Manus E ZIP Try

 

 

WHAT HAS TO BE CHANGED

IN THE CONSTITUTIONS OF ALL STATES

TO MAKE A LASTING PEACE POSSIBLE

AND HOW

CAN THESE REFORMS BE REALIZED?

BY J. M. ZUBE, 1962

First complete translation, from German into English, with some changes and additions: 1979.

First published in the PEACE PLANS series as PEACE PLANS 61 - 65, in 1979.

Then re-filmed and reproduced in PEACE PLANS 61-63. (Refilming on 3 microfiche was cheaper than getting 5 microfiche duplicated again, in a set of 100 each.)

In the present proof-reading of the scanned texts some changes are likely to be introduced again.

Previously to 1979 only some sections were published in my PEACE PLANS series.

Digitized: 6.12.02, which took about 10-11 hours with my old system. (HP PrecisionScan. - The newer programs, Omnipage 9 - German & English version - & Omnipage Pro 10 - presently refuse to recognize the existence of my scanner: HP ScanJet 6200C.) The proof reading will probably take much more time.

Available free of charge, upon request, by e-mail, in RTF, zipped, until it is available on some website or CD-ROM.

No copyrights claims are made except that I reserve the right to publish it myself in any medium and to allow others to do so.

If you should know of a better libertarian peace programme, please do inform me about it.

Most of the ideas here somewhat systematically explained were alphabetically combined in my second peace book:

"An ABC Against Nuclear War", primitively offset printed & bound as PEACE PLANS 16-18 in 1975, later microfilmed and then microfilmed again, as PEACE PLANS 16/17, then also digitised and made available via e-mail.

The German original was microfilmed in PEACE PLANS 399-401, with some additional material and recently digitised and is also available by e-mail upon request. It comes to 579 Kbs zipped in RTF.

The German original is being revised by Andre Lichtschlag for publication in print, upon demand, with certain segments excised.

The digitised versions are the most legible ones. They are also somewhat corrected, revised and supplemented.

In the appendix some material is here added to this peace book, items that appeared in PEACE PLANS 61-63, for this digitised edition is also to serve me as an electronic version of PEACE PLANS 61-63.

LIBERTARIAN MICROFICHE PUBLISHING

& Research Centre for Monetary & Financial Freedom Libertarian Peace Plans, Panarchism, Productive Coops, Free Trade, Libertarian Defence, Liberation Revolution & Militias, Alternative Media & Enlightenment Options, a Libertarian Encyclopaedia, Archive of Ideas, Bibliographies, Abstracts, Indexes, Definitions, Classification Schemes, Directories, Reviews, Slogans for Liberty Encyclopaedia, Refutations Encyclopaedia, etc., on the road towards a complete and permanent Libertarian Library, Publishing and Information Service, making optimal use of all affordable and powerful alternative media so far vastly under-utilized for libertarian texts, like microfiche, floppy disks, CD-ROMs and DVDs to bring about a genuinely cultural revolution & sufficient enlightenment, together with PIOT: Panarchy In Our Time or: To each the government or non-governmental society of his or her dreams.

John Zube, LIBERTARIAN MICROFICHE PUBLISHING, P.O. Box 52 or 35 Oxley St., Berrima, NSW 2577, Australia, e-mail: jzube@acenet.com.au Tel. (02) 48 771 436. No FAX!

Main website: www.acenet.com.au/~jzube It lists alphabetically the authors of PEACE PLANS Nos. 1-1545 & offers and introduction to microfilming & some essays on monetary freedom and panarchism. Total nearly 5 Mbs.

Supplementary lists, alphabetically and by PEACE PLANS numbers, covering PEACE PLANS 1546 - 1768, on 5.8 Mbs, are now available at www.butterbach.net/lmp/ Cross references in these lists are still very incomplete.

LMP's main website offers a 2,000 pages guide to the PEACE PLANS issues that LMP has produced since 1977, containing, on about 500,000 pages, libertarian and anarchist books, pamphlets, magazines, newsletters, dissertations, bibliographies, directories, indexes, essays & articles, letter, review & leaflet collections, etc., with an average of over 300 pages per microfiche: $ 1 cash each, post-free for orders of at least 10, or 2 International Reply Coupons or $ 2 other non-cash, with small cheques not accepted.

Has any other individual published more freedom texts, more cheaply, in any medium?

Many of the PEACE PLANS in the Supplementary List do contain material compiled from websites, with their links. My thus recorded survey of libertarian sites is still very incomplete and I would prefer to see such a compilation on CD-ROMs.

Lists on the libertarian CD-ROM project are on www.butterbach.net/project.htm If you want to be entered in an update list, please contact me by e-mail, with the entry you prefer for yourself.

An alphabetical compilation on free banking or monetary freedom, 2.6 Mbs, is available on www.butterbach.net/freebank.htm A small step towards an encyclopaedia on Free Banking. Your entries are needed!

All of PEACE PLANS 1-20, 61-63, 183 & 399-401 are now available in small batches via e-mail, until they can be offered on a website or CD-ROM or both.

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Advertisement from the 1979 edition:

A short

PEACE QUESTIONAIRE

Please keep your replies to 1-10 pages foolscap unless you have a whole libertarian peace programme to offer in manuscript for non-exclusive microfilming.

I intend to compile the answers into a book and to "publish" this on microfiche film. Mention your full name and address or not, as you please.

Please use separate sheet(s) for your reply. At least another 50 replies are needed for the first issue - of what thoughtful people think on peace. (The replies were microfilmed in PEACE PLANS 650.)

-------------------------------------------------------------------------------------------------------------------------------------------

1.) What do you understand under the term "civil and international peace"?

2.) What do you consider to be the main foundation stones for this peace?

3.) How, according to you, could this kind of peace be achieved?

You might consider this to be a mini-referendum, putting the thinking, responsibility and decision back to you.

That our governments and recognized experts are incapable of solving this question seems to be obvious by now.

Please send your answers to: John Zube, 35 Oxley St., Berrima, NSW, Australia 2577. jzube@acenet.com.au

(2002 address! I would gladly reproduce a larger edition than that offered in PEACE PLANS 650. - J.Z., 7.12.02.)

Is there a higher duty than thinking about & working for a peaceful, just & free society for all rational beings? - J.Z. 2/84.

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WHAT HAS TO BE CHANGED IN THE CONSTITUTIONS OF ALL STATES

TO MAKE A LASTING PEACE POSSIBLE

AND HOW CAN THESE REFORMS BE REALIZED?

 

C O N T E N T S

MAJOR DIVISIONS

PART ONE:

WHAT FUNDAMENTAL HUMAN RIGHTS HAVE TO BE INCLUDED IN THE CONSTITUTIONS OF ALL STATES TO ASSURE LASTING WORLD PEACE AND WHAT INSTITUTIONS ARE TO BE ESTABLISHED UPON THESE CONSTITUTIONAL CHANGES? ………………….………………………………….. 25 - 155

(A) P R I N C I P L E S ……………………………………………………………………………. 25 - 71

Sec. I What GENERAL new human rights must be included in all constitutions? …………………… 25 - 63

 

Sec. II What ECONOMIC new human rights are to be included in all constitutions? ………………… 64 - 71

(B) I N S T I T U T I O N S ……………………………………………………………………… 72 - 155

Sec. III To what extent have our institutions and principles for the protection of human rights to be changed?

What new institutions for the protection of human rights have to be established? ……………………… 72 - 92

Sec.IV What new economic institutions are to be established upon the above economic rights? …… 93 - 155

 

PART TWO:

HOW CAN THE REFORMS DESCRIBED IN THE ABOVE FOUR SECTIONS BE REALIZED? …………………………………………………………………………………………………………… 156 - 328

(C) FORCEFUL REALISATION WHERE NECESSARY ……………………………………………. 156 - 276

Sec.V Realisation of human rights and of the natural rights of rational beings, and thereby of peace,

by REVOLUTIONS to overthrow the dictatorial regimes ……………………………………………… 156 - 203

Sec.VI The organization of MILITIAS for the protection of human rights and the establishment of

world peace - and their conduct and programme in war and peace ……………………………………… 204 - 276

(D) ENLIGHTENING PROPAGANDA WHERE POSSIBLE …………………………………………. 277 - 328

Sec.VII How can the reform ideas advanced in this programme be sufficiently spread

in the democratic States? ………………………………………………………………………………… 277 - 328

A P P E N D I X . ………………………………………………………………………………………… 329 - 392

ALPHABETICAL INDEX ……………………………………………………………………………… 393 ff.

For more detailed subdivisions see pages 11 - 24 & 487.

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2

WHAT HAS TO BE CHANGED IN THE CONSTITUTIONS OF ALL STATES

TO MAKE A LASTING PEACE POSSIBLE

AND HOW CAN THESE REFORMS BE REALIZED?

BY J. M. ZUBE, 1962

 

3

THE GOVERNMENTS HAVE DONE WHAT THEY COULD DO

AND STILL DO

WHAT THEY CAN DO.

WHAT CAN BE ACHIEVED IN THIS WAY EVERYBODY CAN SEE:

EVERYTHING IS PREPARED FOR THE GREATEST OF ALL WARS.

NOTHING IS DONE TO ESTABLISH A LASTING WORLD PEACE.

COMPLETELY NEW PATHS HAVE TO BE TAKEN:

THE STATIST INSTITUTIONS HAVE LARGELY TO BE REPLACED

BY PRIVATE ONES - & THE MAXIMS OF "PRACTICAL" & POWER POLITICS -

BY MORAL AND RATIONAL PRINCIPLES.

"People want peace so much that governments had better get out of their way

and let them have it!" - Dwight D. Eisenhower

"The conditions and not people cause wars.

The conditions of war cannot develop out of purely personal relations

but merely out of the existing conditions." - Jean Jaques Rousseau

"Ask all people: Do you want peace?

Unanimously they will answer:

"I wish, desire, want and love it!"

Thus you must also love justice -

for justice and peace are two friends.

If you don't love the friend of peace,

then peace will neither love you nor come to you." - Augustinus

 

4

D E D I C A T I O N

 

 

This book is dedicated to the memory and ideas of Ulrich von Beckerath, who died ten years ago and was my admired teacher, mentor and friend for 17 years. He either developed, re-discovered or stressed most of the ideas in this book. From his writings, letters, notes and remarks in conversations with him I have taken very much literally, without always stating this expressly. Usually, I could not have provided a better wording myself and he did not want to be mentioned too often.

In the depth and sharpness and richness of his thoughts and ideas he has in my opinion not been exceeded by any other social reformer.

I hope that in the not too far future his numerous pioneering thoughts will become known and appreciated. Nay, more so: I do happen to wish to survive and live a long and free life, I wish life and liberty to all those dear to me and to all non-aggressive others and for this purpose I, all others and this whole world truly depend on the rapid realisation of his most important ideas, in the tolerant ways he suggested. Without them I do not see much hope for us but instead almost the certainty of disaster, a greater man-made disaster than ever before, perhaps the final one.

While I find his ideas as crucially important, I see them still and everywhere among the most unknown, ignored, misunderstood and least appreciated ideas in existence. This discrepancy is sometimes hard to take and only the hope, however forlorn, provided by his programme, gives me the courage to battle on.

Because of his advancing age and failing health after the second World War he did not get around to put this peace programme in writing himself. I am sure he would have done a better job of it. For all remaining its faults I claim exclusive responsibility.

J. M. Zube, 5/79.

 

5

B E W A R E O F T H E D I S I N T E R E S T E D O N E S!

 

On all those who will put this book away again, after a short glance, Bruno Jasiewski had this to say in his book :

Die Verschwoerung der Gleichgueltigen" (The Conspiracy of the Disinterested):

Do not fear your enemies - for at most they can only kill you.

Do not fear your friends. At most they can only betray you.

But be afraid of the disinterested ones.

They do not kill and they do not betray -

But only due to their tacit agreement

do murder and treason rule in this world!

 

 

6

P U B L I C W A R N I N G

 

 

TO ALL COMMUNISTS, FASCISTS AND OTHER TOTALITARIANS IN POWER

AND TO ALL TERRORISTS ASPIRING TO POWER:

Here your last chance is offered :

Use the new economic, political and social tolerance here proposed, to realize your (in our view wrong) ideas, theories and plans, in rightful experiments, i.e. at your own expense and at your own risk, among voluntary members only (in voluntaristic, autonomous and exterritorial communities under personal laws), and then to appeal to others to voluntarily imitate your examples, but take care to cease all attempts to impose your ideas upon us -unless you want to be overthrown and held responsible by us, by all whom you oppress or threaten.

This book describes how this can be done, how ideas can become more powerful than all armies and police forces, how they can mobilise rightful defensive forces for the protection of all individual human rights.

 

P U B L I C A P P E A L

ANTI-TOTALITARIANS AND MINORITY GROUPS OF ALL PERSUASIONS: UNITE!

If you unite in a common defence and liberation effort against all totalitarians and despotic majority and minority groups, unite in away which would permit you to retain your full diversity and free choice for all your individual members (as suggested in this book), unite only in a common programme to regain or protect your rights, then, between you, you will far outnumber any other existing organisation which oppresses or threatens your rights and will actually for the first time constitute a world-wide and effective majority, possessing the strongest creative and defensive powers.

You can achieve this under a platform of mutual tolerance for all tolerant actions, a programme which will lastly lead to full autonomy for yourself and to the maximum chance to spread your ideals as widely as possible. What more could any rational and non-aggressive being ask for? Any other attempt is self-destructive in the long run. This programme offers united strength through the greatest possible toleration for diversity.

7

INTRODUCTION

To the Original German Manuscript, 1962

This book is not a captivating novel. It demands much from its readers and is difficult to read because (apart from its style and structure, for which I am to blame) it brings many new, contrary, "great" and abstract ideas, none of them popular, most of them opposed to conventional thinking on these subjects.

Only a few readers will possess sufficient knowledge, interest and ability to concentrate to enable them to read it in one sitting. It would indeed be surprising if a book on which the author worked for several years, mostly from 1958-1962, could be read and understood within a few hours. I must myself confess that the subject matter, in describing, developing and revising the text, has cost me so much mental labour that I could work only on a few pages in one sitting.

Thus I appeal to you to use this book at first only like a reference work. For this purpose the contents description and the alphabetical index have been rather detailed. One could begin to read this book almost anywhere, for instance in the appendix section: The draft of a new declaration of human rights, in Appendix I and the Peace Programme, in Appendix V, bring in concise form the main ideas of this book. The essays and excerpts (in Appendix. 11/1 - 11/7) from dePuydt, Herbert Spencer, J. G. Fichte etc., describe clearly enough, although not with all international implications, the most revolutionary idea in this book. (This idea is going to be developed in great detail in a planned separate book, most likely under the title: The Exterritorial Imperative.)

(See the growing encyclopaedia: "ON PANARCHY", of which so far 24 volumes on 24 LMP microfiche appeared and also the website www.panarchy.org established by Gian Piero de Bellis, which brings the classic article by dePuydt in French, English, German, Italian and Spanish - & much other material. - J.Z., 7.12.02.)

One can also read most of the seven major sections of this book by themselves.

From the beginning to the end one should read this book possibly only after repeated part-assaults of the above type - if one has thereby developed a sufficient interest in the details of the peace programme contained in these pages.

Naturally, you do not have to follow my advice - but do remember, you have been warned!

As many thoughts in this book will be new to most readers or contrary to many of their established opinions, I also ask you to hold back with your criticism to the end, when you have finally read everything in context. (Then, by all means, get stuck into these ideas, preferably by writing to me. I would love to put out a volume of criticism of this work together with my replies.)

I have (here!) intentionally failed to answer all objections which I have already heard or which might be made. This book would only have become still more voluminous and less legible as a result.

In this respect and right now I can only offer my assurance that there are probably few books which considered as much criticism against the own positions taken. (This will be proven to a large extent when I get around to publish in microfiche form an encyclopaedia of refutations of common myths, errors, prejudices and beliefs on social subjects.)

Once you have read and thought through all the reform proposals here made and their interrelationships then you can hardly fail to notice that most of the initial objections and doubts occurring during a first superficial reading do no longer apply. I have not, knowingly, ignored any of the many thousand objections which were held against me in the oral discussions of these subjects, or which I could think of myself. Unless I have answered at least a few dozen, if not a few hundred objections, to my own satisfaction, I do not take any position in writing, as a rule. At least I always try not to do so - particularly when an idea is close to my heart.

Many readers, after a cursory perusal, are likely to ask what many of the reforms here advanced have to do with the promotion of peace and whether they would not even contradict peaceful endeavours. Among the most frequent

8

are likely to be the following:

Is not the cause of peace directly opposed to all military preparations and revolutionary attempts?

Does a peace lover really have to have military knowledge? Does he have to be a revolutionary? Does he have to understand something of ethics, economics and sociology?

Some detailed answers to such questions are to be found in the corresponding sections of this book. Here it must suffice to indicate some of its basic ideas:

One of the characteristics of the military establishments and of modern wars is their tendency to perpetuate themselves, to cause ever new wars and military expenditures and even to threaten mankind with extinction. I hold that only serious peace lovers are able to advance the principles and practices of military science from conventional military barbarism to an advanced stage at which military forces of the present type would be dissolved, where atomic destructive devices would be disarmed as valueless and where the last "wars" which might still be justified and necessary: defensive wars against totalitarian States, would no longer deteriorate into total wars but, instead, would be reduced to mere police actions against a small group of political criminals.

Such efforts would obviously not require great military strength in the conventional sense, large sacrifices of blood and many destructive measures. Moreover, they could, without nuclear devices, be successfully conducted against an enemy regime armed with nuclear devices.

Lastly, such "wars" could realize reforms which would largely prevent wars in the future. (Compare Section VI.)

Moreover, only peace lovers who are also revolutionaries, could rapidly end wars by depriving those of the participating governments which do not conduct justified defensive wars, of all their powers.

Furthermore, it should be obvious that for the prevention of war peace lovers must also know how to overthrow dictators, like Hitler, in time - and how their mass extermination devices could be destroyed. (Compare Section V.)

Moral philosophy is required to understand that the recognition of certain new moral principles, a rightful order built upon them and certain protective organizations, are an essential foundation for the establishment of peace, especially for the prevention of nuclear war. (Compare Sections I, III and PEACE PLANS No. 16-17.)

Peace lovers also require economic knowledge to enable them to carry out the economic reforms which are essential to end economic and ideological motives for wars and to render the financing of wrongful wars impossible. (See on this Sections II and IV.)

Peace lovers must also study sociology to enable them to see what difficulties must be overcome and what new institutions must be established in order to bring to general recognition a peace programme that is practicable but which contradicts, so far, the opinions of the majority and is represented today only by a handful of people. (Compare Section VII.)

It will frequently happen that a reader will get lost in the thicket of these detailed proposals. For myself I doubt that one can really discuss too many details of the problems associated with establishing world peace. Those readers, who are getting lost, should be able to re-establish their bearings by referring to the extensive contents listing and to the alphabetical index. (They might also benefit from consulting the alphabetized handbook provided with PEACE PLANS Nos. 16-17.)

I would not have been able to fully and freely discuss the contents of this book publicly in my home town, in "free" West Berlin. My superiors in the public service organization I was working in, told me that such ideas would provoke the Soviets and that I would lose my job if I would not give up

9

propagating them. I preferred to give notice and to migrate to Australia, back in 1959 Here, again, I soon ended up in a public service job. But here and in such a job I never experienced, during 20 years, any difficulties

for having uttered any of my radical views. To that extent Australia is still a free country and I do appreciate it as such.

In conclusion of my introduction let me quote Immanuel Kant's still necessary defence of the utopists (in "Kritik der Reinen Vernunft" - Criticism of Pure Reason):

"The Platonic Republic has become proverbial as a supposedly extreme instance of dreamed-up perfection which could be situated only in the brain of an idle thinker. Brucker finds it even ridiculous that the philosopher asserted that a prince would never rule well unless he would understand certain ideas.

Yet one would do better to pursue this thought further and explain it through new endeavours (wherever Plato as a pioneer cannot help us) rather than merely condemn it as useless, under the miserable and harmful pretence of impracticability.

A constitution of the greatest human liberty, according to principles which assure that the freedom of each can coexist with the freedom of others, not of the greatest happiness, for this would automatically follow, is at least a necessary idea. Thus it should not only be taken as the basis for any first draft of a State constitution but also as the foundation for every law.

In this one should, initially, disregard any present hindrances as they might have arisen not at all or not inevitably out of human nature but rather out of the neglect of genuine ideas in legislation. For nothing can be found that is more harmful and less becoming to a philosopher than the common reference to supposedly contradictory experience - an experience which would not exist at all - if preparations had been made in time, in full accordance with genuine ideas, if the place for genuine ideas had not been occupied by rough concepts (rough precisely because they were merely taken from experience), which have obstructed all good intentions.

The more legislation and government are arranged in accordance with this idea, the rarer would coercion (penalties) become. Thus it is quite reasonable (as Plato asserts) that in a perfect arrangement of them no coercion (penalties) would be necessary any longer.

Although the latter may never be realized, nevertheless, the idea is quite right which sets up this maximum as the ultimate example towards which the lawful constitution of man should gradually strive, as closely as possible towards the greatest perfection.

For what will be the highest degree at which mankind will have to stand still and thus, how great the gulf between the idea and its execution (which, necessarily, will remain) will be, this cannot and may not be determined by anyone - precisely because we are concerned with freedom which may exceed any set limits." - (The last few words have been stressed by me. - J.Z.)

10

1 9 7 9 I N T R O D U C T I O N

TO THE ENGLISH TRANSLATION

 

 

This book is partly a translation and to a small extent a re-writing effort of a German book manuscript begun in 1958 and completed in 1962.

As I was then unable to get it published or publish it myself and also incapable to put it into understandable English, I took up my PEACE PLANS series in 1964, in which I published small sections and the main ideas of this book separately. Most of the German book publishers, whom I approached with this manuscript, rightly concluded that there was not sufficient demand for it to permit conventional book publishing. The conventional self-publishing houses were too expensive for me.

I postponed the large chore of translating this book until I could no longer say that my English was insufficient.

Inclusion in the PEACE PLANS series was postponed because of its size and the unsatisfactory appearance of books in small print (Compare Peace Plans Nos. 9-11) and the difficulties and work in binding and selling such books. (Compare Peace Plans Nos. 16-18.)

Now, with microfiche publishing, I have no longer any technical excuses or economic ones for not putting this translation out. I just have to produce one legible copy to get the master fiche made, order a small number of duplicates for immediate mailing and depend for the rest only upon your interest and your orders.

My thinking has changed and, supposedly, advanced in some respects since this manuscript was written. But this concerns mostly only details not fundamentals. As a coordinated over-view of the close relationship between individual liberty and international peace and as a practical programme on how to establish and maintain both, it is still unique in my opinion, judging by the books, magazines, papers and talks I have come across in the intervening 20 years.

Thus I offer here my translation with only some re-writing, omissions and additions. A full revision of this thesis I will have to leave to some future date. However imperfect this book still is, I want it at least microfiche published, at last.

Many of its ideas have already been described or hinted at in the PEACE PLANS series. Whole sections of the Appendix have been published there but the whole programme was never offered in context and complete and

detailed enough. Thus it has, possibly, not been understood by anyone yet. To achieve this, it has to be at least completely published. To achieve a wide-spread understanding, institutions like those described in Section VII have to be established first.

I firmly believe that this book, or rather the ideas it contains, has the chance to change the world, nay even to save it. Whether it will do so depends on you. As far as an individual can undertake the initial steps suggested in this programme, I am in one way or the other engaged in them - all too aware that the institutions required to allow an individual to succeed with such creative endeavours have to be established first.

The potential is there - but it cannot be fully or sufficiently mobilised without your involvement.

J. M. Zube, 5/79.

11

WHAT HAS TO BE CHANGED IN THE CONSTITUTIONS OF ALL STATES

TO MAKE A LASTING PEACE POSSIBLE

AND HOW CAN THESE REFORMS BE REALIZED?

PART I

What Fundamental Human Rights Have to Be Included in the Constitutions of all States to Assure Lasting World Peace and what Institutions Are to Be Established upon these Constitutional Changes?

A) Principles …………………………………………………………………………………………………… 25

Sec. I : What General New Human Rights Must Be Included in all Constitutions? ………………………….. 25

1. Introduction: Most Human Rights Apply only to Rational Beings …………………………………………. 25

2. Extension of the Principle of Tolerance …………………………………………………………………… 25

3. The Right of Individuals to Secede from a State - and Exterritorial & Autonomous Communities of

Volunteers ………………………………………………………………………………………………… 26

a) Definition of the Right of Individuals to Secede from a State ………………………………………... 26

b) Exterritorial and Autonomous Communities of Volunteers as Peace Promoters ……………………… 27

(How would the Exterritorial and Autonomous Communities of Volunteers resulting from the right to

secede be more able than the present States to establish and preserve world Peace? Would already the

mere exercise of the right to secede be peace promoting?)

