Question of Legitimacy

Legitimacy plays a major role in the determination of ethics, morality and rights. It is a method of knowing who is right/innocent in a certain situation. For example, in a situation where property is violated, the person who owns the property has legitimate authority (because of his rights) and the person violating it does not. The logical conclusion would be that the violator is guilty and should be punished. This sounds like a nice arrangement, but much like in their economic arguments, so-called legitimacists make up small scale situations and expect that this same situation can work as well with 6 billion people across the world as it does with 2 neighbours across the street. Such people include myself, communists, capitalists, socialists, democrats, constitutionalists, anarchists, and the list goes on. Especially democrats, but that is a story for another paragraph.

Legitimacy leads to a situation I call "The tragic mating between subjectivity and objectivity"; in this situation, either something made to find objective truths gives in to subjective opinions, or something that is subjective is used to find objective truths, or both. This is not to say that subjectivism is a bad thing in any way. Legitimacy is a fine example of this 'tragic mating': it gives in to subjectivism, and then legitimacists still try to use it to find objective truths. The state, a monopoly on the use of force, is, for instance, legitimate.
The masses project legitimacy onto the state (through being bought, reassured, censored, fooled and threatened) and this leads to anyone fighting against the state to be punished in one way or another. Being bought and reassured are two big factors here; people will always look for reassurance and an easy way to feed themselves, and these are two very easy ways to do it. Drawing conclusions here, when legitimacy is used to structure a human society, it will result in people seeking more security, paying that, which may now seem useless, but later we crave for it: our own freedom. "Those who would give up Essential Liberty to purchase a little Temporary Safety, deserve neither Liberty nor Safety" -Ben Franklin said it right.

Legitimacy leads to democracy; one can see this, as when legitimacy is projected onto some authority, those who challenge that authority will likely be met with violent force by the people who view it as legitimate. Democracy (specifically majoritarian democracy) works in a similar way, where a simple majority wanting something can force its will on any minority. This such democracy leads to oligarchy, which leads to plutocracy, which leads to fascism. By logical expansion, it can be said that legitimacy is not a reliable method of structuring society and/or basing one's philosophy on, as it boils down to nothning but mob rule. What is worse, in this mob rule, the mob isn't even ruling for its own benefit.

What, then, is a more reliable method? Reciprocalism is its name! Reciprocalism merely says that 'what goes around comes around'. That is, one person has the full right to do to another, as that specific other has attempted to do to said person. No legitimacy, no authority, full justice and full liberty. There is no 'I am right, you are wrong', for right and wrong cannot be known to us. There is 'he did it to me, I can do it to him'. Reciprocalism is the best and most reliable way to find objective truths, if any exist at all.

Rights

There are five inalienable natural rights that apply to at least the human species. The rights, in order of priority are:

1. The right to react

"Actioni contrariam semper et æqualem esse reactionem: sive corporum duorum actiones in se mutuo semper esse æquales et in partes contrarias dirigi." -Newton's 3rd law.

Using newton's third law of reciprocal actions and the universal fact that all living beings act and have reactions to an act, one can prove the naturality of one's right to do to another as that specific other has done to him/her. The reasons behind that other's actions, and whether he is successful do not matter at all. Whether it is to protect property or to damage it, when one person uses force against another, that other will have the full right to use equal and proportional force against the initiator.
If someone points a gun at me, I can point a gun at them. If he shoots first and kills me, he is guilty, and while society should not kill him if he does not resist capture (the violation is against me), he certainly should be punished, so long as he/she is proven not to be on the 'self-defense' side of the fight. If I fire my gun, unless I can prove he was going to pull the trigger, I will be the one in trouble. Again, the motives behind the actions do not matter.

2. The right to life and existence

Since one exists, and he is the only one who can sense his own conscience and ego, he has exclusive right to exist and be himself. Hence, nobody, and I do mean nobody, has the right to control another. However, by the first right, if someone attempts to take another's life, then that other (no one else), has the full right to do the same at any time and any place. Back to the point, since no one has the right to control another, no one can decide for another if they will live or not. It is a completely private and individual decision.

