I wanted to draw attention, however belatedly, to Sovereignties, World Orders, and the Federalist Option: Reviving Libertarian Foreign Policy, an issue of Cosmos and Taxis, Studies in Emergent Order and Organization (10:9-12) edited by my friend Brandon Christensen. Brandon is editor of the blog “Notes on Liberty” (now at a new location on Substack), and a long-time friend of PoT. The issue looks great, and I’m happy to see libertarians thinking in innovative ways about this much-neglected set of topics. Contents below the fold, with clickable hyperlinks. Continue reading
It is common to think of Western Civilization as rooted in classical antiquity, the Catholic and Protestant forms of Christianity, and the languages, history, and cultural attainments of Western Europe. It is also common to think of Western Civ as particularly favorable, and maybe even essential, to modernization as exemplified by the industrial revolution and the modern market economy. An example of both these ways of thinking is Huntington (1996). But this view is open to challenge, and in this post, I want to examine two such challenges: Scott Alexander’s “universal culture” and Joseph Henrich’s “WEIRD culture.”
In a Slate Star Codex post, How the West Was Won, Scott Alexander argues that what people often call Western culture is really universal culture, the omnivorous culture of “what works.” For example, “Western medicine” is really just whatever has been found to be the most effective at curing disease, maintaining health, etc. It is driven fundamentally by empirical standards, and in that sense is nonideological, and so the contrast with “natural” or “traditional” or “Eastern” medicine is bogus, in at least two ways. First, despite claims of its opponents in these other camps that “Western” medicine is forcing a certain conception of health or science or efficacy onto people, the truth is that it is the opponents who are playing that game, not “Western” medicine, which will adopt indiscriminately whatever can be shown empirically to get the job done. Second, there is nothing geographically Western about “Western” medicine, except insofar as the “what works” approach to medicine first began making spectacular progress in the West in the nineteenth century, and Western Europe and the Anglosphere nations have maintained a lead ever since. But it is not peculiarly “Western.” For one thing, it will take new ideas from anywhere, indiscriminately; the criterion is efficacy, not region of origin. For another, it can be adopted anywhere—and it is. Its essence is a rational standard of acceptance, as opposed to any ties to tradition, culture, region, or ideology. It is an accident of history that “Western” medicine was developed in the West.
Alexander gives some other examples of what he claims is the same phenomenon: Coca-Cola succeeded because it is “refreshment that works,” egalitarian gender norms “work,” sushi “works.” And note that sushi, of course, was not invented in the West. That’s the point.Continue reading
Czech out this exclusive! expanded! three-part version of my 2019 Prague lecture on “Austro-Libertarian Themes in Three Prague Authors: Čapek, Kafka, and Hašek.” Continue reading
Do I plan to vote in the upcoming (November 2020) election? If so, for whom, and why? Or if not, then why not? If these questions have been keeping you anxiously awake at night, answers are gloriously at hand!
My two latest Agoric Café videos:
In the first one, I chat with philosopher Eric Mack about walking out on Ayn Rand, clashing with Nazi Sikhs in Seneca Falls, libertarian rights theory, Kantian vs. Aristotelean approaches to fixing Randian ethics, Nozickian polymathy, the unselfishness of Samuel Johnson, the ethics of COVID lockdowns, physical distancing in Durango, the CIA as an argument against anarchism, shoving someone in front of a bus as a form of restitution, and the edibility of matter.
In the second video, I chat with philosopher Gary Chartier about Robin Hood, left-wing market anarchism, natural law, free speech and employer power, libertarian secularism, Seventh-day Adventism, religious epistemology, long-arc television, urban fantasy, Lawrence Durrell, Iris Murdoch, Whit Stillman, the evils of giving extra credit and taking attendance, and the attractions of being emperor.
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.
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:
Talk of reparations has come back into common currency in American political discourse–meaning reparations to African Americans for the wrongs done to them since the beginnings of slavery. I don’t have a fully considered view on reparations (many of the arguments both for and against strike me as one-eyed), but I’ve both been surprised (and in another sense, not surprised) to hear libertarians insist so adamantly that libertarianism rules out reparations. Anyone who thinks this owes it to himself to read or re-read Robert Nozick’s Anarchy, State, and Utopia, if not cover to cover, then through the end of Part I, as I did on a recent plane ride. Continue reading
I think I’ve posted this before, but thought I’d repost this CFP on Rasmussen and Den Uyl’s forthcoming book, The Perfectionist Turn, from the editors of Reason Papers. Here’s an article that states Rasmussen-Den Uyl’s case in a nutshell. I’ll try to see if I can find an informative blurb on the book, but I take it that the book is in part an answer to the problematic David Potts raises in his recent series here on “Morals and the Free Society.” For more information, contact Reason Papers at firstname.lastname@example.org. Continue reading
The social excellences that I have suggested can be derived by considering the effective functioning of a free society make a conventionally appealing set: respect for others’ rights, candor, probity, patience, nonlitigiousness, loyalty, and reliability. But it should not be thought that every widespread intuition—“prevailing ethical belief”—about social ethics is thereby confirmed, or even most of them. A couple of examples of prevailing ethical beliefs that are contradicted by the argument from the needs of a well-functioning free society will help make clear the sort of social ethics that is implied by this line of thought. Continue reading