Experimental freedom for social, economic and political experiments would prevent wars …………… 28

The arms race would come to an end ……………………………………………………………………. 29

A rational disarmament would become practicable ……………………………………………………... 29

The secret production of nuclear weapons would be made nearly impossible …..……… ……………… 30

Atomic weapons would be obviously useless ……………………………………………………………. 31

There would no longer remain an enemy territory or a territory to be defended. ………………………… 32

Frontiers and thereby all frontier wars would disappear ………………………………………………… 32

Civil wars would become very rare ……………………………………………………………………… 33

The communist world revolution would become difficult to impossible ………………………………… 33

Imperialist wars would no longer threaten ……………………………………………………………….. 34

Militarism would also end ……………………………………………………………………………….. 35

Instances of the conventional abuse of the principle of collective responsibility would become less

frequent …………………………………………………………………………………………………… 35

Nationalism, in its new form, would cease to disturb peace …………………………………………… .. 37

Racial strife would be reduced ……………………………………………………………………………. 38

Trade wars would cease …………………………………………………………………………………… 39

A widespread understanding between people of different nations would become possible ……………… 39

The number of motives for wars would be reduced ……………………………………………………… 40

The decision on war and peace would be made by the people themselves ………………………………. 41

Militias would be established to guarantee world peace …………………………………………………. 42

World federations would become easy to establish ……………………………………………………… 43

International Law would subsequently rest securely upon human rights ………………………………… 44

The timely declaration of rightful war and peace aims would either prevent or rapidly end wars ………. 44

Prisoners of war and deserters would become allies ……………………………………………………… 45

Governments-in-exile could be more easily established and would help to end wars more rapidly ……… 46

Peace treaties would be facilitated ………………………………………………………………………… 47

Separate peace treaties would shorten wars ……………………………………………………………….. 48

12

The preparation and conduct of wrongful wars would become more difficult ……………………………. 49

World peace would also be promoted by an extension of freedom of movement ………………………… 51

The war promoting weapons monopoly would be abolished ……………………………………………… 51

Conscription could no longer be practised ………………………………………………………………… 52

Dictators could be much more easily overthrown ………………………………………………………… 52

Disobedience towards the orders of war criminals would be promoted …………………………………… 54

General strikes would become obviously superfluous to achieve peace …………………………………… 54

Wrongful wars could no longer be financed against the will of the people ………………………………… 55

Tax strikes against governments preparing an unjust war would become feasible ……………………….. 55

The sovereignty of governments, to the extent that it can lead to wars. would be abolished ……………… 55

Summary …………………………………………………………………………………………………… 56

4. Right and duty to resist ……………………………………………………………………………………….. 58

5. Right to bear arms ……………………………………………………………………………………………… 59

6. The right to organise and train militarily ………………………………………………………………………. 60

7. Freedom of migration and movement …………………………………………………………………………. 60

8. Arbitration courts ……………………………………………………………………………………………… 62

9. Assemblies in the open air ……………………………………………………………………………………. 62

Sec. II: What Economic New Human Rights Are to Be Included in all Constitutions? …………………………. 64

1. Right to break monopolies …………………………………………………………………………………….. 65

2. Freedom to issue standardised and typified means of exchange without legal tender ………………………… 65

3. Freedom to choose any standard of value ……………………………………………………………………… 69

4. Right to refuse to accept inferior or suspected means of payment ……………………………………………. 69

5. Free Trade ……………………………………………………………………………………………………… 69

6. Freedom for and within productive cooperatives ……………………………………………………………… 70

B) Institutions …………………………………………………………………………………………………….. 72

Sec.III: To what Extent Have our Institutions and principles for the Protection of Human Rights to Be Changed?

What New Institutions for the Protection of Human Rights Have to Be Established? ………………………….. 72

1. The Protective Institutions of the Old Kind Have Failed …………………………………………………….. 73

2. Exterritorial and Autonomous Communities of Volunteers …………………………………………………… 74

3. A New Human Rights Declaration Is Necessary ……………………………………………………………… 75

4. International Arbitration Court ………………………………………………………………………………… 76

5. Local Militias and International Militia Federation ……………………………………………………………. 77

6. What Principles of International Law Have to Be Included in the Constitutions? …………………………….. 77

a) The Faults of the Old International Law ……………………………………………………………………. 77

b) The New International Law, Based Essentially on Human Rights ………………………………………… 79

c) Whose Laws Are to Apply in Cases of Arguments between Members of Different

Protective Associations? ……………………………………………………………………………………. 82

13

7. Referendums ………………………………………………………………………………………………… 81

a) Why is the parliamentary representative system on its own, without the possibility of

referendums, insufficient? ………………………………………………………………………………… 81

b) Why and on what subjects should there be referendums? ………………………………………………… 82

c) How would the introduction of exterritorial and autonomous communities of volunteers

affect referendums? ………………………………………………………………………………………… 83

d) Are the people to ignorant to decide rightfully in referendums? …………………………………………… 84

e) Would the people, unenlightened as they still are, at present, come too easily under the influence

of demagogues? …………………………………………………………………………………………….. 85

f) Are referendums suitable only for small States? …………………………………………………………… 86

8. Arbitration Courts ……………………………………………………………………………………………... 87

a) Why and to what extent should the sphere of private arbitration be enlarged? …………………………… 87

b) Some disadvantages of today's monopolistic and statist jurisdiction ……………………………………….. 88

c) Some general rules for arbitration courts …………………………………………………………………. 90

9. Recall of Officials …………………………………………………………………………………………... 90

10. Police Powers ………………………………………………………………………………………………. 91

11. Penal Institutions ……………………………………………………………………………………………. 91

12. Conclusion …………………………………………………………………………………………………… 92

Sec. IV: What New Economic Institutions Are to Be Established upon the above Economic Rights? ………… 93

1. Private Banks of Issue which Issue Goods Warrants (etc.) instead of the Banknotes of the Old Kind …….. 94

1/1 Definition of goods warrants …………………………………………………………………………….. 94

1/2 Purpose of goods warrants ……………………………………………………………………………….. 94

1/3 General notes on the foundation of means of payment ………………………………………………….. 95

1/4 Shop-, debtor- & acceptance foundation as cover, instead of a metallic redemption fund ………………. 95

1/5 Currency unit (standard of value) ………………………………………………………………………… 96

1/6 Gold market, gold coins circulation and discount of goods warrants ……………………………………. 96

1/7 Goods warrants must not possess legal tender ……………………………………………………………. 96

1/8 Limited validity or circulation period of the goods warrants ……………………………………………. 97

1/9 Repeal of the legal claim of creditors to payment in cash ………………………………………………… 98

1/10 Text of goods warrants, denominations and typification ………………………………………………… 98

1/11 Limits of goods warrants issues ………………………………………………………………………….. 99

1/12 Discount of goods warrants …………………………………………………………………………… 100

1/13 Use of goods warrants …………………………………………………………………………………. 100

1/14 Forgeries ………………………………………………………………………………………………. 100

1/15 The granting of loans ………………………………………………………………………………….. 101

1/16 The circuits of goods warrants …………………………………………………………………………. 101

1/17 Loans on claims ………………………………………………………………………………………… 101

1/18 Claims which can be discounted or serve as basis for loans …………………………………………… 102

1/19 Condition for loans: no price increases ………………………………………………………………… 102

1/20 Maximum amount for credits ………………………………………………………………………….. 102

1/21 Business area …………………………………………………………………………………………… 102

1/22 Fee for the use of goods warrants ………………………………………………………………………. 102

1/23 Repayment and cancellation ……………………………………………………………………………. 102

1/24 Repayment with clearing bills issued by oneself ………………………………………………………. 103

1/25 Debt foundation as guaranty for the reflux of goods warrants …………………………………………. 103

1/26 Surcharge in cases of repayments with other means of exchange ……………………………………… 103

14

1/27 Reflux by Means of the Purchase of Goods Warrants …………………………………………………. 103

1/28 Time Limit for Loans …………………………………………………………………………………… 104

1/29 Repayment in Instalments ……………………………………………………………………………… 104

1/30 Legal Form of the Issuing Centre ……………………………………………………………………….. 104

1/31 No Business Secrets ……………………………………………………………………………………. 104

1/32 Clearing Centre …………………………………………………………………………………………. 104

1/33 The Position of Employers in the Goods Warrants System …………………………………………….. 104

1/34 The Advantages of the Goods Warrants System for the Workers ……………………………………… 105

1/35 The Advantages of the Goods Warrants System for Wholesalers ……………………………………… 105

1/36 The Advantages of the Goods Warrants System for Independent Professionals ………………………. 105

1/37 Individuals as Issuers of Goods Warrants ……………………………………………………………… 106

1/38 Goods Warrants Issued by Large Firms ………………………………………………………………… 106

1/39 Principles and Conditions for the Granting of Long-Term Credits in Goods Warrants by the

Shop-Association Bank …………………………………………………………………………………. 106

2. Paper Money without Legal Tender but with Tax Foundation ……………………………………………….. 108

2/1 Freedom to Issue - even for the Treasury ………………………………………………………………….. 108

2/2 What Is State Paper Money when it Is not Redeemable and Does not Possess the

Legal Tender Characteristic? ………………………………………………………………………………. 109

2/3 What Is the Essence of Tax Foundation? …………………………………………………………………… 109

2/4 Why Should such Paper Money never Possess Legal Tender? …………………………………………….. 110

2/5 When Must the Issue of Tax Warrants Cease? …………………………………………………………… 111

2/6 Value-Preserving State Paper Money can only Be Issued upon Short-Term Tax Claims ……………….. 111

2/7 No Monopoly for the Issue of such Means of Payment ………………………………………………….. 112

2/8 Gold-Clearing Currency ………………………………………………………………………………….. 112

2/9 Surcharge in Cases of Tax Payments with other Means of Exchange …………………………………… 112

2/10 Limited Validity for Tax Warrants? ……………………………………………………………………… 113

2/11 No Secrecy for the Issue of Tax Warrants ……………………………………………………………….. 113

2/12 Summary ………………………………………………………………………………………………….. 113

3. Gold Clearing Currency within a Free Market for Gold and all other Metals which Con Serve as Standard of Value and as means of payment ………………………………………………………………………………… 114

4. Free Trade System, introduced by Free Ports and Free Trade Zones ………………………………………… 115

4/1 The Fundamental Aims of Free Trade ……………………………………………………………………… 115

4/2 Principles and Facts upon which Free Traders Rest their Case ……………………………………………. 116

4/3 The Ideal of Protectionists ………………………………………………………………………………… 116

4/4 Free Trade and Tolerance …………………………………………………………………………………. 117

4/5 Precedents ………………………………………………………………………………………………….. 117

4/6 Details on the Free Trade Zones to Be Established ……………………………………………………… 118

4/7 It Is up to the Protectionists to Arrange for the Barriers to their Trade which they Believe they Need …… 118

4/8 What Will Free Trade Associations Use as Means of Payment? …………………………………………… 119

a) Payment with Foreign Exchange ………………………………………………………………………… 119

b) Payment with the State Paper Money currently circulating .…………………………………………... 119

c) Payment with Gold Coins and Gold Deposit Certificates ……………………………………………… 120

d) Payment with Gold-Value-Clearing-Certificates ………………………………………………………. 120

4/ 9 Should Free Trade be Introduced even with Communist Governments? ……………………………… 121

4/10 Is the Transition to Free Trade too Difficult? …………………………………………………………… 121

4/11 Is Free Trade only Good for some People and Harmful ………………………………………………… 122

for others?

15

5. Productive Cooperatives ……………………………………………………………………………………… 123

5/1 Principle : Everyone Becomes an Owner of Means of Production ……………………………………… 124

5/2 Cooperative Property as Distinct from the so-called People's Property ………………………………….. 124

5/3 Establishment of Productive Cooperatives through the Purchase of Existing Enterprises ……………….. 125

5/4 Will the Unions Prevent these Reforms? …………………………………………………………………. 126

5/5 Closed Cooperatives as Opposed to Open Cooperatives …………………………………………………. 126

5/6 Main Problems: Management and Marketing …………………………………………………………….. 126

5/7 Distribution of Profits …………………………………………………………………………………… 127

5/8 Appeal to the Capital Market, when Necessary ………………………………………………………….. 127

5/9 Responsibility of Members ………………………………………………………………………………. 127

5/10 The Organs of the Cooperative ………………………………………………………………………… 127

5/11 Particular Advantages of Cooperative Production ……………………………………………………… 128

a) No more Strikes …………………………………………………………………………………………. 128

b) Rationalisation ………………………………………………………………………………………….. 128

c) Increase of Productivity by Subdivision of Large Cooperatives into small subgroups ………………… 129

d) Higher Quality of Products ……………………………………………………………………………… 130

e) Personal Independence …………………………………………………………………………………... 130

f) Working Hours ………………………………………………………………………………………….. 130

g) Earnings ………………………………………………………………………………………………… 130

h) Management Mistakes Will Become less Frequent …………………………………………………….. 130

i) "Go Slow" Policies Will End ……………………………………………………………………………. 131

j) Jobs according to Ability ………………………………………………………………………………… 131

k) Increase of Productivity through Job Rotation in Relatively Simple and Monotonous Jobs …………. 131

l) Theft and Embezzlement Will Be Reduced ……………………………………………………………... 132

m) Waste and Abuse through Neglect and Maliciousness Will Become Less Frequent ……………………. 132

n) Amenities ………………………………………………………………………………………………… 132

o) Less Supervision Required ……………………………………………………………………………… 132

p) Superfluous Jobs Reduced ……………………………………………………………………………….. 132

q) Corruption Avoided ……………………………………………………………………………………... 132

r) Just Determination of the Individual Share in the Profits ……………………………………………… 133

5/12 Summary ………………………………………………………………………………………………… 133

6. Open Cooperatives According to Theodor Hertzka to Abolish the Monopoly Position of those

Natural Monopolies which Do not Deserve Recognition. ……………………………….…………………… 134

6/1 Unlimited Acceptance of New Members ……………………………………………….……………… 134

6/2 Participatory Decision Making by all those Interested ……….………………………………………… 135

6/3 All Business Open to Public Scrutiny ………………………………………………………………….. 136

6/4 The Essence of Open Cooperatives …………………………………………………………………….. 136

6/5 Any Remaining Monopoly Earnings Will Be Donated by the Open Cooperatives ……………………. 137

6/6 Land Monopoly ………………………………………………………………………………………… 137

6/7 Real Estate Property and Right to Living Space ………………………………………………………. 138

6/8 Conversion of Monopoly Enterprises into Open Cooperatives Means their Proper Socialisation

or Transformation into Free Market Enterprises ………………………………………………………… 139

7. Free and Private Building and Housing Market ……………………………………………………………….. 140

7/1 House Building Must Be Liberated ……………………………………………………………………… 141

7/2 Disadvantages of the Provision of Housing by the State ………………………………………………… 142

7/3 How Should Private House Building Be Financed? ……………………………………………………… 142

7/4 Tax Exemption for New Buildings and Building Credits ……………………………………………….. 142

7/5 Development of Saving and Building Cooperatives ……………………………………………………. 143

7/6 Rationalisation of Building ……………………………………………………………………………… 143

7/7 Cooperatives of Building Workers ……………………………………………………………………… 144

16

8. Private Social Insurance Companies …………………………………………………………………………... 144

8/1 Repeal of Compulsory Insurance with a Monopolistic Insurance Authority ………………………… 144

8/2 Self-Financing of the Private Social Insurance Companies with their Own Contribution Money .……… 144

8/3 Abolition of Interest Ceilings …………………………………………………………………………… 144

8/4 Safeguarding Insurance Fund Investments by the Reform of the Trustee Acts ………………………… 145

8/5 Decentralisation into Many Local Insurance Cooperatives …………………………………………….. 146

8/6 Separation of the Old Age from the Invalidity Insurance ………………………………………………. 146

9. Free and Private Exchanges ………………………………………………………………………………… 146

10. Voluntary Taxation …………………………………………………………………………………………. 147

11. Unemployment "Insurance" ………………………………………………………………………………… 149

12. Employment Agencies ……………………………………………………………………………………… 150

13. Private and Competitive Transport Services ………………………………………………………………… 150

14. Private and Competitive Energy Supply 151

14/1 No Monopoly for any Power Plant …………………………………………………………………… 151

14/2 Socialisation (via Open Cooperatives) for those Power Plans with a

Natural Monopoly Position …………………………………………………………………………… 151

14/3 No Nuclear Power Plants ……………………………………………………………………………... 151

a) They are Monopoly Enterprises ……………………………………………………………………. 151

b) They Can Be Abused for Military Purposes ……………………………………………………….. 152

14/4 Supply of Future Energy Requirements through the Opening up of New and Development of Old,

Cheap and, Contrary to Nuclear Energy, Harmless Energy Sources …………………………………… 152

15. Private Postal Services ………………………………………………………………………………………. 153

16. Private Water Works …………………………………………………………………………………………. 153

17. Private Garbage Removal ……………………………………………………………………………………. 153

18. Local Federations of Exterritorial and Autonomous Communities of Volunteers ………………………….. 154

18/1 Introduction …………………………………………………………………………………………….. 154

18/2 Remarks on some Possible Tasks of such Local Federations ………………………………………….. 154

18/3 Community Assembly as the Supreme Body ………………………………………………………….. 155

18/4 Financing of Common Expenditures ………………………………………………………………….. 155

19. Summary of Section IV ……………………………………………………………………………………. 155

17

PART TWO

HOW CAN THE REFORMS,

DESCRIBED IN THE ABOVE FOUR SECTIONS, BE REALIZED? …………………………………... 156

C) FORCEFUL REALISATION WHERE NECESSARY …………………………………………………… 156

Sec. V: REALISATION OF HUMAN RIGHTS AND OF THE NATURAL RIGHTS OF RATIONAL BEINGS, AND THEREBY OF PEACE, BY R E V O L U T I O N S TO OVERTHROW THE DICTATORIAL REGIMES ………………………………………………………………………………………………………. 156

1. Introduction …………………………………………………………………………………………………… 157

2. What Is a Revolution? ………………………………………………………………………………………… 157

3. When Is a Revolution Justified? ……………………………………………………………………………… 157

4. Against Whom and What Shall a Revolution Be Directed? ………………………………………………….. 158

5. Who Should Carry out the Revolution? ………………………………………………………………………. 158

6. A Programme Is Necessary …………………………………………………………………………………… 159

7. Final Aims of the Revolution Necessary Today ………………………………………………………………. 159

8. What Means and Methods Must not Be Used by Revolutionaries? …………………………………………... 160

8/1 Mass Extermination Devices ……………………………………………………………………………. 160

8/2 General Strike …………………………………………………………………………………………… 160

8/3 Conscription ……………………………………………………………………………………………. 161

8/4 Plunder and Requisitioning ……………………………………………………………………………… 162

8/5 Payment with Requisitioning Certificates or Inflated Paper Money ……………………………………. 162

8/6 A State of Siege …………………………………………………………………………………………. 163

8/7 Blockade Measures ……………………………………………………………………………………… 163

8/8 Measures Based upon the Principle of Collective Responsibility ………………………………………. 163

8/9 Annihilation of the Army of the Dictator ………………………………………………………………. 163

8/10 Torture, Rape and other Cruelties ………………………………………………………………………. 163

8/11 Arson ……………………………………………………………………………………………………. 164

8/12 General Sabotage ………………………………………………………………………………………. 164

8/13 Treatment of all Officers and Public Servants of the Dictator as Enemies ……………………………. 165

8/14 The "No Pardon!" Practice as well as the Treatment of those who Were Conscripted against the

Revolutionaries as Enemies and Prisoners of War ……………………………………………………... 165

8/15 Unlimited Central Revolutionary Authority …………………………………………………………… 166

8/16 Espionage ……………………………………………………………………………………………… 166

8/17 Intoxication ……………………………………………………………………………………………. 166

8/18 Barricades ………………………………………………………………………………………………. 167

8/19 Flags ……………………………………………………………………………………………………. 167

8/20 Abuse of Prisoners …………………………………………………………………………………….. 167

9. What Means and Methods Should Be Used by Libertarian Revolutionaries? ………………………………… 167

9/1 Strict Respect for Human Rights and the Natural Rights of Rational Beings …………………………….. 167

9/2 Organisational Measures …………………………………………………………………………………. 168

9/3 Military Measures …………………………………………………………………………………………. 171

a) The Revolution Should Begin with a Military Insurrection ……………………………………………… 171

b) Initial Meetings of Soldiers ……………………………………………………………………………….. 171

c) Secession from the Army and Establishment of the Militia ……………………………………………… 171

d) The First Small Actions of the Revolutionary Militia ……………………………………………………. 172

e) Amnesty and Outlawry …………………………………………………………………………………… 173

f) Peace Declaration Towards Foreign Countries …………………………………………………………… 174

g) Disarmament with Regard to Weapons which Infringe Human Rights ………………………………….. 174

h) Where Should the Revolution Start? ……………………………………………………………………… 176

i) Timing the Beginning of the Revolution ………………………………………………………………….. 177

j) How to Prevent a New Military Dictatorship …………………………………………………………….. 177

18

9/4 Economic Measures of the Revolutionaries ………………………………………………………………... 177

A) Monetary Revolution …………………………………………………………………………………... 177

a) Occupation and Closure of the Central Bank

b) Proclamation of:

the Repeal of Legal Tender & of the Monopoly Position of the Central Bank,

the Freedom to Issue Means of Payment and the Right to Engage in Clearing whenever this

is Possible. …………………………………………………………………………………………... 178

c) Establishment and Initiation of Numerous Clearing Centres and Banks of Issue,

Especially of Cooperative Banks of Retailers ………………………………………………………. 178

d) Proclamation of Freedom in the Choice of Standards of Value and Establishment

of a Free Gold Market and Introduction of the Gold Clearing Currency …………………………… 179

B) Financing of the Revolution …………………………………………………………………………….. 179

a) Some Remarks on the Importance of the Ability to Pay as Foundation

for a Successful Revolution …………………………………………………………………………... 179

b) What Is the Influence of a Revolution upon Payments and Credits? ………………………………... 180

c) Financing of a Fighting Revolutionary Militia Army ………………………………………………… 180

c/1 Cash Payments instead of Pillage ………………………………………………………………... 180

c/2 Issue of Tax Foundation Money …………………………………………………………………. 181

c/3 Tax Levies and Use of these Funds ………………………………………………………………. 181

c/4 Usage of Rare Metal Coins ………………………………………………………………………. 182

c/5 Issue of Shop Foundation Money and Clearing Certificates ……………………………………... 182

d) The Importance of the Monetary Revolution for the Financing and

the Victory of the Revolution ………………………………………………………………………… 183

e) Shortening of Wage Payment Periods ………………………………………………………………. 184

f) Financing of Larger Resistance Groups before he Outbreak of the General Revolution …………… 184

C) Various Economic and Social Reform Measures of the Revolutionaries ……………………………… 186

a) Tax Strike ……………………………………………………………………………………………. 186

b) Refusal to Accept the Paper Money of the Dictator ………………………………………………… 187

c) Protection of Property ……………………………………………………………………………….. 189

d) Preservation and Use of Transport Facilities ………………………………………………………… 189

e) Repeal of all Legal Monopolies and Economic Restrictions ………………………………………... 189

f) Repeal of all Quotas ………………………………………………………………………………….. 189

g) Repeal of Price Control ……………………………………………………………………………… 190

h) Free Trade in Agricultural Products ………………………………………………………………… 190

i) Free Choice of Professions? Training Opportunities and Jobs ………………………………………. 190

j) Transformation of all National Enterprises into Ordinary or Open Cooperatives …………………… 190

k) Establishment of Free Trade Relations with Foreign Countries ……………………………………... 190

l) Unrestricted Sales of the State's Food Stores to the Population ……………………………………... 191

m) Provision of Work for all those Rendered Unemployed through the Revolution …………………. 191

n) Abolition of the Housing Shortage ………………………………………………………………….. 191

o) Establishment of Guaranty Associations ……………………………………………………………. 191

p) Recognition of Indemnification Claims only in a few Extreme Cases ……………………………... 191

19

10. What Can Already Now Be Done in the Free Countries to Prepare a Revolution against a Dictatorship like that of the Soviets? ……………………………………………………………………………………………………. 193

10/1 The Social Reforms which Are to Be Realized in the Dictatorial States in a Revolutionary Way,

Are, first of all, to Be Realized in a Peaceful Way in the Relatively Free Countries …………………. 193

10/2 An Academy for Revolutionaries …………………………………………………………………….. 193

10/3 The Sketch of a Revolutionary Programme, here Supplied, Must Be further Developed ……………. 194

10/4 Publication of the Revolutionary Programme in the Countries under Despotic Regimes ……………. 194

10/5 Guaranties for the Rightful and Peaceful Intentions of the People in the Western Countries towards the

Oppressed under Dictatorships ………………………………………………………………………... 195

10/6 Unlimited Acceptance of Refugees and Deserters …………………………………………………… 195

10/7 Employment and Accommodation for Refugees and Deserters ……………………………………… 196

10/8 Establishment of Exterritorial and Autonomous Communities of Volunteers in the West and

Promotion of such Associations formed by Refugees and Deserters …………………………………. 197

10/9 Teaching the Language Prevailing in Despotically Governed Countries ……………………………… 198

