Property rights are coercive

re: "the only way to define coercion is the threat of aggression, that is to use force against your property. To defend your property from aggression is not aggression, indeed to restore your property from a previous aggression is not either. "

Nobody is arguing that defending is aggression. The argument is that the assertion of the right itself - the claim - is the aggressive act.

Unless, of course, you can produce a title to your property from God or Nature or anyone else I ought to honor.

None of this is to say private property is a bad thing. I’m definitely pro-private property. We just have to understand that it’s something that is socially constructed and coercive. It also happens to be very functional, and as Coase said above - a driver of growth and prosperity.

I cannot possibly think of a non-coercive system. Even Crusoe in his island is coerced if he wants some coconut which he can’t find. So, the concept is so wide as to be fruitless. The NAP works and that’s all we can say about it.

Don’t you think there are different degrees of “aggression” in different social orders? This would mean you would have to show that the NAP has the same degree of aggression as any other, only then you would be allowed to claim that the NAP isn’t moral superior.

Besides I think you use a different definition of aggression/coercion as the ancaps do by intention to make an artificial argument. I am sure even the most people on earth would use it the way ancaps use it. I mean ask someone if it is an aggressive act if he defends his apple from others which he wants to eat or maybe is already eating… (This point is about a definition and I think in such a case it is not a logical fallacy to argue with an argument ad populum, since it really should not be wrong to use words with their commonly used definition)

@Daniel

The only way to express the institution of private property is to defend it. This means if you say private property is aggressive then defending it is aggressive, isn’t it?

skylien -

I think you misunderstand the argument that Coase is making. The NAP is just false advertising, that’s all. Anarchism or minarchism or whatever anybody tries to derive from the NAP may still be a solutin (I don’t think it is - but others might be convinced). The point is, there’s nothing “non-aggressive” about the NAP and the consistency of anarchism or minarchism with the NAP gives it no inherent advantage.

re: "This means if you say private property is aggressive then defending it is aggressive, isn’t it? "

Absolutely.

On second thought, it’s probably better to say “false hope” than “false advertising”.

This confuses me now. You just said one post earlier “Nobody is arguing that defending is aggression. The argument is that the assertion of the right itself - the claim - is the aggressive act.”

Now my point is: A mere claim without action means nothing. I can claim a lot of things but without action behind it they are empty claims and cannot harm anyone. So to have private property I must react with defense. And you agreed yourself that defense is not aggression. Hence private property cannot be aggressive; hence the NAP (which only allows for defensive actions to take place) cannot be aggressive.

I am not someone who argues from moral standpoints (and I don’t know if ancap works), but this critique is wrong for my point of view, because it only works if you define defense as aggression.

re: “I can claim a lot of things but without action behind it they are empty claims and cannot harm anyone. So to have private property I must react with defense.”

The whole problem is that you call the action “defending my claim”. This presupposes the claim is legitimate. The guy you view as the “aggressor” may view your claim as illegitimate and your act as aggression and HIS act as defense, in which case you are the aggressor.

If we had a solid basis for natural rights (perhaps we do, at least insofar as we’re talking about our own persons) this might be more soluble. But we don’t, and ultimately you are only “defending your claim” by virtue of the fact that you’ve convinced 300 million people you ought to have that claim. That’s hardly an air-tight ethical foundation.

Do you mean “many” in an absolute sense or a proportionate sense? Because, if you mean the latter, then I’d say that the vast majority of people do not respect property rights only out of fear of violence (at least the vast majority of the time). Again, you’re implicitly appealing to the Hobbesian “war of all against all” view of man’s nature. Please support this with reasoning and/or evidence. Otherwise, if you’re simply laying it down by fiat, I refuse to go along with it.

While you’re at it, please demonstrate that the marginal benefit for any single person to respect property rights is indeed “often zero or close to it”.

You don’t think it’s instinctive for a person to want to defend what he has against others trying to take it without his consent?

Finally, let me repeat something from my last post that I’d really like to see you address: Please demonstrate why you must “attack or threaten to attack anyone who is willing to compete with [you] for ownership of the resource”.

In a value-free sense, there is no aggression vs. defense - legitimacy is necessarily out of the picture. There is only coercion (defined by me as “the use or threat of physical force/violence”). So the only thing you can say in that case is whether property rights are coercive in my sense of the word - and they absolutely are. No libertarian will even argue against this, to my knowledge.

However, I don’t think it’s been clear that Coase (if not also you) has been arguing from a value-free standpoint.

Indeed, you bring up something I’ve meant to bring up with Coase. If property rights are necessarily aggressive, then every living human beings is necessarily aggressing against every other simply by living. After all, he’s taking up space that others (may/would) want to occupy.

On another note, let me repeat: there is no such thing as an air-tight - or “ultimate” - ethical foundation. It’s turtles all the way down.

Michael,

Sure, and I’d be quick to also point out that the lack of conflict allows for prosperity.

