VS ROTHBARD: ARISTOCRATIC VERSUS GHETTO ETHICS
[T]he aristocratic egalitarian ethic requires all able men capable of bearing arms, deny access to power, to anyone and everyone. I usually refer to this (erroneously) as the warrior ethic, since it originates with the Indo European warrior caste.
The ethic of the bazaar or ghetto (incorrectly referred to as the slave ethic), requires only that we fail to engage in trade with those who would seek power. It is a form of ostracization.
Rothbard returned to his cultural history to develop his ethics when he could not sovle the problem of institutions. And in doing so, he regressed ethics into that same ghetto by ignoring the aristocratic ethical requirements of a) symmetry of knowledge, b) warranty that provides proof of that symmetry of knowledge, and c) a prohibition on external involuntary transfer.
[callout] Propertarianism is the solution to the problem of the incompleteness of Misesian and Rothbardian praxeology, and explains the causal property of Hoppe’s Argumentation Ethics, rendering it descriptive, not causal.[/callout]
All three of these ethical constraints are necessary to create the high trust society. Yet they are also insufficient.
The fourth constraint appears to require d) outbreeding by forbidding cousin-marriage. Outbreeding creates a universalist ethic, which in the west we call ‘christian love’ but which means treating all humans regardless of family origin with the same ethical constraints as you would the members of your immediate family or even tribe.
[T]his is why libertarianism under Rothbard failed to gain the same level of traction that it has gained under Ron Paul. Ron Paul is promoting Aristocratic Egalitarian Ethics (even if he does not know how to articulate such a thing) while Rothbard was promoting the ethics of the Bazzaar and ghetto (even if he did not understand his actions in this context.)
Humans are not terribly bright when it comes to rationalism. But we can sense moral patterns and status signals and ‘feel’ positives and negative moral reactions due to those patterns whether or not we can analytically separate and articulate those moral instincts and reactions.
Propertarianism allows us to articulate these moral instincts as reducible to different concpets of property rights. Propertariansm makes moral differences commensurable.
If you can grasp that idea, you may eventually understand that Propertarianism is the solution to the problem of the incompleteness of Misesian and Rothbardian praxeology, and explains the causal property of Hoppe’s Argumentation Ethics, rendering it descriptive, not causal. This explanation then, in turn, provides us with the tools to solve the 2500 year old problem of politics that the greeks, and the english, and the americans failed to solve.
