Why Do Some Families Lack Clean Water?

There is an ad pre-rolling on Youtube I have seen several times now that features Matt Damon for Stella Artois/Water.org pitching for some supposed concern they have for “solving the world water crisis.” Ignoring the fact that this phraseology makes it sound like a sudden act of nature and not a socio-cultural phenomenon that so many people around the world go without “clean water”, whatever the hell that means, this ad strikes me as utter bullshit worth commenting on for the following reason:

Damon says they SA/Water.org have partnered to bring clean water to “women and their families” in such stricken Third World environments. Why “women and their families”? Why wouldn’t it be “men and their families”? Don’t these women’s families include men? If so, why aren’t the men doing anything to provide the “women and their (the men’s) families” with clean water? Since women are just as capable as men (Feminist Truth), why aren’t women in these countries able to provide clean water on their own?

Why is clean water something that people in certain countries can do themselves, but in other places, we need Matt Damon and a beer company to shill so people will help out?

This is a fraud on a variety of levels, as indicated by the fact that Matt Damon is a part of the production.

Of Enemies Abroad, And At Home

We are now being told that the election of Donald Trump represents a virulent strain of tyrannical fascism in American politics, which was before lying under the surface but is now unapologetically out in the open. Certain agitators and political commentators are claiming that they don’t feel safe in a world where Trump is president, implying that there may be physical threats against their life, property or lifestyle under his regime. The conclusion is that Trump is to blame for a politics of potentially open, physical violence across partisan lines.

But if this is what Trump represents, Trump is the necessary response to an earlier dynamic, not the initiator of it. You see, the Left has been successful in its quest to control politically-acceptable speech. The world of man can be controlled by arms, or by words and ideas. If certain words and ideas can not be uttered, then the people who believe in them have no choice but to take up arms in their support. What choice but violence does a person have to convince another of his views, if his views are considered unutterable in society?

We are also told that Trump is committing what amounts to treason in warring with political factions in his own country while buddying up to autocrats in other countries, such as Russia. If the right way, and the only way, to conduct a political strategy is to play by your opponent’s rules, then this criticism may have merit. But politics is war by other means, a game of domination and annihilation. If you are a globalist after global control, you might call a truce here and there with domestic factions to enhance your projection of power outside your borders.

But what if you are a “nationalist” or “patriot”, like Mr. Trump?

If your primary political concern is dominance within your own borders, it is clear who your enemies and your friends are. Your enemies are any domestic political factions which question, criticize or otherwise restrain your full use of power inside your borders. And your friends are any parties, inside or outside your borders, that can either help you defeat your domestic opponents in some way, or who can agree to some kind of truce that lets you focus on defeating your opponents at home.

Make no mistake about it– Mr. Trump is in a war for his political (and potentially even vital) life, such is the nature of politics which has no rules but that which each opponent might individually observe. And looking at the world as he claims to, it seems not only not treasonous, but completely rational, to find friends where they can be found in order to quell the domestic disturbance represented by the Democrats and the American Left. And we can sense the truth of this proposition in observing that while critics of Mr. Trump argue that he should make peace with his domestic opponents to fight external enemies, these critics are not suggesting these opponents make peace with Mr. Trump, nor are these opponents themselves voluntarily laying down arms against Mr. Trump for the time being to take them up against the Great Alien Menace. Actions speak louder than words here.

And what about the spat with the domestic spy agencies? Ignoring the fact that they were un-American and not to be trusted under the Bush regime, and were clearly un-American and autistically-focused on studying the communication patterns of those people they nominally serve under the Obama regime (and when did these people face election and change under any of the last three administrations?), they are supposed to be answerable to the Congress, which supervises them, and the President, who leads the nation they serve.

To raise the claim that Mr. Trump is playing a “dangerous game” in challenging their methods, claim and authority, is to belie the very corruption his opposition to these organizations so far engenders– this may be a hard metaphor for many to understand these days, but it would be as if the appointed chief executive of the owner of a company was playing a dangerous game in challenging the actions and attitudes of the company’s hired employees. This argument has the theoretical cause-effect relationship of American civics exactly reversed.

In case anyone needs reminding these days, why is it exactly that the American intelligence “community” (note: for their to be a community, there by definition must be some who are inside it and some who are outside, that is, citizens of the domain and barbarians at the gates…) is to be considered trustworthy?

Have they demonstrated gross competence at their appointed tasks? Anyone who has not forgotten the failures of September 11th, 2001, must puzzle at the question.

Have they any kind of record of their activities and thinking that is examinable by the public? No, only the Congress and the President have access to that information (if the intelligence agencies are honest in presenting it in the first place!) and there is a clear principal-agent problem in electoral politics presented by these defined secrets.

And what kind of people are they who join these secret cabals, whose jobs seem to consist of lying for a living, trafficking in arms and illicit substances and occasionally murdering people deemed to be strategic problems for themselves or the government they represent?

Well, just that– liars, murderers, professional criminals and reckless thrill-seekers.

A better question than “Why should they be trusted?” is “Why should they be tolerated in a society that claims to have an open government?” Speaking of tyranny and autocratic rule, is there any model more noble in form than the modern spook cartels?

Technological Change And Social Inertia

Isn’t it interesting how people develop a sense of entitlement over things that, until only a few years ago, did not exist?

And isn’t even more curious that people will become defensive about protecting outmoded jobs they hate?

I read an article about NYC taxi and limo drivers seeking to ban the implementation of autonomous vehicles in NYC to protect their jobs. But how many taxi and limo drivers even like their jobs, or love them? Do these people wake up every morning, breathe deeply and say to themselves, “I am so grateful to get to drive people around again today!”

