I came across a decent article by Will Moyer. I’ve never heard of him, but for the sake of amusement I’ll just assume he is the son of Bill Moyer. This piece is published in Salon with the title, “Why I left libertarianism: An ethical critique of a limited ideology“.
This interests me for a number of reasons. My criticisms of libertarianism, similar to this article, are motivated by my principles. I like aspects of libertarian rhetoric, but I see two problems. First, libertarian reality doesn’t live up to libertarian rhetoric. Second, libertarians don’t take their own rhetoric seriously enough to follow it to its inevitable conclusion. That last point is major part of the article.
I don’t know if libertarianism is possible on a large scale of running a society. Still, I wouldn’t mind seeing a society attempt it. The one thing libertarians pride themselves is on their principles, as if they are more principled than everyone else. Considering that, it is strange how they sell short their own principles. Some of the strongest criticisms of libertarianism come from within libertarianism, just as some of the strongest criticisms of liberalism come from within liberalism.
I’d love to see libertarianism succeed. My harsh attitude toward libertarianism is that it fails according to its own high ideals. I’m a classical liberal and I’m attracted to left-libertarianism. What this means is that I actually take seriously the values of the Enlightenment. When I hear libertarians go on about freedom and such, what makes me wary aren’t that I disagree with those values but that I don’t trust libertarians to live up to them. I don’t trust the Koch brothers to follow libertarian principles any more than I trust Obama to follow liberal principles.
Here is what I liked about Will Moyer’s analysis:
“Both Rothbard and Block accept that some degree of child abuse either violates the NAP (in Rothbard’s case) or delegitimizes parental ownership (in Block’s case), but what constitutes abuse represents a “continuum problem” for libertarians. Some attacks on children are okay but not too much. It’s a big gray area.
“It’s embarrassing that many libertarians have so little moral clarity on this issue. Especially when compared to a website like Jezebel, which has no problem taking a hard stance on aggression against children. [ . . . ]
“Besides all it leaves out, the framework also includes a facile conception of consent.
“Within the libertarian ethical framework, choice is binary. Either something was consented to voluntarily or it was not. This conception of consent marks the line between good and evil. On one side of the line are socially acceptable behaviors and on the other side are impermissible behaviors.
“Theft, rape, murder and fraud all lie on the nonconsensual side and are therefore not good. The other side includes all forms of voluntary human interaction which, again because we’re limited to a political ethic, we can’t really say much about. It’s all fine.
“But there is some gray on the good side. Is a rich CEO really in the same ethical position as a poor Chinese factory worker? In the libertarian view, yes. There are plenty of differences, but if that Chinese worker voluntarily chose to work for that factory, they’re not ethical differences.
“Like the starving-your-child issue, any moral objections you might have are outside the scope of the libertarian ethic. They reflect your personal morality, which has no business being used to dictate social behaviors.
“But choice isn’t binary. It’s a spectrum. There’s a gradient that we can use to measure how constrained a choice really is. On one end is outright force and on the other is pure, unconstrained freedom. But in between is a fuzzy gray area where economic, psychological, cultural, biological and social forces are leaning on human decision making.
“Most libertarians would admit that this spectrum exists, but there is still strong sentiment within libertarianism that any non-coercive relationship is good. And — within the political ethic — even if it isn’t “good,” it’s still permissible. That’s why you see libertarians defending sweatshops.
“A poor Chinese factory worker is far more constrained than a rich white businessman. His range of possible options is tiny in comparison. He is less free. The same may be true depending on your race, gender, class or sexual orientation. The way you were treated growing up — by your parents, teachers and peers — may contribute. The way people like you are represented in media and entertainment may contribute. Social prejudices and cultural norms may contribute. These factors don’t mean people are being outright forced to do anything, but simply that they’re constrained by their environment. We all are, in different ways.
“We don’t lose any ground or sacrifice any claims to a rational moral framework by admitting that. We can still say that one side of the spectrum — the unconstrained one — is good for human beings and the other side is bad. And we can still conclude that the use of force is only a legitimate response to human behavior that falls on the far end of that bad side (theft, rape, murder). But by accepting the spectrum we can examine other relationships that, while they may not include force, can be exploitive, hierarchical and authoritarian.
“As before, without admitting that this spectrum exists, libertarianism leaves an entire range of human social behavior off the table.”