Why Be a Peasant When You Can Be a Knight Errant?

What adventurous boy or girl didn’t grow up wanting to be a knight?

All of our favorite stories, video games, and histories let us imagine ourselves spending our lives as a series of adventures. Yet somehow most of us have chosen to be peasants.

There wasn’t much attraction then to the idea of serving a lord, tying down to a fixed point of earth, and living on the good graces of the powerful. But when we’ve chosen our careers, we’ve generally chosen to commit our whole working lives to serving on the land of another while a whole realm of people with quests awaits.

By “whole realm of quests”, I mean the markets – known and unknown – that we could be serving if we were entrepreneurial. And the alternative to being a “peasant” in this world of markets is being a “knight errant”* – always in search of entrepreneurial opportunities.

We see one form of “knight errant” work quite literally in the gig economy. It’s now possible (if not easy) to for many people to support themselves doing gigs they choose, from driving people around to making deliveries to creating designs to walking dogs. For every skill, there is a freelance opportunity, and for every opportunity taken, there are “knight errant” virtues to gain: resourcefulness, courage, stamina, independent judgment.

Peasant life may be more comfortable, but a quest-based life is going to be more interesting. We’re heading into a world in which the average “workweek” can have multiple quests. The work will take many forms, God willing. And with that variety, we can count on work requiring more of a spirit of knightly adventure from all of us.


*If you think the analogy silly, consider that our term “Freelance” was first used to describe mercenary medieval warriors.

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America Proved Minarchism is a Myth

It is beyond any measure of denial to assert that the American experiment in “limited government” – “constitutional” or otherwise – has proven itself an abject failure. The US government is the largest, most expensive, and most powerful cabal on the planet. And it shows no signs of reversing course.

But for the true believers in minarchism, it gets even worse. Consider the original idea behind the “United States”: A loosely confederated group of smaller sovereign governmental entities – all more or less modelled after the overarching federal one, each with a constitution and bill of rights. There are currently 50 of them, in addition to the special federal District of Columbia. Plus two overseas commonwealths, and three semi-autonomous territories.

Notwithstanding a few uninhabited islands and sandbars dotting the Caribbean and Pacific Ocean that the US federal government lays claim to, that equals not just one, but 57 separate experiments in “limited government.” We could also include all various municipalities contained therein too – counties, cities, towns – and then we’d be talking “limited” governmental experiments almost beyond number.

In zero of these cases have governments remained constrained by the pieces of paper ostensibly designed to do so. This is not to say that residing within one of the more egregious cases – such as Commiefornia, New York, or Marxachusetts – is entirely equivalent to living in South Dakota, Alaska, or Wyoming. Only that none of them have refrained from or been immune to their endemic nature: Growth. They have each of them expanded in scope and power over time – and continue to do so. Never contracting or downsizing. And ever at the expense of the individual.

You might, as a dedicated government apologist, try to excuse one, or two, or even half a dozen such failures as unfortunate anomalies plagued by corrupt politicians and judges. Maybe. If you wanted to be charitable. If you were stretching to clutch at straws in a desperate defense of the idea known as political governance.

But 57? Or the countless thousands and thousands of lesser subdivisions within those examples?

If the greater federal historical example of America does not dispel the minarchist “limited government” myth for the fantasy that it is, then all of the smaller examples under its very own rubric surely do.

“Small government” has never worked out. And it never will.

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Late Bloomers and the Benefits of Delayed Success

At a dinner party several years ago, a woman and I chatted about education and parenthood. I had just met her and when I told her about our unschooling approach to education that prioritizes self-directed learning, she was visibly perplexed. “Don’t you worry about outcomes?” she asked. Yes, I replied. I want my children to be highly literate and numerate, to live a meaningful life tied to their interests and talents, and to have a strong sense of personal agency. “Well,” she responded, “for my kids, it might as well be either the Ivy League or jail.” She was only half-kidding.

A Social Obsession with Early Accomplishments

The recent college admissions bribery scandal shows the lengths that some affluent parents will go to make sure their children get into elite colleges. But it’s not just wealthy parents who are worried about their child’s early success and college and career prospects. In his new book, Late Bloomers: The Power of Patience in a World Obsessed with Early Achievement, longtime Forbes publisher, Rich Karlgaard, writes about our societal obsession with early accomplishment and its potentially negative impact on both individuals and communities. He writes:

What I suggest is that parents, schools, employers, the media, and consumers of media are now crazily overcelebrating early achievement as the best kind of achievement or even the only kind. We do so at the cost of shaming the late bloomer and thus shortchanging people and society.

