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Post 180

Sunday, April 13, 2008 - 10:27pmSanction this postReply
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Stephan please give us a definition of rights. What is a property right and why should it be recognized as a valid philosophical concept?

I would agree with you that if a "story" is ownable property, then it has to be owned by the creator. But I think it is not, and the idea that we obtain property rights primarily from acts of creation is flawed, IMO. We do not create property; we acquire it. We make it more valuable by transforming property we already own.



Dogs also "acquire" things. Does a dog own its prey? If so does that imply a property right that dogs have? A bird "acquires" twigs from a forest. Does it own a twig? Does it imply that birds have property rights? Obviously there's something very lacking here. Your definition of a property right to be just the acquiring of tangible objects is insufficient and indistinguishable between human and animal actions. It doesn't rule out animals claiming territory nor does it say how one acquires the property or why humans should recognize this as a right.

If it's your already, then your production makes it more valuable to you or to some buyer, but doesn't give you property rights--you already owned the property that you transformed.


This is question begging. You haven't established why acquiring property is what gives you property rights. Acquiring property is what gives you property, not necessarily property rights.

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Post 181

Monday, April 14, 2008 - 3:26amSanction this postReply
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Wow.  180 plus posts on a topic of such insipid nonsense that the main source of contention doesn’t even practice what he preaches.

 

Here’s a little challenge: can anyone (other than Stephan) name one valid point Stephan has made against the institution of intellectual property?

 

I rarely remember reading such total claptrap in a thread on RoR.  Someone could easily read this thread and conclude that Objectivists believe that there is no such thing as absolute truth and no logical limits to rational discourse.  Does being “objective” require that such absurd discussions drag on and on, ad nauseum, even though logic clearly dictates that the matter was decided in the first several posts? 

 

Add to that--tacit endorsement of the mind-body dichotomy: “Please blind yourself to the obvious fact that my behavior and choices reflect on my beliefs,”

 

If someone contends that a given enterprise is fundamentally wrong, yet makes his living doing it, we are to disregard that fact in analyzing his views.  Theory must be evaluated apart from practice.  No implications about the merits of his position are to be drawn from his behavior.  As Jon Trager says:

 

It implies a Platonic disconnect between abstract ideas and real-life actions…

 

But here is Teresa contending that to bring up Stephan’s profession is “embarrassing."

 

BTW, Stephan, if you seriously can’t figure out the connection between productive work and intellectual property, rest assured, you aren’t an Objectivist. 

 

Add to that: "Limited government is not an essential principle of Objectivism."  If you are unwilling to accept Peikoff or Ayn Rand herself, check out David Kelley’s Contested Legacy of Ayn Rand, in which he clearly states that an essential political premise of Objectivism is that government should be limited in function to the protection of rights and limited in its methods by objective law.

 
Can we please discuss selling the sidewalks or something else that actually merits serious discussion.  This Atlas Thumper has to agree with Teresa (for opposite reasons): this is embarrassing!


Post 182

Monday, April 14, 2008 - 3:53amSanction this postReply
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Notice that now we have this: "an essential political premise of Objectivism" and no longer an "essential principle of Objectivism." Quite different! But to have admitted this would...well, never mind. 

Post 183

Monday, April 14, 2008 - 10:23amSanction this postReply
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And now we have yet another insult instead of argument. The topic on which I posted my essay--not even just my treatment of it--is called "a topic of such insipid nonsense...." I guess both the manager of Rebirth of Reason and I, the author of this piece, have been dismissed by this royal highness.  That IP is "a topic of such insipid nonsense" will also come as news to thousands of legal theorists and the hundreds of companies that fret about it.  (My own daughter, who contributed a substantial paper to the UCLA Entertainment Law Review about this topic--as it relates to a school of Yoga the inventor of which has sued several people who, he claims, have stolen his ideas--will find the dismissal of her work quite interesting.) 
(Edited by Machan on 4/15, 2:30am)


Post 184

Monday, April 14, 2008 - 11:13amSanction this postReply
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Tibor: "This, from Staphan, seems to be ad hoc: "We do not create property; we acquire it." It may apply to a tree standing in the wild but does it to a desk that's made from the tree? Even the former is arguably a result of the act of acquisition, a kind of production since it involves thought and action (brining the thing one finds of value under one's control). But the latter, the making of a desk or table or house or factory from raw materials one has bought or found in the wilds, surely comes under one's control, becomes one's property unless someone else has already acquired it. Auden's poems, Zola's or Rand's novels, Gerschwin's compositions, etc., etc., do very plausibly come to be the property of their creators, no one else's unless they are made under consignment."

