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Chapter 3: Libertarianism and the Alt-Right: In Search of a Libertarian Strategy for Social Change
We know the fate of the term liberal and liberalism. It has been affixed to so many different people and different positions that it has lost all its meaning and become an empty, non-descript label. The same fate now increasingly also threatens the term libertarian and libertarianism that was invented to regain some of the conceptual precision lost with the demise of the former labels.
However, the history of modern libertarianism is still quite young. It began in Murray Rothbard’s living room and found its first quasi-canonical expression in his For A New Liberty: A Libertarian Manifesto, published in 1973. And so I am still hopeful and not yet willing to give up on libertarianism as defined and explained by Rothbard with unrivalled conceptual clarity and precision, notwithstanding the meanwhile countless attempts of so-called libertarians to muddy the water and misappropriate the good name of libertarianism for something entirely different.
The theoretical, irrefutable core of the libertarian doctrine is simple and straightforward and I have explained it already repeatedly at this place. If there were no scarcity in the world, human conflicts or more precisely physical clashes would be impossible. Interpersonal conflicts are always conflicts concerning scarce things. I want to do A with a given thing and you want to do B with the same thing. Because of such conflicts — and because we are able to communicate and argue with each other — we seek out norms of behaviour with the purpose of avoiding these conflicts. The purpose of norms is conflict-avoidance. If we did not want to avoid conflicts, the search for norms of conduct would be senseless. We would simply fight and struggle.
Absent a perfect harmony of all interests, conflicts regarding scarce resources can only be avoided if all scarce resources are assigned as private, exclusive property to some specified individual or group of individuals. Only then can I act independently, with my own things, from you, with your own things, without you and me clashing.
But who owns what scarce resource as his private property and who does not? First: Each person owns his physical body that only he and no one else controls directly. And second, as for scarce resources that can be controlled only indirectly (that must be appropriated with our own nature-given, i.e., unappropriated, body): Exclusive control (property) is acquired by and assigned to that person who appropriated the resource in question first or who acquired it through voluntary (conflict-free) exchange from its previous owner. For only the first appropriator of a resource (and all later owners connected to him through a chain of voluntary exchanges) can possibly acquire and gain control over it without conflict, i.e., peacefully. Otherwise, if exclusive control is assigned instead to latecomers, conflict is not avoided but contrary to the very purpose of norms made unavoidable and permanent.
Before this audience I do not need to go into greater detail except to add this: If you want to live in peace with other people and avoid all physical clashes and, if such clashes do occur, seek to resolve them peacefully, then you must be an anarchist or more precisely a private property anarchist, an anarcho-capitalist, or a proponent of a private law society.
And by implication, then, and again without much further ado: Someone, anyone, is not a libertarian or merely a fake libertarian who affirms and advocates one or more of the following: the necessity of a State, any State, of ‘public’ (State) property and of taxes in order to live in peace; or the existence and justifiability of any so-called “human rights” or “civil rights” other than private property rights, such as “women rights,” “gay rights,” “minority rights,” the “right” not to be discriminated against, the “right” to free and unrestricted immigration, the “right” to a guaranteed minimum income or to free health care, or the “right” to be free of unpleasant speech and thought. The proponents of any of this may call themselves whatever they want, and as libertarians we may well cooperate with them, insofar as such a cooperation offers the promise of bringing us closer to our ultimate goal, but they are not libertarians or only fake libertarians.
Now, “a funny thing happened on the way to the forum.” While Rothbard and I, following in his footsteps, never went astray from these theoretically derived core beliefs, not just non-libertarians but in particular also fake libertarians, i.e., people claiming (falsely) to be libertarians, and even many possibly honest yet dim-witted libertarians have selected and vilified us as their favorite betes noires and incarnates of evil. Rothbard, the spiritus rector of modern libertarianism, has been branded by this so-called “anti-fascist” crowd as a reactionary, a racist, a sexist, an authoritarian, an elitist, a xenophobe, a fascist and, to top it all off, a self-hating Jewish Nazi. And I have inherited all of these honorary titles, plus a few more (except for the Jewish stuff). So what funny thing has happened here?
