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In Oil-rich Iraq, A Few Women Buck Norms, Take Rig Site Jobs
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Hyatt Hotel boycott call as chain hosts Trump and Conservative Political Action Conference

Hyatt Hotel boycott call as chain hosts Trump and Conservative Political Action Conference

Hyatt Hotels defended its decision to host the 2021 Conservative Political Action Conference (CPAC) as calls to boycott the chain grow in an increasingly volatile political climate.

The company cited its belief that individuals and organisations should be able to peacefully gather and express their own views.
The three-day event is being held at the Hyatt Regency Orlando in Florida, featuring a…

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“Absent a perfect harmony of all interests, conflicts regarding scarce resources can only be avoided if all scarce resources are assigned as private, exclusive property to some specified individual. Only then can I act independently, with my own things, from you, with your own things, without you and me coming into conflict.


But who owns what scarce resource as his private property and who does not? First: Each person owns his physical body that only he and no one else controls directly (I can control your body only in-directly, by first directly controlling my body, and vice versa) and that only he directly controls also in particular when discussing and arguing the question at hand. Otherwise, if body-ownership were assigned to some indirect body-controller, conflict would become unavoidable as the direct body-controller cannot give up his direct control over his body as long as he is alive; and in particular, otherwise it would be impossible that any two persons, as the contenders in any property dispute, could ever argue and debate the question whose will is to prevail, since arguing and debating presupposes that both, the proponent and the opponent, have exclusive control over their respective bodies and so come to the correct judgment on their own, without a fight (in a conflict-free form of interaction).

And second, as for scarce resources that can be controlled only indirectly (that must be appropriated with our own nature-given, i.e., un-appropriated, body): Exclusive control (property) is acquired by and assigned to that person, who appropriated the resource in question first or who acquired it through voluntary (conflict-free) exchange from its previous owner. For only the first appropriator of a resource (and all later owners connected to him through a chain of voluntary exchanges) can possibly acquire and gain control over it without conflict, i.e., peacefully. Otherwise, if exclusive control is assigned instead to latecomers, conflict is not avoided but contrary to the very purpose of norms made unavoidable and permanent.

Let me emphasize that I consider this theory as essentially irrefutable, as a priori true. In my estimation this theory represents one of the greatest – if not the greatest – achievement of social thought. It formulates and codifies the immutable ground rules for all people, everywhere, who wish to live together in peace.

(…)

The difference between the Right and the Left, as Paul Gottfried has often noted, is a fundamental disagreement concerning an empirical question. The Right recognizes, as a matter of fact, the existence of individual human differences and diversities and accepts them as natural, whereas the Left denies the existence of such differences and diversities or tries to explain them away and in any case regards them as something unnatural that must be rectified to establish a natural state of human equality.


The Right recognizes the existence of individual human differences not just with regard to the physical location and make-up of the human environment and of the individual human body (its height, strength, weight, age, gender, skin- hair- or eye-color, facial features, etc., etc.). More importantly, the Right also recognizes the existence of differences in the mental make-up of people, i.e., in their cognitive abilities, talents, psychological dispositions, and motivations. It recognizes the existence of bright and dull, smart and dumb, short- and far-sighted, busy and lazy, aggressive and peaceful, docile and inventive, impulsive and patient, scrupulous and careless people, etc., etc.. The Right recognizes that these mental differences, resulting from the interaction of the physical environment and the physical human body, are the results of both environmental and physiological and biological factors. The Right further recognizes that people are tied together (or separated) both physically in geographical space and emotionally by blood (biological commonalities and relationships), by language and religion, as well as by customs and traditions. Moreover, the Right not merely recognizes the existence of these differences and diversities. It realizes also that the outcome of input-differences will again be different and result in people with much or little property, in rich and poor, and in people of high or low social status, rank, influence or authority. And it accepts these different outcomes of different inputs as normal and natural.

The Left on the other hand is convinced of the fundamental equality of man, that all men are “created equal.” It does not deny the patently obvious, of course: that there are environmental and physiological differences, i.e., that some people live in the mountains and others on the seaside, or that some men are tall and others short, some white and others black, some male and others female, etc.. But the Left does deny the existence of mental differences or, insofar as these are too apparent to be entirely denied, it tries to explain them away as “accidental.” That is, the Left either explains such differences as solely environmentally determined, such that a change in environmental circumstances (moving a person from the mountains to the seaside and vice versa, for instance, or giving each person identical pre- and post-natal attention) would produce an equal outcome, and it denies that these differences are caused (also) by some – comparatively intractable – biological factors. Or else, in those cases where it cannot be denied that biological factors play a causal role in determining success or failure in life (money and fame), such as when a 5 foot tall man cannot win an Olympic gold medal in the 100 meter dash or a fat and ugly girl cannot become Miss Universe, the Left considers these differences as pure luck and the resulting outcome of individual success or failure as undeserved. In any case, whether caused by advantageous or disadvantageous environmental circumstances or biological attributes, all observable individual human differences are to be equalized. And where this cannot be done literally, as we cannot move mountains and seas or make a tall man short or a black man white, the Left insists that the undeservedly “lucky” must compensate the “unlucky” so that every person will be accorded an “equal station in life,” in correspondence with the natural equality of all men.