Tibor, my comment is meant to dispel the notion that creation itself is an independent source of rights; to show that it is neither necessary nor sufficient. I agree there is a creative aspect to all things we do with property, even in acquiring things like trees. Sure. But you don't create the tree when you fell it; rather, you are by your action (which may indeed be creative, or considered productive) appropriating something that already exists, to your own ownership. Once you own the tree, you apply further creative effort or labor to it to make it into a nice desk; this is productive, sure; your labor has made the desk more valuable (to you, at least). But you already owned the lumber you used, and this is why you own the lumber still, when it's in the form of a desk.

The problem with saying that the creator of a poem owns it is that this really means that, by virtue of coming up with a creative, useful pattern or arrangement or recipe, you now have a claim on how others can use their own property. Note, you said:
But ... the making of a desk or table or house or factory from raw materials one has bought or found in the wilds, surely comes under one's control, becomes one's property unless someone else has already acquired it
. This is exactly the problem I have with IP: the property that IP gives you the right to control--others' tangible property--is already owned and acquired by them. That's exactly why I oppose IP: I think its posits a new property ownership rule that undermines and is in conflict with the homesteading rule. I own a drug factory. I can use it in any number of ways. Now, you obtain a patent for combining substance A and B. This gives you a veto-right over how I use my own, already-owned, property; it gives you partial ownership of it. Some rights to control my property transfer from me, to you.

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Post 185

Monday, April 14, 2008 - 4:10pmSanction this postReply
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In defense of Dennis Hardin, I am sure that the topic which he called "insipid nonsense" was that of the non-existence of IP a la Kinsella, not that of its validity a la Machan.

I still do not see a distinction between "an essential political premise of Objectivism" and an "essential principle of Objectivism," at least not in the almost universal context of humans living together in significant numbers.


Post 186

Monday, April 14, 2008 - 7:43pmSanction this postReply
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Luke: "I still do not see a distinction between "an essential political premise of Objectivism" and an "essential principle of Objectivism," at least not in the almost universal context of humans living together in significant numbers."

Rand herself said the essentials are:
1. Metaphysics: Objective Reality
2. Epistemology: Reason
3. Ethics: Self-interest
4. Politics: Capitalism
I grant you that she and other Objectivists think that if you unpack or look closely at point 4, "Capitalism," that this implies anarchy is bad, and IP rights are good. But as a general matter, Capitalism is meant to refer to a system protecting individual property rights. That is what is essential. Even if Rand thought this, in application, requires IP rights (say), that does not mean this is correct.

JOhn keeps asking me what rights are. I think Rand's definition is okay, if a bit loose. Another good one is that given by Fr. Sadowsky: "When we say that one has the right to do certain things we mean this and only this, that it would be immoral for another, alone or in combination, to stop him from doing this by the use of physical force or the threat thereof. We do not mean that any use a man makes of his property within the limits set forth is necessarily a moral use."

There are other good definitions too. I have one in mind myself, but I think it would take us far afield, and to be honest, I don't think many people here really want to discuss this seriously and civilly. If you can't even discuss IP civilly, I don't think you really want to discuss a different conception of rights.

But here is something of interest: Rand:

Whatever may be open to disagreement, there is one act of evil that may not, the act that no man may commit against others and no man may sanction or forgive. So long as men desire to live together, no man may initiate—do you hear me? no man may start—the use of physical force against others.
...
Man's rights can be violated only by the use of physical force. It is only by means of physical force that one man can deprive another of his life, or enslave him, or rob him, or prevent him from pursuing his own goals, or compel him to act against his own rational judgment.

The precondition of a civilized society is the barring of physical force from social relationships..
...
The concept of a "right" pertains only to action—specifically, to freedom of action. It means freedom from physical compulsion, coercion or interference by other men.


NOtice the emphasis here on initiation of force? How does my making a drug with my own property initiate force against some other guy?

Now, I agree w/ her here. I should be free from the physical compulsion/interference of others who use the state to force me not to use my own property, based on the seemingly irrelevant argument that he thought of a similar way to use his own property, before I did.

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Post 187

Monday, April 14, 2008 - 8:27pmSanction this postReply
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Teresa: "Jon, I mean this with the greatest possible respect, so don't take it the wrong way, but you're clueless."

You mean that I'm clueless with the "greatest possible respect"? And I shouldn't take that "the wrong way"? Too funny.

Machan: "I am someone who agrees with Rand on the requirement of government in a free society but this is by no means an "essential principle of Objectivism."

Yes, Machan, it is. *Again* you seem to be at odds with the person who created the philosophy. AR named the essential principles of Objectivism "while standing on one foot," including capitalism. And in numerous instances, which I hope I don't have to cite, AR made clear that capitalism *requires* government. Therefore, the idea that there should be no government (i.e., anarchism) *does* contradict an essential principle of Objectivism.

Stephan: "I was not aware that Rand was the one who identified the NAP."

