Jonathan Swift Redux?

Bryan Caplan seems to be muscling in on Jonathan Swift‘s literary territory: satire. Consider Caplan’s post “Murder Equivalents“:

Economists’ [sic] have long struggled to get non-economists to put a dollar value on human life.  We’ve almost completely failed.  No matter how high the dollar value you use, non-economists hear callous minimization of human suffering.  Is there any way to quantify the magnitude of Awful without seeming awful yourself?

I say there is.  From now on, let us measure each horror in “Murder Equivalents.”  The Murder Equivalent of X, by definition, is the number of ordinary murders that would be just as bad as X.  The concept allows for the reasonable possibility that some deaths are less bad than a normal murder.  The Murder Equivalent of an accidental death, for example, might only be .5  The concept also allows for the reasonable possibility than some deaths are worse than a normal murder.  The Murder Equivalent for a death by terrorism, for example, might be 2.  A terrible war that lays a country waste might be twice the number of deaths from war crimes, plus the number of civilian deaths, plus .5 times the number of soldier deaths, plus one per $10 M in property damage.

Logically, this re-scaling is no better than a sophisticated Value of Life calculation.  Psychologically, however, it’s far better.  Comparing something to murder doesn’t sound callous.  Nor does it minimize the badness.  It only puts the world in perspective.  Many salacious front-page horror headlines are clearly less bad than one murder.  Thinking in terms of Murder Equivalents would help diffuse such distractions, reducing the risk of costly crusades against relatively minor problems.

Yes, I know that many people will angrily reject any metric that potentially implies their gut emotional reactions are unreasonable.  As usual, I’m working at the margin.  How can we get more people to think numerately about the horrors of the world?  Murder Equivalents is the best idea I’ve got.

Caplan’s modest proposal is Swiftian, even if it’s not meant to be. I refer, of course, to Dean Swift’s A Modest Proposal for Preventing the Children of Poor People From Being a Burthen to Their Parents or Country, and for Making Them Beneficial to the Publick, wherein the author (an Anglo-Irishman) “suggests that the impoverished Irish might ease their economic troubles by selling their children as food for rich gentlemen and ladies.”

Numerate thinking about the horrors of the world seems to belong in a category with Swift’s idea. Why, pray tell, is thinking numerately about the horrors of the world an improvement on thinking emotionally about them? An emotional reaction to horror is a valid reaction. Murder and terrorism are abhorrent, and ought not be smoothed over by equating them with accidental death or death by old age. Yet, that’s what Caplan’s cold-blooded alternative invites.

Death by old age is death by old age; death by accident is death by accident; death by murder or terrorism is neither, and can’t be calibrated with either of them by an arbitrarily assigned coefficient. Murder is an intentional act that can be deterred and avenged. (The best way yet devised of deterring murder is by executing murderers, swiftly (no pun intended) and surely. Not only does execution send a “message” to would-be murderers, many of whom will heed it, but it prevents murderers from murdering again.) Terrorism is an intentional act that can be prevented, deterred, and avenged, it’s not just another “risk” — like being struck by lightning — as some fatuous economists would have it. Murder and terrorism are not merely death by accident or old age with higher coefficients.

In any event, how would the coefficient (relative value) of death by murder or terrorism be assigned? By a know-it-all professor of economics like Bryan Caplan? Even a first-year student of economics could tell you that the only meaningful relative value is the one that results from a market exchange between a willing seller (the prospective victim) and a willing buyer (the prospective murderer). In a word: price. The problem (for Caplan) is that every murder would have a different price, and a lot of murders would have a price of infinity, because the prospective victims would be unwilling to be murdered at any price.


Bryan Caplan struggles to define tolerance. This seems to be what he’s searching for:

a disposition to allow freedom of choice and behavior, Thesaurus, Noun, 2

With that definition in mind, I’ll address the reasons given by Caplan for practicing tolerance:

1. People’s moral objections to how other people use their own person and property are usually greatly overstated – or simply wrong.  Think about how often people sneer at the way others dress, talk, or even walk.  Think about how often people twist personality clashes into battles of good versus evil.  From a calm, detached point of view, most of these complaints are simply silly.

