The AntiFa and Me

Ages ago when I set off to college, my political views were fairly moderate and conventional, if passionately argued. (For that matter, I still consider myself a “moderate,” if an unconventional one.) At some point I read Persepolis (volume 2), Marjane Satrapi’s memoir of the Iranian Revolution and her childhood in Iran, college years in Germany, and return to post-revolution Iran. It’s a pretty good book, though I liked Vol. 1 better than Vol. 2.

While in Germany, Satrapi began reading Bakunin, whom she refers to as “The anarchist.”

So of course I read Bakunin. According to Wikipedia:

Mikhail Alexandrovich Bakunin…. 30 May 1814 – 1 July 1876) was a Russian revolutionary anarchist, and founder of collectivist anarchism. He is considered among the most influential figures of anarchism, and one of the principal founders of the social anarchist tradition. Bakunin’s enormous prestige as an activist made him one of the most famous ideologues in Europe, and he gained substantial influence among radicals throughout Russia and Europe. …

In 1840, Bakunin traveled to St. Petersburg and Berlin with the intention of preparing himself for a professorship in philosophy or history at the University of Moscow… Eventually he arrived in Paris, where he met Pierre-Joseph Proudhon and Karl Marx.

Bakunin’s increasing radicalism – including staunch opposition to imperialism in east and central Europe by Russia and other powers – changed his life, putting an end to hopes of a professorial career. He was eventually deported from France for speaking against Russia’s oppression of Poland. In 1849, Bakunin was apprehended in Dresden for his participation in the Czech rebellion of 1848, and turned over to Russia where he was imprisoned in the Peter-Paul Fortress in Saint Petersburg. He remained there until 1857, when he was exiled to a work camp in Siberia. Escaping to Japan, the US and finally ending up in London for a short time … In 1863, he left to join the insurrection in Poland, but he failed to reach his destination and instead spent some time in Switzerland and Italy.

In 1868, Bakunin joined the socialist International Working Men’s Association, a federation of trade unions and workers’ organizations, which had sections in many European countries, as well as in Latin America and (after 1872) in North Africa and the Middle East. The “Bakuninist” or anarchist trend rapidly expanded in influence, especially in Spain, which constituted the largest section of the International at the time. A showdown loomed with Marx, who was a key figure in the General Council of the International. The 1872 Hague Congress was dominated by a struggle between Marx and his followers, who argued for the use of the state to bring about socialism, and the Bakunin/anarchist faction, which argued instead for the replacement of the state by federations of self-governing workplaces and communes. Bakunin could not attend the congress, as he could not reach the Netherlands. Bakunin’s faction present at the conference lost, and Bakunin was (in Marx’s view) expelled for supposedly maintaining a secret organisation within the international.

However, the anarchists insisted the congress was unrepresentative and exceeded its powers, and held a rival conference of the International at Saint-Imier in Switzerland in 1872. This repudiated the Hague meeting, including Bakunin’s supposed expulsion.

Sound familiar? Sounds familiar.

Anyway, I thought Bakunin’s Statism and Anarchy was pretty good, though I was less impressed with God and the State.

Since then I’ve read a smattering of other anarchist writings, (eg, Thoreau,) but none of the major figures like Proudhon or Chomsky.

Wikipedia goes into a bit more detail about the Anarchist/Marxist split, quoting Bakunin:

They [the Marxists] maintain that only a dictatorship—their dictatorship, of course—can create the will of the people, while our answer to this is: No dictatorship can have any other aim but that of self-perpetuation, and it can beget only slavery in the people tolerating it; freedom can be created only by freedom, that is, by a universal rebellion on the part of the people and free organization of the toiling masses from the bottom up.

— Mikhail Bakunin, Statism and Anarchism[49]

…we are convinced that liberty without socialism is privilege and injustice; and that socialism without liberty is slavery and brutality.

— Mikhail Bakunin, Federalism, Socialism, Anti-Theologism, 1867[50]

Collectivism without the gulags and KGB certainly sounds like an improvement over collectivism with it. As a college student trying to reconcile libertarian-ish tendencies with SJW dogma, Anarchism seemed like a good fit, and I began calling myself an Anarchist.

To me, Anarchism was more of a starting point than an end point, a default position that you should leave people alone to regulate their own affairs unless you have proof that there’s an actual problem that needs fixing and that your fix won’t make things worse than the original problem. You might see parallels here with my current thinking. Society was full of rules, those rules seemed oppressive and arbitrary (Why can’t I eat waffles for dinner and lasagna for breakfast? Why do different states have different traffic laws? Why does copyright last for 90+ years? Just leave me alone, man!)

