Does voting violate the Non-Aggression Principle (NAP)?

Short answer: No, if you are voting defensively rather than aggressively.

Longer answer: If the reason you are voting is to gain benefits at the expense of someone else, e.g., subsidies from the State, then it violates the NAP. However, if the reason you are voting is to try to defend yourself against aggression in the form of higher taxes, more regulations, or other State intrusions in your life, then it does not violate the NAP.

Furthermore, defensive voting not only does not violate the NAP, but it doesn’t violate the Golden Rule either, as everyone has (and should have) the right of self-defense.

Does voting mean that you accept the legitimacy of the State?

Short answer: No.

Longer answer: No, because choosing one master instead of another master does not mean that you want a master at all.

What it means is simply that you believe that the rule of one master would be less harsh than the rule of another, or in some other way would be preferable.

For example, if you were convinced that one candidate would be more likely than the other(s) to start WW III, it would be reasonable (and not a NAP violation) to vote for that candidate.

Of course, if I were given the choice of voting for having no President at all, and there were any possibility that such a choice would actually have an effect on the outcome, I would take it; otherwise I could hardly claim to be an anarchist. But such a choice was not available, so I picked the lesser of two evils.

How would contracts be enforced in Anarcho-Capitalism?

Without a State to enforce contracts, would breaching a contract be risk-free?

Not at all; in fact, it would probably be much more hazardous to breach a contract in anarchy than it is under a State.

Contract enforcement under anarchy

Because in anarchy, although there would be no State to punish such breaches, there would also be no State to authorize them.

In anarchy, everyone would have the option to purchase insurance against contract breaches from competing contract-fulfillment insurance firms, who would investigate claims of breach and compensate their customers if a breach were to be found.

Of course, the cost of such insurance would be proportional to the product of the likelihood of breach and the cost to remediate the breach. Thus, buying insurance against breaches by known crooks would be unaffordable or completely impossible. This of course would not make it impossible to deal with crooks, but only the most careless customers would do so.

This put the burden of determining reliability on specialized firms who would do their utmost to price the risk properly, since it would be very expensive for them to misjudge the risk in either direction.

And to answer the obvious question as to what would happen in the case of an insurance company’s refusal to pay a just claim: that would damage their reputation severely, as anyone who was paying attention would be less likely engage their services in the future.

Who would notify their customers or potential customers of this situation? Their competitors, of course.

Contract enforcement under a State

Of course competition in contract enforcement under a State can also exist, but it is mostly pre-empted by the State courts, which are slow, expensive, and unreliable.

However, in more cases than might be immediately obvious, we can see the effects of social disapprobation acting toward fulfillment of contracts without State intervention.

One example is the “handshake deals” made by diamond dealers in the New York jewelry district. They never sue one another, but they also keep their word as given. The reason, of course, is that anyone who breaches an agreement will be excluded from future dealings with the rest of the closely knit group. This method of contract enforcement would be unaffected in a state of anarchy.

Conclusion

As with other situations, the absence of the State leads to better results than its presence.

The importance of culture in Anarcho-Capitalism

Does anarchy mean “anything goes”, assuming that the NAP is not violated?

Yes and no.

Yes, because you would be free to do as you wished so long as you didn’t violate the NAP.

No, because others’ equal freedom to do as they wish means that they could do anything OTHER than violating the NAP to affect your behavior.

The example of IP laws

To take an example commonly discussed. there could be no IP (“intellectual property”) laws in an anarchy, because such laws require a State to enforce them.

But let’s suppose that everyone, or almost everyone, in that particular anarchy believed that creators of IP deserved payment for their work, and thus that copying such work without their permission would be an inappropriate act, deserving social disapprobation.

In such a situation, those who did copy would find themselves isolated from the rest of the community.  Violence could not be used against them without violating the NAP, so they would be free to continue this behavior if they wished to do so. However, they would probably find it too expensive to continue, in terms of lost opportunities for interaction with others.

Conclusion

If the vast majority of members of society disapprove of a particular behavior, such behavior would be deterred even in the absence of violent prevention of that behavior, especially in a business setting; no businessman wants to face boycotts that seriously impact his ability to sell.

 

How we get to Anarcho-Capitalism

As we have seen, anarchy is any society in which everyone is expected to follow the NAP or be subject to the usual social sanctions for violating it.

This means that the path to anarchy is whatever actions make it less socially acceptable for anyone, including State actors, to violate the NAP. Once we have made that socially unacceptable for anyone, we will have arrived at anarchy.

Anarcho-Capitalism and the NAP

Definition of Anarchy

Any society in which everyone is expected to follow the NAP, or be subject to the usual social disapproval, is an anarchy.

Proof

State actors must violate the NAP in the course of their duties, as otherwise they would be unable to force compliance.

