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JET
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   Posted 7/22/2010 1:50 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Tom: I think Asher believes mercantilism IS the Kingdom perspective when it comes to economics.
 
Earl:  Actually, I think Asher agrees with the socialist opposition to 'mercantilism'. However, Asher critiques socialists for failing to distinguish between 'mercantilism' and pure/true capitalism.  Right, Asher?
 
If so, then Tom's question would be re-phrased:  "But if the gospel doesn’t ENTAIL 'pure capitalism' per se, then…then what?"

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Starkman
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   Posted 7/22/2010 7:09 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Hey Daniel,
 
Starkman said: If she is sole property owner of the the entire land and has entered into contracts with the many, this is no more a State than if she only had the back 40 and leased it out accordingly.

So, as long as everyone's agreed to the terms she offered, I can't see Widerquist's "Queen of England" as a viable analogy of non-separation of economics and state.

 
Daniel responded: Exactly. The libertarian market (as set up in the hypothetical) can lead to the creation of a individual so wealthy and powerful, she might as well call herself the Queen. But she need not call herself the Queen. Can can be the CEO of the private business named Britain. Winderquist's point is that there is little to no difference between extremely powerful private ownership and government. Indeed, the government can be thought of as a private owner of certain property rights.

 
Starkman responds: I think we were fine, Daniel, until you said,
"Winderquist's point is that there is little to no difference between extremely powerful private ownership and government."
Why is this a problem? Because of what you said after this:
if something like what happened in the gulf coast were to happen in a state where there is no economic oversight by the state (let's even say that state is a democracy, so the people have some voice), then what does the state do to enforce the company to correct the problem? If they are completely separated from the economy, then there is no such thing as regulations or oversight. Should the state enforce minimum wages?
 
This, I believe, Daniel, is what Asher was talking about earlier when he accused you of inconsistency. By your meaning of "government," you've clearly moved from the concept of Libertarianism within this discussion into a form of control over the populace that must not be mistaken for what Asher ascribes and adheres to as Libertarianism. Statements such as "no economic oversight by the state" can mean anything, but when you qualified them with "let's even say that state is a democracy, so the people have some voice," you're clearly in a socialistic environment and no longer talking in a freedom environment; the state is not operating in the context of that which the Queen operates. It is operating as a controlling entity, and the populace is at its mercy in the regard to its decison (the voice of the people having only "some" say only damns this problem further).
 
Let's say that a person owns a small piece of property and decides to sell interest in the property to others. And now, then, there's a body of people who have the final say about how that property. After all, they own the property, and that's fine. Anyone doing business with those people who own that property may rent space on it, may rent usage of it for other purposes, and may enter into contract to do other things with it, both parties getting a win-win, so to speak, deal from the agreements.
 
Let's say that those same people own the property of the size of, say, California, but are still operating under the same context of contractual agreements. Nothing changes. It is assumed, too, that owners would obviously have considered all the aspects of protecting their property as it grew, but with no less concern than if it were merely 40 acres. The size of the property, then, is neither here nor there with regard to the system of governing for which Asher argues. 
 
But in your presentation of the Gulf matter, Daniel, you reveal the state being far more than a group of people who happen to own a property and need to address yet another issue in regard to its care. For you, it is a matter of the "state" and not the owners—a controlling government verses a capitalistic corporation—where the people have little voice, are forced to do as the state decides, thus regulating of their own accord and not in contractual agreement with the people.
 
So, again, I see no comparison between a queen or body of owners governing their personal property as being equavalent with the concept of "state" as you've presented it.
 
Thanks much,
 
Starkman 
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Asher
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   Posted 7/22/2010 10:00 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Earl: By quoting Jesus, I don’t think Asher necessarily meant to compare anyone here to the Pharisees or refer to anyone’s heart. I think he was just defending his own use of confrontation language by showing that Jesus himself used confrontational language.

Yes, Earl's is the correct interpretation here Tom.

Earl: However, from other posts, it does seem like Asher believes that he can judge someone's heart based on their views of economics.

OK, this is more complex...all the while keeping Schaeffer's "blowing the roof off" strategy in mind.

It's not about their view of economics, per se...it's about the complete socialist social, political, economic theory. And it's about uncovering the logical presuppositions and consequences inherent in that system.

Again, Daniel says he is a pacifist...so at face value, I must conclude that he would not initiate the use of force. Now it becomes more complex when we ask...would Daniel engage in managerial use of force...I'm not saying he would...I'm just saying there is a logical distinction (not an ethical distinction) between being a person who would not directly use force and being a person who would with the sweep of their pen, in a governmental managerial capacity, issue edicts to society that in order to enact would require use of force. There is also the matter of being a supporter of such a regime, even if one did not directly use force, nor engage in managerial use of force...the prototypical example of this is the bulk of the German populace under the Nazis.

Now there is a great distance on the spectrum between being a supporter of the Nazi regime and being a supporter of a government that engages in theft by threat of coercive force via taxation. I do understand that it is possible for a person not having thought through the implications to support a government engaged in systematic armed robbery...but once it is logically explained to them...their own level of guilt is increased if they continue supporting such a government. Yes, a person can appeal to saying that they do not see the logic of the argumentative attack against taxation...and so do not bear the guilt. Then things can be broken down to their lowest logical point:

theft: the taking of property belonging to another person with the intention of depriving the owner of its possession

steal: To take (the property of another) without permission

These are the definitions of theft and stealing. We can go no lower in logically explaining what these things mean. And pointing out that this is exactly what taxing governments do...the logic is unimpeachable. To deny that you still do not see the logic is to 1) brand yourself a moron or 2) brand yourself as disingenuous

or 3) take upon yourself the obligation, within the bounds of argumentation, of explaining how these definitions do not apply to a taxing government...BUT...until you have proven your case you are bound ethically to desist from enforcing your unproven thesis upon your opponent. And that means to stop taxing them and/or to stop supporting any government that engages in taxation.