The link points to a post in which Caplan confesses his own immature silliness. What’s missing are the “complaints” that are not “simply silly.” Take abortion, for example. It’s a practice that’s often defended on pseudo-libertarian grounds: a patently contrived right to privacy, for example. Caplan is cagey about abortion. If he is opposed to it, his reasons seem utilitarian rather than moral. In any event, opposition to abortion is not mere silliness; it is based on a profound moral objection to murder.

Nor should so-called personality clashes be dismissed as silliness. For example, during my 30 years as an analyst and manager at a major defense think-tank, I was a party to five conflicts (lasting months and years) that ignorant bystanders might have called personality clashes (and some bystanders did just that). But all five conflicts involved substantive differences about management methods, business ethics, or contractual performance.

Contra Caplan, I believe that differences about principle or substance give rise to most so-called personality clashes. It’s easy to dislike a person — and hard to disguise dislike — when that person reveals himself as incompetent, venal, manipulative, or corrupt. It seems to me that Caplan’s unfounded characterization of “most” disputes as personality clashes, and his back-handed dismissal of them as “battles of good versus evil,”  reflects his own deep-seated taste for conflict avoidance, as an avowed and outspoken pacifist.

*     *     *

2. People’s moral objections to how other people use their own person and property often conflate innocent ignorance with willful vice.

I’ll have to compensate for Caplan’s vagueness by offering examples of what he might have in mind:

Al disapproves of Bob’s drunken driving, which caused a serious accident. Bob didn’t know he had been drinking vodka-spiked lemonade.

Bob was innocently ignorant of the vodka in the lemonade when he was drinking it. But Bob probably knew that he wasn’t fit to drive if he was impaired enough to have an alcohol-induced accident. It’s therefore reasonable to disapprove of Bob’s drunken driving, even though he didn’t intend to drink alcohol.

Jimmy and Johnny were playing with matches, and started a fire that caused their family’s house to burn to the ground. They escaped safely, but all of their family’s possessions — many of them irreplaceable — were lost. Nor did insurance cover the full cost of rebuilding their house.

Jimmy and Johnny may have been innocent, but it’s hard not to disapprove of their parents for lax child-rearing or imprudence (not keeping matches safely hidden from children).

Alison looked carefully before changing lanes, but a car on her right was in her blind spot. She almost hit the car as she began to change lanes, but pulled back into her own lane before hitting it. Jake, the driver of the other car, was enraged by the near collision and honked at Allison.

Jake was rightly enraged. He might have been killed. Alison may have looked carefully, but it’s evident that she didn’t look carefully enough.

LaShawn enjoys rap music, especially loud rap music. (Is there any other way to play it?) He has some neighbors who don’t enjoy rap music and don’t want to hear it. The only way to get LaShawn to turn down the volume is to complain to him about the music. It doesn’t occur to LaShawn that the volume is too high and that his neighbors might not care for rap music.

This used to be called “lack of consideration,” and it was rightly thought of as a willful vice.

DiDi is a cell-phone addict. She’s on the phone almost everywhere she goes, yakking it up with her friends. DiDi doesn’t seem to care that her overheard conversations — loud and one-sided — are annoying and distracting to many of the persons who are subjected to them.

Lack of consideration, again.

Jerry has a fondness for booze. But he stays sober until Friday night, when he goes to his local bar and gets plastered. The more he drinks the louder and more obnoxious he becomes.

When Jerry gets drunk, he isn’t in control of himself, in some psychological sense. Thus his behavior might be said, by some, to arise out of innocent ignorance. But Jerry is in control of himself before he gets drunk. He surely knows how he behaves when he’s drunk, and how his behavior affects others. Jerry’s drunken behavior arises from a willful vice.

Ted and Deirdre, a married couple, are highly paid yuppies. They worked hard to earn advanced degrees, and they work hard at their socially valued professions (physician and psychologist). They live in an upscale, gated community, drive $75,000 cars, dine at top-rated restaurants, etc. And yet, despite the obvious connection between their hard work and their incomes (and what those incomes afford them), they are ardent “liberals.” (See the sidebar for my views on modern “liberalism.”) They vote for left-wing candidates, and contribute as much as the law allows to the campaigns of left-wing candidates. They have many friends who are like them in background, accomplishments, and political views.