3. The right to liberty

One has to ask himself what the function of life in this universe is to actually understand this right completely. What does a cloud of molecules making transfers of electrons (conscience is only electrical impulses in the brain) do that a typical cloud of molecules doesn't? For starters, it exerts forces on itself that make it move where it wants to move. For that to happen, this cloud of molecules must make decisions and occasionally mistakes. It also must have desires. These traits differ between organisms: single cells also make decisions and have desires, however, they are at a more simplistic scale (food, water, mitosis).
From these universal traits shared by all living beings comes the right for individuals to make their own decisions.

4. The right to property

If each sentient being is itself, has a right to react, a right to life and liberty, then it must have exclusive ownership of things it manipulates to preserve itself: food, water, shelter, etc. Because property requires one to abide by another's rules, it is collectivist. Property extends to become an agreement within a group, that is beneficial for all members of that group.
Note that there is no single theory of property that can apply to all types of property, not even a synthesis. Contractual property works best for land ownership and maybe shelter, however, it does not work well for ALL property types. This is true for any and all theories: Rothbardian, Neo-lockean, Proudhonian, and the list goes on. If one looks into these theories, he can see how they might apply well for something, but not everything. Therefore, because objective propertarianism is arbitrary and can result in tyranny, only the people can and have got to, in the words of Brian, "work it out for themselves".

5. The right to pursue happiness

From all the rights derived above, derives the fifth right for one to pursue that which makes him happy. For in life, there is nothing else that has value, but happiness. Simple economics is in fact based on this right. For we subjectively value something by judging how much pleasure it will give now and/or in the future. That pleasure could be anything, from satisfying hunger, to looking good to other people, to euphoria. Therefore, every sentient being has the right to pursue that which brings it comfort and pleasure, so long as that pursuit does not prevent others from doing the same.

Quod erat demonstrandum

Contract(ual) Propertarianism (CP)

One idea 'roaming' in my head is that of contract propertariansim. It is an idea of what physical property really is (apart from a cloud of molecules) and how to manage it. There are a few points around which CP revolves:

1. All property is common property in reality:

Technically true, philosophically false. When you think about it, one individual and his family/supporters cannot fight off billions of people, if they were to try and take his/her property. This is not an argument for democracy, it is reality. The bigger group has a better chance of subduing the smaller one. Therefore, all property really belongs to all of humanity.

2. A person is entitled to own that which he and the people around him have agreed to:

From point #1, we can conclude that all 'private' property is really socialist property, where the property is 'created' by a mutual agreement between individuals. Each individual views the ownership of his property and the property claims of others as beneficial to him, hence why the property claims become legitimate. They would be illegitimate otherwise. Property is now mutually beneficial and agreed upon, meaning everyone benefits. The socialist part of this is that the property claim is collectively 'judged'.

3. All property agreements are contracts; mainly social ones:

If property is created by mutual consent between individuals, then this means it is nothing more and nothing less than a contract. Maybe not a physical one, but a contract nonetheless. In an anarchist society, a contract must be purely voluntary. That means no compulsion to enter, no force to maintain, you can always opt out and those who are not in the contract are not affected by it. As soon as a contract is involuntary, it is null and void. Same goes for property contracts.

In a property contract, all individuals who view the property claim as mutually beneficial and legitimate have 'signed' the contract and agreed to stay off said property. However, those who have not 'signed' the contract are not in any way obligated to follow it, or consider the claim legitimate. They have not agreed to the terms of the contract and the property is still available to them. This is not how typical propertarianism has been defined, where a property claim is universally legitimate if the proprietor has acquired the property in a 'legitimate' way. But legitimacy is in the eye of the judge, or in this case, the individuals involved in the claim. I believe this is better than the judge being some macho philosophers, who say this and that is legitimate because of some mystical link between an ego and a cloud of molecules a distance away.

