Samuel E. Konkin, 3rd
That Bread Is Mine, Too (1)
Okay, so the State was smashed yesterday morning. Now what?
Obviously, everybody will go his/her own way and make oodles of gold. Some of it will be spent on protection agents and arbitration. And we shall be ever-vigilant against the return of the State!
But what are we going to do if someone wants his money back?
Such a question is far from academic, for one’s view of justice seems to determine one’s revolutionary tactics. Robert LeFevre, the anarcho-pacifist, pursues a purely educational route because he has foresworn the use of defensive restitutive force. What else can he do? Murray Rothbard, enamored with “temporary” political expedients, pursues popular fronts with rightists, then leftists, then partyarchs. With his “double restitution” or “restitution plus punishment” theory, he finds himself allied with the Penal Institution crowd regardless of other alliances.
Ayn Rand seeks unlimited restitution, and since infinity can only be achieved mystically she must resurrect a government—and does. John Hospers once wrote an article for REASON criticizing all libertarian theories of justice and choosing the “lesser evil.” Needless to say, his strategy operates the same way. It’s called politics.
Your Friendly Neighborhood Anarcho-columnist assumes he has made his point. But he remains bewildered at the confusion. It seems to him that libertarian justice is blindingly obvious.
So before he troubles you with the obvious, let YFNA justify taking up your time once more. What if somebody wants her money back?
What if someone walks up to you and says, “David Rockefeller has taken a million dollars from me through the State’s intervention and I can prove it! What should I, the brand-new libertarian, do?”
What will be your answer? Will it be the same to an Indian seeking relief from centuries of white-eye long-knife rip-off? How about Mexican peasants and Bircher suburbanites?
OK, you are properly motivated. Let’s start out with that fine old libertarian mainstay, the a priori axiom. Remember that libertarians believe that everyone has an absolute right to life and property. Fine. Now Blue Meanie snatches your stereo system and a complete set of Beatles’ records. You discover Mr. M in rapture on his living room floor. You and your trusty protection agent have followed the sound of blaring speakers and you confront him. Old Blue calls his p.a. and it’s off to arbitration.
Here come the arbitrator! And he quickly ascertains B.M.’s guilt. To what are you entitled?
The answer, as I have said, is blindingly obvious. Your property! After all, isn’t that what you have the absolute right to? As a libertarian, how can you disagree? Of course, if you believe that it has become the thief’s property by his foul act (a la LeFevre) you would have given up and not wasted your time on restitution anyway. But otherwise, you are clearly entitled to that which was yours—which is yours, come hell, high water, or a plague of statists, if you are a hard-core, property-loving libertarian.
Now let’s spell it out. You are entitled to the stereo system and record collection. Anything else? Well, you’ve got to move it back, so Blue Meanie either hauls it back under the p.a.’s watchful eye or pays to have it done. What about the p.a. and Arbitrator Fineguy? Again, their fee should be paid by the miscreant who incurred the cost.
So you have your stereo system and records back, and a record was scratched! Blue pays for replacement at market value. It took a day to capture him. All right, charge him 1/365th of the market rate of interest (for you) that it would have cost to have borrowed the money to replace your machine and your collection.
Now mix in a highly competent Insurance and Protection Agency. Upon notification of the Violence Initiation against you, they verify it and promptly replace your loss. They then pursue and capture the villain, prove him guilty, and get their cost and the cost of your loss out of him. If he can’t pay—or won’t tell where his loot’s buried—there’s always the restitution work camps.
Smooth, efficient, moral—the mark of the free market.
But should more be extracted from the Blue Meanie? Punish him and teach the dastardly villain a lesson!
Well, no. First of all, full restitution (property replacement plus apprehension cost plus interest for time loss) of what’s yours is all you are entitled to. To get more is to take away from another. TANSTAAFL.
And if you use force, that’s theft. On your part. Hence, by a simple application of the fundamental libertarian axiom we have defined both the minimum you are entitled to—and the maximum as well. And lo and behold, they coincide. No broad area to approximate in, no confusion or fuzziness. A sharp, clear, unique answer. For you unregenerate neo-objectivists, A is A. You are entitled to that to which you are entitled. For anarcho-Austrians, it’s wonderfully praxeological. It’s true and it works.
Now what do we do with it?
(Next month: Part 2, Applications of Libertarian Restitution Theory)
Samuel E. Konkin, III is the editor of NEW LIBERTARIAN NOTES and chief honcho for the New Libertarian Alliance. He has just relocated his operations in California.
Southern Libertarian Review
Volume 2 Number 2
Pages 2, 11