This may seem like a case of innocent ignorance, but it’s not. Ted and Deirdre (and their friends) are intelligent. They understand incentives. They understand (or they would, if they thought about it) that progressive taxation and regulations blunt incentives to work, save, and invest. They therefore understand (or could easily understand) that the plight of the poor and “downtrodden” who are supposed to be helped by progressive taxation and regulations is actually made worse by those things. They certainly understand such things viscerally because they make every effort to reduce their taxes (through legal means, of course); they do not contribute voluntarily to the U.S. Treasury (even though they know that they could); and they dislike regulations that affect them directly. Ted and Deidre (and the legions like them) allow their guilt-driven desire for “equality” to obscure easily grasped facts of life. They ignore or suppress the facts of life in order to preen as “caring” persons. At bottom, their ignorance is willful, and inexcusable in persons of intelligence.

In sum, it’s far from evident to me that “how other people use their own person[s] and property often conflate[s] innocent ignorance with willful vice.” There’s much less innocent ignorance in the world than Caplan would like to believe.

*     *     *

3. People’s best-founded moral objections to how other people use their own person and property are usually morally superfluous.  Why?  Because the Real World already provides ample punishment.  Consider laziness.  Even from a calm, detached point of view, a life of sloth seems morally objectionable.  But there’s no need for you to berate the lazy – even inwardly.  Life itself punishes laziness with poverty and unemployment… So even if you accept (as I do) the Rossian principle that a just world links virtue with pleasure and vice with pain, there is no need to add your harsh condemnation to balance the cosmic scales.

On what planet does Caplan live? Governments in the United States — the central government foremost among them — reward and encourage sloth through extended unemployment benefits, bogus disability payments, food stamps, etc., etc. etc. There’s every reason to voice one’s displeasure with such goings on, and to give force to that displeasure by working and voting against the policies and politicians who make it possible for the slothful to live on the earnings of others.

*     *     *

4. The “especially strangers” parenthetical preempts the strongest counter-examples to principled tolerance.  There are obvious cases where you should strongly oppose what your spouse, children, or friends do with themselves or their stuff.  But strangers?  Not really.

Yes, really. See all of my comments above.

*     *     *

5. Intolerance is bad for the intolerant.  As Buddha never said, “Holding onto anger is like drinking poison and expecting the other person to die.”  The upshot is that the Real World punishes intolerance along with laziness, drunkenness, and gluttony.  Perhaps this is the hidden wisdom of the truism that “Haters gonna hate.

Here Caplan makes the mistake of identifying intolerance with anger. A person who is intolerant of carelessness, thoughtlessness, and willful vice isn’t angry all the time. He may be angered by careless, thoughtlessness, and willful vice when he sees them, but his anger is righteous, targeted, and controlled. Generally, he’s a happy person because he’s probably conservative.

It’s all well and good to tolerate freedom of choice and behavior, in the abstract. But civilization depends crucially on intolerance of particular choices and behaviors that result in real harm to others — psychic, material, and physical. Tolerance of such choices and behaviors is simply a kind of appeasement, which is what I would expect of Caplan — a man who can safely preach pacifism because he is well-guarded by the police and defense forces of his locality, State, and nation.

*     *    *

Related posts:
The Folly of Pacifism
The Folly of Pacifism, Again
More Pseudo-Libertarianism
Defending Liberty against (Pseudo) Libertarians


The Criminality and Psychopathy of Statism

Government is actually the worst failure of civilized man. There has never been a really good one, and even those that are most tolerable are arbitrary, cruel, grasping and unintelligent.

H.L. Mencken

*     *     *

From Bryan Caplan, writing at EconLog:

If a private individual did what governments do, almost everyone would call him a criminal.  If I took your money without your consent, I’d be a thief.  If I forced you to work for me, I’d be slaver.  If I killed you, I’d be a murderer – even if you “provoked” me by resisting my demands for your money and labor.  Note further: We’d still make these judgments even if I was acting if “for your own good” or “to help the poor.” (scare quotes optional!)  But somehow when government does it, we change the names and our moral evaluation….

If you put aside all the propaganda, states are gangs of glorified criminals.