Technology marches on, and soon it will provide new things and new jobs for people to feel entitled about.

Why I Value Logic Over Data

Some people think the most rigorous way of thinking about the world is “empiricism”, their word for looking at the “facts” (accumulated statistical data) and making up their minds on that basis.

There are at least two glaring issues with that approach:

  1. The decision about which facts to research and include have a strong influence on your conclusion; this is a problem with forming theory from history, which Mises discussed at length in his works
  2. The facts may not be disinterested; they may be purposeful fabrications or distortions of the public record, produced by propagandists and other agenda-driven entities, or they may be erroneous outcome of an act of unintentional negligence

Number one is always a risk because the hardest person not to fool is yourself, and most people won’t even realize they’re selectively picking data points until they’ve already been happily surprised to realize the facts agree with them and their mind is made up.

Number two is far more sinister because it corrupts the entire empirical enterprise. You can’t reason about the facts when they have no connection to reality.

Few people, if any, take the time to sniff through their sources. They see some number, they assume it was compiled accurately or honestly (or both!) and get on with reasoning from the data. The questions of methodology, competency and partisanship are not part of the equation, and if they were considered, one might be taken aback at just how long it takes to conduct a verified empirical study.

Using logic is more efficient. I don’t have to worry about whether someone is trying to mislead me with bad data. I can think about the logical structure of the argument in question and make up my own mind about its soundness.

Secret Secrets Are No Fun

Why are media people, including owners, allowed to have (and acknowledge) non-public conversations? Whose interests are served by that practice?

SULZBERGER: If I could interject, we had a good conversation there, you and I, and it was off the record, but there was nothing secret, just wanted to make sure. The idea of looking forward was one of the themes that you were saying. That we need to now get past the election, right?

I mean what bullshit! If there was nothing secret, why was it off the record?

Review – The Party

The Party: The Secret World of China’s Communist Rulers

by Richard McGregor, published 2010

Thus it is obvious that the only visible, tangible government we have is made up of these professed agents or representatives of a secret band of robbers and murderers, who, to cover up, or gloss over, their robberies and murders, have taken to themselves the title of “the people of the United States”; and who, on the pretense of being “the people of the United States,” assert their right to subject to their dominion, and to control and dispose of at their pleasure, all property and persons found in the United States.

~Lysander Spooner, “No Treason, no. 6, The Constitution of No Authority“, 1867

The “secret” at the heart of this book is that the nation of China has been ruled, since 1949, by an unelected confederacy of gangsters calling themselves “The Communist Party of China”, who wield extra-judicial power over Chinese society up to and including superiority over the so-called sovereign government of China. In other words, the Chinese government does not discipline members of the Party, but rather members of the Party discipline members of the Party, and everyone else.

I see three interesting questions raised by this fact, none of which appear to be addressed by the text:

  1. How is it that a private “political” organization (ie, mafia) came to control an entire country like China, including its government?
  2. If members of the Party are not answerable to the Chinese government or the Chinese people, who are they answerable to (what restraints, if any, are there on their power and why)?
  3. If the Party controls everything and is the real source of opportunity in Chinese society, why wouldn’t a rational, ambitious person make it their goal to enter the Party and thus enjoy their rewards?

The first question is not addressed because this is not a work of history as much as it is an exploration of the mechanical functioning of Chinese politics. But the question should interest us nonetheless, because if it has happened in China, it’s possible it could happen somewhere else, or more cynically, that it has happened somewhere else (I’m not talking about the USSR, or Cuba, or North Korea here…) and may be it is happening somewhere else right this moment. If murderous gangs can get control of extremely populous, ancient and fairly homogenous societies as a kind of accident of history, there is nothing to be done about it. But if there is some kind of predictable pattern to this kind of exploitation, there may be a similarly predictable pattern for defending civilization against it or unwinding such a menace once installed.

The second question is not addressed because the book’s focus is really about China narrowly, not China in the context of international political structures. Within the domestic domain, the author suggests that the Party’s control is essentially ironclad. If you can murder tens of millions of people by starvation or as collateral in a kind of cultural war, and continue on in power, you don’t seem to have many internal threats to your power. What is it that seems to get the Party’s panties in a bunch? The risk of failing to impress the outside world with a spectacular 2008 Beijing Olympic Games when revelations about a mass infant poisoning via tainted baby formula come to light. Why doesn’t a market for political control exist within China, but it does seem to exist outside of China? Who is a realistic potential hegemonic external ruler of China in the post-colonial era?

The third question is not addressed because it is taken as given by the author that the Party is an immoral institution and thus no reasonable person would want to participate in it. The people who stand outside the Party, or who are demonstrated as being victims of it, are painted as the good guys, just trying to get by, while the Party members highlighted are discussed in menacing terms, from afar, almost like a kind of wild animal whose motivations do not merit spending time trying to understand. But if your society has been co-opted by a secret band of murderers and thieves, isn’t joining forces with them your best and most rational chance for survival, at least while a domestic market for political control seems non-existent?

And what of our own society, in the West generally and in the United States specifically? It seems like choosing not to be political, to not only avoid participating in politics but to avoid membership in political parties and ambition within their institutional frameworks, seems to be a choice to cede social and even a measure of individual control to those who choose otherwise. Why play the victim? What good is morality when it is a tool of your own undoing?

Of course, a party that everyone is invited to join has no advantage in exploitation, so it must have some meaningful criteria for excluding people and thus ensuring a supply of victims from which it can extract its privileges.