremely satisfying. Can anybody see why this is such a powerful critique of collectivism? Admittedly, I have depraved this post of its rich context, but I think readers here at Notes On Liberty are smart and thoughtful enough to find some gems among this deceptive-looking rock pile.

An online profile of Edwin Wilmsen.