10/10 Preparation of Trade Relations ………………………………………………………………………. 198

10/11 Storage and Smuggling in of Communication Kits …………………………………………………… 199

10/12 Unilateral Destruction of all Nuclear Weapons ……………………………………………………….. 199

10/13 Tyrannicide ……………………………………………………………………………………………. 201

10/14 Appeal to the Oppressed Population to Let themselves Be Trained, Militarily, by the

Dictators ………………………………………………………………………………………………. 201

11. Suggestions for Resistance Groups before the Outbreak of the General Revolution ………………………... 201

12. Tasks for the Resistance Groups …………………………………………………………………………….. 202

13. Open Word to the Soviet Government, the Rulers of Red China and to all other Despotic Regimes ……… 203

 

Sec. VI: THE ORGANIZATION OF MILITIAS FOR THE PROTECTION OF HUMAN RIGHTS

AND THE ESTABLISHMENT OF WORLD PEACE

AND THEIR CONDUCT AND PROGRAMME IN WAR AND PEACE ……………………………. 204

1. Is the Militia a Rightful Institution? …………………………………………………………………………... 205

2. Is the Militia Necessary for the Protection of Human Rights? ……………………………………………… 206

3. On the Objection that the Weapons Monopoly Must not Be Repealed ……………………………………… 207

4. General Aims and Particular Tasks of the Militia ……………………………………………………………. 209

4/1 Realisation and Protection of Human Rights and the Natural Rights of Rational Beings ……………….. 209

4/2 Resisting and Disarming Organizations Opposed to Human Rights ……………………………………... 210

4/3 Some Examples of Rights to Be Protected by the Militia ……………………………………………….. 210

4/4 Abolition of the Threat of Nuclear War ………………………………………………………………….. 212

4/5 Abolition of the Danger of War altogether ………………………………………………………………. 213

4/6 Tasks of the International Militia Federation …………………………………………………………….. 213

a) Support for the Rightful endeavours of the U.N. ……………………………………………………… 213

b) Reform of the U.N. …………………………………………………………………………………... 214

c) Abolition of Dictatorial Regimes …………………………………………………………………….. 214

d) Determining: Who is the Aggressor? ………………………………………………………………… 215

4/7 Abolition of Standing Armies ……………………………………………………………………………. 219

4/8 Decision on War and Peace ………………………………………………………………………………. 219

20

5. Structure and Organization of the Militia ……………………………………………………………………... 222

5/1 Local Organization ……………………………………………………………………………………….. 222

5/2 Voluntary Membership …………………………………………………………………………………... 222

5/3 Oath to Uphold Human Rights …………………………………………………………………………... 222

5/4 Autonomy of the Militia ………………………………………………………………………………… 223

5/5 Kind of Armament ………………………………………………………………………………………. 224

5/6 General Rights of Members of the Militia ……………………………………………………………….. 224

a) Introduction ……………………………………………………………………………………………. 224

b) Freedom of Speech and Press ………………………………………………………………………… 225

c) Right to Assemble and Associate ……………………………………………………………………… 225

d) Right to Petition ……………………………………………………………………………………….. 225

e) Freedom of Information ………………………………………………………………………………... 225

f ) Right and Duty to Keep Secrets ……………………………………………………………………….. 226

g) Individual Responsibility ………………………………………………………………………………. 226

h) Voluntarism ……………………………………………………………………………………………. 226

i) What Rights Will Be Restricted through the Duty to Resist and to Keep Secrets? …………………….. 226

5/7 The Military Obedience Arising out of the Right and Duty to Resist - and Its Limits …………………… 227

5/8 Election of Militia Officers ………………………………………………………………………………. 228

5/9 Recall of Militia Officers, in certain Cases, by their Subordinates ……………………………………… 230

5/10 Are Professional Soldiers Necessary? ………………………………………………………………….. 231

5/11 The Supreme Commander ……………………………………………………………………………… 231

5/12 Mobilising the Militia: The "On-The-Minute-Man" System …………………………………………… 231

5/13 Publicness of Aims, Meetings and Actions of the Militia .……………………………………………… 232

5/14 Part-time Soldiers, Unpaid ……………………………………………………………………………… 232

5/15 Support in Peace Time …………………………………………………………………………………… 232

5/16 Training and Exercises …………………………………………………………………………………… 233

5/17 Membership ……………………………………………………………………………………………... 233

a) Acceptance …………………………………………………………………………………………….. 233

b) Age Limit …………………………………………………………………………………………….. 234

c) Right to Leave ………………………………………………………………………………………… 234

d) Exclusion …………………………………………………………………………………………….. 234

5/18 Age Structure of Different Units ………………………………………………………………………… 234

5/19 Military Penal Code of the Militia ………………………………………………………………………. 235

5/20 Jurisdiction ……………………………………………………………………………………………… 235

5/21 Insurance of Members …………………………………………………………………………………… 236

5/22 Promotion System ………………………………………………………………………………………….. 236

5/23 No Class Distinctions between Officers and Men …………………………………………………………. 237

6. Can the Militia Become a Threat to Human Rights? ……………………………………………………….. 237

7. How Should the Militia Be Established in the Free and Democratic States? ………………………………… 237

8. Relationship of the Newly Established Militias to the Armies of the Old Type ……………………………... 238

9. International instead of National Organization of the Militia ………………………………………………. 238

10. The Army of Cromwell: A Historical Precedent for the Militia Here Proposed ……………………………..239

11. Methods and Principles of Warfare Conducted by the Militia ………………………………………………. 240

11/1 Introduction : Why Must Peace Lovers Arm and Train themselves and Prepare for the

Conduct of a War? ……………………………………………………………………………………… 240

11/2 General Principle of the Militia for Conducting War ………………………………………………….. 241

11/3 What Actions Must not Be Committed by Militia Men? ………………………………………………. 241

a) Introduction ………………………………………………………………………………………….. 241

b) Treatment of all Soldiers, Officers and other Subjects of the Enemy Regime as Enemies ……… 241

c) Raids against Civilians and Constructions Serving mainly Civil Purposes ………………………… 241

21

d) The Taking and Punishment of Hostages …………………………………………………………... 242

e) Blockades ……………………………………………………………………………………………. 242

f) Wrongful Siege Measures …………………………………………………………………………… 242

g) Use of Mass Extermination Devices ………………………………………………………………… 242

h) Confiscation of Foreign Investments ………………………………………………………………… 242

i) Plunder, Requisitioning or Payment with Inferior Means of Payment ……………………………….. 243

j) Cruelties, Rapes, Arson ……………………………………………………………………………… 243

k) Scorched Earth Measures ……………………………………………………………………………. 243

l) Sabotage Acts (indiscriminate ones!) ………………………………………………………………... 243

m) Military Police ……………………………………………………………………………………….. 243

n) Compulsory Identity Cards in Occupied Territories ………………………………………………… 243

11/4 Warfare as Conducted by the Militia A Kind of Military Jiu Jitsu ………………………………………… 244

a) Introduction ……………………………………………………………………………………………… 244

b) Initiation of Military Insurrections and Revolutions against the Enemy Dictator ………………………. 244

c) Appeal to Desert, Directed to the Soldiers and Civilian Subject of the Dictator ………………………… 244

d) Special Negotiations with Officers on the other Side to Achieve their Cooperation …………………… 249

e) Separate Peace Treaties with whole Military Units of the Dictatorship …………………………………. 249

f) Establishment of Governments-in-Exile and Conclusion of Peace Treaties with them ………………….. 250

g) Details on the Proper Treatment of Deserters and Captured Conscripts ………………………………... 251

h) Employment and Accommodation for Deserters ……………………………………………………….. 251

i) Promotion of Exterritorial and Autonomous Communities formed by Defectors etc. ………………….. 252

j) Language Instruction in all Languages Prevailing in Dictatorial Countries …………………………….. 252

k) Food Drops instead of Bomb Raids ……………………………………………………………………. 252

l) Proclamation of Rightful War Aims …………………………………………………………………….. 253

m) One-Sided Peace Declaration ……………………………………………………………………………. 256

n) Timely Publication of the Programme of the Militia ……………………………………………………. 258

o) Tyrannicide ………………………………………………………………………………………………. 258

p) Observance of International Law and the International Law on Warfare, especially of the Hague

Convention, to the extent that they rest upon the recognition of Human Rights ………………………… 261

q) What Should Be Done instead of Taking Hostages? ……………………………………………………. 263

r) Action towards Nationalistic Terrorists ………………………………………………………………… 264

s) Treatment of Prisoners of War in the Old Sense ………………………………………………………… 265

t) To what Extent Would the Militia Use Destruction as a Military Means? ………………………………. 266

u) Measures to Prevent Rapes ………………………………………………………………………………. 269

v) Public Appeals as Weapons ……………………………………………………………………………… 270

11/5 Some Remarks on the Financing of the Warfare of the Militia …………………………………………… 272

22

D) ENLIGHTENING PROPAGANDA, WHERE POSSIBLE ………………………………………………… 277

Sec.VII: HOW CAN THE REFORM IDEAS ADVANCED IN THIS PROGRAMME BE SUFFICIENTLY SPREAD IN THE DEMOCRATIC STATES? ………………………………………………………………….. 277

1. Introduction …………………………………………………………………………………………………... 278

2. Discussion Centres to Promote the Free Exchange of Opinions ……………………………………………... 278

2/1 The Right of Men and Citizens to Freedom of Expression and Freedom of Information ……………… 278

2/2 What Is Required to Promote the Free Exchange of Opinions? …………………………………………. 278

2/3 How Should Discussions in a Discussion Centre be organised to Facilitate Opinion Exchanges? ……… 279

2/4 Some Advantages of such Discussion Centres …………………………………………………………… 280

2/5 Some Details on these Centres ……………………………………………………………………………. 281

2/6 How Could the First Discussion Centre in a Large Town Be Established? ……………………………… 281

3. Meeting Centres in the Open Air ……………………………………………………………………………. 282

3/1 The Basic Proposal ………………………………………………………………………………………. 282

3/2 What Advantages Are Offered by such Places? ……………………………………………………… 282

3/3 On the Importance of such Meeting Places …………………………………………………………….. 283

3/4 Details on these Institutions and their Equipment ………………………………………………………. 284

3/5 Some Remarks on their Establishment …………………………………………………………………. 285

4. Magazines for the Free Exchange of Opinions ……………………………………………………………….. 285

4/1 For Whom Should such Magazines Be Published and what Is their Aim? ……………………………. 285

4/2 Why Are such Magazines Necessary? ………………………………………………………………….. 286

4/3 Are they Made Superfluous by the Fact that many Magazines Have Letters to the Editor? … ………… 287

4/4 Why Have such Magazines not yet Been Established? …………………………………………………. 287

4/5 Subjects for the Proposed Magazines …………………………………………………………………… 287

4/6 What Kind of Contributions Should these Magazines Publish Preferentially,

according to their Discretion?…………………………………………………………………………….. 288

4/7 Principles and Conditions for the Publication of Contributions Made by the Readers …………………. 288

4/8 Solution of the Problems Arising from the Limited Space Available for Contributions ………………. 289

4/9 Periodical Meetings of Readers …………………………………………………………………………. 290

4/10 How Should such Magazines Be Distributed? ………………………………………………………….. 290

4/11 Some Suggestions for the Establishment of such Magazines ………………………………………….. 291

4/12 Proposals on how to Finance them ……………………………………………………………………… 292

4/13 Some Characteristics of these Magazines which Will Facilitate their Financing ………………………. 293

5. Magazines for the Timely and Sufficient Announcement of all Lecture and Discussion Events at which

Guests Are Welcome (Meeting Calendars) …………………………………………………………………… 293

6. Archive of Social Reform Ideas and the Addresses of Social Reformers …………………………………… 294

6/1 The Importance of Social Reform Ideas …………………………………………………………………. 294

6/2 What Obstacles Exist for the Realisation of Social Reform Ideas? ……………………………………… 295

6/3 What Should Be Done to Facilitate the Realisation of Social Reform Ideas? …………………………. 298

6/4 What Particular Advantages Would this Archive Have to Offer? ……………………………………… 298

6/5 Principles and Conditions of the Archive ………………………………………………………………. 300

23

6/6 How Could this Archive Be Established? ………………………………………………………………… 300

6/7 The Archive here Proposed Is merely Part of a General Archive for Ideas and Talents ………………… 301

7. An Encyclopaedia of Wide-Spread Prejudices, Errors and Fallacies - which Obstruct Social Progress - together with the Best Refutations so far Found: for Use in all Discussions on Economic, Social & Political Problems. 301

7/1 On the Spread of Prejudices …………………………………………………………………………… 301

7/2 On the Importance of Prejudices ……………………………………………………………………….. 302

7/3 On the Ease of Accepting and Spreading Prejudices, Errors and Fallacies …………………………… 303

7/4 On the Difficulties of Attempts to Refute Prejudices, Errors and Fallacies …………………………… 304

7/5 What Is Required to Fight Prejudices? ………………………………………………………………….. 308

7/6 Proposal: Compilation and Publication of an Encyclopaedia of Wide-Spread Prejudices, Errors and Wrong

Conclusions together with their Best Refutations ……………………………………………………… 309

7/7 What Advantages would this Encyclopaedia Offer? …………………………………………………… 310

7/8 How Should It Be Established? …………………………………………………………………………. 312

7/9 How, Where, When and What For Should this Encyclopaedia Be Used? ……………………………… 313

7/10 Some Technical Details of this Planned Encyclopaedia ……………………………………………….. 313

7/11 Would this Encyclopaedia Render the above Discussed Tolerance & Experimental Freedom

Superfluous or vice versa? ……………………………………………………………………………… 314

8. Flow-Chart Discussions ……………………………………………………………………………………… 314

8/1 What Is a Flow-Chart Discussion? ……………………………………………………………………. 314

8/2 What Advantages Does it Offer? ………………………………………………………………………. 315

8/3 How Can it Be Carried Out? …………………………………………………………………………….. 316

9. Programme for a Genuinely Cultural Revolution ……………………………………………………………. 317

10. Conclusion …………………………………………………………………………………………………… 328

 

A P P E N D I X: ………………………………………… 329

I. Draft of a New Declaration of those Human Rights and Natural Rights of Rational Beings

II. Some Contributions to Explain the Proposal to Establish Exterritorial and Autonomous Communities

of Volunteers - in Order to Achieve World Peace …………………………………………………………… 350

1. Johann Gottlieb Fichte: "Beitrag zur Berichtigung der Urteile des Publikums ueber die Franzoesische

Revolution" (Contribution to Rectify Public Opinion on the French Revolution ), 1793,

Extract from Book 1, chapter 3. ……………………………………………………………………………… 350

2. P. E. DePuydt: "Panarchie" (Panarchy), Revue Trimestrielle, Brussels, 1860. ……………………………… 358

For updated French, German, Italian, English & Spanish texts see: www.panarchy.org

3. Herbert Spencer: Social Contract, 1850, Extract from chapters XIX and XXI. ……………………………… 369

4. Werner Ackermann, Appeal to Establish a Cosmopolitan Union, 1931, …………………………………….. 374

5. Ulrich von Beckerath: Draft for the next Peace Treaty with Russia, July 1933 ……………………………… 375

6. Edward Gibbon: The Laws of the Barbarians, an extract from vol. 4, chapter 38 of his famous work. ……… 379

7. Comparison of Anarchism with the New Social System Proposed in this Book …………………………… 380

24

III. Has Passive Resistance a Chance for Success? …………………………………………………………… 382

IV. Some Remarks on the Theory that the Security of the "Free World" could be guaranteed by the deterrent

effect of Nuclear Weapons ………………………………………………………………………………… 386

V. A Summary of the Main Points of this Book ………………………………………………………………. 390

VI. Alphabetical Index ………………………………………………………………………………………….. 393

==================================================================================

SOME FILLERS ADDED TO THE MICROFICHE EDITION OF THIS BOOK: ……………………… 447 - 483

1.) LIBERTARIANS FOR LIFE: The Abortion Debate from the Libertarian Pro-Life Perspective, 16pp ……. 448

The articles are listed on page 448.

2.) Edwin Vieira, Jr., The "Right of Abortion": A Dogma in Search of a Rationale. A response to Murray Rothbard,

Tibor Machan & Walter Block, n.d., 8 pages ………………………………………………………………… 464

There is a connection between abortion and warn in the readiness to kill innocents under all kinds of excuses,

but I will not try to elaborate on this connection here and now, having dealt with the subject at some length

elsewhere before, in my PEACE PLANS series. - J.Z., 7.12.08.

3.) LIBERTARIAN MICROFICHE PUBLISHING, Alphabetical Author Listing, MARCH 1982, 12 pp ……. 472

Added here because it was added to PEACE PLANS 61-63. Four other items, that were fiched in PP 61-65,

are still omitted here. They are listed on page 447. I have probably microfilmed them somewhere else.

J.Z., 7.12.02.

==================================================================================

Another self-advertising which followed the above Contents list in PP 61-63: (The figures then given are naturally dated by now:

LIBERTARIAN MICROFICHE PUBLISHING WANTS YOUR BOOK MANUSCRIPTS AND ESSAYS for non-exclusive microfiche publishing.

I charge for this at present $ 25 per 98 pages. For this you get 25 "free" copies and can at any time order more, per ordinary mail, at $ 25 per 100.

All other kinds of libertarian material, previously published but out of print or in low impressions only - and not under copyrights restrictions, at least for this publishing - is also wanted, under the same conditions.

Sponsor your favourite libertarian literature as cheaply. Help to make it available in this form upon demand and prevent it from every getting out of print again.

A 52 page introductory booklet to micrographics, written especially for libertarians, offset: "GONE FICHING - FOR LIBERTY", will be sent by ordinary mail for $ 1.

PEACE PLANS No. 46, on fiche, listing in detail the contents of PEACE PLANS Nos. 1-45 and also the publishing programme of Libertarian Microfiche Publishing, will be sent free, upon request, by ordinary mail.

Microfiche publishing, through me or others, offers you a very cheap opportunity for the self-publishing of books, pamphlets and magazines. ALL YOU NEED, or anyone else, to read all such material, is a CHEAP microfiche reader.

(All the rest con be done for you by one of the numerous micrographic agencies, fast, well and compared with printing, very cheap. ENQUIRE!)

You CAN GET A GOOD ENOUGH MICROFICHE READER, either an outdated model or a second-hand machine, from as low as $ 45 onwards. Look around. E.g. Gordon Enterprises, 'Microfilm Division, P.O. Box 3914 North Hollywood, Cal. 91 609, specialise on reconditioned machines and offer a comprehensive catalog which is almost as good as the market survey by the National Micrographics Association.

MY "Gone Fiching for Liberty" lists cheap and small readers and literature on fiche or film that is of interest to libertarians. These lists will be expanded in future PEACE PLANS.

Upon large literature orders some firms even offer you free microfiche readers. What are you waiting for?

On microfiche all libertarian thoughts, ideas, proposals and discoveries, all addresses and connections you need, can soon become available to you and all others, very cheaply - with your cooperation.

Be With It! For Freedom In Our Time!

==================================================================================

25 A

PART ONE:

WHAT FUNDAMENTAL HUMAN RIGHTS HAVE TO BE INCLUDED IN THE CONSTITUTIONS OF ALL STATES TO ASSURE LASTING WORLD PEACE AND WHAT INSTITUTIONS ARE TO BE ESTABLISHED UPON THESE CONSTITUTIONAL CHANGES?

A) PRINCIPLES

SECTION I:

WHAT GENERAL NEW HUMAN RIGHTS MUST BE INCLUDED

IN ALL CONSTITUTIONS?

 

"Right is thus: The reasonable peaceful order of a human society in its external relations with others

and towards property." - Prof. Dr. Felix Dahn: "Deutsches Rechtsbuch" (A German Book on Rights)

 

"Creation alone: that such a species of corrupt beings should exist on Earth, is apparently indefensible by any religious teachings - if we presume that mankind neither will nor can improve. We will, inevitably, be driven to such desperate conclusions unless we suppose that pure moral principles have objective reality, i.e., they can be realised and must be acted upon by the people in a State and by the States among themselves, no matter what objections empirical politics might raise. True politics cannot take a single step without humbling itself before morality and although politics by itself is a very difficult art, its combination with morality simplifies matters, for morality cuts, the knot which politics cannot unravel - whenever the two contradict each other.

Right must be held supreme by man, no matter how many sacrifices this requires of the ruling powers. One cannot go half-way here and devise a compromise between a pragmatically conditioned right (between morality and utility). Instead, politics must bow its knees before morality.

As a result it may hope to rise - though only slowly - to a stage where it will shine persistently."

Immanuel Kant in "ETERNAL PEACE", 1795.

 

"One has attempted so many things. When will one finally try the most simple solution, Liberty? Liberty for all actions not infringing justice. The liberty to live, to develop oneself, to perfect oneself. The liberty for the free use of all talents, the liberty for the unrestrained exchange of all services?"

Frederic Bastiat: "ECONOMIC HARMONIES"

 

"Human rights declarations were never complete and, forseeably, will never be complete."

Prof. Arnold J. Lien

____________________________________________________________________________________________

25 B

INTRODUCTION

MOST HUMAN RIGHTS APPLY ONLY TO RATIONAL BEINGS

According to their very nature, most human rights are suitable only for rational beings. Thus nobody can unconditionally claim them who is so irrational as to persistently and significantly offend against any human right.

When human rights are conceded to tyrants and their henchmen, world peace remains threatened. When members of totalitarian groups are conceded the "right" to bear arms, the human rights of all others are endangered. The practice of a human right would thus endanger human rights. Such a contradiction can only be solved by recognition that most human rights apply only to adult and rational human beings and not to irrational ones.

As irrational one would have to consider everyone from whom one would have to expect, judging by his past actions, that he would continue to offend against human rights - at least in the persons of others (in cases of people

claiming certain rights for themselves). 1

In some theories this idea has already been expressed - although the general conclusion has only been rarely drawn, due to the prevailing egalitarian bias and the tendency to make unjustified generalisations. Thus article 30 of the Universal Declaration of Human Rights of 10/12/48 states:

"Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein."

In practice, this limited applicability of human rights, i.e. to rational beings only, has been largely realized by the outlawry of national socialists in many countries and by condemning criminals (i.e., people who had offended

against the rights to life, physical inviolability and property ) to some kind of slave existence for a certain period, also by depriving children and madmen of certain rights.

The human rights draft in the appendix (and previously published in Peace Plans No. 4) tried to distinguish between human rights for all human beings and natural rights of rational beings. (It was again reproduced, together with about 100 other private human rights drafts in PEACE PLANS 589 & 590. - J.Z., 8.12.02.)

In recent years Ayn Rand has repeatedly expressed similar ideas. So far, alas, she considered it unnecessary to base a new code of natural law on this idea. I hope that some of her admirers will go beyond her in this, perhaps using my draft in Peace Plans No. 4 as a basis for discussion.

EXTENSION OF THE PRINCIPLE OF TOLERANCE

Every rational being may freely do anything at his own expense and risk - not only in his private but also in his social, economic and political life - that does not infringe the human and natural rights of other persons.

Nobody may rightly be forced to adjust his life according to the dictates of a temporarily predominating theory. Thus, for instance, the State is not authorised to interfere, by means of old or new laws, with scientific and volun-tarily conducted experiments of a social, juridical, economic or political kind - as long as by such experiments only the life, health, property and liberty of the participating people could be endangered.

This principle is almost axiomatic. It follows from the idea of "rights" and was, in another form, already expressed in many codifications of human rights. Instances :

French Constitution of 3/9/1791, Article 4:

"Freedom consists in the authority to do everything that is not harmful to others. Thus the exercise of the natural rights of man has no other limits than those which assure all other members of society the practice of the same rights."

Irrational people can hardly be considered as full members of society.

The idea of imposed classes and second-class citizenship has nothing to do with this natural and inherent distinction.

26

Similarly (but with the important distinction between harm & wrong!), the French Constitution of 24/6/1793 states in article 6:

"Freedom is the authority of everybody to do everything that does not infringe the rights of others ...."

Likewise, article 2 of the 1946 Constitution of Hessen:

"Man is free. He may do or fail to do whatever does not infringe the rights of others ..."

The Bill of Rights of the German Federal Republic, of 1949, also states in Article 2/1:

"Everyone has the right to freely develop his personality, provided, he does not injure the rights of others and does not offend against the constitutional order or the moral law."

Many more such instances could be given. Usually some statist & territorialist qualifications are added. I have no intention to discuss these here, while stating the pure principle.

Realisation of this expanded principle of tolerance, or rather expanded understanding of tolerance, would help to establish and preserve world peace for a variety of reasons. The main reason is that most ideologies would soon lose their aggressiveness if they could already now be applied by minority groups, practising for, to and among themselves the new system, while living peacefully among and with the majority which, for itself, would practise its own preferred system.

Liberation wars and revolutionary struggle would, obviously, become unjustified and unnecessary where this principle is thoroughly practised. No obviously rational and just motives for war or revolution would remain. The power urge of minorities would be exhausted in the struggle to apply their own ideals in practice and the power urge of individuals could be effectively countered in such a society.

