Against All Hate

Behold, the vicious misanthrope,
The hater of the differences in skin,
The hater of the differences in kin,
The hater of what others would believe,
The hater who would hate without reprieve.

Behold, the vicious misanthrope,
The hater of the greatness man achieves–
When faced with man-made beauty only grieves–
The hater of the makers and the wealthy,
Who’s only happy when you are unhealthy.

Behold, the vicious misanthrope,
Who sees man as a plague upon the earth,
Denying humans have inherent worth,
Repulsed at all mankind has built–
Who wants us to dissolve in shame and guilt.

The ones who want us full of guilt and shame,
Inventing reasons humans are to blame–
From poverty to wealth and exploitation
To laziness, defenders of the nation–
This is the vicious misanthrope.

The nihilist denying life has meaning,
That value, values are a lie–those leaning
On nothing for support would dare deny
All beauty, justice, truth–say they’re a lie–
This is the vicious misanthrope.

You lovers of mankind, the rich and poor,
The individual–open the door
Of greatness, creativity and life–
Deny life’s haters, creators of all strife–
Oppose the vicious misanthrope!

Altruistic Racist Warriors vs. Selfish Tolerant Pacifists

In the Vol. 318, 26 Oct. 2007 issue of Science there is a fascinating article on pg. 636-640 titled “The Coevolution of Parochial Altruism and War” by Jung-Kyoo Choi and Samuel Bowles, with an accompanying review article on pg. 581-2 by Holly Arrow titled “The Sharp End of Altruism.”

Using computer simulations, Choi and Bowles show that if you create beings with the following traits: either altruistic (A) or non-altruistic (N) and either tolerant (T) or parochial, or anti-stranger (P), you end up with two stable populations, depending on the conditions. Under peacetime conditions, you get “a society of selfish but tolerant freetraders” (Arrow, 581), but under wartime conditions, you get “a warrior society in which people help one another but are hostile to outsiders” (581). The other two combinations — selfless, tolerant people and selfish racists — seem to be unstable combinations, though more stable under peacetime conditions than under times of war. The researchers observe that one doesn’t even need war to be that common for the PA combination to quickly dominate.

These conclusions make a lot of evolutionary sense. Without making the mistake of thinking of behavior as simply a choice between P and T genes, as behavior is more complex than that from both a genetic point of view and from a social point of view, by treating them as overarching behaviors that can be selected, we can see, nonetheless, that certain behaviors are more adaptive than others. Part of this has to do with territorialism. All land vertebrates are territorial to varying degrees. This allows individuals and groups to have enough food and water to continue to live. Protecting territory protects food. So we should expect species to protect their territory — which they do. Now, if a species is going to protect its territory, it must confront those who wish to intrude on or take that territory. Various rituals have evolved that allow many confrontations to end without violence. But sometimes that breaks down. And more, in chimpanzees, we see an outright preference for attacking and killing members of other groups when the balance is in favor of the attacking group. This assumption was used by the researchers, and it led to the creation of a preference for racist altruists — those that will sacrifice to protect family and tribe, but who hate and will attack those not in the tribe. Tolerant groups are less likely to attack first, meaning the racist groups are more likely to both attack first, killing the tolerant people of other groups. The end result is that the human race has evolved to be racist altruists.

Now, the fact that we evolved to be racist altruists who love war in no way excuses such behavior. But it seems that this combination is the most stable one under conditions of periodic war. The other combination is predominant under periods of peace: the TN individual. These people are tolerant of others and are willing to engage in interactions with people from different groups, yet are selfish. This is the paring most associated with Americans — and it is no doubt because America’s isolation from the rest of the world, keeping us out of constant wars, encourages the development of TN behavior. Does this mean PA is completely replaced? The authors don’t say, but let me expand on their research a little with some thoughts on my own. It seems likely that wars may have resulted in natural selection for genetic PA’s, though behavior, being complex, can still have other kinds of attributes built on it by society. So in the U.S., for example, while people may be more likely to be genetic PA’s, we have adopted the TN meme, and use it more often than we do the AP genetic tendencies we’re born with. But as the Japanese learned in WWII, it is not difficult to awaken the “sleeping dragon” of PA behavior latent in people.

It seems, though, that so long as there are wars, the PA genes-memes will continue to dominate. However, the bad news for many of the peace activists on the Left who are TA’s is that peace will not produce more of them. Rather, it appears that it will be more likely to produce more TN’s — people who are more and more likely to believe in and engage in free market economics. My guess is that Ayn Rand would be one of the few not surprised by this outcome.

Zero Sum Games

In a free economy everyone has the opportunity to get better because the economy is a non-zero-sum game.