4. Contract(ual) propertarianism fits liberty better than most other types of propertarianism:

First reason, unlike most other forms of propertarianism, CP is not based on arbitrary philosophical and/or rhetorical claims. CP is based on an agreement beween individuals at the time of or after the property claim; not on a prescriptive judgement of what is legitimate by a few philosophers before the claim.

Second reason, CP does not invovle the threat of coercion or violence. Since CP is based on a voluntary agreement, from which all parties see benefit, there is no (need for) any coercion or violence. There is not even need for violation consequences: why would anyone violate a contract, which they signed, seeing benefit from folowing the guidelines of that contract? Unless it some naive Stalinist who wants to toy with people, agree to stay off their pasture land, and then trample on it to make them angry for his amusement, I don't see a reason for one to violate a contract like this one.

The only other type of propertarianism I would say is compatible with liberty would be egoist propertarianism. Although rather vulgar and violent, it was actually the foundation for contractual propertarianism, which is merely EP without violence, secrecy and disorder.

The Tragedy of the Commons

The sacred religion of "The Tragedy of the Commons" states that any commonly owned piece of pasture land will be overused, because each individual has the incentive to maximize profit and will feed as many cattle as he can. With a large population, the piece of land will be overgrazed.

If you look carefully, you might notice that this argument seems familiar. It will seem to you that the logic in this argument is similar to the logic of another argument. Anarchists and libertarians should find it even more familiar. Well it sounds familiar, because this argument uses an example, the other is more direct. The tragedy of the commons is the same argument as the anti-anarchist classic: "If maximum freedom and power equality are given to the people, then each individual will use violence against others when he/she sees fit and thus it results in chaos." Add "in the commons", right after "power equality"; replace "use violence" with "abuse"; "against others" with "common land" and "chaos" with "tragedy". Now see where the argument comes from!

Hasn't that argument been refuted again and again? You'd think that by now the terms mutual aid, co-operation, self-interest, markets, liberty, solidarity, ethics, non-aggression and management would have become boring to statists. However, you'd be wrong; the statists obvioously like being refuted, but they can't find new ways to challenge us, so they just use the old classics. They also say "you know, let's not bore the anarchists... How about we change some words?"

The tragedy of the commons is not just an argument against the commons and socialism, it is also an argument against liberty, anarchism and haudauctorism. It can even be considered an argument against free markets: "If the markets were truly free, then people would abuse them". Sounds familiar doesn't it? This is why anarchists, market or otherwise, should take some time to refute the tragedy of the commons; not solve it, but prove that there is no tragedy!

Principles

  There are some basic principles which are the drive behind the ideas of haudauctorism and should be made clear. These basic principles, the order of which does not matter, are:

Subjective Compulsion

  When something is said to be subjective, it is only true to the individuals which view it as true, false to those who view it as false and pointless to those who view it as pointless. Subjective compulsion is a principle which states that nothing is truly 'compulsory', because only the individual can decide what is a must and what can be set aside. When something is said to be objective it is true regardless of what any individual or group thinks: the existence of the sun is objective; opinions on pretty much anything are subjective.

  Basically, it means that no one should be compelled, forced or nagged to do things they do not feel like doing, whatever their reasons may be. That is to say, 'subjective compulsivists' should have equal opportunity and be judged in the same manner as and by objective compulsivists. 

Non-aggression

  The non-aggression principle is a very important, widely accepted and sometimes misunderstood concept. Non-aggression simply means that one person does not have the right, nor virtue to initiate violence against another person's body and/or fruits of labor unless in self-defense.

  This principle has been, at times, taken to a point where it becomes self-defeating. Some of the more vulgar right libertarians, for example, have applied this as an axiom which is to be followed at all times. If I was hanging from a flagpole on a high building and the only way to save myself was to break the window beside me and trespass, I would not be allowed to do it. I would be subject to punishment, because I have temporarily refused to see legitimacy in property rights. However, when the rights of life and liberty are at stake, the rights of property can and should be set aside, because, as the propertarians themselves have noted, property rights come from life and liberty rights.
The principle of non-aggression is therefore necessary, but insufficient for a free society.