These are the options. I do not think Daniel is a moron. That leaves two options...and since Daniel has not forsworn taxation while awaiting his argumentative proof of it's justice, I am left only with assuming option 2 applies to Daniel. That in fact, he does see the logic of my argument...that he refuses to admit such...and that he is in favor of armed robbery by governments because he wants government to accomplish his policy objectives...i.e. assist the poor, social justice, etc. etc. whatever.
And therefore he is guilty of coveting another person's property and of the willingness to use force, up to and including lethal force to deprive other people of their property. Even if he himself would never directly be the one en-forcing such injustice.

There, maybe this brings all the necessary logical parts together...maybe I have been guilty of a too lax logical argument, scattering the necessary parts among different posts and expecting people to bring them all together in their minds...and if Daniel would like to take this opportunity to say "I see it now. Taxation is theft and therefore I condemn it" I would apologize for too hastily saying that Daniel has murder in his heart. Ask his forgiveness. Then stand by his side morally condemning taxation...and all similar government actions.

Earl:I don't think Daniel has claimed to be a socialist and I don't hear Daniel as promoting socialism.

Daniel has not said "I am a socialist" he has however come out in favor of policies that are part and parcel of socialism. And I have pointing them out. Perhaps your own socialism, Earl, is clouding your view. Taxation is a form of socialism. Yep, I said it. And so it should be clear that I consider Republicans socialists too. The difference between Republicans and Democrats (not to leave out any smaller parties in favor of taxation) is the difference between an armed robber that takes my wallet, opens it and takes half my money and an armed robber that takes my wallet, opens it and takes a quarter of my money. By not taking ALL my money, both robbers hope to receive my gratefulness and support of their continued robbery. Neither gets it. They are both thieves.


Earl: I just hear Daniel wanting to talk "comparitive economics" from a Kingdom perspective.

No, Daniel is pushing a form of socialism as a Kingdom virtue. He has admitted that he has not read capitalist theory on economics (except maybe socialists renditions of what capitalist theory is) ...and hence, he in no way is engaging in comparative economics. He's only considering different forms of socialism. Capitalism is not at the table.

Earl: Asher seems to be as confident in his methodology as he is in his ideology

Read the paper I linked to, then critique my methodology. Until then you are just casting aspersions on ideas about which you have insufficient knowledge.

----------

TOM: I think Asher believes mercantilism IS the Kingdom perspective when it comes to economics. Am I understanding you rightly Asher? If so, I can see why so much is at steak with economics. But if the gospel doesn’t ENTAIL mercantilism per se, then…then what?

Earl: Actually, I think Asher agrees with the socialist opposition to 'mercantilism'. However, Asher critiques socialists for failing to distinguish between 'mercantilism' and pure/true capitalism. Right, Asher?

Right, Earl.

Earl: If so, then Tom's question would be re-phrased: "But if the gospel doesn’t ENTAIL 'pure capitalism' per se, then…then what

I want to distinguish between different aspects of what we are meaning when we talk about "the gospel" and "the Kingdom"

If we are talking about whatever state of affairs will obtain after the eschaton, then economics will likely not figure very largely (I could be wrong) The reason being is that economics and the ethics of economics only come into play because there is SCARCITY...an important economic term. If there is no scarcity, then economic axioms do not apply...

until you read the paper I linked to, perhaps this summary will help:

en.wikipedia.org/wiki/Praxeology

go down to the section titled "Praxeology in Economics"

The paper I linked is a fuller explanation of praxeology in economics...but it is also an explanation of why praxeology is the foundation of epistemology proper. It is a fascinating read, please do check it out.

Mises showed how the different ingredients of human action are the a priori foundation of economics. Logically indisputable. Yes, I do understand that this very claim blows most people's minds...just read and examine the paper and decide for yourself.

Now, socialism, among many other economic theories cuts directly against the grain of true economic propositions ( a priori propositions ) as such, they, in their very logic, deny reality...that is, their economic propositions are incompatible with how men act, and must act, economically. As such, their economic propositions are degrading and disintegrating of humanity...of humanity qua humanity.

Now, many people are confused to the truth of this because it is not apparent enough to them. For example, in America, there are socialistic tendencies at play in society, but there are also capitalistic tendencies (Capitalism, as an economic theory, is compatible with human economic action...in fact, it is built into and taken account of by capitalist theory) And since both, counter, tendencies...as well as a spectrum of other economic theory positions...are at work in America...what you see is some level of chaos (the socialistic tendencies) and some level of order (the capitalistic tendencies). (I'm not just stating that last sentence unfoundedly...the a priori propositions of economics explains exactly that outcome) And so, the socialists can point to the disorder...and since "everybody knows" America is a capitalist country...it must be capitalism that is the culprit. But both tendencies are at work in America.

Now, look at ALL the countries that have tried more fully the socialistic experiment. What you see is increasing disorder economically. And every country can withstand that disorder to different degrees...for example, Russia...and Sweden...and China.

Those countries had different levels of capitalism prior to their socialist turns. You could say that capitalism was a spring that was pressed down to different levels in those countries...and that is the initial "capital" or economic energy those countries were working with when they started socialistic policies. Russia wasn't fully capitalistic prior to it's turn to socialism..and it's economic energy ran out and they collapsed economically. Sweden was more fully capitalized prior to their socialistic turn and so they can burn their energy maybe a while longer than Russia did before their spring unwinds and they collapse. China was destined to meet exactly the same fate as Russia, for they were not as capitalized as even Russia was. And they probably would have already collapsed...but they started harnessing the power of capitalism in "free zones' And the rest of the country leaches off the economic life provided by those zones. The Chinese government does not want to capitalize in the rest of their territory because capitalism and freedom are logically connected...and they want to retain control on the overall Chinese society. So they let things happen in the "free zones" that are directly contradictory to their socialist economic theory...because they, unlike most American socialists, DO UNDERSTAND that it's capitalism that provides wealth to a society and hence fosters the well being of all.