One of the most important anarchist insights was that “government” should be thought of as more than just the official, legally-defined “state.” “Government” is really the entire power structure of a country, from the domestic relationships of your own home to the influence of religious leaders to the power your boss wields over almost every aspect of your 9-5 daily life. What does it matter if you have “Freedom of Speech” on paper if in reality, speaking your mind results in instantly losing your job, and so no one does it? If the result of government pressuring businesses to fire outspoken employees is the same as businesses doing so voluntarily, the effect on liberty is the same either way, and your boss must be considered part of the power structure.

This is why argument along the lines of “It’s just fine for violent mobs to shut down speakers because Freedom Of Speech only applies to the government” are stupid.

So, armed with my shiny new philosophy, I marched out bravely to meet my fellow internet Anarchitsts.

That didn’t go well.

There were some interesting people in the community, like the guys who wanted to make their own Sea Land.

And there were a bunch of angry Marxist-Stalinist-Maoist who thought everyone who wasn’t in favor of forcefully redistributing wealth along racial lines and sending whites to re-education camps was a counter-revolutionary.

The presence of such people in Anarchist communities genuinely confused me. Didn’t these people know about the Marx-Bakunin split of 1872? Didn’t they understand they were advocating Communism, not Anarchism, and that in practice, these two were direct opposites? I spent a while trying to impress upon them the importance of leaving people alone to run their own lives, but this failed rather spectacularly and I began to seriously hate SJWs.

I eventually decided that there must be something about unusual philosophies that draws crazy people–perhaps folks who are already a little bit off are more willing to consider ideas outside of the mainstream–and while this didn’t necessarily mean that the actual principles of Anarchism itself were bad, it certainly meant that Anarchist communities were full of unhinged people I didn’t want to be around.

Some time later for totally independent reasons I became interested in what scientific research had to say on the effectiveness of parenting strategies on children’s life outcomes, (short answer: not much,) and more relatedly, the neurology underlying people’s political persuasions–why do some people turn out liberal and others conservatives?

That path, of course, eventually led me here.

It was only later that I connected these cranky internet communities to the now rather visible AntiFa who shut down Berkley and have been generally making a ruckus.

No wonder we didn’t get along.

Corporations and the Litigious Environment that is Destroying America

I’ve been thinking about whether we should quit creating various forms of corporations–like LLCs–for for the past 15 years or so–ever since Bakunin, more or less. But other than the fraud post a few days ago, I think the only other piece I’ve really written on the subject was a short explanation of my opposition to letting corporations have any kind of political rights (eg, donating to campaigns, freedom of speech,) on the grounds that they are non-human organisms (they are meta-human organisms,) and since I am a human and rather speciesist, I don’t want non-humans getting power.

The problem with discussing whether corporations should exist (or in what form, or if they are good or bad,) is that people are prone to status-quo fallacies where they forget that  corporations are just legal fictions and act instead as though they were real, physical objects or forces of nature created by the Will of God, like mountain ranges or entropy.

But a “corporation” is not so much a big building full of people, but a piece of paper in your filing cabinet. Modern corporate structures did not exist throughout most of humanity’s 200,000 year existence, and in fact only came to exist when governments passed laws that created them.

All that takes to change them is a new law. Unlike mountains, they only “exist” because a law (and pieces of paper tucked away in filing cabinets,) says they do. What man has made, man can unmake.

So let’s talk about lawsuits.

America is a litigious society. Extremely litigious. Probably the most litigious in the world. (We also incarcerate a higher % of our people than any other country, though on the bright side, we summarily execute far fewer.)

Sometimes I think Americans are the kinds of people who solve disputes by punching each other, but we’ve gotten it into heads that lawsuits are a kind of punching.

At any rate, fear of litigation and liability are ruining everything. If you don’t believe me, try setting up a roadside stand to sell some extra radishes from your garden or build a bridge over a creek on your own property. You have to pass a background check just to help out on your kid’s school field trip, and children aren’t allowed to ride their bikes in my neighborhood because, “if they got hit by a car, the HOA could get sued.” As farmer Joel Salatin put it, “Everything I Want to do is Illegal.” (All Joel wants to do is grow and sell food, but there are SO MANY REGULATIONS.)

