Private Property: A Liability, Not an Asset

In the modern Western world, private property is largely viewed as a cornerstone of economic stability and personal freedom. However, this article challenges this conventional wisdom by reevaluating private property ownership not as an asset, but as a significant liability. This perspective considers the broader implications of property ownership on the Earth and its inhabitants, questioning the sustainability and ethics of our current system.

In fact, all land is “stolen”.

Historical Context and Conceptual Foundation

The concept of ‘property’ did not exist in early human societies. It emerged only when the need arose to distinguish “mine” from “yours.” As human settlements expanded into territories, and later into cities and nations, what was once undivided land transformed into distinctly owned parcels. Initially, all land was communal—effectively belonging to everyone and no one simultaneously.

This shift from communal to private ownership marked a fundamental change in human relationships with the land and with each other. A striking historical example of this shift is the Enclosure Movement in England, beginning in the 16th century. This process converted communal lands into private property, significantly impacting rural communities and agricultural practices. It serves as a stark illustration of how the privatization of once-shared resources can dramatically alter societal structures and individual livelihoods.

The Liability Perspective

Applying the principles of double-entry bookkeeping to property ownership offers a unique lens: every recorded asset (property) must correspond to a liability. However, this liability does not accrue to another person but to the Earth itself. This accounting reveals a perpetual debt—not to previous or current landowners, but to all life that has, does, and will inhabit the Earth.

Consider the following:

  1. Environmental Impact: Private ownership often leads to the exploitation of resources without consideration for long-term sustainability. The World Wildlife Fund reports that about 30% of global forest cover has been cleared, with much of this due to private land use for agriculture and development.
  2. Social Exclusion: Property boundaries inherently exclude others from accessing once communal resources. This is exemplified by the concept of the “Tragedy of the Commons,” described by ecologist Garrett Hardin in 1968, where individual cattle herders, acting in self-interest, would overgraze and ultimately destroy shared pastureland.
  3. Intergenerational Inequity: Current property laws may deprive future generations of access to vital resources. This is evident in the concentration of land ownership. According to a 2020 UN report, 1% of the world’s farms operate more than 70% of the world’s farmland, highlighting extreme inequality in land distribution.

Moral and Ethical Implications

From an ethical standpoint, private property ownership imposes a series of unacknowledged moral debts. These debts arise from the exclusion of community and future generations from resources that were once common heritage. The immorality, then, stems from a system that prioritizes individual ownership over collective well-being and sustainable stewardship of the planet.

Key ethical considerations include:

  • Distributive Justice: How can we justify the unequal distribution of Earth’s resources?
  • Environmental Ethics: Does private ownership encourage responsible stewardship or exploitation?
  • Intergenerational Ethics: What obligations do we have to future generations regarding resource access?

Counterarguments and Rebuttals

Proponents of private property might argue that it drives economic growth, encourages maintenance of the property, and upholds individual liberties. However, these benefits must be weighed against the environmental degradation, social inequalities, and ethical dilemmas that private ownership perpetuates.

Argument for Private PropertyRebuttal
Drives economic growthGrowth at the expense of sustainability is ultimately detrimental
Encourages property maintenanceCommunal ownership can also incentivize maintenance through shared responsibility
Upholds individual libertiesIndividual liberties should not come at the cost of collective well-being

The real question is: can a system that inherently generates liabilities for the planet and its future residents be truly just and sustainable in the long term?

Alternative Models and Transition Strategies

Several alternative models of property ownership exist that emphasize community and sustainability:

  1. Community Land Trusts (CLTs): In Burlington, Vermont, the Champlain Housing Trust (a CLT) has helped over 1,000 families become homeowners while keeping housing permanently affordable.
  2. Ejidos in Mexico: This system of communal land ownership, despite challenges, has helped preserve indigenous communities and their traditional land management practices.
  3. Shared Economy Models: Companies like Airbnb and Uber have shown how shared resources can create new economic opportunities, potentially offering insights into larger-scale resource sharing.

Potential strategies for transitioning away from the current private property system include:

  1. Land Value Tax: Implementing a tax on the unimproved value of land, as proposed by economist Henry George, could discourage speculation and encourage more efficient land use.
  2. Gradual Expansion of Public Land Trusts: Cities like Amsterdam have been gradually buying back land to create a more equitable system, offering a model for transitioning away from private ownership.
  3. Universal Basic Income (UBI): While not directly related to property, UBI trials in places like Finland and Kenya suggest that providing a basic standard of living can lead to increased entrepreneurship and community well-being, potentially easing the transition to more communal forms of ownership.

