The Left’s Exploitation of Race
By Duncan Whitmore
Nearly two years ago, the present writer published on this blog an essay concerning how gullible leftists are whipped up into frenzies of hysteria for the purposes of fulfilling a political agenda often only loosely connected to the problems of which they complain. An example we gave was the leftist outrage at Donald Trump’s supposed racism and misogyny, allegations which are raised solely because of the wider threat that Trump poses to the mantra of globalisation and a US hegemonic world. Absent that threat, none of the 45th President’s alleged affronts against women and other races would have seen the light of day. Fast forward to today and the protests, riots, and looting following the killing, by a Minnesota policeman, of a black man whom he was apprehending, have demonstrated this useful idiocy – fuelled also, no doubt, by the economic frustrations of younger, university educated middle classes whom the COVID lockdowns may have driven over the edge – to an even wider extent.
Regardless of the specific images of rioting and violence with which we were greeted last weekend, it is probably the case that the vast majority of those who took part in the protesting feel that they care, quite genuinely, for what they perceive to be the plight of African-Americans. It is typical for libertarians, and the right genuinely, to paint all leftists as dyed-in-the wool Marxists hell-bent on destroying Western civilisation, but we should remember that many of them are themselves victims of years of indoctrination by their schools, universities and mainstream media which presented them with a wall of unbridled, hegemonic leftism. Indeed, we have to hope that they are not all committed fanatics immune to reasoned rebuttals of the leftist monologue, for if they are then our cause may well be lost. A handful of personal acquaintances of mine who drift around the left but who have, other than minor mutterings about Brexit and Boris, scarcely uttered a political statement in their lives, have, within the last few weeks, unloaded a deluge of social media condemnation of police brutality and decrying “institutional racism”, all with the “#blacklivesmatter” hashtag. A few even donned placards and took part in the protesting. True enough, most will be content to merely virtue signal rather than do anything that actually makes a real difference, and most have already reverted to posting “selfies” and worrying about the fact they cannot get a haircut during the COVID-19 lockdown. But they are not fundamentally bad people. Read more
Viruses and Property Rights
By Duncan Whitmore
In recent post on the LRC blog, Michael S Rozeff has attempted to demonstrate that pro-freedom arguments made in terms of self-ownership, private property, or the non-aggression principle are ill-equipped to handle a problem such as a contagious virus. It is not entirely clear whether Rozeff is arguing that “property rights solutions” are inherently unable to address such matters, and/or whether they are merely unpersuasive compared to other arguments that libertarians have at their disposal (such as utilitarian arguments). Either way, however, much of what Rozeff says is severely wanting.
Libertarians who attempt to apply 100% body ownership to every situation run into insoluble problems. They frequently try to solve them by deciding what is aggression and what is not, or equivalently who has rights or not, or equivalently whose 100% body property rights are being violated. Sometimes the suggested solutions involve odd behavior that looks immoral, and the confusing and arguable rejoinder is that body ownership theory is a theory of rights, not morality.
In the first place, it is misleading to characterise the libertarian position as one of “100% body ownership” for it conveys the impression that anyone should be able, quite literally, to do whatever they like with their bodies. The correct position is that you should be able to do what you want with your body provided that it does not physically interfere with the body or property of another person without that person’s consent. Rozeff, both here and later, seems to ignore this basic but important qualification. Read more
The Overpopulation Myth
By Duncan Whitmore
In addition to the alleged problem of human induced climate change, the leftist/elitist/environmentalist/anti-human monologue is beginning to make increasingly explicit noises about the equally mythical problem of overpopulation. “Too many people” is often blamed on a number of apparent calamities, right from the shortage of particular (usually “essential”) resources all the way up to the outright poverty of entire continents, not to mention the effect of population growth upon the supposed “climate emergency” itself. Although few states have enacted explicit policies in order to stop their citizenry from procreating, factoids such as the suggestion that a dozen earths would be needed for every single human to enjoy a Western lifestyle attempt to create an unwarranted degree of hysteria. Of course, the fact that the notion of population control jars with the liberal attitude towards open borders (which can lead to the very real problem of local overpopulation), and that those calling for population reduction never seem willing to offer their own necks for the chopping block are both challenges that are seldom raised. Indeed, in response to the proclamation of Harry and Meghan, the Duke and Duchess of Wokeness, that they will have only two children in order to “save the planet”, one is tempted to ask why they are bothering to breed at all if the problem is really that serious. Very few of the rest of us, no doubt, would have a great deal of concern if the liberal-left refused to pass its genes on to future generations.
As we shall see here, overpopulation can never be a serious or long lasting issue when there is a society distinguished by free market capitalism. It does, however, have the potential to be a serious problem when a society is blighted by state interference (although the primary effects are still likely to be local rather than general). Read more
Why the State Shouldn’t Manage a Crisis
By Duncan Whitmore
Many libertarians, especially at lewrockwell.com, have written of their scepticism to the draconian responses of states around the world to the recent outbreak of coronavirus (COVID-19). It is not difficult to share this scepticism given that at least some analyses – particularly of infections on cruise ships, which, given the unavoidably close social proximity, present the closest thing to a worst case scenario – suggest there is little cause for any heightened alarm. Indeed, for the very vast majority of us, there is probably more to be feared from state overreaction than there is from the virus itself. Even mainstream commentators, such as Matthew Parris in Saturday’s Times, are beginning to question the wisdom of trashing your economy to prevent the spread of an infection that is, at least at the moment, affecting only a relative minority of people of advanced age and/or with underlying health conditions (in common with many other inflictions). States always have ulterior motives when dealing with (apparent) crises as they always see them as an opportunity to expand the ambit of their power over the populace, given that a scared people is nearly always willing to sacrifice its liberty for the sake of security. In fact, if the true medical seriousness of this current virus turns out to be only a hill of beans then it may well have served as a dress rehearsal that has merely tested our pliability for some later calamity.