I often disagree with Caplan (usually about immigration and defense), but not this time. For example, I have argued that

taxation for the purpose of redistribution is slavery (see number 2 in the second set of definitions). It amounts to the subjection of one person (the taxpayer) to other persons: deadbeats, do-gooders, and  demagogues. If “slavery” is too strong a word, “theft” will do quite well.

I hasten to add that most of the state’s minions don’t think of themselves as criminals. That’s because (a) they don’t think deeply, they just do what they’re paid and told to do (Befehl ist Befehl), and (b) they’ve been brain-washed into believing that the state (as long as it’s their state) can do no wrong. (Well, it can do no wrong today, though its past wrongs are sometimes seen as such through the lens of hindsight.)

If the “criminal” label applies to anyone, it applies to the politicians whose wishes are their minions’ commands. Criminality is a manifestation of psychopathy: a common trait among leftist politicians and the pundits and academicians whose facile rationalizations for statism give aid and comfort to leftist causes. Here is a small sample of John J. Ray’s monograph-length analysis of psychopathy and leftism:

[A]lthough all sorts of different people can be Leftist in one way or another, there would seem to remain a core Leftist type — seen at its clearest among Leftist academics and intellectuals. Although such people form only a small fraction of the total population, their influence and their grasp on the levers of power in the media, in the bureaucracy, in the universities and, at times, in politics, make what they think, say and do very important indeed. And it is my contention that this type is eerily reminiscent of a well-known psychiatric category: The psychopath. So the ULTIMATE explanation for all the core characteristics of Leftism that have been described so far lies in many Leftists being sub-clinical psychopaths.

The characteristics of the clinical psychopath can be summed up as follows: He is not obviously “mad”; he is often highly intelligent; he is unmoved by brutality (except to enjoy perpetrating it); he has no moral or ethical anchors or standards; he is deeply (but discreetly) in love with himself (narcissism) so secretly despises others and thinks they are fit only to be dominated and exploited by him and those like him; he is a great manipulator who loves getting others to do his bidding by deception or otherwise; he is the master of the lie and the false pretence but sees no reason to be consistent from occasion to occasion; he will say anything to gain momentary praise or admiration; his only really strongly felt emotions seem to be hate and contempt and he is particularly enraged by those who have what he wants and will be totally unscrupulous in trying to seize what others have for himself. But above all, the psychopath does not seem to be able to tell right from wrong and, as a result, does sometimes commit or connive at murders and other heinous crimes with what seems to be a clear conscience.

That seems to me to constitute, by and large, a fairly comprehensive description of your average Left-wing intellectual…

Obama … exemplifies psychopathic “flexibility” about what he supports.  He says whatever will please his audience of the moment, regardless of taking quite different stands on other occasions.   ‘At the 2014 National Prayer Breakfast  he warned that “freedom of religion is under threat… around the world.” He neglected to mention, however, that organizations like Little Sisters of the Poor and Hobby Lobby are suing his administration because they object to contraceptives mandated under ObamaCare in violation of their religious views. Even more astoundingly, Obama claimed, “We… believe in the inherent dignity of every human being,” and “the killing of the innocent is never fulfilling God’s will; in fact, it’s the ultimate betrayal of God’s will.” Remember, this is a man who supports abortion under any and all circumstances, even in its most appalling partial-birth form, and who once told Planned Parenthood “God bless you.” The seemingly total lack of self-awareness is beyond shocking but is classical psychopathy….

American “liberals” … often say that not all Leftists are as nasty as Stalin, Hitler, Castro, Pol Pot, Mao, Kim Jong Il and all the other lovely “socialists” who have gained unrestricted power. Some American “liberals” even say … that they hate such “totalitarians” or “authoritarians”. So if “liberals” hate Communists, how come they were apologizing for the Soviets and praising them and trying to protect them almost up to the day that the Soviet Union imploded? Even to this day, to have been a Communist in the past is treated most indulgently in “liberal” intellectual circles — as no more than excessive idealism or as having been “a liberal in a hurry”. And what American “liberal” has ever said a bad word about Castro?… U.S. “liberalism” is just an attempt to achieve the old Communist goal of enforced “equality” in a gradual, step-by-step way. They are just “slowed down” Communists and like the Communists, their real motive for seeking equality is not “compassion” but hatred of other people’s success….