I believe that, because libertarians rarely if ever give AR credit for it (some might wish Murray Rothbard did). Regardless, it's one of Ayn Rand's six philosophical breakthroughs that Objectivist philosopher Harry Binswanger lists in his classic article "Ayn Rand's Philosophic Revolution" published in The Objectivist magazine (now defunct).

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Post 188

Monday, April 14, 2008 - 11:02pmSanction this postReply
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In Leonard Peikoff's 1975-76 lectures on Objectivism, Ayn Rand took part in some of the question and answer sessions. In the Q&A to Lecture 8, she stated:

"'I would say the most important parts of my philosophy are my definition of concepts, of concept-formation, my ethics, and MY DISCOVERY OR DEFINITION IN POLITICS THAT THE VIOLATION OF RIGHTS CONSISTS OF THE INITIATION OF FORCE.'" [My emphasis]

Peikoff underscored this point in lecture 9, in which he stated:

'Now, how can rights, speaking of proper, individual, political rights, be violated? In essence, by one method only, by compulsion, by the involuntary -- in other words, by physical force, directly or indirectly. THIS IS ONE OF AYN RAND'S MOST IMPORTANT DISCOVERIES IN THE FIELD OF POLITICS. THE ISSUE OF INDIVIDUAL RIGHTS WAS GRASPED IN THE 17TH AND 18TH CENTURIES, BUT EARLIER THINKERS LEFT OPEN THE ISSUE: HOW DO YOU KNOW OBJECTIVELY WHEN A RIGHT HAS BEEN VIOLATED?'

However, it should be recognized that although Rand claimed to have “discovered” the principle that the violation of rights consists of the initiation of force, that principle was not in fact original with her. The 19th Century individualists were already aware of it. For example, in 1897, Auburon Herbert wrote:

"[S]o long as [the individual] lives within the sphere of his own RIGHTS, so long as he respects these RIGHTS in others, NOT AGGRESSING BY FORCE OR FRAUD upon the person or property of his neighbors, he cannot be made subject, apart from his own consent, to the control and direction of others, and he cannot be rightfully compelled under any public pretext, by the force of others, to perform any services, to pay any contributions, or to act in any manner contrary to his own desires or to his own sense of right....[My emphasis]

"The moral RIGHTS of a delegated body, such as a government, can never be greater than the moral RIGHTS of the individuals who delegated to it its power. FORCE can only be used (whether by an individual or by a government makes no difference) for DEFENSIVE purposes -- never for AGGRESSIVE purposes...." [My emphasis]

In a footnote, Herbert added: "The ordinary coarse forms of fraud are the moral equivalents of force...."

He continued: "...Against whom, then, you will ask, may force be used? Simply against users of force (and fraud) as the murderer, the thief, the common swindler, and the aggressive foreign enemy."

[From The Right and Wrong of Compulsion by the State and Other Essays by Auberon Herbert (Liberty Classics, Indianapolis, 1978), pp. 370-373.]

It is clear from these passages that the non-aggression principle is not one that Rand originated. Indeed, her formulation of it so closely matches Herbert's even down to his explicit identification of fraud as a form of force that it is difficult to believe she didn't read him or someone very close to his views.

Accepting Rand's word on the subject, Objectivists (at ARI) claim that the non-aggression principle was discovered by her, and even go so far as to accuse the libertarians of "plagiarizing" it. In fact, it appears that Rand herself appropriated (dare I say "plagiarized") it, if not from Herbert then from some other 19th Century individualist or libertarian. Since Rand made such a point of condemning second-handers, it is ironic to see her claiming "discovery" of a principle that she had evidently learned from her predecessors.

- Bill

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Post 189

Tuesday, April 15, 2008 - 2:27amSanction this postReply
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For Rand--and me--individual rights are politically fundamental but they aren't the crux of the philosophy of Objectivism.  They are derivative, resting as they do on much more fundamental points in the Objectivist metaphysics, epistemology, and ethics.

Post 190

Tuesday, April 15, 2008 - 7:35amSanction this postReply
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Bill: "Accepting Rand's word on the subject, Objectivists (at ARI) claim that the non-aggression principle was discovered by her, and even go so far as to accuse the libertarians of "plagiarizing" it. In fact, it appears that Rand herself appropriated (dare I say "plagiarized") it, if not from Herbert then from some other 19th Century individualist or libertarian. Since Rand made such a point of condemning second-handers, it is ironic to see her claiming "discovery" of a principle that she had evidently learned from her predecessors."

Bill, point well taken. But I'd be careful about what you say "appears" to be true regarding AR and the non-aggression principle. I've never before seen the quotes attributed to Auberon Spencer, and it's not as though I've never read any classical liberal literature. I may be wrong and I have no way of knowing, but it's not difficult for me to believe AR was unaware of what you cite also. Something tells me that AR hadn't read every classical liberal work. And I don't think the work of Auberon Spencer is as well-known as a bunch of other classical liberals, do you?

