Monthly Archives: June 2016

Synthetic Life – Robotoids, Parasites and Artificial …

Posted: June 19, 2016 at 2:32 pm

- 2045 - The Year Man Becomes Immortal

- 3D Printer Produces Synthetic 'Tissue'

- A Major Mystery in Newly Created Life-Form

- Artificial Intelligence Engineers Create Child-Like "Roboy" to Service Humans

- Artificial Intelligence Successfully Pretends to Be Human - Now What?

- A Synthetic Myth - A Synthesis of Visionary Insights

- A Tissue-Like Printed Material

- Bebes Fabricados - El Primer Ser Humano Sinttico

- Biocomputacin - El Arte de Imprimir Vida

- Biologa Sinttica o La Competencia con Dios

- Biotechnology, Ethics, and The Politics of Cloning

- Clones, Synthetics, Organic Robotoids and Doubles - from 'Deeper Insights into The Illuminati Formula'

- DARPA est Creando Plataforma de Fabricacin para Organismos Sintticos Vivos mientras el Gobierno Armamentiza...

- DARPA now Creating Manufacturing Platform for Synthetic Living Organisms as Government Weaponizes Seeds of Life

- Descargando a Humanos - La Filosofa del Grupo Hive

- Design and Synthesis of a Minimal Bacterial Genome

- Doubles, Robotoids and Replicas

- Downloading Humans - The Hive Group Philosophy

- Dr. Dan Burisch - Area 51 Microbiologist - Main File

- Entrevista Con Un/Una Robot

- Escuchen, escuchen...! Cientficos Crean Orejas de Apariencia Humana con Impresora 3D

- Expertos Advierten a Panel de Naciones Unidas sobre Peligros de la Sper Inteligencia Artificial

- Experts Warn United Nations Panel on the Dangers of Artificial Super Intelligence

- Exponiendo a la Inteligencia Artificial, Sentiente Extraplanetaria, Depredadora y Patgena

- Exposing Sentient, Off-planet Predatory, Pathogenic AI Artificial Intelligence

- Faking Babies - The First Synthetic Human

- First Life Forms to Pass on Artificial DNA Engineered by U.S. Scientists

- Genetic Engineering Gets Extreme - Now Comes Synthetic Genetic Modification

- Hardware and Software Combining to Replicate the Human Brain

- Hear, hear!... Scientists Create Human-Like Ears with 3D Printing

- 'Human Rights Watch' Warns Against DARPA Development of Autonomous Synthetic Soldiers

- Humans Fully Outsourced to Robots by 2045?

- Human Simulacra On The Manipulation of Society Via Artificial/Reprogrammed Humans

- Implantable Microchips and Cyborgs are No Longer Conspiracy Theories

- Impresora 3D Produce 'Tejido' Sinttico

- Ingenieros de Inteligencia Artificial Crean un Robot con Apariencia de Nio para El Servicio de Los Seres Humanos

- Intelligent Robots Will Overtake Humans by 2100 - Experts Say

- Introduccin a La Biologa Sinttica

- Introduction to Synthetic Biology

- La Agenda Sinttica - El Corazn Retorcido del Nuevo Orden Mundial

- La Ingeniera Gentica Se Ha Vuelto Extrema - Ahora Viene La Modificacin Gentica Sinttica

- La Inteligencia Artificial Ya Est Aqu

- La Telepresencia Amenaza el 'Orden Establecido'

- Losing Humanity - The Case Against Killer Robots

- Los Microbios Salen de La Caja de Pandora

- Matrix Agents - Profiles and Analysis

- Mind Parasites, Energy Parasites and Vampires

- Morgellons - Main File

- Neuromorphic Chips Could Help Reverse-Engineer The Human Brain

- One Million Robots - Our Replacements Have Arrived

Espaol

- Parsitos Mentales, Parsitos Energticos y Vampiros

- Pentagon Looks to Breed Immortal Synthetic Organisms - Molecular Kill-Switch Included

- PETMAN - The Pentagons Creepy Humanoid Robot Gets Clothed for New Video

- Posesin y Depredacin - Aliengenas, Predadores, Clones y Reptiles - El Enigma de Los Parsitos Extraterrestres

- Possession and Predation - Aliens, Flyers, Clones, and Reptilians - The Enigma of Extraterrestrial Parasites

- Project Mannequin and James Casbolt - Main File

- Researcher links Artificial Intelligence, Geoengineering, Smart Dust and Morgellons to ET's

- 'Robot Baby Project' Mimics Sexual Reproduction to Let Robots 'Evolve'

- Robotics Revolution to Replace Most Human Workers in Three Generations - Labor Class to Be Systematically Eliminated

- Robots and Computers Could Take Half Our Jobs Within the Next 20 Years - Oxford Professors Say

- Robots, Inteligencia Artificial y El Futuro de Los Humanos

- Scientists Create 1st Living Organism from Artificial DNA

- Scientists Create First Living Organism that Transmits Added Letters in DNA 'Alphabet'

- Scientists Create Synthetic Life in Lab

- Scientists Talk Privately about Creating a Synthetic Human Genome

- Sinopsis del Material Casiopeo - Extractos fechados: Octubre, 1994 - Enero 1996

- Sintticos

- SKYNET is Real!

- Soul Technology

- Synthetic Biology - Creating New Life Forms by Rearranging DNA

- Synthetic Life - Biologists Are Crafting Libraries of Interchangeable DNA Parts

- Synthetics

- Tecnologa de Almas

- The Biological and The Silicon - Modifying Humans for Space Travel

- The Evolution of The Humanoid Robot

- The Future of YOU - This is the Human Body Designed by 3D Printers

- The Man Who's Building a Computer Made of B
rains

- The Scientific Background of The Russian Organic Robotoids - from 'Wisconsin Report - Complete Dr.Beter Audio Letters'

- The Synthetic Agenda - The Distorted Heart of the New World Order

- Transbiologa

- Transbiology

- Transhumanism - Main File

- Un Avance en Robtica que pone en Peligro a Toda la Humanidad

- Un Material Impreso Similar a un Tejido

See original here:

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Libertarianism and White Racial Nationalism | The …

Posted: at 2:31 pm

Greg Johnson, the previous editor of TOQ, had the wonderful idea for an issue on how Libertarianism intersects with issues of White racial nationalism. The topic is an important one. Unlike explicit assertions of White identity and interests, libertarianism is considered part of the conservative mainstream. It doesnt ruffle the feathers of the multicultural powers that be. Indeed, as discussed in several of the articles hereparticularly the article by Simon Krejsa, libertarianism is an ideology of national dissolution that would greatly exacerbate problems resulting from immigration.

IGNORING THE REAL WORLD: LIBERTARIANISM AS UTOPIAN METAPHYSICS Several prominent libertarians have advocated open borders except for immigrants clearly intent on violating personal or property rights. As Krejsa notes, libertarians ignore the reality that the peoples crowding our shores often have powerful ethnic ties and that they are typically organized in well-funded, aggressive ethnic organizations. These ethnic organizations have a vital interest in a strong central government able to further their interests in a wide range of areas, from welfare benefits to foreign policy. In other words, they act far more as a corporate entity than as a set of isolated individuals. Further, the immigration policy advocated by Libertarians ignores the reality of racial and ethnic differences in a broad spectrum of traits critical to success in contemporary societies, particularly IQ, criminality, and impulsivity. Social utility forms no part of the thinking of Libertarianism.

In reading these articles, one is struck by the fact that libertarianism is in the end a metaphysics. That is, it simply posits a minimal set of rights (to ownership of ones own body, ownership of private property, and the freedom to engage in contracts) and unflinchingly follows this proposition to its logical conclusion. The only purpose of government is to prohibit the physical invasion of anothers person or property. It is a utopian philosophy based on what ought to be rather than on a sober understanding of the way humans actually behave. Not surprisingly, as Simon Lote and Farnham OReilly point out, there have never been any pure libertarian societies. There are powerful reasons for that.

