ancap

The very term __ublic utility_ _ is an absurd one. Every good is useful __o the public,_ and almost every good _ may be considered __ecessary._ Any designation of a few industries as __ublic utilities_ is completely arbitrary and unjustified.

I define anarchist society as one where there is no legal possibility for coercive aggression against the person or property of any individual.

Where there is commerce there is peace.

Statism is an unnatural disaster.

What makes anyone think that government officials are even trying to protect us? A government is not analogous to a hired security guard. Governments do not come into existence as social service organizations or as private firms seeking to please consumers in a competitive market. Instead, they are born in conquest and nourished by plunder. They are, in short, well-armed gangs intent on organized crime. Yes, rulers have sometimes come to recognize the prudence of protecting the herd they are milking and even of improving its __nfrastructure_ until the day they decide to slaughter the young bulls, but the idea that government officials seek to promote my interests or yours is little more than propaganda__nless, of course, you happen to belong to the class of privileged tax eaters who give significant support to the government and therefore receive in return a share of the loot.

In proportion as you give the state power to do things for you, you give it power to do things to you.

Income inequality has no necessary connection with poverty, the lack of material resources for a decent life, such as adequate food, shelter, and clothing. A society with great income inequality may have no poor people, and a society with no income inequality may have nothing but poor people.

Tyranny is the wolf cast by the shadows of sheep.

People are more willing to support the exercise of authority over themselves when they believe it to be an objective, neutral feature of the natural world. This was the idea behind the concept of the divine right of kings. By making the king appear to be an integral part of God's plan for the world rather than an ordinary human being dominating his fellows by brute force, the public could be more easily persuaded to bow to his authority. However, when the doctrine of divine right became discredited, a replacement was needed to ensure that the public did not view political authority as merely the exercise of naked power. That replacement is the concept of the rule of law.

The desire for an increase of wealth can be satisfied through exchange, which is the only method possible in a capitalist economy, or by violence and petition as in a militarist society, where the strong acquire by force, the weak by petitioning.

When I argue with devout statists, sometimes other voluntaryists tell me that I'm wasting my time, opining that a particular statist is never going to "get it." I often respond by saying that that's rarely my intention. Most of the time, when I argue with statists, the goal is for ME to learn more about the mentality and psychology of authoritarian indoctrination, and to hopefully help any SPECTATORS--whether statist or anarchist--learn something from the exchange. (Both of those goals can be achieved even if the statist continues to be a lunk-headed dupe.) Earlier today, a funny but possibly profound analogy came to mind about this:When I argue with "true believer" devout statists, I'm not being a doctor trying to heal an ailing patient; I'm being a coroner, doing an AUTOPSY on a patient who is already beyond any hope of saving, in the hopes that I, and anyone observing, may learn more about the "disease" of statism, in order to better understand the nature of it, and possibly prevent others from experiencing a similar fate.

Every socialist is a disguised dictator.

It's amazing the amount of anger, hostility and hatred some people show towards those of us who want to leave them in freedom. Hysterically, some statists characterize that as the voluntaryists trying to "force" their views on everyone else. "You're oppressing me, by leaving me alone, and wanting me to leave you alone!" Meanwhile, they wildly cheer when some politician promises to extort and control them. Go figure.

To be sure, I am not speaking about Christian equality, whose real name is equity; but about this democratic and social equality, which is nothing but the canonization of envy and the chimera of jealous ineptitude. This equality was never anything but a mask which could not become reality without the abolition of all merit and virtue.

If any man's money can be taken by a so-called government, without his own personal consent, all his other rights are taken with it; for with his money the government can, and will, hire soldiers to stand over him, compel him to submit to its arbitrary will, and kill him if he resists.

Emergencies_ have always been the pretext on which the safeguards of individual liberty have been eroded.

Just as war is the natural consequence of monopoly, peace is the natural consequence of liberty.

Experience teaches effectually, but brutally. It makes us acquainted with all the effects of an action, by causing us to feel them; and we cannot fail to finish by knowing that fire burns, if we have burned ourselves. For this rough teacher, I should like, if possible, to substitute a more gentle one. I mean Foresight. For this purpose I shall examine the consequences of certain economical phenomena, by placing in opposition to each other those which are seen, and those which are not seen.