Objective ethics

 Objective ethics are ethics which apply regardless of what an individual and/or a group believes. Killing, raping, stealing, pillaging and scamming are all activities which we see as bad. And this is objectively true as well. While the subjective and/or inter-subjective values can at times match the objective values, like in the example above, sometimes the inter-subjective consensus can simply be wrong. By the time people figure that out, the damages may already be done.

 That is why, when it comes to ethics, there is need for objective values which are true all the time. Non-aggression, self-being, self-love and love for others are all objective values which have been proven true. If these are ever abandoned, society could break down.

Self-Being

 Self-being, also erroneously referred to as ‘self ownership’, is a concept which states that an individual has full sovereign rights over their body. From these rights stem various other rights, such as property rights. 
But self-ownership is a logically false term and what is more, it causes great misunderstandings and controversies. The problem with self-ownership is that I do not own myself, I am myself. I cannot actually own myself or my body. Have I chosen, bought or received my body as a gift? Is one to imply that before I was born into (for the lack of better terms) my body I made a choice to get that particular body? No, I never chose my body; and I am certain that the person born with one eye, their heart upside down and one arm ¼ the size of the other has not been born that way with his/her consent either.

Out of everyone, my parents had the most control of the outcome of my body. Am I then owned by my parents? But even my parents did not have full and total control of the outcome of their love. So this means that I and my body are not owned at all, because we are not chosen to exist; my personality, for example, is unique, not bought, sold, gifted, homesteaded and/or handled in any other propertarian form. I am myself and I am my body, hence self-ownership is a useless logical fallacy and self-being is the root of liberty.

Natural Rights

 Natural rights are rights which man; woman and child are born with. In the case of religious folks, the closes idea is god-given rights. Whatever concept of natural rights is taken, a few things stand in common: inalienability, unconditional, they are given from birth, not contract and they are necessary.
Natural rights are necessary, because without them, one must take an egoist approach to rights. And while I agree with egoists in the large-scale, their concept of rights is not very sufficient to actually create rights. Some egoists have taken up the position that a person has no rights until (s)he signs a contract. Therefore, (s)he belongs to his/her parents until (s)he can sign a contract.
So if I stop a woman from throwing her baby into a fire, I am violating her property rights. Such a position is incompatible with the principle of Self-being and therefore not acceptable.

 Not to mention that such a concept of rights depends on ability. Hence, this is not really a right, but a privilege. If I did not have the means to sign a contract, I can’t have rights. People born with disabilities which hinder their ability to sign or understand a contract for their entire life will never get rights. Those who advocate this then also imply that if I am born a certain way, I am allowed to have rights and if I am not, then I can’t have rights. If ideas like this one are used to structure society, then all you will get is Auschwitz on one side and the Kremlin on the other. 
To avoid such ridiculous notions and situations we need to have a concept of inalienable rights which do not depend on abilities and/or age.  

Free association

 Free association is a concept and principle, which emphasizes the right of one individual to come together with other individuals, groups, contracts and/or constitutions and leave them without the use and/or threat of violence. If I want to trade this for that with him, then they should not try to stop me. This simple principle applied in the large scale is necessary, but might not be sufficient for liberty.

Self-Sufficiency

 Self-sufficiency is a concept which says that one should be able to do some things by oneself without outside interference and/or interaction. For example, I believe that each person should be able to produce the basic necessities required for life with minimum interaction with society and/or others. This requires that at least some of the means of production are available to all, either commonly or individually.
 When self-sufficient, each individual will be able to produce for him/herself and as Rousseau himself said, slavery will become impossible and “every one is there his own master”.

Universalism without adjectives

 The main quarrel between anarchists is the universal social structure. Will the large scale society be structured by anarcho-capitalist principles or will it be structured by libertarian socialist principles? I say that both parties have got it all wrong. Both sides must realize that libertarian socialism, anarcho capitalism and haudauctorism are all just philosophies and systems that some people like and other don’t. By no means capable of organizing large scale societies alone. 
The libertarian socialists must realize that the free marketer is not the enemy, and the free marketer would certainly allow libertarian socialists to do their thing. 