Indeed, libertarianism philosophy reminds me of Kants categorical imperative which states that one must Act only according to that maxim whereby you can, at the same time, will that it should become a universal law. The imperative defines a conception of moral obligation, but it certainly does not follow that others will behave in a moral way. One would be naive indeed to suppose that a philosophy of moral obligations would make people nicer. Kant would never have said that we should arrange society on the supposition that people will behave in the ways that they are morally obligated.

Similarly, the libertarian idea that we should alter government as if the governed are an atomistic universe of individuals is oblivious to the fact that a great many people will continue to behave on the basis of their group identity, whether based on ethnicity or on a voluntary association like a corporation. They will continue to engage in networking (often with co-ethnics) and they will pursue policies aimed at advancing their self-interest as conditioned by group membership. If they have access to the media, they will craft media messages aimed at converting others to agree with their point of viewmessages that need not accurately portray the likely outcomes of policy choices. Media-powerful groups may also craft messages that take advantage of peoples natural proclivities for their own profit without regard to the weaknesses of othersa form of the unleashing of Darwinian competition discussed in the following.

This minimal list of human interests is grounded in neither theology nor natural science. A focus of Trudie Perts essay is the conflict between libertarian philosophy and traditional Catholic collectivism with its group-protecting function based on the concept of natural law. From the standpoint of evolutionary biology, a society engineered according to libertarian ideology would unleash a Darwinian struggle of competition between individuals and groups. Since, as Vitman Tanka notes, there is nothing in libertarian ideology to prevent voluntary associations, people in a libertarian society would naturally band together to advance their interests. Such groups would see their own interests as best satisfied by a strong government that is on their side.

The libertarian utopia would thus be chronically unstable. Indeed, Krejsa quotes Peter Brimelow who notes that a libertarian society with completely open borders would result in enormous pressures for powerful state control immigration as the Viagra of the state: Immigrants, above all immigrants who are racially and culturally distinct from the host population, are walking advertisements for social workers and government programs and the regulation of political speech that is to say, the repression of the entirely natural objections of the host population.

A libertarian utopia would also unleash exploitation of the weak and disorganized by the strong and well-organized. Both Pert and Krejsa point out that a libertarian society would result in violations of normative moral intuitions. For example, parents could sell their children into slavery. Such behavior would indeed be evolutionarily maladaptive, because as slaves their reproductive opportunities would be at the whim of their master. But such an option might appeal to some parents who value other things more than their children as the result of genetically or environmentally induced psychiatric impairment, manipulative media influence, or drug-induced stupor in a society lacking social controls on drugs.

Moreover, in the libertarian Eden, regulations on marriage and sexual behavior would disappear so that wealthy men would be able to have dozens of wives and concubines while many men would not have access to marriage. Sexual competition among males would therefore skyrocket.

In fact, the social imposition of monogamy in the West has had hugely beneficial consequences on the society as a whole, including greater investment in children and facilitating a low pressure demographic profile that resulted in cumulative investment and rising real wages over historical time. In other words, progress.

Admittedly, benefits to the society as a whole are of no concern to libertarians. But, from an evolutionary perspective, they ought to be. An evolutionary approach has the virtue of being solidly grounded in a science of human interests, both explicit and implicit, whereas Libertarianism relies on metaphysical assertions. The fact is that dysfunctional societies are ultimately non-viable and likely to be pushed aside by more functional groups. Without the economic expansion brought about by the social controls on sexual behavior, the West may well have not embarked on the expansion and colonization beginning in the 15th century. Ultimately, social controls on sexual behavior benefited the vast majority of Whites.

The same can be said of social controls on sexual behavior. Social support for high-investment parenting has always been a critical feature of Western social structure until the sexual revolution of the 1960s. Since then, all of the markers of family stability have headed south including divorce rates and births out of wedlock for all races and ethnic groups. (Nevertheless, there are very large differences between races and ethnic groups in conformity with J. Philippe Rushtons life history t
heory of race differences.) But this relative lack of social support for marriage has had very different effects depending on traits like IQ. For example, a well-known study in behavior genetics shows that the heritability of age of first sexual intercourse increased dramatically after the sexual revolution of the 1960's. In other words, after the social supports for traditional sexuality disappeared, genetic influences became more important. Before the sexual revolution, traditional sexual mores applied to everyone. After the revolution, genes mattered more. People with higher IQ were able to produce stable families and marriages, but lower-IQ people were less prone to doing so. These trends have been exacerbated by the current economic climate.

The triumph of the culture of critique therefore resulted in a more libertarian climate for sexual behavior that tended to produce family pathology among people at the lower end of the bell curve for IQ, particularly an increase in low-investment parenting. This in turn is likely to have decreased the viability of the society as a whole.

COULD WHITE ADVOCACY BE THE OUTCOME OF VOLUNTARY ASSOCIATIONS? It is interesting to consider whether a vibrant White advocacy movement could be the outcome of voluntary association in a society constructed along libertarian lines, as proposed by Tanka, who uses the Amish as an example. That is, Whites could come to realize that they have a natural interest in forming a voluntary association to advance their interests as Whites, much as Jews have done since the Enlightenment. (In traditional societies, Jewish groups were tightly controlled to prevent defection and cheating, i.e., engaging in acts such as undermining Jewish monopolies or informing on other Jews that were deemed harmful by the Jewish community as a whole. Traditional Jewish society was the antithesis of libertarianism.)

Such an outcome is theoretically possible but (like the rest of the libertarian wish list) would be unlikely to occur in the real world. In the real world, media-powerful groups and groups able to dominate prestigious academic institutions would indoctrinate people against identifying as Whites bent on pursuing White interests, as they do now. In the real world, there would be financial inducements to avoid White advocacy, including well-paid careers opposing White advocacy and economic consequences meted out by powerful voluntary associations, especially associations dominated by non-Whites hostile to White identity and interests also the case now. A White advocacy movement would therefore have a great deal of inertia to overcome.

And yet, voluntary association is the only way that a powerful White advocacy movement could develop. We are seeing the beginnings of such movements, especially in Europe with the rise of explicitly anti-Muslim and anti-immigration parties.

However, if a White-advocacy movement gains power, it would be foolish indeed to retain a libertarian political structure of minimal government. As noted by Farnham OReilly, the rights of the individual must remain subservient to the welfare of the group. If indeed White interests are worth defending, then furthering those interests must be the first priority. That would mean acting against media-powerful interests that produce messages countering White identity and acting against voluntary associations (such as the Southern Poverty Law Center and the Anti-Defamation League) that mete out economic penalties against Whites who identify as White and wish to pursue their interests as Whites. (It is noteworthy at of the nine authors of this issue of TOQ, seven use pseudonyms. The exceptions, Robert Griffin and I, both have tenure and thus have protected positions.)

Indeed, one might note that the greatest obstacle to the triumph of a White advocacy movement now is that current Western societies are organized along (imperfectly) libertarian lines. That is, the Western commitment to economic individualism (which allows vast concentrations of wealth by individuals) combined with the legitimacy of using that wealth to influence government policy, control media messages, and penalize White advocates, has allowed the creation of a semi-Darwinian world where very powerful interests have aligned themselves against White advocacy. This in turn is leading to natural selection against White people as they become overwhelmed demographically by non-Whites. In such a world, Whites, especially non-elite Whites, will eventually be at the mercy of hostile non-White groups with historical grudges against them a category that at the very least includes Jews, Blacks, and Mexicans. Again, there is no reason whatever to suppose that a society engineered along libertarianism lines would prevent associations based on ethnic/racial ties. The racialization of American politics in the semi-libertarian present is well advanced, with over 90% of Republican votes coming from Whites, and increasing percentages of Whites voting Republican.

LIBERTARIANISM FITS WITH THE EVOLUTIONARY PSYCHOLOGY OF WHITES Nevertheless, having pointed to the pitfalls of libertarianism, it must be said that the individual freedom and liberty that are the hallmarks of libertarianism feel good to us Europeans, as emphasized by Simon Lote and Robert Griffin. All things equal, we would rather live in a society with minimal restraint on individual behavior.