Trying to develop an answer to this question brings me to the topic of this speech: the relationship between libertarianism and the alternative right or “Alt-Right,” which has gained national and international notoriety after Hillary Clinton, during the 2016 presidential election campaign, identified it as one of the inspirational sources behind the “basket of deplorables” rooting for Trump (and whose leadership, to its credit, after Trump’s election victory, quickly broke with Trump when he turned out to be just another presidential warmonger).
The Alt-Right movement is essentially the successor of the paleo-conservative movement that came to prominence in the early 1990’s, with columnist and best-selling author Patrick Buchanan as its best-known representative. It went somewhat dormant by the late 1990s, and it has recently, in light of the steadily growing damage done to America and its reputation by the successive Bush I, Clinton, Bush II, and Obama administrations, re-emerged more vigorous than before under the new label of the Alt-Right. Many of the leading lights associated with the Alt-Right have appeared here at our meetings in the course of the years. Paul Gottfried, who first coined the term, Peter Brimelow, Richard Lynn, Jared Taylor, John Derbyshire, Steve Sailer, and Richard Spencer. As well, Sean Gabb’s name and mine are regularly mentioned in connection with the Alt-Right, and my work has been linked also with the closely related neo-reactionary movement inspired by Curtis Yarvin (aka Mencius Moldbug) and his now defunct blog Unqualified Reservations. In sum, these personal relations and associations have earned me several honourable mentions by America’s most famous smear-and-defamation league, the SPLC (aka Soviet Poverty Lie Center).
Now: How about the relationship between libertarianism and the Alt-Right and my reasons for inviting leading representatives of the Alt-Right to meetings with libertarians? Libertarians are united by the irrefutable theoretical core beliefs mentioned at the outset. They are clear about the goal that they want to achieve. But the libertarian doctrine does not imply much if anything concerning these questions: First, how to maintain a libertarian order once achieved. And second, how to attain a libertarian order from a non-libertarian starting point, which requires (a) that one must correctly describe this starting point and (b) correctly identify the obstacles posed in the way of one’s libertarian ends by this very starting point. To answer these questions, in addition to theory, you also need some knowledge of human psychology and sociology or at least a modicum of common sense. Yet many libertarians and fake libertarians are plain ignorant of human psychology and sociology or even devoid of any common sense. They blindly accept, against all empirical evidence, an egalitarian, blank-slate view of human nature, of all people and all societies and cultures being essentially equal and interchangeable.
While much of contemporary libertarianism can be characterized, then, as theory and theorists without psychology and sociology, much or even most of the Alt-Right can be described, in contrast, as psychology and sociology without theory. Alt-Righters are not united by a commonly held theory, and there exists nothing even faintly resembling a canonical text defining its meaning. Rather, the Alt-Right is essentially united in its description of the contemporary world, and in particular the US and the so-called Western World, and the identification and diagnosis of its social pathologies. In fact, it has been correctly noted that the Alt-Right is far more united by what it is against than what it is for. It is against, and indeed it hates with a passion, the elites in control of the State, the MSM, and academia. Why? Because they all promote social degeneracy and pathology. Thus, they promote, and the Alt-Right vigorously opposes, egalitarianism, affirmative action (aka “non-discrimination”), multiculturalism, and “free” mass immigration as a means of bringing multiculturalism about. As well, the Alt-Right loathes everything smacking of cultural Marxism or Gramscaism and all “political correctness” and, strategically wise, it shrugs off, without any apology whatsoever, all accusations of being racist, sexist, elitist, supremacist, homophobe, xenophobe, etc., etc. And the Alt-Right also laughs off as hopelessly naïve the programmatic motto of so-called libertarians (which my young German friend Andre Lichtschlag has termed as “Liberallala-Libertarians”) of “Peace, Love, and Liberty,” appropriately translated into German by Lichtschlag as “Friede, Freude, Eierkuchen.” In stark contrast to this, Alt-Righters insist that life is also about strife, hate, struggle and fight, not just between individuals but also among various groups of people acting in concert. “Millennial Woes” (Colin Robertson) has thus aptly summarized the Alt-Right: “Equality is bullshit. Hierarchy is essential. The races are different. The sexes are different. Morality matters and degeneracy is real. All cultures are not equal and we are not obligated to think they are. Man is a fallen creature and there is more to life than hollow materialism. Finally, the white race matters, and civilization is precious. This is the Alt-Right.”
