November 19, 2010
Take some time out from your TSA protest or your next debate over the Lockean proviso to check your privilege, dudes. I’ll begin.
I am privileged because of my sex. I could choose to be defensive or learn. I choose to learn. I sometimes think and act in a sexist way and this is not compatible with anarchism. I can do something about it. I can not derail others trying to do something about it. I will repeat these words:
I, for one, hate men. Not all of them, but lots of them. And I hate them precisely because they act like men are supposed to act. I.E. because they are controlling, exploitative, rude, callous, and/or violent, just like they were brought up to be. I hate men who act like that and I hate myself when I realize that I’ve acted that way. I don’t think it’s because I’m a neurotic bundle of self-loathing or because I’m aiming to become one; it’s because I think that all of us men have a long way to go to break ourselves out of habits and beliefs that keep us from acting like decent human beings as often as we should. We grow up thinking that we have the right to do a lot of fucked up stuff and then we usually go on to do it at some point or another. Often at many points throughout our lives.
There are many men that I love and mostly trust but I love them and mostly trust them for the demonstrable steps they’ve taken away from the way that men are normally expected to act. And I’m doing what I can to help the efforts to change those expectations and those actions—in myself, and in others when I can reach them—but I can’t say I blame a woman at all if she doesn’t like most men or doesn’t necessarily trust our motives straight off the bat.
I am an anarchist.
I am a feminist.
I will not choose between them.
It is not possible to choose between them.
I am an anarcha-feminist.
October 29, 2010
I just read a great post by George Donnelly on reciprocity and mutualization. So I got to thinking. There should be a whole school of anarchism built around these ideas. It just needs a name, like all good schools of anarchism. Something cooperative sounding, you know? Mutualizationism? Mutualizationarianism?
October 25, 2010
Seen today on Facebook:
[My] #1 grammatical pet peeve: when people say “literally” and it’s not, such as: “walking into my room is like walking through a minefield, literally.”
Calling Hyacinth Bucket!
To quote Charles Johnson at length (from another Facebook conversation in which he took me to task for choosing “you and I both” over “you and me both”):
I don’t think you’re misapplying the rule; but I think the rule itself is counterfeit rather than genuine English grammar, and that the results in this case are bad English… Read the rest of this entry »
August 4, 2010
July 21, 2010
So this man took the initiative to “establish property rights to abandoned land through [his] own sweat equity,” offered a service to willing customers, got rid of an eyesore, and hurt no one? And the response of the state is to call him a “transient” and put him in jail? (CHT Brad Spangler)
Why shouldn’t I take the message to be “We will not tolerate it when ‘poor people do the things that poor people naturally do, and always have done, to scratch by.’“? It’s almost like they want poverty, isn’t it?
Oh, and if you’re already an anarchist and you don’t grok why what this man did was OK, you don’t grok anarchism. I’ll take my licks.
June 8, 2010
He had lived long, did some good and much harm.
- New York Citizen, obituary of Thomas Paine
It is without a doubt that I can say that Thomas Paine (through The Age of Reason) was the first real literary and philosophical influence to put me on the path to where I find myself now — i.e. an anarchist, though Paine was not but, at best, an early fellow traveler. That said, I have no great nostalgia for the American revolutionary period and there is much in Paine’s works to question and reject. But credit where credit is due.
He died on this day, 1809, without fanfare.
Thomas Paine had passed the legendary limit of life. One by one most of his old friends and acquaintances had deserted him. Maligned on every side, execrated, shunned and abhorred – his virtues denounced as vices – his services forgotten – his character blackened, he preserved the poise and balance of his soul. He was a victim of the people, but his convictions remained unshaken. He was still a soldier in the army of freedom, and still tried to enlighten and civilize those who were impatiently waiting for his death. Even those who loved their enemies hated him, their friend – the friend of the whole world – with all their hearts. On the 8th of June, 1809, death came – Death, almost his only friend. At his funeral no pomp, no pageantry, no civic procession, no military display. In a carriage, a woman and her son who had lived on the bounty of the dead – on horseback, a Quaker, the humanity of whose heart dominated the creed of his head – and, following on foot, two negroes filled with gratitude – constituted the funeral cortege of Thomas Paine.
No one even knows what became of his remains. He was the Rodney Dangerfield of revolutionary politics. Me? Filled with gratitude.
June 7, 2010
It can be a very effective technique in debate to take your opponent’s statement and reword it to make your own point. Steven Landsburg shares with us what he would have written if he had been the writer for a New York Times article on New York State’s proposed minimum wage law for nannies (emphasis added):
New York state may soon become the first state to restrict employment opportunities for nannies.
The state Senate passed a bill this week that would prohibit New York’s approximately 200,000 household workers from accepting any position that does not include paid holidays, overtime pay and sick days.
Opponents say the step will bring unnecessary hardship to thousands of women—and some men—who have found employment because of labor markets that operate freely, except for constraints imposed by the federal minimum wage.
May 23, 2010
Allison Kilkenny writes:
The free market can’t provide solutions to many social problems. As Oliver Willis (sarcastically) put it, “instead of boycotting [the] bus, rosa parks should have been an entrepreneur and started her own bus service. let the market decide.” Therein lies the problem with Libertarian [sic] philosophy. Social minorities aren’t in a position to start their own businesses, and they are frequently at the mercy of state and private business policies. We can’t all be the CEO of BP. Most people live on the other end of the social spectrum, like the poor fishermen, standing on the Louisiana coast, waiting for the oil to hit the shore.
First things first. Repeat after me: Rand Paul is not a libertarian (or a big-L Libertarian, for that matter).
Next, a history lesson. Rosa Parks was standing up to state laws, not the bus company per se. It was precisely the existence of the government’s laws that prevented the free market from having any chance of working in this case. Read the rest of this entry »
May 18, 2010
May 15, 2010
In a new post, Gene Callahan expands upon his recent theme of “rejecting ideology,” particularly with respect to libertarianism. At one point in the comments, he made a statement that I found interesting:
Given the existence of people who disagree, the libertarian claim to be uniquely ‘non-aggressive’ is bogus — libertarians will not aggress against those who accept their political system, and will aggress against those who don’t — just like every other political doctrine.
Is he making a variation of the classic (and flawed) “argument from disagreement” for relativism? I wasn’t sure, but it seemed to me this might be the key to getting a grasp of his argument. I decided to ask for clarification:
So what? Are you implying that truth is relative? Is that what all of this talk about “rejecting ideology” means, i.e. that you’ve come to accept a sort of radical relativism about justice?
You’ll only see my questions here, however, since they disappeared. Callahan seems to be having some trouble with the comments on his blog randomly going away.