"Wherefore We must interrupt a silence which it would be criminal to prolong, that We may point out...as they really are, men who are badly disguised." Pope St. Pius X, September 8, 1907, Pascendi Dominici Gregis


Sunday, April 15, 2018

A Friendly Reminder...

...to American elites. In Syria and elsewhere, you just might be dealing with forces the power of which you don't understand. We don't pretend any more knowledge than you have. We don't expect you to understand or change course. But it is our duty to inform and warn you, nevertheless.


"All will seem lost; only murders will be seen, the clash of arms and blasphemies heard. The righteous will suffer greatly; their prayers, their penances and their tears will rise to heaven and all God's people will ask pardon and mercy and will ask my help and intercession. Then Jesus Christ, by an act of His justice and His great mercy toward the righteous, will command His angels to put all His enemies to death. At one blow the persecutors of the Church of Jesus Christ and all men given to sin will perish, and the earth will become like a desert."

Good luck?

Thursday, April 5, 2018

Nothing Scares Them More..

https://onepeterfive.com/wp-content/uploads/2017/03/Neri-1.jpg
Nothing scares the evil one more (in this world) than a holy monk.

REALLY think about that...

How is it that the most impoverished, the least ambitious, the most lonesome figures render the enemy completely at a loss?

What is IT the enemies of the Church are actually afraid of?

Now, not everyone is called to be a monk. But, everyone can use the same strategies as monks to become a little more holy, a little more free.

Meditate to gain unity of consciousness. Your willful emotions, thoughts and actions should all be aligned. You check the alignment for the tires on your car. Bad things happen if they are not aligned. But how often do you pray or meditate for the purpose of ensuring your emotions are supportive and never overwhelm your thoughts, and the actions you take at every moment coincide with your beliefs? This task is not simple. But prayer - especially the rosary - requires you to quiet your lower faculties to focus your mind on higher truths and this discipline practiced habitually will gain you the strength to act out your beliefs. Start praying.

Consume less. Another great way to get your emotions under control is to think about what little you actually need to live, and give up those things your emotions desire throughout the day. Do you really need that cup of coffee from Starbucks or Keurig? Maybe every now and then you do. But most of the time you can gain control of your emotions by delaying (even just for ten minutes from that initial impulse) or overcoming that need for gratification. And the savings you build can also go towards  owning real property, just like the monks.

Fast. Science is proving what was long implicit in the practices of the Church. Skipping a meal on Friday is good for you, if you are otherwise sufficiently healthy. It activates your longevity genes. And it reinforces the habit of mind discussed in the last two paragraphs.

The Soul is bulletproof. Strengthen your soul and there is nothing the enemy can do but hand you victory. This is the lesson of the holy monks.

Sunday, April 1, 2018

For All Eternity, Only One Victor

All you enemies of the Church, 

Christendom will be again.

 

"In the end, My Immaculate Heart will triumph. The Holy Father will consecrate Russia to Me, and she will be converted, and a period of peace will be granted to the world."

Tuesday, March 6, 2018

Open Source Political Strategy



The value of most intellectual work is, in terms of marketability, inherently low. The structure of reality dictates, viz., it is inherent in natural law that, once an idea is created it can be nearly infinitely duplicated at minimal cost in the minds of men. This would be the ‘brushfire in the minds of men’ concept to which political commentators like Alex Jones often point.

The Austrian economists have often addressed this fundamental nature of intellectual work. A pattern both Mises and Hayek explicated was that in order to support themselves in relative comfort vis-à-vis the general population those engaged in so-called intellectual work (though not always exclusively), from elementary school teachers to university professors to broad political strategists to certain econometric and social work, must find demand for their labor from the state. Most of the work of the intellectual is superfluous idle speculation except to a state which, an unnatural institution according to the Austrians, requires constant intellectual rationalizations to apparently (re-)justify its bungling existence. Moreover, to any extent that the intellectuals, especially those engaged in specialized statistical studies, converge towards a provision of near-objective empirical knowledge about society at large, the gathering of such data is really duplicative of the market process itself, which already embodies much of the actionable side of such data in a way already fully integrated to the structure of production by the action of entrepreneurs. Any use of data derived beyond that already embodied in market processes sets us on the dangerous path to Hayek’s fatal conceit, in which such data is used to undermine the very processes which gave rise to the conditions such data are meant to faithfully represent. The Austrians have explained elsewhere why such an outcome is undesirable, we merely highlight this fundamental flaw in the use of intellectual work remunerated outside of the natural constraints of the market.

Real value creation is more often in relationships, networks and production behind the embodied representations of such ideas. For example, it may occur to me that the Democrat Party in the United States is rife with corruption, internal divisions and failed political strategies which plague it for the foreseeable future. One possible approach very discreet conservatives and libertarians could take at this time, as a radical alternative to the SJWs and Bernie-types would be to fund more traditionalist-oriented democrat challenger candidates whose primary interests lie in ends that dovetail with those of the so-called Tea Party right, ending corporate handouts both monetary and monopoly supported by legislation, making American foreign policy more subdued, a credo of peaceful pan-racial relations, pro-Tenth Amendment, and where do-able, anti-abortion and even pro-gun sentiments. Implementing such a strategy would require not just such abstract knowledge, which is rather simply provided in the sentences above, but concrete legal, accounting, and fundraising skills beyond those the author has. Should those with such ideas then remain in idle speculation, or should they provide their ideas openly and without expectation for recognition and remuneration to those in a position to actually act on them?