Absent any unifying theory, however, there is far less agreement among the Alt-Right about the goal that it ultimately wants to achieve. Many of its leading lights have distinctly libertarian leanings, most notably those that have come here (which, of course, was the reason for having invited them here), even if they are not 100-percenters and would not identify themselves as such. All Alt-Righters that have appeared here, for instance, have been familiar with Rothbard and his work, all the while the most recent presidential candidate of the Libertarian Party had never even heard of Rothbard’s name, and all of them, to the best of my knowledge, were outspoken supporters of Ron Paul during his primary campaign for the Republican Party’s nomination as presidential candidate, all the while many self-proclaimed libertarians attacked and tried to vilify Ron Paul for his supposedly (you already know what’s coming by now) “racist” views.
However, several of the Alt-Right’s leaders and many of its rank and file followers have also endorsed views incompatible with libertarianism. As Buchanan before and Trump now, they are adamant about complementing a policy of restrictive, highly selective, and discriminating immigration (which is entirely compatible with libertarianism and its desideratum of freedom of association and opposition to forced integration) with a strident policy of restricted trade, economic protectionism, and protective tariffs (which is antithetical to libertarianism and inimical to human prosperity). (Let me hasten to add here that, despite my misgivings about his “economics,” I still consider Pat Buchanan a great man.)
Others strayed even further afield, such as Richard Spencer, who first popularized the term Alt-Right. In the meantime, owing to several recent publicity stunts, which have gained him some degree of notoriety in the US, Spencer has laid claim to the rank of the maximum leader of a supposedly mighty unified movement (an endeavour, by the way, that has been ridiculed by Taki Theodoracopulos, a veteran champion of the paleo-conservative-turned-Alt-Right movement and Spencer’s former employer). When Spencer appeared here, several years ago, he still exhibited strong libertarian leanings. Unfortunately, however, this has changed and Spencer now denounces, without any qualification whatsoever, all libertarians and everything libertarian and has gone so far as to even put up with socialism, as long as it is socialism of and for only white people. What horrifying disappointment!
Given the lack of any theoretical foundation, this split of the Alt-Right movement into rival factions can hardly be considered a surprise. Yet this fact should not mislead one to dismiss it, because the Alt-Right has brought out many insights that are of central importance in approaching an answer to the two previously mentioned questions unanswered by libertarian theory: of how to maintain a libertarian social order and how to get to such an order from the current, decidedly un-libertarian status quo. The Alt-Right did not discover these insights. They had been established long before and indeed, in large parts they are no more than common sense. But in recent times such insights have been buried under mountains of egalitarian, leftist propaganda and the Alt-Right must be credited for having brought them back to light.
To illustrate the importance of such insights, let me take the first unanswered question first.
Many libertarians hold the view that all that is needed to maintain a libertarian social order is the strict enforcement of the non-aggression principle (NAP). Otherwise, as long as one abstains from aggression, according to their view, the principle of “live and let live” should hold. Yet surely, while this “live and let live” sounds appealing to adolescents in rebellion against parental authority and all social convention and control (and many youngsters have been initially attracted to libertarianism believing that this “live and let live” is the essence of libertarianism), and while the principle does indeed hold and apply for people living far apart and dealing with each other only indirectly and from afar, it does not hold and apply, or rather it is insufficient, when it comes to people living in close proximity to each other, as neighbours and cohabitants of the same community.
A simple example suffices to make the point. Assume a new next-door neighbour. This neighbour does not aggress against you or your property in any way, but he is a “bad” neighbour. He is littering on his own neighbouring property, turning it into a garbage heap; in the open, for you to see, he engages in ritual animal slaughter, he turns his house into a “Freudenhaus,” a bordello, with clients coming and going all day and all night long; he never offers a helping hand and never keeps any promise that he has made; or he cannot or else he refuses to speak to you in your own language, etc., etc. Your life is turned into a nightmare. Yet you may not use violence against him, because he has not aggressed against you. What can you do? You can shun and ostracize him. But your neighbour does not care, and in any case you alone thus ‘punishing’ him makes little if any difference to him. You have to have the communal respect and authority, or you must turn to someone who does, to persuade and convince everyone or at least most of the members of your community to do likewise and make the bad neighbour a social outcast, so as to exert enough pressure on him to sell his property and leave. (So much for the libertarians who, in addition to their “live and let live” ideal also hail the motto “respect no authority!”)
