One of the tragic aspects of the emancipation of the serfs in Russia in 1861 was that while the serfs gained their personal freedom, the land – their means of production and of life, their land was retained under the ownership of their feudal masters. The land should have gone to the serfs themselves, for under the homestead principle they had tilled the land and deserved its title. Furthermore, the serfs were entitled to a host of reparations from their masters for the centuries of oppression and exploitation. The fact that the land remained in the hands of the lords paved the way inexorably for the Bolshevik Revolution, since the revolution that had freed the serfs remained unfinished.
The same is true of the abolition of slavery in the United States. The slaves gained their freedom, it is true, but the land, the plantations that they had tilled and therefore deserved to own under the homestead principle, remained in the hands of their former masters. Furthermore, no reparations were granted the slaves for their oppression out of the hides of their masters. Hence the abolition of slavery remained unfinished, and the seeds of a new revolt have remained to intensify to the present day. Hence, the great importance of the shift in Negro demands from greater welfare handouts to “reparations”, reparations for the years of slavery and exploitation and for the failure to grant the Negroes their land, the failure to heed the Radical abolitionist’s call for “40 acres and a mule” to the former slaves. In many cases, moreover, the old plantations and the heirs and descendants of the former slaves can be identified, and the reparations can become highly specific indeed.
The Molinari Society will be holding its mostly-annual Eastern Symposium in conjunction with the Eastern Division of the American Philosophical Association in Philadelphia, 8-11 January 2020. Here’s the schedule info:
Molinari Society symposium:
New Work in Libertarian and Anarchist Thought
G5E. Thursday, 9 January 2020, 9:00 a.m.-12:00 noon, Philadelphia 201 Hotel, 201 N. 17th St., Philadelphia PA 19103, room TBA.
Roderick T. Long (Auburn University)
Zachary Woodman (Western Michigan University), “The Implications of Philosophical Anarchism for National Identity”
Jason Lee Byas (University of Michigan), “What Is Violence?”
William Nava (New York University), “The Causal Case Against Contributing to Public Goods”
Roderick T. Long (Auburn University), “Ayn Rand’s ‘New’ (Posthumous) Critique of Anarchism: A Counter-Critique”
A good thing just arrived by mail – a first edition of Francis Dashwood Tandy’s 1896 free-market anarchist classic Voluntary Socialism, autographed by the author. And for only $25! Usually those go for over $400, even if not autographed. I’ve grossly exploited some online bookseller, and I’m fine with that.
Imagine there’s a reset button
that would restore those you love
to an earlier, saved state
before they left you
suddenly in anger
or slowly drifting away in boredom
before they betrayed you
or you betrayed them
or they thought you had
before they went mad
and forgot your name
or before they died
turned to rotting flesh underground
or incomprehensible ashes in a cardboard box
Imagine there’s a reset button
but someone else has it
and is about to delete
everything you’ve thought, felt, and done
since your last save point
someone who loves your past self so much
they’re willing to kill your present self to get it
Perhaps it has already happened
Wine and the nectar of the beloved’s mouth entail no sin or crime
Except for heretics who have swerved from our (rightful) creed.
— Ibn Rāfi’ Ra’sah (early Islamic poet; quoted in J. A. Abu-Haidar, “The Muwashshahāt and the Kharjas Tell their Own Story,” p. 57; Al-Qantara 26.1 (2005): 43-98)
Avicenna was fond of wine, and, on being reproached for his defiance of the Koran, replied: “Wine is forbidden because it excites quarrels and bad passions, but I, being preserved from excesses by my philosophy, drink wine to sharpen my wits.”
— George Henry Lewes, The History of Philosophy From Thales to Comte, vol. 2 (1867)
The Mahommedan and Christian Arabs of Asyut get on admirably together. They smile at the mistaken (as they suppose) opinions of each other; and the educated Arab smiles at both. But there is no intolerance, no ill-will, no anathematising. I remember offering a glass of wine to an Arab at Tunis, chiefly with the mischievous object of seeing how he would refuse it. Quaffing it off, to my surprise, he drank my health. “I thought,” said I, “that wine was forbidden by your religion?” “Drunkenness, not drink, is what is meant,” he replied with a smile.