We have seen that attempts to legally exaggerate the claims creative types have over their work tend towards fewer avenues for creation in the future. Patents and copyright laws are being positioned to squash competition and development rather than promote it. Matt Drudge points us to a time when the Supreme Court will rule that ideas themselves belong to the major corporate media. It is no stretch that patent law in the hands of Google, Facebook, Apple et al can be used to achieve the same ends in the physical realm, wherein those technologies necessary to modern communication are monopolized in the hands of a few corporations, creating an effective monopoly on who can build and control internet-like systems in the real-world. For more details on the lack of natural justifications for IP law, we highly recommend the work of IP lawyer Stephan Kinsella.
We already have, like it or hate it, many paradigms of the imminent success of intellectual movements which embrace inherent low-cost accessibility to intellectual content rather than curtailing it. The Mises Institute, intellectual force behind the rise of the Ron Paul movement, distributes the work of its luminaries at no-cost online. Wikipedia is entirely voluntarily organized. Wildly successful Alex Jones incessantly repeats that the otherwise obscure knowledge supporting his analysis is all openly available in the publications of elites. 

Until recently, Twittter, Facebook and YouTube relied also on the voluntary creation of its users to supply the content of its platforms. This is changing, as it becomes clear they’re beholden to certain ideological interests bent on de-platforming particular noteworthy users. We argue this is a painful and costly blessing in disguise. The ultimate defeat of the large tech media monopolists would be a parallel internet created, funded and maintained by decentralized third-parties. YouTube personality Stefan Molyneux, Alex Jones and others have already pointed to the need to build infrastructure that operates like that of YouTube but independent from Google’s operation in order to ensure the continuity of new media operations. While YouTube censorship and demonetization will be costly in the short run, the long run impetus to build systems even further removed from Google’s control is the only viable solution.

A parallel consideration in the age of the Information Apocalypse, so named by Steve Pieczenik, will become the authenticity of information. As AI algorithms, especially those acting in ways not immediately reviewable by human actors, are able to produce in real time facsimiles of imagery, video and audio output, that may or may not correspond accurately to what is happening in the - what shall we call it? – organic realm, any non-organic source of information becomes questionable. Terming it an apocalypse may not be the exaggeration it first appears. To the extent that peaceful social relations, the division of labor and complex social networks are dependent upon our ability to trust the information we receive and those who provide it, when the sources and content of digital information become so easily manipulated and pervasively comprehensive – the fake story can pass as easily as truth as the truth can – the existence of civil society itself, at least in the non-organic realm, will come into question. 

Two fully stable solutions will present themselves. In some cases it will be necessary to return to the organic realm entirely. And while a particular human sense can be deceived under certain special cases, such deception can be offset by data obtained by other direct means in the organic realm. The digital realm will remain in constant flux as innovations in the various techniques and technologies of disinformation and information dispersion favor different entities at different times whose incentives to use them for truth or falsehood will themselves fluctuate with time. In such a tiered system wherein the information distributed by entities have varying levels of fidelity to the organic realm it will not be possible for even those in actual possession of the highest fidelity information to be sure that they are, for there is always the consideration that an even higher level tier, or entirely separate but equally situated tier with access to even greater fidelity information exists, as well as the consideration that rogue actors have successfully manipulated the otherwise impregnable tiered structure of information dissemination effectively for their own purposes. As the rate at which such manipulation can take place and the costs of verifying the fidelity of information increases, the only solution in the digital realm seems to be a fully transparent, decentralized, voluntary block-chain system, where all data can be openly verified by anyone at any time and there is at least no centralized authority in charge of the data that can exploit a unique position to manipulate it, even if small-time fraud remains ongoing. 

Looking to the future, transparent blockchains will eventually face the same clamoring that all market-based systems do. The ability of small time criminals to make small time mischief with an otherwise stable system will lead to governmental entities demanding a monopoly of control over blockchains which instead incentivizes systemic abuse. The key to remember is that the decentralized blockchain is immediately verifiable to all participants. Any centralized blockchain can never be so verified and falls prey to the vagaries of the information apocalypse. Decentralized blockchains will have to be marketed with this endgame in mind from the beginning in order to best attempt to avoid such an outcome.

The decentralized blockchain solution has the double benefit of completely transcending all forms of spying, intrigue and surveillance since its entire point and effectiveness comes from utter transparency. If the forces that want to use falsehood to achieve their ends continue to push forward effectively, we must see a two-tiered world emerge where personal interaction is either formatted in a way where transparency is mutually comprehensive enhancing all participants’ fidelity to truth, as with the blockchain, or in situations where full transparency cannot be arranged, communication with actors whose trustworthiness is unknown is conducted in a way that is as little separated from the immediate, organic realm as possible in order to preserve opportunities for self-verification.  Everything else will be subject to the delusional effects of the information apocalypse.

Thursday, March 1, 2018

South African Democracy, The God That Failed

One might envision now a concerted effort to translate Hans Hoppe's book Democracy, The God That Failed into Afrikaans and distribute it as widely as possible in South Africa. If there is any population that would be inclined with immediacy towards the rapid adoption and implementation of Hoppean doctrine it would be the remaining Christian, white population in South Africa which faces imminently the possibility of civil strife and is on the verge of having its land entirely expropriated at the hand of democratically elected communists. This is not so theoretical as it is in a country like the United States, where the subtle tactics of the leftist takeover artists must be explained to the broader population at length and seemingly ad nauseam, still often to no avail. There can be little doubt in the mind of the average Afrikaner of the reality of which Hoppe speaks:
In my book Democracy, The God That Failed I not only defend the right to discrimination as implied in the right to private property, but I also emphasize the necessity of discrimination in maintaining a free society and explain its importance as a civilizing factor. In particular, the book also contains a few sentences about the importance, under clearly stated circumstances, of discriminating against communists, democrats, and habitual advocates of alternative, non-family centered lifestyles, including homosexuals.