This essay, however, will not concern whether the spread of COVID-19 is quite the crisis it is being made out to be. Instead, let us assume, for argument’s sake, that the world was to be threatened by a very real and very serious pandemic threat. Would such a disaster warrant stronger, co-ordinated, globalised solutions managed by states and enhanced state powers to deal with the problem? Read more
Liberty and Society – a Reply to Ben Lewis
By Duncan Whitmore
In a recent post on this blog, the present writer offered an explanation as to why the intellectual accomplishments of Austro-libertarians have been disproportionate to their relatively meagre success in effecting real world change. We concluded that the attempt to merely spread ideas of the justice of non-aggression and the truth of “Austrian” economics is, in spite of its importance, not enough. Libertarians must also learn how to mould these ideas so that they speak to people’s aspirations within the prevailing conditions in which they live.
In a short post on the blog of Bastion Magazine – a relatively new publication which shares similar intellectual and political priorities to those of Mises UK – Ben Lewis has chimed in with something similar, addressing what he calls “the inconsistency of libertarian consistency” – that while conservatives, according to him, concede that libertarianism is a more logically consistent philosophy, this feature does not necessarily make the latter a superior system of thought should it be also inconsistent with “the real life nature of man and society”. These sentiments are in the same vain as three of his earlier blog posts where he discusses voluntary social relations, social duties and his reasons for being a conservative.1
To be fair to Lewis, not every view examined in this essay is necessarily one that he has stated explicitly and it would be wrong to ascribe to him a belief in every matter that is subjected to criticism. However, in the interests of thoroughness, we will examine not only what Lewis has actually said but also that which could be reasonably interpreted or inferred from what he has said.
Racism – a Tool of Globalisation
By Duncan Whitmore
It scarcely needs saying that, to listen to the liberal-leftist claptrap gushing from outfits such as The Guardian, one would think that Britain (and the predominantly white, Western world generally) is a hotbed of racism and xenophobia. Although having been particularly prominent since Britain’s decision to leave the European Union, the issue has again risen to headline news as a result of the so-called “Megxit” – the decision of Prince Harry and Meghan Markle to step back from royal duties, with the racism of the British tabloid press being a supposed factor.
While it is easy enough to point out anecdotal examples of racism anywhere, the notion that Britain suffers from either chronic or widespread racism – the kind that singer Lily Allen ascribes to the reason for Boris Johnson’s election victory – is difficult to defend. Academic research into the matter shows that Western countries are among the most racially tolerant in the world when it comes to the possibility of ethnic minorities moving in as next door neighbours. Remainers, who were aghast at Britain’s “xenophobic” decision to “turn its back” on Europe, may be interested to know that British parents are relatively happier for their children to enter interracial relationships than parents on the continent. And the Migration Observatory at Oxford University points out that the vast majority of immigrants to the UK find Britain to be hospitable and welcoming, and that they are able to improve their lives as a result of hard work. Moreover, while blacks are among the lowest earners in the UK, the government’s own figures show that the percentage of households earning more than £1,000 per week is greater among Indians, Chinese and other Asians than it is among British whites. So if racism is an explanation as to why some ethnic groups fail to earn as much as whites then the British people must be remarkably selective with their racism. Read more
…and What it Must Do
By Duncan Whitmore
Anyone who has taken the time to study in depth the wealth of scholarly literature of Austro-libertarianism cannot help but be enthralled by the intellectual treasures provided by our school of thought. Not only have we uncovered a body of knowledge which – especially in comparison to mainstream social science – is rigorous, scientific, coherent and interdisciplinary, but, as the true successors of classical liberalism, we have an inspiring vision of the future that can sweep away war, conflict, strife and poverty while propelling the human race to unheard of heights of peace and prosperity. Indeed, for many of us Austro-libertarianism has been the most joyous and rewarding discovery of our lives, providing a sheltered harbour in a world which would otherwise leave us adrift in a sea of chaos.
Unfortunately, we are forced to admit that the intellectual accomplishments of Austro-libertarians are disproportionate to our achievements in effecting real world change which, by comparison, are almost miniscule. Although most forms of direct socialism have been discredited by the disaster that was the Soviet Union, we are today living in a world of unprecedented state power which the majority of the population, buoyed by a sense of control instilled by their occasional visits to the ballot box, views as entirely legitimate. It is bad enough that the modern nation state has accreted to itself power and functions that ancient kings and emperors could only dream of; but we are confronted also by a pervasive attitude that any difficulty, problem, error, injustice or whatever that life may choose to throw at us – including our own personal foibles and failings – is always the state’s responsibility to solve. The problems of paper money, the welfare state, boom and bust, public “education”, crippling regulation, disastrous overseas wars and all of the other ills bred by the state are not going to be vanquished when the majority of the public regards this institution as the magic carpet that will whisk us all away to the land of milk and honey. Read more