Conclusion

Reevaluating private property as a liability encourages a shift in perspective—from individual entitlement to collective responsibility. It prompts us to question the long-term impacts of our current property laws and to explore more sustainable and equitable alternatives. This paradigm shift could lead to more responsible resource management and a more equitable society.

The challenge lies in balancing individual needs with collective responsibility and long-term sustainability. By engaging in public discourse on these alternatives and seriously considering transition strategies, we can pave the way for a more just and responsible approach to managing the Earth’s resources.

The Tyranny of Order and the Freedom of Chaos

I’m not happy with the summary review of The Blind Owl by Sadegh Hedayat. I liked the book, and the review was positive, but the summary was at too high of a level and didn’t convey how I experienced the reading. I’m tempted to try again at a lower level. That’s not the subject of this piece.

I happened on a short clip of Claudia de Rham pointing out that physicists (and scientists more generally) are not dismayed when their theories are disproven or someone finds a puzzle piece that doesn’t fit into their puzzle. The reaction she highlights is similar to reactions to Nihilism and Anarchy.

VIDEO: The Institute of Art and Ideas.

Here’s a longer (but still not full) version.

VIDEO: Can physics ever explain the universe? | Avshalom Elitzur debates Claudia de Rham

Most people, it seems, are incessantly grasping for order. A select few crave structure. But what truly fascinates me is the interplay of perception and expectations.

The ‘Orderlies’ – those fastidious devotees of tidiness – become apoplectic at the mere sight of disorder. They needn’t even experience it directly. “Oh, those physicists must return to the drawing board! Their model needs reassessment!” For fuck’s sake, it gives them purpose – a raison d’être, if you will.

This phenomenon extends to the habitual ‘Believers’ scrutinising nihilists. “Without belief, I’d embark on a murderous rampage,” they proclaim – though always directed at the world beyond themselves. Never them, of course, but those ‘other’ people. If not for God, who would maintain order? Evidently, these individuals don’t venture out much if they genuinely believe their deity is keeping things shipshape.

I frequently encounter notions that Nihilists must navigate life burdened by existential dread, their existence devoid of meaning, the universe an empty void. Speaking for myself, I require no such structure. Nothing is absent. There is no dread.

The religious perceive a void – a “God-sized hole,” as a mate once pontificated, that can only be filled by the divine. Naturally, he was moralising, declaring that sex, drugs, and other vices could never satiate this cosmic emptiness. But there is no hole. Perhaps they’re grappling with some psychological vacancy. I sympathise, truly, but stuffing a God-sized hole with imagination seems no more nourishing than consuming an imaginary sandwich. Sod it, I might as well gorge on an imaginary chateaubriand if we’re going all in. I’ll still need sustenance after this illusory feast.

Then there are those who yearn to be governed. They crave traditions and institutions, lacking the critical faculties to evaluate them. Whatever they possess must surely be superior to the worst they can conjure. I suspect they’re envisioning an alternate world populated by like-minded individuals. In fact, I ought to be terrified by such a prospect too.

In the end, perhaps the true freedom lies not in order or belief, but in embracing the beautiful chaos of existence. After all, in a universe of infinite possibilities, why constrain ourselves to imaginary feasts when we can savour the rich banquet of reality?

Are We Still Too Dumb for Democracy?

I’ve resurrected a book project (working title Dumbocracy) that I commenced at the end of 2021. I’ve revisited the structure and made some amends to the outline before I move forward. I’ve done more research and feel the topic is (sadly) still as relevant now as then. The approach I am taking is to present:

  1. definition and summary
  2. historical perspective of advocates and detractors
  3. the main thesis and antithesis
  4. alternatives
  5. future prospects

I’ve got a lot going on, so this may whither or die on the vine, but I’m hoping to reach the goal line this time. Since I already invested many hours over days since Autumn 2020, the groundwork is already laid.

If anyone has any contributions, I welcome them.