Mercantilism is like the Chinese system...it is a leach on capitalism. It seeks to divorce the inherent freedom and the inherent economic powerhouse of capitalism and to harness the economic power for the benefit of it's favored groups in society.

I have to go...
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Tom
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   Posted 7/23/2010 8:37 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Thanks Asher! Good stuff.

I guess here's where I am. If there is no economics per se in the Kingdom because there will be no scarcity in the eschaton, then doesn't that place all forms of economic theory and practice on the side of fallen human structures, all more or less evil in the distance between each and the fulfilled Kingdom? So mercantilism and socialism and communism all together form the set of "fallen, sinful economic structures." Isn't the debate between which is the lesser of several evils?

Tom


KIXYTΘEMTA

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Tom
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   Posted 7/23/2010 8:39 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Asher: Mercantilism is like the Chinese system...

Tom: I have to read more carefully. Just pressed for time. But I thought, Asher, that you were defending mercantilism. So what are you, then? Mercantilist or capitalist or what?

Tom


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Starkman
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   Posted 7/23/2010 11:05 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Tom said...
Thanks Asher! Good stuff.

I guess here's where I am. If there is no economics per se in the Kingdom because there will be no scarcity in the eschaton, then doesn't that place all forms of economic theory and practice on the side of fallen human structures, all more or less evil in the distance between each and the fulfilled Kingdom? So mercantilism and socialism and communism all together form the set of "fallen, sinful economic structures." Isn't the debate between which is the lesser of several evils?

Tom



I don't think the issue is finding the economic system that is the lesser of several evils; I think it's finding the system that is best in an world full of evil.

Let's say that we are no longer in a fallen state but still living in the context of earth as it is now. And let's say that there is enough for everyone to live prosperously. In this context, then, what system best represents the nature in which we should live, both in how we are to gain prosperity and share it?

I say capitalism.

It allows me to experience the "This is how it ought to be" in terms of gain, and it allows me to share with others as I, and not someone else, deem necessary.

Every other system puts unnatural constraint and restraint upon the one who gains and upon his gain. This is, essentially, then, a violation of freedom with regard to the way it "ought" to be. Capitalism comes closest to avoiding those unnatural restraints.

Starkman
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Tom
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   Posted 7/23/2010 1:07 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Starkman: I don't think the issue is finding the economic system that is the lesser of several evils; I think it's finding the system that is best in an world full of evil.

Tom: Right. Same thing. If the "best in an evil world" is less than "the best eschatologically speaking" then the former is the least of several evils. I'm trying to emphasize the fact that the system Asher is arguing for for our world is categorically speaking in the same set as all the others he argues are evil.

Tom


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JET
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   Posted 7/23/2010 3:41 PM (GMT -6)    Quote This PostAlert An Admin About This Post.

Tom: I'm trying to emphasize the fact that the system Asher is arguing for our world is categorically speaking in the same set as all the others he argues are evil.

Earl: I think this is right. And this point is huge for me, particularly combined with the reality of our epistemic limitations. I do not think any of us have anything close to the kind of access to The Truth about the complexity of our world, given the zillions of personal and systemic interrelationships (social, political, economic, etc.) between individuals, groups, nations, etc., that would be required in order to think up (much less agree upon) a tidy, logically consistent system which constitutes THE best (least evil) system possible.

I think Jesus and Paul had fairly low expectations of government: Let the authorities fulfill their role of maintaining a basic order in society, but don’t expect the principalities and powers to provide Justice with a capital "J". Pay your taxes; then get on with rendering unto God, seeking first His kingdom, and loving everyone for the day is near.

I see my self, politically speaking, as a small "c" conservative. I am more or less content with a representative democracy as a pragmatic, imperfect attempt to balance values like civil liberty and civil justice, knowing that it will be a far cry from the best or least evil system imaginable.

I guess I’m basically with Boyd. The Church shouldn’t waste a lot of time worrying about how to improve the kingdoms of this world. It has plenty of work to do learning what it means to live in this world as a testimony to God’s reign.

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Daniel M
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   Posted 7/23/2010 5:09 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Hey starkman,

Daniel said: if something like what happened in the gulf coast were to happen in a state where there is no economic oversight by the state (let's even say that state is a democracy, so the people have some voice), then what does the state do to enforce the company to correct the problem? If they are completely separated from the economy, then there is no such thing as regulations or oversight. Should the state enforce minimum wages?

Starkman responds: This, I believe, Daniel, is what Asher was talking about earlier when he accused you of inconsistency. By your meaning of "government," you've clearly moved from the concept of Libertarianism within this discussion into a form of control over the populace that must not be mistaken for what Asher ascribes and adheres to as Libertarianism.

Daniel: I am terribly confused. The statement I made above is outside of the context of the hypothetical queen. You didn't clarify what is problematic with what the difference is between a private monopoly, and a government.

The statement concerning the oil crisis was more of a general question, what would a libertarian state do to control such disasters, realistically? Do all private businesses operate ethically? Do libertarians really believe that delusion?

Starkman:Let's say that a person owns a small piece of property and decides to sell interest in the property to others. And now, then, there's a body of people who have the final say about how that property. After all, they own the property, and that's fine. Anyone doing business with those people who own that property may rent space on it, may rent usage of it for other purposes, and may enter into contract to do other things with it, both parties getting a win-win, so to speak, deal from the agreements.

Let's say that those same people own the property of the size of, say, California, but are still operating under the same context of contractual agreements. Nothing changes. It is assumed, too, that owners would obviously have considered all the aspects of protecting their property as it grew, but with no less concern than if it were merely 40 acres. The size of the property, then, is neither here nor there with regard to the system of governing for which Asher argues.

Daniel: I honestly don't see how this solves anything. It's not that the owners have simply considered all aspects of protecting their property, but the owners are driven to create a profit from their property. Say the owner of California think to himself "Hey, I have all these people renting land out, and they are interacting. The are interacting on my property. Since they are using my property (resources, etc) to create whatever it is they are creating, I'm going to make them purchase trading rights, which will cost 6% of their product.