For instance, on p. 218, I wrote "in a covenant concluded among proprietors and community tenants for the purpose of protecting their private property, … no one is permitted to advocate ideas contrary to the very purpose of the covenant ... such as democracy and communism." "Likewise, in a covenant founded for the purpose of protecting family and kin, there can be no tolerance toward those habitually promoting lifestyles incompatible with this goal. … [violators] will have to be physically removed from society."

In its proper context these statements are hardly more offensive than saying that the Catholic Church should excommunicate those violating its fundamental precepts or that a nudist colony should expel those insisting on wearing bathing suits. However, if you take the statements out of context and omit the condition: in a covenant… then they appear to advocate a violation of rights.
There already exists a self-defense force solely to defend the rights of these people about to be trampled upon by their government. A civil war, or more hopefully, a peaceful secession may provide an opportunity to establish an Afrikaaner state, which would certainly benefit from adopting the doctrines Hoppe proscribes.

As situations like that which predominates now in South Africa spread worldwide under the influence of the enemies of civilization, one should realize that a defensive only posture should hold in response, lest the forces that promote civilization be undone by returning with equal unbridled passion the violence of the left. Let us be clear. Per Hoppe, as above, physical removal can only be justified as an act of self-defense. Do not become the tool of your enemy by going any further.


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Sunday, February 25, 2018

The Fewer Men, The Greater Share of Honor

And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars:  And being with child, she cried travailing in birth, and was in pain to be delivered. And there was seen another sign in heaven: and behold a great red dragon, having seven heads, and ten horns: and on his head seven diadems:  And his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the woman who was ready to be delivered; that, when she should be delivered, he might devour her son. And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne.

And the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her a thousand two hundred sixty days. And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels: And they prevailed not, neither was their place found any more in heaven. And that great dragon was cast out, that old serpent, who is called the devil and Satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with him. And I heard a loud voice in heaven, saying: Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before our God day and night.

And they overcame him by the blood of the Lamb, and by the word of the testimony, and they loved not their lives unto death. Therefore rejoice, O heavens, and you that dwell therein. Woe to the earth, and to the sea, because the devil is come down unto you, having great wrath, knowing that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman, who brought forth the man child: And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth after the woman, water as it were a river; that he might cause her to be carried away by the river.

And the earth helped the woman, and the earth opened her mouth, and swallowed up the river, which the dragon cast out of his mouth. And the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ. And he stood upon the sand of the sea.



If any man have an ear, let him hear. He that shall lead into captivity, shall go into captivity: he that shall kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints.

I make an urgent appeal to the earth. I call on the true disciples of the living God who reigns in Heaven; I call on the true followers of Christ made man, the only true Saviour of men; I call on my children, the true faithful, those who have given themselves to me so that I may lead them to my divine Son, those whom I carry in my arms, so to speak, those who have lived on my spirit. Finally, I call on the Apostles of the Last Days, the faithful disciples of Jesus Christ who have lived in scorn for the world and for themselves, in poverty and in humility, in scorn and in silence, in prayer and in mortification, in chastity and in union with God, in suffering and unknown to the world. It is time they came out and filled the world with light. Go and reveal yourselves to be my cherished children. I am at your side and within you, provided that your faith is the light which shines upon you in these unhappy days. May your zeal make you famished for the glory and the honour of Jesus Christ. Fight, children of light, you, the few who can see. For now is the time of all times, the end of all ends. 

Thursday, January 18, 2018

The Choreography of the Revolution

Most of the politically aware are excellent first level thinkers. We might say a little too good. And so it is at the second level or some higher level of analysis that we find the influence of evil more defined - the devil is in the details, as it were.

We have established the outlines of our revisionist thesis, that in the grand story of Western Civilization it is in fact the element most oft maligned for its authoritarian influence that actually laid the groundwork for political freedoms of the West, the Church, while Her enemies took advantage of a strategic misstep on the Church's part in not recognizing a certain symmetry between Herself and the emergent bourgeois political movements in the post-'Enlightenment' era.

These enemies coupled the new political move towards self-aware capitalism with their anti-monarchical and hyper-rationalist mindset. While it is clear now that the bourgeois classes were much better off under the monarchies that prevailed before their political movement swept in democracies, a corollary to our thesis is that the leaders of this Revolution considered all along that the bourgeois were their cattle to slaughter. And while the Church in her right political mind had and would continue to have built in many defenses of the lesser owners of private property absent Her strategy in Her war with Her enemies, those who opposed Her set out to ride the catalyst of the social rearrangements that accompanied mass-industrialization to a political supremacy that would allow them to take these new classes of lesser capitalist for all their worth.

The proof is in the pudding. At no time in history have the Western peoples been more taxed, more regulated, less free and more disquieted. The superficiality of Capitalism that pervades the West is more a figment of the remnant of the Cold War imagination than a proper notion of what social system actually prevails in the West. Through a combination of soft and hard social measures, the elites of the West have a populace that owns property in name only. When any second level analysis is done it becomes clear that while property titles might be held in private names, what can be done with the property is almost entirely proscribed by the state. And even to retain nominally private title, the state must be paid off many times over.

How has this been done? How is it that a populace now nearly devoid of any of the prerequisites of private action are more convinced than ever that they suffer, to one degree or another, under the supposed constraints that such a system sustains?

No doubt it has been a piecemeal process. Part and parcel to this process has been the denaturing of any so-called conservative resistance. What we have seen in the United States in particular since at least the end of the Second World War is a choreography of conservative resistance to a sustained liberal onslaught.



What is simultaneously endearing and disarming is that the conservative popinjay is often seen as a very affable guy. While he retains the air of his patrimony, in point of fact, no longer having recourse to the unshakeable cornerstone of Christ the King and the Thomistic underpinnings of natural law, our conservative figures are found most often at a loss when pressed hard to stand for a consistently conservative agenda. This inability to stall the tide of liberalism plays perfectly into the aforesaid piecemeal approach of the Revolution.