Another absolutely characteristic feature of psychopaths is their readiness to lie and lie shamelessly. And to this day I have never quite managed to get used to the way many Leftists seem to be completely uninterested in the truth. And this is another way in which the Leftists of today differ not at all from the Leftists of the Cold War era….

A more subtle form of dishonesty is the great absurdity of the policies that Leftists have often advocated. Policies such as rent-control and nationalization of industry have a superficial attraction that guaranteed that they would be widely tried but who could honestly advocate them once it is apparent how badly they work? Certainly not a person who had the welfare of the people at heart. Such policies have only ever delivered poverty and housing shortages. Why have Leftists advocated such nostrums for so long?…

[T]he famous Leftist call for abolition of wealth and income differentials would surely lead one to expect that Leftists would reject materialistic ambition in their own lives. But it is not so. Although Leftists seem to decry the scramble for private material possessions (conservatism is smeared as “the politics of greed”), they themselves on the personal level seem to be just as keen for the scramble as anyone else. There has been a lot of research reported in the literature of academic psychology on the subject of achievement motivation but the various measures of materialistic achievement motivation have been shown to have negligible correlation with Leftism — where a high negative correlation might on theory have been expected (Ray, 1981b; Ray & Najman, 1988). In other words, in their own lives Leftists are just about as apt as Rightists to seek personal material gain. Once again the Leftist emerges as being hypocritical and as not honest about his/her real motives and values….

Much that I have said in this monograph (e.g. here, here and here) points out the good fit to reality provided by the explanation that Leftists are strongly motivated by hatred and contempt for others — with “compassion” being merely a necessary cloak for their real motivations. Leftists want power and acclaim for themselves and when they see any power and success in others they hate it and want to tear it down. But is that consistent with Leftists being psychopathic? Are not psychopaths supposed to be devoid of normal human emotions? They are not. They certainly have large emotional deficits and a great lack of empathy but one emotion that thrives in them is hate….

Now … we have come to the point of suggesting that the emotional shallowness that a large but weak ego implies may in fact be just one symptom of a much broader and more serious emotional and intellectual deficit — psychopathy. Psychopaths are after all renowned for their emotional shallowness — to the point where they can at times seem entirely devoid of emotion. Additionally, we have seen that Leftists not only have the moral imbecility of the psychopath but in fact proudly proclaim it — in their “postmodernist” doctrine (See here) that everything is relative and nothing is better or worthier than anything else (except when it suits Leftists, of course). We have also seen that the other major characteristics of the psychopath — indifference to brutality and reliance on lies — are present in spades among Leftists. And most of all, the sense of superiority to others and the masked contempt for others are at once very psychopathic and very Leftist….

In summary, then, Leftism at its deepest level would seem to be a form of sub-clinical psychopathy — not normally severe enough to get the person into much trouble but severe enough to cause lots of trouble for others.

[See also this follow-up by Ray.]

Ray’s analysis comports with what I’ve seen of left-wing politicians, pundits, and academicians over the past fifty years. They love to hate, and they love to project their hate-feelings onto their political opponents. And they’re very good at convincing themselves and others that they “care” — care about the poor, about people of color, about income inequality, about the environment, and about anything and everything that seems worth caring about. But what they really care about is massaging their own egos by forcing others to do their bidding.

Defending Liberty against (Pseudo) Libertarians

(Pseudo) libertarians like to demonstrate their bogus commitment to liberty by proclaiming loudly their support for unfettered immigration, unfettered speech, unfettered abortion, unfettered same-sex coupling (and legal recognition thereof as “marriage’), and unfettered you-name-it.. In the minds of these moral relativists, liberty is a dream world where anything goes — anything of which they approve, that is.

The aim of today’s sermon is to embellish what I’ve said previously in many of the posts listed at the bottom of this one on the subject of (pseudo) libertarians and (pseudo) libertarianism. I begin with Bryan Caplan.

My disdain for Caplan’s (pseudo) libertarian, pacifistic, one-worldishness is amply documented: here, here, here, here, here, and here (second item). Caplan has been at it again, in recent posts about immigration (as in opening the floodgates thereto).