(However, all things may not be equal, as Simon Krejsa points out, since the vast majority of Whites would prefer to live in a non-libertarian society that was predominantly White rather than a libertarian society that was predominantly Black. Race matters.)

In my view, individualism is an ethnic trait of Europeans the only group to have invented individualistic societies. (Ironically, for the reasons set out above, the semi-libertarian structure of contemporary Western societies may ultimately be the demise of the West.) This judgment is based on a variety of data. For example, European family patterns indicate that Europeans, far more than other groups, have been able to free themselves from clan-based social structure (a form of collectivism) and develop societies with a high level of public trust needed to create modern economies.

Thats perhaps why reading Ayn Rand has been so exciting for so many of us, as emphasized by Gregory Hood in his prize-winning essay. We thrill to the idea of talented, productive, competent people who are able to create their own worlds and are not bound by the petty conventions of society who seem larger than life. It is, as Hood points out, a White World, peopled by heroic Nordics, with an Aryan code of achievement, appreciation of hierarchy, and a robustly defended philosophy of greatness; it is a world where uniquely Western values such as individualism, the rule of law, and limited government are taken for granted.

I confess that when I first read Atlas Shrugged in high school, I was very much taken with it. Readers of her work naturally cast themselves in the role of John Galt or similar Randian super-person. Her characters appeal to our vanity and our natural desire to live free of burdensome constraints and to be completely in charge of our own destiny. I recall when driving across the country shortly after reading it that I took special notice of all the signs of eponymous businesses Johnsons Lumber Co., Hansens Furniture, Marios Pizza, Ford auto- mobiles. All were the creations of individuals with drive and ambition people creating their own worlds.

Its an attractive image, but as an evolutionist I understand that humans must think in terms of the larger picture what Frank S
alter terms ethnic genetic interests. And to effectively further our ethnic genetic interests, we must take account of the real world and accept the need for restraints on peoples behavior, as argued above. The good news is that, as Hood notes (see also Tankas essay), the road to a sense of White advocacy and a sense that Whites have interests often begins with Ayn Rand and libertarianism.

The European tendency toward individualism is also associated with moral universalism (as opposed to moral particularlism, famously, Is it good for the Jews?) and science (i.e, inquiry free from in- group/outgroup biases, with each scientist an independent agent unattached to any ingroup). The tendency toward moral particularism is especially important when thinking about Libertarianism. The European tendency toward moral universalism implies a relatively strong commitment to principled morality that is, moral principles that are adhered to independent of cost to self or family. This contrasts with non-European societies where there is a much greater tendency for family and kinship ties to color moral judgments.

This devotion to principled morality is most apparent in the Puritan tradition of American culture likely the result of prolonged evolution in small, exogamous, egalitarian groups in northern Europe. An egregious example is Justice John Paul Stevens who recently vacated the court, allowing President Obama to replace him with Elena Kagan, an undistinguished law school graduate who benefited greatly from Jewish ethnic networking and who is likely to reflect to values of the mainstream left-liberal Jewish community.

Stevens therefore is the ultimate non-ethnic actor, allowing himself to be replaced during a Democratic administration that would be very unlikely to appoint someone like himself. This lack of an ethnic sense is reflected in his writing:

The ideas of liberty and equality have been an irresistible force in motivating leaders like Patrick Henry, Susan B. Anthony, and Abraham Lincoln, schoolteachers like Nathan Hale and Booker T. Washington, the Philippine Scouts who fought at Bataan, and the soldiers who scaled the bluff at Omaha Beach, he wrote in an unusually lyrical dissent [in a 1989 flag burning case]. If those ideas are worth fighting forand our history demonstrates that they areit cannot be true that the flag that uniquely symbolizes their power is not itself worthy of protection.

Ideas are worth fighting for, but Stevens has no interest in advancing the cause of WASPs as an ethnic group. Here he idealizes non-White Filipinos fighting alongside Whites to secure a set of principles. He has no concern that there will be no more WASPs on the court for the foreseeable future, presumably because he thinks that whats important is that certain ideas will continue to guide the country.

The multicultural left should build statues to Stevens and David Souter also appointed by a Republican president and replaced by a non-White [Sonia Sotomayor] in a Democrat administration) as heroes of the hopeful non-White future. Their principled sense that ideas matter and that race and ethnicity are not at all important is exactly how the multicultural left wants all Whites to behave WASPs as the proposition ethnic group heralding America as the proposition nation.

This devotion to universalist ideas is a strong tendency in the liberal WASP subculture that has been such an important strand of American intellectual history. (The exception was during the 1920s when the Protestant elite sided with the rest of America when they led the battle to enact the immigration restriction law of 1924 which drastically restricted immigration and explicitly attempted to achieve an ethnic status quo as of 1890. Even then, there were substantial numbers of WASPs who opposed immigration restriction.)

In the 19th century, this liberal WASP tradition could be seen in their attraction to utopian communities and their strong moral revulsion to slavery that animated the cause of abolition. Ideas matter and are worth fighting for, even if more than 600,000 White people died in the battle Let us die to make men free as the Battle Hymn of the Republic urged. They had the idea that people are able to fashion moral ideals and then bring them into being as a result of political activism, a view that is certainly borne out by contemporary psychology. They were individualists who saw the world not in terms of in-groups and outgroups, but as composed of unique individuals. Their relatively tepid ethnocentrism and their ethnic proneness to moral universalism made them willing allies of the rising class of Jewish intellectuals who came to dominate intellectual discourse beginning at least by the 1930s. Even by the 1920s, the triumph of Boasian anthropology meant that appeals to WASP ethnicity would fall on deaf ears in the academic world.

Libertarianism thus fits well with this tradition. Indeed, Eric Kaufmann labels one of the 19th-century liberal American traditions libertarian anarchism, typified by Benjamin Tucker, publisher Liberty, a journal devoted to unfettered individualism and opposed to prohibitions on non-invasive behavior (free love, etc.). Moreover, as noted above, libertarianism is nothing if not strongly principled. Indeed, libertarianism is addicted to its fundamental principles of individual freedom no matter what practical costs may result to self, to others or to the society as a whole. The sign of principled behavior is that other interests, prototypically self-interest (paradoxically enough in the case of libertarianism), are irrelevant, and that is certainly the case with libertarianism.

IS LIBERTARIANISM A JEWISH INTELLECTUAL MOVEMENT? Finally, we must ask, Is it good for the Jews? Simon Lote notes that libertarians tend to be cosmopolitan White males [who] are led by a smaller but more eminent group of Jews who are attracted to the political philosophy for entirely different reasons. Jews are attracted to libertarianism because

[the] cosmopolitan universalism at [the core of libertarianism] is a mighty ideological weapon to weaken White identity and loyalty and so ensures that Jewish interests are better preserved and advanced. After all, if one regards property rights as sacred, the idea of breaking the Jewish stranglehold over the media by government anti-trust legislation would be considered abhorrent. Libertarians also tend to be in favor of massive non-White immigration which is also favored by Jews as an ethnic strategy aimed at lessening the political and cultural influence of Whites.

Indeed, Trudie Pert begins her essay with the following quote from The Culture of Critique:

Jews benefit from open, individualistic societies in which barriers to upward mobility are removed, in which people are viewed as individuals rather than as members of groups, and in which intellectual discourse is not prescribed by institutions like the Catholic Church that are not dominated by Jews.

Libertarianism was not reviewed as a Jewish intellectual movement of The Culture of Critique, although the discussion of the Frankfurt School as a Jewish movement in Chapter 5 emphasizes that it pathologized the group commitments of non-Jews while nevertheless failing to provide a similar critique of Jewish group commitment. It noted that

a common component of anti-Semitism among academics during the Weimar period [in Germany] was a perception that Jews attempted to undermine patriotic commitment and social cohesion of society. Indeed, the perception that Jewish critical analysi
s of non-Jewish society was aimed at dissolving the bonds of cohesiveness within the society was common among educated non-Jewish Germans, including university professors . One academic referred to the Jews as the classic party of national decomposition.