Rent becomes property tax, and purchasing trading rights becomes sales tax.

These owners can do whatever they want with their property, and charge absurd rent, etc. That is the problem I see, and I haven't see anyone address that. If I'm missing your point, please correct me.

Starkman: But in your presentation of the Gulf matter, Daniel, you reveal the state being far more than a group of people who happen to own a property and need to address yet another issue in regard to its care.

Daniel: I was just throwing up a hypothetical. Let is stand that the government is whatever a libertarian state can tolerate. How does a libertarian state respond if the company that caused the disaster simply decides it's not profitable to clean it up.

As I see it there are 2 general options for the libertarian: 1) The libertarian state does nothing, the accident happened on private property, and it isn't the oil company's fault that the ocean moves oil around. 2) The libertarian state would coerce the company to clean up the spill because they are infringing on the property rights of everyone else the oil spill is affecting. If option 2 is chosen, then we have a state that is acting in economic affairs. The state would probably need to be involved in any legal affairs between parties (because a legal affair is by definition, an occurrence under the laws of the state). Which means that the state has to have the capacity to enforce penalties on privately owned property. Indeed, we would find it rather silly if all the government did was take away the offending piece of property from the guilty company. That solves nothing, the crisis still needs to be solved. Further then that, is the government capable of telling private land owners what their land can be used for? Is there place in the world for a state that tries to minimize the amount of natural disasters by not allowing for people to dam rivers, use excess amounts of fertilizer, etc etc. ?
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Asher
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   Posted 7/23/2010 6:01 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Tom: I guess here's where I am. If there is no economics per se in the Kingdom because there will be no scarcity in the eschaton, then doesn't that place all forms of economic theory and practice on the side of fallen human structures, all more or less evil in the distance between each and the fulfilled Kingdom? So mercantilism and socialism and communism all together form the set of "fallen, sinful economic structures." Isn't the debate between which is the lesser of several evils?

Tom: I have to read more carefully. Just pressed for time. But I thought, Asher, that you were defending mercantilism. So what are you, then? Mercantilist or capitalist or what?

Tom: Right. Same thing. If the "best in an evil world" is less than "the best eschatologically speaking" then the former is the least of several evils. I'm trying to emphasize the fact that the system Asher is arguing for for our world is categorically speaking in the same set as all the others he argues are evil.

---------------

Easy ones first...I am a capitalist. And believe, if we're gonna have a government at all (no need for one, a society can enforce the basic level of ethics without a government system...i.e. the society fulfills governing functions without an established state apparatus) there should be separation of economics and state. The state has no right of taxation, nor any right in telling anyone what to do with their property or what not to do with their property (excepting violations of the basics of ethics, of course)

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Tom: If there is no economics per se in the Kingdom because there will be no scarcity in the eschaton, then doesn't that place all forms of economic theory and practice on the side of fallen human structures, all more or less evil in the distance between each and the fulfilled Kingdom?

If you want to say that the original creation state was pointless, then yeah, what you say would follow...wait, let me try to be more systematic...

First, we must take account of the existing pluralism within society...not everyone is gonna agree with us about how economics and theology interact ( Me and you are probably gonna have some differences there as well, even though we might be on the same side of a dividing line) Many people have economic ideas that don't take account of theology at all, or they perhaps acknowledge it but bracket it out of consideration. We have to ethically interact with them in the field of economics...so, there may be part of what we believe that can't be used in deciding upon economics, at least it can't be part of our argument for our position without first having the God argument with them...and once that starts there will be no talk of economics...

Now, about "fallen human structures" I want to make sure we are not letting seep into our thought any idea of some ontological change in humanity qua humanity that resulted because of the "fall". And even saying that, I guess I am wondering...what's the difference in your mind between humanity qua humanity before the fall and humanity after the fall? Man wasn't omniscient before the fall, and he's still not after the fall. Man had to acquire knowledge before the fall, and he has to acquire it after the fall. Man had to eat before the fall, and man has to eat now. And although there are relative differences, there was scarcity before the fall the same as now. { We have to keep in mind that human society (especially in it's population numbers) was at the beginning when "the fall" happened...and whereas for Adam and Eve and perhaps for several generations after them the Garden would have been sufficient to immediately provide their material needs...what happens as population increases? At what point would the then existing Garden not be large enough to sustain the population level without the laws of economics coming into play? So, theoretically, even before the "fall" the laws of economics were valid. After all, whatever the Garden was, we don't think it was equivalent to the state of affairs that will obtain at the eschaton, right? }

So, economics, as such, is not a part of "fallen human structures" it is part of God's original design specification. "Be fruitful and increase in number; fill the earth and subdue it." means that the laws of economics were needed (understand, the basic laws of economics aren't necessarily something that has to be consciously, explicitly taught...so much the better if they are, it could only mean greater efficiency...but man qua man operates with the basics of economics even without being fully aware he is...humans act...there is always some state of dissatisfaction in which some state that doesn't currently obtain is preferred to the currently existing state...and men act to bring that preferred state into being, it is a desired END...and in order to act to bring it about they have to decide upon some MEANS that will bring about the ENDS. And whatever means they choose will be under the bounds of scarcity...either scarcity of materials, scarcity of power (can one man alone accomplish goal X? etc.) and scarcity of time (incidentally, in my last post this is something I didn't consider...there will ALWAYS be a scarcity of time, even after the eschaton...not in the sense that time will run out (as we are looking at an everlastingness of time) but in the sense that we must and will always have a time preference as to our choice of ENDS...i.e. wanna learn the intricacies of physics in the eschaton? Also you desire to sit down with Paul and get the details of his missionary journeys? Well, you must decide which one to do first...you have a time preference as to which thing is more valuable to you at time T. And now that I think about it...guess what...there is a scarcity of Pauls after the eschaton (we are all still subject to being not omniscient, not omnipresent, and not omnipotent) not everyone is gonna be able to get with Paul all at once to ask him everything they want to. So, yeah, the laws of economics are still gonna apply after the eschaton. I hadn't really thought it through...

