Good Guys and Bad Guys in the Media Biz

Business, IP Law, Pop Culture
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I and some friends are trying to compile a list of various notable musicians, artists, and the like who are more or less good on copyright, and those who are particularly bad. For “good” we mean they explicitly oppose copyright or at least fight for their fans and against some of the excesses of draconian copyright. For the bad, we mean those who use the power of the state to attack their fans and/or hypocrites who pretend to be for peace and love and condemn capitalism and commercialism while greedily condoning the use of state copyright law to persecute innocent people. I’ll list a few on both sides below; other suggestions or comments are welcome as are any links documenting the good/bad IP status of individuals listed below; I’ll update this list from time to time.

Good

Bad

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Rule By Overseer

Legal System, Police Statism, Statism, Totalitarianism
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Radley Balko highlights the ridiculous case of a man arrested for interfering with police for filming them while they are on the job. Considering a passive observer, filming an arrest, to be “interfering” must be a special police corollary to the uncertainty principle that I missed in physics class. A friend asked the question, “how can one know what not to do?” This is a good question. If the laws on the books, and publicly clarified by the “authorities” are no shield, then what do we have?

As I mentioned before, police interactions with “civilians” are similar to the interactions between enslavers and slaves of the past. The rule on what can and cannot be done are set by the government official with whom you are interacting. Instead of rule by law, we have rule by overseer. Instead of viewing the police officer with whom you are speaking as a man as yourself, consider him a would-be slave master. He is has little reason to doubt his superiority to you. He has rights, and we have responsibilities.

How can it be otherwise? Whenever there is an asymmetry in recognized rights, there is great danger in interacting. During such interactions, the well-being of the oppressed is almost entirely dependent on the goodwill of the oppressor.

Consider the risks involved when an ordinary citizen has an interaction with the police. If a police officer is the violator, except in extremely egregious cases, nothing will happen to him. He will not be immediately fired after the accusation. A very bad outcome for a police officer will be him being fired, with no criminal record, and the ability to compete for a private sector job just like everyone else. Even in the case of him being prosecuted, he will likely be acquitted, and even if he is found guilty, he will be punished much less severely than an ordinary citizen.

On the other hand, consider the risk for a citizen. If a person with a regular job is arrested and held for several days, he may be fired from his job. An employer may not be able to afford to employ someone who is not at work, irrespective of the reason behind the absence. That means that even a misbehaving officer can ruin a person financially, even if that person is ultimately cleared of any wrongdoing. As I have mentioned before, this asymmetry is similar to that which existed between blacks and whites in the US (and especially the American South) prior to the middle of the 20th century. In such an environment, rather than being oppressive, segregation is actually desirable for the oppressed class. Unfortunately, the government does not permit mundanes, as the heroic William Norman Grigg calls ordinary citizens, to segregate themselves from the state.

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Jesus and Soldiers

War
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Military MinistryLast night, I attended “Heal Our Heroes: Ministering to the Military in Our Midst,” an event here in Houston featuring keynote speaker Colonel Oliver North. (I was invited by a friend who had a table.) It was a fundraising dinner for Military Ministry, which provides various spiritual counseling and resources to soldiers. There were parents and a singer who had lost loved ones or suffered post-traumatic stress disorder (PTSD) etc. from the Iraq or Afghanistan war, various testimonials, etc. It was very Protestant in that Jesus was mentioned repeatedly and they explicitly pushed for us to give money at the end (Catholics are a bit more discreet when they ask for money–they just pass the basket).

I can understand wanting to help those who are suffering from the effects of war–even the soldiers. But after showcasing all the soldiers’ whose lives have been ruined by the military and by war, you would think there might be a word about peace or stopping the fighting that causes such devastation. But no, not a word. I suppose this is understandable: their mission was to raise money, so they focused on that.

But two other things really shocked me, both regarding the degree to which American Protestant Christians have intermingled their faith with patriotism and love of the state. For one, an award was given out, which was a miniature replica of a statue of Jesus hugging a soldier. Now I have no doubt the idea of a loving, compassionate savior giving succor to someone damaged by war is compatible with Christianity, but this seemed to go beyond that. And this impression was reinforced by the words of a young lady who spoke on behalf of MM. She said that in this world there are only two classes of people who have directly given their lives for you: Jesus, who gave his life to save your soul; and the soldier, who gives his life to save your freedom. Jesus comforting and forgiving the soldier–fine. Comparing soldiers to Jesus? Sacrilege. I don’t think Jesus is supposed to have had guilt or PTSD over what He did. Soldiers do, for a reason: War is hell. Jesus didn’t kill and murder people. Soldiers do.

