Thursday, October 29, 2009


Mais um que se deixou morder pela inevitabilidade lógica: (um académico formado em Direito e Economia, empresário na empresa centenária de seguros da família aristocrata), e animador do (o novo instituto de libertários e ancaps espanhois):

"(..)Once the state exists, it is impossible to limit the expansion of its power.(...) Nevertheless, the historical analysis is irrefutable: the state has not ceased to grow.[6] And it has not ceased to grow because the mixture of human nature and the state, as an institution with a monopoly on violence, is "explosive." The state acts as an irresistibly powerful magnet which attracts and propels the basest passions, vices, and facets of human nature. People attempt to sidestep the state's commands yet take advantage of its monopolistic power as much as possible.

Moreover, in democratic contexts particularly, the combined effect of the action of privileged interest groups, the phenomena of government shortsightedness and vote buying, the megalomaniacal nature of politicians, and the irresponsibility and blindness of bureaucracies amounts to a dangerously unstable and explosive cocktail. This mixture is continually shaken by social, economic, and political crises which, paradoxically, politicians and social "leaders" never fail to use as justification for subsequent doses of intervention, and these merely create new problems while exacerbating existing ones even further.

The state has become the "idol" everyone turns to and worships. Statolatry is without a doubt the most serious and dangerous social disease of our time. We are taught to believe all problems can and should be detected in time and solved by the state. Our destiny lies in the hands of the state, and the politicians who govern it must guarantee us everything our well-being demands. Human beings remain immature and rebel against their own creative nature (an essential quality which makes their future inescapably uncertain).

They demand a crystal ball to ensure not only that they know what will happen in the future, but also that any problems which arise will be resolved. This "infantilization" of the masses is deliberately fostered by politicians and social leaders, since in this way they publicly justify their existence and guarantee their popularity, predominance, and governing capacity. Furthermore, a legion of intellectuals, professors, and social engineers join in this arrogant binge of power.

(...) In fact, the state has managed something which might appear impossible a priori: it has slyly and systematically distracted the citizenry from the fact that the true origin of social conflicts and evils lies with the government itself, by creating scapegoats everywhere ("capitalism," the desire for profit, private property). The state then places the blame for problems on these scapegoats and makes them the target of popular anger and of the severest and most emphatic condemnation from moral and religious leaders, almost none of whom has seen through the deception nor dared until now to denounce that in this century, statolatry represents the chief threat to religion, morality, and thus, human civilization.[7]


Conclusion: The Revolutionary Implications of the New Paradigm

Anarchocapitalism (or "libertarianism") is the purest representation of the spontaneous market order in which all services, including those of defining law, justice, and public order, are provided through an exclusively voluntary process of social cooperation, which thus becomes the focal point of research in modern economic science. In this system, no area is closed to the drive of human creativity and entrepreneurial coordination, and hence efficiency and fairness increase in the solution of problems, and all of the conflicts, inefficiencies, and maladjustments which bodies with a monopoly on violence (states) invariably cause simply by virtue of existing, are eradicated.


It is absolutely necessary to overcome the "utopian liberalism" of our predecessors, the classical liberals, who were both naïve in thinking the state could be limited, and incoherent in failing to carry their ideas to their logical conclusion and accept the implications. Hence, today, with the 21st century well under way, our top priority should be to allow the (utopian and naïve) classical liberalism of the 19th century to be superseded by its new, truly scientific, and modern formulation, which we could call libertarian capitalism, private property anarchism, or simply, anarchocapitalism. For it makes no sense for liberals to continue saying the same things they said one hundred fifty years ago when, well into the 21st century, and despite the fall of the Berlin Wall nearly twenty years ago, states have not ceased to grow and encroach upon people's individual freedoms in all areas.

For instance, the anarchocapitalist political agenda will include ever reducing the size and power of states. Through regional and local decentralization in all areas, libertarian nationalism, the reintroduction of city-states, and secession,[11] the aim will be to block the dictatorship of the majority over the minority and to permit people to increasingly "vote with their feet" rather than with ballots. In short, the goal is for people to be able to collaborate with each other on a worldwide scale and across borders, to achieve the most varied ends without regard to states (religious organizations, private clubs, Internet networks, etc.).[12]

1 comment:

Wyrm said...

Bom, isto assusta-me um bocado. AS asserções acerca do Estado até são correctas, mas o mesmo pode ser dito de qualquer estrutura de poder. Quando o autor fala em cidade-estado, é na mesma um estado e terá na mesma uma estrutura de poder. A hitoria repetir-se-ia, não?

E vamos imaginar que a cidade-estado do Carlos Novais tem como actividade principal a agricultura e a minha tem como actividade principal a industria de armamento? O que iria impedir a minha cidade-estado de coagir a sua a pagar um tributo em troca de protecção? Parece-me que isto era bastante comum na antiga Grécia.