Consider this post, for example, where Caplan tries (in vain) to employ Swiftian hyperbole in defense of unfettered immigration. In the following block quotation, each of Caplan’s “witty” proposals is followed by my observations (in brackets and bold type):

Libertarians’ odd openness to using immigration restrictions to protect American freedom has me thinking.  There are many statist policies that could indirectly lead to more libertarian policy.  If you’re open to one, you should logically be open to all.

Here are just a few candidates:

1. Make public schools teach libertarianism.  Sure, public education should be abolished.  But as long as public education exists, wouldn’t it be better if the schools taught children about the value of freedom and the wonder of markets?

[Well, yes, our course it would. But public schools don’t do that — and won’t do that — because they were long ago taken over by leftist “educators.” Next stupid idea…]

2. Discourage fertility of less libertarian groups.  If you really think that Muslims or Hispanics are unusually statist, their high birth rates should worry you.  Indeed, any birth rate above zero should worry you.  A moderate step would be to offer members of these groups extra subsidies for birth control.  From there, it’s just a hop, skip, and a jump to subsidized sterilization, tax penalties, or a selective One Child Policy.

[But why allow the immigration of statist-leaning groups in the first place? In fact, it would be a good idea to encourage them — and others — to leave. If the encouragement were financial, it would be a good investment.]

3. Censor statist ideas.  Sure, Paul Krugman has a right to free speech.  But the rest of us have a right to not be ruled by people swayed by Krugman.  It’s childish to deny the trade-off, no?

[It is childish to deny the trade-off. That’s why idiots like Caplan deny it. They believe that theft is wrong, but they don’t believe in preventing (or reducing) the amount of theft committed by government because statist ideas have been and are allowed to flourish. See below for more on this point.]

4. Subsidize vacations for less libertarian groups on election day.  Suppose the government gave members of unlibertarian groups free trips to Cancun that conveniently coincided with election day.  While some of the eligible would file an absentee ballot, there is little doubt that this would heavily depress turnout.  So why not?

[Better yet — and far less expensive — establish meaningful eligibility standards for voting; for example, being at least 30 years of age, owning one’s home, and being able to read and write at the 12th-grade level. This might empower more “liberals” than conservatives, give the tendency of educated persons to adhere to statism. But their power would be constrained by the sensible prohibition of speech that advocates theft in the name of the state.]

The first link in the block quotation is to an earlier post by Caplan, in which, for practical purposes, he joins with Don Boudreaux in proclaiming (psuedo) libertarian absolutism on such other matters as freedom of speech. As Boudreaux puts it,

Freedom may well destroy itself.  That’s a risk I’m willing to take, especially if the proposed means of saving freedom is to restrict it.

This reminds me of “it was necessary to destroy the village in order to save it.” It’s a position that defies logic; thus:

  1. Freedom is not merely literal freedom from captivity; it is the enjoyment of that freedom through the peaceful pursuit of happiness. (Freedom, as a general condition, is possible only if everyone’s pursuit of happiness is peaceful with respect to other persons and their property.)
  2. It is wrong to deny any person his freedom, regardless of his demonstrated enmity toward freedom as defined in 1. (This is Boudreaux’s stated position, which — taken literally — precludes the imprisonment of convicted murderers, rapists, thieves, and others whose acts deny to others the peaceful pursuit of happiness.)
  3. Freedom, therefore, consists only of literal freedom. (This conclusion, which contradicts the full definition of freedom given in 1, is the logical consequence of Boudreaux’s position. And yet, Boudreaux would be the last person to accept this limited definition of freedom.)

It doesn’t matter whether the person whose demonstrated hostility toward freedom (properly defined) is a thief or a socialist. One is the same as the other when it comes to the defense of freedom (properly defined). Boudreaux and his ilk would be consistent (though wrong) if they were to say that thieves shouldn’t be imprisoned, but I doubt that they would say such a thing because they are staunch defenders of property rights. Why then, do they defend the right of statists to spread the gospel of government control over our lives and livelihoods, which is nothing but government-sponsored theft and demonstrably more damaging than garden-variety theft?

As I say at the end of this post,

Liberty is lost when the law allows “freedom of speech, and of the press” to undermine the civil and state institutions that enable liberty.

There is a very good case for the view that the First Amendment sought to protect only those liberties necessary for the preservation of republican government. The present statist regime is a long way from the kind of republican government envisioned by the Framers.