Karlgaard is clear in saying there is nothing inherently wrong with early achievement. Indeed, we are all better off thanks to the inventions of young entrepreneurs like Bill Gates and Steve Jobs who both dropped out of college years ago to pursue their revolutionary technology companies. The downside is that now we often look to early markers of a narrow definition of success as defining a person’s worth.

How children perform at school, what kind of test scores they get, what college they get into at 18 become sought-after signals of accomplishment. Karlgaard suggests several problems with this outlook, including marginalizing highly-talented young people who may not perform well in conventional schooling and grow up with a sense of being less than their peers. He writes:

When so many people believe they are inferior based on a few narrow measurements made when they were children, society as a whole suffers.

Mounting Pressure During Childhood

More troubling is the mounting pressure on parents and children to begin this trail of achievement in preschool, depriving children of freedom and play in the name of academic rigor and triggering skyrocketing rates of adolescent anxiety, depression, and suicide. Karlgaard writes:

Excessively promoting the primacy of early measurable achievement—grades, test scores, glamour job, money, celebrity—conceals a dark flipside: If we or our kids don’t knock our SATs out of the park, gain admittance to a top-ten university, reinvent an industry, or land our first job at a cool company that’s changing the world, we’ve somehow failed and are destined to be also-rans for the rest of our lives.

Karlgaard explains that this “societal madness for early achievement” can be damaging to many children and young people. They may appear successful on the outside, but on the inside, many are hurting. He writes:

Early bloomers are in the headlines, but are they succeeding as much as the media lead us to believe? In fact, many early bloomers are suffering terribly. The pressure to achieve early success led to three student suicides in the 2014–15 school year at Gunn High School, a public school in Palo Alto, California, three miles from the elite Stanford University campus. All were good students striving for early achievement. By March in the same school year, forty-two Gunn students had been hospitalized or treated for suicidal thoughts.

Fortunately, Late Bloomers offers a dose of sanity for those of us who question the increasingly standardized, test-driven schooling model that can fuel a toxic early achievement culture, while also encouraging all of us that it’s never too late to pursue a passion, build a business, or change the world.

Late Bloomers

A late bloomer himself, Karlgaard had a hunch that there was great value in peaking later in life. His book is an extensively researched work that blends the latest findings in neuroscience and psychology with profiles of inspiring late bloomers to show that the push toward early achievement and career success may be unnecessary at best and harmful at worst.

While research shows that individuals on average have rapid brain functioning and memory skills in their 20s, it’s in their 30s and 40s that strong executive functioning skills, empathy, and level-headedness kick in, and wisdom really emerges after 50. These more mature qualities can be critical in helping late bloomers to launch new, successful endeavors and enterprises.

A primary characteristic of late bloomers is curiosity which, Karlgaard argues, is abundant in young children and is steadily eroded through what he calls “America’s early-blooming conveyor belt.” Late bloomers seem to hold on to their curiosity despite societal efforts to weaken it. They are seekers and explorers who aren’t afraid to experiment.

Quitting Your Way to Success

They also aren’t afraid to quit. Late bloomers tend to reject the myth that “winners never quit and quitters never win,” recognizing the opportunity lost when we spend our time in a job or activity that isn’t serving us well and that may distract us from pursuing our true talents. Karlgaard explains the importance of quitting to success:

As part of our obsession with early achievement, we’ve turned quitting into a pejorative, an insult that cuts straight to our sense of self-worth. And that’s not just unfair, it’s destructive. In a drive to suppress individuality and reinforce cultural norms, society has turned one of the most effective tools for self-discovery into a proverbial four-letter word.

Ultimately, Karlgaard’s Late Bloomers book is a refreshing reminder that it’s okay to slow down and move through life at our own pace, following our own pathway. Don’t let the societal conveyor belt of preschool-to-college-to-career achievement drown out your talents or derail your potential. Know that it’s never too late to begin or to peak, and that there is often great value that comes with time. Karlgaard concludes:

If we’re not forced to conform to standard timetables for success, we can—and will—bloom on our own schedules. And we can do it with a deeper sense of mission and a greater feeling of contentment.

This is sage advice, both for us to take and to give to our children.

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Trump’s “Trade War” is a War on You

“It’s not China that pays tariffs,” Fox News Sunday host Chris Wallace pointed out on May 12. “It’s the American importers, the American companies that pay what, in effect, is a tax increase and oftentimes passes it on to U.S. consumers.”