So...the laws of economics...have cohesion prior to the fall, after the fall, and during the eschaton.

And to take it to it's limits...God did decide to create this universe instead of some other universe...for whatever reason...and that means that at least some of the laws of economics are part of His everlasting knowledge, not strictly speaking something that came about as a result of creation. Interesting!

My wife is calling "Dinner's ready" so I'll return later...
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Asher
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   Posted 7/23/2010 6:09 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Daniel: I was just throwing up a hypothetical. Let is stand that the government is whatever a libertarian state can tolerate. How does a libertarian state respond if the company that caused the disaster simply decides it's not profitable to clean it up.

As I see it there are 2 general options for the libertarian: 1) The libertarian state does nothing, the accident happened on private property, and it isn't the oil company's fault that the ocean moves oil around. 2) The libertarian state would coerce the company to clean up the spill because they are infringing on the property rights of everyone else the oil spill is affecting. If option 2 is chosen, then we have a state that is acting in economic affairs. The state would probably need to be involved in any legal affairs between parties (because a legal affair is by definition, an occurrence under the laws of the state). Which means that the state has to have the capacity to enforce penalties on privately owned property. Indeed, we would find it rather silly if all the government did was take away the offending piece of property from the guilty company. That solves nothing, the crisis still needs to be solved. Further then that, is the government capable of telling private land owners what their land can be used for? Is there place in the world for a state that tries to minimize the amount of natural disasters by not allowing for people to dam rivers, use excess amounts of fertilizer, etc etc. ?

------

Real quick before I eat (I have a time preference to respond prior to eating!)...

The libertarian state does something along the lines of option 2...but you aren't framing it correctly...

Daniel: If option 2 is chosen, then we have a state that is acting in economic affairs.

Just on the surface it appears you are correct...but what the libertarian state is actually doing is ACTING IN ETHICAL AFFAIRS...it's just that in this case the ethical involves the economic...economic affairs are not outside the bounds of ethics...

The oil spilling company has aggressed against the property rights of other people and is responsible for clean up, damages etc.
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Sahid
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   Posted 7/24/2010 4:43 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Just passing through...

I liked this.

Daniel: "As I see it there are 2 general options for the libertarian: 1) The libertarian state does nothing... 2) The libertarian state would coerce..."

The state (libertarian or otherwise) is what you get when people believe there is only either coercion or inaction. ...What you get when cross-bearing is ruled out.


Daniel, I wish our time on this site had overlapped more.

Post Edited (Sahid) : 7/24/2010 4:46:37 AM (GMT-5)

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Daniel M
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   Posted 7/24/2010 10:42 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Hey Asher,

Asher: Just on the surface it appears you are correct...but what the libertarian state is actually doing is ACTING IN ETHICAL AFFAIRS...it's just that in this case the ethical involves the economic...economic affairs are not outside the bounds of ethics...

Daniel: So, effectively, the libertarian state is some sort of moral-watchdog coercing it's population to act upon the ethical. There is no difference between contingent laws (laws of the state) and ontological laws (Ethics). Once the ethical becomes a coercive force it has failed itself. It's no longer the ethical.

Post Edited (Daniel M) : 7/24/2010 10:47:52 AM (GMT-5)

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Daniel M
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   Posted 7/24/2010 10:48 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Hey Sahid,

Me too. There's always time to come back?
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Similitude
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   Posted 7/24/2010 3:38 PM (GMT -6)    Quote This PostAlert An Admin About This Post.

Jeff: You're missing the logic of the statement. If you concede THAT the pattern OF ITSELF doesn't ALWAYS prove an INHERENT injustice, then you've agreed with ME. IOW, we don't KNOW all of what makes the patterns exist. THat would take god-like knowledge.

Daniel: Okay, I admit I might be missing it. So lets work through it step by step from the start.

Your example was this : "If 90% of a society were poor because they refused to take the opportunities provided to them to acquire property, their poverty would be DUE to their own refusal to work. Hence, that mere PATTERN would imply nothing about any injustice done them by the 10%."

Your example limits the possibilities of what could be the cause of poverty by giving the cause of their poverty.

Jeff: My example is JUST an example. As such, it limits NOTHING. The whole point of it is to show that a mere PATTERN doesn't IMPLY an INTRINSIC injustice. To do justice in State action, one has to know WHO is doing an injustice and WHAT the injustice IS. Wealth redistributing policy makers take none of that kind of knowledge into account (how could they? They don't HAVE that kind of knowledge). Hence, that state action is blind force. Hence, it is UNJUST.

Daniel: The pattern of distribution suggests that the 10% are exploiting the 90% from historical precedence.

Jeff: I agree that MOST of the 10% are exploiting the 90%. But there are 2 things you're over-looking:

1) Part of the 10% are government officials.

2) Many of the 90% are pathetically petty and will cut off their nose to spite their face. If they could put away their petty jealousy and envy and UNITE to bargain COLLECTIVELY, most of the madness could be stopped OVER NIGHT. But they would rather divide and be conquered over relatively petty issues by a mere 10%. ALL PEOPLE ARE SINFUL, DANIEL! Poor people aren't RIGHTEOUS just because they're poor.

If the government wanted to bring about positive change justly, they would advocate collective bargaining and JUSTLY punish fraud, slander, negligence, etc. Don't hold your breath on those.

Jeff: The government is to praise the good and deter the evil.

Daniel:  Paul never suggested, or even hint about obstructing what Rome was doing when Paul was under arrest, he never said anything amounting to "when the government does what is wrong (which it was OBVIOUSLY DOING when Paul wrote Romans) we should resist and plot against, and use hostile language towards, the government. Indeed, libertarian ideology suggests that some governments, or ought to not exist, and might need to be resisted violently (per Asher's comment regarding the "illogic" of the pacifists";-).