Instead, each conservative figure becomes a fulcrum around which social changes progress unabated. Beloved as an inept throwback to those with conservative leanings, these figures embody the very state of conservative resistance, while they are sometimes snickered at and other times more lightheartedly mocked by those most ardent in their wish to destroy Western civilization. My parent's generation had Archie Bunker; the current political firmament, Donald Trump. One perhaps no less fictional than the other.

This planned obsolescence of conservative ideals, each succeeding generation of conservatives further removed from adherence to the foundational teachings of Western civilization, leaves the next generation of conservatives smaller in number and more adrift. The power elite are successful in their choreographed campaign of scorn against this evermore intellectually diminished contingent of society.

Yet, the truth is not easily overcome. There remains two distillations of Western thought that have remained largely immune to this failure of popular conservatism. One is the traditional element of the Church; the other is the natural law formulations of the School of Austrian Economics. The first represents the original and true foundation for our civilization. The other is an important refinement of natural law scholarship that makes crystal clear the ways in which the state is to be limited in order for private society to flourish. We are convinced that it will be a coupling of these two elements that will eventually undo the present hegemony of the liberal state.

Saturday, January 13, 2018

An Austro-Catholic Political Primer

The following synopsis of our social-political situation will draw on the specifics of the Catholic faith and Austrian economics to characterize the details thereof.
 
The history of Western civilization is one of a general rise and fall. We take the rise largely for granted. Our discussion will focus primarily on the political dynamics of the fall, which has its origin and impetus in the so-called 'Enlightenment.'
 
A funny thing happened on the way to Christendom. Actually, two funny things happened. The first was that, without fully realizing it, that is to say, without doing so with a conscious effort, the foundations of Western civilization were laid with an important duality. This was not a philosophical duality as much as a very important concrete one. The power of religion and the rule of law, which in the autocracies of the past had always been unified, was split between the Catholic Church and the various States of Christendom, with in fact the Church taking under ideal conditions at least the primary role and the state the secondary. For the first time in human history those who held the reigns of power were seen broadly to take a secondary role subject to a higher moral authority. Political power, thus, was broken, divided, distributed, and subject to a set of values it had in a immediate sense no role in creating. This is unique to the Western political situation and quite importantly explains why the West was able to develop in a way denied to every other civilization and culture in the world.
 
The second funny thing is that as this situation came finally into a more conscious existence, it is precisely in this process and at this time that its enemies took credit for the good therein and began a subtle campaign of overthrowing the very foundations thereof. This is what we will speak of primarily today.
 
A regime of decentralized power, and we call it so only in comparison to every other system that came before it, was indeed a product of the mind of the Church. Only Catholicism champions in its Thomistic philosophy 'subsidiarity,' a notion that "just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them." So says Pope Pius XI in Quadragesimo Anno. Indeed, we would assert this as merely common sense. No special insight is needed to recognize such truth, except to man who is fallen. For the first time, in the West, this principle was enacted on a rather broad scale, resulting in the relatively small and overlapping 'states' and other jurisdictions of the Middle Ages which in competition with one another established favorable legal terms for voluntary associations and smaller (as well as the larger) holders of private property.
 
It is with sad irony then that just as the enemies of the Church began to get an upper hand during the Protestant revolt in some countries and then more broadly in the French Revolution, nationalistic uprisings and finally the moves to 'popular sovereignty' as it were towards the end of World War I, that the Church embraced more consciously the role of certain absolute monarchies, while the enemies of the Church began to identify themselves, if only deceitfully, with the emergent political self-consciousness on the part of the beneficiaries of the aforementioned decentralized political order. Part of our thesis might be summarized in this way, that as the international division of labor developed and intensified under the auspices of an expanding capitalism, the Church missed a natural alliance with the increasingly skilled, yet relatively politically weak bourgeois classes. Instead, and sometimes without sufficient consideration as to the ultimate basis for these newly self-aware capitalists, She threw Her weight more forcefully behind certain remaining centralized Catholic states. Of course, such a strategy is defensible at least in the immediate sense as this was seen at the time as the most efficacious means to defend the Church from the secular encroachment. Indeed it is the bourgeois classes that should express greater regret for having sided with the enemies of monarchy who ended up more tyrannical than the tyrannies they supposedly uprooted. However, in a broader sense it was clear that the more fully decentralized order of the Middle Ages, to which the Church in Her primordial role gave rise, was the true political order of Christendom, abandoned now because Her enemies had usurped the power of various states attacking thereby the role of the Church in society. In this way the Church was seemingly in need of somewhat comparably powerful states to defend it.
 
The deepest irony then is that just as the decentralized order that arose first in the Middle Ages, which gave birth to the notion of true Christian liberty wherein those who are capable of doing so are freed to fulfill their responsibilities to God directly, had obtained mere embryonic consciousness of itself under the auspices of the Church, the beneficiaries of this order allied themselves with the very enemies thereof. A fully conscious capitalism, as this economic order for better or for worse came to be known, resulted in the various, classical liberal movements in Europe. These movements were harnessed by the enemies of the Church as a means to uproot the old monarchical and ecclesiastical order. Yet both the Church, insofar as She missed Her preeminent role in giving rise to a decentralized, capitalistic order, and more especially the classical liberals, insofar as they were acting in good-faith, made a grave mistake. The logical or proper political order is such that the only way to organize society, absent a disproportionate role of the state, is the so-called capitalist or private property based social order. What was missing from many prominent voices of the Church, perhaps mistaking crasser politics for their ideal of the state, was a conscious realization that in siding with the existent monarchies without a concomitant affirmation of the role of the emergent capitalist classes they had, unwittingly perhaps, begun to intimate an out-sized role for the state. The capitalist classes, too, made the mistake of allying themselves with the contingent of radicals whose only purpose exists in overriding any duly established authority whatsoever.
 