Clayton,

Property rights are indeed conducive to social order, and therefore people who violate them should be dealt with harshly. It is furthermore true that people can and do come to mutually voluntary agreements regarding rights. I overstate my case when I say that property rights must be aggressive. However, since not everyone agrees all the time on everything, they must be sometimes aggressive and indeed are usually aggressive, even though this aggression can be and in my opinion is justified.

Isaac,

Calling your system of aggression “natural rights,” is ridiculous.

Mattheus,

Just because I make use of my body doesn’t mean that I have to accept that this means I own my body—perhaps I deny the concept of property altogether, or believe myself a thief, or else believe that others also have the right to my body, and it is a common-pool resource unowned by anyone. In any event, owning myself still aggresses against those who wish to own me. I should note that I think that I own myself and favor this arrangement.

Legitimacy is established through aggression. If I deny your definition of legitimacy, you must impose it on me.

haymor,

If I own myself, as most libertarians would no doubt claim, then in order for you to establish property rights you must aggress against me. I don’t deny property rights but simply claim that they are aggressive in nature without some highly unlikely conditions. Alternatively, just let aggression mean attacking someone, whether or not he owns himself.

skylien,

Property rights probably allow for more coercion. The more people, the more property rights, the more aggression. However, in terms of aggression per person, who knows.

As for your second point, here’s why that doesn’t work. Someone says, “This is mine, which makes it defense to insist that it’s mine, which means that if others disagree that it’s mine, I can attack them.” That’s aggression.

Autolykos,

Do you mean “many” in an absolute sense or a proportionate sense? Because, if you mean the latter, then I’d say that the vast majority of people do not**respect property rights only out of fear of violence (at least the vast majority of the time). Again, you’re implicitly appealing to the Hobbesian “war of all against all” view of man’s nature. Please support this with reasoning and/or evidence. Otherwise, if you’re simply laying it down by fiat, I refuse to go along with it.

By dehomogenizing property rights, this becomes clear. Most people probably respect the right to self-ownership for reasons apart from fear of violence. Most people probably also, however, have been tempted to steal something, no matter how minor, and were only held back by fear of reprisal. Who hasn’t committed some minor infraction of property rights because no one was watching?

While you’re at it, please demonstrate that the marginal benefit for any single person to respect property rights is indeed*“often zero or close to it”.*

Property rights produce massive positive externalities in the form of an orderly and rich society. My personal disrespect for property rights does not threaten this system unless I happen to have a nuke, which is unlikely. So unless I fear reprisal, I have no particular reason to obey the system. This reprisal, however, could be nonviolent.

You don’t think it’s instinctive for a person to want to defend what he has against others trying to take it without his consent?

It is, but if other people disagree that it belongs to you, your defense is aggression.

Finally, let me repeat something from my last post that I’d really like to see you address: Please demonstrate why you must*“attack or threaten to attack anyone who is willing to compete with [you] for ownership of the resource”.*

I thought I had answered this, but it isn’t necessarily true. You could come to an agreement, or else just leave each other alone. The current property rights system, however, does not seem to be entirely or even mostly those scenarios.

autolykos -

re: "If property rights are necessarily aggressive, then every living human beings is necessarily aggressing against every other simply by living. After all, he’s taking up space that others (may/would) want to occupy.

Absolutely. This seems to bother some people, but it shouldn’t. What Gene and I have said elsewhere (and what I get the sense Coase is sympathetic to) is that what you say here is true and the point is that minimizing this aggression and coercion so that we can live in a civilized way is the task at hand, and it’s harder to solve than short-cuts like “abolish the state”. You can argue that anarchism or minarchism is appropriate, of course, but it’s not axiomatically superior.

I think you misunderstood me (sorry I see that I expressed myself not clearly). I only was speaking about the physical act of defending and aggression. I completely understand that you cannot generalize it to “defending my (any) claim”. This would imply that I could claim “I have the right to cut off any ones hand” and to express this claim I have finally to aggress against someone to “defend” my claim. I am not presupposing that claims are legitimate, I am saying that the action I have to undertake to express my claim is finally determining if my claim is an aggressive claim or not. The claim “to cut off hands” is clearly aggressive due to its actions it is demanding. Private property does not need an aggressive action to support its claim.

E.g.: Joe finds an apple which nobody belongs to. Joe picks it up, and wants to eat it. Now Jack comes along (who does not agree to private property) and tells Joe “Sorry Joe I want the apple because I don’t believe in private property so give it to me or I will “defend” my claim”. Joe doesn’t need to do anything, except physically defending the apple if Jack attacks. There is no aggressive action necessary for Joe to express his claim of private property. Now it is different for Jacks claim, his needs to be expressed with real aggressive actions.

What happens if you turn the story around and Jack finds the apple; Joe would not have a problem with that. But the amazing task for Jack is, he needs to ask (if you want to be consistent, Coase made that point!) 7 Billion people on the world if he is allowed to eat the apple, otherwise he would be “aggressive”, and everyone would have to agree. Good luck to Jack.