The lesson? The peaceful cohabitation of neighbours and of people in regular direct contact with each other on some territory — a tranquil, convivial social order — requires also a commonality of culture: of language, religion, custom, and convention. There can be peaceful co-existence of different cultures on distant, physically separated territories, but multi-culturalism, cultural heterogeneity, cannot exist in one and the same place and territory without leading to diminishing social trust, increased tension, and ultimately the call for a “strong man” and the destruction of anything resembling a libertarian social order.
And moreover: Just as a libertarian order must always be on guard against “bad” (even if non-aggressive) neighbours by means of social ostracism, i.e., by a common “you are not welcome here” culture, so, and indeed even more vigilantly so, must it be guarded against neighbours who openly advocate communism, socialism, syndicalism, or democracy in any shape or form. They, in thereby posing an open threat to all private property and property owners, must not only be shunned, but they must, to use a by now somewhat famous Hoppe-meme, be “physically removed,” if need be by violence, and forced to leave for other pastures. Not to do so inevitably leads to — well, communism, socialism, syndicalism, or democracy and hence, the very opposite of a libertarian social order.
With these “rightist” or as I would say, plain commonsensical insights in mind I turn now to the more challenging question of how to move from here, the status quo, to there. And for this it might be instructive to first briefly consider the answer given by the liberallala, the peace-love-and-liberty, the Friede-Freude-Eierkuchen, or the capitalism-is-love libertarians. It reveals the same fundamental egalitarianism, if in a slightly different form, as that exhibited also by the live-and-let-live libertarians. These, as I have just tried to show, define what we may call the “bad neighbour problem” — and what is merely a short-hand for the general problem posed by the co-existence of distinctly different, alien, mutually disturbing, annoying, strange, or hostile cultures — simply out of existence. And indeed, if you assume, against all empirical evidence, that all people, everywhere, are essentially the same, then, by definition, no such thing as a “bad neighbour problem” exists.
The same egalitarian, or as the liberallala-libertarians themselves prefer to call it, “humanitarian” spirit also comes to bear in their answer to the question of a libertarian strategy. In a nutshell, their advice is this: be nice and talk to everyone — and then, in the long run, the better libertarian arguments will win out.
Outside egalitarian fantasy lands, however, in the real world, libertarians must above all be realistic and recognize from the outset, as the Alt-Right does, the inequality not just of individuals but also of different cultures as an ineradicable datum of the human existence. We must further recognize that there exist plenty of enemies of liberty as defined by libertarianism and that they, not we, are in charge of worldly affairs; that in many parts of the contemporary world their control of the populace is so complete that the ideas of liberty and of a libertarian social order are practically unheard of or considered unthinkable (except as some idle intellectual play or mental gymnastics by a few “exotic” individuals); and that it is essentially only in the West, in the countries of Western and Central Europe and the lands settled by its people, that the idea of liberty is so deeply rooted that these enemies still can be openly challenged. And confining our strategic considerations here only to the West, then, we can identify, pretty much as the Alt-Right has effectively done, these actors and agencies as our principal enemies.
They are, first and foremost, the ruling elites in control of the State apparatus and in particular the “Deep State” or the so-called “Cathedral” of the military, the secret services, the central banks and the supreme courts. As well, they include the leaders of the military-industrial complex, i.e., of nominally private firms that owe their very existence to the State as the exclusive or dominant buyer of their products, and they also include the leaders of the big commercial banks, which owe their privilege of creating money and credit out of thin air to the existence of the central bank and its role as a “lender of last resort.” They together, then, State, Big-Business, and Big-Banking, form an extremely powerful even if tiny “mutual admiration society,” jointly ripping off the huge mass of taxpayers and living it up big time at their expense.
The second, much larger group of enemies is made up of the intellectuals, educators, and “educrats,” from the highest levels of academia down to the level of elementary schools and kindergartens. Funded almost exclusively, whether directly or indirectly, by the State, they, in their overwhelming majority, have become the soft tools and willing executioners in the hands of the ruling elite and its designs for absolute power and total control. And third there are the journalists of the MSM, as the docile products of the system of “public education,” and the craven recipients and popularizers of government “information.”
