Earlier this week, Canada’s Prime Minister interrupted a woman to correct her after she used the word ‘mankind’. Trudeau asked that she instead use the word ‘peoplekind’ in order to be more inclusive. This exchange garnered international criticism, which led the Prime Minister to respond by saying the whole thing was just a “dumb joke”.
Apart from the fact that the Prime Minister used a word that doesn’t exist, à la Sarah Palin’s ‘refudiate’, he then claims it was a joke. This, to me, is much worse than if he had simply apologized.
In The Meaning of Democracy and the Vulnerabilities of Democracies: A Response to Tocqueville’s Challenge, Vincent Ostrom argues that a democratic society must be a self-governing society. Not just one that’s designed the right way.
By explaining why people need to be able to use persuasion and work together to solve their problems to keep democracy healthy, Ostrom gives us a useful way to think about a common concern: gridlock. Libertarians often cheer for gridlock. We shouldn’t. And not just because it’s tone deaf. Read more
We haven’t heard as much lately about panic over falling faith in democracy, but questions about the proper scope of democracy and what we mean by “democracy” are still relevant. Is democracy popping a ballot in a box, or does it include our conversations and what we do as communities?
Vincent Ostrom asks this question in The Meaning of Democracy and the Vulnerabilities of Democracies: A Response to Tocqueville’s Challenge, and urges us to recognise a seldom-discussed danger to democracy. We often hear that we need to do more than just vote—we need to vote well. But, says Ostrom, we also need to be able to persuade each other—to use what Deirdre McCloskey calls “sweet talk“. Sweet talk is how we get people to act together when we can’t force them to. But we have to persuade well, the right way—building buy-in and consensus. The wrong kind of persuasion might be as dangerous as the wrong kind of voting. “Rhetoric pursued as an art of manipulation can be a trap contributing to the vulnerability of democratic societies.” (xiii)
It’s easy to get caught up in all the bad things that are happening around the world. There are always plenty of leaders unfit to lead, plenty of disasters big and small raining misery down on us and our fellow humans. But while it’s good to shine a light on the darkness, it’s important not to lose sight of the bigger picture—and the bigger picture, despite what you might think, is very positive. The good old days, as Johan Norberg puts it in the title of the introduction to Progress: Ten Reasons to Look Forward to the Future, are now.
Don’t believe it? Let me throw a few facts at you: Read more
Larry’s discussion of the different conceptions of capitalism and stateless society in his tribute to Ursula K. Le Guin reminded me of the discussions of capitalism and utopia in G.A. Cohen’s Why Not Socialism? and Jason Brennan’s Why Not Capitalism?
Cohen’s tiny book is a classic and an ambitious one. Though it barely clears 80 pages, it sets out to make the case that the utopia that we should wish for—even strive for—is a socialist one. As Brennan points out in his 99-page response, for many years Cohen’s opponents granted his claim that socialism doesn’t and can’t work, but if it could, and if we were good enough, it’s the morally best system to embrace.
Brennan makes it clear—more clear than Cohen does—that this is all Cohen argues for. He grants that the “design problem” of coming up with a workable economic system to replace capitalism might be one that we can’t overcome. All Cohen asks is that we want to overcome it, that we want to do better than capitalism. But this is ground that Brennan refuses to cede.
Ursula K. Le Guin did not care for capitalism.
What have I, a pro-market libertarian, to do with Ursula K. Le Guin, and what would move me to write an appreciation of her work?
Le Guin, who died last week at the age of 88, was an American novelist (her preferred designation) who mostly wrote science fiction and fantasy but also wrote poetry, “young persons’ fiction” and essays. Her novels won her five Locus, four Nebula, two Hugo, and one World Fantasy Award. Unsurprisingly she was also granted a number of lifetime achievement awards, all of them richly deserved. She was a feminist and an environmentalist, whose fiction pioneered themes of gender equality.
Conservative MP Kellie Leitch may have entered politics as a “star candidate,” but with her announcement that she would not stand for reelection in 2019 she leaves having flamed out. Read more
Several years ago, Peter Jaworski sketched out a definition of libertarianism that I’ve since come to think of as the only workable definition. I’m reposting it from Facebook.
The definition was fleshed out in response to (yet another) debate—this time involving Stephan Kinsella, but replayed many times between many people—about who “counts” as a libertarian.
The old accusation was that someone who doesn’t base their morality on the non-aggression principle can’t be a true or at least not truly committed libertarian. This accusation is bound to rile up some anarchist consequentialist, but more importantly, purges from libertarianism figures as important as Hayek, Mises, and Friedman. Today there are others who would like to disqualify from libertarianism those who worry about such distasteful goals as pursuing economic nationalism or those with more mainstream views on border controls and immigration. I wouldn’t say that these people are part of the same political project as I am, but (alas) I don’t think their underlying reasons for smaller government disqualify them from the label.
This is the strength of Jaworski’s definition: it moves libertarianism away from purity tests and purges and instead allows for a sort of pluralism within libertarianism and accommodates the many different and even disparate missions that libertarians pursue. Read more
Rising alarmism about the amount of energy used to mine bitcoin is leading to a proliferation of confused articles like Eric Holthaus’s Bitcoin could cost us our clean-energy future (Grist, Dec. 15, 2017).
Most of these articles repeat an error popularized by Christopher Malmo, who has written and rewritten the same article about bitcoin’s awful energy consumption for Motherboard since creating the genre with Bitcoin Is Unsustainable back in 2015. The error is based on Malmo’s conviction that bitcoin is mostly a replacement for credit cards. The fact that a single bitcoin is at present worth more than $14,000 CAD might help him see the difference if he were interested, but he isn’t, because he insists on repeating his conviction in each new article.
Why is this important? Because it leads him into a more serious error, which is confusing bitcoin mining, which takes a lot of energy, and bitcoin transactions, which do not (except in the sense that the mining, for the time being, validates them). This leads to a raft of horrifying comparisons: each bitcoin transaction “uses as much energy as your house in a week” (my house in frigid Montreal, or Malmo’s house in temperate Vancouver? dunno, but either way he’s wrong); bitcoin consumes as much energy as [ insert name of tropical country here ]. The truth, of course, is not that simple. Read more
Human beings are capable of many wonderful things: creating inspiring works of art, curing debilitating and deadly ailments, connecting the corners of the world with ever more impressive technologies of transport and communication. Though not the stuff of newspaper headlines, most of us contribute at least in some way to the betterment of our fellow man and woman through our productive work. We also perform many small yet significant acts of kindness and respect that reaffirm the value and dignity of each individual, as well as acts of love that signify even more. Read more