By contrast, we know from his own account that Murray Rothbard had read, had philosophical conversations with, and was influenced in his thinking by AR before using the non-aggression principle in his work. I'm not sure that means he "plagiarized" anything, but he never cited her for any philosophical insight I know of either.

Machan: "For Rand--and me--individual rights are politically fundamental but they aren't the crux of the philosophy of Objectivism. They are derivative, resting as they do on much more fundamental points in the Objectivist metaphysics, epistemology, and ethics."

No one said that the idea of individual rights is "the crux" of Objectivism, or that rights don't depend on more fundamental points. But that doesn't imply that a state limited to securing individual rights isn't an essential component of the philosophy.

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Post 191

Tuesday, April 15, 2008 - 8:46amSanction this postReply
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Jon Trager wrote,
Bill, point well taken. But I'd be careful about what you say "appears" to be true regarding AR and the non-aggression principle. I've never before seen the quotes attributed to Auberon Spencer . . .
Jon, it's Auberon HERBERT (not Auberon Spencer). You were evidently thinking of Herbert Spencer and got the two names confused. Interestingly, Herbert Spencer was Auberon Herbert's mentor. Auberon Herbert was a Brit, and in 1885, sought to establish the Party of Individual Liberty, and under this rubric gave addresses across England.
. . . and it's not as though I've never read any classical liberal literature. I may be wrong and I have no way of knowing, but it's not difficult for me to believe AR was unaware of what you cite also.
I don't know. The parallels are awfully striking.
Something tells me that AR hadn't read every classical liberal work. And I don't think the work of Auberon Spencer [Auberon Herbert] is as well-known as a bunch of other classical liberals, do you?
Not as well known, but Rand was obviously interested in these people, so I wouldn't be surprised if she had occasion to read him.
By contrast, we know from his own account that Murray Rothbard had read, had philosophical conversations with, and was influenced in his thinking by AR before using the non-aggression principle in his work. I'm not sure that means he "plagiarized" anything, but he never cited her for any philosophical insight I know of either.
The difference is that, unlike Rand, Rothbard didn't claim to have discovered the principle. Moreover, Objectivists are accusing libertarians of plagiarizing Rand on this principle, when the libertarians could just as easily have gotten the principle from Herbert or from one of Rand's predecessors. It's outrageous that ARI would make these kinds of unfounded accusations, when it is far more likely that if there is any plagiarism here, it is Rand who is guilty of it, claiming, as she has, that she DISCOVERED this principle, when she very clearly did not.

- Bill




Post 192

Tuesday, April 15, 2008 - 2:02pmSanction this postReply
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Bill: "Jon, it's Auberon HERBERT (not Auberon Spencer). You were evidently thinking of Herbert Spencer and got the two names confused."

Haha, you're right. Sorry about that.

Bill: "I don't know. The parallels are awfully striking."

Sure. But the philosophical principle is true. So it's not crazy to think that if AR did actually develop a true philosophy then her political theory would include the same idea, even if she were unaware it had been identified already by someone else.

Bill: "Not as well known, but Rand was obviously interested in these people, so I wouldn't be surprised if she had occasion to read him."

Well, I wouldn't be shocked by it. But I also wouldn't be surprised if she had never read him. Being interested in political theory doesn't mean you've read every theorist in the field, and politics wasn't her main intellectual focus.

Bill: "The difference is that, unlike Rand, Rothbard didn't claim to have discovered the principle."

Yes, but my point was that it's a known fact that Rothbard had read Rand, talked with her, and was influenced by her. It's not a known fact that Rand knew Auberon Herbert's work. And if she did, why would she pretend she had come up with the non-aggression principle? It's not as though she never gave credit to any other philosopher (i.e., Aristotle, John Locke, Thomas Jefferson).

"Moreover, Objectivists are accusing libertarians of plagiarizing Rand on this principle, when the libertarians could just as easily have gotten the principle from Herbert or from one of Rand's predecessors."

Were there others aside from Herbert who stated that principle? I'd like to know. But yes, it appears that they could have gotten it from him first.

Post 193

Tuesday, April 15, 2008 - 3:13pmSanction this postReply
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Stephan, I read with interest your posts through #30. I stopped there, because I'm out of time, and also because I got pumped up when I came across your approach to justifying rights, by reference to the "presumption of civilized norms" that supposedly inher in any discussion--an argument employed in various forms by Rothbard, Hans Herman Hoppe, and many others who have been influenced by the contemporary Austrian Economics movement. I think that approach fails, although I need to get more clear to make sure my reasoning is sound. (I came to libertarianism through Austrian economics, so I am sympathetic. But I have criticisms.)