Equally important in the development of a libertarian strategy then is the immediately following next question: who are the victims? The standard libertarian answer to this is: the taxpayers as opposed to the tax-consumers. Yet while this is essentially correct, it is at best only part of the answer, and libertarians could learn something in this respect from the Alt-Right: because apart from the narrowly economic aspect there is also a wider cultural aspect that must be taken into account in identifying the victims.
In order to expand and increase its power, the ruling elites have been conducting for many decades what Pat Buchanan has identified as a systematic “culture war,” aimed at a trans-valuation of all values and the destruction of all natural, or if you will “organic” social bonds and institutions such as families, communities, ethnic groups, and genealogically related nations, so as to create an increasingly atomized populace, whose only shared characteristic and unifying bond is its common existential dependency on the State. The first step in this direction, taken already half a century or even longer ago, was the introduction of “public welfare” and “social security.” Thereby, the underclass and the elderly were turned into State-dependents and the value and importance of family and community was correspondingly diminished and weakened. More recently, further-reaching steps in this direction have proliferated. A new “victimology” has been proclaimed and promoted. Women, and in particular single mothers, Blacks, Browns, Latinos, homosexuals, lesbians, bi- and transsexuals have been awarded “victim” status and accorded legal privileges through non-discrimination or affirmative action decrees. As well, most recently such privileges have been expanded also to foreign-national immigrants, whether legal or illegal, insofar as they fall into one of the just mentioned categories or are members of non-Christian religions such as Islam, for instance. The result? Not only has the earlier mentioned “bad neighbour problem” not been avoided or solved, but systematically promoted and intensified instead. Cultural homogeneity has been destroyed, and the freedom of association, and the voluntary physical segregation and separation of different people, communities, cultures, and traditions has been replaced by an all-pervasive system of forced social integration. Moreover, each mentioned “victim” group has thus been pitted against every other, and all of them have been pitted against white, heterosexual, Christian males and in particular those married and with children as the only remaining, legally un-protected group of alleged “victimizers.” Hence, as the result of the trans-valuation of all values promoted by the ruling elites, the world has been turned upside down. The institution of a family household with father, mother, and their children that has formed the basis of Western civilization, as the freest, most industrious, ingenious, and all-around accomplished civilization known to mankind, i.e., the very institution and people that has done most good in human history, has been officially stigmatized and vilified as the source of all social ills and made the most heavily disadvantaged, even persecuted group by the enemy elites’ relentless policy of divide et impera.
Accordingly, given the present constellation of affairs, then, any promising libertarian strategy must, very much as the Alt-Right has recognized, first and foremost be tailored and addressed to this group of the most severely victimized people. White married Christian couples with children, in particular if they belong also to the class of taxpayers (rather than tax-consumers), and everyone most closely resembling or aspiring to this standard form of social order and organization can be realistically expected to be the most receptive audience of the libertarian message (whereas the least support should be expected to come from the legally most “protected” groups such as, for instance, single Black Muslim mothers on welfare).
Given this constellation of perpetrator-enemies vs. victims in the contemporary West, then, I can now come to the final task of trying to outline a realistic libertarian strategy for change, the specifics of which will have to be prefaced by two general considerations. For one, given that the class of intellectuals from the tops of academia to the opinion-moulding journalists in the MSM are funded by and firmly tied into the ruling system, i.e., that they are a part of the problem, they also should not be expected to play a major if any role in the problem’s solution. Accordingly, the so-called Hayekian strategy for social change, that envisions the spread of correct libertarian ideas starting at the top, with the leading philosophers, and then trickling down from there to journalists and finally to the great unwashed masses, must be considered fundamentally unrealistic. Instead, any realistic libertarian strategy for change must be a populist strategy. That is, libertarians must short-circuit the dominant intellectual elites and address the masses directly to arouse their indignation and contempt for the ruling elites.