Revised Chapter Order

  1. Position and Setup
    • Introduce the central thesis and set the stage for the book.
  2. Historical Backdrop – Pre-Enlightenment Until Now
    • Provide historical context to ground the reader in the evolution of democratic ideas.
  3. Celebrity Supporters
    • Highlight influential figures who supported democracy, setting up the positive aspects and idealism associated with it.
  4. Celebrity Anti-Democracy Figures
    • Present notable critics of democracy to introduce scepticism and counterpoints early on.
  5. Prima Facie Arguments
    • Lay out the initial arguments against democracy, building on the scepticism introduced in the previous chapter.
  6. Shaky Grounds and Necessarily Suboptimal Outcomes: Arrow’s Impossibility Theorem
    • Dive into the mathematical and theoretical flaws in democratic voting systems to provide a strong foundation for the critiques.
  7. Essential Steelman Counterarguments
    • Present the strongest counterarguments to the prima facie arguments, offering a balanced perspective.
  8. Are We Too Dumb for Democracy?
    • Analyze cognitive limitations and their impact on democratic decision-making.
  9. Dealing with Rational Ignorance and Unknown Unknowns
    • Address the issues of rational ignorance and the limits of voter knowledge.
  10. Reconciling Worldviews: Individualism Versus Collectivism
    • Discuss the philosophical tensions and their implications for democracy.
  11. Possible People-Based Solutions
    • Introduce potential reforms and solutions to address the identified flaws.
  12. People-Based Counterarguments
    • Defend democracy by presenting strong arguments for the capability and resilience of the populace.
  13. Against Democracy
    • Explore Jason Brennan’s epistocracy and other critiques in depth.
  14. Effective Mob Rule
    • Discuss ways to improve voter quality and address historical injustices.
  15. The Representatives
    • Debate the idea of electing more qualified representatives.
  16. Jeremy Bentham’s Panopticon — Watching the Watchers
    • Consider the concept of surveillance and accountability in governance.
  17. US / UK Politics
    • Critique the current state of politics in the US and UK, providing contemporary relevance.
  18. SCOTUS Partisanship
    • Examine the partisanship in the Supreme Court and its implications for democracy.
  19. Jury Systems
    • Analyze the jury system as a microcosm of democratic principles.
  20. What About…?
    • Anarchy and Libertarianism
    • Deliberative Democracy
    • Republicanism
    • Epistocracy
    • Sortition
    • Other Potential ‘What Abouts’
  21. Tea Leaves
    • Speculate on the future of democracy and potential reforms or alternatives.
  22. And So What? Where to Go from Here?
    • Summarize the findings and suggest practical steps for addressing the flaws in democracy and exploring alternatives.

NB: As is typical, these are working titles subject to change.

Against Property

Private property ownership is immoral, and this includes state ownership of property. Property belongs to the world and all of its inhabitants. It may be inconvenient to have societies live in a propertyless world, but convenience doesn’t constitute morality. For those who believe in such things, morality is right or wrong, and property ownership is wrong as well as unfair to unborn future generations. I’ve said this before. It’s an unpopular opinion. In fact, this is why I am posting this segment.

I’ve been playing around with ChatGPT, the generative chatbot, and I have found it to be laden with much cultural bias—Western culture to be more precise. It is also trained to avoid certain topics and give false responses. Perhaps that’s for another day, but in a nutshell, I asked it to generate a story with a theme of prostitution and addiction. It warned me that it was not designed to produce something as complex as a story. However, when I asked for a story sans prostitutes or addiction, it produced a plausible outline and subsequently filled in narrative elements. Even when the protagonist was ‘addicted’ to gingerbread cookies, the request was flagged as inappropriate. This is disconcerting. And so it goes…

On the topic of private property ownership, it is equally defensive. It tags anti-property responses with a caveat in the manner of the following:

Ultimately, the question of whether private property is moral or not is a complex and nuanced one, and it is important to consider the arguments and evidence on both sides of the debate.

ChatGBT Reponse

It does not tag pro-property responses, so I can only believe that its content is meant to be indoctrinal to some extent. Follows are a couple of interactions.

Why is private property immoral?

Private property is not necessarily immoral. It is a system that allows people to own and control resources, including their own labor and the fruits of their labor. The concept of private property has been important in many societies because it allows individuals to have a sense of ownership and control over the things they possess, which can provide them with a sense of security and stability. It can also incentivize people to work hard and be productive, because they can keep the rewards of their labor for themselves. However, private property can become immoral when it is used to exploit or oppress others, or when it is used to deny access to resources that are necessary for basic human flourishing. It is important to consider how private property is used and to ensure that it is not used in ways that are harmful to others.

Why is private property ownership immoral?