The product of this mish-mash of Church allied to a centralized state, which with hindsight today it is clear is a primary competitor with Her for the souls of men, and the burgeoning capitalist class allied with the free-masonic desire to destroy all inherent social order is our current political predicament. Indeed, capitalism today is largely misidentified with the nations most enthralled to the free-masonic order, the United States and Britain, while "laissez-faire"-ism remains all but a four letter word in Catholic circles. Yet, as the foremost economist of the Austrian School today, a School gestated by the Austro-Hungarian monarchy whose principled adherence to private property and rightly-ordered decentralization is based entirely on natural law considerations, Hans Hermann Hoppe makes clear, the capitalist classes were much better off under the regime of monarchy which they had a primary role in overthrowing. The Masonic forces have made their ultimate ends much clearer with the arrival of now defunct Communism in the East and the much more resilient, at least to this point in time, popular socialism and cultural Marxism of the West. Indeed, Hoppe argues, it can only be under an umbrella of a universally recognized moral order such as the Church provided that any true capitalism can subsist. Moreover, our current political order with its state control over money issuance, education, excessive taxation, and hyper-regulation more resembles the political order envisioned by Marx and Engels than anything the bourgeois liberal parties had in mind.
 
Much as Christendom originally maintained herself, it is only through the physical removal of the opponents of a decentralized, private-property based social order that any semblance of civilization can be reinstated. It is only the Church, built upon Her universal morality, that can be heeded and entrusted with any such morally stringent policy. We have come full circle. The Western private property social order is largely eroded and must be re-established by the Church. This time with the aid of the Austrians, let Her do so somewhat more consciously.


Monday, December 25, 2017

Tom Woods On The Church & The Market

The quintessential thesis of ActualAnarchy is that the Church gave us Capitalism, the morals of the Church are the only way to sustain Capitalism, and the path to a reinvigorated Church must include a return to this property-centric, decentralized, voluntarist order. Tom Woods summarizes his The Church & The Market here.


Sunday, December 3, 2017

A True Enlightenment Is Just Beginning

One of the saddest things we witness is faithful traditional Catholics of good heart and mind falling into the same economic trap as the statists, socialists and those that just oppose order and private property. Fortunately such Catholics realize that there is a universal truth and we are able with sufficient effort to assemble rationally the precepts of this truth. Not all is lost! This applies as much to economics as theology.

There's plenty of room for concern. The Angelic Doctor gave us a number of starting points when talking about economics, but these are not necessarily sufficiently organized in his writing to give us the discipline of economics forthrightly. It took further centuries to distill various Thomistic truths about economics, and ensure through validating the self-referential logic of the premises that they had formed into a coherent whole properly called economics.

The Austrians emerged the masters of this effort, which they picked up from the late Spanish Scholastics most notably when Carl Menger solved the diamond-water paradox through his use of marginal economic analysis (for Menger this was absent of any utilitarian considerations). That these same economists went on to faithfully serve the Hapsburgs, the last great Catholic monarchs, as tutors, professors, and government officials over multiple generations, held titles of nobility granted by the same, and even gave us the open-shut case against both the economic errors of Russia (more than 60 years before the end of the Soviet Union!) and, proportionally, our own socialist economic errors in the West today, should give Catholics at least some inclination towards their thought.

Who realizes all of this???

Sadly, many leading Catholic intellectuals are oblivious. They just don't see that Capitalism is rooted in Catholicism.

There is a way around this.

In fact, you can learn the most advanced economic truths brought to you by the same man that wrote The Church and The Market: A Catholic Defense of the Free Economy.

Get tutored just like the Hapsburgs by the leading Austrian economists of our day.

Enter Tom Woods' "Liberty" classroom today!

The materialists that control our modern political and economic system want to keep us in a true economic dark age. Their professed social goals are in religion, atheism, in economics, non-ownership, in politics, chaos.

Take ownership of your education today!

Russia has spread her errors around the world. Just as Our Lady of Fatima predicted, abortion, atheism, schism, communism and socialism have inundated the West. Our Lady has also promised us victory over these dire forces of Satan. Will you not join the effort and learn the economic truths that will free us from their anti-private property schemes?

Of course what we need is a synthesis of the economic truths brought to us by the Austrian School and the long-standing social mores of the Church. Imagine a free and prosperous Catholic country where stores are closed on Sunday, abortion is illegal, private property is protected, the charity of the Church takes a leading social role and money is as good as gold. How can we ever get here if traditional Catholics don't learn the best justifications for such an economic regime?

Learn the basics of Austrian economics today!

Tuesday, November 28, 2017

The Inversion of the Freemasonic Myth

The libertarian vanguard is increasingly coming to the realization that, just as libertarian theory would tend to suggest, the standard historical narrative told by the intellectuals enthralled to the ruling bankster and governmental elite, is an exact inversion of the truth.

In America in particular we come to the conclusion after decades of public school indoctrination that anything coming before the so-called "Enlightenment" is a priori, as it were, dark, authoritarian and backward. Adam Smith, not so coincidentally in the same year as the start of the American Revolution, gave us everything we need to know about economics recalled in his famous dictum of the "invisible hand." Of course Britain, that foremost protestant, Banker, and free-masonic power, spread the 'majesty' of her culture throughout the world, giving us the only chance the world had to achieve widespread economic freedom and a liberal political order, so the story goes. The greatest embodiment of this came to be America, a shining city on the hill.