The power addicts would, moreover, most likely be deposed before too long, by some of their own followers, who would no longer be satisfied with promises for the far future but would, instead, insist upon results, upon obvious successes there and then, and there would be no excuses for not supplying them - and, mostly, like all other politicians, they could not.

This extended principle of tolerance could be realized by the recognition of the right of individuals to secede from States like from a church and to form exterritorial and autonomous communities of volunteers.

 

THE RIGHT OF INDIVIDUALS TO SECEDE FROM A STATE -

AND EXTERRITORIAL AND AUTONOMOUS COMMUNITIES OF VOLUNTEERS

Definition of the Right of Individuals to Secede from a State

Every rational being has the right to secede from every unnatural coercive association, including unions, parties, armies and the State itself - without thereby losing a single human right or natural right of rational beings.

Those who seceded have the right to form new and autonomous associations everywhere, even within and on the territory so far exclusively claimed by the State they have left or by other States, excluding only the private property of the members of other associations, provided that their own associations are also voluntary, i.e. that they themselves respect the right to secede, and that, consequently, they pass and apply only exterritorial or personal laws among themselves and fully respect the human rights and natural rights of the members of the remaining State authority and those of the members of other exterritorial and autonomous communities of volunteers.

I hold that the "social contract", properly interpreted, forms one "association" one cannot rightly secede from. I believe that it is not a contract concluded voluntarily and explicitly between individuals but, instead, one automatically, naturally and inevitably formed by association, one into which every rational being is "forced" by his very nature: A tacit agreement to mutually assist each other in case of a threat to their human or natural rights.

Some have over-simplified, over-generalised or over-extended it by calling it "duty", "solidarity" or "loyalty". (Discussion of these alternatives must be left to some other time and place.) In the above sense the "social contract" is more than a mere herd instinct (by being based on moral sense and moral judgement).

27

It is also less formal than a written constitutional obligation, yet, I believe, it is morally more binding than the latter. It does not require self-sacrifice as a duty. Nevertheless, in some cases, it requires some readiness to risk one's life, liberty and property in the defence of basic rights.

I only state this position here as comment to the above. Explanation and defence of this idea of a "social contract" must be left to some other essay. (Obviously, no one has as yet formally signed such a contract. That should not keep us from pondering its optimal wording. - J.Z., 8.12.02.)

As unnatural and coercive associations I would classify all those whose dissolution or reduction by means of the repeal of their compulsory membership would in no way infringe the human rights or natural rights of rational beings.

After the recognition and realisation of the right of individuals to secede, these unnatural and coercive associations would gradually disappear or be dissolved, at least to a large extent. Although their name and formal structure might remain, their unnatural and coercive nature would disappear completely. What would remain of them in future would, in essence, be no different from that of any of the new volunteer communities: They would also be reduced to being (or advance to being) exterritorial and autonomous communities of volunteers, retained by the consensus of those who did not desire any changes for themselves but wanted to keep all the old laws and institutions. One of the differences would be that now these consenting victims would have to bear the costs and risks of their decisions exclusively themselves. There would be no faster way to teach them! Moreover, they would, more than the other and new communities, be inclined to remain organised along the old national lines, crossing them only when there are national minorities across the former State borders.

States, unions and armed forces would then be reduced to associations of volunteers. They could no longer force institutions and services upon dissenters - who would have left them. The seceded people would either organise such services for themselves or would find it profitable to do without them.

Even in case of war and especially in case of a war, no coercion may be used, in any form and under any pretext, to induce people to retain their membership in any State or exterritorial and autonomous community. (The attempt would provoke the enmity of all other such communities in the world.)

In case some individuals or minority groups not only remained neutral but actively supported an enemy regime, then they would, naturally, have to expect to be treated according to the international laws of war. Fortunately, for a variety of reasons stated below, these cases will become extremely rare.

Exterritorial and Autonomous Communities of Volunteers as Peace Promoters

In the relatively free Western countries, the right to secede could be realised peacefully, e.g. by referendums, but in countries like the Soviet Union only by a revolution.

In Western countries all enemies of nuclear weapons would be likely to secede from States armed with nuclear weapons or involved with such allies. As soon as most citizens are sufficiently enlightened on the immorality and the dangers, not only of the aggressive or defensive but also of the deterrent use of nuclear weapons, moreover, also on the possibilities of defending oneself without nuclear destructive devices against an enemy armed with them, the majority of the citizens would be likely to secede. Then, in referendums among all the inhabitants of large territories (seeing that everyone's rights would be involved), the destruction of the nuclear devices of the remaining States would be resolved upon.

This "interference with the internal affairs" of these States would be justified because one would have to expect that, in case of war, these atomic weapons would attract the enemy's atomic weapons like super-strong magnets and could thus lead to the incidental murder of all or most people in these territories. Thus the right of individuals to secede would lead to the - if necessary -

28

unilateral destruction of nuclear weapons in the West.

In the Soviet Union, the declaration of secession, by individuals constituting the majority of the population, or at least by a decisive minority, could only take place during a revolution. Indeed, it would be an important part of a rightful revolution.

The declaration of secession of the first 10,000 Russian soldiers and officers, e.g. of a division of the Red Army, and the possibilities it opens up for the future for a free development of all Russian minorities and of the majority, would most likely, provided only a detailed and rational revolutionary programme has previously been well publicised, lead to further such declarations of secession in form of a chain reaction. By practising secession and by publicising the number and the different kinds of secessions, the revolution could spread more rapidly. The Soviet Union would soon find itself deserted by most of its former subjects and would, most likely, be unable to defend its former wrongful power with the remaining citizens and soldiers. (At the some time, its remaining rightful authority, over voluntary members only, would become the concern of all other exterritorial and autonomous associations in the world, who should not hesitate to offer their recognition and trade and assistance, should they be required. If it would not exceed this limited rightful authority, the former enemy of all rational beings would become, if not the friend of all, at least recognized as a neutral community, that would only try to spread by persuasion and demonstration of its ideals.)

The subversion of the nuclear strength philosophy brought about by the ideology of tolerant exterritorial and autonomous organization of volunteers, would also extend to those persons supposed to guard and use nuclear devices. The remaining few fanatics would not be likely to have sufficient time, opportunity or convincing military strength left to successfully guard a dictatorial regime's nuclear weapons against destruction by the secessionists. Against revolutionaries in the own country, a regime can hardly use these weapons successfully, i.e., without endangering itself. Moreover, the revolution in the own country would prevent it from attacking external enemies, particularly when these, due to certain actions in these other countries, have rather become friends and allies to the majority of one's former subjects and when there is an honourable and safe way out. "Build your enemy golden bridges!" (Compare the proposals below on revolution, disarmament, tyrannicide, resistance and outlawry combined with amnesty offers.

Experimental Freedom for Social, Economic and Political Experiments Would Prevent Wars

This experimental freedom would reduce ideological tensions and conflicts of economic interests between antagonistic power blocks. State capitalists (Bolsheviks of Soviets) for instance, would no longer be able to condemn private capitalism completely once the latter permitted tolerant State capitalistic experiments.

Capitalism, on the other hand, would hardly blame the Soviets in the economic sphere, if the Soviets permitted tolerant private capitalistic experiments.

Whosoever can realize his programme already in this way would not find followers for an attempt to usurp State power - or only relatively few. Thus he would not acquire a degree of power which might enable him to attempt to forcefully impose his programme upon other States or communities.

Adolf Damaschke defended the experimental approach in his "Geschichte der Nationaloekonomie" (History of National Economy), vol. II, p. 10, in a comment on Considerant:

"His 'Manifest' of 1841 characterises the essence of utopism by making the last decision on the value or worthlessness of a utopia dependent upon the result of an experiment:

'Every theory of social progress must permit a test of its rightness by local experiments, even when it may be called nonsensical, immoral or anti-social. It must be capable to move mankind towards a general practical realisation of the new system by means of voluntary imitation.' "

29

The Arms Race Would Come to an End

In accordance with the old saying "If you want peace, prepare for war!", every State participates in the arms race and thereby, and almost inevitably, brings about war in the long run. (The war preparations discussed in this book are of quite a different kind, as the reader will see later.) Only in a few cases have arms races not led to war in the end: In no more than 1% of the cases recorded!

Otto Lehmann Russbuelt, in: "Wie Gewinnen Wir den Frieden?" (How Can We Win Peace?) brought a statistic on this:

"Of 4,711 peace treaties within 3,500 years - 4,697 were broken and of 1,656 arms races since 650 B.C., 1,640 led to war."

Exterritorial and autonomous communities of volunteers could do without the "safeguard" provided by arms races. They do not have to be afraid of each other. If their case is right then they will finally win, without weapons, through the free choice of their "customers", who will demand and get the standards they like for their dealings. This is probably the most important form of "consumer sovereignty" for our time.

Moreover, they would not be headed by "sovereign" governments which could initiate a war at any time. Thus no one would have to be under arms against them. Neither do they possess any serious reasons or motives for wanting to make war against each other. (Compare the corresponding sections below.)

Furthermore, in a society based upon such communities, hardly anyone would get a chance to acquire genuinely dictatorial powers. In case these societies would have to fight a dictator, in exceptional cases, then (seeing that they are not States without a programme, which can only rely on the superior force of their conscripts and weapons) they would possess, by their very nature, an attractive liberation and peace programme. With this they would not have to beat a dictator in an arms race but could turn his own forces against him and could, thereby, defeat him. (Compare the sections below on Military Jiu Jitsu, Military Strength and Desertion.)

A Rational Disarmament Would Become Practicable

"Nobody can expect the people to prepare themselves, with a polite bow towards the helpless governments of the world, for their end, which is possible now at any hour. On the contrary, the people must now be authorised (they already possess the right) to organise themselves in exterritorial and autonomous communities and to invite the subjects of all governments as members. The most important purpose of these protective associations would be to render all those war material harmless which offend against international law, especially nuclear weapons." - Ulrich von Beckerath, 1882-1969.

Today's governments are unable to carry out a sufficient nuclear (etc.) disarmament and to control it effectively. A complete nuclear disarmament would presuppose that not a single person would remain in power who believes that nuclear weapons offer strength to his nation and thereby security. (Compare, for instance how much this belief prevails still even among libertarians!)

As long as sovereign States continue, they will rightly fear each other. This means that more than one such person will be among those in power. Any ruler, in any State, has sufficient opportunities to hide a number of atomic weapons "to prevent his fatherland becoming defenceless". No controller or control authority or army of inspectors, could prevent that. A relatively light and small device, containing a few pounds of heavy metal, can be much easier

hidden in the territory of any State than the proverbial needle in a haystack. As everyone in power knows that, none of them disarms seriously or takes at least the own disarmament proposals serious.

As long as governments of the present type continue to exist, they must be armed to protect themselves from each other - for the same reason that beasts of prey need sharp teeth and claws against each other. What is needed is not voluntarily given up.

Even if a government seriously tried to achieve disarmament: its army of public servants would be all too small compared with the magnitude this task, regardless how excessive their numbers otherwise are.

30

It could not control every corner of its national territory in this way.

Only the alerted, motivated and properly equipped people themselves could cope with this task.

Exterritorial and autonomous organizations of volunteers, once they may be freely set up, would enable and motivate them to undertake this task. At first, the abolition of motives for war would lead to a stand-still of the arms race. This would be further guaranteed by the impossibility to finance a further arms race. No one would pay for it voluntarily, under the new circumstances.

Moreover, no one would want to remain the subject of a government which would turn its subjects into attractive targets for nuclear weapons - by keeping such weapons itself.

Another aspect is that today the governments still possess a monopoly for measures like disarmament. Due to the weapons monopoly, in combination with the monopoly for armed organizations, the nuclear weapons stores and the manufacturing facilities for nuclear weapons (including "peaceful" nuclear power stations and nuclear research reactors) can today be "protected" against ten-thousands of unarmed citizens. At the same time, the governments cannot offer their citizens sufficient protection against the own atomic weapons and those of enemy regimes. Such a defence is altogether impossible according to the state of science today.

Thus anti-people weapons are under armed protection against the people and the people are not under protection but under constant threats, even extermination threats, which may be carried out with the "most modern means". (Cheap, instant and "scientific" extermination camp packages!) Consequently, the citizens will have to arm and organise themselves properly, that is, with rightful means, in military organizations for the protection of human rights, in militias and exterritorial and autonomous organizations of volunteers - in order to be able to take nuclear disarmament and any other important disarmament into their own hands. (Compare Peace Plans 16-18, especially appendix. 20 & 21.)

The Secret Production of Nuclear Weapons Would Be Made Nearly Impossible

To secretly prepare nuclear armaments is possible only for territorial States. Only they have the power to completely screen large areas from the outer world and the financial resources (due to taxation) to build and maintain nuclear arms factories in them.

Exterritorial and autonomous communities of volunteers, on the other hand, would not possess this kind of power. Moreover, their establishment would do away with secret military zones for nuclear armament purposes. Thus such establishments could hardly be kept secret.

Moreover, their members would live intermixed within the same territory and thus neither would want to nor could keep such preparations secret from each other or would want to engage in them at all. If an attempt were made, it could easily be defeated by an armed citizenry jealous of its rights and concerned for its security and survival.

That once, in future, when present nuclear developments are allowed to proceed unhindered, even private people, with little efforts and costs, could produce nuclear devices, does not refute the above statements. Such a development presupposes that the State, initially and forcefully, pushed nuclear arms and promoted nuclear research and nuclear power development. Moreover, the mere existence of States of the present type "forced" people to think along the present lines.

Territorial, coercive, compulsory and centralised collectivism leads automatically to mass extermination devices. Once the kind of "progress" has been achieved, after which even schoolboys, one afternoon, could construct an atomic weapon, we will be lost anyhow. Any immature, irresponsible, criminal or mad person could then start the holocaust. There are always all too many such persons amongst us, in all positions and in all professions. The present Statist system and the present nuclear science developments play right into their hands. Our hope lies only in this stage never being reached, in nuclear devices being so expensive and laborious to construct and deliver that only criminals in government can afford them. Then we can get rid of these devices together with the criminal governments.

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Under the political system resulting from unrestricted individual secessions, and presuming that the construction and delivery of mass extermination devices would still require considerable costs and efforts, the attempts to produce such devices would soon be found out and considered and treated as the criminal attempts against the people of the world, which they are. Such madmen would stand out like heretics did in former centuries, e.g. among pious Catholics or like religious ratbags among enlightened atheists.

Public opinion would no longer welcome or tolerate nuclear and similar arms as necessary evils but regard them instead as the unmitigated evils and senseless devices which they are. This would have far-reaching effects - because then the public would no longer be confined to mere protest actions but could easily mobilise an effective, even armed and military resistance (with conventional means - against aspiring mass murderers).

But we have to be aware that to prevent development and "progress" of science towards a day when nuclear destructive devices will be within the reach of e.g., schoolboys, it will not be sufficient merely to destroy nuclear bomb factories and nuclear reactors and official military nuclear research. Until the danger is abolished (if ever) all nuclear and corresponding chemical and biological research will have to be interdicted. The survival of man depends on that.

Or would you rather want to kill off all people with violent inclinations and strong power urges at a tender age, before they could do serious harm? Do you defend the right of toddlers to have free access to hand- weapons in their cots and playpens? Do you believe that all "scientific" efforts ought to be unrestrained, even those concerned with mass torture, mass destruction and mass murder? If that is the case, just carry on as you do now. I am not sorry for being emotional and using strong language on such subjects.

Atomic Weapons Would Be Obviously Useless

No "enemy territory" would any longer exist which one could attack with atomic or other mass murder devices. The members of any exterritorial and autonomous association of volunteers would live distributed over the whole world. Thus mass extermination devices, if one would use them, would always kill at least some of the own members. Moreover, one would hit not only enemies but sympathisers or neutrals whose associates thereafter would automatically become fierce enemies of whosoever used a mass extermination device.

In this respect one has to remember that the avenues opened up by individual secessionism for former enemies to live peacefully next door to each other (and yet independent and legally and juridically and in their life style separated), would also break down emigration and immigration barriers, so that people would more and more live intermixed with each other, like they do already, to a large extent, in cosmopolitan cities.

Moreover, the defensive advantage obtained by "enemies" living next door (but merely doing their things to and for themselves) might lead to a complete reversal of present policies: Aliens and foreigners, rather than being excluded, restricted and persecuted, would be more likely welcomed and even invited and sponsored - as a security measure!

While it is true that many dictators would not hesitate to kill some of their own subjects, also (Compare the ca. 10,000 Christians in Hiroshima and the 1,000 soldiers of the Allies in German P.O.W. camps, wiped out by the 'Dam Busters'), dictators would hardly exist any longer under the new conditions. (See below.) Moreover, if they did exist, they would no longer have easy access to nuclear devices. Furthermore, they could hardly overlook that their use of mass murder devices anywhere in the world, where the members of many different groups live intermingled, and yet legally separated, in independent volunteer communities, would rally not only the survivors of the former enemies against them but practically the whole world. Thus they would have hardly any chance to "win". This knowledge would help to prevent such mass murder actions. Today's territorial nationalism hasn't got this inbuilt safety factor.

Moreover, most citizens would no longer recognise any motive for the possession of nuclear devices as rightful. Thus they would see to it that no one could any longer dispose of nuclear weapons. Everyone could then easily see that his ideal social, political and economic order could be realised anywhere without any fight, without conquering power first - although initially only

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among his followers and, later on, only among the additional converts. Everyone could always entertain the hope that, if he becomes successful with his experiments, then, one day, the majority would follow his lead. Thus neither the leaders nor the followers would see or could justify a "need" for mass-destruction and mass-murder devices. Under these conditions any violent attempts would become self-defeating, more than ever before.

One should also take into consideration that in future no State could, by means of conscription and taxation, put so many divisions into the field against us or anyone that, according to the ruling opinion - one could defeat such a host only by mass murderous devices like nuclear weapons.

There Would no Longer Remain an Enemy Territory or a Territory to be Defended

There would no longer be any government territory whose "territorial integrity" is to be defended nor any external enemies against whom a military defence would be required. There would not be any enemy territory, either, which one could attack.

The exterritorial and autonomous communities of volunteers are personal law associations and not territorial organisations!

Moreover, even in the transitional stage, during defensive and liberation wars or uprising against territorial and totalitarian States, the tolerant practice of exterritorial autonomy on the own side (and the intelligent application of the opportunities thereby offered in times of wars & revolutions), would constitute an attractive peace, liberation, revolution and war programme, attractive even for the soldiers of the enemy regime, so that such wars could be rapidly brought to a victorious end, with very little bloodshed. More on this below.

If one looks closely at past and threatening wars, one will have to come to the conclusion that the danger of war continues largely because of the division of the Earth's surface among several areas where these territorial States have exclusive legislative, juridical and tax-gathering powers.

Only the authority of the government of a territory to dispose of it, its resources and its citizens, allows the concentration of power required to conduct a modern war. If one imagines a condition where nowhere any territorial State survived, or only a single World State (or several exterritorial World Federations!), then and under these special conditions no national war could any longer be imagined but at most a civil war. And even the danger of these would be greatly reduced, as we will see later on. (Individual secessionism makes "one man revolutions" or self-help in all spheres possible and with them peaceful and gradualist reformism in any desired direction of "doing one's own thing" to and for oneself.)

Frontiers and thereby all Frontier Wars Would Disappear

Another aspect of the same present territorial political "reality" are the "frontiers". After exterritorial and autonomous communities of volunteers have been introduced all over the world, no "frontiers" in the old political and military sense would any longer "exist", not even as lines on maps.

Without frontiers to delineate military establishments, encircling tax-gathering and juridical areas monopolised by power groups, a war can hardly be imagined.

Why would the frontiers fall? Simply because the new communities are, like churches, personal law associations, not tied to any particular territory, with members everywhere. (They only "territory" they would possess would be the private real estate of their voluntary members, as long as such private property is still widely recognized as exclusive. More on this below.)

The inhabitants of any section of this globe would then no longer be subjected to any particular government imposed juridical system, to any particular national "sovereignty" which, supposedly, has to be protected by military borders and defence preparations. Why should a border be guarded any longer and against whom, when legal uniformity (laws equally applicable to all in a territory) is no longer the ideal, when it has been replaced by a moral or ethical order, within a frame work set by individual human rights, an order which, according to the nature of the organisations involved, is peaceful, harmonious and self-perpetuating without preventing any genuine progress, when everyone can live, undisturbed, under the own or self-chosen laws, anywhere, anytime?

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Civil Wars Would Become Very Rare

Civil wars would become a rare occurrence because the choice would no longer merely be between either domination or submission.

Only on a voluntary basis would this kind of relationship still persist, as in some marriages, while they last.

In question would be only the toleration of the independent and tolerant activities of still another one among numerous diverse groupings and this at a time when the practice and science of tolerance for tolerant actions has been highly developed and most people have already realised its benefits in their daily private and social lives.

The future tolerant social system, by its very nature, offers the possibility of a lasting peaceful coexistence between the most varied social systems. The more absurd the system practised by any of the numerous minorities - or by a majority in an area - would be, the more the people involved would be hard at work striving to turn it into a success (until they have learned their lesson). Consequently, all the less energies they would have left for attempts to impose it upon others.

On the other hand, if they are very successful, then they would hardly have to advertise their successes. The people among whom they live could hardly help noticing the advantages of their new system and would join in droves, moving away from all less successful systems. Again, the participants would be disinclined to impose their system upon others.

They would be too busy showing the ropes to the newcomers. They could also hope that everyone in the world who would sympathise with their system would ultimately join up with them, anyhow. Just like the various religious groups still seem to believe that finally all others would join them.

Revolution as well as terrorist acts are only last desperate attempts of people who see no chances for success at all in the existing peaceful alternatives. Libertarians in the West, who were engaged for a while in political struggles, will understand their frustrations. The party, election and parliamentary representative process is tied to the views of a relatively unenlightened majority whose opinions can only be slowly changed and rarely for the better. The chances offered in this way are indeed legitimate but too small, too small for many who want to see certain reforms or liberties within their lifetime. These institutions are suitable for conservation of whatever is desired by some or many but unsuitable for rapid reforms and radical changes. Moreover, it would not be wise to practise the latter immediately among the majority, particularly when there are volunteers who want to take whatever risks and costs are involved. Thus the discontent of potential revolutionaries and terrorists can be directed into constructive channels. Their creative energies would also be released and thereby they would be pacified, enlightened, or given their chance to enlighten the majority, which would rarely ever be persuaded by mere theories but is capable of imitating successful actions.

Common sense should have told us long ago that in the social sciences as well as in the natural ones and in tech-nology, no progress or experiment should be made dependent upon a majority vote - whenever the human and natural rights of the majority are not threatened. After all, every progress so far was conceived by individuals and promoted initially only by minorities. People who are not only free to talk and listen, write and read, but also free to act, tolerantly, are very unlikely to become rebels or terrorists. As Friedrich Schiller once said:

"Beware of the man who is breaking his chains but do not be afraid of a free Man."

The Communist World Revolution Would Become Difficult to Impossible

Communists of the Soviet type threaten us with world revolution because they realize that by propaganda for their system, on its own, they cannot win. At the same time, they do have a chance today for their combined propaganda and coercion system because all their practical failures can well be hidden behind national frontiers from most of the voters in democracies.

The inclination of communists towards subversion, sabotage, terrorism and revolution or military conquest and domination would be reduced if we permitted them (They would have the natural right to do so only if they were rational beings and thus recognised and respected the human and natural rights of others!) to conduct, at their own expense and risk, any kind of communist experiment among themselves, of a social, economic and political type, in the West, in the form of exterritorial and autonomous communities of volunteers.

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This would also deprive them of any pretence that they would have to resort to arms in order to fight down our opposition. Their own followers would ask: Why should we fight the capitalists when they invite us to live as communists? What better refutation could there be for the class warfare doctrine?

For those communists who initially could not cope with this kind of opportunity, being misled into believing that their kind of system has to be conducted by large-scale territorial bureaucracies, we could even set up some advisory services. (This reminds me of the stoic emperor Marcus Aurelius, who advised to set up advisory services for suicide candidates which would offer information on the most painless methods of doing away with oneself.)

Indeed, the West has so far hardly ever fought against the communist ideology as such. (On the contrary, its governments have copied all too much from it.) Its opposition was mainly reserved to the threat of a communist dictatorship (exerted by other governments) against the "own" nationals. (At the same time they were all too tolerant of communist dictatorships across national borders.)

The rightful part of this tolerance of the West ought merely to be extended. Thus the Western societies should presently offer to communists, and similarly ignorant and misled social re-formers, unlimited opportunities to enlighten themselves by the application of their nonsensical beliefs among themselves. Even fanatics will finally learn from experience - as long as they are not opposed in their tolerant actions and thus turned into martyrs for lost causes. Presently, the Western governments almost "force" the left-wing radicals to consider violent "solutions" and promote such attempts by the very efforts used to repress them. Exterritorial and autonomous communities of communist volunteers, based upon individual secessionism, would act as safety valves.

Moreover, their experiments would enlighten those who would otherwise fall victims to communist propaganda. Their failures would reduce their numbers so much that they would tend to become a harmless minority, even if they remained addicted to violence, as long as they have no longer access to mass extermination devices. (This is a problem largely solved by the same system of voluntarism. See above and below.)