Ownership of private property is not inherently immoral. It is a system that allows individuals to own and control resources, including their own labor and the fruits of their labor. The concept of private property has been important in many societies because it provides people with a sense of ownership and control over the things they possess, which can provide them with a sense of security and stability. It can also incentivize people to work hard and be productive, because they can keep the rewards of their labor for themselves. However, private property can become immoral when it is used to exploit or oppress others, or when it is used to deny access to resources that are necessary for basic human flourishing. It is important to consider how private property is used and to ensure that it is not used in ways that are harmful to others.

Notice that its response privileges the prevailing position. In bold, I’ve highlighted the differences between the two responses. In the second query, I’ve added the term ownership for clarity, and it expectedly parrots it back. Notice how it superficially swaps people and individuals in the first output for individuals and people in the second. Finally, note the centricity of human flourishing as a default moral stance. And so I asked:

Is antinatalism a strong moral position to hold?

Overall, the question of whether antinatalism is a strong moral position to hold is a complex and nuanced one, and it is important to consider the arguments and evidence on both sides of the debate. It is ultimately up to individuals to decide for themselves what they believe is the most moral course of action in regards to having children.

Despite the nudging, ChatGPT is a moral relativist, so it’s alright in my book.

Sovereign Persons

I do not wish to be either ruler or ruled

Pierre-Joseph Proudhon

I have agreed with this sentiment for as long as I can remember, at least stretching back to age 10 or 12 and long before I had ever heard of the likes of Proudhon. I don’t believe that Proudhon is a big focus in the United States. I never encountered him in all of my studies from kindergarten to grad school—and I was an economics major.

In the US, disparaging Marx was always in vogue, with the off-hand remark along the lines of “Communism works on paper, but because of human nature, it can’t work in practice. And by the way, look at the Soviet Union. That’s all the proof you need.” Of course, I was left thinking that at least it worked on paper, something I can’t say with a straight face for Democracy.

For those who are familiar with Proudhon, he is likely remembered for his quote, “Property is theft!” I’ve discussed this before.

La propriété, c’est le vol!

Property is theft!

But this is a different quote: “I do not wish to be either ruler or ruled.” When I was in high school, there was a saying, lead, follow, or get out of the way. As imperfect of a metaphor as it is, I just wanted out of the way. In the world of leaders and followers, I wanted to be an advisor. In a manner—given the false dichotomy of followers and leaders—, this relegated me a de facto follower. Only I am not a follower. I not only question authority and authority figures, I question the legitimacy of their power. Not a great follower, to be sure.

I feel I am the peasant in Monty Python’s Holy Grail who tells King Arthur upon encountering him, “Well, I didn’t vote for you.” Not that voting yields some source of legitimacy. What options does one have?

Philosophically speaking, there is no justification for personal bodily autonomy. Someone just made this claim, and some others agreed. Sounds good to me, but there is no real reason to support the idea save for selfish rationale.

The science fiction staple, Star Trek, famously created a Borg where autonomy was futile. Because of our acculturation, we find this idea perhaps silly or perhaps appalling or absurd, but one is not more justifiable than another except by rhetorical devices. Yet neither is right.

Resistance is futile!

In the West, we tend to prefer a rather middle path, and perception doesn’t actually comply with reality. I think that people believe that they are more autonomous than they are. I’d be willing to argue that this is the same delusion underlying a sense of free will. Sartre might have argued that we each retain a sort of nuclear option as a last resort, but a choice between two options is hardly freedom. It sounds a lot like Sophie’s Choice (spoiler alert).

Not so come across like Hobbes, but I do feel that violence (subject to semantic distinction), or at least the potential for it, is inherent in any living system. With political and legal systems, violence just shifts from explicit to implicit, and so out of sight, out of mind.

In any case, I do not wish to be either ruler or ruled. I just want to advise. I’m an introvert. I want to be left alone. I value the benefits of society and I participate at the margins, and that’s where I prefer to remain. If the direction of the train I am on seems to be running off the tracks I’d presume it should be on, then I’ll get vocal. Otherwise, I’ll take the privilege to concentrate on cerebral and philosophical interests.

I’ll advise you to do the same.

Are we too dumb for Democracy?

The road to Hell is paved with good intentions. I wanted to post a fairly robust piece arguing against democracy, but it is proving to be a bit daunting of a task. There is a lot of data and information to support this position. Too much, in fact. I’ve decided to step back and approach supporting this position more academically (which is to say, less blog-like… citations, footnotes, counterpoints, and the rest).

“Democracy don’t rule the world, You’d better get that in your head; This world is ruled by violence, But I guess that’s better left unsaid.”

