An Empiric Libertarian and Anarchist Wannabe

An Empiric Libertarian and Anarchist Wannabe[1]

Being a libertarian:

  • I’m anti-abortion but realize it is a personal, not a state issue
  • I’m anti-narcotics but realize it is a personal, not a state issue
  • I believe that prostitution is a trade like many others: problematic from a health perspective, like many others (e.g., restaurant employees); possibly perverse from a perspective of integrity and honesty, like many others (financiers): but just as worthy of respect and credit if properly undertaken, like many others; and if so, it’s not the state’s business.  Personally, I seek something else in a sexual relationship: the other person’s deep desire for me but I certainly don’t criticize those who without compromising commitments to others avail themselves of its comforts, physical, mental and emotional.

While I believe that I am a libertarian (small “l”), I’m not an anarchist.  Sadly for me, I don’t have the faith in the inherent goodness of human nature required to be an anarchist although I admire ethical, non-violent anarchists more than most others.  Rather, I believe that, at present, states and the international community must play an important role to protect those who need protection and to assist in the allocation and administration of resources that are or ought to be shared in common as the patrimony of mankind.  I recognize that not all property is private property, but I believe that, as is the case with private property, common property rights are fully worthy of respect and protection.  Our common patrimony as human beings includes the rights to peace, to justice, to equality of opportunity, to a healthy environment, to share equally in rights to air, water, minerals and nature’s other bounties, including land and other goods that are not being productively used by others.  The inconsistency in the perspective that private property is worthy of respect but common property rights can be disregarded may be one of the principal causes of our greatest social problems.

I’m anti-taxation, totally; not because I oppose collective expenditures for the common good but because it as an inefficient and easy to corrupt and manipulate mechanism for the achievement of such goals.  If the modern concept of money involves the efficient means for distribution of resources and services, then as is the case of blood in organics, the body politic needs to constantly increase its supply and to adequately regulate it in order to attain proper, effective and efficient distribution, and to assure that it doesn’t get stuck in any single place, underutilized, and causing the equivalent of public strokes and heart attacks.  The situation we find ourselves in today.

Some of these concepts don’t sound libertarian and are certainly not in accordance with official big “L” Libertarian Party positions, but when one goes back to premises and tests the theories with the results, one ought to be able to acknowledge that classical libertarian theory, as formally understood by the Party, doesn’t work in all cases, and where it doesn’t work, assuming logic was properly applied, then it means that we are dealing with either false facts or erroneous premises.  And that we need to reevaluate and improve the theory based on experience.

Perhaps that makes me an empiric libertarian and anarchist wannabe.

I wonder how many others feel as I do.

[1] © Guillermo Calvo Mahé; Manizales, 2011; all rights reserved

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