Imperialist Wars Would no Longer Threaten

The domineering and expansionist tendency and practice of States has been called imperialism. Some people's hunger for power is as insatiable as the hunger of others for material possessions. The mere existence of power centres attracts the power hungry individuals and makes the further concentration of power relatively easy. How could a. boxer become a world champion if he had not only to fight and defeat the other champions but, instead, every man in the world?

The existing powers of States allow them to conduct wars of conquest against weaker States. Afterwards, the subjected people, sooner or later, alone or in association with others, try to regain their independence in revolutions and liberation wars.

Merely for this reason are territorial States frequently at war with each other. (There are many other motives and we have to remove them one by one or at least consider them one by one.)

Once the people are everywhere separated merely into exterritorial and autonomous communities of volunteers, then they could no longer organise for and conduct aggressive wars nor would they have the least wish to do so. All of them would have all the self-rule they desire.

Moreover, they would have the chance for an unlimited expansion of their favourite system, in a completely peaceful way, by means of individuals freely leaving their old associations and joining those they believe to be more successful.

Naturally, seeing that all the participants are still only human beings, there would not be perfect peace and harmony as a result. For instance, some slander, intrigues, fraud, and loud arguments would remain, even some violence on an individual level, leading to some police and court actions. But even they would be reduced in number because there would be many less frustrations. More important is that the large-scale, enforced, organized and collectivist violence of national and imperialist wars would be avoided or rendered impracticable.

Only in the dreams of some of the power-hungry ones would it still continue. But even these would have more chances than they have now, to become top dogs or cocks on a dung hill, in one or the other volunteer community. While there they would do their jobs as well as is expected from them, they would find much more loyalty and obedience among their members than they could rightfully hope for now, anywhere else or among any other people. To that extent the "great leaders" would be liberated as well.

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Under these new conditions nobody would any longer be able to be a "man in power" in today's sense. (See e.g. under dictatorship and decision on war and peace.)

No exterritorial and autonomous communities of volunteers could arm against the others without this fact being very soon noticed and all such attempts being stopped. People who live next door to them, or even in the same house or flat, could hardly fail to notice their irrational preparations. They would be the potential victims of such preparations, seeing that they are members of other communities, and would regard and treat the perpetrators as the madmen they are.

If the preparations could reach the stage where taxation and conscription might threaten the members of such a community, its taxpayers and young men would secede in large numbers.

One should also keep in mind that motives for conquests would disappear in a situation where no nation could any longer lay any exclusive claim to any territory, a claim now generally recognized as authorising it to prevent others from using "its" territory. Whatever armed forces such a community would still have, would desert it in large numbers and rather ally themselves with those about to be attacked. They would not be prepared to sacrifice their lives for senseless purposes. National interests, reasonably defined, would not be harmed by their secession and desertion but, on the contrary, would rather be safeguarded.

In short, the system would offer full freedom for every anti-imperialist and no chances for the imperialist and would in this be very different from the present one.

Militarism Would also End

Militarism (excessive stress of the tasks and institutions of the armed forces, especially the application of their organisational forms and methods to other institutions of the State and the people, also: the excessive influence of the armed forces upon politics) would, as a result of the introduction of exterritorial and autonomous communities of volunteers, merely enrich the collection of outdated isms. Nobody would any longer pay taxes for the upkeep of a military machine or the present type. (See under voluntary taxation.) An absolute obedience can no longer be enforced among militia men who are only part-time soldiers, elect and can recall their officers and are sworn to uphold and fight for nothing but human rights and natural rights of rational beings. (See below.)

Moreover, there would no longer be any powerful external enemy regimes whose existence might serve to justify the continuance of large standing armies. Furthermore, anyone becoming dissatisfied with any government which in his opinion would be too militaristic, could easily withdraw his support from it by seceding from this community. All these old notions are merely the symptoms of the present type of territorial and coercive States and would disappear with this disease.

Instances of the Conventional Abuse of the Principle of Collective Responsibility

Would Become Less Frequent

The replacement of States by exterritorial and autonomous communities of volunteers (peacefully, by means of individual secessionism) would prevent the continued wrongful application of the principle of collective responsibility in many cases. Its wrong application has frequently led to wars or rendered them unnecessarily severe. For instance, the Second World War became a World War only by the Allies wrongly holding all Germans responsible for the crimes of the Hitler Regime, for instance by bombing the German civilian population, by not coming to any agreement with the opposition against Hitler, by not recognising a German government-in-exile and by treating all prisoners, although most of them had been conscripts, as enemies. (One of the most absurd instances was the internment of German refugees from the Nazis in England - instead of recruiting them for a war of liberation.)

History and the conduct of national wars is overloaded with such examples.

The U.S. are largely armed with nuclear "weapons" only because most Americans consider all "Russians" as communists. How otherwise could one conceive the idea and persist in it to arm with weapons of which a single one, if used, could possibly kill millions of subjugated Russians (and other subjugated nationals, over a hundred different ones in almost any area), among them ten-thousands of fanatical enemies of the Soviet-Regime and only a few thousand convinced communists? If the facts were otherwise, the Soviet dictators would not

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have to suppress liberty of speech, press, association and assembly in order to remain in power and the members of the Communist Party would not only constitute a small minority. National genocidal policies are here based on the unfounded beliefs of the most uninformed section of the population, the majority among the electorate.

To hold the many innocent sections of a nation equally or even preferentially responsible for the actions of a guilty government and its voluntary supporters, a disastrous vice quite commonly practised, would no longer be possible in the future:

Only then would the people have always only the government they deserve, wanted and voluntarily supported and no longer a government which was forced upon dissenting minorities or even upon a dissenting majority. Only then could the principle of collective responsibility be applied against the members of such a volunteer community with considerable justification and only then would one avoid the mistake of resorting to indiscriminate mass extermination devices in order to hit here and there someone who is living within a crowd of people who are not involved in his crimes but are rather the natural allies against him.

(Our "national security experts" act like a "police force" would that engaged bank robbers in street battles with tanks, artillery and heavy bombers, regardless of the thus resulting numerous losses of innocent non-combatants. Obviously, they have not or not properly defined who their enemy really is. - J.Z., 8.12.02.)

The principle of collectivist responsibility would be applicable - and then only with individualist means - exclusively in cases where the leadership of an exterritorial and autonomous community of volunteers would act criminally aggressive and would, nevertheless, not be immediately resisted, deposed and punished by the members, although the victims would call for such an action.

Let us suppose, that the majority of the voluntary members supported the criminal actions of their leaders and that the dissenting minorities seceded. Then, and only then, could the principle of collective responsibility be rightly applied against all members remaining with this association, provided they are adults and rational enough to be held responsible for their actions.

What kind of measures ought to be applied then will be discussed later. ABC weapons are, obviously, out.

As a rule the members of autonomous and exterritorial associations of volunteers would themselves arrest and prosecute or hand over for prosecution, any of their leaders who committed criminal acts. Should those leaders have become, in spite of the inherent safeguards of these associations, so powerful that they could not be legally prosecuted, and should outlawry and tyrannicide attempts fail, then the innocent members would secede from this community and ask the members of other communities to assist them against these criminals. Thus measures based upon collective responsibility would have a strong tendency to be applied only against guilty people.

Frequently the public and the present decision makers do not even "think" in terms of guilt and personal responsibility for one's actions but merely consider, as a consequence of the unlimited power of many States to dispose of their citizens, their lives, liberties and properties as they please, i.e., these citizens merely as property or adjuncts of their governments. Based upon this "idea", one then merely wants to harm or exert pressure upon the criminal government by "treating" or threatening the subjugated population in these States with mass extermination devices. Such opinions are rarely ever openly proclaimed and most people are not even fully aware of them. Nevertheless, they usually act in accordance with such ideas, e.g. when proposing an "economic" blockade, be it against the Soviet Union or Rhodesia, in order to exert some pressure upon a government. Morally this is no better than trying to pacify an aggressive neighbour by beating up his children - and in practice it is even less peace- promoting.

If one were to ask all those acting unconsciously in accordance with the idea of collective responsibility, whether they consider the subjects of a foreign government as its property or as equally guilty for its actions, they would deny such an absurdity. Nevertheless, in any new concrete case which they would "judge" subsequently, they will be inclined to impetuously consider the subjects of the foreign government as its property or as equally responsible followers - and they will make corresponding proposals, some of them even genocidal ones. An idea hammered into subjects for thousands of years, by warring governments, in the interests of these governments (Hitler explicitly ordered an inhuman treatment for Russian prisoners of war so that the Soviets would not treat German prisoners well and thus induce them to desert!) cannot be easily eradicated, no even by its worst consequence, the threat of nuclear war. It has come too close to being an "inborn" idea. At most we can hope to destroy its breeding grounds - by abolishing territorial rule.

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Territorial States with compulsory membership are the main breeding grounds for collective responsibility notions and mass murder actions or preparations and oppression & exploitation on a vast scale and as such they must be destroyed - if possible without spilling any blood and destroying any property. This is less utopian than it sounds as we will see below.

After the realisation of the right of individuals to secede and to establish or join exterritorial and autonomous communities of volunteers, the common errors in applying the principle of collective responsibility will be better than ever before exposed. Enlightenment on this subject will then be very much facilitated and abuses of this principle will gradually become as rare as (or rarer than) coercive sexual acts are now in truly civilised societies.

Those who have seceded from a dictatorship and allied themselves with the liberal-democratic States and panarchistic exterritorial and autonomous communities of volunteers, can no longer by any flight of fancy be considered as fully subjected to the disposal orders of dictators or fully responsible for the actions of a dictatorial regime. They are no longer "nationalize" "property" or slaves, quite obviously, even if they ever had been to some extent. Members of exterritorial and autonomous communities of volunteers would, as customers, rather own and rule their governments than be owned or ruled by them. Most of the old terms on social relations would no longer apply to them.

Nationalism. in its New Form, Would Cease to Disturb Peace

By artificial enclosures for nationalities and second-class treatment of members of other nations as foreigners and aliens (e.g., by emigration and immigration restrictions) does every territorial State promote chauvinistic feelings and contributes thus to wars. The more stress is put by a government on "national interest, security, honour, prestige and unity" the more it becomes actually a cover-up for a wide diversity of and even antagonism of interests, for dishonourable acts of rulers against the own subjects and foreigners and for an imposed order which has nothing to do with a chosen one. As a rule, the national sentiment for a large State or State Federation, is also drummed up to overpower or cover-up whatever diverse and genuine national sentiment still exists among numerous minorities. As Caroline Chisholm once said:

"Nothing but what is voluntary is deserving the name of national."

Nationalism, as practised today, also serves to divert the attention of many dissatisfied subjects from many unsolved problems which remain, which governments do not know how to solve, cannot solve or have caused in the first place, maintained and enlarged. This will often even induce rulers to involve "their nation" in another war.

Some major flaws of present nationalism are perhaps best summarised by the following quotations:

"Nationalism is a chronic state of Fashism."

"Nationalism is a form of blank cheque racism." - Both are sayings by T.F. in "St. John's Bread".

"Patriotism is often an arbitrary veneration of real estate above principles."

- George Jean Nathan: Testament of a Critic.

"The folly of forcing people together who would rather live apart."

- Ken Martin, "The New Conservative", October 1969.

"Throughout recorded history, men have been told that they have no right to live their own lives but must surrender their minds and bodies to emperors, kings, mythical deities, priests, witch doctors, tribes, communities and nation-states." - Stan Lehr and Louis Rossetto Jr., THE NEW YORK TIMES MAGAZINE, Jan. 10th., 1971.

"For what precise and definite object are all the citizens today to be stamped, like the coinage, with the same image?... On what basis would they be cast into the same mold? And who will possess the mold? A terrible question, which should give us pause. Who will possess the mold?... Is it not simpler to break this fatal mold and honestly proclaim freedom?" - Frederic Bastiat, quoted in G. Roche III's book on Bastiat, p. 249.

"We must stop talking about the American Dream and start listening to the dreams of Americans."

- G. R. Askew, quoted by L. J. Peter in "The Peter Plan", p. 189.

The right of individuals to secede would prevent the unfavourable and oppressive treatment of the genuine, i.e. voluntaristic, national groups and would dissolve the present coercive national conglomerates. At the same time, it would be no obstacle to continent-wide and even world-wide citizenship - on a voluntary basis. Every nation, tribe or national minority would then have the opportunity and the right to conduct

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its own affairs, undisturbed, by excluding itself from the mother-country or the father-land in form of an exterritorial and autonomous community of volunteers.

"The" Germans, for instance, would hardly have conducted a national war of liberation against Napoleon I - if he had given them this option. And without the nationalistic fervour bred by the Napoleonic wars - where would nationalism be now?

After this reform has been realized in the whole world, one would no longer have to be afraid of an aggression from abroad by a territorial and coercive State, with subsequent and undesired foreign rule and the inevitable further clashes this would lead to. The toleration of differences is obviously more peace promoting than the imposition of a single system.

Moreover, nationalism would lose one of its usually overlooked major supports: the hatred against foreign competitors, be they workers or businessmen. By removing the barriers for autonomous and exterritorial communities of volunteers and as a result of the subsequent complete freedom for tolerant experiments in the social and economic sphere, the long existing solutions of social problems like unemployment, housing-shortage and sales difficulties, could be practically demonstrated by minority groups and thus made generally known. Consequently, the hatred against foreign competitors would finally replaced by the insight that every additional and economically used labour and business would increase general wealth by a further division of labour.

Racial Strife Would Be Reduced

Racial hatred and the danger of war which accompanies it, would largely be abolished because members of different races would no longer be forced to use the same institutions and live under the same laws. No racial minority would have to be afraid of any racial majority - as long as it could secede. No racial majority would remain subjected to any racial minority. Members of different races might live in the same localities, same streets and houses even, but could, nevertheless, live legally and juridically, as well as socially, as far apart from each other and as differently as they like. The fear of foreign competitors, which so easily becomes transformed into hatred, would also cease. (Due to the above hinted at and below described economic liberty.) The existence of the right to secede would render in vain any endeavours of any race to achieve any pre-eminent position not based on abilities, knowledge and consent - and members of any race could obtain any position in accordance with their abilities and knowledge - at least among alike or sufficiently tolerant people.

No racial group could then complain any longer about being exploited by another. E.g., any racial community could utilise its own taxes or contributions exclusively for its own purposes.

With many people racial hatreds go so far that they would not even want to ride on the same public transport vehicles together with them or would not want to use the same hotels, theatres and schools. Very well, they may use their own - provided they finance them themselves. (Partly with their share in all public assets! See PEACE PLANS 19 C.) But railways and similar natural monopoly institutions will probably have to be "socialised" or rendered into "open cooperatives", as proposed by Theodor Hertzka (see below) and this would naturally preclude the exclusion of any race.

In the long run, racial hatreds will probably be overcome not by the "purists" organised along racial lines, but by the peaceful and harmonious example of those communities which draw no racial distinctions at all. They are likely to form the majority, at least after some interval, and are based on the fact that unmixed races do no longer exist, anyhow, and would, in the long run, lead to a further biological integration of the different types. The more the purists of whatever skin colour would stress their "racial purity" the more they would tend to exclude really intelligent and capable people, the more they would, consequently, degenerate, as a group! I also imagine that, especially after the sexual revolution, parents will have some difficulties in prescribing the race of sexual partners for their children. The less force is used in this sphere, the less racial prejudice is blocked, the faster will racism be finally overcome.

"Of course, there are no races left. Not even the Jews have kept their blood unmingled. Successful crossings have often promoted the energy and beauty of a nation. Race! It is a feeling, not a reality. National pride has no need for the delirium of race." - Mussolini, according to C. Bingham: Men & Affairs, 381. (Antisemitism under Mussolini was much less atrocious & mass murderous than under the Nazis in Germany.)

"Europe is a continent of energetic mongrels." - H. A. L. Fisher, quoted in the above.

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Trade Wars Would Cease

No government would any longer be able to restrict the free exchange of goods and services. In other words, trade wars would cease and no State could any longer, at the expense of the standard of living of its subjects, arrange for a degree of autarchy - in preparation for another war. For himself almost every individual discovers, sooner or later, the disadvantages of the "protectionist" policy (even the theoretical defenders of protectionist policies "to protect national industries", tend to smuggle, if they can get away with it) and thus, sooner or later everyone will secede from protectionist communities.

During the period of transition, those who have chosen protectionism for themselves, will find difficulties in upholding the tariff barriers which they have set for themselves, against the smuggling attempts of their own members. They are not authorised to interfere with the movements of goods and services of the Free Traders, who do not want to be "protected" by them. Neither can they demand that others subject themselves to such irrational policies merely to facilitate for them the levy of this special tax against (or other restrictions on) international trading.

Moreover, the protectionists will have to bear all the costs of restricting their own trading themselves. In Germany, at least for some years, the custom duties collected just sufficed to pay the salaries of the collectors. Thus it was not even a revenue raising but just a penal and wasteful measure reducing the standard of living.

The independence of the new communities from the present legislation on money, currency, credit and foreign exchange, would also allow them to use payment methods which will make protectionist measures superfluous, even in the eyes of the protectionists, by achieving an automatic balance of trade and payments, quite obviously. (See below.)

A Wide-Spread Understanding between People of Different Nations Would Become Possible

Today only governments may make binding promises towards other nations. (Although they "honour" these more by breaking than by keeping them.) Their treaties, pacts and agreements are not trusted, neither by the foreign governments nor the foreign peoples. This only does them justice for they deserve distrust.

History has shown, over and over again, that governments do not always keep their word. Experience showed that the rule is rather that they will break their word or written commitment, sooner or later, often merely to gain a small and temporary advantage or to make some concession to some prejudice. As they cannot be held responsible in cases of breach of contract, they do this frequently without any immediate risk for themselves. Admittedly, dictatorial governments break treaties etc. more often than other governments do: According to Dr. K. Adenauer the Soviet Union had broken, ofinternational treaties it had signed, more than a hundred.

But in many cases a government is in a dilemma which more or less forces its hands. If it were to keep a certain contract and thereby renounced a certain advantage, it would arouse the ire of many of the own nationalistic subjects. It would be accused of weakness, lack of energy and resolution, neglect of the national interest etc. Is there any government which is willing to risk such accusations very often?

Thus, if any government promised not to attack another government, if it declared rightful war aims in case of a defensive war, if it promised to treat all those who fled or deserted or were taken prisoner and who declared that they were only forced to fight against it, not as enemies but as neutral guests or allies, who could and would rely on such a promise of a government? Thus, such promises, made by governments, would often not be relied upon, i.e., they would not achieve their purpose as defensive and preventive measures.

In all truly important cases, promises of governments and treaties between them are almost valueless. For instance, almost all governments signed the international Briand-Kellog Pact on the outlawing of war, in the year 1928!

From the initiative and the treaties of governments among themselves, one could not have expected a better world federation than the League of Nations and the United Nations. They just showed most of the vices of present governments in exaggeration.

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Why would promises and treaties of exterritorial and autonomous communities of volunteers be different? Why would they deserve trust and find it?

In such treaties the will of the members, all volunteers, can be truly expressed. In other words, then the will of the people is expressed. The members, or the (self-selected) people themselves decide e.g. upon war and peace, armament and disarmament. (See below) A Reasonably enlightened people (all kinds of educational energies will then also be released!) has never any interest in becoming involved in an unjust war. It knows that its burdens would outweigh its possible advantages by far and that it would have to carry all the burdens and make all the sacrifices itself. (Those with "fighting spirit" could practise it e.g. on football fields, in boxing rings or in non-contact sports or by splattering each other with paint or by playing peaceful computerised war games.)

Nor would a volunteer community, people or nation as a whole break its word so easily, even if some of its members should have a change of mind.

Moreover, any citizen of another nation or exterritorial and autonomous community of volunteers could, in future, check the trustworthiness of the promises of members of other communities himself, by conversing with them to make sure that the promises they made, together with their other members, were genuine and not made under any coercion. To make such a check, a future voluntary citizen may not even have to cross a street but just might have to knock next door. Nay, members of the other communities might even be found within his own family. As Edward Gibbon reported, in chapter 38 of his famous work, reproduced in the appendix, it happened that up to 5 different personal law associations were represented in a single family.

Originally, the promises and treaties of these volunteers, people or citizens, will be made publicly, in town meetings and large meetings in the open air - to which many members of other communities will be invited as witnesses. A nation, people or citizens, thus free to witness and check treaties offered to it by other nations, people or volunteer citizens, cannot be deceived. They would all soon find out that their promises and treaties can be trusted and this would bring about a vast change in international relations. (Compare the section under "Trust" in Peace Plans 16-18.)

The Number of Motives for Wars Would Be Reduced

Although rulers had never sufficient reasons or cause for war, they were never short of motives for beginning one. (National unity for Abraham Lincoln meant, in practice, unity UNDER his rule.) After the introduction of exterritorial and autonomous communities of volunteers most of these motives will disappear, usually with the rulers of the old type.

Wars of conquest are no longer making any sense under these new conditions and thus one will no longer have to be afraid of and prepared against them. There would no longer be any property rights of a government or the leaders of one of the new communities towards the assets and lives of citizens in any section of this world's surface - unless such rights have been voluntarily and individually transferred, while this suits the voluntary members.

National minorities could no longer be oppressed, thus would not be motivated to look for aid from abroad or to begin a civil war.

The peaceful coexistence of members of different communities in the same territory would also lead to a much greater mutual understanding and finally to a gradual and voluntaristic integration and merger of different systems - without stopping the rise of new progressive varieties, trying to be pioneers in one or the other sphere. Perhaps most important in this age of ideologies: The forced realisation and imposition of a new system upon dissenters will no longer be necessary or somewhat justified, not even in the eyes of the adherents of this system. There is, after all, in human beings, at least the rational tendency to follow the lines of least resistance. Competition by foreign immigrants, which made a large contribution to the rise of nationalistic and exclusive sentiments (compare the attitude of modern unionists to "scabs"!), would no longer be feared as soon as some of the exterritorial and autonomous communities of volunteers put into operation effective employment programmes, which would inevitably happen due to the experimental freedom involved, even if such programmes would not already exist, just waiting for their chance: the removal of government-imposed obstructions.

Quite obviously, once the system is seen in operation, foreign markets would no longer have to be conquered or monopolised, in order to obtain sales - once international clearing will no longer be obstructed by governments - at least no longer for those communities which have learned to handle such clearing operations efficiently. Dictators would disappear and with them the motive to obtain foreign policy and military successes - just in order to keep them in the saddle, seeing the numerous failures of their internal "policies".

 

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(If those in power were able and willing to learn from history then they would no longer confidently engage in foreign adventures, either. The Soviet government, for instance, would then remember that the last Czar could not save himself in this way and the Russian-Japanese war of 1904-1905 and the involvement of Russia in the First World War did rather speed up than prevent the revolutions of 1905 and 1917.)

Separatistic regional efforts would then no longer lead to Secessionist or Civil Wars but merely to the establishment of some more exterritorial communities practising their own personal laws, wherever they used to live before.

The matter of national prestige would also be very different. The prestige of an exterritorial and autonomous community of volunteers would primarily consist in the successful conduct of its own social, economic and political experiments, in the successes of its constitutional and legal reforms (i.e., in the satisfactions of its customers or consumers), and not at all in the power to be able to successfully defend any particular area with arms or to be feared as a potential aggressor or as an oppressor of the own subjects.

(Territorial States would be turned into competitive private or cooperative corporations, nation- or world-wide, without any legalized privileges towards non-members, i.e., they would have to satisfy their members, investors, suppliers, customers and clients. No one would be compelled to be a member, to invest or work in them or to buy their products or services. Everyone would be free to boycott any of those he disliked. - J.Z., 8.12.02.)

Under voluntary taxation no government could hope to obtain more tax slaves by means of foreign conquests. On the contrary, such expensive expeditions would tend to lead to a tax strike of the own members or to massive secessions or disobedience ,at least to re-call attempts.

The Decisions on War and Peace Would Be Made by the Peoples themselves

"Every State in which the citizens themselves may not decide upon war and peace is a dictatorship."

Ulrich von Beckerath

At present no government permits its people to decide themselves about war and peace - although the people would here make, as a rule, better decisions than the governments. The German people were sick of war at least by 1917 and 1943. Nevertheless, their government forced them to carry on.

Even for democratic governments the following assertion has become something like a religious dogma which is no longer doubted at all :

"Only the government may make decisions on war and peace."

Thus even democratic governments do not conceive or understand the possibility of making peace and disarmament proposals - not to oppressive governments (which are the main obstacle for peace and the destruction of moss extermination devices) but, instead, to the oppressed peoples themselves, who are the natural, although due to their position necessarily silent, allies of all free people anywhere.

(As an oppressed people is to be considered any minority group that feels itself oppressed or disadvantaged, although it has not committed any crimes with victims. - J.Z., 8.12.02.)

This monopoly for making as important decisions does lead to war whenever the decisive men happen to belong to a warlike minority.