In the event, National Socialism developed as a cohesive non-Jewish group strategy in opposition to Judaism, a strategy that completely rejected the Enlightenment ideal of an atomized society based on individual rights in opposition to the state. As I have argued in [Separation and Its Discontents] (Ch. 5), in this regard National Socialism was very much like Judaism, which has been throughout its history fundamentally a group phenomenon in which the rights of the individual have been submerged in the interests of the group.

Further:

The prescription that society adopt a social organization based on radical individualism would indeed be an excellent strategy for the continuation of Judaism as a cohesive, collectivist group strategy. Research on cross-cultural differences in individualism and collectivism indicates that anti-Semitism would be lowest in individualist societies rather than societies that are collectivist and homogeneous apart from Jews. A theme of [A People That Shall Dwell Alone] (Ch. 8) is that European societies (with the notable exceptions of the National Socialist era in Germany and the medieval period of Christian religious hegemonyboth periods of intense anti-Semitism) have been unique among the economically advanced traditional and modern cultures of the world in their commitment to individualism. The presence of Judaism as a highly successful and salient group strategy provokes anti-individualist responses from [non-Jews]. Collectivist cultures [like Judaism] place a much greater emphasis on the goals and needs of the ingroup rather than on individual rights and interests. Collectivist cultures develop an unquestioned attachment to the ingroup, including the perception that ingroup norms are universally valid (a form of ethnocentrism), automatic obedience to ingroup authorities, and willingness to fight and die for the ingroup. These characteristics are usually associated with distrust of and unwillingness to cooperate with outgroups. In collectivist cultures morality is conceptualized as that which benefits the group, and aggression and exploitation of outgroups are acceptable.

People in individualist cultures, in contrast, show little emotional attachment to ingroups. Personal goals are paramount, and socialization emphasizes the importance of self-reliance, independence, individual responsibility, and finding yourself. Individualists have more positive attitudes toward strangers and outgroup members and are more likely to behave in a prosocial, altruistic manner to strangers. Because they are less aware of in-group-outgroup boundaries, people in individualist cultures are less likely to have negative attitudes toward outgroup members. They often disagree with ingroup policy, show little emotional commitment or loyalty to ingroups, and do not have a sense of common fate with other ingroup members. Opposition to outgroups occurs in individualist societies, but the opposition is more rational in the sense that there is less of a tendency to suppose that all of the outgroup members are culpable for the misdeeds of a few. Individualists form mild attachments to many groups, whereas collectivists have an intense attachment and identification to a few ingroups.

The expectation is that individualists will tend to be less predisposed to anti-Semitism and more likely to blame any offensive Jewish behavior as resulting from transgressions by individual Jews rather than stereotypically true of all Jews. However Jews, as members of a collectivist subculture living in an individualistic society, are themselves more likely to view the Jewishnon- Jewish distinction as extremely salient and to develop stereotypically negative views about non-Jews.

Perts article suggests that libertarianism functioned as a Jewish intellectual movement for at least some of its main Jewish proponents. (No one is saying that libertarianism is a Jewish movement to the extent that, say, psychoanalysis was in its early years, when virtually all its practitioners were Jews. For the reasons indicated above, libertarianism is very attractive to Europeans.) In order for a movement to qualify as a Jewish movement, participants must have a Jewish identity and see their work as furthering Jewish interests. Particularly interesting is the animosity shown by Ludwig von Mises toward Christianity and particularly toward the Catholic Church as enemies of freedom. (One might also note Ayn Rands one-sided and impassioned defense of Israel and her denunciations of Arabs as racist murderers of innocent Jews indicate a strong Jewish identity and an unwillingness to condemn Jewish collectivism, either in Israel or in traditional and to a considerable extent in contemporary Diaspora societies. She also remonstrates against the racism of U.S. foreign policy prior to FDR, again suggesting views that are highly characteristic of the Jewish mainstream.)

For the reasons indicated above, there is little doubt that Judaism would benefit from a libertarian social order. In addition to lowering anti- Jewish attitudes, Pert notes that Jews as an well-organized, highly networked elite would be likely to be able to exploit non-Jews economically because non-Jews would not be protected by the state and because non-Jews would not likely be able to form cohesive protective groups in the absence of state involvement. (I have proposed that in the 4th century, voluntary associations centered around the Catholic Church served a protective function against Jewish economic domination, particularly the enslavement of non-Jews by Jews. As expected, this protective society then attempted (and succeeded) in obtaining political power by seizing control of the state.

In other words, these Catholics actively fought against a social order in which there were no safeguards against the exploitation of non-Jews by Jews. (To the extent that it permitted slavery of non-Jews by Jews, the previous social order was libertarian.) The libertarian rationalization of voluntary servitude is particularly noteworthy given the reality of Jewish economic domination in several historical eras.

Kevin MacDonald, The Establishment and Maintenance of Socially Imposed Monogamy in Western Europe. Politics and the Life Sciences 14, 3-23, 1995. http://www.csulb.edu/~kmacd/Monogamy1995.pdf

2 J. Philippe Rushton, Race, Evolution, and Behavior (New Brunswick, NJ, Transaction, 1994).

3 M. P. Dunne, N. G. Martin, D. J. Statham, W. S. Slutske, S. H. Dinwiddie, K. K. Bucholz, P. A. F. Madden, and A. C. Heath, Genetic and environmental contributions to variance in age at first sexual intercourse. Psychological Science 8 (211216, 1997).

4 Kevin MacDonald, The Dissolution of the Family among Non-Elite Whites. The Occidental Observer (April 9, 2010). http://www.theoccidentalobserver.net/2010/04/kevin-macdonald-the- dissolution-of-the-family-among-non-elite-whites/

5 MacDonald, What Makes Western Culture Unique?; Kevin Mac Donald, Eric P. Kaufmanns The Rise and Fall of Anglo-America. The Occidental Observer (July 29, 2009). http://www.theoccidentalobserver.net/articles/MacDonald-Kaufmann.html

6 Frank K. Salter, On Genetic Interests: Family, Ethny and Humanity in an Age of Mass Migration (New Brunswick, NJ: T
ransaction, 2006; originally published by Peter Lang [Frankfurt Am Main, 2003]).

7 Kevin MacDonald, Evolution and a Dual Processing Theory of Culture: Applications to Moral Idealism and Political Philosophy. Politics and Culture (2010[Issue 1], April). http://www.politicsandculture.org/2010/04/29/evolution-and-a-dual-processing-theory-of-culture-applications-to-moral-idealism-and-political-philosophy/

8 Kevin MacDonald, Psychology and White Ethnocentrism. The Occidental Quarterly 6(4) (Winter, 200607, 746). http://www.kevinmacdonald.net/WhiteEthnocentrism.pdf J. G. Miller and D. M. Bersoff, Culture and Moral Judgment: How Are Conflicts Between Justice and Interpersonal Responsibilities Resolved? Journal of Personality and Social Psychology 62 (541554, 1992).

9 MacDonald, What Makes Western Culture Unique?

10 Jeffrey Toobin, After Stevens: What Will the Supreme Court Be Like without Its Liberal Leader? The New Yorker (March 23, 2010). http://www.newyorker.com/reporting/2010/03/22/100322fa_fact_toobin?curr entPage=all#ixzz0tJXKtDE6

11 Mac Donald, Eric P. Kaufmanns The Rise and Fall of Anglo-America.

12 Kevin MacDonald, American Transcendentalism: An Indigenous Culture of Critique. The Occidental Quarterly 8(2) (Summer 2008, 91106). http://www.kevinmacdonald.net/Gura-Transcendentalism.pdf

13 Kevin MacDonald, Evolution and a Dual Processing Theory of Culture.

14 Kevin MacDonald, The Culture of Critique (Blooomington, IN: Authorhouse, 2002; originally published by Praeger [Westport, CT, 1998]), Chapter 7.