I am going to read a lot more about IP, both your articles and Tibor Machan's writing about this subject. In the meantime, I just want to say that in reading so far (including your brief remark about the source of individual rights), I repeatedly get the sense that you have incorporated what I consider to be erroneous ideas concerning knowlege and morality. I get the impression that you view this subject through a lens of philosophical agnosticism, even as you declare yourself in support of various moral values, such as voluntary association, capitalism, individual preference, and so forth. In other words, my impression is that you think certain values are objective, but that you erode the foundations of objectivity by hewing to what I suspect are flawed prior ideas.

Anyway, I'm going to write about this after I figure it out.

Until the dawning of that Celebrated Day, please continue to enjoy your life, in all its aspects, as usual.


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Post 194

Tuesday, April 15, 2008 - 8:49pmSanction this postReply
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Mark:
Stephan, I read with interest your posts through #30. I stopped there, because I'm out of time, and also because I got pumped up when I came across your approach to justifying rights, by reference to the "presumption of civilized norms" that supposedly inher in any discussion--an argument employed in various forms by Rothbard, Hans Herman Hoppe, and many others who have been influenced by the contemporary Austrian Economics movement. I think that approach fails, although I need to get more clear to make sure my reasoning is sound. (I came to libertarianism through Austrian economics, so I am sympathetic. But I have criticisms.)

I am going to read a lot more about IP, both your articles and Tibor Machan's writing about this subject. In the meantime, I just want to say that in reading so far (including your brief remark about the source of individual rights), I repeatedly get the sense that you have incorporated what I consider to be erroneous ideas concerning knowlege and morality. I get the impression that you view this subject through a lens of philosophical agnosticism, even as you declare yourself in support of various moral values, such as voluntary association, capitalism, individual preference, and so forth. In other words, my impression is that you think certain values are objective, but that you erode the foundations of objectivity by hewing to what I suspect are flawed prior ideas.

Mark, thanks for your comments. If you are interested in my on derivation of rights, it can be found in several articles collected here, such as "Punishment and Proportionality: The Estoppel Approach"; "Defending Argumentation Ethics"; "A Libertarian Theory of Punishment and Rights"; "New Rationalist Directions in Libertarian Rights Theory"; and "How We Come To Own Ourselves".

Let me just note the following about your other suppositions. Objectivist ethics is hypothetical: it rests on someone choosing to live, which itself is a pre-moral choice. Even Rand (I think) would not say you can show someone "ought" to choose to live (since the choice to live ("qua man") is the basis of ethics); only that, if they do, certain things follow. Why do some men choose to live; others to fail or to reject their potential? I don't know, but the reason is irrelevant. What is significant is that some do; some don't. You make the choice, or you don't. I have a similar view: you either choose to be civilized; or you don't. Why some do, some don't, is a separate question, perhaps one of sociolgy, or psychology, or maybe even ethics or biology. I don't know for sure. But if you do choose to be civilized (like the choice to live), it has certain implications for what other norms are going to be compatible with the values and norms inherent in this choice.

Now, since it is hard to find anyone engaged in a discussion like this who will reject cooperation, reason, peace, society, civilization, then those engaged in these questions will alwyas of necessarily all share and favor some basic civilized norms. From these (by standard economic and libertarian reasoning familiar to all of us) one can easily demonstrate that all proposed socialist ethics or norms are contrary to those civilized norms alreayd presupposed as valid (and this proof by contradiction is similar to the way Rand debunked skepiticism and objections to her basic "axioms").

I want--you want--to live in a world of cooperation and reason and peace and civilization and society, and interpersonal harmony and universal flourishing. That is what we want. Yes. Is it wanted by all? No. Criminals exist, and always will; even if you show them God's Ultimate Proof, or Rand's, or what have you, still, they may disregard them. That is the difference between norms, value, and prescription, on the one hand; and facts and descriptive truths, on the other. So here we have a civilized community of civilized people who all adopt basic civilized norms, including peace, harmony, reason... and we challenge each other to prove to the other why we believe what the other already adopts as a value, or truth. Why? It's like a member of the Chess Club demanding that fellow member prove why Chess is worthy. It make-a no sense.

Post 195

Tuesday, April 15, 2008 - 10:47pmSanction this postReply
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Stephan asked,
How does my making a drug with my own property initiate force against some other guy?
It doesn't, if you didn't steal the idea from him, but if you did steal it -- if you got the idea from him and reproduced the drug without his consent -- then you have initiated force against him, because you've expropriated his intellectual property.