100 years ago, the kind of litigation people are afraid of simply wouldn’t have happened. For example, as Stanford Mag recounts of campus violence around 1910:

Black eyes, bruises, and occasional bouts of unconsciousness didn’t seem to alarm the administration. … Farm life came with a brutish edge. Some freshmen slept in armed groups to ward off hazers, a state of affairs apparently enabled by the administration’s reluctance to meddle. “Persons fit to be in college are fit to look after their own affairs,” Stanford President David Star Jordan said.

Fast forward a century to MIT getting sued by the parents of a student who killed herself:

Elizabeth Shin (February 16, 1980 – April 14, 2000) was a Massachusetts Institute of Technology student who died from burns inflicted by a fire in her dormitory room. Her death led to a lawsuit against MIT and controversy as to whether MIT paid adequate attention to its students’ mental and emotional health, and whether MIT’s suicide rate was abnormally high.

… After the incident, MIT announced an upgrade of its student counseling programs, including more staff members and longer hours. However, the Shins claimed these measures were not enough and filed a $27.65 million lawsuit against MIT, administrators, campus police officers, and its mental health employees. …

On April 3, 2006, MIT announced that the case with the family of Elizabeth Shin had been settled before trial for an undisclosed amount.[7]

Universities, of course, do not want to get sued for millions of dollars and deal with the attendant bad publicity, but these days you can’t say “Boo” on campus without someone thinking it’s the administration’s job to protect the students from emotional distress.

All of this litigation has happened (among other reasons) because corporations are seen (by juries) as cash cows.

Let’s pause a moment to discuss exactly what an LLC is (besides a piece of paper.) What’s the difference between selling your extra radishes as yourself and selling your extra radishes as a corporation? If you are selling as yourself, and one of your radishes makes a customer ill and they sue you, then you can be held personally liable for their sickness and be forced to pay their $10 million medical bill yourself, driving you into bankruptcy and ruin. But if you are selling as a corporation, then your ill customer must sue the corporation. The corporation can be found liable and forced to cover the $10 million bill, but you, the owner, are not liable; your money (the income you’ve made over the years by selling radishes) is safe.

(There are some tax-related differences, as well, but we will skip over those for now.)

There are doubtless many other varieties of corporations, most of which I am not familiar because I am not a specialist in corporate law. The general principle of most, if not all corporations is that they exist independent of the people in them.

This is how Donald Trump’s businesses can have gone bankrupt umpteen times and he can still have billions of dollars.

But precisely because corporations are not people, and the people who own them are protected (supposedly) from harm, people are, I suspect more likely to sue them and juries are to award suits against them.

As a lawyer I spoke with put it, he was glad that his job only involved suing corporations, because “corporations aren’t people, so I’m not hurting anyone.”

Suppose MIT were just a guy named Mit who taught math and physics. If one of his students happened to commit suicide, would anyone sue him on the grounds that he didn’t do enough to stop her?

I doubt it. For starters, Mit wouldn’t even have millions of dollars to sue for.

When people get hurt, juries want to do something to help them. Sick people have bills that must get paid one way or another, after all. Corporations have plenty of money (or so people generally think,) but individuals don’t. A jury would hesitate to drive Mit into poverty, as that would harm him severely, but wouldn’t blink an eye at making MIT pay millions, as this hurts “no one” since MIT is not a person.

You might say that it is kind of like a war between human organisms and corporate organisms–humans try to profit off corporations, and corporations try to profit off humans. (Of course, I tend to favor humanity in this grand struggle.)

The big problem with this system is that even though corporations aren’t people, they are still composed of people. A corporation that does well can employ lots of people and make their lives better, but a corporation that gets sued into the gutter won’t be able to employ anyone at all. The more corporations have to fear getting sued, the more careful they have to be–which results in increased paperwork, record keeping, policies-on-everything, lack of individual discretion, etc., which in turn make corporations intolerable both for the people in them and the people in them.

So what can we do?

The obvious solution of letting corporations get away with anything probably isn’t a good idea, because corporations will eat people if eating people leads to higher profits. (And as a person, I am opposed to the eating of people.)

Under our current system, protection from liability lets owners get away with cheating already–take mining corporations, which are known for extracting the resources from an area, paying their owners handsomely, and then conveniently declaring bankruptcy just before costly environmental cleanup begins. Local communities are left to foot the bill (and deal with the health effects like lead poisoning and cancer.)

The solution, IMO, is individual responsibility wherever possible. Mining companies could not fob off their cleanup costs if the owners were held liable for the costs. A few owners losing everything and ending up penniless would quickly prompt the owners of other mining companies to be very careful about how they construct their waste water ponds.

People need to interact with and be responsible to other people.