As for the Right, the answer is an emphatic “yes.” Every libertarian only vaguely familiar with social reality will have no difficulty acknowledging the fundamental truth of the Rightist world-view. He can, and in light of the empirical evidence indeed must agree with the Right’s empirical claim regarding the fundamental not only physical but also mental in-equality of man; and he can in particular also agree with the Right’s normative claim of “laissez faire,” i.e., that this natural human inequality will inevitably result also in un-equal outcomes and that nothing can or should be done about this.

There is only one important caveat, however. While the Right may accept all human inequalities, whether of starting-points or of outcomes, as natural, the libertarian would insist that only those inequalities are natural and should not be interfered with that have come into existence by following the ground-rules of peaceful human interaction mentioned at the beginning. Inequalities that are the result of violations of these rules, however, do require corrective action and should be eliminated. And moreover, the libertarian would insist that, as a matter of empirical fact, there exist quite a few among the innumerable observable human inequalities that are the result of such rule-violations, such as rich men who owe their fortune not to hard work, foresight, entrepreneurial talent or else a voluntary gift or inheritance, but to robbery, fraud or state-granted monopolistic privilege. The corrective action required in such cases, however, is not motivated by egalitarianism but by a desire for restitution: he (and only he), who can show that he has been robbed, defrauded or legally disadvantaged should be made whole again by those (and only those) who have committed these crimes against him and his property, including also cases where restitution would result in an even greater inequality (as when a poor man had defrauded and owed restitution to a rich one).

On the other hand: As for the Left, the answer is an equally emphatic “no.” The empirical claim of the Left, that there exist no significant mental differences between individuals and, by implication, between various groups of people, and that what appear to be such differences are due solely to environmental factors and would disappear if only the environment were equalized is contradicted by all everyday-life experience and mountains of empirical social research. Men are not and cannot be made equal, and whatever one tries in this regard, inequalities will always re-emerge. However, it is in particular the implied normative claim and activist agenda of the Left that makes it incompatible with libertarianism. The leftist goal of equalizing everyone or equalizing everyone’s “station in life” is incompatible with private property, whether in one’s body or in external things. Instead of peaceful cooperation, it brings about unending conflict and leads to the decidedly un-egalitarian establishment of a permanent ruling-class lording it over the rest of the people as their “material” to be equalized. “Since,” as Murray Rothbard has formulated it, “no two people are uniform or ‘equal’ in any sense in nature, or in the outcomes of a voluntary society, to bring about and maintain such equality necessarily requires the permanent imposition of a power elite armed with devastating coercive power.”

(…)

First off: Why should anyone be particularly nice to anyone else – apart from respecting ones’ respective private property rights in certain specified physical means (goods)? To be nice is a deliberate action and takes an effort, like all actions do. There are opportunity costs. The same effort could also be put to other effects. Indeed, many if not most of our activities are conducted alone and in silence, without any direct interaction with others, as when we prepare our meal, drive our car, or read and write. Time devoted to ‘niceness to others’ is time lost to do other, possibly more worthwhile things. Moreover, niceness must be warranted. Why should I be nice to people who are nasty to me? Niceness must be deserved. Indiscriminating niceness diminishes and ultimately extinguishes the distinction between meritorious and faulty conduct. Too much niceness will be given to undeserving people and too little to deserving ones and the overall level of nastiness will consequently rise and public life become increasingly unpleasant.

Moreover, there are also genuinely evil people doing real evil things to real private property owners, most importantly the ruling elites in charge of the State-apparatus, as every libertarian would have to admit. One surely has no obligation to be nice to them! And yet, in rewarding the vast majority of ‘victims’ with extra love, care and attention, one accomplishes precisely this: less time and effort is devoted to exhibiting nasty behavior toward those actually most deserving of it. The power of the State will not be weakened by universal ‘niceness,’ then, but strengthened.

(…)

In order to reach total control over each individual person, the State must pursue a divide et impera policy. It must weaken, undermine and ultimately destroy all other, rival centers of social authority. Most importantly, it must weaken the traditional, patriarchic family household, and especially the independently wealthy family household, as autonomous decision-making centers by sowing and legislating conflicts between wives and husbands, children and parents, women and men, rich and poor. As well, all hierarchical orders and ranks of social authority, all exclusive associations, and all personal loyalties and attachments – be it to a particular family, community, ethnicity, tribe, nation, race, language, religion, custom or tradition – except the attachment to a given State qua citizen-subject and passport holder, must be weakened and ultimately destroyed.

