The inevitable – and highly intelligent – questions that arose in response to my last book “Everyday Anarchy” mostly centered on the question of how a stateless society could self-organize in practical terms.
Naturally, these sorts of questions are a fascinating and endless kind of intellectual delight. Much as Alice mused as she fell down the hole at the beginning of Lewis Carroll’s famous book, we intellectuals are tempted to design the future down to the last detail. We try to respond to every conceivable objection with yet another essay on how roads can be delivered in the absence of a government, or how international treaties can work in the absence of law courts, or how children can be protected in the absence of the police, or how national defense can be secured in the absence of a State army, and how the poor can receive an education in the absence of public schools, and how and why doctors will help the impoverished sick without being forced to, and so on.
I have always argued that these answers – though intellectually stimulating and enjoyably debatable – will never convince those who wish to avoid the morality and practicality of nonviolent solutions to the problems of social organization.
For instance, in my last book, as well as a recent video, I provided a proof for anarchy, which relied on the reality of non-contractual special-interest group relationships with up-and-coming politicians. A large number of people wrote to me in response, saying either that such special interest relationships did not exist – surely a laughable proposition, given the 30,000 plus lobbyists registered in Washington, DC alone – or that if I wanted anarchy, and democracy was a great proof of the practical functionality of anarchy, then surely I should be happy with democracy!
There seems to be no end to the foolish statements that can be uttered by those afraid of the truth. The truth, as Socrates gave his life to show, remains highly threatening to entrenched interests and has a very personal and volatile effect on our immediate relationships.
In reality, it is not so much a stateless society that we fear, but rather a family-less and friendless society where we rock gently, hugging our useless truths to our chests; solitary, ostracized, alone, rejected, scorned, derided. The truth is a desert island, we fear, and so as evolutionarily social animals, we join our corrupt circles in mocking and attacking the truth, and resent those who tell the truth, for revealing the corruption that formerly was only visible unconsciously – which is to say, largely invisible.
It is important to understand up front that this book will contain truths that will likely be highly threatening to you – and certainly to those around you. The world, viewed philosophically, remains a series of slave camps, where citizens – tax livestock – labor under the chains of illusion in the service of their masters. As I talked about in my book, “Real-Time Relationships,” the predations of the rulers survive on the horizontal attacks of the slaves. Because we savage each other, we remain ruled by savages.
Thus, you may find that as you read this book, you experience a rising frustration and irritation with its contents – and possibly with me as well, if experience is any guide.
I certainly do sympathize with these emotions, and truly understand their cause, but I would strongly urge you to refrain from sending me angry e-mails – for your sake, not mine. It is, as you know, highly unjust to attack a truth teller for the discomfort he causes.
It is not my fault that you have been lied to your whole life long.
Furthermore, the lies exist whether or not you hear the truth – from me, or from anyone else.