And second, all the while the main addressees of a populist libertarian message must be indeed the just mentioned groups of dispossessed and disenfranchised native whites, I believe it to be a serious strategic error to make “whiteness” the exclusive criterion on which to base one’s strategic decisions, as some strands of the Alt-Right have suggested to do. After all, it is above all white men that make up the ruling elite and that have foisted the current mess upon us. True enough, the various protected “minorities” mentioned before take full advantage of the legal privileges they have been accorded and they have become increasingly emboldened to ask for ever more “protection,” but none of them and all of them together did not and do not possess the intellectual prowess that would have made this outcome possible, if it were not for the instrumental help that they received and are receiving from white men.
Now, taking our cues from the Buchanan-, the Paul- and the Trump-movements, on to the specifics of a populist strategy for libertarian change, in no specific order except for the very first one, which has currently assumed the greatest urgency in the public mind.
One: Stop mass immigration. The waves of immigrants currently flooding the Western world have burdened it with hordes of welfare parasites, brought in terrorists, increased crime, led to the proliferation of no-go areas, and resulted in countless “bad neighbours” who, based on their alien upbringing, culture, and traditions, lack any understanding and appreciation of liberty and are bound to become mindless future supporters of welfare-Statism.
No one is against immigration and immigrants per se. But immigration must be by invitation only. All immigrants must be productive people and hence, be barred from all domestic welfare payments. To ensure this, they or their inviting party must place a bond with the community in which they are to settle, and which is to be forfeited and lead to the immigrant’s deportation should he ever become a public burden. As well, every immigrant, inviting party, or employer should not only pay for the immigrant’s upkeep or salary, but must also pay the residential community for the additional wear and tear of its public facilities associated with the immigrant’s presence, so as to avoid the socialization of any and all costs incurred with his settlement. Moreover, even before his admission, every potential immigrant invitee must be carefully screened and tested not only for his productivity but also for cultural affinity (or “good neighbourliness”) — with the empirically predictable result of mostly, but by no means exclusively, western-white immigrant-candidates. And any known communist or socialist, of any colour, denomination, or country of origin, must be barred from permanent settlement — unless, that is, the community where the potential immigrant wants to settle officially sanctions the looting of its residents’ property by new, foreign arrivals, which is not very likely to say the least (even within already existing ‘commie’ communes).
(Brief message to all open-border and liberallala libertarians, who will surely label this, you guessed it, “fascist”: In a fully privatized libertarian order there exists no such thing as a right to free immigration. Private property implies borders and the owner’s right to exclude at will. And “public property” has borders as well. It is not unowned. It is the property of domestic taxpayers and most definitely not the property of foreigners. And while it is true that the State is a criminal organization and that to entrust it with the task of border control will inevitably result in numerous injustices to both domestic residents and foreigners, it is also true that the State does something also when it decides not to do anything about border control and that, under the present circumstances, doing nothing at all in this regard will lead to even more and much graver injustices, in particular to the domestic citizenry.)
Two: Stop attacking, killing, and bombing people in foreign countries. A main cause, even if by no means the only one, for the current invasion of Western countries by hordes of alien immigrants, are the wars initiated and conducted in the Middle East and elsewhere by the US’s ruling elites and their subordinate Western puppet-elites. As well, the by now seemingly ‘normal’ and ubiquitous terrorist attacks in the name of Islam across the Western world are in large measure the “blow-back” of these wars and the ensuing chaos throughout the Middle East and Northern Africa. There should be no hesitation to call these Western rulers what they are: murderers or accessories to mass murder. We must demand, and cry out loud instead for a foreign policy of strict non-interventionism. Withdraw from all international and supranational organizations such as the UN, NATO, and the EU that intricate one country into the domestic affairs of another. Stop all government-to-government aid and prohibit all weapon sales to foreign States. Let it be America First!, England First!, Germany First!, Italy First!, and so on, i.e., each country trading with one another and no one interfering in anyone else’s domestic affairs.
Three: Defund the ruling elites and their intellectual bodyguards. Expose and widely publicize the lavish salaries, perks, pensions, side-deals, bribes, and hush monies received by the ruling elites: by the higher-ups in government and governmental bureaucracies, of supreme courts, central banks, secret services and spy agencies, by politicians, parliamentarians, party leaders, political advisors and consultants, by crony-capitalists, “public educrats,” university presidents, provosts, and academic “stars.” Drive home the point that all their shining glory and luxury is funded by money extorted from taxpayers, and consequently urge that any and all taxes be slashed: income taxes, property taxes, sales taxes, inheritance taxes, etc., etc.
