Voting Morally, Even If Against Your Economic Interest, Is Voting Rationally

(minor criticism of the myth of the rational voter)

[P]eople do vote rationally. Its rational to vote morally even at high personal cost.

I dont have time to refute the part Kaplan got wrong. But it should be obvious that he got it wrong. [callout]The failure of economic thought is currently one of insufficient tribalism and insufficient nationalism.[/callout]

The failure of economic thought is currently one of insufficient tribalism and insufficient nationalism.

Any group that votes immorally will be exterminated by groups that vote morally.

That is why the anglo world is dying: its immoral (reproductively destructive).


Yes We Need A New Mathematical Revolution On The Scale Of Calculus : The Unit Of Commensurability In That Mathematics, Is Property, And Its Grammar Is Morality

The mathematical order of big data? Property.

1) Humans (life) is acquisitive.
2) Humans seek to acquire a limited number of categories of things. from experiences (feelings), to information, affection, mates, associates, and all manner of material things.
3) Human seek to avoid losses – more so than to acquire. especially life, children, kin, and mates, but also anything else that they have acted to acquire.
4) Humans must cooperate, and seek to cooperate, in the pursuit of their acquisitions.
5) The problem of cooperation for humans(all life) outside of kin, is the prevention of, and suppression of, free riding (involuntary transfer)
6) Humans develop layers of complex rules (myths, traditions, habits, manners, ethics, morals, and common laws) to assist in cooperating in whatever structure of production they exist under.
6) All human language can be expressed in a grammar. Even the most complex and abstract ideas can be expressed in the grammar of acquisition and cooperation we commonly call ‘property’: “That in which we have acted to acquire, and the moral (legal) constraints under which we have done it.

(I kind of wonder if this allows us to get past the comprehension limits of juries. At present, the trick is to have enough money, to afford to overwhelm the cognitive processing ability of the jury. It may be possible to analyze for example, a large trial, and produce a mathematical reduction of it, into terms that the jury can comprehend. The trial is still required, but we can reduce its complexity to an analogy to experience.)



Justifying Parasitism: Walter Block's Advocacy Of Ghetto Ethics

[T]urns out he’s mostly wrong. Only chance of future funding streams, is to abandon parasitic ethics. Rothbard’s critique of the state is priceless, and his history is almost as good. But his choice to try to base liberty on the ethics of the ghetto, rather than the ethics of the aristocratic egalitarian polity did the movement more damage than all his other works did good. It’s non-logical, it’s ahistorical, and it’s a demonstrated failure.

[W]alter is the most popular justifier of parasitic ethics in the world. And I have learned a great deal from him. But , it turns out that like rothbard, he’s just wrong. The ghetto was a state within a state, acted like a state. And rothbard’s ethics are those of exchange between states, not polities. The irony of that statement is palpable.


Crusoe Economics As The Non-Logic Of The Ghetto

[I] suppose I can’t say this enough,[callout]Crusoe ethics aren’t ethical at all. They’re another form of obscurantist fraud that white people seem to just soak up like every other form of pseudoscience: Marxism, Socialism, Freudianism, Feminism, Cantor’s infinities, and Postmodernism.[/callout] but Crusoe economics is useful for the analysis of economics between states, but is entirely useless for the deduction of the properties of a social order.

It should be obvious by now that Crusoe’s island is an analogy to the medieval ghetto, of a state within a state. The sea constructs the borders and walls of the ghetto.

Crusoe ethics aren’t ethical at all.

They’re another form of obscurantist fraud that white people seem to just soak up like every other form of pseudoscience: Marxism, Socialism, Freudianism, Feminism, Cantor’s infinities, and Postmodernism.

Only white people can be this stupid.


Definition: "Ghetto Ethics"

[G]hetto Ethics: quite literally, the ethics of the medieval urban ghetto.

As a ‘state within a state’ residents of the ghetto can conduct exchange as if they are state actors by relying upon high trust exchange in-group, while using low trust exchange out-group.

However, in any polity, each of us cannot act as a ‘state’ by applying low trust with some and high trust with others because the net result is a near universally low trust society for the vast majority.

In such an environment demand for the state and its interventions as a proxy for trust remains high, since low trust is by definition the use of cunning and deception to obtain discounts and premiums that the opposite party would not tolerate willingly.

In other words, low trust ethics are parasitic, and impose high transaction costs on the population.

[T]he underlying point I’m making is the absurdity of using the model of a state within a state to advocate for a stateless society. In that lens the entire rothbardian project is… well, absurdly illogical. Laughable even.

Aristocratic egalitarianism (the protestant ethic) suppresses all cheating such that demand for the state is low because transaction costs and conflicts are minimized, while the velocity of production and exchange is high.


Doolittle's Arguments Wrapped Up In A Bow?


[W]ell, I can’t quite do that without a whole book. But I think some people are beginning to understand the whole package I’ve put together, and why I’m criticizing feminism, postmodernism, ghetto libertarianism, left libertarianism, and even to some degree, conservatism: because the moral codes of all these groups advocate are predicated on assumptions about the nature of man, our common interests, and our economy, that are a mix of agrarian, industrial, and marxist thought dependent upon assumptions about our equality of reproductive value , equality of reproductive organization, our equality of value in organizing and participating in production, and organizing and participating in the production of norms that facilitate production at low transaction costs.