 When the state is smashed, anarcho capitalists will go one way and the socialists will go the other. There will not and should not be any ‘join us or die’ religious rhetoric. The free marketers (even some of the vulgar ones) are more than willing to allow libertarian socialism to flourish. The problem here is universalism. And the only system that can in fact be universal is anarchism without adjectives. And anarchism without adjectives is basically all the core principles of anarchism.

Justifying the 10 point plan

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1. Abolition and rejection of the concept of land ownership

2. Abolition of money, capital and the state

3. Adoption of a moneyless, barter, trade and gift based economy

4. Decentralization of the means of production at the hands of everyone

5. Decentralization of the means of transportation, communication and all infrastructure in general at the hands of the masses under democratic management

6. Minimization of the need for markets

7. The rejection of all constitutions and social contracts not written in the presence of at least 80% of the population

8. The adoption of the right to voluntary associate/dissociate with any contract or constitution

9. The abolition of social norms, social roles, intersubjective consensus and all authority

10. Decentralization of the means of conflict at the hands of everyone

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1. Abolition of property in land

As I have made my position on this very clear throughout my philosophy, I believe that property in land should be abolished for the sake of liberty. In order to exclude people from a certain piece of land, coercion is a necessary tool. And coercion, in whatever form it appears, is enforced by murder as a last resort. For this reason I oppose all forms of land ownership (collective, state and private), however, I do not at all have a problem with private ownership of houses, fruits of labor and objects in general.

2. Abolition of money, capital and the state

Capital is by definition a factor of production which aids in the creation of a product. The state is any institution, person or group with a guaranteed monopoly on anything and/or everything. Money is an abundant material, with no vital importance to human life, which can be exchanged for products, labor and capital.

Capital is an important part of the profit system. When a worker uses the machinery (capital) to produce goods, the capitalist deducts from his/her wage to pay for the use of the machine. Therefore, the worker is really paying to go to work. While this system is unjust for the laborer, it is also unjust for the workers who built these machines, the factory and provide electricity. When the capitalist demands payment for the use of capital tools, he/she keeps and uses the payment for him/herself. Exactly what gives the capitalist the right to do this? Shouldn't the workers who built the factory be gaining from this? Instead these workers were only paid once and the capitalist is paid many times for this capital. This entire concept ought to be abolished and the profits of capital should go towards the working classes.

The state is a form of government (the largest form), which claims a monopoly on anything and/or everything. Ususally, though, it claims a monopoly on the use of armed force. Armies, police, governments by the masses, global corporations, restrictive covenants, landlords, thieves, murderers and rapists are all examples of statist organizations, which use coercion, misinformation and brainwashing to achieve their ends: domination over the sovereign individual. Any anarchist, libertarian and haudauctorist ought to see the problem with this and eliminate the state to achieve maximum liberty. The state will then be replaced with voluntary associations between individuals and society (city-states, communes, secret societies, nomadic tribes, social contracts, etc.).

Money is an economic means of exchanging resources and services and definitely has its advantages and abolishing it is not necessary. However, it is my personal opinion that direct trade and free-to-access necessities is a much better form of economic interaction than monetary exchange.

3. Adoption of a moneyless, barter, trade and gift based economy

Direct trade may have its setbacks, but the idea could be tweaked a little to make direct trade sustainable in the large scale. One setback is value setting; how do we give an object a value if we do not use numbers? My answer is personal preference. Me and another person agree to trade my bottle of water for his chair; we agree on it, so that is acceptable. Next, I could trade that chair for a small table. Me and the person I am trading with have come to an agreement on the value of our products. If I decide to group together with a few other workers, we can mass-produce a product (shoes for example) and trade them with another group for materials to build a house. This form of value-setting has nothing to do with the labor theory of value or marginalism. It is a third alternative, which gives maximum freedom to set a value for the product without using mathematical law.

This will save us the toil and trouble of finding the best monetary value-setting idea: whether it be supply/demand, labor theory of value, state control, etc.