15Ibid., xxix.

16 Harry C. Triandis, Cross-cultural studies of individualism and collectivism. Nebraska Symposium on Motivation 1989: Cross Cultural Perspectives (Lincoln: University of Nebraska Press, 1990), 55.

17Ibid.

18 Harry C. Triandis. Cross-cultural differences in assertiveness/competition vs. group loyalty/cohesiveness. In Cooperation and Prosocial Behavior (ed. R. A. Hinde & J. Groebel; Cambridge: Cambridge University Press, 1991), 82.

19Ibid. 80.

20 Triandis, Cross-cultural studies of individualism and collectivism, 61.

21 Ayn Rand on Israel and the Middle East. You Tube video of a public inter- view from 1979. http://www.youtube.com/watch?v=2uHSv1asFvU

22 Kevin MacDonald, Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism. (Bloomington, IN: 1stbooks Library, 2004; first published by Praeger [Westport, CT, 1998]), Chapter 3.

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Yeah, About That Second Amendment

Posted: at 2:25 pm

Source: Jim Jesus / YouTube.com

The Second Amendment of the United States Constitution reads: "A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed."

While there have been countless debates, tests and judgments that have defined and re-defined how to interpret this amendment, the current prevailing interpretation and belief in America is that individual gun ownership is a constitutional right. As a result, America has seen a steady and consistent stream of deregulation around gun ownership, even as mass shootings appear to be on the rise. As progressives get increasingly concerned about the gun culture in America, as a tactic, they try to make their case by comparing gun ownership to other safety-related, common-sense laws:

While certainly humorous while making a practical point, this tweet burn completely misses the larger point: people don't have a constitutional right to buy Sudafed. You simply cannot compare a constitutional right to anything else not on the fundamental rights playing field.

This lack of focus on the constitutional argument is where progressives have lost their way. They have been so focused on the practical utility of public policy that they end up losing the larger fights that define America. Constitutional interpretation lends itself to a more strategic (and philosophical) debate platform than arguing the facts and stats on how laws can and should protect people. Constitutional theory is the debate platform that conservatives have been playing on for decades while progressives get frustrated and lose ground.

The remarkable irony is that the wording and intent within the Second Amendment is actually on progressive's side. In fact, the Second Amendment is a progressive's dream: the third word in the amendment is "regulated" for heaven's sake.

No matter the interpretation of every other word and phrase after the first three words, the entire context of the amendment is that it will be a regulated right. Through this lens, the Second Amendment is barely even comparable to the First Amendment in terms of what rights it enables. There is simply no language in the First Amendment that regulates the right to free speech... and yet we still regulate speech despite the unassailable strength of the the First Amendment constitutional language

The upshot? Even in today's hardcore gun rights environment and culture, the Constitution itself provides the guidance -- and mandate -- to not just regulate militia (i.e., groups of people) and arms, but to regulate them well.

How our culture defines "well" can and will certainly evolve over time, but we shouldn't let gun rights ideologues and arms industry special interests continue to convince the public that they're the only ones who have the Constitution on their side in this debate.

Yes, current Supreme Court interpretation is that every citizen has the right to bear arms. But it's also constitutionally mandated that we regulate these armed people (i.e., militia) and their arms well. Seeing as the right to bear arms has been implemented pretty effectively in America, perhaps now it's time to start implementing regulation well too, as the Constitution also mandates.

Editor's note: On 6/18, I revised the article to include people (i.e., militia)" as well as arms, because I originally mistakenly linked regulation only to arms, not the people who have the right to own them

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Germ Warfare | Germ Warfare Definition by Merriam-Webster

Posted: at 3:52 am

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Protection, Oppression, and Liberty: How Much Government?

Posted: at 3:51 am

Right and Left, Protection, Oppression, and Liberty are all directly interrelated, and are in turn a function of what can be termed Government Intervention, or more simply, How Much Government.

The traditional Right-Wing government allows people the rich and powerful to impose upon others by providing insufficient protection through insufficient Intervention.

Left-Wing government allows government to impose upon people beyond simple protection, thus creating a condition of oppression through excessive Intervention.

The degree of Government Intervention also affects liberty. If protection and government intervention is insufficient, people are able to impose upon one another, so the overall liberty is not maximized. On the other hand, excessive government intervention results in oppression, thus once again, the overall liberty is not maximized.

The amount of government intervention required to maximize liberty and to provide full protection for all citizens from imposition without creating oppression can be defined with the utmost accuracy.

Throughout most of our political history government has pursued a policy of laisser-faire or minimal intervention in the affairs of society, thus permitting those with superior forces of personality, intelligence and wealth to increase their well-being by diminishing that of others.

Insufficient government intervention permits citizens to harm and exploit one another. That is the essence of Right Wing Conservatism. Under this regime freedom is increased for the stronger elements of society but decreased for the weaker members; hence the overall liberty is not maximized.

The Socialist reaction gave government, or the State, considerably greater powers of intervention designed to help the poor by preventing exploitation and readjusting the balance of wealth.

But excessive government initiates exploitation and oppression by the State. That is the essence of Left Wing Socialism. Under this regime liberty is increased by government protection, but it is then decreased as government goes beyond the point of protection and creates interference, leading to oppression. Again, liberty is not maximized.

Liberty is maximized when government offers full protection, but without moving into oppression.

It thus becomes clear that the significant factor in government policy, and the liberty it produces, is the Degree of Government Intervention.

The "Government Intervention" Scale

The Degree of Government Intervention can be shown as a simple straight-line scale, calibrated from Zero to One Hundred Percent.

Let us first establish the two "extremes" at each end of the scale.

At one end of the Scale we have Zero Percent Government Intervention, which means that government quite simply does nothing at all. Government is to all intents and purposes non-existent. The result is anarchy in its pure sense of being without leader, (an arkhos in Greek). In this condition everyone is free to do whatever they like; but this also includes the freedom to limit or eliminate the freedom of others. Liberty, in the sense of a disciplined freedom resulting in a safe and ordered society, could not be said to exist under this regime.

At the other end of the Scale we have One Hundred Percent Government Intervention. Here we find total government control over every aspect of life. This is the kind of environment visualized by authors such as Huxley and Orwell, who attempted to highlight the dangers of allowing government to become oppressive. Here we find ourselves in the sinister world of Total Control, of citizens directed in their every move and every thought by an ever-watchful Big Brother. Clearly, liberty does not thrive here either.

Fortunately most of us experience neither anarchy in the sense of zero government, nor the total oppression of one hundred percent government. But these two positions provide clear end-points as reference positions.

While there is little current example of zero government, many of the ex-socialist-bloc countries swung over to the opposite extreme in the confusion following perestroika, with a low degree of practical government resulting in black markets, widespread corruption, and the control of production and commerce in the cities moving from the State into the hands of Mafia-style gangs. It might still appear to the citizens of Russia's major cities that Government Intervention is almost at Zero, a condition which to many may seem infinitely worse than the old Communist days, the memory softened now by time.

More familiar to Western countries is the Low Degree of, say, a nominal 25% Government Intervention. This is represented by the term Laisser-faire, meaning literally "let people get on with it".

Low Intervention, or Laisser-faire

The first exponent of Laisser-faire was Francis Quesnay, physician to Louis XV, who came to the conclusion that government was a necessary evil which should interfere as little as possible with individual freedom.

The pioneering thought of Quesnay was developed into one of the most powerful doctrines in the history of ideas by Adam Smith, Professor of Moral Philosophy at the University of Glasgow, whose work The Wealth of Nations (published in 1776) became the gospel of the "system of national liberty" for the next century in western political and economic thought.

Familiar with the works of Quesnay, Smith built a more solid basis for his attack on government, updated now to reflect the shift of emphasis from land to industry which was concurrently unfolding.