Now the point of Coase was (I think) that you cannot be for private property unless all people agree, or it will be an aggression to all who are not for private property. It is utopian to believe 7 billion people will agree any time in the future, so lets say it is half/half on the world. The outcome would be that interestingly half A (who is against private property) would have to aggress by physical means to express their claim against half B(who is for private property). Contrary to half A, half B has no problem what so ever with all the property half A has, and the only actions they need to undertake to express their claim for private property would be to defend the property they have in their hands if it is attacked.

So for me it doesn’t change so far. The NAP is morally superior, since it leads to less physical aggression, which is what counts (and hurts).

Really all I’m saying is that libertarianism has no deductively obvious priority within the liberal tradition. I’m certainly within the liberal tradition, I certainly agree that a limited state is required in a social order that minimizes coercion, I certainly agree that private property rights are required in a social order that minimizes coercion - etc, etc. I just don’t accept the rationalist short-cut to minarchism or anarchism.

I’m very confused by your term “dehomogenizing property rights” - can you explain this please? Otherwise, by “this becomes clear”, do you mean the Hobbesian notion of “the war of all against all”? Or what?

What if not everyone agrees that the externalities it produces are positive? What if not everyone shares the same notion of what an orderly and rich society is? You see, you run into the same problems that you’re accusing us of.

On another note, your argument above is again a non sequitur. It simply does not follow that, because your personal disrespect for property rights does not threaten property rights as a whole (nukes notwithstanding), fear of reprisal must be the only reason for you to respect property rights. If your argument also rests on any hidden assumptions, please feel free to bring them out at this point.

My defense is aggression to them. There is no objective definition of “aggression”. All definitions are necessarily subjective and therefore arbitrary.

Why should we restrict ourselves to the context of the current (statist) property-rights system? It’s hardly even complete (again thanks to the state).

However, even within that context, your argument about the current system of property rights being aggressive cannot stand, as you cannot predict who or how many people are or will be willing to compete with you for ownership of a resource. That means the possibility remains that no one will do so, even within the current system - so the current system is not necessarily aggressive (i.e. not aggressive at all times and places).

Since human existence itself is aggressive, then all human action must also be aggressive. Therefore, there’s no way to minimize aggression and coercion without minimizing human action and ultimately human life.

skylien -

re: “Now the point of Coase was (I think) that you cannot be for private property unless all people agree, or it will be an aggression to all who are not for private property.”

I don’t know if Coase would agree with me on this or not (or if you’ve accurately represented his point here), but I would say this: all property regimes - private or collective - are coercive. You say Coase says “you cannot be for private property”. I say “you can be for it, you just have to acknowledge you are adopting a coercive stance, but a good stance nonetheless”.

re: “The NAP is morally superior, since it leads to less physical aggression, which is what counts (and hurts).”

Again, I think you’re giving the NAP too much credit. NAP needs to assume a rights regime to be intelligible - in other words, NAP assumes and accepts coercion. If you only care about physical aggression, then perhaps it works. “Don’t be physically aggressive” is a pretty good decision rule to avoid physical aggression. I think the people who would object to this would say that there are other coercions out there besides physical aggression that we may want to prioritize, and which we may even want to use the coercion of physical aggression to solve (with the understanding that that expenditure of coercion may solve other coercions and therefore minimize total coercions - which is what I care about).

This has been a great discussion - gotta get to work now.

autolykos -

re: “Since human existence itself is aggressive, then all human action must also be aggressive. Therefore, there’s no way to minimize aggression and coercion without minimizing human action and ultimately human life.”

Now that’s an interesting thought! It seems Coase and I need to add a few qualifiers.

One turn of phrase I use a lot is to say that the real pursuit of liberty entails find the arrangements of rights and the social order that is consistent with human dignity and minimizes coercion. Perhaps that’s a start. In addition to there being something objectionable about coercion there is something beneficial about human life and dignity that we’re seeking to maximize. That’s the purpose of innovation, progress, growth, enlightenment, etc. - after all. Killing all humans may solve the problem of minimizing coercion because there will be no one left to coerce, but it fails the test of maximizing human dignity.

So what we’re really looking at is a net benefit maximization problem, not a cost minimization problem.

@ Daniel,

I fully agree, as said earlier I am no moralist. Whatever works best, and I am agnostic what is best at the moment (anarchism, minarchism, ordo liberalism..) since I still know and understand far to less to form a definite opinion yet…

EDIT: I am not sure if that one was for me..

Just want to quickly address this. In a value-free sense, moral superiority simply does not exist. All morality is subjective.

I’m glad you found it interesting. :slight_smile:

Qualifiers are fine - just keep in mind that this means you’re deviating from your original thesis.

To me, the question now is, what do you mean by the phrase “human dignity”?