Once upon a time, I too was once Libertarian. It all started around 2008, back when my political senses and knowledge hardly stepped beyond the boundaries of feel-good territory. When “ending violence” was my top priority. When world peace was a simple Ron Paul away. Those were the days, huh? Back when we all the problems of the world rested on the shoulders of this old republican Texan.
By solving problems, I mostly mean the legalization of marijuana.
Though my relationship with the ideology has been stormy to say the least, I ultimately concede my politics and philosophy to be libertarian.
Despite my blatant polemics, inevitably I uphold liberty, the quality to control one’s actions, as the highest end. Human society cannot work without human action, the limitations of civilization require a degree of freedom for it’s citizenry. A coherent society must seek and maintain a middle ground between these two forces. While I maintain that our current incoherence is due to embracing individual hedonism over social standards, I cannot agree with an argument that the hierarchy must always supersede the individual. From what I have seen, to invert the poisoned beliefs underling the anarchist milieu will only serve to accomplish the very same deconstruction of both man and state.
That said, I find that there is no limit of charlatans and morons willing to remind me why I took issue with libertarianism to begin with.
Old but gold, today’s article comes from a December 2013 episode of the O’Reilly Factor. The subject: a federal judge’s ruling on polygamy in Utah.
Bill O’Reilly presents us the modern, toothless, “conservative” take on not conserving much of anything in America. Andrew Napolitano offers the unbrutal and hypocritical “libertarian” perspective on the erosion of our liberty.
Both men would rather appeal to their cow-brained demo than try and discuss the serious issues underlying our culture today. Of course.
Ideological swaps have a common tendency: first, you experience a marked increase in positive feelings and energy towards your new ideology. Second, you disassociate yourself with your previous ideology and sling mud at it. You can’t take it seriously, so even if you have decent critiques of it, the best you can come up with–if you try at all–is a series of strawmen.
Reactionary circles tend to reserve a lot of venom for the Libertarian crowd, much of it well deserved when one considers the autistic neckbearded insanity of many acolytes of the NAP and Saint Rothbard. You could misspend several hours cataloging Libertarian misadventures on the subject of legal age of consent, child abandonment or who meets the criteria for moral personhood. In general though, the Libertarian position does have a few things going for it compared to the typical American political non-options.
Many harsh criticisms have been made on this site, by myself and others, of the more autistic, neckbeardy and fedoraish strains of Libertarianism. Bulbasaur in particular has gained a reputation for pouring vitriol and contempt down on Libertarianism and its bastard stepchildren, Voluntaryism and Anarcho-capitalism. I have tried to take a more moderate approach, but have not always been exactly charitable. This may have seemed like hate to many of you. The words may have stung. Some buttcheeks may have gotten red, chapped or perhaps a bit numb and tingly over the whole affair. (You know who you are.) But Let me assure you dear readers, this was not done out of hatred or anger. At least not entirely. We did it because because we cared. It was tough love. In contrast I am now offering my apology for Libertarianism.
The philosophical gap between Libertarianism and Fascism is surprisingly thin, given that they are essentially diametrically opposed ideologies. What the split truly comes down to is not so much a matter of whether or not Caucasians can handle living in a minarchist state without devolving into tribal-warfare, but whether or not we can do it without inviting everyone else in and committing cultural suicide. White people have an inexplicably vehement desire to raise the living standards of savages to the Caucasian level of affluence, even to our own detriment. Some even build entire academic careers on the development and expansion of complex moral theories that not only justify such altruistic behavior, but demand it.