Jeff: Don't know of any libertarians advocating violent resistance against the government. That's not to say there aren't any. Just don't know of any. Indeed, I would suspect that libertarians, being MUCH more tolerant than most, would be the last (except for absolute pacifists--which you are NOT, since you advocate government force) to use violent force against anyone.

Jeff: As for us, we are to feed our ENEMIES when they hunger (Romans).

Daniel: More than that, we are to give to whoever asks (matthew).

Jeff: May I have all your earthly possessions?

Jeff: But EVEN we are to not "let" professing Christians "eat" if they are hungry due to being a busy-body (Thessalonians).

Daniel: Okay. If there is a Christian who is hungry from being a "busy-body" then correct them in love. If there is anyone outside of that community, i.e. the majority of the world, then the general principle seems to be to give to them until we have nothing left to give.

Jeff: Dang; I was hoping that "give to whoever asks" included me! Apparently Jesus wasn't being literal there. So I wonder what he meant. How do you exegete that statement now that you don't think it's literal?

Besides, the scripture also says "give to him that needeth." So if that is to be taken absolutely with no qualification (which there is plenty of in scripture), then you shouldn't be able to afford internet access since you would have already given til you had "nothing left." So exegete the passage for me in a way that actually accounts for the fact that you're not destitute yet.

IOW, again, you're over-generalizing. You need to be non-condescending to those of diverse opinions until you have a coherent exegetical approach that is plausible (thus far, you're not even coherent). Indeed, I would say you should be non-condescending, regardless. But ESPECIALLY ought you to until then. I always find that people who love to throw out condescending "SIGH"'s have no appreciation for the difficulty of obtaining a well thought-through view of human duty.



 

Post Edited (Similitude) : 7/24/2010 3:56:45 PM (GMT-5)

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Asher
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   Posted 7/24/2010 5:40 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Daniel: So, effectively, the libertarian state is some sort of moral-watchdog coercing it's population to act upon the ethical. There is no difference between contingent laws (laws of the state) and ontological laws (Ethics). Once the ethical becomes a coercive force it has failed itself. It's no longer the ethical.


First, understand that I am bending over backwards here...I'm only allowing the POSSIBILITY of a libertarian state...I can't say it isn't possible, but I do have suspicions about it...libertarian anarchy is what I actually propose...but I know that gets no traction with you, so I am talking in a language you are more comfortable with...that of a state. But understand that a libertarian state would not be financed via taxation, and is only a moral watchdog in the sense that it is appealed to by someone whose SET A rights (no one is to initiate force against them, no one is to defraud them, no on is to aggress against their property rights, etc) have been violated. The state is not "prowling" around looking for injustice necessarily, it has to be appealed to for help. The same function would be privately fulfilled in a libertarian anarchy by insurance companies and arbitrators.

And it only arbitrates when there is a violation of SET A, not every single ethical concern. Remember everyone, either explicitly or implicitly, agrees on SET A ethics. And it covers the basic level of order within a society so that chaos does not result.
A further ethical concern that you endorse (a SET B ethic), that I do not endorse...is not the subject of state arbitration...unless we have entered into a contract about that particular thing.

Daniel:There is no difference between contingent laws (laws of the state) and ontological laws (Ethics).

No, I in no way said anything to that effect...SET A ethical concerns ARE ontological, and in a libertarian state they are the ONLY things enforced (save when a contract is in play...the contractual parties AGREEMENT elevates SET B matters to the level of SET A for enforcement purposes). A libertarian state would have no power of legislation. It can't make laws. A law concerning matters outside SET A of ethics ipso facto is an initial aggression against someone somewhere in society. So, a libertarian state would have VERY FEW laws, and those laws are ethical, not legislative.

Daniel:Once the ethical becomes a coercive force it has failed itself. It's no longer the ethical.

No it hasn't, if understood correctly...when party A initiates the use of force against party B, and party B, or his appointed representatives (in our example here, a libertarian state) respond with coercive force to bring party A back underneath SET A ethical restrictions, then coercive force is CONFIRMING the ethical.
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Asher
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   Posted 7/24/2010 5:53 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Sahid:Just passing through...

I liked this.

Daniel: "As I see it there are 2 general options for the libertarian: 1) The libertarian state does nothing... 2) The libertarian state would coerce..."

The state (libertarian or otherwise) is what you get when people believe there is only either coercion or inaction. ...What you get when cross-bearing is ruled out.

------------

You do understand Sahid that Daniel believes in a state, it's just that he wants a socialistic one.

I'm with ya about 80%...I propose anarchy. And while I do believe in coercion, I only endorse it as a response to some other initial use of coercion...and not necessarily even then. A person could decide to, as you say, engage in "cross-bearing" and take the initial aggression without responding to it. But it's their call..they are the ones aggressed against, they decide to respond or not. The right of the aggressed against is a private right, not a public one...i.e on what authority is a state responding to an aggression against you?
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Daniel M
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   Posted 7/24/2010 8:05 PM (GMT -6)    Quote This PostAlert An Admin About This Post.
Asher: You do understand Sahid that Daniel believes in a state, it's just that he wants a socialistic one.

Daniel: Not quite. I don't believe in any state to the extent that I would work towards achieving it in any practical capacity. I find that structured states are more hospitable towards life then non-states (arguably, a number of failed African states are effectively non-states). I do not promote anarchy because the only way an anarchistic set up would work is under the assumption that everyone is looking out for everyone else (IOW, when the whole earth is redeemed and free from sin). Until then the only, ONLY, solution i work towards achieving in a practical sense is intentional communities of believers who actively seek to display cross carrying love to the world.

Post Edited (Daniel M) : 7/24/2010 8:41:24 PM (GMT-5)

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Sahid
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   Posted 7/25/2010 1:06 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
I do not understand what Daniel believes in. Wasn't really talking about what Daniel believes in. Hence the "just passing through." I haven't read the whole tread.

