Anarchist Colonization of Mars

I was on a recent episode of the Anarchy Bang podcast with the topic being Anarchist Colonization of Mars. Here are the pieces that I wrote for the intro and the editorial for this episode.


In 1974 Ursula K. Le Guin published the science fiction novel “The Dispossessed”, which told the story of a movement of anarchists who collectively left an Earth-like planet to go colonize a Mars-like planet, establishing there a new society organized around their anarchist beliefs. In 1992 Kim Stanley Robinson published the science fiction novel “Red Mars”, the first book of his “Mars Trilogy”, which told the story of people colonizing the planet Mars, including a number of explicitly anarchist groups, who then go on to become independent from the various authorities on Earth.

Then last Saturday, September 28th, Elon Musk held a press conference where he introduced the world to the “Starship” vehicle that he intends to use to send humans to Mars to begin the process of colonizing that planet. Musk’s company, SpaceX, has already shown the world that reusable rockets which are capable of going out into space can be made, and that a private company can make them. Prior to this only single-use rockets were made for space travel, and government agencies were seen as the only organizations capable of going out into space.

Taking inspiration from all of this, the question here becomes: How about we build some real-life anarchist colonies on Mars? Our current planet is fucked, in all kinds of different ways, so how about those of us who yearn for a completely different world go set up shop on a completely different world? How about we turn “the Red Planet” into “the Red & Black Planet”? Let’s become Martians!
Join in the conversation!


Editorial for Episode 39 – Anarchist Colonization of Mars

For a long time I advocated for a Global Anarchist Social Revolution. I said that everybody in the world can and should change the way that they relate to get rid of all hierarchy and domination, and instead have voluntary cooperation and sharing be the basis for all of social life. This would involve the elimination of all governments, capitalism and patriarchy worldwide, and the dawn of a beautiful new age of freedom and equality for all of humanity. I saw my role in all of that as being to help inspire people to move to unlock this latent potential to make this happen.

Over time, after a series of different heartbreaks and disappointments, I came to hold a belief that a Global Anarchist Social Revolution (or “GASR” for short) was most likely not going to happen and that it would be best to not be putting my time and energy into things assuming that it would. At around the same time as this, other anarchists were coming to these same conclusions, most notably with the widely circulated text called “Desert”. That piece took things a step further by saying that not only would an anarchist revolution not happen, but the sibling project of “saving the Earth” from ecological catastrophe was not going to happen either, and that we should adjust our plans and expectations to accommodate that. My anarchist goals became much more diminished and narrow in scope, shrinking from a global scale down to a more individualist scale, looking at just me and my own little life.

Then in more recent years a new and completely unrelated development has taken place. Elon Musk and his company SpaceX has publicly announced their intention and plans to send humans to the planet Mars, and they have developed some reusable rockets to help make this happen. SpaceX also has the advantage of also being a private company, not a government agency, thereby showing that these kinds of endeavors can take place outside of the purview of a government. If SpaceX can do this, what can other non-governmental agencies accomplish?

An idea then hit me, perhaps a new big grand world-changing mission can be adopted by anarchists to fill the void left by what was previously occupied by the “GASR” (Global Anarchist Social Revolution). Perhaps instead of focusing on changing this world, anarchists can focus on getting off of this world and settling on Mars instead? Both tasks are enormous, involving lots of work, resources, and would most likely take generations to accomplish. But if we are indeed writing off all hope for this planet, as far fetched as it may sound, there may be some hope in the planet Mars instead.

I would like to have a conversation that I have never had before, and that is to talk about the possibility of anarchists colonizing Mars. How can we conceptualize this project in a way that is in some sense realistic and tangible? How can we even begin to break down this massive undertaking in a way that we can make some progress with it? How would we need to re-organize our tiny little anarchist scene or subculture to be able to tackle such a big endeavor? Or perhaps this all is still a project that is ahead of it’s time, and is best left for a future “wave” of anarchism to take up?

I don’t have the answers to any of these questions. Plus, there are a million other questions and variables to consider when considering something like a project on this scale. But I would like to talk about this, and in particular I would like to talk about all of this while using an anarchist lens. So let’s get going.

Open This Content

The Fault Is Not in Our Stuff But in Ourselves

Bruce Sacerdote‘s NBER Working Paper, “Fifty Years of Growth in American Consumption, Income, and Wages” provides a nice update on the measurement of CPI Bias.  The punchline should be obvious, but it’s great to hear such an eminent economist say it: “Meaningful growth in consumption for below median income families has occurred even in a prolonged period of increasing income inequality, increasing consumption inequality and a decreasing share of national income accruing to labor.”