Smith held that the source of a nation's wealth is labor. The increase in a nation's wealth therefore depends on making labor more efficient, which in turn is achieved by enhancing the investment of capital, developing specialization and mass production, and promoting the free flow of goods and materials in international trade.

To give full play to this complicated but natural and vital operation, the whole process must remain free from artificial restrictions of government.

This thesis was undoubtedly proposed as a constructive scientific-economic blueprint for the general growth, welfare and benefit of society as a whole, and in theory at least it is difficult to argue against it.

But in production and commerce, as in all aspects of inter-human relationships, there is always opportunity for infringement of liberty, for some to gain through others' loss.

And as the industrial revolution unfolded it would become clear that infringement of liberty in industry could be taken to, and indeed well beyond, levels which were unacceptable to anyone with knowledge and a modicum of social conscience.

Though Adam Smith saw benefit for all, in practice it would be the 19th century owners of capital, production equipment and factory premises who would benefit, to the detriment and impoverishment of those in the weaker position: their employees, the ex-hand-weavers now displaced by machines and clamoring for work at any price to ward off starvation. Women and children were paid a meager wage for long hours of concentrated work tending the machines which were dangerous, unguarded, and caused frequent accidents for which there was neither care nor compensation.

And the law was predictably slow to act in their defense. The bankers, investors and industrialists, being either in power or influential in the formulation of government policy, naturally supported a system which gave them a free rein to take advantage of their superior position. Laisser-faire for them was every bit as rewarding as Adam Smith had promised.

But at the same time it was becoming clear to reformers both in and out of government that while accepting the basic doctrine of liberty, an increase in government intervention was necessary to protect workers and improve their lot.

The movement for reform by legislation in England began with the Factory Acts which between 1833 and 1845 succeeded in limiting the work of children under eleven years of age to nine hours a day and of women to twelve hours. These Acts prohibited the employment of children in mines, and for the first time provided general rules for the health and safety of all workers.

So it was that Government Intervention began steadily to increase, with the justifiable aim of eliminating some of the more blatant opportunities for citizen to infringe the liberties of fellow citizen.

But the pace of reform was too slow for the newly awakening, increasingly organized and motivated working classes. And the pendulum of Government Intervention was to swing over to the other extreme: to socialism and communism, which represented a much higher degree of Intervention than most reformers would ever have visualized.

High Intervention, or Socialism/Communism

Under Socialism and Communism we enter the higher realms of Government Intervention, say a nominal 75%, where an increase in the power of government and the State is actively pursued.

"Place everything in the hands of the State", the Socialists urged, "and the State will take good care of us all".

Set against the Victorian backdrop of widespread poverty, ignorance, ill-health and malnutrition, coupled with a concurrently growing sense of conscience and the need for reform, socialism appeared to offer the answer. Only a few there were who could foresee the implications of high and ever-increasing State control.

One such visionary was British author Herbert Spencer, who wrote, back in 1884:

"There is an increasing tendency for administrative compulsion and restraints. The increasing power of the State is accompanied by a decreasing power of the rest of society to resist its further growth and control.

"The multiplication of careers opened by a developing bureaucracy tempts members of the classes who regulate it to favor its extension, as adding to the chances of safe and respectable employment for their relatives.

"The people at large, led to look on benefits received through public agencies as gratis benefits, have their hopes continually excited by the prospects of more.

"Thus, influences of various kinds conspire to increase State action, and decrease individual action. The numerous socialistic changes already made by Act of parliament, joined with the numerous others about to be made, will soon be all merged in State-socialism, swallowed in the vast wave which they have little by little raised."

Spencer's words have proved prophetically correct in the light, not only of State oppression in the former Soviet Union and its satellite socialist countries, but also in the light of attitudes, demands for social programs, high taxes and budget deficits in the West.

Nations and their governments have thus far succeeded in creating and experiencing two kinds of political environment: enslavement of man by man, and government oppression. Enslavement of man by man, resulting in slavery, feudalism and industrial poverty, gave way at the turn of the 20th century to socialism and communism, which tended to create government oppression - a reduction in personal liberties combined with the secrecy, arrogance and lack of financial discipline so familiar today.

The two conditions or policies of laisser-faire and socialism, Right and Left, and their relationship with Government Intervention, may be simply summarized.

Enslavement, exploitation and imposition exercised by citizens over fellow citizens result from a Low Degree of Government Intervention, or Laisser-faire, which permits Imposition by citizens upon one another.

Oppression, government intrusion, State takeover of business, or Socialism-Communism, result from a High Degree of Government Intervention, which creates Imposition by Government.

Where do we find Maximum Liberty?

Liberty is certainly not maximized at Zero Percent Government Intervention. At Zero Percent Intervention there is no government or legal protection of liberty whatsoever. This is anarchy. Many examples of this can be seen at the present time in the countries of central Africa and even, to a lesser extent, in some of the ex-Soviet states.

As we move away from this condition of lawlessness, proceeding up the Intervention Scale, a gradual increase in Government Intervention provides basic law, order and personal safety, followed as we progress farther up the scale by more sophisticated forms of protection such as consumer, employee and environmental protection.

How far should we continue to increase Government Intervention?

The Right-wing definition of Liberty as "minimum Government Intervention" has always been a powerful argument, enhanced today in the light of both the experience and the demise of Soviet socialism. Just as innocence until proved guilty, or Presumption of Innocence, is a cornerstone of the English judicial tradition, so too does the Anglo-American concept of law recognize what may be called the Presumption of Liberty, the concept that we should all be free unless there is a very good reason for the law to limit that freedom.

And what constitutes a "very good reason" for the law to limit freedom? Another very old-established precept of English Common Law provides an answer: it is entirely reasonable for the law to limit or to forbid an action if that action is harmful to others.

Bearing this principle in mind, we continue to increase Government Intervention gradually until we reach the point at which there is sufficient Government Intervention to ensure full protection of each and every individual's liberty from infringement by others in any way. We reach the point where Government Intervention is sufficient to ensure that there is no opportunity for any individual to impose upon, exploit, harm or in any way infringe the liberty of any others.

We have in fact reached the halfway mark on the Scale, represented by 50% Government Intervention.

Under a regime of 50% Government Intervention there would be no opportunity whatsoever for one individual or class or group to harm or enslave or to infringe the liberty of any others.

At this point we have achieved one "side" of liberty. As we make the final move from 49% to the 50% mark, we have succeeded in eliminating all infringement of liberty by defending the citizen against any and all forms of injury or imposition by other citizens.

But now we must guard against going any further, which would lead us into oppression.

We have already defined the 50% mark as being the precise degree of Government Intervention necessary to prevent any and all infringements of liberty between citizens. So if we increase Intervention any further government can only begin producing laws which are not strictly in the protection of liberty, and are therefore intrusive and ultimately oppressive.

As Government Intervention increases beyond 50% a progressive reduction of Liberty immediately begins. Governments are frequently tempted to make laws regulating personal private conduct "for our own good". There may be evidence to show that seatbelts save lives; but when government legislates their use for our own personal protection it is taking the first step down the road to oppression.

At 50% Intervention, government must protect employees and consumers from commercial irresponsibility. But when government takes upon itself all commerce and industry it is denying individuals the exercise of their natural enterprise and initiative. Apart from the reduction of commercial liberty, this also has disastrous effects on national prosperity, a fact which became the major cause of the collapse of Soviet socialism in 1990.

The degree of Government Intervention which will produce Maximum Liberty can be clearly and precisely established:

Under a policy of 50% Intervention, government prevents individuals from imposing their will and judgments upon one another, but initiates no further imposition.

50% Government Intervention neither permits nor creates Infringement of Liberty. Government intervenes promptly when, but only when the law is required to protect a clearly identifiable infringement of liberty.

If there is any opportunity for any citizen to infringe the liberty of any other citizen, if any citizen suffers infringement of liberty to any degree or in any way at the hands of any other citizen, then Government is exercising not 50%, but 49% or some lower degree of Intervention.

Government is permitting a degree of injury and exploitation, of self-enhancement at the expense of others.