The reason that it is possible to find people to do this is that the vast majority of people believe that it is right or at least acceptable to violate the NAP if one is acting in the name of a State.

This is necessarily true because the only difference between the behavior of a criminal and that of a State actor is this different expectation on the part of the general public: that while it is not acceptable for a criminal to violate the NAP, it is acceptable for a State actor to do so.

So if there were no exception to the rule of following the NAP made for State actors, there would be no State.

Q. E. D.

Note regarding NAP violations

Note that of course this does not mean that there would be no NAP violations in anarchy; of course it is likely that there would be, because some people are criminals. The sole (but immensely important) difference is that no sanction would be given to these violations, so they would be far more expensive to those committing them.

 

Q & A about the Non-Aggression Principle (NAP)

Q. Is it all right to use violence against people who belong to NAP-violating organizations (e.g., Nazis)?

A. It may seem reasonable to think that if person A belongs to, or agrees with, an organization that propounds notions contrary to the NAP, it is therefore acceptable for anyone else to use violence against person A. After all, their organization wouldn’t have any compunctions against using violence against you.

Let’s just look at this practically, forgetting for the moment the moral issue of pre-emptive NAP violation.

Virtually everyone in society belongs to one of these organizations, or at least agrees with NAP violations propounded by one of these organizations. These organizations are called “political parties”.

If you have the view that anyone who agrees with one of these organizations’ NAP-violative policies is “fair game” for “defensive” violence, you have just turned almost everyone in society into your mortal enemy.

This is not a very good approach to reforming society in a positive way, so the answer is “No”.

Q. Is trespass a NAP violation?

A. Yes, because trespass forcibly prevents you from using your own possessions as you wish.

Q. Does trespass authorize lethal force against the trespasser?

A. Not unless that is an appropriate level of force. The requirement to use only an appropriate level of force applies in this case as in all others.

 

How to pay off the US national debt

All the US government has to do is to revalue the Treasury’s gold enough that they can use it to pay off the debt and still have backing for the “new dollar”. This will probably require some kind of subsidy for the electronics industry because otherwise they wouldn’t be able to afford gold needed in circuitry, and similarly for other industries that absolutely must have gold to function. But that is a minor problem compared to either declaring bankruptcy or destroying the remaining value of the “dollar”, which are the other possibilities.

Of course they also have to close down the Fed, guarantee 100% gold backing for the “new dollar” and balance the budget, preferably with constitutional amendments to ensure that all of those changes stick. Fortunately, after the next general election cycle in 2018, if Trump does reasonably well and the Democrats continue with their “strategy” of throwing a constant tantrum about absolutely everything he does, it’s possible there will be enough Republicans in Congress and the state legislatures to put those Constitutional amendments through quickly.

The puzzle of the Golden Rule

It should be obvious that there is a big problem in society, namely that people don’t generally follow the Golden Rule very seriously. Sure, in a specific case where they know the person(s) involved, most people will avoid causing intentional harm most of the time. But most people generally don’t care if someone harms others in their name, e.g., in political action via the State. In fact, many are all too happy with apparently getting something for nothing even though they themselves wouldn’t want to be on the other end of that transaction, i.e., getting nothing for something.

Why is this? Of course there can be many reasons why people act, but in this case it seems obvious that most people look around them and see that others are getting away with horrible behavior, e.g., stealing (“taxation”), kidnapping (imprisonment for “victimless crimes”), and even murder (“war”). Nothing seems to happen to those people who commit these vile acts, so why not participate in the plunder?

The missing piece would have to be one that solves this riddle of bad actions seemingly not leading to bad results for those committing those actions.

But what if consciousness survives bodily death and the next time we come back here, we have the detritus of our past actions as a millstone around our necks? Note that I’m not saying that there is a personal God who keeps score. All this requires is the law of cause and effect: if we cause harm to others, that harm  becomes part of us until we face up to it and take responsibility for it, thus changing ourselves for the better.

If this is true (which I think it is), then the best course of action in every case is to act in the best way we can, following the Golden Rule to the best of our ability. Any slacking off or attempted shortcuts by violating the sanctity of other people’s rights to decide their own fate will come back to (possibly literally) haunt us later. It’s easier and more pleasant just to face up to it on the spot rather than leaving it for later.

So all we have to do is to convince people of this, and the world will be a better place.

A new interpretation of quantum mechanics, part 1

I have recently invented a new interpretation of quantum mechanics. This is synthesized from various sources, along with a few observations of my own. I would welcome any comments or discussion.

Here are the “sections” of this theory, numbered I through IV, followed by the conclusion:

I. There are an infinite number of parallel earths

The cover article in the May 2003 edition of Scientific American is entitled “Infinite Earths in Parallel Universes Really Exist”. The article begins:

“Is there a copy of you reading this article? A person who is not you but who lives on a planet called Earth, with misty mountains, fertile fields and sprawling cities, in a solar system with eight other planets? The life of this person has been identical to yours in every respect. But perhaps he or she now decides to put down this article without finishing it, while you read on.