4. Decentralization of the means of production at the hands of everyone

The means of production are tools with which we can make products and build buildings. These include, but are not limited to: factories, farms, fishing waters, wells, building tools, machines, and capital. In capitalism, the means of production are owned by private individuals and therefore, in order to produce for themselves, or obtain means of production to become self-employed, some people (the masses) must sell their labor to capitalists. This is done through a wage system, which, as I have pointed out, is exploitative. With this being the case, wage labor is really wage serfdom.

In mutualism, the means of production are freely available for everyone, either individually or collectively and are not owned by any group of people (capitalists, state planners, workers, etc.). This does not mean that the means of production are not managed. The people who work inside these means of production and the people who built them are the ones controlling them; usually democratically. Such organization minimizes the chances of a tragedy of the commons, which has been used against decentralization.

5. Decentralization of the means of transportation, communication and all infrastructure in general at the hands of the masses under democratic management

Simply put, this means that the management of the city is under the democratic control of the masses. Such a system, however would be a centralized one. In order to be decentralized, this democratic control must be a consensus democracy, not a direct one. In a consensus democracy, a person has a say and influence in matters in proportion to how much he/she is affected by the decision. If the city council (made up of the citizens) is making a decision on whether to let you have water or not, you will have a say in the matter, and even if 99.9% of the people vote to take away your water, you can override the vote by putting forward a good reason as to why you should be provided with water (you need it to live).

If you are not a member of the commune, then you will not have a say, because the decision's consequences (good or bad) do not affect you.

6. Minimization of the need for markets

Markets are institutions (both real and virtual) in which people exchange, or agree to exchange goods, services and information. Simply put, markets are interactions between people. While markets are necessary for survival and direct trade, I favor independence. This means that a person should be self-sufficient in terms of providing the basic necessities on the bottom of the hierarchy of needs.

The need for markets comes from the need to improve one's own life and move farther up the hierarchy. Technological progress requires markets and makes our lives easier. Haudauctorism's very end goal is a society of pure leisure, where whatever work is done is rarely for survival and is mostly for pursuing one's dreams and pleasures. Such a society requires immense technological advancements, which, again, require free trade and interaction between humans.

While this seems to contradict the plan, it actually does not work exactly the way you think it does. The haudauctorist society starts as a maximized market economy, which creates a 'from each according to ability to each according to need' allocation of resources. Such an economy also eliminates monopolies, whether statist or business ones. The markets will then begin to shrink, because people will naturally dissociate, become independent and seek more time for themselves. When the markets become as small as they can be (markets do not need to be abolished or self-abolish) society will have probably advanced enough to have the individual take care of him/herself, while society does the same for itself.

7. The rejection of all constitutions and social contracts not written in the presence of at least 80% of the population

Social contracts, constitutions and social agreements of such kind are necessary to maintain order and harmony. Such agreements also emerge naturally out of any society. However, modern constitutions and social contracts and the actual purpose for creating them are far from the real purpose of a social contract. They are taken far too seriously and people are under the delusion that these constitutions are sufficient to protect them from tyranny.

First of all, these constitutions were written by a small group of people, who claim that they know best; this makes the constitution invalid, because only these people can fully agree to the contract. This being the case, any social contract must be written in the presence and receive the consent of the vast majority of the population in order to be considered a valid social contract. Such contracts should also never apply to people who do not wish to be associated with them.

Once the social contract is written, its best defense is an armed population of individuals that protect themselves using the principles laid out in that contract.

8. The adoption of the right to voluntary associate/dissociate with any contract or constitution

This is one of the basic principles of libertarianism, anarchism and haudauctorism and is necessary for the full empowerment of the individual. Every individual must have the full right to dissociate with and leave any contract (including, but not limited to social, economic and propertarian) and constitution at any time he/she wishes. Such is the foundation of voluntary association.

Let us now see how this applies to self-ownership, as it is quite important to clarify my position. Some proponents of self-ownership can use the concept to justify wage serfdom and people 'selling themselves'. These proponents claim that a person is not free unless he/she can sell him/herself. I disagree with this argument. Selling oneself, in the full sense of the term, means surrendering full control of one's mind, body and soul to a buyer.