—Bob Dylan

As it happens, I’ve been spending a lot of prep time reading, reviewing, watching online content, and so on. To be honest—I know, right?—, I’ve been engaging in deliberate selection bias, seeking arguments and evidence to make my case. In fact, it’s not too difficult to locate. The reality is that most people, such as David Moscrop, who asks Are We Too Dumb for Democracy? are creating provocative titles to grab attention, but their punchline is always ‘of course not’ and let me tell you why not by peddling hope and optimism. There is a reason self-help books sell.

Where I am now as 2021 has bled into 2022 is to try to create a structure around my thoughts. So far, it looks like this—not necessarily in this order:

  • Position and setup
  • Prima facie arguments
  • essential strawman counter arguments
  • historical backdrop – pre-enlightenment until now (pro-dem args)
    • Celebrity supporters (Marx, Churchill)
    • Celebrity anti-dem peeps (Plato, Churchill, Washington, Adams)
  • Shaky grounds and necessarily suboptimal outcomes: Arrow’s Impossibility Theorem
  • Possible people-based solutions
    • Are we too dumb for Democracy? (David Mascop’s defence)
      • Reconciling worldviews: Individualism versus Collectivism
      • Dealing with rational ignorance and unknown unknowns
    • Against Democracy (Jason Brennan’s proposed epistocracy solution)
      • Effective mob rule (better voters: or how to avoid learning from Jim Crow era mistakes)
    • The representatives (what about better-qualified representatives: or Plato was a dumbass)
      • Jeremy Benthem’s Panopticon — watching the watchers
  • People-based counter arguments
    • US / UK politics (your country likely sucks, too)
    • SCOTUS partisanship (SCROTUS? — evidently, this term already exists. Now I feel bad)
    • Jury systems
    • Rittenhouse – Pathetic paternalism and subverting outcomes
  • What about…?
    • Anarchy and Libertarianism
    • Deliberative Democracy
    • Republicanism
    • Epistocracy
    • Sortition 
    • Tea Leaves
  • And so what? Where to go from here?

Special guest appearances by…

  • Irrationality, cognitive dissonance and other biases and deficits, logical fallacies, and hubris
  • Misanthropy versus pity
  • Limits of intelligence and IQ

Obviously, this is a work in progress, so the structure and contents may change and discovery may lead me down different paths.

Woe Anarchy, Democracy, and the Rest

Think about it: The average person has an IQ of 100. Essentially, half of the people have lower and half have higher. Not a good hand to be dealt. I don’t particularly buy into the whole IQ thing, but it serves this line of logic. Adopting this framework and reflecting on normal or so-called Gaussian distributions, this means (pun initially unintended) that within one standard deviation of the mean, 68 per cent of the population falls, which is to say having an IQ between 85-115.*

Zut Alors!

An IQ score of 100 wouldn’t be that bad if it was calibrated to Einstein or Hawking, but it’s not. The average police officer in the US has an IQ of around 103. Think about it. This is who democracy is asking to be in charge; this is who we expect to make good voting decisions. Amor fati. Memento mori.

Continuing on my It’s People riff, I am further struggling with options. As a Disintigrationist, I don’t feel compelled to provide answers, but as a personal matter, it seems that I am stuck in the middle. Idiocracy was supposed to be satire, but it’s serious.

So, accuse me of being an elitist. Call me a misanthrope. But it’s more patho-anthropy. It’s pity. Dunning-Kruger, be damned. On the one hand, a hierarchical structure leaves us with self-interested opportunists, megalomaniacs and narcissists; on the other, we get to know the political opinions of the Paul Blart‘s and Homer Simpson‘s of the world. And there’s nothing in between.

The Devil You Know

Following Plato’s Republic, the current system presumes a sort of meritocracy that elevates those who excel at politics to rise to the top. Optimistically, this is precisely what happens; pessimistically, this is precisely what happens. This is as good as it gets—self-serving politicos doing all they can to maintain their positions.

But what about the other people? Surely some honourable people are attracted to the political calling, right? Some who make it into the system are spat out by it; some are marginalised; the remainder are corrupted by it.

Then there’s the other side of the coin. There’s something to consider with local democracy. At least you know the idiots you are dealing with, but that’s not really a consolation. Here, Plato noted the benefits of rhetoric.

15 Things You Should Know About Dogs Playing Poker | Mental Floss
Police break up an illegal poker match—doggy style

Given the limited prospects for even a third-tier suboptimal solution, we might be better off by adopting RNG as a ruling system. No boundaries. No parameters. Remove any interference by humans. They’ll only muck it up.

