As I said, I don’t know how one can consistently recognize traps like this. It seems exceedingly difficult to me, but that’s what an actual defense would look like.
It is exceedingly difficult, but it can be learned. Unfortunately libertarianism (I get anarcho-capitalist vibes from you but I could be wrong) is itself captured by one of these traps, being basically a way of subverting leftism and turning it against itself. If you’re curious, the Austrian school was “pure” in a sense up to and including Mises, but then Ayn Rand was heavily inspired by Mises and wrote Atlas Shrugged, which is a brilliant book but also profoundly flawed, in no small part because its sociology is basically Marxian. Rothbard, heavily influenced by Ayn Rand, then made Austrolibertarianism into a revolutionary ideology rather than a reactionary one. That is a trap.
I’ve figured out the correct answer: there is no such thing as a morally legitimate state.
Non-aggression principle? My own principle is best formulated by Alexander Pope: For forms of government let fools contest, whichever governs best is best (slightly paraphrased), or alternatively, the old Catholic doctrine: error non habet ius. There are correct and incorrect principles of government; correct governance is always legitimate; incorrect governance never is.
Embrace the light side. The liberal establishment is not an establishment at all; it is an interregnum by edgy rebels who are against the establishment, ie. the ancien régime. Revolution, like Protestantism[1], is a disease of the soul.
It seems exceedingly difficult to me, but that’s what an actual defense would look like.
I can now return to this. The way to resist these artificial narratives is to simply learn to recognise archetypes in general. Archetypes of revolution, of patriarchy, of dark side epistemology, and so on. You will be able to see all the false narratives from the outside, as part of a larger worldview that subsumes them all.
I would love to do a quick rebuttal of libertarianism from a Carlylean standpoint, but unfortunately this is one of those issues where bullshit asymmetry applies. I can give a few pointers, however: libertarian theory is basically correct in its refutations of progressive economic policies, but there is a case to be made for political economy where the goal is something other than the maximisation of current GDP — averting the problem of the zero marginal product of labour, for example, by making labour artificially scarce. Yes, that is a tax and diminishes the productivity of the economy in the GDP sense, but it will nevertheless be conducive to general flourishing because productivity and flourishing, though aligned, are not the same. Mises understood this distinction, hence his insistence on keeping his economic theory descriptive only. Rothbard did not understand, being not quite on par with Mises. If you doubt this, just look at their faces to see which one was the greater man. As your name seems Indian to me, I would also recommend Late Victorian Holocausts as a helpful refutation of libertarianism.
I realise that various aspects of this comment are likely to be irritating. It is somewhat patronising and consists of various pointers and hints but not any actual arguments. I am making it because you stand out to me as someone who is a lot smarter than a typical member of this community, and you deserve the chance to take it to the next level by discovering the world entirely outside of the revolutionary bubble, rather than merely the ideologies at its periphery. It is presumably clear to you that OP is stuck inside a bubble like in the Matrix which you have broken out of. Problem is that it’s a Matrix within a Matrix.
How to recognise traps? Break through all the layers of the bubble and all the traps will be as overtly parochial as OP’s post is.
Not intended as an endorsement of Catholicism, but Catholicism is merely incorrect. It is not a psychic illness that distorts its believers’ views of absolutely everything, including secular matters, the way that Protestantism does. Anarchism, incidentally, is a culturally Protestant ideology.
It is exceedingly difficult, but it can be learned. Unfortunately libertarianism (I get anarcho-capitalist vibes from you but I could be wrong) is itself captured by one of these traps, being basically a way of subverting leftism and turning it against itself. If you’re curious, the Austrian school was “pure” in a sense up to and including Mises, but then Ayn Rand was heavily inspired by Mises and wrote Atlas Shrugged, which is a brilliant book but also profoundly flawed, in no small part because its sociology is basically Marxian. Rothbard, heavily influenced by Ayn Rand, then made Austrolibertarianism into a revolutionary ideology rather than a reactionary one. That is a trap.
Non-aggression principle? My own principle is best formulated by Alexander Pope: For forms of government let fools contest, whichever governs best is best (slightly paraphrased), or alternatively, the old Catholic doctrine: error non habet ius. There are correct and incorrect principles of government; correct governance is always legitimate; incorrect governance never is.
Embrace the light side. The liberal establishment is not an establishment at all; it is an interregnum by edgy rebels who are against the establishment, ie. the ancien régime. Revolution, like Protestantism[1], is a disease of the soul.
I can now return to this. The way to resist these artificial narratives is to simply learn to recognise archetypes in general. Archetypes of revolution, of patriarchy, of dark side epistemology, and so on. You will be able to see all the false narratives from the outside, as part of a larger worldview that subsumes them all.
I would love to do a quick rebuttal of libertarianism from a Carlylean standpoint, but unfortunately this is one of those issues where bullshit asymmetry applies. I can give a few pointers, however: libertarian theory is basically correct in its refutations of progressive economic policies, but there is a case to be made for political economy where the goal is something other than the maximisation of current GDP — averting the problem of the zero marginal product of labour, for example, by making labour artificially scarce. Yes, that is a tax and diminishes the productivity of the economy in the GDP sense, but it will nevertheless be conducive to general flourishing because productivity and flourishing, though aligned, are not the same. Mises understood this distinction, hence his insistence on keeping his economic theory descriptive only. Rothbard did not understand, being not quite on par with Mises. If you doubt this, just look at their faces to see which one was the greater man. As your name seems Indian to me, I would also recommend Late Victorian Holocausts as a helpful refutation of libertarianism.
I realise that various aspects of this comment are likely to be irritating. It is somewhat patronising and consists of various pointers and hints but not any actual arguments. I am making it because you stand out to me as someone who is a lot smarter than a typical member of this community, and you deserve the chance to take it to the next level by discovering the world entirely outside of the revolutionary bubble, rather than merely the ideologies at its periphery. It is presumably clear to you that OP is stuck inside a bubble like in the Matrix which you have broken out of. Problem is that it’s a Matrix within a Matrix.
How to recognise traps? Break through all the layers of the bubble and all the traps will be as overtly parochial as OP’s post is.
Not intended as an endorsement of Catholicism, but Catholicism is merely incorrect. It is not a psychic illness that distorts its believers’ views of absolutely everything, including secular matters, the way that Protestantism does. Anarchism, incidentally, is a culturally Protestant ideology.