This sounds well and good enough, until we start with even the smallest poking and prodding. It seems Smith also promoted the labor theory of value, which Marx demonstrated leads logically to communism, not capitalism. Marx was funded and promoted out of Britain. Protestant and Imperial Germany allowed Lenin to return to Russia during World War I, while the deeply Catholic monarchy of Austria-Hungary attempted to forestall this outcome.

Most of the former British colonies supposedly known for their economic freedom, the US, Canada, Australia, New Zealand, are now the most successful devotees to radical socialism, having implemented eight out of ten of the planks of the Communist Manifesto and advancing towards even further refinements of the liberal, social justice warrior credo. The last remnant of tiny libertarian states, Monaco, Liechtenstein, Andorra et al help remind us of the true origins of political liberty in the West and the all too necessary cultural prerequisites to its maintenance. And the only remaining economic tradition that coheres entirely to the libertarian political project is the one based on late Spanish Scholastic formulations and nurtured over multiple generations by the last great Catholic monarchs in Europe, the Austrian school. (Yes, we would concede Hong Kong and Singapore as remnants of the best of the British tradition, but we have also argued that the downfall of economic freedom was embedded in this tradition from the very beginning.)

As the Venetian national anthem above suggests, political liberty (Libarta!) was born early in the Catholic era. The very notions of secession, small states, subsidiarity, and political governance that did not build on a monopoly on the use of force in a given geographic area, that is to say the proscriptions of the libertarian ideal, were born in this era, not a self-conscious political movement, as it were, but as implicit to the overall Catholic culture in which there exists an all-encompassing, universal truth which itself governs those who govern. As such, the state is not a power unto itself but merely a means to an end. There was nothing holy about the state except insofar as it conformed to the truths of the Church and natural law.

We contrast this with today, living as we do in the era of Freemasonic "enlightenment" when there are no checks on state power. States are free to make their own positive law, the Church is unheard from, and even the natural law is subject to modification by man's own whims. Secession is ruled out of the question. States are seen as mere stepping stones towards continental unions and eventually world government on the way to the Freemasonic 'ideal.' And increasingly all matters must be decided at the top of the political pyramid, truth ruled non-existent and considerations of the good of your fellow-man viewed purely through a cynical lens. Such outright devotion to tyranny was unrealized in the middle ages, but comes as a matter of course to those who have taken the notion of liberty absent of all other considerations and run with it.

Without the Church, liberty and civilization must perish.

Tuesday, November 21, 2017

The Free Market Promotes Virtue

Having listened to Fr. Ripperger's recent talk "Problem with Self" about the negative personal impact of too heavily analyzing how every decision and every situation impacts only yourself, we were reminded of the vocation of entrepreneur. Let us strip away for a moment any misconceptions we have about entrepreneurs. They are not all wealthy. No, not even all of them succeed. There are many small-proprietors who run local businesses who content themselves with a middle class or even lower standard of living. Entrepreneurialism does not equate to a love of riches, although achieving great wealth is possible and should be regarded rather indifferently. Some aspiring entrepreneurs attempt to scrap together sufficient capital for a particular venture their entire life to no avail. The best entrepreneurs would do what they are doing regardless of financial success. Many struggle for decades with no success at all. Others are completely forestalled by the regulatory state and artificial barriers to entry. The success of others is not realized until after their deaths. All the glitz and glam of Wall Street and Silicon Valley aside, where government grants, privileges and contracts loom large, the greater part of the history of the entrepreneur is one struggling to be oriented towards others, other's needs, desires and circumstances.

Moreover, we would say one of the chief ways that Satan attempts to co-opt capitalism is to infect us with the belief that all entrepreneuralism is selfish. As the Church teaches, what is often just as important as what we are doing, is the intention with which we are doing it. If anything, we want to instruct others that commerce ought to be taken on with a notion of its inherent legitimacy accompanied with its legitimate purpose, the service of others.

Our view of the market process is often dimmed thanks to that dollop Marxist "analysis" one picks up in public school or a liberal arts course at university. Even so, it remains a good reminder that the market like all human institutions, even the Church as now, can fall into misuse. We are told that marketing for instance, what under virtuous circumstances should be the most outward oriented part of the market process, is riddled with fraud and deception aiming at getting people to buy what they don't need.

Yet, the greater truth is that marketing under all circumstances tries to meet us where we are. Unlike the vague and at times ulterior meaning this phrase can take on, there is nothing more concrete about the role of an entrepreneur. He must deliver what is in the opinion of others the best product, in the best way, at the right time, made known to others in the most cogent manner, or risk losing his livelihood. And he must do this everyday without end.

A brief word to those who remain skeptical. The market will merely value what consumers value. If we have an informed populace, all the Iowa farm-bill subsidies, GMO intellectual property laws, FDA swat teams, and big corporate media campaigning can't stop a company like Whole Foods from championing the opposite. Even if it costs more, this is the whole point to the power of the purse. One must make prudent decisions about how to spend one's money. Nature does not always allow a right to low cost and quality. And to Catholics specifically, there was a time when the condemnation of the National Legion of Decency meant a great deal to Hollywood producers. This was a time when Catholics were still believing and a sufficiently organized community.

It is this tendency of entrepreneurs to produce what the people want, and the people organizing so as to better express those desires that gave market-born cultures their great success. When we talk of civilization, can it be any other way? The Church should form our consciences to desire what is best for each other. When we venture into the material realm, it is the job of the entrepreneur to deliver the material appurtenances that support this culture. And so that both may be done successfully, the entrepreneur relies on the price signal to aggregate all of the information which the individuals that make up society have in relation to that good at that time. Notice how this is done spontaneously, and how any attempt to organize it beyond a mere abidance by the moral law is to be met with suspicion. It is in these societies where each is entirely dependent on fulfilling the properly-formed wishes of others in order to ensure his own livelihood that civilization flourishes most prominently. In these societies the material order is a mere picture, a mere reminder of the properly ordered spiritual order.