Four: End the FED and all central banks. The second source of funding for the ruling elites, besides the money extorted from the public in the form of taxes, comes from the central banks. Central banks are allowed to create paper money out of thin air. This reduces the purchasing power of money and destroys the savings of average people. It does not and cannot make society as a whole richer, but it redistributes income and wealth within society. The earliest receivers of the newly created money, i.e., the ruling elites, are thereby made richer and the later and latest receivers, i.e., the average citizen, are made poorer. The central bank’s manipulation of interest rates is the cause of boom-bust cycles. The central bank permits the accumulation of ever greater “public debt” that is shifted as a burden onto unknown future taxpayers or is simply inflated away. And as the facilitators of public debt, the central banks are also the facilitators of wars. This monstrosity must end and be replaced by a system of free, competitive banking built on the foundation of a genuine commodity money such as gold or silver.
Five: Abolish all ‘affirmative action’ and ‘non-discrimination’ laws and regulations. All such edicts are blatant violations of the principle of the equality before the law that, at least in the West, is intuitively sensed and recognized as a fundamental principle of justice. As private property owners, people must be free to associate or disassociate with others: to include or exclude, to integrate or segregate, to join or separate, to unify and incorporate, or to disunite, exit, and secede. Close all university departments for Black-, Latino-, Women-, Gender-, Queer-Studies, etc., etc., as incompatible with science and dismiss its faculties as intellectual imposters or scoundrels. As well, demand that all affirmative action commissars, diversity, and human resources officers, from universities on down to schools and kindergartens, be thrown out onto the street and be forced to learn some useful trade.
Six: Crush the “Anti-Fascist” mob. The trans-valuation of all values throughout the West: the invention of ever more “victim groups,” the spread of “affirmative action” programs, and the relentless promotion of “political correctness,” has led to the rise of an “anti-fascist” mob. Tacitly supported and indirectly funded by the ruling elites, this self-described mob of “social justice warriors” has taken upon itself the task of escalating the fight against “white privilege” through deliberate acts of terror directed against anyone and anything deemed “racist,” “right-wing,” “fascist,” “reactionary,” “incorrigible,” or “unreconstructed.” Such “enemies of progress” are physically assaulted by the “anti-fascist” mob, their cars are burnt down, their properties vandalized, and their employers threatened to dismiss them and ruin their careers — all the while the police are ordered by the powers that be to “stand down” and not to investigate the crimes committed or prosecute and punish the criminals. In view of this outrage, public anger must be aroused and there must be clamoring, far and wide, for the police to be unleashed and this mob be beaten into submission.
(Query for liberallala-libertarians, who are sure to object to this demand on the ground that the police asked to crush the “anti-fascist” mob are State-police: Do you also object, on the same grounds, that the police arrest murderers or rapists? Aren’t these legitimate tasks performed also in any libertarian order by private police? And if the police are not to do anything about this mob, isn’t it o.k. then that the target of its attacks, the “racist Right,” should take the task upon itself of giving the “social justice warriors” a bloody nose?)
Seven: Crush the street criminals and gangs. In dispensing with the principle of the equality before the law and awarding all sorts of group privileges (except to the one group of married white Christian men and their families) the ruling elites have also dispensed with the principle of equal punishment for equal crime. Some State-favored groups are handed more lenient punishment for the same crime than others, and some especially favored groups are simply let run wild and go practically unpunished at all, thus actually and effectively promoting crime. As well, no-go areas have been permitted to develop where any effort at law-enforcement has essentially ceased to exist and where violent thugs and street gangs have taken over. In view of this, public furor must be provoked and it be unmistakably demanded that the police crack down quick and hard on any robber, mugger, rapist, and murderer, and ruthlessly clear all current no-go areas of violent gang-rule. Needless to say that this policy should be color-blind, but if it happens to be, as it in fact does, that most street criminals or gang members are young Black or Latino males or, in Europe, young immigrant males from Africa, the Middle East, the Balkans, or Eastern Europe, then so be it and such human specimens then should be the ones that most prominently get their noses bloodied. And needless to say also that in order to defend against crime, whether ordinary street crime or acts of terrorism, all prohibitions against the ownership of guns by upstanding citizen should be abolished.