Highlights:

Table 3 shows estimates of annualized growth rates in wages by decade. The first column shows growth in real wages using CPI deflation. This column show real wages fell by 0.8 percent per year during the ten years January 1975-January 1985 and fell by 0.6 percent per year during the ten years ended in 1995.10 In the subsequent two decades wage growth is positive 0.8 percent per year and 0.7 percent per year respectively.

The next three columns calculate growth in real wages using a) PCE adjustment, b) an assumption of 20% upward bias in CPI growth, and c) Hamilton/ Costa adjustment to CPI. The picture looks progressively more optimistic as we move from left to right. PCE adjustment still has negative wage growth in the first two decades (75-85 and 85-95) but the decreases in real wages are smaller. Hamilton/ Costa bias adjustment implies annual real wage growth of 1.4% during 1975-1985, .2 percent per year during 1985-1995, 1.4 percent during 1995-2005 and .8 percent in the most recent decade.

The table in question:

More:

Consumption for below median income families has seen steady progress since 1960. My preferred point estimates are based on CEX measures of consumption where the price index has been de-biased following Hamilton and Costa. These estimates suggest that consumption is up 1.7 percent per year or 164 percent over the whole time period. These estimates of growth strike me as consistent with the significant increases in quality and quantity of goods enjoyed by Americans over the last half century. And my conclusions are consistent with the findings of Broda and Weinstein (2008). Estimates of slow and steady growth seem more plausible than media headlines which suggest that median American households face declining living standards.

The bias adjusted estimates also provide a more positive outlook on real wage growth in the last 40 years than standard media headlines. PCE adjusted wages appear to have grown at .5% per year during 1975-2015 while the de-biased CPI adjusted wages grew at 1% per year over the same time period.

Key caveat:

Importantly these estimates do not tell us anything about why wages grew more slowly than GDP or why inequality increased. CPI bias does not explain decreases in labor’s share of income (Krueger 1999) or the associated rise in inequality (Pikkety and Saez 2003). Adjusting the price index downward leads to higher estimated real wage growth and higher estimated real GDP growth.

The big unanswered question:

What I do not address here is why Americans feel worse off if consumption is actually rising. There are at least four important explanations that may be at work. First, I am only examining consumption within very large sections of the income distribution and there may be specific groups (for example less than high school educated men) for whom consumption is actually falling. Second, it’s possible that the quality of some services such as public education or health care could be falling for some groups. Third, the rise in income inequality coupled with increased information flow about other people’s consumption may be making Americans feel worse off in a relative sense even if their material goods consumption is rising. Fourth, changes in family structure (e.g. the rise of single parent households), increases in the prison population, or increases in substance addiction could make people worse off even in the face of rising material wealth. A deep future research agenda would be to understand how America has lost its sense of optimism about living standards and whether the problem is one of consumption, relative consumption (relative to other people) or something entirely different.

My favorite candidate for “something entirely different”: false consciousness.  Most people embrace a dogmatic pessimistic ideology, and believing is seeing.  Hedonic adaptation amplifies the problem.  After all, it’s easier to deny that your standard of living is great than to admit that you’re unhappy despite your affluence.  The fault is not in our stuff but in ourselves.

Open This Content

The Equality of the iPhone

My daughter brought home a busted up Motorola Razr flip phone yesterday. She got it trading stuff with neighbors.

It’s still a beautiful piece of hardware. She couldn’t understand how it was so cool when it came out despite doing nothing but calls and texts. I couldn’t explain.

It took me back to the days when cells phones all did nothing but calls, yet they were incredible status symbols. The model you had said so much. It was pure bling to go beyond a basic phone. And there was nuance in the choice.

The iPhone ended that. There is no way to signal status with a cell phone anymore. There’s nothing better than a standard issue iPhone. In fact, new models now rarely innovate, so even two or three models back is not any kind of negative status signal.

It’s interesting to watch in real time as goods go from luxury only, to widespread with luxury options, to standard commodities. Like cars, I suspect it will move into commodity plus collectible or customized market.

Maybe some retrofitted flip phone or custom home built job will be next.

Open This Content

American Politicians Use Jews as Pawns to Excuse Their Meddling in Israeli Elections

On July 23, the US House of Representatives passed (the vote went 398-17, with five voting “present”) a resolution condemning the Boycott, Divestment and Sanctions (BDS) Movement.

The resolution was an outrageous condemnation of the freely chosen economic actions of millions of Americans.

Worse, that condemnation was made on the express behalf of not just a foreign government but the specific policies of one foreign political party (Israel’s Likud Party and its leader, Israeli prime minister Benjamin Netanyahu). Its intended purpose is to give Likud and Netanyahu the advantage of perceived US support in Israel’s upcoming election.