The corruptive influence of excessive power upon the character and the maxims of these decision makers worsens the situation. Rulers do not, like their subjects, risk their lives., liberty, health and property in a war. Thus they often all too easily decide upon one. For them it is a spectator blood sport. Moreover, they could not possibly bear the responsibility for a wrong decision, even if trials of war criminals became the rule and were always fair: Their single life cannot possibly balance the lives of millions of war victims.

(And is there any power more absolute and corrupting than the constitutional and legal or usurped power to make life and death decisions for millions of other human beings? - Nevertheless, this power is rarely even questioned, far less systematically resisted and abolished. - J.Z., 8.12.02.)

The development of mass extermination devices has turned the authority of governments, to decide upon war and peace, into the "right" of a handful of people to decide about the continuance of mankind. No government was ever intentionally authorised by its subjects with such powers. Even if such powers had been at one stage individually transferred, it would no more bind the subjects than a "contract" by which a man sold himself into slavery. Such contract, putting all advantages on one side and all disadvantages on the other, is by its very nature not obligatory for the disadvantaged and gives the advantaged no extra rights.

The governments have also repeatedly declared that they are unable to destroy all nuclear and other mass murder devices. (Their own powers being the greatest obstacle to such an endeavour!) This alone is already a sufficient justification for taking their present powers for decision making on war and peace, armament and disarmament, altogether away from them.

The whole burden of wars falls on citizens, i.e. those on whose fate the governments may make wrong decisions. Thus, already in 1795, Immanuel Kant demanded clearly in his famous essay: "Eternal Peace", the right for the people to decide upon war and peace for themselves and alone.

(Contrary to his and other people's republicanism and democracy, this cannot be realized "representatively" but only via direct democracy for every voluntary community and, especially, for its members who are armed, trained and organized to defend individual rights and nothing else. - J.Z., 8.12.02.)

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After the introduction of exterritorial and autonomous communities of volunteers, this old peace proposal could be easily realized: Whoever opposed a particular war could, if there were still no referendum or similar decision making process for such decisions permitted or if he disagreed with the majority, simply secede from the State or the community involved. If the majority of the citizens seceded, then the remaining minority could, as a rule, no longer conduct the intended war or may no longer want to. Naturally, as a rule, this extreme measure would not be required. It would suffice that it could be taken at any time in order to realize the right of the people to decide upon questions of war and peace themselves.

The leadership of an exterritorial and autonomous community of volunteers would be directly dependent upon the will of its members. Thus it could hardly determine upon its own the initiation of another war. I cannot imagine that there would be many such communities which would transfer such powers to their leaders.

If there were, those threatened by such arrangements, all other communities, would in my opinion be entitled to tyrannicide. Public opinion on such matters and under such circumstances would be so different from today that the outlawry and execution of such elected Caesars would take place soon.

We should also take into consideration that the new social system permits the armament of all peaceful people who love liberty and a consensual decision-making where it cannot be avoided. Armed peace and freedom lovers can hardly be herded into a war against their will, particularly if they are organized in volunteer militias of the type described below.

As a consequence of individual secessionism there would no longer any large-scale absolute obedience. Thus the soldiers of armies sent against each other, by leaders who tell them, in essence: "We have no better use for you! Go ahead and slaughter each other for our benefit!", could easily, and over the heads of their generals and their rulers, come to a mutually attractive separate peace agreement.

Militias Would Be Established to Guarantee World Peace

Standing armies of professional volunteers or of conscripted soldiers can too easily be turned into tools of militaristic and imperialistic rulers. Therefore they must be dissolved as soon as possible.

It can be safely predicted that after the realisation of the right of individuals to secede, local militias would soon be formed by volunteers to protect human rights and the rights of rational beings in their areas, also, to undertake any further forceful measures required to preserve world peace. For this purpose they would soon form federations, even across former national boundaries. Finally, and in a natural process, these militias are likely to replace all standing armies.

The weapons monopoly would no longer exist and with it would fall the prohibitions against private military organizations of a non-criminal type.

The right to secede from an army would soon bring an end to abuses in military establishments. (Abuses continue in the conscript army of "liberated" Russia, so that instances of suicides and desertion are rampant. - J.Z., 8.12.02.)

In the long run only a military organization could remain which is so rightfully and sensibly organised that it would always find sufficient volunteers, volunteers who are even prepared to pay for their own training and equipment in peace time.

An international federation of the local militias would be required to carry out larger military operations which, sometimes, might still be required, e.g. against intolerant new religious sects. (Compare e.g. the wars resulting from Mohammed's inspirations.) The mere existence of such an international military force would, in most cases, prevent large scale offences against human rights, like the genocide of European Jews by the Nazi regime, in the same way as the existence of a still rather imperfect militia or national guard in Switzerland and in the U.S. does there prevent any open conquests of State powers by coups, or any brash dictatorship. If a coup occurred in such a country, then within a few hours hundred-thousands of militia men would, militarily organized and armed, be on the move against the praetorian guards in the capital, to restore the constitutional order existing before. Knowledge of this prevents the coups and the beginnings of new imperialistic attempts.

(Fear of such a resistance has led in the U.S. to more and more nationalisation and State control of its "national guard", leading it far away from its original militia traditions and from an ideal militia for the protection of individual rights. - J.Z., 8.12.02.)

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World Federations Would Become Easy to Establish

Without a subdivision of the Earth's surface among several States wars cannot be conceived. To that extent the world federalists and world statists are right. But instead of abolishing the coercive, sovereign and exclusive powers of States, characterised by territorial rule, most of them just want to establish a territorial super power to lord it over the States. Without ever having found a sufficient justification for the numerous activities of national States, they now want to assign numerous activities exclusively to a World State or World Federation. Moreover, they strongly disagree on whether it is to be a World State or a World Federation and what kind of either it should be.

At the same time there is, indeed, sometimes, a need for one or the other world-wide agreement, be it on postal services, time zones, the provision of satellites, standards of measurements etc. But nobody has ever proven that only a government could provide such services. Nevertheless, the belief exists and is hard to defeat by mere theoretical arguments. Thus, to pacify all world statists and world federalists, the simplest solution would be to let them go ahead and organise themselves, to their hearts content, in as many and as many different World States and World Federations as they desire for themselves. There is room for all of them - if they are organised on an exterritorial and not on a territorial basis. Indeed, all exterritorial and autonomous associations of volunteers, established in the future, seeing they do not claim any country exclusively for themselves and do not limit their activities to any one country, as a rule, but tend to be rather cosmopolitan, signing like-minded members up anywhere, all of them could very well also be considered as world federations.

At the same time, by their very nature, not one of them would be any real threat to any dissenters anywhere. Should, after the establishment of individual sovereignty, through individual secession and voluntary associations, some people still see some need for any special world-wide organizations, no one would be able to hinder them or would want to prevent them from setting them up, as long as the membership of these new associations would remain voluntary.

In the transition stage, a special type of international federation would often occur. When governments of the old type would attempt to force their subjects to fight each other, they would often prefer to establish some kind of federation between them, one which would establish peace between them while allying them against their former governments. Moreover, they would invite as many people as possible to join their resistance organisation & actions against such aggressive governments.

Now let us presume that there would be such a thing like an ideal world federation, in the same way as many libertarians believe that there could be such a thing as an ideal limited government. There is no better way to achieve either aim, if it can be achieved at all, then to throw this aim open to free competition, to free experi-mentation with many forms and systems, all with the best possible selection of personnel, to achieve the best possible results: namely volunteers firmly believing in their particular ideals. If the aim could be achieved, one or the other of these freely and peacefully competing groups would sooner or later find the road towards it. In the meantime we should set our sights on more limited federations, e.g. federations between local militia units and, perhaps, federations of minority groups now almost subjugated by two or more States in whose present areas they live.

If, moreover, not only particular minorities thus united or federated, ignoring any of the present borders, but all minority groups that are presently disadvantaged, anywhere on Earth, were to set up some form of defensive alliance between them, as they would have the perfect right to do, then I consider it quite possible that merely by numbers they would constitute the largest group on Earth.

The programme which could unite them to the extent necessary for defensive common efforts could be expressed in two words: mutual tolerance. Perhaps such a world-wide organisation would be the best vehicle to spread the ideas of individual secessionism and personal law world-wide. Naturally, once such an organization had achieved its objective: the demolition of every dictatorial system on this planet, it might well dissolve itself or become automatically dissolved by the secession of its members. But some of its institutions might survive: an international defence organization, for instance, rather limited, because there would be few enemies left and not many new ones arising, and some kind of international arbitration system. Even these would not have to be organized along World State lines.

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International Law Would, Subsequently, Rest Securely upon Human Rights

Between States of the present type there is no one or no organization which could guarantee a condition of justice. Thus, between these States, as long as they exist, wars will continue again and again - unless they succeed in wiping all of us out.

They are warfare organizations against external and internal enemies and as such tend to perpetuate their warlike characteristics, each being rightly afraid of all the others. Consequently, whatever international law was so far developed and recognised, is largely only a law of warfare or at least of power struggles, even if sometimes only carried out by diplomats at the front. It is not based on the recognition of human rights, as a rule, but rather permits them to suppress or disregard human rights.

There are exceptions, but they are also honoured more by breach than by fulfilment.

The Hague Convention on the conduct of land warfare does as least make some attempts to protect the rights of combatants and non-combatants.

Only mutual respect of human rights, at least in the members of other exterritorial and autonomous institutions, in case one does not claim certain human rights for oneself, within one's community, will be able to keep the peace between the members of the different exterritorial communities. They are themselves based on what is perhaps the most important human right, that of individual sovereignty. Consequently, the international law developing to regulate their relations with each other, will largely be based on the recognition of human rights and the natural rights of rational beings. These will form the basic legal code for the international arbitration court systems they will set up and will form the guidelines for the international federation of local militias for the protection of human rights. Most of the volunteer communities, the militia forces and the court systems will insist upon that every member will be sworn in to uphold the human rights, expressed in a common declaration, at least in the persons of those communities which respect these rights internally and externally, even when those giving the oath have, for the time being and for their own lives and community renounced particular rights. For instance, communists would have to swear not to interfere with the private property rights of members of capitalistic communities whilst capitalists would have to swear not to interfere with the various collectivist property arrangements in communistic or socialistic communities. On that basis agreement between them appears possible.

It can be foreseen that the international militia will have to mobilise itself only very rarely to restore peace, precisely because the various groups will all be free to run their own affairs as they please. At least to that extent the exterritorial and autonomous communities of volunteers are designed for peaceful and tolerant coexistence. Between territorial warfare States it is hardly possible, at least not in the long run. (Even the democratic or republican ones among them, relatively peaceful, but not sufficiently peace-promoting or defensively and liberatingly strong towards dictatorships, can be turned, as happened all too often, into dictatorships, and thus can become a threat to peace for the world. - J.Z., 8.12.02.)

The Timely Declaration of Rightful War and Peace Aims Would either Prevent or Rapidly End Wars

States do only rarely declare clear war aims in case they are attacked or are themselves attacking. This omission leads then both sides to believe that they are really fighting for their national existence, their very survival, at least for their "national interest". The subject is not even thrown up for discussion. There is no distinct bone of contention, yet the dogfight goes on. Wars are thus unnecessarily prolonged and conducted with all the greater cruelty and destructiveness and bloodshed.

Compare how late any war aims at all were declared during the last two World Wars - and then how one-sided and imperfect even these declarations were - and how little reason the people on either side had to trust such promises.

What induces States to engage in as irrational and bloodthirsty conduct, comparable at best to drunken brawlers in a pub or on the footpath next to it? Kant had this to say on the subject, in "Eternal Peace":

"All actions relating to the rights of other people are wrong when the principle upon which they are based cannot stand publicity."

There are many good reasons for believing that most of the secret war aims (at least one must presume that they have such and that wars are not merely the results of drugged dreams the decision makers had) of today's States are wrongful, thus would not stand publicity and thus are kept secret.

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All too often do States merely act in accordance with the so-called "Right of the Strongest". In practice this merely means: We will take and keep whatever we can grab! (On the presumed "right" of the strongest see the still excellent refutation in J. J. Rousseau's Social Contract, chapter 3.)

Moreover, according to the prevailing opinion, it would infringe the "sovereignty" of a State if it obliged itself, by means of a declaration of rightful war aims, towards any foreign country. Most nationalists want to retain what they skilfully misnamed: "freedom of action".

No State of the present type can free itself sufficiently from all kinds of nationalistic, imperialistic, militaristic and collectivistic notions, myths and prejudices or the "principles" of what has been misnamed "practical" or "realistic" politics. (Realpolitik)

Exterritorial and autonomous communities of volunteers, on the other hand, have nothing to hide. Their maxims are rightful and can thus, to their own great advantage, be publicised in time in order to help them win in any political or military clashes.

On this Kant said, likewise in "Eternal Peace":

"All principles which require publicity in order to fulfil their purpose, do agree with both, right and politics."

A State of the present type can very well exist without recognising human rights, nay, even by their suppression. (Some would say, that they even exist merely due to the fact that they have repressed certain human rights successfully, rights like those discussed in this book. I do largely agree with them.) But for exterritorial and autonomous communities of volunteers the knowledge of and respect for human rights - and the natural rights of rational beings - are preconditions for their very existence. (This in spite of the fact that some of them might renounce some of these rights for their internal relations.) For their external relations and for their very birth they are absolutely dependent on the recognition of certain basic rights.

Consequently, the exterritorial and autonomous communities of volunteers will publicly and with sufficient publicity and repeatedly declare, years before it would come to any clashes with others, what their aims are in case it would come to war. Among other points they would declare the following:

a) No reparations, no conquests, no forced labour.

(However, liberation cost claims will be laid against the nationalised assets of a former despotism as well as against the private properties of its guilty leaders. - J.Z., 8.12.02.

b) We will not force anyone to embrace any particular social or economic or political system.

c) Aim of our defensive efforts will be to protect and restore the rule of human rights, at least for our interrela-tionships, especially the right of self-determination, even for minorities, a right which can best be realised by individual secession and the organization of exterritorial and autonomous volunteer organizations.

Prisoners of War and Deserters Would Become Allies

No government today is sufficiently and in advance concerned with the problem of prisoners of war and deserters and their proper treatment during a war, in accordance with international law, the requirements of morality and the enlightened self-interest. Instead, when it comes to war, emotions run high, myths prevail and are fostered, they treat even those soldiers of the enemy regime, who were conscripted or even deserted, as enemies. The treatment is usually of a kind that the enemy's soldiers, although not enamoured with their own government, often prefer to fight to the last, even for a cause known to be unjust, rather than surrender and being severely mistreated as prisoners of war. Particularly in our times, when most wars are fought on both sides with conscripts, wars are thereby prolonged and made much more severe.

What happens, in other words, is that governments, in thoughtless reaction to the opening of hostilities, and wrongly applying the principle of collective responsibility, consider all former enemy subjects as true believers, fully responsible for their government's crimes and thus to be dealt with punitively or at least with extreme prejudice, suspicion and security measures.

How, on the other hand, would exterritorial and autonomous communities of volunteers act in this situation? Fundamentally, when conducting a war against a government which has not yet recognised the right of individuals to secede, they would distinguish between the voluntary and the involuntary subjects of that government, especial-ly seeing that the introduction of the right to secede would be one of their primary rightful war aims, declared long in advance of any hostilities and brought to the attention of all foreign subjects.

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Consequently, they would also declare, long in advance, and finally act upon this declaration, that they would treat all those prisoners, refugees and deserters, who declare that they were forced to fight or work against them, not as enemies, as prisoners of war, as internees or conquered people, but, instead, either as neutral guests or even as allies, if they can agree upon mutually attractive conditions.

They would be fully aware that the persons concerned are largely people who were only hindered by their circumstances to become members of freedom-loving exterritorial and autonomous communities of volunteers of one or the other type.

Today, if at all, States usually call for deserters from the other side only in the middle of a war, when, due to cruelties and crimes on both sides, whatever mutual trust still remained, has been further minimised. Thus it is not surprising that, as a rule, only a small number respond to such appeals, especially when nothing better is offered to them than "good treatment" as prisoners of war and when the war aim appears to be rather "unconditional surrender" than any rightful war aim, like, e.g., liberation for everyone according to his ideals.

Exterritorial and autonomous communities of volunteers would act otherwise because they are based upon the recognition that subjects and rulers often have opposite interests, so that the subjects, when there is no legal or revolutionary way out for them, will attempt to escape their oppressors and exploiters by fleeing or deserting to the other side, the enemy of their regime. Thus these communities would declare, many years in advance, how they would act in such a situation. They would announce their readiness to accept neutrals and allies from the other side, as guests or as armed comrades. They would even offer them payment for the arms they would bring over with them. They would assure them jobs and accommodation and, if desired, immediate return to their home area as soon as it is liberated and would assure for them the introduction of the right to secede in their area of the world, for individuals, for minorities, for the majority.

Consequently, much of the fighting that would otherwise take place would be replaced by the publication of such appeals and the inevitable effects they would have upon the armed forces and other subjects of dictatorships. The few soldiers remaining loyal to the enemy regime would be demoralised by mass desertions of their comrades and would mostly surrender, giving their cause up as hopeless. If not, they could easily be overwhelmed, especially with the help of the new allies. Moreover, the exterritorial autonomy offer would also apply to them. They would become free to realize all their ideals for themselves. This would apply e.g. to the numerous dissenting communist and socialist groupings within the two major Red Empires.

Governments-in-Exile Could Be More Easily Established and Would Help to End Wars More Rapidly

After the realisation of exterritorial and autonomous communities of volunteers, at first in the democratic countries of the West, governments-in-exile could be rapidly formed in opposition to every existing dictatorship. Should it come to war with any of the dictatorships, then the patriotic soldiers and officers of the oppressive government will be willing to desert to or join and support their own rightful government, the government-in-exile on the other side, our ally, much more readily than they would join us. They would also, most likely, do it in much larger numbers than would happen otherwise, especially when they become convinced (and we can achieve that conviction! See below!) that this rightful government is not just a puppet regime we have set up - but that it represents whatever voluntary members it already has and is likely to gain in the country subjected to the dictatorship it opposes.

We must overcome the notion that we should oppose a dictatorship only with a single government-in-exile. Instead, all centrifugal and decentralist forces under the regime should be liberated and utilised, for their own and our independence. A single alternative regime would all too often not be an attractive enough proposition. Nume-rous minorities would not agree with it. At the same time, an All-Russia or All-China government-in-exile could also be set up to satisfy all of the conventional nationalists on the other side. (Naturally, their "united" empires would only be empires of volunteers. As such they can be tolerated by non-members. - J.Z., 8.12.02.)

No government on our side could raise any objections against such governments-in-exile, as soon as the right to secede is realized. It would also apply to these dissenting groups, formed by political exiles, refugees and peace time deserters. Moreover, these "foreign" governments or "States within States" would be as autonomous, on an exterritorial and voluntary basis, as all the other diverse communities.

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Towards our own governments of the present type, the soldiers and civilians on the other side entertain a justified distrust. All too often they plan not only to overthrow the existing dictatorial regime but to replace it by another one which might be almost or just as bad and certainly will not satisfy all minorities. "The devil you know... " The own government may also plan annexations, reparations and other impositions and would not even tell the own subjects about such plans. So why should foreigners trust it? Our organizations and aims must be so just and the facts must be so trustworthily communicated that the subjects on the other side would rather believe us and act in accordance with us than obey their own governments.

Such an objective would be hard to impossible to achieve for any conventional government - but it would almost be child's play for the new social organizations proposed. It would be their speciality. No government could beat them at their own special game.

Peace Treaties Would Be Facilitated

States are unsuitable organizations for concluding peace or preventing war. Almost all chapters in this section of this book confirm this point. One cannot rightly assert the same for exterritorial and autonomous communities of volunteers.

States have become giant bureaucratic machines involved in so many activities that they can hardly spare any time or interest for the establishment and preservation of a lasting peace. Instead, they send a few of their public servants to conferences with the officials of other States. Those functionaries have no direct interest in achieving a lasting peace treaty and no knowledge of how it could be brought about, other than as a mere formality. During all those negotiations, lasting sometimes for years, and in-between, they are on high salaries and expense accounts. Moreover, they stand in the centre of public attention, of a public kept in ignorance of foreign affairs (other than as power politics). Thus they have as a rule only a public servant's interest in the comfort and continuance of their posts. If they fulfilled their task (and provided public servants could fulfil such tasks - some-thing that is denied in this book, even if they had the best of will) then they would render themselves superfluous. Few in the public service are inclined towards such a self-sacrificing public service.

Paradoxically, precisely by these supposed servants of ours, who belong to the master class, losing their privileged position regarding negotiations and decisions on war and peace, armament and disarmament and international treaties and representations, by seeing to it that the people themselves, in one way or the other, but, anyhow, much more directly, take over these tasks and, moreover, by assuring that almost all individuals work on the task to establish world peace, largely by claiming their human rights and natural rights of rational beings, especially the right of individuals to secede, can the tasks of these diplomats and foreign ministers and prime ministers be solved at all! Those who can do the job are presently not allowed to do it. Those who cannot do the job have been given a monopoly for doing it!

Khrushchev is supposed to have said something similar in 1959:

"If the government representatives again cannot agree during the next peace conference, then the people themselves should take over their task."

Most likely, he had a world revolution of the communist type in mind when he said that and overlooked that the Russian and other people, suppressed by him, needed only a good revolutionary programme to apply this idea against himself.

Compare also the related remark Dwight D. Eisenhower made once, as President of the U.S. - which is quoted on page 3.

But generally politicians do not think along such lines. The rather accept the role of the arrogant practitioner: "There will always be wars!" (This is a self-fulfilling prophecy: So far, with all their "principles", actions, policies and programmes, moreover, by their very existence as power holders, they have made very sure that there will be wars.) They look down on the mere theoreticians of peace, although only due to their wrong and false theories and actions could a practice of peace not develop so far. In reality, they are not even very practical men in their power politics and in open warfare.

For instance, in their prejudices and ignorance rulers treat prisoners of war so badly that the enemies' soldiers often rather fight to the last than let themselves be taken prisoners. Peace promises of such cruel masters are, naturally, not believed, either.

It just does not come natural, to territorial governments (because they demand more or less absolute obedience from their own subjects), to attempt to overthrow the enemy

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regime or to defeat it rapidly - by inviting the subjects of this regime to disobey their rulers and rather ally themselves to a foreign government at war with their own, or with a rightful government in exile.

In short, governments, in many ways and unintentionally, prevent or delay peace. Exterritorial and autonomous communities of volunteers would act differently, simply because they would be based on respect for individual human rights and natural rights of rational beings.

Separate Peace Treaties Would Shorten Wars

States prohibit individual citizens, associations and, naturally, especially their armed forces and individual military units, to conclude any separate peace treaties. Moreover, they severely prosecute such endeavours as treason or high treason.

At the same time, the governments, as stated above, find it difficult to conclude peace or, if they have allies, at least an honourable separate peace for themselves. Mostly they succeed in achieving peace only when both sides are already that exhausted by their efforts that they could hardly continue with the war, anyhow.

Prohibitions of separate peace treaties would be justified only in a society which recognises all human rights and natural rights of rational beings and for any fights it might have with a dictatorial or totalitarian regime. Even then, one should endeavour to achieve separate treaties - not with the enemy regime but with its subjects.

Such a rightful society would, through recognition of the right of individuals to secede, be nothing more than an exterritorial and autonomous community of volunteers. To conclude a separate peace treaty directed against such a society would indeed be treason - against reason and human rights!

Separate peace treaties between the troops of a Hitler and a Stalin would be quite a different matter. To conclude such treaties would, according to moral principles, not only not be treasonous (except in the eyes of the two governments involved) but instead dutiful! Such signatories should not have worried about the complaints and accusations of their former oppressors and exploiters. Instead, they should have formed themselves into exterritorial and autonomous communities of volunteers, re-arranged themselves into militia units for the protection of human rights and the defence of their volunteer communities, and should have invited all other German and Russian soldiers to revolt likewise or to desert and to fraternise with them - in order to liberate themselves in the same way. From the point of view of human rights is was high treason that, as a rule, they did not act in this way.

We would still have another kind of case if a relatively free and democratic State, e.g. England or the United States, were at war with the Soviet Union and peace would not be rapidly achieved by the democratic West. (I am well aware how inaccurate this short-hand term is.) Then one could perceive and facilitate the performance of the duty of every military unit of the Soviets to use every opportunity for concluding separate peace treaties with the democratic countries. One could and should, for instance, draft and publicise sufficiently, standard contracts for such peace treaties. They would contain nothing but rightful war aims and guarantees for them. Then the members of the Soviet's military forces would have very good reasons for wanting to sign such separate peace treaties for themselves and would not feel like traitors towards anything that is good in their countries and in their countrymen's aspirations.

On the other hand, a military unit of a democratic country would act criminally, or commit high treason, if it were to betray its own side, which defends a however imperfect declaration of human rights and however incomplete freedom tradition, and were to conclude a separate peace with the Red Army or the Soviet Regime - on the terms provided by the Soviet Regime so far. No government that has some sense should have any objections if its armies or units concluded peace treaties with armies or units on the other side - provided only these are concluded on the foundation of human rights.