On the other hand, if Government issues any law, order or directive which is not clearly and solely in defense of an identifiable liberty from imposition by others, then Government is exercising not 50%, but 51% or some higher degree of Intervention.

Government is initiating some degree of State oppression.

The ability to define the seemingly diverse elements and options of Right and Left, Laisser-faire and Socialism-Communism, of Protection and Oppression on the single common scale of Government Intervention allows us also to define the related degrees of Liberty.

Liberty is maximized when the degree of Government Intervention is 50%: no less, and no more.

At 50% Intervention there is no Infringement of Liberty either by citizen, or by the State; there is neither Exploitation nor Oppression; the general Liberty is maximized.

The Degree of Government Intervention necessary to maximize liberty can thus be identified with a precision which any citizen can readily comprehend, and when necessary, defend.

A government basing its day-to-day legislation on such a clearly definable policy would lose the ability, presently enjoyed by governments of any shade of opinion to act arbitrarily. Government would be operating under such a precisely defined policy that it would become an interpreter of policy, rather than an originator of arbitrary law. This would radically alter the legislative process and the relationship between government and citizen. Government functionaries and departments become answerable to a Principle, their actions easily verifiable by any alert citizen. Citizens are governed, neither by dictator nor majority, but by a Principle which guarantees maximum protection, minimal or zero oppression, and maximum overall liberty.

The Principle of Liberty offers a new direction in politics, based on universality not class interest. DOWNLOAD THE BOOK

If any man, any woman, acquires or is granted power over any other or others, this will not may, but most surely and certainly will lead to abuse, misuse and corruption.

The only Power that is competent and can be trusted to regulate the affairs of community and society is the Power of Principle, the Principle that in the pursuit of self-improvement and the exercise of liberty, no-one should injure or exploit others.

This Principle of Liberty is neutral and impersonal. It is a shield, protecting from injury, preventing injury.

Legislators hold no arbitrary or discretionary power. They are simply Interpreters, applying the Principle in terms of everyday events and actions. The process of Interpretation is clearly delineated and circumscribed. If there is Injury, there must be Protection. If there is no Injury, then there is neither cause nor justification for the interference of law.

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Euthanasia – Simple English Wikipedia, the free encyclopedia

Posted: at 3:51 am

Many people have diseases that cause pain, or that make them suffer. Ending the lives of these people to take away their suffering is called euthanasia. This is sometimes regarded as different from assisted suicide, which is where someone helps another person to kill themselves. It is also different to murder, where the intent is not to end the person's suffering, but to kill them for the killer's own ends. Euthanasia can be voluntary, where the person who dies specifically asks for help in ending their life. There are cases, where the person is not able to say that they do, or do not, wish to die. These cases are usually called non-voluntary euthanasia. Involuntary euthanasia, where someone is killed against their will, is generally regarded as murder.

Euthanasia is illegal in most countries. It is permitted in a small number of countries, such as the Netherlands and Belgium. Where it is permitted it is very tightly regulated, and it is only permitted in cases where the patient is terminally ill.

When discussing euthanasia, euthanasia is generally separated into active and passive euthanasia, and voluntary, non-voluntary and involuntary euthanasia. Many people see important differences between these different types of euthanasia, so that they can accept some types but not others.

Passive euthanasia can be described as "letting die". When passive euthanasia occurs, a terminally ill person is allowed to die, even though treatment could have allowed them to live longer. Examples of passive euthanasia include removing life support from a patient, (such as a ventilator which is being used to keep the person alive), or not providing a patient with food or water. Active euthanasia, on the other hand, involves deliberately acting to end a person's life. This may occur through giving them an injection of a drug that will kill them, or by giving them pills that will result in their death.[1]

Some people see passive euthanasia as a more acceptable choice, because it does not involve a deliberate act to kill. However, others argue that once someone has decided to allow another person to die, they should make it as fast and as painless as possible, and act to bring about their death.[2]

If someone asks to be allowed to die, or if they ask to be killed, then they have asked for voluntary euthanasia. Voluntary euthanasia is often seen as the best by people who believe in euthanasia, because it is clear that the person wants to die. If the person can not say that they wish to die, but people think that they would ask to die if they could, then it is non-voluntary euthanasia. Non-voluntary euthanasia is sometimes a choice for people who are in a coma or who are very young, as they can not say what they want to do. Involuntary euthansia is when someone is killed even though they asked not to die, or when they could have asked to die but did not.[3] Many people do not think that this is euthanasia. Instead they think that it is murder.[4]

The types of euthanasia, active/passive and voluntary/non-voluntary/involuntary can be put together. If someone asks to die, and another person gives them an injection that will kill them, then it is active voluntary euthanasia. But if someone is in a coma and is only alive because of a ventilator, and the doctors turn the ventilator off and they die, then it would be passive non-voluntary euthanasia.[5]

Some people believe that euthanasia should be allowed, and some people think that it should not be allowed.

Even if euthanasia is not a bad thing, some people believe that allowing euthanasia will result in bad things happening. If euthanasia is allowed to happen for people asking to die, people might then think that it is ok to allow euthanasia for people who are very sick but are not able to ask to die. And if that was allowed, then maybe they would allow euthanasia for people who are very sick and will not recover, but do not want to die. This is called the "slippery slope" argument.[6]

People who believe in the slippery slope argument point to times when this seems to have happened. In Germany, Adolf Hitler allowed disabled children to be killed, and called it euthanasia. People today agree that what Hitler did was very wrong, but some people think that if euthanasia was allowed it would lead to similar things happening again. So they think that it would be too big a risk to allow euthanasia at all.[6]

Other people say that this is wrong. There is a big difference between killing someone who is very sick, in pain, and asks to die, and killing a child just because they have a disability. They say that it is not true that allowing euthanasia will lead to bad things. They also say that what Hitler did was not euthanasia, and did not happen because they allowed euthanasia.[6]

Palliative care is when people who are ill are given special care to make them more comfortable. In regard to euthanasia, palliative care can be given to patients who are dying. It may include hospice care, when the patient is sent to a special hospital that is just for people who are dying, and which is meant to make their death as comfortable as possible. Palliative care can involve pain relief and help for the patient and family to come to terms with death. In some cases, doctors will give patient drugs which make them stay asleep, so that they will not feel pain.[7][8]

Palliative care is not perfect, and so it is not always seen as a replacement for euthanasia. There is still some pain, and there can be other side-effects, where the patient can still feel very sick. Palliative care is not available for all people, and not all people who wish to die through euthanasia are sick so that they will die soon some people have healthy bodies, but they are suffering in other ways, and palliative care will not always help them.[6]

The principle of double effect was first described by Thomas Aquinas over 700 years ago. It says that it is sometimes ok to do something even if a bad thing will happen if a good thing also happens, and if it was the good thing that they wanted.[9] Aquinas used the example of self defense: sometimes when they are attacked a person will kill the attacker, but the death of the attacker was not what the person was trying to do. They only wanted to protect themselves. So even though killing someone is bad, what they wanted to do protect themselves was not.[10]

Some people say that doctors may treat a person in order to reduce the pain that they are suffering, but that as a result the person will die sooner. If the doctor gives the treatment in order to help the patient die, then it is euthanasia. But if the doctor gives the treatment in order to stop the pain, and does not intend for the patient to die, then it may not be euthanasia, even if the doctor knew that the treatment would kill the patient.[10]

Suicide is when a person kills themselves. Sometimes when a person is very sick they need help to die, and if someone helps them to kill themselves, it is called assisted suicide.[11] In some countries people are allowed to help someone to kill themselves, so long as they do not kill the person,[12] and it can be seen as a more acceptable option because it must be the person's own decision.[11] Because a second person did not kill the other person, it is not always considered to be euthanasia, as some people see an important difference between someone killing themselves and someone killing another person, and they believe that euthanasia is only when a second person kills the first.[6]

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Learn Liberty | What is Libertarian?