Worst of all, the resolution’s proponents made — and now that it’s passed, will continue to make — extensive use of overt, undisguised race-baiting, posturing as defenders of Jews while smearing their opponents as anti-Semites.

What are the purposes of the BDS movement?

To pressure the government of Israel to meet “its obligation to recognize the Palestinian people’s inalienable right to self-determination and fully compl[y] with the precepts of international law by: 1. Ending its occupation and colonization of all Arab lands and dismantling the Wall; 2. Recognizing the fundamental rights of the Arab-Palestinian citizens of Israel to full equality; and 3. Respecting, protecting and promoting the rights of Palestinian refugees to return to their homes and properties as stipulated in UN resolution 194.”

Who supports BDS?

Yes, some BDS supporters oppose the existence of the Israeli state as such, and some of them are anti-Jewish bigots. Go figure.

Other BDS supporters are Jews, including some Israelis. Being Jewish or Israeli no more entails supporting one political party’s agenda than being American does.

BDS harnesses the consciences of individuals — individuals of all religions, nationalities, and ethnicities — to voluntary action pressuring the Israeli government to abide by the same standards of international law that the US  government routinely, and with great pomp and circumstance, imposes coercive sanctions on other governments for supposedly violating.

The anti-BDS resolution is a far more overt, and likely far more effective, instance of US government meddling in Israel’s elections than anything the Mueller Report credibly accuses the Russian state of doing vis a vis the 2016 US election.

That’s disgusting.

But not as disgusting as its supporters’ virulent resort to racial politics and their abuse of Jews as, to steal a phrase from a recent New York Times op-ed by Michelle Goldberg, “human shields” to distract our attention from what they’re actually up to.

Shame on the House.

Open This Content

Yes, Parents Are Capable of Choosing How Their Children Should Be Educated

At the heart of debates around education freedom and school choice is the subtle but sinister sentiment that parents can’t be trusted. They are too busy, too poor, or too ignorant to make the right decisions for their kids, and others know better how to raise and educate children. Never mind that parents have successfully cared for and educated their children for millennia, ensuring the ongoing survival and continued success of our species.

Distrust of Parents

As economist Richard Ebeling writes in the introduction to Sheldon Richman’s book Separating School & State:

The parent has been viewed—and still is viewed—as a backward and harmful influence in the formative years of the child’s upbringing, an influence that must be corrected for and replaced by the “enlightened” professional teacher who has been trained, appointed, and funded by the state.

We see this distrust of parents play out in a number of policy areas, including most recently with the implementation of universal government preschool for four-year-olds (and increasingly three-year-olds) in cities like New York and Washington, DC, and in academic reports arguing for “Cradle to Kindergarten” government interventions. These efforts are nearly always framed as helping parents, taking the burden off of low- and middle-income families, and addressing inequality and achievement gaps. But the message is clear: parents, and especially disadvantaged parents, can’t be expected to effectively raise their children and see to their education without the government’s help.

Some researchers say this outright. In an article published in this week’s Washington Post about alleged summer learning loss among schoolchildren, Kelly Chandler-Olcott suggests that to fix the problem, we need to stop expecting parents to nurture their children during the summer months and instead rely on experts to do it for them. She writes:

Also troubling is the assumption that families, not educators, should promote learning in specialized areas such as mathematics, reading and science. Although families from all walks of life promote varied kinds of learning in everyday life, most parents lack preparation to address academic subjects, and their year-round obligations don’t end just because school is out for their offspring.

This is during the summertime, mind you, when parents have long been responsible for the care of their children. Apparently now the academic crisis is so dire, particularly for low-income children, and parents’ “year-round obligations” are so huge, that we should entrust others to do throughout the summer months what seemingly didn’t work well during the academic year. As I wrote at NPR, we need to ask ourselves if kids can so quickly forget during summertime what they purportedly learned during the school year, did they ever really learn it at all? And if “most parents lack preparation to address academic subjects,” then what does that say about the education they received through public schooling?

“Perennial Force” of Parenthood

The idea that parents get in the way of children’s education and can halt their flourishing is nothing new. As he was designing the architecture for compulsory mass schooling in the 19th century, Horace Mann argued that education was too important to be left to parents’ discretion. He explained that strong parental bonds are obstacles to children’s and society’s development, writing in his fourth lecture on education in 1840:

Nature supplies a perennial force, unexhausted, inexhaustible, re-appearing whenever and wherever the parental relation exists. We, then, who are engaged in the sacred cause of education, are entitled to look upon all parents as having given hostages to our cause.