Ideological discussions such as this one are tricky. I'll dip my toe in rather than dive in to this one. I think it's most important to define the terms. As Daniel seems to be defining it, I'm not an anarchist. As Asher defines it... well I don't know how Asher defines it. He supports coercion and still considers himself an anarchist. I thought those concepts were opposites, so I'm not sure if I fit his definition of anarchist. Anyway. In the Daniel post above, he sounds more like an anarchist to me. (And in my book that's a good thing.) Where I disagree is with his using the term "anarchist set up." What is an anarchist set up? Failed African states most definitely ARE states. They are states in their purest form - without a PR department's sugar-coating. The failed African state and the "successful" liberal democracy qualitatively result in the same injustices. The failure/success is a matter of perspective and packaging.

And so you see it's all about how we define things. Daniel and I use the same word to denote entirely opposite things. Confusion ensues. What is required is a whole lot of charity and a well defined technical vocabulary.

Jeff, Daniel's or my own (perceived) failure to act upon our convictions says nothing about the appropriateness of those convictions. Your ad hominem attacks continue to be a distraction. "You yourself claim to be a Christian. Yet you admit to sin. Aha!" It's childish. It's not the kind of thing I'd hope to see among Christians. If someone needs to be Matt. 18'd, then do what you have to do. But this is different. People need time to work things out. The barrage of ad hominem attacks didn't help me, and I doubt they help anyone now. Who knows, maybe Daniel will accept voluntary poverty. I have a few friends who have done so. It doesn't make their logic better, and it doesn't make voluntary poverty any more or less correct.

Daniel, don't let it get you down. Looking through this thread... The "you and all socialists/murder in your hearts" garbage... I've gotta say, this is pearls and swine. When people get heated up that quick, there is little that you can say. PM me instead. I'd love to talk theology or politics. I'd even attempt economics.

Post Edited (Sahid) : 7/25/2010 1:14:15 AM (GMT-5)

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Asher
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   Posted 7/25/2010 3:13 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Sahid: Your ad hominem attacks continue to be a distraction.

en.wikipedia.org/wiki/Ad_hominem

Educate yourself before you take it upon you to educate others. You don't even understand what an ad hominem attack is.

Wikipedia: An Ad hominem is an attempt to link the validity of a premise to a characteristic or belief of the person advocating the premise

Pointing out a logical outcome of a premise is not ad hominem.

Wikipedia: Ad hominem abusive usually involves insulting or belittling one's opponent in order to invalidate their argument, but can also involve pointing out factual but ostensible character flaws or actions which are irrelevant to the opponent's argument.

The invalidation of Daniel's arguments is logic, not his character. It's his invalid logic that will be logically constituting his character as flawed...not the other way around.

Wikipedia: Ad hominem circumstantial points out that someone is in circumstances such that he is disposed to take a particular position. Ad hominem circumstantial constitutes an attack on the bias of a source.

I am not claiming Daniel's logic is flawed because he is biased, or predisposed to accept socialism. I am simply claiming that his logic is flawed.

The continued reference to my "ideology" is just such an ad hominem circumstantial.

Wikipedia: Ad hominem tu quoque ( lit: "You too!" ) refers to a claim that the source making the argument has spoken or acted in a way inconsistent with the argument. In particular, if Source A criticizes the actions of Source B, a tu quoque response is that Source A has acted in the same way. This argument is fallacious because it does not disprove the argument; if the premise is true then Source A may be a hypocrite, but this does not make the statement less credible from a logical perspective. Indeed, Source A may be in a position to provide personal testimony on the negative consequences of the stated action.

Again, it's my argument opponents that are engaging in this version of ad hominem.

Wikipedia: "In reality, ad hominem is unrelated to sarcasm or personal abuse. Argumentum ad hominem is the logical fallacy of attempting to undermine a speaker's argument by attacking the speaker instead of addressing the argument. The mere presence of a personal attack does not indicate ad hominem: the attack must be used for the purpose of undermining the argument, or otherwise the logical fallacy isn't there. It is not a logical fallacy to attack someone; the fallacy comes from assuming that a personal attack is also necessarily an attack on that person's arguments."

I believe my logical destruction of Daniel's position, with reference to his logic, is sound.


Perhaps, what matters to all of you here is that everyone "play nice" with their words. If that is your prime value, then there is nothing to be said against it, it is what it is. I, myself, do get animated when we are talking about a philosophy that has, can, and could destroy human civilizations. Especially when the logic of that philosophy is so easily dismembered.

And Sahid you yourself got quite heated in responding to me...even so much as to attribute to me the interchange between Jeff and Daniel. Yes, you probably didn't read the whole thread, you did say you were "just passing through". But in just passing through you perhaps haven't given yourself enough time to understand the whole thread, or it's ramifications.

Come back when you are able to 1) differentiate who said what, 2) not make ad hominem attacks about my "ad hominem attacks" 3) I don't know, maybe a course in logic

Post Edited (Asher) : 7/25/2010 3:20:07 AM (GMT-5)

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Sahid
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   Posted 7/25/2010 3:19 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Asher, I didn't accuse you of ad homimen attacks. Read it again. The only thing i said about your ideology is that I don't know how I'd fit into it.
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Asher
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   Posted 7/25/2010 3:27 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Sahid: Asher, I didn't accuse you of ad homimen attacks. Read it again. The only thing i said about your ideology is that I don't know how I'd fit into it.


OK, I see...

Here's the culprit sentence:

Sahid: Jeff, Daniel's or my own (perceived) failure to act upon our convictions says nothing about the appropriateness of those convictions. Your ad hominem attacks continue to be a distraction.

You were addressing Jeff...not including Jeff in a list including Jeff, Daniel, and yourself. My mistake. It could have been interpreted either way, and I took it as a list. So, I am wrong. Apologies.
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Asher
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   Posted 7/25/2010 3:42 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
Sahid: The only thing i said about your ideology is that I don't know how I'd fit into it.