We must contrast this with civilizations such as our own today, where legal norms tend to replace the dictates of the market. In this system abidance to legal requirements often serves as a cover to one's morally questionable and ulterior motives. Legality becomes the judge of morality. It is in these societies that we see civilization crumbling. Instead of trust building on properly formed consciences, we see ever more crafty legal contracts and consent documents that must be litigated because fundamentally society is dishonest and out only for personal gain. Eventually, the cost of litigation outweighs the benefits from the division of labor, trust dissolves entirely and society crumbles. But for our technology, we are not far away from this outcome.

There is a longer story here; one not often enough told, a true history of Western civilization. While Catholics often hail Constantine for marrying the state to the Church, we forget that the children of this marriage were the plurality of jurisdictions of the High Middle Ages. The centralized, modern nation-state of the Post-Westphalian order, that one which corresponds to the famous Weberian definition of a monopolist on the use of force in a given geographic area has divorced itself from the Church. It is that order which most threatens spirituality and material prosperity today. We must recognize again that as with any marriage, that of the Church to the state was for the sake of the children first. That natural inclination of Church and government is towards aiding properly ordered commerce and concomitant material progress. This enlivens the material world. What we see today is an all powerful state not bound by the constraints of a universal morality, which is itself increasingly a threat to all material progress ordered and disordered.

Saturday, November 18, 2017

What Is The Just Price?

This article is one in a series of reactions to reading "To Build the City of God" by Brian McCall - See Previous

 

This article is one in a series mentioning the links between the Austrian School of Economics and the Catholic Hapsburg monarchy - See Previous

 

That the Church should have a say on the justice of how economic transactions take place is indisputable. This is the starting point of St. Thomas Aquinas in venturing into the initial topics that would later develop into the discipline of economics. We see in these initial formulations certain notions of truth that have yet to be fully developed and reconciled within the developing constraints of a particular discipline of knowledge. It may be theologically true, an even a higher truth, to say that labor, per se, has a value to God and accordingly to the laborer, regardless of how his fellow man economically values that labor. This is well and good, and serves to edify man when those around him do not value his efforts in the infinite way in which God does. But, as both history and logic demonstrate, we cannot build the discipline of economics on any such labor theory of value. This was the starting point of Communism.

Although man’s economic endeavors should be among the lesser of his concerns, they cannot be devoid of corresponding truths, be they lesser as well. It is true, though a lesser truth than the infinite nature of God, that man lives in a world of finiteness, or as economists tend to say it, scarcity. As such, it is not labor, per se, that has value, but only certain types of labor, and in relation to other ways in which the same labor can be employed. We must admit logical rigor, these laws of economics, if we wish to make any material progress in this world. Even the Abbey or Seminary, in order to be built and maintained, must make the decision between saying another rosary or making repairs to an outer wall. And so we see that while the Church calls us to higher truths, She is not the enemy of material progress, but its rightful directress and governess.

As all government should She does not govern in a way that would hinder justice, but hastens it. Those who interpret the economic proscriptions of the Scholastics as concepts to be imposed from outside of the context of market transactions miss the very basis for the market in the first place. For it is only with the affirmation of private property that the Church provides accompanied with the basics of a moral order, such as ‘Thou shall not steal, ‘Thou shall not murder,’ ‘Thou shall not covet thy neighbor’s belongings,’ and ‘Thou shall not give false testimony against thy neighbor’ that a market can develop in the first place.

As long as we are adhering to the parameters of morality as given to us by the authority of the Church, the transactions that make up the marketplace will adhere to justice. We will see this in just a moment. If we have attended to these basics, then to say that the market’s transactions still do not adhere to a ‘just price’ is to turn a fait accompli into a red herring that can only serve as a basis for abuse. This is the case because what is assumed in positioning any man, no matter his expertise or virtue, or committee of men, no matter how learned or wise, to make a determination above and beyond that which the market has already made attributes to that man (or group of men) qualities that only adhere in God. This leads us to idolatry of the very worst kind. All interventions in the marketplace, as Mises demonstrated, lead to socialism, a situation where the means of production are owned by the governing authority. This is either outright communism when done forthrightly or the kind of mockery of private property we see under the socialism of the West today. This full or partial dissolution of all private property is a materialism so rank that we see in a few of ourselves the ability to make good on what God says we can only gain by all of us submitting to His will. While we can hardly repeat it here, the economists have repeatedly demonstrated the only process which God has established for the determination of economic values which is able to sufficiently integrate all relevant information is the market. And as we have addressed, when it does so naturally within the bounds of a morality governed by the Church, we can be assured the justice of what has been done so far. We give this example:

Price fixing is itself devoid of justice. For voluntary exchange can, ipso facto, only take place when the “buying and selling seem to be established for the common advantage of both parties” as Aquinas says or satisfies “a double-coincidence of wants” as Mises puts it. In other words, both individuals transacting must have decided at the time the transaction is consummated that they are likely better off with what they are receiving, rather than retaining what they are giving up to receive it.

Given that this is true, a fixed price can only lead to one of the following scenarios:

1.       All of the transactions that would normally take place are allowed to do so anyway because the expert or other authority deciding on the price is lucky and chooses what would otherwise be the prevailing market price (and it can be only luck, for as the Spanish Cardinal Juan De Lugo says “Pretium justum mathematicum licet soli Deo notum.” - The figuring of a just price it is allowed only for God to know.)