Mann goes on to say that “just as soon as we can make them see the true relation in which they and their children stand to this cause, they will become advocates for its advancement,” supporting the complete shift in control of education from the family to the state. It’s for the good of all, Mann said—except for parents like him who homeschooled his own children while mandating forced schooling for others.

The solution is for parents to push back against creeping government control of education and child-rearing. Don’t be wooed by the siren song of feigned empathy for your burdens of work and family. Don’t be convinced of the false belief that you are incapable of caring for your children and determining how, where, and with whom they should be educated. Don’t let your “inexhaustible” parental instincts be weakened by government guardians who think they know what is best for your child. Demand freedom and choice.

Parents are powerful. They are not perfect, and they do fail, but they are more perfect and fail much less than state agents and government bureaucracies intoxicated by authority and ego. They should take back control of their children’s education by advocating for parental choice and resisting efforts to undermine their innate capacity to care for their children’s well-being.

Place trust in the “perennial force” of parenthood, even when—or perhaps especially when—others distrust it.

Open This Content

Against Tu Quoque

War crimes trials often weigh on the consciences of the conscientious.  Aren’t such proceedings mere “victor’s justice”?  The hypocrisy is usually palpable; after all, how often does either side in a violent conflict walk away with clean hands?  Unsurprisingly, then, one of defendants’ favorite legal strategies is to tell their prosecutors, “Well, you guys did the same.”  It’s called the tu quoque defense:

An argument from fairness, the tu quoque argument has an enduring appeal to the human conscience. Simply put, tu quoque is the Latin rendition of “you too”, with the argument built-in, though often unstated: “Since you have committed the same crime, why are you prosecuting me?” Cast in more affirmative terms, the argument is that if one side in a conflict has committed certain crimes, it has no authority to prosecute or punish nationals of the other side for the same or closely similar crimes. Whatever effect a decision-maker may choose to give it, the argument troubles the human soul, when it is presented in a fitting situation.

To be honest, though, I have trouble seeing why this argument has any appeal, much less “enduring appeal.”

Consider: If a law is unjust, the less you enforce it, the better.  This remains true even if 99% of violators get punished, because sparing 1% is less unjust than sparing 0%.  To quote one of the best things Murray Rothbard ever said about ethics:

[T]he justice of equality of treatment depends first of all on the justice of the treatment itself. Suppose, for example, that Jones, with his retinue, proposes to enslave a group of people. Are we to maintain that “justice”  requires that each be enslaved equally? And suppose that someone has the good fortune to escape. Are we to condemn him for evading the equality of justice meted out to his fellows? It is obvious that equality of treatment is no canon of justice whatever. If a measure is unjust, then it is just that it have as little general effect as possible. Equality of unjust treatment can never be upheld as an ideal of justice.

By the same logic, if a law is just, the more you enforce it, the better.  This remains true even if 99% of violators are never punished.  Giving 1% of monsters what they deserve is less unjust than giving 0% of monsters what they deserve.  If you have the chance to inflict retribution on 1% of the camp guards at Auschwitz, why not go for it?  Sure, if you’re a war criminal yourself, we should urge you to submit to punishment as well.  If that’s not going to happen, though, why not take whatever justice you’re willing to dole out?

Justice aside, the consequentialist case against the tu quoque defense is also solid.  Since victory is never assured, it’s good for people on all sides to know, “I will be harshly punished for my war crimes… if my side loses.”  While it would be better if people knew they would be punished regardless of the outcome of the war, conditional deterrence is better than no deterrence at all.

Isn’t it possible, though, that people will commit additional war crimes to avoid prosecution for earlier war crimes?  The answer, of course, is: “Sure, it’s possible.”  Most obviously, fear of war crimes trials provides an incentive to murder witnesses ASAP.  Yet the same goes for any law.  Laws against murder create an incentive to murder people who witness your murders.  Yet this is a flimsy objection to laws against murder, because shrewd consequentialists focus on overall net effects, not worst-case scenarios.

What’s the best case against war crimes trials?  Simple: War crimes trials might delay peace – or reignite a war – and war is hell.  Indeed, war is often hellish enough to overcome the intuitive moral presumption in favor of making violent criminals suffer for their misdeeds.  When countries adopt amnesties to prevent future bloodshed, I keep my mind open.

When you firmly have the upper-hand, though, I say retribution dulce et decorum est.  Letting Soviet war criminals off the hook in 1991 was defensible, though it would have been safe and wise to permanently bar former Communist Party members from holding public office.  In 1945, though, defeated Axis war criminals were sitting ducks.  Making tens of thousands of them pay in full for their offenses would have been easy, just, and instructive.  Punishing all the war criminals on both sides would naturally have been even more just and instructive, but anything but easy.

Open This Content