“Fair enough,” answered Larry Kudlow, head of US president Donald Trump’s National Economic Council, before trying to explain that indisputable fact away.

As Trump continues his “trade war” with the rest of the world (but China more so than other countries), more and more Americans are beginning to understand what’s happening here:

Punitive tariffs on Chinese and other foreign goods are simply corporate welfare. They are a mechanism for redistribution of wealth from American consumers and workers to the most politically connected American business owners. Those businesses can charge more for their product and still remain “competitive” because their product doesn’t have that extra tax levied on it.

In theory, some of that corporate welfare “trickles down” in the form of new jobs for Americans in those particular businesses. That effect seems to be more hype than reality, but even to the extent that it exists, it doesn’t create greater general prosperity. The “new jobs” are an artificial sugar high. Everyone else gets just a little bit poorer for each “new job” thus created.

As the late, great Henry Hazlitt pointed out in his classic Economics in One Lesson, it’s important not to ignore the unseen in favor of the seen.

When we are forced to pay more for one thing (steel, for example), we have less money left to spend on other things (shoes or groceries, for example). Protectionist politicians vigorously direct our attention to every “new job” their policies artificially create at our expense, while hoping we won’t notice the “old jobs” our decreased wealth eliminates (or makes less lucrative) in other industries.

That’s not the only way protectionism makes us poorer. Those artificially created “new jobs” also distort the labor market. They shoo workers away from enterprises in which their efforts are most naturally profitable to them, to their employers, and to the consumers of their product, into enterprises where the profitability is an expensive illusion created at their own expense and yours.

Trump’s “trade war” is indeed a war of sorts, powered by economic sanctions like those levied on Iran and North Korea. But the economic bombs he’s dropping are landing on American, not Chinese, heads.

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The Weakest Generation

“What is wrong with people today?”

It’s a question we hear frequently, in many different forms, but all are probing at an increasingly obvious observation. Previous generations entered their thirties with families, houses, and a decade or more of meaningful work experience under their belt. They bought used cars, built small starter homes, worked their asses off, and somehow made it work. Their families grew as did their homes, they got better jobs, started businesses, saved for retirement, and dressed pretty damn well doing it.

Contrast that with the weakest generation which can’t figure out why spending a quarter of a million dollars getting a sociology degree won’t make them happy and provide them the standard of living to which they believe they are entitled. Millennials have extended childhood from 18 to at least 26 (when the big mean government forces them off mommy and daddy’s healthcare plan), while they save nothing, own nothing (other than $50 T-shirts and $200 jeans), and wonder why “the system” continues to fail them.

As it turns out, sharing a downtown loft with a horde of dysfunctional roommates, taking an Uber every time you need to travel, and using Postmates instead of going grocery shopping doesn’t exactly create functioning adults.

There is plenty of blame to go around. Helicopter parenting, participation trophies, a lack of real-world experiences and work (whatever happened to summer jobs?), and the systemic failures of higher education have all played their part. Let’s talk a bit about the last one.

America’s modern higher education system has failed to provide marketable skills to an entire generation (going on two now) while massively increasing costs due to ever more bloated administration and taking on a host of projects designed to accomplish social goals rather than to prepare people to be productive. This is not an insignificant contributor to our country’s present sad state of affairs.

They’re depressed!

Every year or so, it seems that the estimated number of depressed people increases. Current estimates claim that 15 percent of the adult population will experience depression at some point in their lifetime. Could it be that the increase in depression is less about any fundamental changes in brain chemistry and more about people allowing themselves to sit around thinking about how bad they imagine their lives to be compared to whatever unrealistic and unrealized fantasies they have concocted?

People have always felt sad, had bad days, and sometimes felt like not getting out of bed. They did it anyway. They got up, put their boots on, did their damn job, took care of their families, and focused on what mattered instead of on their aversions and phobias. Busy people don’t have time for prolonged bouts of introspection and discontent.

I understand that mental health is important. It’s a core component of well-being, in fact, but I believe that people are looking in the wrong direction. Mental health and well-being are not being improved by our modern society—they are being made worse. This hyperfocus on “self-actualization” and other pseudo-scientific nonsense is (quite literally) driving people crazy. Life will never be perfect and happiness is a decision more than it is a reaction to circumstances or environment. Humanity (as a species) has long benefited from the structure of people getting married, having children, producing wealth, and training the next generation to do the same.

Today, people are questioning the basic science of their own existence, mutilating their bodies, attempting to restructure the primary building blocks of society and humanity, all while going into debt and rejecting fundamental biological imperatives. Humanity isn’t evolving at this point. It’s (over) thinking itself out of existence.