Posted: at 3:50 am

Learn Liberty On Demand offers you a series of videos on new and exciting topics in the world of policy and ideas that you can watch any time, anywhere, on your schedule. Have you wondered what distinguishes the ideas of minarchists and anarchists, or the economists of the Austrian and Chicago Schools? If so, this is the place for you.

Youve heard the phrase but what exactly does it mean to be libertarian or classical liberal?Ah, the question of the sages, like Locke and Smith. (Not to mention newer sages like Hayek, Friedman, Rothbard and Nozick!) Now hear it best from one of Learn Libertysown classical liberal sages Dr. Nigel Ashford. Join him in eightengaging videos as he explains the origins, basic tenets and philosophies of classical liberalism like the Austrian School, the Chicago School, Public Choice, Natural Rights, Anarcho-Capitalism and more. Because the more you know what its about the more you can do with it to make the world a better place.

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Learn Liberty | What is Libertarian?

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Health insurance made simple | UnitedHealthOne

Posted: at 3:50 am

No individual applying for health coverage through the individual Marketplace will be discouraged from applying for benefits, turned down for coverage, or charged more premium because of health status, medical condition, mental illness claims experience, medical history, genetic information or health disability. In addition, no individual will be denied coverage based on race, color, religion, national origin, sex, sexual orientation, marital status, personal appearance, political affiliation or source of income.

References to UnitedHealthcare pertain to each individual company or other UnitedHealthcare affiliated companies. Dental and Vision products are administrated by related companies. Each company is a separate entity and is not responsible for another's financial or contractual obligations. Administrative services are provided by United HealthCare Services, Inc.

Products and services offered are underwritten by Golden Rule Insurance Company, Oxford Health Insurance, Inc., UnitedHealthcare Life Insurance Company.

All products require separate applications. Separate policies or certificates are issued. Golden Rule Short Term MedicalSM plans are medically underwritten. Related insurance products offered by either company may be medically underwritten see the product brochures and applications. Healthiest You is not an insurance product and is provided by HY Holdings, Inc., d/b/a Healthiest You. Travel Health Insurance and Pet Insurance are underwritten by different companies that are not related to the UnitedHealthcare family of companies. Product availability varies by state.

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Urban Dictionary: liberal

Posted: at 3:49 am

A liberal, in the American sense, is one who falls to the left in the political spectrum; In other parts of the world, however, liberalism is the belief in laissez-faire capitalism and free-market systems - hence the recently coined term, neoliberalism.

Although I do not like to generalize, for the purposes of a (somewhat) concise dictionary definition, here is the very basic liberal (American sense) ideology:

Politics: The federal government exists to protect and serve the people, and therefore, should be given sufficient power to fulfill its role successfully. Ways in which this can be accomplished include giving the federal government more power than local governments and having the government provide programs designed to protect the interests of the people (these include welfare, Medicare, and social security). Overall, these programs have helped extensively in aiding the poor and unfortunate, as well as the elderly and middle class. To make sure that the interests of the people are served, it was liberals (or so they were considered in their time) that devised the idea of a direct democracy, a republic, and modern democracy. This way, it is ensured that the federal government represents the interests of the people, and the extensive power that it is given is not used to further unpopular goals. Liberals do not concentrate on military power (though that is not to say they ignore it), but rather focus on funding towards education, improving wages, protecting the environment, etc. Many propose the dismantling of heavy-cost programs such as the Star Wars program (no, not the film series), in order to use the money to fund more practical needs.

Social Ideology: As one travels further left on the political spectrum, it is noticed that tolerance, acceptance, and general compassion for all people steadily increases (in theory at least). Liberals are typically concerned with the rights of the oppressed and unfortunate this, of course, does not mean that they ignore the rights of others (liberals represent the best interests of the middle-class in America). This has led many liberals to lobby for the rights of homosexuals, women, minorities, single-mothers, etc. Many fundamentalists see this is immoral; however, it is, in reality, the most mature, and progressive way in which to deal with social differences. Liberals are identified with fighting for equal rights, such as those who wanted to abolish slavery and those who fought hard for a woman's reproductive right (see Abortion). Liberals have also often fought for ecological integrity, protecting the environment, diversity of species, as well as indigenous populations rights. Almost all social betterment programs are funded by liberal institutions, and government funded social programs on education improvement, childrens rights, womens rights, etc. are all supported by liberals. Basically, social liberalism is the mature, understanding way in which to embrace individual differences, not according to ancient dogma or religious prejudice, but according to the ideals of humanity that have been cultivated by our experiences throughout history, summed up in that famous American maxim: with liberty and justice for all.

Economics: Using the term liberal when speaking of economics is very confusing, as liberal in America is completely opposite to the rest of the world. Therefore, here, as I have been doing, I will concentrate on the American definition of liberal concerning economics. Liberals believe that the rights of the people, of the majority, are to be valued much more sincerely than those of corporations, and therefore have frequently proposed the weakening of corporate power through heavier taxation (of corporations), environmental regulations, and the formation of unions. Liberals often propose the heavier taxation of WEALTHY individuals, while alleviating taxes on the middle class, and especially the poor. Liberals (American sense) do not support laissez-faire economics because, to put it simply, multinational corporations take advantage of developing countries and encourage exploitation and child labor (multinational corporations are spawned from laissez-faire policies). Instead, many propose the nationalization of several industries, which would make sure that wealth and power is not concentrated in a few hands, but is in the hands of the people (represented by elected officials in government). I am not going to go into the extreme intricacies of the economic implications of privatization of resources, etc., but will say that privatization and globalization have greatly damaged the economies of Latin America, namely Argentina and Mexico (see NAFTA).

This summation of the leftist ideology may not be 100% correct in all situations, as there are many variations on several issues and I may have depicted the current definition of liberal as too far to the left than it is generally accepted. On that note, many leftists are critical of the political situation in America, claiming that the left is now in the center, as the general populace has been conditioned by institutions such as Fox News to consider everything left of Hitler (as one clever person put it) as radical liberalism. I, myself, have observed that, in America, there are two basic types of liberals: those who concern themselves only with liberal policies on the domestic front, and either ignore international affairs or remain patriotic and dedicated to the American way (Al Franken, Bill Clinton, etc.) And then there are those, despite the criticism they face from many fellow liberals (classified under the former definition), who are highly critical of US foreign policy, addressing such issues as Iran-Contra, the Sandanistas, Pinochet, Vietnam, NATOs intervention in Kosovo, our trade embargo on Cuba, etc, etc. (such as Noam Chomsky, William Blumm, etc.) Unfortunately, it seems that adolescent rage has run rampant on this particular word, and most definitions are either incoherent jumbles of insults and generalizations or deliberate spewing of misinformation (see the definition that describes the situation in Iraq, without addressing our suppression of popular revolts in Iraq, our pre-war sanctions on Iraq that have caused the death of some 5 million children, and our support for Saddam during the Iran-Iraq war, and even our post-war sale of biological elements usable in weapons to Saddams regime).

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Urban Dictionary: liberal

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The Principality of Sealand – Become a Lord, Lady, Baron …

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Located in international waters, on the military fortress island of Roughs Tower, Sealand is the smallest country in the world. The countrys national motto is "From the Sea, Freedom" (E Mare Libertas), reflecting its enduring struggle for liberty through the years. Sealand has been an independent sovereign State since 1967. The Bates family governs the small State as hereditary royal rulers, each member with his, or her, own royal title. Sealand upholds its own constitution, composed of a preamble and seven articles. Upon the declaration of independence, the founding Bates family raised the Sealand flag, pledging freedom and justice to all that lived under it. Following this, Sealand issued passports to its nationals, minted official currency and commissioned its own stamps.

Support can be shown for Sealand by purchasing Noble Titles and becoming a Lord or a Lady. Sealand also sells ID cards, and a piece of land in the Principality to help sustain its independence for the years to come. Other official Sealand products are also available from our online store.See shop

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The Principality of Sealand - Become a Lord, Lady, Baron ...

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