The idea of such an alter ego seems strange and implausible, but it looks as if we will just have to live with it, because it is supported by astronomical observations.”

The article continues by explaining that not only is there an exact replica of you or me, but “infinitely many other inhabited planets, including not just one but infinitely many that people with the same appearance, name and memories as you, who play out every possible permutation of your life choices.”

And, of course, given that quantum mechanics describes only the probability of an event’s occurring, not whether it actually does occur, any conceivable series of events must be taking place somewhere at this instant, in fact in infinitely many places.

This means that there is no such thing as fiction. Any story, dream, vision, or idea of how things might be is in fact being played out “right now” (in a sense that I will describe shortly), has been played out infinitely many times before, and will be played out infinitely many times again.

II. The entire universe is connected by an “instantaneous telephone line”

There is a famous “paradox” called the “Einstein-Podolsky-Rosen effect” (EPR), colloquially referred to by physicists as “spooky action at a distance” (see http://www.counterbalance.net/ghc-obs/epr-body.html for a more-or-less intelligible English description of this effect). Here is a case where Einstein was wrong: he believed that the extreme weirdness of this effect indicated that quantum mechanics (which predicts its existence) must be incorrect. In fact, experiments have indicated that this effect actually exists.

To vastly oversimplify, EPR says that when two particles are “entangled” and then separated to any distance whatsoever, measurements made on one of the particles will instantaneously affect the results of measurements made on the other particle.

A special issue of Scientific American (“The edge of physics” issue, available spring 2003) explains this in a fair amount of detail, including the standard disclaimer that (paraphrasing, because I do not have that issue at hand) “we cannot use nature’s instantaneous telephone to transmit information faster than light”.

However, even though we cannot use that “telephone”, its very existence means that it is possible for influences from any part of the universe to affect events anywhere else in the universe, without any time delay or attenuation whatsoever.

III. The reason for the randomness of quantum mechanical effects

I am a computer programmer by trade, and am interested in a couple of topics that may seem unrelated to the above discussion, but in fact aren’t.

These topics are randomness and compression. Random data can be defined as data that cannot be compressed. That is, the most compact way to represent the data is by simply giving the data itself, rather than some means of generating it such as a computer program. This has the interesting implication that perfectly compressed data cannot be distinguished from random data by any test (other than finding the decompression algorithm and successfully decompressing it, of course).

How are these related to the nature of the universe? Well, quantum mechanical calculations are couched in terms of probabilities, not certain outcomes. Which actual outcomes occur in any given case cannot be predicted, according to current theories; only the likelihood of any given occurrence can be determined in advance.

Let us suppose that the “instantaneous telephone” is actually being used by some entity, which we will call “God” for convenience, to transmit information from one place to another in the universe. If that information is ideally compressed, it will appear to be, by any test known to man, perfectly random.

IV. The nature of time, free will, and causality

Every possible organization of matter actually exists somewhere in the universe, including the organization that follows one millisecond “after” any existing organization, given the decisions, actions, purposes, and behaviors of sentient beings. This provides an explanation for the “paradox of time’s arrow” (why does time seem to flow from past to future irrevocably, given that there is no physical theory as to why this should occur?): namely, we’re not in fact moving from past to future, but from one universe to another, according to the decisions that we make.

This also finally reconciles the paradox of free will vs. determinism that has been puzzling mankind for thousands of years. If the universe follows laws (whether Newtonian, Einsteinian, or those of quantum mechanics), how can our decisions, intentions, and thoughts affect the future? Clearly, in a Newtonian universe, given sufficient information about the starting positions and momenta of all particles, one could predict (in theory, at least) the entire future evolution of the universe in detail. This leaves no room for free will at all.

However, the situation is not much improved by including the randomness caused by quantum mechanics. If quantum mechanical events are truly random, then they cannot be affected by free will either. This would mean that, although it would be impossible to predict the future in complete detail, it would also be impossible for sentient beings (or anything else) to cause certain events to occur by exercise of will.

If my hypothesis is true however, each individual universe that we pass through can indeed obey the laws of quantum mechanics (and therefore be deterministic, with the exception of the quantum mechanical randomness effects), but our path through those universes can still be determined by our behavior, thoughts, and decisions. Thus, the universes that we see are in fact influenced by our will.

V. Conclusion

The simplest hypothesis that accounts for all of these facts is that the apparently purposeless “instantaneous telephone” is in fact essential to the existence and functioning of the universe. It is the mechanism by which our decisions and actions allow us to “switch” from one potential universe to another instantaneously.

This implies that our decisions and actions are much more important than we realize. We are actively creating the universe in which we live by the way we treat others and ourselves.