Yeah, I'm not sure either. I am not a pacifist. I don't think pacifism is a coherent strategy, as 1) it either leads to the domination of all ethical people by the unethical....if ALL the ethical were pacifists. or 2) it makes the possibility of a pacifists continued pacifism dependent upon the willingness to use force against initial force by those who are ethical, but not pacifists.


"If it is possible, as far as it depends on you, live at peace with everyone"

I think this is sound advice, but it does not preclude EVERY use of force.
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Similitude
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   Posted 7/25/2010 8:52 AM (GMT -6)    Quote This PostAlert An Admin About This Post.

Z: Jeff, Daniel's or my own (perceived) failure to act upon our convictions says nothing about the appropriateness of those convictions. Your ad hominem attacks continue to be a distraction. "You yourself claim to be a Christian. Yet you admit to sin. Aha!" It's childish. It's not the kind of thing I'd hope to see among Christians.

J: I said nothing of Daniel's failure to act upon his convictions. He admitted that Paul's injunction to not "let" busy-body Christians "eat" was legitimate FOR CHRISTIANS. That means he can't apply Jesus' command to "give to whoever asks" literally in an absolute way without violating the law of non-contradiction.  That's pure logic, my friend. So it is YOU who is doing the illegitimate insulting by misrepresenting what I said and then clubbing me with your misrepresentation.

Z: People need time to work things out. The barrage of ad hominem attacks didn't help me, and I doubt they help anyone now.

J: More importantly, they need to cease the condescending remarks that Daniel is so quick to make. Moreover, I'm not aware of any ad hominem attacks I've made against you or Daniel. The one you refer to here is made up in your own mind. I don't know if you can't think objectively about me because of animus or what. But anyone can read what I said and see you are misrepresenting it.

Here's some loving advice (loving, because it's the exact advice that Jesus gave): If you're going to be ruthless in debate, be man enough to take some reciprocated ruthlessness yourself. It'll save you some well-deserved judgment down the road.

Z: The "you and all socialists/murder in your hearts" garbage... I've gotta say, this is pearls and swine.

J: Unbelievable for two reasons:

1) You have seemed to argue, yourself, that State killing is murder, whether done by socialists or not.

2) Even if all State killing isn't murder, it would certainly seem that the governmental killing of someone for not giving some of their money/possessions away WOULD BE. At least, I see nothing in scripture that even hints that God ever delegated to the State the authority to use force to compel wealth redistribution, and therefore ANY use of force (except under emergency conditions where civilized order depends on it; e.g., our 3rd amendment) to that end seems wrong. Note, too, I'm not arguing our 3rd amendment is legitimate. I'm conceding the fact that it is plausible to consider it legitimate in terms of certain theological views of the PURPOSE of the State.

Thus, the burden of proof is CLEARLY on you and Daniel to show that Asher is wrong before judging him. And neither of you have done that. Just give us the verses that show that God intended the State to use any kind of force to redistribute wealth in non-emergency conditions, and Asher and I will concede. Until then, we are within our rights to express what we think scripture means. Anyone can refute us at any time if they have the scriptural evidence. I've been waiting for years now. Haven't heard a peep. Just insults like the ones you're hurling now.


 

Post Edited (Similitude) : 7/25/2010 9:24:43 AM (GMT-5)

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Sahid
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   Posted 7/25/2010 11:58 AM (GMT -6)    Quote This PostAlert An Admin About This Post.
It was the "May I have all your earthly possessions" comment. I think that kind of thing only shows a lack of any intelligent response. It's ad hominem and pathetic.

As to pearls and swine: It's not a matter of calling someTHING murder; it's a matter of calling someONE a person with murder in his heart. And for what? Thinking about socialism? I have no idea what your last comment is addressing. What does state force or wealth redistribution have to do with anything? I was just saying that it's sometimes better just to walk away from people who turn to insults and explosions of anger at the slightest hint of provocation. Do you disagree?


Asher, I wrestle with precisely those two critiques of pacifism. My response is first that I am not a principled pacifist. I once was but I'm not anymore. Not that it matters much. Unless I'm in a room full of pacifists that distinction rarely ever makes itself noticeable. What always gets me about criticisms of pacifism such as yours is that, while they do carry weight, they also draw attention back to Jesus himself. When you talk about ethical people dominated by the unethical, doesn't your mind immediately jump to Jesus? He is THE example of criticism 1. If pacifists fall to criticism 1 then Jesus falls even harder. Similarly, criticism 2 about pacifists leaving just coercion to others, applies to Jesus before it hits his pacifist followers. Just before Paul tells the Romans to be subordinate to all governing authorities, he gives what amounts to an answer to your criticism 2. He says that we ought to leave vengeance to the Lord. Jesus on the cross answers criticism 2 also. He takes it upon him self to remain faithfully obedient and leaves it to the Father to faithfully direct events to the hoped for conclusion.


"If it is possible, as far as it depends on you, live at peace with everyone"

I think this is sound advice, but it does not preclude EVERY use of force.



I agree. I think your way of putting it gets to the heart of the matter. The world is full of people wrestling to get on top or get their group on top. As Christians we have heard the story of one who willingly accepted a place on the bottom. God vindicated him and lifted him up. As witnesses to this story we no longer feel the need to get on top of the heap, we can rest assured that God will lift up the lowly and put down the lofty. He will make straight - lift the valleys and humble the mountains. Now we have formed a community of people without clinched teeth and fists. We seek to draw the others around us to Jesus and his story so that they can have rest. We do live at peace with everyone as far as it depends on us. These words were written to a church that the clinched-fisted rulers of the world sought to divide and destroy. It was encouragement to carry on in the face of (sometimes violent) persecution. It's not a ethical law in the style of the Pharisees or Judiazers (Pauls main opponents).

Here where I stand. IF we are going to choose a rigorous, never-to-be-violated ethic, then pacifism is the one that I thinks make most sense of the New Testament. However, that's a bigger IF than many people are prepared to admit (my self included). Rather than follow a rule, perhaps we should follow three persons.

Post Edited (Sahid) : 7/25/2010 12:31:53 PM (GMT-5)

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