Agorism

Agorism, the voluntary society.

Agorism

Agorism is a libertarian social philosophy that advocates creating a society in which all relations between people are voluntary.

Others add to that philosophy by further advocating that exchanges can only be made by means of counter-economics, thus engaging with aspects of peaceful revolution.

Counter-economics is supposed to be "the study or practice of all peaceful human action which is forbidden by the State", the term is short for "counter-establishment economics".

By its nature "counter-establishment economics" commonly does not allow the "establishment" to be free of its counter establishment activities. Its opposition to the what it all "the state" and the establishment created by the presence of the state seems to be the driving force of an agorim culture. That may be insufficient to provide the cohesion required to maintain a free society.

Derrick Broze writes in the article "What is Agorism? A History of Agorist Theory and Practice" in regard to the rise of a Peruvian subculture:

Faced with ongoing violence and the Maoist rhetoric of The Shining Path on one side, and statist regulation and theft on the other, the people of Peru chose to travel to the countryside and create informal marketplaces for trading, ridesharing, and housing. This is what free thinking people will do when faced with the constant threat of theft and bureaucracy. Eventually, the people tire of having every aspect of their lives invaded by the state, so they will seek outside solutions. This may include reformist schemes like electoral politics and voting, or possibly violent revolt. Counter-economics and agorism offer a third path towards liberty. A path that is peaceful, consistent and reflects the realities we see unfolding in the world today.

Agorism is the ideology of a society that supposedly promotes the open "marketplace untainted by theft, assault, or fraud". Yet, many begin that society with the intent to defraud the established society.

Even though Agorism professes the hope for an humanly attained free society the common agorist seems far to ready to deny natural debt that establishes a social compact through common practices of society under natural law, and even deny generational inheritance of debt.

It has been said that 'A free society is the only one in which each and everyone of its participants can satisfy his or her subjective values without crushing others' values by violence and coercion.' That approach should beg the question as to where subjective values begin and common or appropriate natural values begin?

What is conducive to the life of the individual is conducive to the life of a free society.

Samuel Edward Konkin III characterized agorism as a form of left-libertarianism (specifically, left-wing market anarchism) and generally that agorism is imagined to be a strategic branch of market anarchism.

Free-market anarchism, or market anarchism,is an economic system based on voluntary, free-market interactions without the involvement of the state.

Mutualists such as Kevin Carson and Gary Chartier consider themselves anti-capitalists and identify as part of the socialist movement. Socialism is not a voluntary society but compels the actions of the individual through the collective political power.

Socialism is is an economic and political system. The political power to redistribute wealth and enforce economic policies will be in the hands of the collective or its elected representatives.

Capitalism is not a political system and therefore is the only way in which a truly voluntary society can function. In a capitalist society the means of production is in the hands of the individual not the collective nor corporate State.

Konkin and J. Neil Schulman opposed each other concerning the concept of intellectual property. Konkin wrote in an article entitled "Copywrongs" in support of such a thesis. Schulman criticized his ideas in "Informational Property: Logorights". They both opposed to the laws of the State that produced monopolies.

Few seem to grasp the idea that only a moral society of people who care about their neighbor as much as themselves can produce a truly free society.

Natural man

Many advocates of agorism seem to lack an understanding of where the power of the state existed before it became corporate body politic. The power of the state, the potestas and the emperium existed in the natural man before the State.

Hobbes, imagined that the lives of individuals in the state of nature were "solitary, poor, nasty, brutish and short", a state in which self-interest and the absence of rights and contracts prevented society.

John Locke, saw the State of Nature as the natural condition of mankind. To him it was a state of perfect and complete liberty to conduct one's life as one best sees fit, free from the interference of others. Again the morality of society is dependent upon the morality in the heart of its participants.

The State of Nature was only "completely intolerable" when men are brutal and intolerable. The moral man does not need the politics of Cain, Nimrod, nor Caesar to subdue his brute nature.

According to Pufendorf, “The lex fundamentalis of natural law is the duty of every man, so far as in him lies, to strive that the welfare of human society in general be secured and maintained”

The definition of religion used to be the performance of these natural duties to fundamental duties to others.

Without the respect and care for the previous generation and the inclusion [[Pure Religion]] in the philosophy of the agorist their days will not be long upon the land.

Rousseau had more than one distinct theory of a social contract. One was the naturalized account of the social contract and the other was his normative, or idealized theory. Rousseau also thought the State of Nature was a peaceful and quixotic time. Hobbes, Locke, or Rousseau may all be correct about the State of Nature and the natural law depending on whose society they ponder in their examination, Abel and Seth or Cain.

Derrick Broze gives only three other examples of "stateless societies" in his article quoted above saying, "medieval Iceland, James Scott’s The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia, and Pierre Clastres’ Society Against the State."

Agorists seldom mention early Israel where t" there was no king in Israel, but every man did that which was right in his own eyes." Nor do the mention or understand the early Church and the christian community it served which changed to course of the Roman Empire and aloud millions of people survive and thrive during its decline and fall. When the early Church was established by by the appointment of Jesus Christ it was forbidden to be like the government and rulers of the world's political states which "exercise authority one over the other." There were no lawmakers, taxes, nor coercion in the early Church but their was voluntarism identified as charity, hope in The Way, and common culture of faith that produce a "union and discipline" of that christian society through the communion of that defined Church.

Society and State are not the same thing. All States may include society or societies but not all societies form a State. The power of the State originates in the individuals that form it and it cannot have more powers than the individuals who created it had.

What is conducive to the growth and well being of the gregarious individual is conducive to the growth and well being of a free state. Whatever weakens that individual weakens society.

False Agorism

Many agorists like Carson and Chartier, Konkin and Schulman must resort to coercion and usurpation of the individual's rights to establish their agorist utopian society.

If they do they are not true agorist.

They often imagine that all the rich must be thieves and all the actions of the organized State are criminal.

When anyone establish a socialist or even capitalist society they imagine that things that are taken are stolen. They blame their poverty on others and fail to realize that the rise of the Welfare State draws the power from the people by its nature and the participation of the people.

Things or even taxes are seldom stolen.

Generations of people sign up through application. They become members numbered by the socialist Collective or the corporate State. They use their number as a member, take the benefits often at other people's expense and then ignore any moral rules of the system they signed up for.

Neither the socialist Collective or the corporate State are very forgiving of the rule breakers but it will often be to late when the subject citizens realize they have waived their rights and became human resources when they first begin to disregard or failed to protect the right of their neighbor or desired benefits at the expense of others.

Social security systems of socialist Collective or the corporate State perpetually end up in dept. The Social Security system in America was in debt from the beginning because the government has been in debt since its beginning. No one has gotten a benefit in the United States except by stealing from their children and their neighbor's children's future.

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