The downside of freedom

Let me go on record as being an unequivocal supporter of individual freedom. You absolutely have the right to do or not do whatever you choose so long as you do not aggress against the life, liberty, or property of others in the process. That said, it is still possible to use (or misuse) one’s freedom in a manner which is harmful to oneself and which, if widely adopted, could lead to the downfall of the human race. I’m not just talking about excessive heroin use, either.

Among millennials (although the trend is spreading), there is a growing tendency to question everything—even basic truths and fundamental realities. They question their genders and their sexuality, their purpose in life, their reason for existence. They search for hidden and higher meanings in everyone and everything, all the while condemning those who prefer a more forthright existence. Saving the whales is no longer enough—now they want to save the planet (perhaps the next generation will task themselves with saving the galaxy) as if they are the superheroes of their childhood imaginations.

The result is something of a lost generation. They are not aimless, exactly, but by taking aim at everything, they are effective at nothing. Rather than focus on the fundamentals of career and family, they search for meaning through social justice campaigns and wars against those who hold unpopular or traditional views.

And yet they are still unhappy and unfulfilled.

This situation can be vividly observed in millions of disaffected young Americans embracing the tenets of socialism as preached by a septuagenarian millionaire who has convinced them that their happiness is contingent on torpedoing the economy for short-term gain. Perhaps they will be happy when they are reduced to eating zoo animals as has happened recently in the “socialist paradise” of Venezuela.

What now?

The solution to these problems isn’t particularly complicated, but its implementation is far more difficult. The solution is a return to the proven principles of hard work and free markets that transformed America from an agrarian colony to an economic powerhouse unrivaled in human history.

Human beings thrive when they are busy and productive. Sitting around a coffee shop debating which pronouns most effectively convey one’s chromosomal ambivalence is not the key to happiness. We need purpose and ambition for our lives to have meaning. We need work and responsibly to give us a reason to get out of bed in the morning.

The beauty of a free market is that an individual’s drive is all that is required for success. It doesn’t require that one be born a noble or attend a royal academy. In a free market, those with talent and ambition have truly unlimited potential. Sadly, this seems to scare millennials rather than to inspire them. They want to turn off the market and replace it with a “universal basic income” so that everyone can be equally miserable in a life of perpetual navel-gazing.

I may be a millennial by age, but I have no desire to spend my life in morose self-absorption while blaming those who are successful for my mistakes and bewailing my life in a world that fails to acknowledge my genius. Life is too short to waste it wishing for an unobtainable reality—especially given how much happiness is available in our present reality to anyone with the gumption to take advantage of it.

I refuse to be a part of the weakest generation and to squander my life begging the state to care for me. I want no part of such a pathetic existence. I will make my own way in this world and I challenge others to do the same. Let’s return to the proven strategies that have successfully created prosperity for numerous past generations. They never stopped working. People did.

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The Art and Science of Physical Removal

Part 1: Removing Yourself

I have long been of the opinion, as a Voluntaryist, that there are only two legitimate ways of voting: With your money, in terms what products and services you choose to buy (outside of taxation, of course, where you are effectively given no choice), and with your feet – choosing where you prefer to live, all things and circumstances taken into consideration. It follows, then, that most libertarians of whatever stripe gravitate towards locales where, at least, the politics and general presence of government are not as aggressively antithetical to the basic enjoyment of life as others. For example, at present, I am seriously considering getting out of Vermont sometime during the next few years, and taking up residence in Wyoming – where taxes are both less numerous and lower, the cancerous hysteria of gun control has not yet taken root, and where there is still a rural, low-population environment (not to mention one almost certain to contain a higher percentage of like-minded people). In short, all the things Vermont had once upon a time, and no longer does.

There is certainly nothing wrong or immoral about wishing to improve one’s circumstances by choosing to go and live somewhere else – so long as one has every intention of paying one’s own way rather than leeching from whatever Welfare State may exist in one’s new chosen location. There is nothing wrong with wanting to cohabitate amongst one’s own “tribe,” as it were. Having libertarians (and even a couple of conservatives here and there…maybe) as neighbors is always preferable – to me, at least – than being surrounded by roughly 70% Democratic “progressive” lefties who are almost sexually enthralled by Marxism of every conceivable variant. Surely, the former promises a better life. So, I’ll be investigating that – thoroughly and in full – over the next couple of years. You’ll likely hear from me more on that as things unfold. Stay tuned.