Whether an act constitutes theft or a violation of one's property rights depends on how one defines property. You cannot define property rights by reference to the initiation of force, if you define the initiation of force by reference to property rights. For example, suppose that I am standing on a plot of land, and you physically remove me from it against my will. Have you initiated force against me? That depends on whether or not you own the land. If you own it and ask me to leave, but I refuse, then you have every right to force me off your property. In that case your action constitutes the retaliatory use of force, not the initiation of force. But suppose that I am the owner of the land. In that case, your forcing me to leave would involve the initiation of force, not retaliatory force.

The same is true of intellectual property. If I create something on my own without stealing it from you, then even though you thought of it first, I still have a right to it, because I produced it on my own. But if I stole the idea from you, then I am violating your property rights.

As Rand puts it, "An invention has to be embodied in a physical model before it can be patented; a story has to be written or printed. But what the patent or copy right protects is not the physical object as such, but the idea which it embodies. By forbidding an unauthorized reproduction of the object, the law declares, in effect, that the physical labor of copying is not the source of the object's value, that that value is created by the originator of the idea and may not be used without his consent; thus the law establishes the property right of a mind to that which it has brought into existence.

"...A patent or copyright represents the formal equivalent of registering a property deed or title. The patent or copyright notice on a physical object represents a public statement of the conditions on which the inventor or author is willing to sell his product: for the purchaser's use, but not for commercial reproduction." ("Patents and Copyrights")

Stephan, you don't deny someone the right to determine the conditions on which he is willing to sell his product, do you? Isn't that all a patent or copyright does? No one is forced to apply for a patent or copyright; one may give one's idea away, if one chooses. But if one want's to establish the condition that it may only be used privately and not for commercial reproduction, then a patent or copyright helps to make that condition public knowledge.

I do think Rand is wrong to deny an inventor the right to his invention, just because someone else happened to invent the same thing and to beat him to the patent office by a few minutes. He has a right to it if he produced it, even if someone else did so before he did.

- Bill

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Post 196

Wednesday, April 16, 2008 - 1:42pmSanction this postReply
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Bill Dwyer:
Stephan asked,
How does my making a drug with my own property initiate force against some other guy?


It doesn't, if you didn't steal the idea from him, but if you did steal it -- if you got the idea from him and reproduced the drug without his consent -- then you have initiated force against him, because you've expropriated his intellectual property.
The question is whether there is IP. UsIng "stealing" presupposes there is, so is question-begging. And what do you mean, "got the idea from" him? We "get our ideas" from countless sources and inspirations, learning and acccumulated knowledge. Let's say I hear that everyone loves this "aspirin" that Bayer is selling. So I think, hmm, I bet I can make aspirin pills too, and make them better than Bayer. Did I "get the idea" from Bayer? Did I "steal" anything? I never read their patent, and never bought anything. I just *learn that* some people find taking this drug made from aspirin to be useful.

Whether an act constitutes theft or a violation of one's property rights depends on how one defines property. You cannot define property rights by reference to the initiation of force, if you define the initiation of force by reference to property rights. For example, suppose that I am standing on a plot of land, and you physically remove me from it against my will. Have you initiated force against me? That depends on whether or not you own the land. If you own it and ask me to leave, but I refuse, then you have every right to force me off your property. In that case your action constitutes the retaliatory use of force, not the initiation of force. But suppose that I am the owner of the land. In that case, your forcing me to leave would involve the initiation of force, not retaliatory force.
Exactly. This is the very problem with IP: if your "ownership" of a given recipe *means that* you can stop me from using my own land--my own property and body--as I see fit, then it means you really co-own my land and body. But how did you come to co-own my land and body? I already fully owned them.
The same is true of intellectual property. If I create something on my own without stealing it from you, then even though you thought of it first, I still have a right to it, because I produced it on my own. But if I stole the idea from you, then I am violating your property rights.
But this is question-begging, if you are assuming that my duplicating something I learn about, is stealing. Why is it stealing?
As Rand puts it, "An invention has to be embodied in a physical model before it can be patented;
And, again, Ayn Rand doesn't know what she is talking about. You do NOT have to "reduce the invention to practice" -- embody it in a physical model -- before it can be patented. She is completely wrong. You can have an idea sitting at your desk, write it up, file it, and boom, you're done. Filing is called "constructive reduction to practice."
a story has to be written or printed.
This is true, but so what?
But what the patent or copy right protects is not the physical object as such, but the idea which it embodies.
It protects it *by giving the author/inventor partical ownership rights in other's already-owned property*. This is the very problem with it.
By forbidding an unauthorized reproduction of the object,
PATENT LAW DOES NOT FORBID REPRODUCTION. It has nothing to do with reproduction. It does not assume that the "thief" as you call it has access to the original idea or invented object. This is copyright law. Laymen who think you can use a copyright-like concept to implement a patent system seem to have no clue as to what they are talking about.
the law declares, in effect, that the physical labor of copying is not the source of the object's value, that that value is created by the originator of the idea and may not be used without his consent;
Let me make sure I understand you here: are you saying that there is a property right in the value of an object? Is this what you are saying?
Stephan, you don't deny someone the right to determine the conditions on which he is willing to sell his product, do you? Isn't that all a patent or copyright does?
Absolutely not. Patent and copyright are NOT based on the idea of contract. If they were, they could not bind third parties.
No one is forced to apply for a patent or copyright; one may give one's idea away, if one chooses.
Are you sure about this? How do you "give away" the copyright that federal law automatically grants you in something? To give an analogy--you have a right to apply for social security when you retire, and you have a right to sue someone for racial discrmination. Both of these rights are illegitimate, of coures, but you are granted them by the feds. How would you "give them away"? Is there an official bureau of rights-relinquishment that I don't know about? In fact, as far as I know, it's not easy to "give away" your copyright--that is, to dedicate something to the public domain. Federal law GIVES YOU a copyright as soon as you fix an original work of authorship in a tangible medium of expression. No registration, filing, or even coypright notice is needed. If you do nothing, you have a copyright. How do you stop this? Don't put a notice? Don't register? That doesn't matter. What if you put a notice, "I renounce my copyright"--? So what? This is ineffective--there is no contract, no consideration.
But if one want's to establish the condition that it may only be used privately and not for commercial reproduction, then a patent or copyright helps to make that condition public knowledge.
A condition is a condition of a bilateral contract. But patent and copyright bind third parties, even those who had no notice.
I do think Rand is wrong to deny an inventor the right to his invention, just because someone else happened to invent the same thing and to beat him to the patent office by a few minutes. He has a right to it if he produced it, even if someone else did so before he did.
This is a good critique of Rand, but I am not sure if you realize how devastating this little exception would be to the patent system. There is a reason that most pro-patent types would froth at the mouth and fight you tooth and nail for suggesting such a change to the patent system. You would get accused of hating small inventors and innovation, etc.--the same kind of stuff I get from your side.