Let us assume that the technology to do this can be discovered and exists. The seller signs a contract leaving him/herself to the buyer. If the buyer has full control of the seller, then how can the seller say that he wants to leave the contract (even if it results in overwhelming debt)? If the seller cannot leave the contract, the contract is not compatible with the condition above and is a statist contract. This means anyone endorsing such ridiculous ideas is not an anti-statist.

If propontents, on the other hand, take the term in a lighter perspective, then they are really adding man-made excpetions to a rule. And since such man-made exceptions can be flawed, anyone can make exceptions to this concept and it is, therefore, nullified.

9. The abolition of social norms, social roles, intersubjective consensus and all authority

Let us define these terms, as this is likely to create a semantics nightmare. Social norms are norms imposed on newborn individuals/newcomers by society. Social roles are stereotypical roles that each individual may have (gender roles, age roles, racial roles, etc.). Intersubjective consensus is a supermajoritarian consensus on rules, moral concepts and individual rights, that differs from a social contract in that individuals are forced to abide by this 'consensus' even if they are dissidents. Authority is the legitimacy of hierarchical positions of command given to individuals by other individuals.

"The liberty of man consists solely in this: that he obeys natural laws because he has himself recognized them as such, and not because they have been externally imposed upon him by any extrinsic will whatever, divine or human, collective or individual." –Bakunin

This statement puts all four of the concepts above into contradiction with liberty and as such each ought to be abolished.

10. Decentralization of the means of conflict at the hands of everyone

The means of conflict are items which can be used as deadly weapons. Usually this is applied to guns, spears, swords, knives and such, however everyday objects can be included as well. When this concept is put into practice, any person can use violence for his/her gain, but in turn, he/she will face the consequences. In the case of self-defence, the consequence is retaining and asserting your rights and freedoms. In the case of offensive attack against someone, the consequence is being harmed by the victim(s) and anyone who comes to their aid.

Thus, there is no monopoly on the use of violence and the state is made partially impossible.

Private Property Statism

All these capitalists are whining about how their property rights are legitimate and are there for a good reason. I disagree with such a statement. The first property rights were established so that one person can have command over others just because they were in the area he claimed. That is collectivism, and this is another reason why I believe capitalism is standing on a collectivist base. They put forward a completely strawmanned and misunderstood notion of the commons, and claim that the commons create a tragedy. What the capitalists are really criticizing is state-owned property and I agree with them on that. All property owned by the state rots away. Secret services are the only services that the state can be efficient at.

When the state owns property and lets people use it, they project legitimacy onto the state; the people believe that the state will take care of everything and they abuse the resources. This does not happen and has never happened with true common ownership of the means of production. In the real commons, nobody has a claim over land. The people know that no one is managing the land. This will always result in a democratic or some other form of consensus decision-making progress, which will protect the resources from abuse.

The capitalists also claim that if I violate their rights of property then I forfeit all of my rights and they can do whatever they wish with me. So long as they cannot use me for their own selfish ends, I cannot walk on their claimed territory. The only way a capitalist can exclude people from property, and I do mean the only way, is if the capitalist uses a police force. Any police force, whether from the state or from the private sector is undoubtedly a statist organization. That police has a legitimate monopoly on the use of force over me, and if I attempt to defend myself, I do not have the right to, because I have 'forfeited' that right.
My response to this is that all rights are inalienable and at maximum you only forfeit the rights which you violate. If I violate your property rights then I forfeit only my property rights, and since I do not believe in property rights, I have no issue with that.
To get back on topic, that police now become a state. It is therefore concluded that private ownership of land can only be enforced in a statist manner, and is therefore incompatible with any form of anarchism, individualist and collectivist.

This does not mean that I am against workers owning the product of their labor or private ownership of houses. I see houses as objects to be owned and possessed using the principles in the manifesto. But I believe land and most means of production should always be held in common, regardless of how much labor was put forth to build them or improve them.