Christians in America, especially Protestants and the “right-wing” types, it seems to me, have their priorities a bit out of place. Statolatry crowds out true faith and religion.

Heal our Heroes-1

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Laugh at the State, Mock the Regime

Anti-Statism, Education, Humor, Police Statism
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Kathryn Muratore, James Ostrowski and I were recently discussing over email one proposal some people are bandying about as a response to the TSA naked scanner abomination (see Kathryn’s blog Stop TSA Scanners). The proposal is to serve the TSA by filing some kind of “Show Cause Order” in federal court, to demand the TSA “give a reason for them to continue to do these searches which are clearly unconstitutional”–thus you bury the TSA in paperwork and back them into a corner using this “Show Causes” maneuver. Now this sounds a little desperate and crankish to me, sort of like all these “common law court” nuisance liens the gold-fringe-on-the-“admiralty”-flag crowd like to file (which may be heroic, though futile, since the states just criminalize it).

But I don’t know; I’m not a litigator. Ostrowski’s view was: “I’m a big believer in direct action and not litigation. The best way to stop this is through a boycott and/or street theater–make fun of this odious practice.”

He has a good point. Earlier this year I was on a panel (discussed here) with Hoppe and DiLorenzo. In response to a question about the prospects for liberty, I noted the importance of economic literacy, in part to deflate the mistaken belief on the part of decent people that the state is necessary and legitimate. Without the tacit support of the state’s legitimacy, it could not exist. And this is why it is important to laugh at the state.  Hoppe agreed, saying he has actually considered featuring a libertarian comedian at an upcoming  event, and DiLorenzo explained that one reason he often mocks the state and its media cheerleaders is for this very purpose–he gave the example of ridiculing Rachel Maddow in a recent LRC post where he referred to her getting her “panties in a knot”. We need to show these people as buffoons and clowns and to make people take them less seriously. (See also the Mises Daily article Laughing at the Regime.)

So: laugh at them, mock them, ridicule them, jeer them, scoff. Do not take them seriously.

[Cross-posted from LRC]

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Entrepreneurial Knowledge And IP

IP Law
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Lately the issue of intellectual property has popped up to near the top of issues in libertarian circles, especially as it related to information, emulation and society. Though the emphasis appears to be on the side of the consumer (and of society), it is worth noting that whenever and wherever the state intervenes in the spread of information though IP legislation, the effect reaches entrepreneurs and managers and even venture capitalists and other investors. Entire areas of “common knowledge” can be wiped.

The mere existence of the state provides us with the most extreme example: there are no true markets–much less developed markets–for private courts and restitution companies. Sure, there is private police and mediation and arbitration but those still operate under the watchful eye of the state. Because the state has completely monopolized these “services,” there is no incentive for innovators and researchers to enter this field and offer services in a competitive environment. Thus, the result is literally a completely atrophied field of human knowledge (not counting armchair theorizers).

Prohibition gives us another perhaps less dramatic example. What sort of innovations could have been openly tested when alcohol was banned in the US? (When I mean innovation I am being very broad and want to include things beyond the actual product such as marketing campaigns, managerial developments in particular product development, distribution strategies and so on). One has to remember that prohibitions eliminate not just the actual product from the market. It also eliminates acting on the knowledge that surrounds all of the market operations of that product.

Some years ago a European friend of mine told me that because firearms are near completely banned in most places, there is no “gun culture.” When homeschooling is banned, fewer people think about homeschooling. Given enough time, most folks will probably think it normal for the state to handle education and will frown upon those who want to consider other options.

IP legislation bans certain patterns and processes from being freely used by non-authorized agents. It bans actual products, but it more explicitly bans information to be used for similar or other purposes. Like prohibition, IP legislation reduces the quality and amount of information that would have been otherwise available for other entrepreneurs to use. Indeed, imagine that you are on the floor of a stock exchange and it’s your first day. You learn that there exists a government-granted monopoly on the idea that “a forecast of drought in the midwest can increase the price of corn.” You are a commodities trader in charge of corn but it’s illegal for you to trade based on that knowledge. You look at the latest forecast and looks like a drought might hit this year. As a trader, you are now forbidden to act on that knowledge. Intellectual property legislation has a similar stifling effect on ideas and entrepreneurial knowledge. If affects end users of course, but also those in charge of providing humanity with the endless number of goods and services that we desire.

Patent law hinders building on existing efforts, forcing us to bypass the patent (thereby drawing resources otherwise available elsewhere) or to license it (adding a cost to the product or service), or finding other routes (again, incurring a cost). Like all state intervention in the market, IP legislation bans not just the proverbial wheel but also disrupts the knowledge transfer mechanisms which are essential to civilization itself.

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