Suppose you insert into patent law an exception for prior users, or independent inventors. So what's going to happen? If I had a company I would tell all my engineers to NEVER read the patent database; I would establish a policy to prohibit this. I would spend money (wasted!) to have a verifiable "clean room" procedure for innovations, similar to what is often done now in the copyright/software context (where the coders program in isolation, with no access to other material, so that if the program they produce has some similarities to an existing product, they can prove they didn't have "access" to it, and did not "reproduce" it--this is a defense in copyright, but not patent, b/c copyright infringement requires some kind of reproduction of another's work, and thus proof that there was "access" to it). So you would have everyone running around covering their eyes, trying NOT to learn what others have done, out of fear of being unable to prove they independently invented something. All so they could preserve a defense against patent infringement. The patent proponents would hate this measure b/c it would basically gut the patent system (albeit, at a huge deadweight cost of all these companies having to cultivate intentional ignorance and establish clean room procedures). Moreover, the patent system has two main (utilitarian) purposes: the encourage invention disclosure (the filing of a patent application that becomes public), and also to encourage innovation by giving you a limited monopoly on it. If people are trying to AVOID reading the patent database so as to establish the lack-of-access/lack-of-copying defense you propose, then that defeats the primary purpose of the patent system; there is no way in hell this proposal would ever pass, or is in any way compatible with the patent system.

What I am saying is that the idea of an independent inventor defense is contrary to the entire idea of a patent system. So in recognizing the need for this defense, I think you are starting to see how problematic any real-world patent system really is.

Post 197

Wednesday, April 16, 2008 - 2:34pmSanction this postReply
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Stephan, Thanks for your carefully thought out response. I am highly interested in argumentation ethics as advocated by contemporary Austrians, partly because grasping the subject is fun, and also because I am curious as to whether or not more than one justification of moral norms is possible. In other words, is the objectivist explanation for the source and nature of personal moral values, upon which is erected the case for ethical norms, the only possible approach to proving objective moral values? Or is the Austrian approach a sort of shorthand logical process that reveals contradictions that inher in any denial of proper moral norms? I actually don't know. I have thought that the Austrian short cut failed, but I need to really think about this methodically to try to become clear. So I'll read your articles.

In the meantime, I am reading your articles, and articles by Tibor Machan, about intellectual property. I can't explore both the subject of the source of ethics, and the nature of intellectual property, simultaneously, although they are both interesting and fun to think about. So I'll proceed with my reading and writing about IP which I'll finish in a few days. What I write may not get published here, although I'll submit it here and hope for the best. But in any event, I'll pass along my ideas about this to you, and to Tibor Machan, in some form, because I appreciate reading what you have each written.