2.       Some price other than the prevailing market price is chosen, and certain transactions that would otherwise take place no longer do so, either because the price is now too high for certain buyers that would transact under the market prevailing rate or conversely, too low for the seller in the same way. In this case, to reiterate, we see certain “buying and selling … established for the common advantage of both parties” is disallowed.


Thus, price fixing is at best unnecessary as it pertains to ensuring just transactions take place, and because it is unnecessary is, as a use of time and resources, itself an injustice.

Or price fixing in fact is detrimental to the justice of the situation in that certain transactions that are “established for the common advantage of both parties” are disallowed.

Our story does not end here, for the advance of economic thought did not cease in the 16th century. It was the founder of the Austrian School of Economics, Carl Menger, who would take the intellectual precision found in these principles to the next logical formulation, that of the determination of value at the margin. While the best of the Scholastics had begun to understand that the determination of  value was not intrinsic, the precise way in which this is not the case was first formulated by Menger, notably a tutor to Archduke Rudolf von Hapsburg. The center of gravity in the economic world was moving from the once great Catholic empire of Spain to another, that of Austria-Hungary.

It was Menger who finally resolved fully the diamond-water paradox. Why is water, serving an obviously greater intrinsic need to humanity, worth in the common estimation of the market so much less than diamonds, which are entirely superfluous at best? The truth is that for the purposes of human action the value of the latest available increment of a good is determined by the marginal use to which it can be put. That is to say, the supply of water is so great, that it not only fulfills the life sustaining role of satisfying thirst, but it can also be used to bathe, wash cars, water decorative plants, even fill decorative fountains or be used for swimming pools. On the other hand, diamonds are correspondingly fewer, and so the uses to which they can be put are demonstrably limited and so the marginal use has a higher value. Again, nothing is said about the intrinsic value of diamonds or water. We are talking, instead, about how these function in relation to serving human ends, and doing so, they are like all things, economically valued at the margin.

It is claimed that this discovery was a simultaneous occurrence between an English economist and two on the continent of which Carl Menger was one. William Stanley Jevons in Britain and Leon Walras in Switzerland continued in the utilitarian tradition of economics, wherein the marginal evaluation that takes place is one of marginal utility. Considerations of utility are notably absent from Menger’s analysis, where the marginal decision is merely made between different courses of action and not some imaginary notion of utility.

The concreteness that is characteristic of this burgeoning Austrian School, that of how man’s logic applies to specific circumstances at specific times, as opposed to theoretical models, mathematical formulations and statistical surveys that came to characterize the mainstay of economics, gave the Austrians the ability to demonstrate a priori the economic impossibility of both Communism, now historically apparent, and the Socialism that characterizes the West today. In the arguments which later come from Mises, student of Menger, we will hear the echo in what we have already said, about what another Austrian, F. A. Hayek, calls the “pretense of knowledge.” No man unto himself is sufficiently capable of metering out the least wasteful manner of production. Prices are a necessary prerequisite to the functioning of an advanced economy that arise as a compendium of the knowledge of all market participants as to the relative scarcity of various resources and relative effectiveness of various technologies of production. Without this spontaneous gathering of information, man’s wastefulness and idleness would necessarily increase. When the [human] Church can see clearly how Her higher truths are best served by these lower truths of economics, we will finally be on the path to unseating the economic materialists who hold sway today.

Wednesday, November 15, 2017

Democracy: The Con That Succeeded



Much is made of the interests of the supposed weakest in modern society. Public education, a certain governmentally mandated minimum standard of living, social insurance schemes, access to healthcare, public transportation and other social services are all scrupulously embraced to one extent or another by any and all political actors from the entire political spectrum.

This is embedded in our culture. Anyone with consummate skill in one area is expected to behave as completely unconcerned and listless in every other aspect of life as those with no ability at all. We work hard to censor consistent expressions of inequality. The inequalities themselves remain, if not aggravated all the more.

There are certain pre-approved avenues for display of inequality in our society, it is true. University degrees, a certain amount of wealth, or placement within the mainstream media apparatus - with the open lie that these too are open to "anyone," so long as they adopt the requisite attitudes - entitle the holder to a certain temporary suspending of the bias against expressive inequality, but as soon as the authoritative opinions are given it is back to the pretense as before.

One must ask themselves, what is hid behind this fundamental dishonesty that infects all of modern culture? Why pretend that inequalities do not exist, when without exception the entire swath of human history, if it proves nothing else, proves this?

And what more are we to make of this distortion, as we approach the apex of modern democracy, the very form of government that was supposed to work to undo such differences, that social inequality is actually aggravated?

The truth will not be found in maintaining and enforcing the lie that all can be equal. Even monetary differences, if done away with, can be accomplished only by creating a power differential among men so great as has never been seen in human history. This is, as economist Murray Rothbard put it, a revolt against nature. The danger is that with advances in technology, we may actually succeed in our revolt, undoing our very ability to perceive reality in the process.

Instead, we yearn for the days when inequality was more expressive and less implicit. It is true that the patriarchal, Catholic order on which Western Civilization was built strove to make the hierarchical nature of reality as visible as possible. The truth in this was that the paths to virtue, though arduous, were in actuality open to everyone, especially the poor, weak and socially disadvantaged. Sainthood is the very recognition that one's station in life mattered not at all, only the values lived out. These would be not openly crude, materialistic values, but virtues of a life of personal and spiritual excellence despite, and often because of, a lack of materialistic focus.

A reminder to humanity that all are called, but few are chosen is exactly the impetus needed to ensure as many succeed as possible. When it is possible, superficially, to see oneself on par with ones superiors as it is in the modern world, there is no reason for the spiritually nearsighted to better themselves. It is only in a world where such differences are made apparent that those who can only walk by sight will be directed to begin to use eyes of faith and virtue.