Part 2: Removing Others

So now suppose I’m living my new life happily in the Big Sky Country of Wyoming, enjoying that big boost in freedom that was rapidly dying back over my shoulder there in Vermont…and before too long, the same kind of leftist disease begins to take hold within Wyoming’s Forever West political system.

Hans-Hermann Hoppe has this rather blunt commentary to make about just such a situation: “There can be no tolerance toward democrats and communists in a libertarian social order. They will have to be physically separated and removed from society.”

Now this is not to say, first off, that Wyoming is a strictly “libertarian social order” to begin with. More accurately, it might be characterized as predominantly conservative Republican in flavor – with some inevitable libertarian blandishments as a consequence. That stated, conservative and libertarian camps both, I would think, have a mutual vested interest in seeing that leftist ideology does not gain serious ground or take root in the Wyoming landscape. Such concern can be quite correctly characterized as nothing more nor less than self-defensive in nature: People who are paying few and low taxes, enjoying virtually unrestrained gun rights, and relishing most or all of the trappings of rural rugged individualism do not want these conditions to be reversed or undone – most especially not at the hands of some Marxist-inspired brigade of self-styled do-gooders who believe with almost religious fervor that they’ve come to the unwashed lands to teach the heathens how to live a better, more civilized life under full-on socialism.

So for the conservatives, the solution to this equation is very easy: Out come the pitchforks, and away we go. For the libertarian camp though, there’s a bit of a problem.

Unlike all forms of statism, libertarian ethics demand tolerance. Unlike libertarianism, however, statism requires force. I think you can see the quandary this seems to present.

And I’ll repeat a line from above: Such concern can be quite correctly characterized as nothing more nor less than self-defensive in nature.

Ever since my awakening as a libertarian some 25 years ago now, I have spoken with probably a couple of thousand leftists – from garden-variety Democrats, to hardcore Marxists. Out of all of them, I have come across maybe two who I sincerely believed when they told me that they did not wish their views or economic system to be imposed on others by force. One of them even used the term “libertarian socialist” – which made me laugh derisively at the time. But I’m older now, and no longer laughing. I think that’s a valid term to describe such a philosophical position. I also think, through experience, that scarcely one in a thousand leftists possess a viewpoint of such benign integrity. The overwhelming majority of them are more than willing to use whatever level of violence and brute force they feel is necessary to bend you to their will – to force you to be subjugated to their ideas whether you agree with them or not.

And I will say unequivocally that these are the leftist elements about whom Hoppe is spot-on correct. Those who would agitate and proselytize for the dismantling of a libertarian socio-economic environment – which, no doubt, would have likely taken tremendous efforts and sacrifice in order to build in the first place – in favor of mandatory economic regulations, taxation, gun control, redistribution of wealth, etc. – such individuals must indeed be “physically separated and removed” from the midst of a region or territory which has managed to construct a libertarian society.

As would, for that matter, anyone from any ideology that sought to reinstitute involuntary political governance in any form.

Legitimate self-defense, after all, should never require apologism.

That said, it is the even smallest potential for “libertarian socialism” that causes me to distance myself somewhat from Hoppe. That one-in-a-thousand leftie who just wants to live peacefully in a commune with his or her buddies down the road – so long as their chosen lifestyle and preferred economic models are kept among themselves and other willing participants who are free to leave at any time – is not and should not be considered a problem. So long as, being the phrase of paramount import here. Hoppe’s absolutism lends itself too readily to a total witch-hunt mentality otherwise. Thus, allow me to offer a revision of his above maxim, more in line with purist libertarian sentiment:

“There can be no tolerance toward democrats and communists who agitate for political and economic control over others in a libertarian social order. They will have to be physically separated and removed from society.”

Liberty, sovereignty, and autonomy are key elements of my own personal vision. Not living as a slave to a bunch of parasitic politicians and soul-sick bureaucrats, as the Left would have us do – all the better to control, manipulate, and dominate us to death. It is a vision worth both projecting and fighting for, I think, especially in the face of a world bent on ever-increasing authoritarianism and control.

I’m thinking I may be able to do that more effectively by physically removing myself to a different geographical locale, surrounded by a different culture. We’ll see. Life is strange, and can take many unexpected twists and turns.

Should I get there, however, when I do, I’ll then be prepared to defend my place, person, and property in it. Not with indiscriminate prejudice against others whose philosophies I find abhorrent, but with a more finely targeted and focused sense of just what is absolutely necessary in order to do so.

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