All advancement of productivity and therefore wealth in civilization requires advancement in institutions that assist in creating ‘calculability’: the means by which we cooperate in a division of labor while suppressing the ability for anyone in that division of labor to conduct free riding. [callout]…we must also compensate people outside of the production process for their diligence, labor, and construction of the normative commons that makes an elaborate division of labor in a high trust, low transaction cost society possible.[/callout]

Outside of our direct perception, which is very limited, we can only know anything else about the world if it is calculable – and therefore reducible to analogy to experience. Otherwise we cannot sense or perceive it. And we are notoriously bad in our perceptions without instrumentation and calculation to assist us in judging even the most trivial of things.

Prices for example are calculable. Our imagination of people’s lives in different parts of the world is not. The evidence that someone is wiling to trade with us, is proof that we have calculated the use of resources and time correctly. Just as their failure to do so tells us we have wasted them – or consumed them as entertainment. Science is a discipline entirely devoted to using instrumentation to sense what we cannot, then reduce it to analogy to experience, where we can use our limited faculties of deduction by employing our various fascinating tools of logic to ensure that what we sense is both internally consistent and externally correspondent.

So whether we are talking about science, technology, production, money and accounting, cooperation or law, we are still talking about various forms of instrumentation that assist us in performing calculations on what we are not able to perform without relying upon those tools.

Now, because productivity was so important in the past, we assumed that our relative equality of value in production, organizing production, reproduction, organizing reproduction, investigation and discovery, were all the same, and we limited our concept of moral life to attempting to create universal rules and incentives for each of us to follow.

But that turns out to not make any sense. Because one must have the incentive to follow rules. And if we are marginally different in what we value, and in what we NEED to value as reproductive organisms; and we very clearly demonstrate that we are different, then the incentives that we have are quite different. And if the incentives are quite different we must construct alternative means, other than a MONOPOLY definition of human morality, that provides the incentives for us to act with common interests, despite the fact that we have uncommon interests.

That is the job of institutions. The market allows us to cooperate on means even if we cannot cooperate on ends. But the market assumes that the primary value we each provide is our productivity in the market. (Which was true during the formation of market towns, and when human labor was necessary for production.)

However, if we take into consideration, that in fact, only some of us have value in organizing production, only some others have value in participating in production, and still others only have value in organizing the norms such that production is possible, then we are all simply participating in a division of knowledge and labor. And therefore the rewards of production would be earned by those who prefer and are able to engage in production. But we must also compensate people outside of the production process for their diligence, labor, and construction of the normative commons that makes an elaborate division of labor in a high trust, low transaction cost society possible.

As such these people who are outside of the production process, but who facilitate the creation of the high trust society by suppressing free riding in all its forms: criminal, unethical, immoral, conspiratorial, and statist behavior, therefore must be paid for their services (or not paid if they fail to deliver them.)

Furthermore, every individual who eschews criminal, immoral, unethical, conspiratorial, (statist) behavior, pays a cost with every opportunity he forgoes. Respect for property rights is costly for each individual. Every time an individual suppresses another’s ability to conduct free riding on others: criminal, unethical, immoral, conspiratorial (statist), it is a cost to him. To ask someone to obey these rules which facilitate the voluntary organization of low transaction cost hight trust society, when they are unable to participate in production or the fruits of it, is to ask them to conduct security guard work, and to exert restraint without compensation. Producers are nothing without consumers. Producers must compete for the attention of consumers. The more successful producers gain greater rewards, which in current civilization means little more than greater status signals and associations with others who likewise possess greater status signals, for more successfully satisfying the wants of consumers.

This argument is entirely consistent with property rights theory.

I will get to the criterion for compensation in one of my next posts.


Well Mr Fuller. You'Re Wrong. Its That We Don't Need A Job In *Production*- But We Do Need A Job. Everyone Does.


“We should do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian Darwinian theory he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living.”

― Richard Buckminster Fuller

Everyone has to earn a living. Everyone has to have a job. But the compensation for that job, and the job itself may not require that we engage in PRODUCTION in the marketplace. But instead, that we police all society against free riding, we care for and maintain the commons, and provide emergency care and support for one another.

If one performs these duties then of course, one is due compensation for them.If one does not perform these duties, or worse, violates them, then one does not earn compensation on the backs of those who do police, care for, support and provide production. Production is not the only valuable activity in society. In fact, it appears, that labor and clerical work are of near zero productive value. As such, we are all of us due compensation for our policing and maintenance of the commons, including the criminal, moral, ethical and material commons.

There are ‘negative jobs’. The negative job is to actively police yourself and others against free riding on the backs of others. This is a full time occupation without vacation, days off, or commissions. It does not require that you learn a skill other than moral behavior, and it does not require that you engage in production. It does require that you deny others the ability to engage in criminal, unethical, immoral behavior, or lax or destructive treatment of the commons.

Fuller is wrong. We all must have a job. We must be paid for our jobs. But the job of production is increasingly limited to minority of highly productive people. While the job of preventing criminal, unethical, immoral, and destructive behavior is increasingly abandoned by those who suggest that they are due compensation for merely existing. Which simply means that the most degenerate among us have the greatest claim to the productive efforts of others. That cannot be, in an rational or scientific world, considered moral by any stretch of the imagination.

Labor has no value in production. But labor has enormous value in the defense of life, liberty and property via the suppression of all criminal, ethical, immoral, conspiratorial, corrupt behavior.

Profit from production is a luxury good earned by those with greater talents and ambitions. But that luxury good requires the active suppression of free riding in all its multitude of forms in every part of society: criminal, unethical, immoral, conspiratorial, and corrupt behavior.