— Wordsworth Donisthorpe [yes, that Wordsworth Donisthorpe], Down the Stream of Civilization (1898)
Some years ago, I attended a dinner at Princeton University where I witnessed a revealing exchange between an eminent European philosopher who was visiting from Cambridge, and a Muslim scholar who was seated next to him. The Muslim colleague was indulging in a glass of wine. Evidently troubled by this, the distinguished don eventually asked his dining companion if he might be so bold as to venture a personal question. “Do you consider yourself a Muslim?” “Yes,” came the reply. “How come, then, you are drinking wine?” The Muslim colleague smiled gently. “My family have been Muslims for a thousand years,” he said, “during which time we have always been drinking wine.” An expression of distress appeared on the learned logician’s pale countenance, prompting the further clarification: “You see, we are Muslim wine-drinkers.”
— Shahab Ahmed, What Is Islam? The Importance of Being Islamic (2015)
That of which a large amount intoxicates, a small amount is forbidden.
— The Prophet Muhammad, Hadith, quoted in Ahmed, op. cit.
Reference to an ‘Islamic wine goblet’ makes about as much sense as talk of ‘Christian adultery.’
— Thomas Bauer, quoted in Ahmed, op. cit.
Drink Wine and Look at the Moon
I recently finished reading What Is Islam? (available on Amazon here, and free to read online or download here) by the late Shahab Ahmed (note: not to be confused with the Australian murderer of the same name!). I wasn’t convinced by all of it, or by the author’s slightly postmodern frame of reference (while Ahmed pokes fun, in a footnote, at another scholar’s prose style as “unnecessarily complicated and none-too-transparent,” I fear the same charge could be brought against much of Ahmed’s own book too), but I think it’s nonetheless a terrific book that makes a persuasive case, backed up by a wealth of historical detail, for, at the very least, the following important claims:
Here’s the text of the talk I gave on self-ownership at the PPE conference last March. It’s not a defense of self-ownership in the sense of a positive argument for the thesis; instead, it’s a reply to the most common objections to self-ownership that I’ve encountered:
… [T]here were double meanings in
the Necronomicon of the mad Arab
Abdul Alhazred which the initiated
might read as they chose ….
Sometimes two terms can be the same in reference but different in sense, like “the morning star” and “the evening star,” or “Mark Twain” and “Samuel Clemens,” or … “John Galt” and “Cthulhu.” Continue reading
The long-awaited (to put it mildly) 300+ page fifth volume of Rothbard’s history of the American founding, addressing the crucial period of the Constitutional Convention (which, you will not be surprised to learn, Rothbard views as something less than a heroic miracle of liberty) is finally available, both in print and as a free download.
No, she didn’t invent pizza. But she was notable in other ways.
Christine de Pizan (born Cristina da Pizzano; 1364-c. 1430 [thus either late mediæval or early Renaissance, depending on your definition]) – poet, historian, essayist, political theorist, political activist, and pioneering feminist – was Venetian by birth; but her father Tommaso, a philosopher and astrologer, had been serving as a temporary advisor at the court of King Charles V of France (a position which he had chosen, in the event perhaps unwisely, over a similar post in Hungary), and when the time came for Tommaso to return to his family in Venice, the king refused to let him leave, and instead insisted that Tommaso bring his family to Paris. Thus Christine grew up in Paris rather than Venice.
I keep seeing people online complaining that superhero movies and tv shows are now completely dominated by women and minorities.
So let’s take a peek at what domination looks like. Here are the stats from the past 20 years. (In some cases assigning a show to a particular category was a judgment call, open to reasonable challenge; but the overall shape of the info seems clear enough.)