It would be interesting to see two opposing governments actively pursuing this policy, attempting to outdo each other with just peace offers towards the subjects on the other side. This is, admittedly, a very hypothetical case. To adopt such a common ,policy both sides would already have to be exterritorial and autonomous communities of

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volunteers - and, both sides having largely just and therefore overlapping war aims, they would soon come to a peace agreement, anyhow.

Exterritorial and autonomous communities of volunteers would certainly use every opportunity for concluding separate peace treaties, at least with the subjects of the opposing regimes. Moreover, they would appeal to their own troops and authorise them to sign such agreements on the spot, whenever possible. Naturally, these agree-ments would apply only to those signing them or approving the signature of some of their spokesmen by their actions. The exterritorial and autonomous communities of volunteers will point out to every soldier on the other side, with whom they can somehow communicate, that by means of desertion or secession he can practically realise a separate peace for himself.

Many different separate peace treaties combined, all with rather similar, because just contents, would finally lead to the end of a war because the enemy regime would be deserted by almost all its soldiers.

The Preparation and Conduct of Wrongful Wars Would Become More Difficult

"War is a condition not between man and man but between State and State." - J. J. Rousseau

Sovereign States are according to their very nature unable, in the long run, to coexist with each other peacefully and tolerantly. Exterritorial and autonomous communities of volunteers, on the other hand, are by their very nature designed for a tolerant coexistence. Not only that, they can only exist on the basis of human rights and the natural rights of rational beings. They are among the most important practical expressions of these rights.

Territorial States are indeed suitable for preparing unjust wars, to enlarge them, to prolong them, to make them more severe. But they are very bad institutions for concluding a just peace, rapidly, or to prevent wars. Exterritorial associations would possess none of these flaws.

States require a strong armament and many trained soldiers - because every State realises that the other States are capable and willing to make strong military preparations and that there is, under the existing conditions, no more they can do about this than ordinary citizens can do now.

For the proposed communities, on the other hand, a secret military preparation for attacks against others would be as impossible as an open one. Moreover, for them any extensive defensive preparations would no longer be required. Whatever military protection would still be required could and would most likely, be provided by the proposed militia organizations.

Not even States know the arms preparations of others States sufficiently. In all States all military preparations that take place are considered as State secrets. These secrets are seen by only the eyes of a few, guarded by many security measures and penal clauses, especially by subordination in the armed forces and by the laws on treason. States are inclined to use all opportunities for keeping such secrets. Speaking generally, the main opportunity for keeping secrets of this type consists in the power to seal off whole areas and enterprises from all but very selected people and by successful make-believe propaganda that secrecy for all armament preparations would be dutiful. Thus even the own citizens remain largely unaware of their government's military preparations - and approve of this.

Today's espionage cannot sufficiently annul this secrecy. Spies can only be carefully and at great danger and in small numbers infiltrated. Thus, as a rule, they cannot sufficiently or in time inform their own government of the war preparations of the other. Military expenditures in budgets can be hushed up in the published reports.

Even if a government were well informed on the preparations of another government - this would only serve to continue and perhaps speed up the arms race between them, and might all the faster lead to war.

Compare this situation with that which would prevail among exterritorial and autonomous communities of volunteers: Every member would be a spy towards all other such communities - with regard to any war preparations they might make. Espionage would then no longer be a despicable profession but rather an attractive and honourable one.

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Thus the majority of citizens would act as controllers to prevent war preparations of any minority group, much in the some way as they do or could keep crime of the ordinary type in check now. (Presently, the State's police and courts do not invite and facilitate this participatory fighting of ordinary crime sufficiently, perhaps simply because they are bureaucratic institutions.)

How and where could exterritorial and autonomous communities of volunteers arm secretly? There would no longer be guarded military areas. Armament, exercises and training of the militia would be quite public. Most adult and rational citizens would belong to these forces. They would also, as citizens, enjoy full freedom of speech, press, association and assembly. Thus hardly any preparations for a military aggression could be kept secret from them.

Taxes or contributions would only be paid for certain stated purposes and not for any secret armaments. Diversion of funds for military purposes, even if it could be kept secret, would make membership in such an association non-competitive with regard to the services it provides for its premiums (the stated and open ones). Thus it would lose many of its members fast. Moreover, the members are not motivated to keep such secrets (There is no situation which creates a self-perpetuating chauvinism.) and because of the right to secede they could not be held to secrecy clauses.

Today States can provide standing armies by means of conscription or taxation. These options would no longer exist. Today they build already in peace-time various institutions not for economic but for military reasons, like strategic railway lines, air ports and roads and the taxpayers have no option but to go along. They cannot direct their own funds according to their own priorities.

Secret diplomacy of States leads to acute war situations even before the public becomes aware what is happening and could do anything to prevent it. Thus President Wilson proposed in point I of his peace programme:

"Open covenants of peace, openly arrived at, after which there shall be no private international understandings of any kind, but diplomacy shall proceed always frankly and in the public view."

Whatever war aims there are, are usually so wrong that they are kept secret and every State consequently acts as if any other State might involve it in a total war.

(Those who doubt this should consult the contingency war plans and war games conducted at their military academies and by the highest military staff, if they were allowed access, beforehand.) This all-round preparedness leads frequently to acute arms races and these, with 99% certainty, lead to wars.

The penal clauses of today's military code (in combination with propaganda, taxation, conscription and the existence of other militaristic monstrosities) enable States to conduct wars even against the will of most of their soldiers and citizens. The individual has only the choice of going along with it or be penalised for disobedience, desertion or rebellion, with rather severe penalties which might even extend to members of his family. This is possible as long as the main requirement for a successful resistance is not fulfilled.

Immanuel Kant spoke of it in "Eternal Peace" as the transition from the distributed unity of the will of all (where all say to themselves: I do not want war but am alone and therefore unable to prevent it) to the collected unity of the united will of all (where all say: We do not want another war and will therefore immediately proceed against the war mongers, in such and such a way.).

In many instances this transition becomes possible only by numerous acts of individual and minority group secessions and by military insurrections.

By means of war propaganda and large-scale suppression of freedom of speech, press, information, association and assembly, especially among soldiers, States often succeed in convincing a large number of their subjects that a certain war would be necessary and justified. The right to secede and the protection of this and other rights by volunteer militias, would frustrate such efforts. Then, more than ever before, the old principle would apply that one can deceive some people all the time, a number of people for a length of time but not all people for any length of time.

The State policy of alliances, which includes even alliances for unjustified aggressive wars (under defensive pretences), has the tendency to widen local military

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conflicts, might even turn the into world wars. The situation between exterritorial and autonomous communities of volunteers would be different. For one, not masses of conscripted soldiers and taxpayers would be involved but only volunteers. The only war aim would be protection and preservation of human rights. Mostly this could be done fast, by local militias, wherever the offences occur. But in case a group mobilised and overpowered local militia forces, then, if necessary, the whole militia forces of the world could and would act against such an aggressor. Thus there might be many participants but only few armed clashes, because the small number of offenders against human rights could be rapidly and easily defeated in this way. This certainty would prevent the need for many such international "police actions".

States prolong wars by reserving to governments a monopoly for concluding peace treaties. Thus they can force their subjects to continue wars against their will. This becomes obvious e.g. in cases of decimation of troop units which mutinied and were disarmed. They may also prolong wars by propaganda inciting hatreds and giving orders like: "No Pardon!" which create or increase mutual hatred.

They also make armed conflicts more severe by various escalating measures of retaliation, all in wrongful application of the principle of collective responsibility and in disregard for human rights and the natural rights of rational beings - until both governments finally conduct a total war - not so much against each other but, instead - against their subjects.

As we will see below, the armed forces of exterritorial and autonomous communities of volunteers, in the few cases where it would still come to wars, would conduct a very different kind of war in a very different way.

World Peace Would also Be Promoted by an Extension of Freedom of Movement

The introduction of exterritorial and autonomous communities of volunteers would, among other things, lead to unlimited freedom of movement for all persons and their possessions and would thereby also contribute to preserve peace. No such community would possess a territory from which it could exclude immigrants, refugees and deserters (apart from the private property of its members). Today, all State constitutions authorise the territorial governments to arbitrarily restrict immigration, under the pretence that public interest would require this. As the States cannot cope with the problem of jobs and accommodations for immigrants (or, rather, because they brought about a situation, by a variety of economic interventions, where jobs and accommodation are short), they have made extensive use of these powers. Consequently (not only because of the barriers put up by the dictatorships against escapes), the subjects of dictatorships have few chances to flee to and settle in freer countries. Thus most of them stay where they are and form finally the vast army and forces of the enemy regime which, supposedly, can only be kept in check with nuclear destructive devices.

The War Promoting Weapons Monopoly Would Be Abolished

The weapons monopoly of the police and the army can no longer be upheld when one can withdraw from the corresponding laws by means of individual secession. Then, contrary to prejudice, not a war of all against all would result but, instead, internal as well as external peace would be strengthened. (Compare especially Section VI.) Today, peace and freedom loving honest citizens are usually not armed or not well enough armed, because they are not legally permitted to arm themselves, e.g. with hand guns. But at the same time, criminals, terrorists and totalitarian revolutionaries are armed. Consequently, communist and fascist dictatorships can be much easier established and embroil the world in more wars.

After the abolition of the weapons monopoly, neither a police state nor a military dictatorship could arise any longer. Police and army can easily suppress an unarmed population but not an armed one. (Especially not when it is organized, trained and motivated as an ideal militia would be of volunteers for the protection of individual rights. - J.Z., 9.12.02.) Police and army officers can be bribed or put under pressure and abused as tools to gain power (compare e.g. the coup of Napoleon III) but a whole armed and enlightened population could not be misled and ruled in this way.

Today nuclear weapons stores and nuclear weapons factories can be protected by a handful of policemen against ten-thousands of unarmed citizens while the citizens are given no protection against such "weapons", no chance to fight back and protect their rights and interests.

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It should be obvious that the repeal of the weapons monopoly here proposed is not an open invitation to all to use mass-extermination devices like nuclear weapons or chemical or biological weapons. On the contrary, no one should be authorised to apply such weapons or keep them in readiness or manufacture them.

In future, the rightfully armed and trained and organized citizens could and would see to it, if necessary after using rightful arms against the defenders of anti-people "weapons".

Arms whose effect can be limited to the combatants are rightful but weapons which are inevitably indiscriminate, are wrongful or anti-people weapons and do not even deserve the term "weapons".

The militia forces for the protection of individual rights would assure that all nuclear weapons as well as biological and chemical weapons are disarmed and all atomic bomb factories, and installations like nuclear reactors, which can be used for the manufacture of nuclear destructive devices, are destroyed and can no longer be constructed in the future.

Seeing that at least some governments have repeatedly declared that they would like to see all nuclear weapons destroyed but are for various reasons unable to carry this nuclear disarmament out, they should be the last ones to complain and to resist such a measure, when effectively undertaken by the people themselves.

(How much enlightenment has still to be spread in this sphere was demonstrated by reports that people danced joyfully in the streets of cities in Pakistan when its government finally acquired nuclear anti-people "weapons" as well. Apparently, they did not see themselves as targets but gleefully contemplated the destruction of "enemy" cities! Government schooling hasn't enlightened them in this respect, either, nor have their churches or sects. - There are still too many killer-apes among us! - J.Z., 9.12.02.)

A government, with the police and other armed professional or conscript forces on its side, can declare and carry on a war even against the majority of the citizens, i.e., today, of the unarmed subjects. But armed citizens, trained, organized and properly motivated, would not let themselves be deprived of their chance, of their duty, to make as important decisions for themselves.

Conscription Could no Longer Be Practised

The right of individuals to secede from an army or State, like from a church, would make it impossible to carry out the modern method of temporarily enslaving men which is called conscription. Conscription has been the backbone of most modern wars and probably would be, for the future. Only a territorial State has the power required to put compulsory recruitment, also misnamed "selective service" into effect. It is also one of the pillars of the power of the State.

(When looking back into history, e.g. at the times when the Royal Navy press-ganged most of its sailors, one finds that men who had been pressed themselves were often willing and efficient members of future press gangs. Power does also corrupt the powerless and those who believe themselves to be powerless.)

Even the "free and democratic States of the West" are usually not so free and democratic that they believe to be able to find enough volunteers for their armed forces, at least not during war time.

Conscripted soldiers are given no option but to guard ABC weapons against dissenters among the own citizens, who are not protected from the nuclear war danger - which the mere existence of such devices inevitably brings about.

In future, it would be much harder to find voluntary replacements for such conscripts. They could not be bribed into such jobs at the expense of the taxpayers, either. Most important of all, in the new situation few people would believe that these devices would be necessary for the preservation of peace. (See the appendix on the deterrence theory.)

Since everyone would, then, have the ultimate escape from a government which tries to pressurise him to act contrary to his will: since everyone would be free to secede, only those States or communities could still conduct wars which rule so well and stand for as just war aims that they could find sufficient volunteers.

Dictators Could Be Much More Easily Overthrown

Dictatorships are among the most common causes of war and it is today relatively easy to establish them and relatively hard to overthrow them - once they are established. Once a dictatorship exists and is armed with nuclear destructive devices, then, at least in the long run, and conditions remaining otherwise unchanged, nuclear war is inevitable. Thus at least such dictatorships must be abolished in time.

States may also be considered as dictatorships when only the government may make war and peace decisions and the citizens are altogether disenfranchised in this respect. Without any dictatorships, the States in which the citizens themselves decide about war and peace, armament and disarmament would probably not acquire any nuclear arms in the first place or destroy the ones they have.

Moreover, really free societies would make it easy to resist the beginnings of a dictatorship and hard to establish and maintain them. It would lastly come to the problem of one

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man attempting to impose his will on all others while the others are in no way dependent upon him and could secede from any organization he might set up. The many could then much easier organise to defend themselves against a few aggressive people and groups. Today's institutions facilitate criminal one-against-all games while hindering self-defends methods. Tomorrow's free institutions would facilitate just all-against-one defence efforts - while not obstructing any creative activities of individuals or individual self-defence efforts.

To establish a dictatorship is difficult only in an exterritorial and autonomous community of volunteers but not in any of today's "democratic" States in which the people are disarmed and already in many other ways likewise disarmed or dis-franchised. To overthrow, under today's conditions, any dictator, once he has himself established, might cost the lives and property of millions. Terror is effective against unarmed citizens, particularly when they do have no revolutionary programme and organization. In a segregated State territory, people can be kept captive almost as if in a cage and any kind of domination can be imposed upon them in such a situation. Hitler come to power largely using the existing democratic and already largely centralist and monopolistic institutions. Remember what it took to overthrow him once he was in charge of the State's machinery. He could not have risen to such dangerous and destructive powers as a mere leader of an exterritorial and autonomous community of volunteers, no matter how right-wing radical his internal programme would have been. Most of his early followers would have experienced him fully, close up, noticed the failures much earlier and they could not have gone scape-goat hunting, seeing that they would enjoy full autonomy. Most of them would soon have become disappointed and disillusioned with him. He would just have been another "ratbag" or raving madman, at best a deterrent example to more rational beings.

(Moreover, experimental freedom would have prevented or rapidly ended the Great Inflation as well as the Great Depression, both of which occurred under "democracy", not under the German emperors, and helped to recruit millions to support another "great leader". Each of these events did cost Germany economically as much as did WW I. - That WW I was caused by imperialistic territorialism and protectionism, under a semi-mad German Kaiser, also by a formerly peace-loving Czar, and a war-loving clique around the Austrian emperor, and escalated by "defensive" alliances, was conveniently forgotten by the followers of a new "great leader". - J.Z., 9.12.02.)

To usurp a State's power it is sufficient to win over the police and other armed forces and to change a few of the top positions in a State - while relying on the political, social and economical immaturity and ignorance of most people under the camouflage of some catch phrases. Today, all government posts, whose powers could be abused, are inevitably also accessible to those who would abuse them, who are attracted to them as moths are to light. As badly organized as defence is today, in most States, some generals need only bad intentions and become conscious of their powers and they could, with the help of the subordinated armed forces, conduct a successful coup. Not the institutions but merely public opinion, shared by these officers, prevents this from happening in some of the Western countries. But look at the numerous instances of other countries!

Modern States, by reserving most socially important activities to themselves, strengthen or multiply statism and thereby facilitate the task of anyone aspiring to dictatorship. He has no longer to defeat most citizens, jealous of their liberties and independence, but has, primarily only to replace those who presently possess already large powers in a State. Once he is elected or has usurped power without this camouflage, he becomes hard to get rid of again, at least for several years and is likely to be displaced only by other "leadership types" or despots. From an elected position to one of usurped despotism only a short distance need nowadays be crossed.

A right to resist a government, which has offended against human rights, is today recognized only by very few governments and even there largely only on paper. Hardly any government concedes its subjects the means to carry out a successful resistance, i.e. weapons and military organization.

The situation would be very different in future. With the programme: freedom for exterritorial and autonomous of volunteers, any dictatorship could be relatively easily and with a minimum of bloodshed overthrown. New dictatorships could then no longer be established easily. With this kind of aim, the various opposition groups, instead of engaging mainly in in-fighting, could then use their combined forces against the dictatorship. No group would any longer have to be afraid that it would, afterwards, be dominated by one of the other competing groups. All of them could become exterritorially autonomous - to the extent that they would desire this.

The armies of the dictatorship would desert and perhaps likewise establish, at least temporarily, exterritorial and autonomous communities of volunteers - or their members would join, the existing ones. Why should they fight? A conquest of their native country would no longer threaten - because of the prevailing exterritorial and personal law

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associations. Between them, they could realize any of their ideals without having to fight down any enemy first - except their own dictatorial government. Consequently, the dictatorship will in vain appeal to nationalistic sentiments.

On the contrary, the revolutionaries and external enemies of a dictatorship could successfully appeal to such sentiments, especially by appealing to the suppressed national minorities and offering them full autonomy.

The weapons monopoly, one of the mainstays of dictatorships, will also be undermined. Firstly, by the example of free societies made up of armed citizens, then by the appeal of the free societies to the conscripts of dictatorships, to join the free societies, while staying under arms and adopting whatever personal laws they like, further by the revolutionary programmes, especially programmes for military insurrections, spread by the free societies, then by suppressed civilians arming themselves and inviting the soldiers to join them against the oppressive regime.

The internationally federated local militias in all countries would be the natural enemies of all dictatorships and together they would form the greatest military defensive power - and liberating power - this world has ever seen. Dictators are characterised by their suppression of human rights and the militias would be the ultimate defenders of human rights. These militias would be formed soon after the introduction of the right of individuals to secede and once established could easily defeat all present and future dictatorships or even prevent their establishment, if they organise and proceed as described in Sections V and VI of this book.

Disobedience towards the Orders of War Criminals Would Be Promoted

Today's social order is based on the principle of subordination. Among its disadvantages are: The obedient soldier does not desert, not even from the army of a Hitler or a Stalin. The obedient citizen follows the instructions even of a dictator, works for him and pays him taxes and accepts his inflated paper money. Today the subordination of the prospective victims to the holders of atomic weapons means, in the long run, with almost 100% certainty, the end of mankind.

Since territorial States are built upon subordination it is quite foreign to their nature, seeing they expect absolute obedience from the own subjects, to attempt to defeat a foreign government mainly by appealing to its citizens and soldiers to disobey it and to undertake all the measures required to achieve this disobedience. In a framework of exterritorial and autonomous communities of volunteers, on the other hand, a dictatorship could exist at most only for a few days - because it would not be elected and if it were, it would be recallable and, most importantly, every dissenter could easily withdraw from it by individual secession and would also have the physical means to resist it in protection of his rights- and almost all the world would be his ally in this. Such free communities would, quite in accordance with their nature, appeal to conscripts of dictatorships to join the rightful governments or communities of their own individual choice rather than fighting for an imposed regime.

General Strikes Would Become Obviously Superfluous to Achieve Peace

The aim of general strikes, which they generally do not achieve, against dictatorships and warmongering governments, can easily be achieved by means of the right of individuals to secede. Formally one is no longer subjected to the constitution, laws, rules, administration etc. of the dictatorial regime, thus it would be senseless to strike against it. One condemns the regime to powerlessness by ceasing to be its subject. One increases the number of its enemies by joining their exterritorial and autonomous communities or by establishing new and independent ones as alternatives to the dictatorship. To the extent that such resistance is also non-violent, production and exchange are not interfered with at all, i.e., the economic support of the revolutionaries and the general population is not endangered and no new enemies are made to the revolutionary cause. This measure harms exclusively the dictatorship and not, like the general strike, the fellow citizens.

Against the supporters of a general strike, soldiers can almost always be found who are prepared to shoot at these striking men. If, instead of striking the resistance consisted out of tolerant secessions, the soldiers would rather join the secessionists than shoot at them. Through certain measures, described below, one could almost make certain

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that they would fraternise with the self-liberating resistance groups.

Most advocates of the General Strikes have also managed to overlook that a truly general strike would include both: a strike of the government's soldiers and a strike of the taxpayers. Either of these could already achieve what is aimed at with a general strike. Combine these two measures with individual secessionism, the arming and military organization of citizens in volunteer militias for the protection of human rights and with a better and freer organization of production and exchange than is the case now, then all the rightful objectives of general strikes can be easily achieved while avoiding the wrongful and senseless aspects.

General strikes could and should be replaced by much more effective citizen strikes.

Wrongful Wars Could No Longer Be Financed Against the Will of the People

Only a territorial State can acquire the means to conduct a wrongful war against the will of the people - by means of taxation, forced loans and the issue of forced currency.

Only a territorial State can uphold a money monopoly and thereby enforce armament by allocating its monopolistic means of payment predominantly to armament factories and refusing them largely to the consumer goods industry.

As subject to a territorial State one cannot carry out an effective tax strike or resist a forced loan or the forced currency or direct requisitioning of the government. Neither can one easily resist, as long as one remains a subject, moreover, an unarmed and unorganised one, the imposition of maximum prices and delivery quotas. The acceptance of inferior State paper money (inferior because of the "financing" of war expenditures with the note printing press, i.e. the issue of legal tender money) cannot be simply refused when such actions are penalised with death, as happened during the Red Terror of the French Revolution. (Most of the guillotine executions during this period took place as a result of people, in one way or the other, decrying the inferior paper money, the Assignats, and asking for honest currency or market prices instead. This made them automatically, in the eyes of the revolutionary regime, "enemies of the republic".)

This refusal to accept a regime's paper money at all or at par with its nominal value, cannot be easily carried out when there are neither private alternative means of payment available, which one could prefer to those of the government, nor alternative standards of value in use. Obviously, then one cannot sue before any government court against the imposition of governmental means of payment and its paper standard for the payment of any debt.

In the proposed exterritorial and autonomous communities of volunteers tax payment would also be voluntary, i.e. it would take place exclusively for desired services, supplied competitively at free market prices. This would, obviously, make the financing of anti-people weapons and of a war, against the will of the people, impossible. Who would voluntarily remain in an exterritorial and autonomous community of volunteers which would take up forced loans or would give its tax foundation money a monopoly position and legal tender in order to gain the means to finance a war?

Tax Strikes against Governments Preparing an Unjust War Would Become Feasible

Although the leadership of exterritorial and autonomous communities of volunteers might, formally, levy taxes or compulsory contributions from all its members, these would not be coercive taxes in today's meaning. As the membership is voluntary these taxes would also be voluntary. People would not join, in sufficient numbers, those associations which would levy contributions for foreign adventures. They would leave communities attempting to raise war funds by taxes or begin effective tax strikes. Governments of the present type, on the other hand, can always suppress tax strikes which are not accompanied by successful insurrectionist attempts - as experience has shown many times.

The Sovereignty of Governments, to the Extent that It Can Lead to Wars, Would Be Abolished

A completely unrestrained sovereignty is the ideal of every territorial government. This does not only, mostly, prevent the international organizations and understandings required to eliminate war but does also actively promote many conflicts and even wars.

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Recognition of the principle of sovereignty leads inevitably to a policy of non-intervention with the so-called "internal affairs" or "territorial integrity" of another State. Consequently, dictatorships can develop in many States undisturbed until they are finally powerful enough to attack neighbouring countries. Compare the development of the Nazi regime. Non-recognition of any judge or arbitrator above oneself belongs also to this concept of territorial, collective and centralist sovereignty. Without such a mediator between territorial States, one with enforcement means for his just decisions, it will often be impossible to settle conflicts between such States in a peaceful way.

According to the ruling theory the decision making power over war and peace is just part of the sovereign authority of a government. We have already mentioned that this power is war promoting. The same applies for instance to the power to make laws on money and finance, laws outlawing e.g. freedom of note issue and free choice of value standards.

How could or would these advantages be avoided by the proposed communities? They would not possess sovereignty in the present sense, which is largely a territorial sovereignty of governments as opposed to a sovereignty among a more or less uniform people, constituted in a voluntary protective community that is exterritorially autonomous.

Due to voluntary membership, sovereignty in these new communities would remain with the people. All their institutions would be truly representative. Unity would not only be presumed to exist or imposed but would be real. These communities would be based on individual human rights.

Their leaders would be recallable, formally, or in practice - the latter due to the voluntary membership. They would have only voluntary followers thus could not secure any large privileges for themselves.