Finally, all this discussion is stimulating to me because I "grew up" as a devoted follower of Mises, Rothbard, Hayek. Since I soaked and boiled my brain in Austrian economics when I was young, I think I grasp the abstract ideas from which some of your commentary flows, as for example your comments about the alleged "non-scarcity" of ideas. My thinking about this alleged "non-scarcity" is at odds with yours. I assume your claim that ideas are not scarce reflects the Austrian idea that thoughts reflect the subjective mental value scale of utility maximizing actors. That is, from the viewpoint of praxeology, ideas and thoughts are morally neutral because subjective choice is morally neutral. Thoughts are essentially interchangeable, in the sense that one's subjective output is as morally insignificant as another's subjective output; and since thoughts are "fungible" (in that none is morally superior to another, from the standpoint of praxeology), ideas are therefore unlimited in quantity, produced by individuals as easily as breathing in and out. Ideas are therefore "non-scarce".

If I have distorted what you think about this, by making up what you suppoedly think out of thin air, I apologize. You know what you think and why. But if this summary approximates your approach, I'll bet you can already see why we disagree about this.

But I'll have more to say about this in detail in a few days.


Post 198

Wednesday, April 16, 2008 - 3:48pmSanction this postReply
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Mark:
Stephan, Thanks for your carefully thought out response. I am highly interested in argumentation ethics as advocated by contemporary Austrians, partly because grasping the subject is fun, and also because I am curious as to whether or not more than one justification of moral norms is possible. In other words, is the objectivist explanation for the source and nature of personal moral values, upon which is erected the case for ethical norms, the only possible approach to proving objective moral values? Or is the Austrian approach a sort of shorthand logical process that reveals contradictions that inher in any denial of proper moral norms? I actually don't know. I have thought that the Austrian short cut failed, but I need to really think about this methodically to try to become clear. So I'll read your articles.
Mark, thanks. While my approach uses some Austrian insights, I am not sure I would say my approach to justifying rights is really part of Austrian economics (Hoppe's argumentation ethics is more Austrian-ish, but even it is an ethical, not ecnonomic, theory). Be sure to consider Hoppe's "argumentation ethics" approach too (which is described by me in the articles I linked before). Some of the reasoning inherent in my "estoppel" approach and also in Hoppe's Arg ethics can be found in insights of well-known thinkers over the centuries -- take a look at the ones collected here: Quotes on the Logic of Liberty.

... I think I grasp the abstract ideas from which some of your commentary flows, as for example your comments about the alleged "non-scarcity" of ideas. My thinking about this alleged "non-scarcity" is at odds with yours. I assume your claim that ideas are not scarce reflects the Austrian idea that thoughts reflect the subjective mental value scale of utility maximizing actors. That is, from the viewpoint of praxeology, ideas and thoughts are morally neutral because subjective choice is morally neutral. Thoughts are essentially interchangeable, in the sense that one's subjective output is as morally insignificant as another's subjective output; and since thoughts are "fungible" (in that none is morally superior to another, from the standpoint of praxeology), ideas are therefore unlimited in quantity, produced by individuals as easily as breathing in and out. Ideas are therefore "non-scarce".
No; to me scarcity is simply an economic concept--it basically means rivalrous. An idea is non-rivalrous (non-scarce) because my use of it does not deprive you of your use of it; it is not exhausted. A scarce resource, by contrast, by its nature as scarce good, can't be used simultaneously by multiple people; my use excludes yours. If I take your banana from you, you no longer have it. If my taking your banana did not deprive you of your banana--if I somehow looked at your banana and conjured up a duplicate in my hands, it woudl not interfere with your having and using your banana. It is theft for me to take it precisely because it is "scarce" (rivalrous). By contrast, if you have a way of planting corn that makes more corn, and I imitate this method in planting my own corn, it doesn't "take" (or "steal") your method from you--you can still use your method to plant your corn.

For more elaboration on the role of "scarcity" to property rights, see Hoppe's The Ethics and Economics of Private Property; and his Theory of Socialism and Capitalism, chapters 1 and 2, esp. pp. 5-6 & 8-18, discussing notions of scarcity, aggression, property, norms, and justification. See also my Defending Argumentation Ethics, esp. the section "Objective Links: First Use, Verbal Claims, and the Prior-Later Distinction", and The Essence of Libertarianism? and Thoughts on Intellectual Property, Scarcity, Labor-ownership, Metaphors, and Lockean Homesteading.
(Edited by Stephan Kinsella on 4/16, 3:58pm)


Post 199

Wednesday, April 16, 2008 - 6:53pmSanction this postReply
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As for your studying of ethics, Mark, try reading Tara Smith's Viable Values, which gives a much more detailed discussion of the kinds of ethical theories, their flaws, and why she says Rand's view is correct.....  it also touches on the issue of survival and flourishing, too.....

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