Most people in developing nations would rather be poor in the U.S. than middle classed in their own countries. And it’s because the working poor have it better off here than do most people (except the ruling elite, of course) in developing nations.

Certainly the U.S. isn’t perfect, and it doesn’t have as free an economy as it could and should have, but its relative freedom allows for a positive-sum economy that makes it possible for all boats to rise. I don’t particularly care if other boats rise faster, either, as that sort of “fairness,” or egalitarianism, only pushes the economy toward increasing zero-sumness.

The point is, in a free economy, I am not hurt in any way, shape, or form if there are others who have more than I do, because they are not taking anything from me in a positive sum game. Their wealth does not impoverish me. To complain about someone else’s wealth is like complaining about someone else being ethical, as though their being good somehow prevented me from being good. The first attitude resulted in the gulag, and the second attitude resulted in the attacks by the Islamic terrorists on 9-11.

The bottom line is that the belief in a zero-sum world has resulted in a lot of deaths, and will continue to do so until we recognize that the world isn’t a zero-sum game, and never has been, and never will be.

Profit Vs. Theft

Profit is always ethical –- theft is always bad (though it may be good to steal from a thief, but only if you know you are stealing from a thief, and you do so to give it back to those who had their money stolen from them –- this is the story of Robin Hood, who stole from the government, from Prince John, who was taxing everyone too much, to return the money to the poor). Theft is taking something from someone else by force. Thus, taxation is theft –- so long as the government arrests people for not paying taxes. The line in the tax code that states that the income tax is based on the “voluntary compliance” of the citizenry should either be taken seriously or stricken from the code. I would prefer the first idea. Leaving it in there is insulting to every taxpayer.

People who mistake profit for theft are thieves themselves. They cannot tell the difference between good and bad. So, what is profit? The gain from any transaction. Any gain resulting in mental, physical, or spiritual betterment. From the Latin prefectus, an advance, from pre-, forward, and facere, to make. Thus, profit makes us advance. Profit is growth –- it is life. Thus, those who make the most profits are doing the most good for the world.

Thus, we need to stop taxing profits, including capital gains, as this actually punishes profit-making, and thus punishes good. All income taxes should be abolished, stricken from the Constitution, and (If we must have a tax) replaced with a very small federal sales tax. If the purpose of taxation is to generate revenues, this will generate the most revenues without punishing people for doing well. It is likely to generate the most revenues overall of any form of taxation, and will do so while allowing for increased economic growth, once making money is no longer punished. And it has the added bonus, for those who hate profits and thus want the rich to pay more in taxes, that the wealthy will pay more in taxes, since they in fact spend more money. Further, there’s no non-compliance for the regular taxpayer. The way sales taxes are paid, the tax payer isn’t threatened to pay it; it’s built into the prices. But if you do decide to support such an idea, please note that it is important that we rid ourselves of the income tax first, and do so in such a way that it cannot legally return –- otherwise, we will be in danger of burdening everyone with both kinds of taxes.


When someone is laughing at us, it seems cruel –- if we take ourselves seriously. But people who laugh at themselves cannot hate others. Hatred of others come more from taking ourselves seriously as children take themselves seriously than from anything else. There is no one more serious than a child –- and no one is more easily hurt by others.

Mature people know not to take much seriously, and that not all things should be taken equally seriously at all times. Adults know that not every action done by others involves them or that, if an action turns out to be harmful or hurtful to them, that the person doing it did not necessarily always mean it that way. Adults are aware that not everything is meaningful, and that not everything is as it may at first appear. In other words, adults are aware of irony. Only children do not understand irony. And those who find meaning in everything are of a totalitarian spirit.

People who laugh with each other about each other do not want to kill each other. They do not even want to hate each other. Laughter dissolves meaning in a meaningful way, so we do not take each other so seriously we see each other as a threat. And when people do not take us seriously this way, we should not be offended –- they are learning to love us through laughter. But only if we laugh along with them. If we choose to get offended when people laugh at us we in turn show them that we are contemptible, that we do not or can not have a sense of humor. If we are perceived not to have a sense of humor, we will be taken seriously –- and if we are taken seriously, we are in danger of being hated.

However, we want people to laugh with us, not at us. All laughter is aimed at folly –- when we are acting good, we cannot be laughed at. Self-deprecating humor fits here too: people laugh with us as we laugh at our own shortcomings. Good people see the world as serious, but funny (as Aristotle says, serious people don’t take much seriously –- and know when to take something seriously). Good people laugh the most. Beware of the humorless -– even they know they are not good people.

Let me make a serious suggestion. How do we recognize a bad law? Can it be laughed at? Can we make a joke about it? If so, it is a bad law. Who jokes about the laws against murder, theft, or rape? You cannot vilify the good. You can only ridicule the ridiculous.