Eight: Get rid of all welfare parasites and bums. To cement their own position, the ruling class has put the underclass on the dole and thus made it a most reliable source of public support. Allegedly to help people rise and move up from the underclass to become self-supporting actors, the real — and actually intended — effect of the State’s so-called “social policy” is the exact opposite. It has rendered a person’s underclass status more permanent and made the underclass steadily grow (and with this also the number of tax-funded social workers and therapists assigned to “help and assist” it). For, in accordance with inexorable economic law, every subsidy awarded on account of some alleged need or deficiency produces more, not less, of the problem that it is supposed to alleviate or eliminate. Thus, the root cause of a person’s underclass status: his low impulse control and high time preference, i.e., his uncontrolled desire for immediate gratification, and the various attendant manifestations of this cause, such as unemployment, poverty, alcoholism, drug abuse, domestic violence, divorce, female headed households, out-of-wedlock births, rotating shack-up male companions, child abuse, negligence, and petty crime, is and are not alleviated or eliminated but systematically strengthened and promoted. Instead of continuing and expanding this increasingly unsightly social disaster, then, it should be abolished and be loudly demanded that one take heed of the biblical exhortation that he who can, but will not work, also shall not eat, and that he who truly cannot work, due to severe mental or physical deficiencies, be taken care of by family, community, and voluntary charity.
Nine: Get the State out of education. Most, if not all, social pathologies plaguing the contemporary West have their common root in the institution of “public education.” When the first steps were taken, more than two centuries ago, in Prussia, to supplement and ultimately replace a formerly completely private system of education with a universal system of compulsory “public education,” the time spent in State-run schools did in most cases not exceed four years. Today, throughout the entire Western world, the time spent in institutions of “public education” is, at a minimum, around ten years, and in many cases, and increasingly so, twenty or even thirty years. That is, a large or even the largest part of time during the most formative period in a person’s life is spent in State-funded and State-supervised institutions, whose primary purpose from the very beginning was not to raise an enlightened public, but to train “good soldiers” and “good public servants:” not independent and mature or “mündige Bürger,” but subordinate and servile “Staats-Bürger.” The result? The indoctrination has worked: the longer the time a person has spent within the system of public education, the more he is committed to leftist-egalitarian ideas and has swallowed and wholeheartedly internalized the official doctrine and agenda of “political correctness.” Indeed, in particular among social science teachers and professors, people not counting themselves as part of the Left have practically ceased to exist. Consequently, it must be demanded that the control of schools and universities be wrest away from the central State and, in a first step, be returned to regional or better still local and locally-funded authorities, and ultimately be completely privatized, so as to replace a system of compulsory uniformity and conformity with a system of decentralized education that reflects the natural variation, multiplicity, and diversity of human talents and interests.
Ten: Don’t put your trust in politics or political parties. Just as academia and the academic world cannot be expected to play any significant role in a libertarian strategy for social change, so with politics and political parties — after all, it is the ultimate goal of libertarianism to put an end to all politics, and to subject all interpersonal relations and conflicts to private law and civil law procedures. To be sure, under present, all-pervasively politicized conditions an involvement in politics and party politics cannot be entirely avoided. However, in any such involvement one must be keenly aware of and guard against the corrupting influence of power and the lure of money and perks that comes with it. And to minimize this risk and temptation, it is advisable to concentrate one’s efforts on the level of regional and local rather than national politics, and there to promote a radical agenda of decentralization: of nullification and peaceful separation, segregation, and secession. Most importantly, however, we must take heed of Ludwig von Mises’s life-motto: Do not give in to evil, but proceed ever more boldly against it. That is, we must speak out whenever and wherever, whether in formal or informal gatherings, against anyone affronting us with by now only all-too-familiar “politically correct” drivel and left-egalitarian balderdash and unmistakably say: “No. Hell no. You must be kidding.” In the meantime, given the almost complete mind-control exercised by the ruling elites, academia, and the MSM, it already requires a good portion of courage to do so. But if we are not brave enough to do so now and thus set an example for others to follow, matters will become increasingly worse and more dangerous in the future, and we, Western civilization and the Western ideas of freedom and liberty will be wiped out and vanish.