(…)

You cannot be a consistent left-libertarian, because the left-libertarian doctrine, even if unintended, promotes Statist, i.e., un-libertarian, ends. From this, many libertarians have drawn the conclusion that libertarianism is neither Left nor Right. That it is just “thin” libertarianism. I do not accept this conclusion. Nor, apparently, did Murray Rothbard, when he ended the initially presented quote saying: “but psychologically, sociologically, and in practice, it simply doesn’t work that way.” Indeed, I consider myself a right-libertarian – or, if that may sound more appealing, a realistic or commonsensical libertarian – and a consistent one at that.


True enough, the libertarian doctrine is a purely aprioristic and deductive theory and as such does not say or imply anything about the rival claims of the Right and the Left regarding the existence, the extent and the causes of human inequalities. That is an empirical question. But on this question the Left happens to be largely unrealistic, wrong and devoid of any common sense, whereas the Right is realistic and essentially correct and sensible. There can be consequently nothing wrong with applying a correct aprioristic theory of how peaceful human cooperation is possible to a realistic, i.e., fundamentally rightist, description of the world. For only based on correct empirical assumptions about man is it possible to arrive at a correct assessment as regards the practical implementation and the sustainability of a libertarian social order.


Realistically, then, a right-libertarian does not only recognize that physical and mental abilities are unequally distributed among the various individuals within each society and that accordingly each society will be characterized by countless inequalities, by social stratification and a multitude of rank orders of achievement and authority. He also recognizes that such abilities are unequally distributed among the many different societies coexisting on the globe and that consequently also the world-as-a-whole will be characterized by regional and local inequalities, disparities, stratification and rank orders. As for individuals, so are also not all societies equal and on a par with each other. He notices further that among these unequally distributed abilities, both within any given society and between different societies, is also the mental ability of recognizing the requirements and the benefits of peaceful cooperation. And he notices that the conduct of the various regional or local States and their respective power elites that have emerged from different societies can serve as a good indicator for the various degrees of deviation from the recognition of libertarian principles in such societies.”

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Genital preferences are not transphobic. Lesbians shouldn’t be forced into a relationship with biological men pretending to be women just because they don’t want to be called transphobic for telling biological men “no”. Straight men shouldn’t be forced into a relationship with biological men pretending to be women either.

I have nothing against trans people. But forcing a lesbian into a straight relationship or forcing a straight man into a gay relationship, isn’t going to make people more acceptive of trans people. Which is exactly why I oppose the idea of Gender Identity.

You can cross dress if you can’t afford the surgery to become a man or a woman. But if you’re not making an effort to dress or look as the gender you want to become, then you’re not really trans. Such as the “lesbian” couple pictured here, who looks more like a straight couple because the biological man made no effort to shave his beard or wear make-up, even though the biological man can afford it.

So to put it another way, if you’re a biological male pretending to be a woman while looking like a man and you’re asking me out, of course I’m going to say no to you because I’m not gay. I’m definitely not a transexual or pansexual, whatever the term is used for biological gendered people dating trans people. There’s no attraction there.

That’s the keyword…“attraction”. Gay men only date men. Lesbian women only date women. Bisexuals only date men & women. Pansexuals/Transexuals date men, women and trans. Here’s another example of why it’s not transphobic for a lesbian to turn down a biological man claiming to be a woman.

Let’s say you’re a woke woman. You’re not going to want a relationship with a conservative man. Why? Because you don’t like his political beliefs. Which is perfectly fine. Just like it’s fine for a straight man not to date a transwoman who decided to keep her penis. Because guess what? Straight men don’t like penises. It’s not transphobic to have genital preferences.

Plus there are some people who have traumatic experiences with being molested or rape, of course that’s going to shape their sexual preference. Lesbian women for example don’t date men because they’ve been raped or molested by men. Even straight men get molested or raped by men. They don’t want to relive that trauma. Yes rape victims get PTSD.

So if you ever get rejected, don’t question why. Be understandable. Not everyone thinks like you. You don’t know what they’ve been through. You don’t know their story. So don’t guilt trip them into something they don’t want to do. Otherwise you’d be committing mental & physical rape when you force them into a relationship with you.

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Me when I read people arguing about what freedom apparently means now a days.


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I look at my posts and I do not understand how it all fits in one human. But it does. I am dark, sad, sex and art. But I’m also eat-an-entire-salad-for-lunch-and-love-yourself, want to get married and have kids on the homestead wholesome and practical af.

I’m sorry if I give off mixed signals. It makes sense to me.

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Left-wingers: I support abortion

Right-wingers: I’m against abortion

Centrists: I support aborting half of the child

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