3 Kinds of Human Interactions

There are three basic ways in which humans interact:

1) slavery – the interaction wherein I tell you that “unless you do something good for me, I will do something bad to you.”

2) economic cooperation (profit) – the interaction wherein I tell you that “if you do something good for me, I will do something good for you.”

3) generosity (gift-giving) – the interaction wherein I tell you that “I will do something good for you, and do not expect you to do something good for me.”

These are in what we have historically perceived to be increasing ethical order. Of course, rarely are our interactions purely one of these – nor are they perceived to be. And the interactions are oftentimes very complex. And this can get us into trouble, since 1) is always unethical. But what is happening if I am an employer, and I hire someone? Certainly this is 2), but if I hold the threat of firing the person if they do not do their job properly over them, it is perceived that the interaction is also 1). But is it? Just because I withdraw 2), it does not mean that the interaction I am having with the person is in fact 1). The worst I can do is fire the person from the job that it was mine to give him. And when he ceases to do something good for me (do a good job), then I am under no obligation to continue doing something good for him (keep him employed) under interaction 2). If I were to keep him on, it would be due to 3), which is not the purpose of a place of employment. The purpose of a place of employment is to make everyone working there profit – to make everyone there better off than they were before they entered into interaction 2).

Any time a government interferes with either interaction 2) or 3), it is interacting with people with interaction 1), and thus is acting unjustly. Only when government works to prevent others – including itself, from engaging in interaction 1) does government act justly.

Envy and Covetousness

In poor and humble homes, in cottages,
In hardship and disaster, hearts are joined
More lastingly and truly than where ease
And opulence with envy are combined,
In regal courts and splendid palaces,
Where cunning and conspiracy you find,
Where fellow-feeling long extinct has been,
Where there’s no friendship that is genuine.

–Ludovico Ariosto, Orlando Furioso CANTO XLIV, 1

Ariosto here observes that it is among the wealthy and powerful where envy is found, not among the poor. Indeed, those who preach the gospel of envy are always the right and powerful—those looking to gain and maintain political power. I grew up working lower-middle classed, and most of the people I knew and was related to were the working poor. I never heard any of them spontaneously express envy of the rich, but I have heard them express gratitude toward those who hired them, who signed their paychecks. It’s only among the relatively wealthy (or those on generational welfare) who I’ve heard express envy. And the envious wealthy in turn project their own feelings on the poor, who they’ve never known nor met nor intent to ever actually get near enough to really know them.

The resentful longing for what others have primarily seems to be a trait of those who already have a great deal. This is perhaps not surprising, since that longing can be expressed in three ways: as greed, as covetousness, or destructively.

If it’s expressed destructively, the person will likely seek to destroy the goods, property, or relationships that person has. It’s the attitude that if I can’t have it, nobody can have it. This is what you seen when protestors against “greed,” free markets, and free trade riot and destroy businesses.

If it’s expressed as greed, the person will likely act to get similar things as those they envy. I would also expect that the “longing” for what others have is less resentful when it leads to a desire to acquire similar things to what others have. At its most positive, people build businesses and contribute to society through mutual exchange; at its most negative you have scammers and white collar crime.

And then there is covetousness.

“In coveting is evil’s root” (Chretien de Troyes, Eric and Enide, Ruth Harwood Cline, tr. line 2935).

Consider this line in light of the commandment that “Thou shalt not covet thy neighbors wife or goods.” Indeed, without the sin of covetousness, there would be no need for “Thou shalt not steal” nor “Thou shalt not commit adultery.” I would venture to guess that there would also be no need for “Thou shalt not murder,” either. When one covets what others have, one wants precisely that thing that they have, and not just something like it. Coveting results in theft, adultery, and even murder, as well as resentment, which incidentally gives rise to redistributionary economic and political theories, giving rise to taxation, the welfare state, and the various forms of socialism, especially communism. When one covets, one can even learn to hate the good for being good.

As noted above, if one wants the kinds of things others have, one is typically compelled to work hard to get those things, to provide others with goods and services. This attitude is the very basis of capitalism. But if one wants the exact thing someone else has, one is guilty of the sin of covetousness, which leads to theft, adultery, and any number of other sins. We have typically failed to differentiate between these two attitudes toward what others have. That too, it seems to me, is a great sin as well — for then we cannot tell the difference between good and evil.

The problem is that people do not differentiate among these different responses to envy. Some responses to envy have positive social outcomes and thus are moral; other responses to envy foster resentment and have negative social outcomes and thus are immoral. Wanting to destroy what others have because they have it is immoral. Wanting to have the exact things others have and taking it from them (or having a third party take it from them for you) is immoral. If you are destructive or covetous, you have bad character. There is not and can never be virtue in these attitudes and the actions they provoke.