Thursday, May 8, 2014

Thick and Thin - Out of the Abyss

It's no secret that, as of the last several months, one sort of libertarian in-fight has risen to prominence within the heart of the movement; the battle over thick and thin conceptions of libertarianism. For the uninitiated, it's an argument about whether sets of values outside of the N.A.P. (Non-Aggression Principle) set are needed for, expected of, or implied by libertarianism as a school of thought. Admittedly, I myself was very skeptical of so-called "thick" conceptions of libertarianism. It seemed to me that the bundling of additional values with the N.A.P. could act as a wedge that could hold open a door for physical coercion.

That being said, I now think that not only have thicker conceptions of liberty (particularly of the left/eudaimonia variety) introduced incredibly valuable insights for the movement, but they actually provide much stronger, and more philosophically grounded, arguments for a very radical kind of libertarianism that its detractors aim to preserve. But what I wish to focus on here is not the many justifications for thick conceptions of libertarianism, but rather the reaction and behavior of many of its opponents which I find somewhat troubling. Here I will outline three particular categories of reaction that I see often enough to give one pause.

A. Bluster

This, of the three categories I'm outlining, is what most of what bothers me would fall under. And the subsequent categories could almost qualify as sub-categories to this one. These would be your emotional and irrational non-sequiturs. Often in a facetious, mocking tone, someone will reply to the notion of "thickism" with hyperbole and ad hominem.

"Well, I'd totally be on board with the 'thicks' but, you know, I'm not a commie."

These responses are completely devoid of substantive arguments. And, even explicitly prompting for arguments, you'll find yourself being given more of the same emotional reaction that you got previously. Moreover, they often seem confused that you don't believe refrains of "Commie!" and "Libtard!" to be actual arguments. This type of behavior has been insipidly pervasive throughout the thick/thin debate.

B. Character Assassination

Another form of argumentation (if we can call it that) is a slightly evolved version of the first which substitutes ludicrous, general assertions for more specific, and yet unrelated ones. Instead of grappling with the propositions themselves, some detractors pick out particular proponents of said propositions and attempt to refute those propositions by smearing the person behind them. And by merely knocking down certain people behind the ideas, they believe themselves to somehow be knocking down the ideas themselves. Of course, this is not how philosophical arguments work.

But, of course, this is only a side-step outside of the first behavior, improving little upon it. Instead of simply refuting ideas by claiming their proponents to be "communists", they can at least appear to have a formidable argument by providing evidence of their opponent's heterodoxy in some unrelated capacity. But this is merely another link in the chain. Calling out someone's heterodoxical parlay in one area or another is not enough to dismiss their idea(s), even if the divergence lies at the point of the subject that's currently being broached. The assertion collapses into an argument from authority/antiquity.

C. There is No Spoon

The third type of behavior is perhaps the oddest one. In this situation an interlocutor will claim victory in an argument by simply claiming that there is no argument to be had. This line of thinking goes something like:

"Thin libertarianism is the only libertarianism because libertarianism itself is thin. Of course you have other values, but they aren't related to your politics. You're just a libertarian."

But this is, I think pretty obviously, begging the question. It would be like Catholics arguing against Protestants by appealing to the idea that what it means to be Christian is simply to say that you're Catholic. Well, if you're Catholic, maybe that kind of defense makes sense to you. But Protestants believe themselves to have substantially different beliefs about certain aspects of Christianity; from its justifications, to its content, to its applications.

Now, for obvious reasons, you may wish to define out the "non-Catholic" parts as not being Christian anymore, but rather something else. But that would seem like a fairly peculiar way to look at things. If a deviant group has not truly deviated in any meaningful way, then what is the argument over? It would seem that simple engagement in an argument over the orthodoxy of this or that would entail at least, well, differing views on what should or should not be orthodox.


I've brought these things up because they are things I have seen repeatedly, over and over again, in various discussions over the last few months, and that is disconcerting. It's disconcerting because it's behavior that's unbecoming for libertarians. It's disconcerting because if we want to show the reasonableness of our political conclusions, we have to be able to appropriately illustrate the reasonableness of the concepts that underlie them. And, perhaps more personally, it's disconcerting because I've been the type of person who used to have those kinds of reactions.

I remember holding a standard neo-conservative political position. I remember the bristle and bluster I would exemplify when someone made arguments (good or bad) against my views. And, more importantly, I remember that among the monstrous sea of dissenting voices, it was those that exemplified reason and understanding that finally pulled me out of that abysmal place. And, like so many others, that was just the beginning for me. Person by person, like a chain, I was pulled by reasonable people to a reasonable place. I cannot over-stress this point.

So when I see libertarians, and particularly those of radical stripes, gnashing their teeth and substituting emotion for reason, what I see are shipwrecked friends leaving the beach and heading right back into the crashing waves. And I know that place. I know the chaos and destruction of it. I know what little good comes from it. And I know that perhaps the only thing more distressing than seeing the people still drowning in those waters is seeing survivors go back in and swim among the bodies with reckless abandon. We help no one by doing that. We need to return to higher ground.

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