Another staple of (pseudo) libertarian thought is a slavish devotion to privacy — when that devotion supports a (pseudo) libertarian position. Economists like Caplan and Boudreaux are cagy about abortion. But other (pseudo) libertarians are less so; for example:

I got into a long conversation yesterday with a [Ron] Paul supporter who took me to task for my criticisms of Paul’s positions. For one thing, he insisted, Paul’s position on abortion wasn’t as bad as I made it out, because Paul just thinks abortion is a matter for the states. I pointed out that in my book, saying that states can violate the rights of women [emphasis added] is no more libertarian than saying that the federal government can violate the rights of women.

Whence the “right” to abort an unborn child? Here, according to the same writer:

I do believe that abortion is a liberty protected by the Fourteenth Amendment….

This train of “logic” is in accord with the U.S. Supreme Court’s manufactured “right” to an abortion under the Fourteenth (or was it the Ninth?) Amendment, which I have discussed in various places, including here. All in the name of “privacy.”

Here, again, we see devotion to a value for its own sake, regardless of the implications for liberty. As I say here,

if privacy were an absolute right, it would be possible to get away with murder in one’s home simply by committing murder there. In fact, if there are any absolute rights, privacy certainly isn’t one of them.

(Psuedo) libertarians choose not to characterize abortion as murder. They prefer to think of it as a form of control over one’s own body. But an unborn child is not “one’s own body” — it is its own body, created (in the overwhelming majority of cases) by consensual sex between the mother and a male person. Abortion is nothing more than a murderous flight from personal responsibility, which is a trait highly praised (in the abstract) by (pseudo) libertarians. And it is a long step down a very slippery eugenic slope.

It is no wonder that many (pseudo) libertarians like to call themselves liberaltarians. It is hard to distinguish (pseudo) libertarians from “liberals,” given their shared penchant for decrying and destroying freedom of association and evolved social norms. It is these which underlie the conditions of mutual respect, mutual trust, and forbearance that enable human beings to coexist peacefully and cooperatively. That is to say, in liberty.

Related posts:
Law, Liberty, and Abortion
Abortion and the Slippery Slope
Privacy: Variations on the Theme of Liberty
An Immigration Roundup
Illogic from the Pro-Immigration Camp
On Liberty
Illegal Immigration: A Note to Libertarian Purists
A Moralist’s Moral Blindness
Pseudo-Libertarian Sophistry vs. True Libertarianism
The Folly of Pacifism
Positivism, “Natural Rights,” and Libertarianism
What Are “Natural Rights”?
The Golden Rule and the State
Libertarian Conservative or Conservative Libertarian?
Bounded Liberty: A Thought Experiment
Evolution, Human Nature, and “Natural Rights”
More Pseudo-Libertarianism
More about Conservative Governance
The Meaning of Liberty
Positive Liberty vs. Liberty
On Self-Ownership and Desert
In Defense of Marriage
Understanding Hayek
Rethinking the Constitution: Freedom of Speech and of the Press
The Golden Rule as Beneficial Learning
Why I Am Not an Extreme Libertarian
Facets of Liberty
Burkean Libertarianism
Rights: Source, Applicability, How Held
The Folly of Pacifism, Again
What Is Libertarianism?
True Libertarianism, One More Time
Human Nature, Liberty, and Rationalism
Utilitarianism and Psychopathy
Privacy Is Not Sacred
A Declaration and Defense of My Prejudices about Governance
The Libertarian-Conservative Fusion Is Alive and Well
Libertarianism and Morality
Libertarianism and Morality: A Footnote
Merit Goods, Positive Rights, and Cosmic Justice
More about Merit Goods
What Is Bleeding-Heart Libertarianism?
Prohibition, Abortion, and “Progressivism”
Liberty, Negative Rights, and Bleeding Hearts
Cato, the Kochs, and a Fluke
Conservatives vs. “Liberals”
Not-So-Random Thoughts (II)
Why Conservatism Works
The Pool of Liberty and “Me” Libertarianism
Bleeding-Heart Libertarians = Left-Statists
Enough with the Bleeding Hearts, Already
Not Guilty of Libertarian Purism
Liberty and Society
The Eclipse of “Old America”
Genetic Kinship and Society
Liberty as a Social Construct: Moral Relativism?