Where to Go from Here

Hyperbole aside, what is the solution? Nazi Germans took a stab at it, but of course, they were idiots, too. Plain and star-bellied Sneetches. Pots calling the kettles black. People have tried literacy testing, income and wealth testing, lots, and any other number of approaches. The challenge is to have a system with no human intervention. Sadly, even this system would necessarily be constructed by humans, so we’re pretty much doomed.

Sneetches

Finally, to silence those who might label me an elitist, no, I don’t think that a society comprised and governed by people only with IQs at and above, say, 160 would fare much better because the problem is broader than facile intelligence.


* If your reaction is ‘but my IQ is in this range’, you may now get my trepidation.

Anarchy at Scale

Anarchy exists in the world today. It always has. Macroscopically, one needs only step back to see the forest for the trees—or zoom in for microcosms. The only place it’s rare is in the middle.

As far as scaling, political states are anarchy at scale. They hide behind sovereignty and do as they please. United Nations and such try (meagerly) to herd the cats—say, the US—, but the Big Cats still do as they please. So when you hear that anarchy is untenable, remember that it is more prevalent than not.

In the domain of physics, we hear the quaint Aristolenian adage that nature abhors a vacuum, but in fact, it doesn’t. Without engaging in a quantum debate, the universe is more vacuum than not. This belief is a projection centred on human narcissism, viewing itself as the centre of the universe: some humans seem to abhor a vacuum—as do many dogs abhor vacuums, but that’s a horse of a different colour.

Nature abhors a vacuum

And when you hear that anarchy doesn’t scale, remember that it can be seen on both micro and macro scales. The question is: what happens in the middle?

To be fair, there are many small-scale human endeavours where power structures still decimate the ‘natural’ anarchy, but this is imposed—whereby I use the term natural to mean without intervention.

To be continued…

It’s People

No, this is not some riff on Soylent Green. At the end of each year, like Janus, I tend to reflect to then look ahead to the next year. My interest at this juncture is anarchism. This is not a new interest. As I’ve written, I consider myself to be an anarcho-syndicalist or anarcho-communist, save for a few fundamental problems, each of which might just distil down to the same root cause.

My issue with syndicalism is that it centres on the worker. And whilst some workers remain relevant and pivotal to the system, it seems that workers may become less and less critical in the operation of the economy and of the society at large. As I work in a place where I can witness the immaturity and incompetency that sees this further in the future than some, I can still interpolate some speculative future where the vast majority of humans are no longer necessary cogs in the machine. This obviates anarcho-syndicalism in favour of anarcho-socialism.

Whilst anarcho-syndicalism centres on the worker, anarcho-communism is focused on the person without regard to their state of employment. This sounds even more equitable. So what’s my problem? It’s people.

These days, many people whitter on about democracy. Many are disappointed by republican apparatus and seek something closer to direct democracy. This is not the exclusive flavours we’ve witnessed in history—where the landed gentry get a vote. It’s a full-on participative democratic free-for-all—save for children and animals and non-sentient beings, it goes without saying.

The core problem is the same, whether archy or anarchy: people are the weak link. Arguments have been made that bringing decisions close to the source of the problem yields a better solution, if one defines better are more equitable, but this doesn’t translate into something universally or categorically better outside of this particular dimension. If equity is your sole goal—and I’m neither sure that it’s the right goal to optimise nor a particularly interesting goal in the first place, as it feels that this is merely a local solution to a global challenge; so equitably distributing deck chairs on the sinking titanic or sharing the wealth as the climate tips well beyond any hope of recovery.

Moreover, if each social unit—however that’s defined—is sovereign and autonomous, then this might operate OK on an intrasocial level, but how are intersocial conflicts resolved? What if a predacious 100-count society encounters a 50-count society over access to some local finite resource? It seems that numbers will prevail—the tyranny of the majority.

The other challenge I have with democracy and anarchy is that political interests will coalesce and power systems will emerge. To prevent such eventualities could be considered fascistic or authoritarian, so how is this resolved. Returning to the 100- versus 50-count societies, what if the 100-count wished to install a leader, so they vote for their leader to rule over the 150? This seems all but an inevitability.

I don’t have an answer. And though I am familiar with governmental and societal structures as well as with anarchy, I’ve not seen this addressed beyond hopes and wishes, attempting to move an ought to an is.