Sovereignty of the old type would be excluded by clauses in the constitutions of these communities which are similar to the Article 27 of the French Constitution of 1793:

"Every individual that usurps sovereignty shall immediately be put to death by the free men."

Sovereignty in the present meaning permits the legalized but essentially arbitrary restriction of human rights. It institutionalises a situation in which and that no one can be held responsible for official wrongful actions.

The rightful militia, which would, inevitably, be formed under individual secessionism, in order to protect individual human rights and natural rights of rational beings, would no longer tolerate any sovereign ruler, not even a sovereign parliament - whenever either attempted to impose their will upon members of other communities.

The autonomy of exterritorial and autonomous communities of volunteers would be limited by the human rights and natural rights of rational beings claimed by the own members or by members of other communities.

Summary of Section 1/3

"Nuclear weapons have created a situation that is unprecedented in world history:

Less than a dozen people can now decide whether mankind may continue to exist - or not."

- Ulrich von Beckerath

The danger of war arises out of the mere existence of States of the present type (territorial States) and cannot be abolished by them. The conduct of wrongful wars is possible only through the concentration of power in the hands of governments and parliaments. Originally at least some States may have been established with the intention to protect with them the lives and the property of their citizens. By now they are certainly no longer able to protect the lives and property of their subjects. On the contrary: Even the democratic territorial States constitute, unintentionally, a great danger for the own citizens and the subjects of all other States - if they provided themselves with nuclear weapons (or similar devices) or permit allies to keep them in readiness.

Any area in which nuclear weapons are stored or in which nuclear power plants exist, will attract the enemy government's nuclear destructive devices. As deterrents the own nuclear devices are insufficient and for defence they are unsuitable and their victims are not served by retaliatory strikes with them.

Every government which keeps nuclear or other mass extermination devices in readiness threatens thereby - and also through the risk of an unintentional initiation of a nuclear war - the own subjects (not only foreign ones) with complete annihilation.

(To that extent the protection contract between citizens and governments has been broken by governments and is therefore no longer binding upon the citizens. They owe no longer obedience to a government that threatens their very survival merely by its existence & its military policies. - J.Z., 9.12.02.)

 

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Governments which neither possess nuclear weapons nor were targeted themselves are also unable to protect their subjects from the indirect effects of a general and large scale exchange of nuclear (and similar) devices for mass murder and mass destruction. Radioactive pollution would only assure them a later and slower death.

Consequently, all governments have by now broken the most important precondition for the validity of the citizen-government contract: Safeguarding the citizens and their liberties, lives and property, in return for the subordination and tax payments of the citizens. They have become altogether unable to keep this contract, much more obviously and seriously than ever before. By this breach, failure, omission or incapacity, they have dissolved, one-sidedly, the relationship between rulers and ruled, governments and subjects. Neither are the governments any longer bound, as a consequence, to attempt to supply these or any other services, nor are the former citizens. The relationship between them has been annulled by the governments - regardless whether and to what extent the participants have realized this so far. A state of nature exists between them, again, actually, and morally - not yet according to the prevailing beliefs. But this will follow.

Those who were so far rulers and representatives have thus become reduced in their position to ordinary citizens and possess only their rights and responsibilities. As they largely merely shared the prejudices and ignorance of their subjects and voters in this respect, they can hardly be singled out and held responsible for having brought us into the present dangerous situation. At most they were only the high priests of the predominant faith on social, political, economic and military affairs.

The most important right and the supreme duty of every rational being in the present situation is to cooperate in the establishment of a lasting world peace and therefore in the realisation of a just society - largely by the removal of all artificial barriers and obstacles against it. This follows from the fact that no place in this world is any longer safe from nuclear rockets, the fact that no safe retreat remains for any peace loving citizen.

In this situation only the possibility to establish and live in exterritorial and autonomous communities of volunteers offers a way out. They cannot seriously endanger the lives of their members and far less the existence of mankind. On the contrary: they would be our only guaranties for survival.

This case has been stated in more details in my handbook: An ABC Against Nuclear War, in PEACE PLANS 16-18. (Later in PEACE PLANS No 16 & 17, which is for the time being also available digitised, through e-mail in RTF, upon request, at no charge. - J.Z., 9.12.02.)

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• "If some peoples pretend that history of geography gives them the right to subjugate other races, nations, or peoples, there can be no peace." - Ludwig von Mises, Omnipotent Government, p. 15.

• The readings of history and anthropology in general give us no reason to believe that societies have built-in self-preservative systems. And therefore we can't say that man will be sensible enough not to destroy himself. He never has been sensible enough not to destroy himself, but he lived in small groups so that when he destroyed himself he didn't destroy everybody. So the necessity for new inventions, for the conduct of the world cannot possibly be over-emphasised."

- Margaret Mead, Conversations with Henry Brandon, NEW REPUBLIC, June 23, 1959.

• "Man has not succeeded in developing political and economic forms of organisation which would guarantee the peaceful co-existence of the nations of the world."

Albert Einstein, A Message to Intellectuals, 1948.

"... we will not operate on the basis that half the population, or three quarters of it, is expendable. Leaders with such notions are criminally irresponsible."

"We have made a covenant with death, and with hell are we in agreement." - Bible, Isaiah.

"For honourable members opposite the deterrent is a phallic symbol. It convinces them that they are men."

S. Silverman, 1895-1968. ( A. Andrews, Quotations, p. 400.)

"Ours is a world of nuclear giants and ethical infants." - General Omar Bradley

"Better active than radioactive." - Demonstration banner shown in Sydney Morning Herald, 6/8/1977.

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RIGHT AND DUTY TO RESIST

"Bring the tyrant down, that man-eating monster,

Overthrow him, however you can! No god will blame you."

- Theognis Collection, 1181/2

Every rational being has the right and duty to resist all attacks on human rights, to help in the realisation and preservation of these rights and to render tyrants harmless.

This right can be deduced from all other human rights and from the general idea of rights which associates rights with the authority to enforce them.

The right to life and physical inviolability as well as any military or other obligation to obey, find here their limits. Everything done within the framework of this right and duty is not to be considered as breach of an oath, or as treason, espionage, sabotage or desertion.

As tyrant is to be considered any person in power who does not recognize human rights and gives orders or prepares measures whose execution would offend against these rights on any large scale.

Would this right help to introduce and preserve peace?

Wars result largely from the power hunger of dictators like Hitler. A tyrant continuously infringes the rights to life and property of his subjects. He has still less regard for the rights of the citizens of other States or communities. As soon as he sees an opportunity he tends to engage in wars of conquest. Thus the execution of a tyrant by tyrannicide can prevent or end wars.

Even the suppression of some human rights can already lead to war. For instance: Napoleon I suppressed freedom of speech and press. Thus even he remained unaware of the war-weariness of his soldiers and citizens, unaware that of his 600,000 soldiers already 60,000 had deserted and many more were inclined to do so. Thus he risked the continuation of the war in ignorance of his own weakness.

The still stricter suppression of freedom of speech, press, association and assembly by the Nazi regime, did bring about a situation where many of the German people got wrong notions on the conditions in other countries and even in the own country. Thus all too many became or remained followers of the Nazis or at least tolerated them. For instance, it remained unknown to most Germans that the number of unemployed fell faster in many other countries than in Germany, without the introduction of forced labour and conscription. Facts like the mass murder of Jewish people, even Jewish children, by the thousands and later millions, and of political opponents or suspects by the hundred-thousands, became known to many only at a stage where they themselves were already too terrorised to feel like doing something about it. Moreover, they were disarmed and disorganized.

Even the inmates of the Warsaw ghetto were not fully convinced of what was happening - until already 9/10th of them had been transported to the extermination camps and murdered. Only then did they rise in desperation and at least died resisting this genocide. Very few managed to escape. Even today it remains unknown to most Germans, as a result of Hitler's propaganda, that the great economic crisis, which began in 1929, was overcome faster in other countries than in Germany.

Moreover, the people outside of Germany, due to the suppression of basic rights in Germany, did also receive false impressions on Germany and Nazism. Consequently, they and their rulers considered all Germans, including members of the German opposition, as Nazis. They did this e.g., by interning, imprisoning or bombing them.

What they achieved by such measures could have been foreseen: A stronger resistance against themselves and consequently a prolongation of the war and an increase of the losses on the own side.

The suppression of the right to supply oneself with work without taking it from anybody - by issuing, alone or in association with others, money tokens, in denominations like money, typified and standardised but without legal tender, certificates that are valuable because they are accepted like cash in the sale of one's goods or services - does finally lead to the growth of an army of millions of desperate unemployed which is ready to believe almost any promises of future dictators and war mongers. Compare the rise of the Hitler regime. The insurrection and war in Algeria began only when already 800,000 native Algerians were unemployed. Family members included, about every third Algerian was involved. (Official French policy was not to give any of them a job until the last French unemployed had obtained one. So they rebelled and atrocities were committed by both sides. - J.Z., 9.12.02.)

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By means of the trustee acts governments expropriate the accumulated funds of insurance companies and pension funds and thereby infringe the right of all citizens to make provisions for old age, invalidity, sickness and accidents. Moreover, they gain thereby huge funds which they can abuse for military purposes. (In Germany, before World War II, the Nazi regime thus confiscated from a single body alone, the insurance company for clerical workers, no less than 20,000 million gold marks. Much of these funds was invested in German re-armament and thus helped to bring about World War II. Nevertheless, the same kind of trustee acts persist even today in all countries. (As long as statists are not given an individual choice they will almost never learn from experience.)

The consequences of the suppression of the right of individuals to secede - were described above.

The especially severe restriction of the rights of members of the armed forces, e.g. the absolute obedience required of them by most military codes, does also make it possible for dictators (or men with powers over war and peace decisions in "democratic" countries) to conduct a wrongful aggressive war against the will of most soldiers and citizens.

One can already see from these few examples that one can hardly do more to introduce world peace than by protecting human rights everywhere - even by opposing the main offenders in an organized and military way, before they are powerful enough to engage in large-scale military actions. Since, initially, these offenders against human rights represent only minority groups, such resistance and protective measures could hardly ever widen into large military operations or just defensive wars. More or less they would only be just police actions.

(It should not be forgotten that some of these aggressive minorities are frustrated and desperate due to denial of autonomy for them! Given the chances of exterritorial autonomy most of these rebellions, aggressions and terrorist actions would cease!)

RIGHT TO BEAR ARMS

Every rational being has the right to bear arms for the exercise of the right of the right to resist, arms which are not already by their very nature offensive to human rights. He may use them, if necessary, for the protection of human rights.

Perhaps it was sometimes necessary, at a barbaric stage of human development, to disarm the majority of citizens and to entrust weapons only to especially trained and selected citizens, who were given the task to protect the rights of all. (This may have been the original good intention in many cases.) But at least during the last decades experience has shown that the majority of citizens is already so peaceful, or in this respect mature, that merely the possession of arms would not, in most cases, induce them to commit acts of violence, even if their ancestors had this inclination - which is doubted by many. The Swiss people are, I believe, basically no different and better citizens than the citizens in other civilised countries - and yet they have all access to arms and cases of weapons abuse are rare.

At least one can rightly say that all those citizens, who are prepared to proclaim their belief in individual rights and swear to uphold them and if necessary to risk their lives for them, could be armed with rightful weapons without this armament involving any additional risk.

Today's weapons monopoly of the police and military forces is not respected by ordinary criminals and political terrorists - and the disarmed citizens are frequently exposed to both types of criminals without effective protection. These criminals, ignoring restrictive and penal laws, acquire illegal weapons in many ways, often even by stealing them from the armed forces of the State. To disarm these elements and to pursue, towards them, still some kind of weapons monopoly, would be one of the tasks of an ideal militia force.

Can a non-violent resistance be successful, can one resist effectively without weapons? More or less we have, in cases of the so-called "non-violent resistance", only instances of a resistance which does not resist: Not actions but demonstrations and other protests, surrender to prosecution rather than resistance, marches, mass meetings, chanting and passive submissions to force. The presumably non-aggressive general strike can only be realized by force and even then only for a short time and is equal to a stage of siege against all citizens. Gandhi's method - disobedience towards bureaucratic instructions - can have some successes - but only towards relatively humane governments like the English, but cannot be successfully applied e.g., against Nazis and Soviets ( except perhaps to

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a limited extent and under very special circumstances, unless the people involved, usually a minority, are prepared to let themselves become exterminated. All too many Jews had, in my opinion, accepted this kind of non-resisting resistance and it did lead towards their mass-murder.

All too often such non-violent actions have no practical value. Moreover, those who do not fight back with forceful means, receive respect only among a few and least of all possibly among the soldiers of their prosecutors, who otherwise might sympathise with them and even ally themselves.

Regardless of the rights and wrongs of the establishment of the State of Israel - just compare how much more its fighting citizens are respected as human beings than those who passively submitted even to their own extermination. You might consider this attitude as barbaric or as a mere sportsman's attitude towards a fighting opposition. I believe it has more to do with a rightful self-respect and with the duties one has as a rational being towards one-self and towards others. Most people respect freedom fighters more than people who let themselves be crucified etc.

Coming back to the case of India: Where are the long-term successes of non-violence there? Its main exponent was assassinated. Another violent State resulted which often treated its subjects worse than the colonial English governors did. Large-scale civil and foreign wars occurred and a senseless division of the whole country along territorial lines. How much more could have been achieved against English rule if only freedom of speech, press, assembly and association had been used to the fullest extent? To use any kind of resistance, forceful or non-violent, where the above means are available and where public opinion is or can easily become a real power, is both wrong and self-defeating.

How would the repeal of the weapons monopoly (with the above-mentioned qualifications) help to preserve or establish peace? By now it should be known that armies and police have all too often abused their weapons to bring about a wrongful war and to prolong it. They could not have done this against the will of the population - if the people had been armed and organized and had sworn to defend their human rights.

THE RIGHT TO ORGANIZE AND TRAIN MILITARILY

Every rational being has the right to organise himself together with others for an effective armed resistance and to train regularly with rightful arms for such resistance actions.

Without military organization the orderly conduct of military operations would often be impossible. Without regular training in arms, militia soldiers would be inferior to the professionals and conscripts of a dictatorship, at least in the beginning of an armed conflict.

From all the other rights it follows that such armed organizations must be based on voluntary membership and also on the right to leave, that the members must be sworn in on human rights and natural rights of rational beings, that they must neither use nor possess inherently wrongful weapons (mass extermination and similarly indiscriminate destructive devices), that they must be free to elect and recall their officers, that obedience towards these officers would find its limits in the basic rights and that these soldiers even as soldiers should not renounce freedom of speech, press, assembly and association.

Conscription for such a force would be superfluous and self-defeating. Only rational beings are authorised and obliged to resist and rational beings would voluntarily join a militia of the type here hinted at. As irrational beings do not possess the right to engage in armed and organized resistance acts (their rights have to be protected by rational beings), they may not be rightly conscripted. For a militia force of the type described in this book, they would rather be a burden than an asset. (Apart from this, the right of individuals to secede would, naturally, annul efforts to introduce conscription.)

FREEDOM OF MIGRATION AND MOVEMENT

Every rational being has the right to move and migrate freely, regardless of territorial borders. This right includes the unlimited right to immigrate and to settle, work and acquire property and to retain all one's rights everywhere (as long as one does not infringe the rights of others).

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An escape possibility for opponents of the Nazis and for those who simply did not want to become involved in another war, which they saw coming, in the year 1939 or before, away from Germany and perhaps even Europe, to some neutral countries, might have made Hitler's further aggressions impossible or might, at least, have weakened him so much that he could have been defected more rapidly. It would also have destroyed much of the mythology of "one nation, one people, one leader" which prevailed not only in Germany but in other countries, towards Germans and other people. Instead, not even the Jewish people in Germany were given a chance to immigrate by other countries, in large and significant numbers, although for them it was much more obviously a question of life and death. (At the Evian Conference of 1938, called by President Roosevelt, the Western countries refused to buy the safety of 400,000 Jews for a pittance of $250 per head - which they could have recovered up to a thousand-fold from the saved people later on. Those who refused pretended to be men of principle, although they would probably not have objected at all to a "fee" of $ 250 for permission to immigrate. They were right in condemning the inhumanity of the Nazis - but what about their own? (A book which is a must-reading on this subject is Hans Habe's "The Mission", Panther, 1966.)

The same applies now to the Soviet Union and Red China. How many Russians would let themselves be exploited any longer as workers or abused as soldiers - if they could migrate to the West, with their families and their meagre possessions (or even without the latter)? Compare how many even surrendered to the Nazis! To expect tenfold that number, i.e. ca. 10 - 20 million, would probably still far under-estimate this potential. Moreover, what effects would it have on the number of these refugees if they were welcomed with open arms, as equals or as - autonomous citizens, if jobs and accommodation would be offered to them within days?

At least the military and economic power of the Soviets would be greatly reduced while that of the West would be greatly strengthened.

Similarly, freedom of movement for foreigners to and within the Soviet Union, would attract a large number of tourists and many of them would be propagandists against the Soviets - and be it only by the relative wealth revealed by their clothing.

The Soviets are so afraid of freedom of movement that they even restricted the movement of their own citizens within the borders of the Soviet Union.

One can generalise to state that a totalitarian dictatorship can in the long run only be continued by suppressing, among other rights, the right to move and migrate freely. Under full freedom of movement its subjects would run away in so large numbers that the regime would be fatally weakened or would even collapse. (Fear of this led to the erection of the Berlin Wall!)

If the right to secede would also exist or become realized, then, instead of emigrating, they would remain and establish instead exterritorial and autonomous communities of volunteers. Both measures could and should be supported at the same time.

Naturally, to the right to migrate from the USSR and Red China belongs the right to immigrate freely into any other country, which would require the repeal of a host of restrictive legislation and practices.

Moreover, the right to change one's residence has no large value if one gets no permission to work at the new location or can do so only under the greatest difficulties. (How one can supply oneself with work and accommodation without taking them from others, has been described below.)

Any statist centrally planned and regulated economy and the abusive power of a government resting upon it, would collapse when everyone could freely chose his place of living and working. Extreme instance: The Soviets could then no longer use up to 20 million slave labourers for militarily important tasks.

Moreover, in the long run and as a consequence of freedom of migration and settlement, the various nations and ethnic groups would melt more and more together, i.e. nationalism and racism would be reduced, the world would become a melting pot.

This would happen in a way to cater even to the worst nationalists and racists who, on a voluntary basis, could continue to keep their notions and practices of race or social life as "pure" as they like. Maybe they would come to proudly bear segregationist emblems and others would welcome these as indicating people one should not waste one's time with.

Freedom to migrate from densely to sparsely populated countries would also mean that no demagogue could any longer assert that "living space" would have to be conquered.

That density of population can be, under freedom, an asset, rather than a burden - is largely shown by the fact that demagogues have rarely ever (only in times of inflation and price control and then for rather obvious reasons)

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appealed to the population of cities to conquer the surrounding countryside in order to assure their food supply. (A free market supplies a city quite peacefully and plentifully with food which could not be grown within city limits.)

Freedom of movement would have a special meaning for the conscripted soldiers of dictators: they could then desert at any time to the foreigners attacked or threatened by the own dictatorial regime and could conclude with them a separate peace safeguarding their rights.

ARBITRATION COURTS

Every rational being has the right to agree with others upon private arbitration courts for all their conflicts which might arise, in place of the State's juridical system.

Why should people who are so peaceful that they are prepared to renounce partisan self-help and retaliation and to submit instead to private arbitration - remain submitted to any Statist jurisdiction?

The right to select one's arbitrators can be derived from freedom of contract and the general principle of tolerance stated above.

Quite obviously, as soon as there were courts for international affairs, associated with the powers required to see their sentences carried out, none of the contending parties would any longer have to fight to gain its rights.

Exterritorial and autonomous communities of volunteers would, for reasons inherent in their nature, agree upon arbitration court systems to settle conflicts between them or their members. If necessary, international militia forces would enforce the judgements of these courts.

Today this development does not take place, and is widely outlawed, because it is generally assumed (regardless of all experience to the contrary) that the State alone can uphold rights (actually does so) and that it requires monopolistic courts, police forces, prisons and armies for achieving this. Consequently, most citizens are disfranchised and rendered powerless regarding the protection of their rights.

Moreover, wrongful juridical systems persist in whole territories and sooner or later clash with similar systems in other areas.

The existing international courts and the laws they apply are so faulty and they are so restricted in their procedures that they are not worth discussing here. They certainly do not and cannot assure justice within and between States and may at best prevent some brushfire wars that none of the candidates was really interested in.

As we will see later on, the last court of appeal would be the citizens themselves, organised in rightful militias.

What kind of law the international arbitration courts ought to apply will also be discussed later.

ASSEMBLIES IN THE OPEN AIR

Every rational being has the right to assemble with others, even armed and in the open air.

In the open air one can assemble in many instances without incurring any expenditures. No rent is to be paid and when open air meeting places become permanent then not even advertising is required. Compare the Speakers' Corner in London's Hyde Park and similar places in many cities. Consequently, anyone who wants to propose how e.g., a lasting peace or a just society could be established, could there discuss such proposals publicly and spread them if they are somewhat useful. Without this kind of freedom to assemble, we have freedom of speech only for organizations like parties, churches, unions and larger movement groups which have enough funds to frequently rent meeting halls and for some individuals who con afford to do this on their own. All others would be severely restricted in the number of their listeners.

Experience has also shown that the existing groups, operating in spite of such economic difficulties, are not very receptive for new ideas. Their present ideas have obviously failed. All progress required towards lasting peace and a just society will have to come from small and presently unknown minority groups and individuals. These are, at least for the beginning of their work, dependent on the existence of opportunities like open air free speech centres. It is easy, in democratic countries, to look down on such places, especially when they are run, as at present and utilised only by various oddballs, ratbags, fanatics and religious nuts (with few exceptions). History can teach us that we should take these opportunities more serious: Almost all democratic revolutions began with assemblies of

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the people in the open air. Since the revolutionary overthrow of dictatorial governments is one of the major means to establish a lasting world peace, one can hardly stress the importance of such cost-free meeting centres.

Every dictator & many legislators and bureaucrats are aware how dangerous this right can be for them and correspondingly restrict this right severely, often as one of the first measures of their rule. On this J. J. Rousseau said in his "Social Contract", book 3, chapter 18:

" ... the decemvirs, first elected for one year and then kept on in office for a second, tried to perpetuate their power by forbidding the comitia to assemble; and by this easy method every government in the world, one clothed with the public power, sooner or later usurps the sovereign authority."

Any government can do this only as long as its soldiers and policemen do not rise against it and realize these rights and others against its will.

How such institutions can be established or made more effective will be discussed in the appendix.

____________________________________________________________________________________________

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Peace Plans 50-54: Libertarian Book Lists and Book Sources, a preliminary listing

Peace Plans 55: Some Papers on the Anarchism and Monetary Freedom Views of the School of Living

Peace Plans 56: Some Papers on and by Dr. Ralph Borsodi, 1886-1877, Decentralist, Money and Land Reformer, Free Trader, Peace Lover, Founder of the School of Living.

Peace Plans 57-60: John Henry Mackay, The Anarchists; Solneman: Mackay the Unique; Dana: Proudhon and his Bank of the People.

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64

SECTION II:

WHAT ECONOMIC NEW HUMAN RIGHTS

ARE TO BE INCLUDED IN ALL CONSTITUTIONS?

"Try first of all for the kingdom of

pure practical reason and its justice,

then you will obtain its purpose,

the benefit of eternal peace,

without any further efforts."

Immanuel Kant, Eternal Peace

 

"Through the completely free play of economic forces

the greatest possible harmony of economic interests

is achieved quite automatically."

The main conclusion of laissez faire or free market economics.

 

S U B D I V I S I O N S

 

1. Right to Break Monopolies

2. Freedom to Issue Standardised and Typified Means of Exchange Without Legal Tender

3. Freedom to Choose Any Standard of Value

4. Right to Refuse to Accept Inferior or Suspected Means of Payment

5. Free Trade

6. Freedom for and within Cooperative Productive Organisations

 

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Right to Break Monopolies

From the general human rights and the right of rational beings to the full proceeds of their labours (whatever it would bring on a truly free market), follows the wrongfulness of any legal or constitutional monopoly and the right of every rational being to either ignore or break all pretended exclusive "rights" (monopolies).

How could the abolition of these monopolies promote world peace? For examples see the sections in this book under Decision on war and peace, Weapons monopoly, Experimental freedom and Separate peace treaties. Perhaps most important of all: The monopoly of governments to conduct or prevent reforms which would bring about internal and external peace. This one will also be broken by the right of individuals to secede from the State. In one stroke it would break this and all other Statist monopolies.

The note issue monopoly permits the State for finance a war by inflation. The postal monopoly allows it to obstruct e.g., negotiations between the own citizens and soldiers and those of the opposing government. By means of the postal monopoly the State can easily carry out a censorship of mail, news restrictions and listen in to private tele-phone conversations - and can thereby likewise prolong a war. Misled sheep not conscious of their danger, can be much easier led to the slaughterhouse. Only by means of the government's monopoly on news transmission, during wartime (and apart from rumours), can a government carry out a successful propaganda campaign, e.g. to induce its soldiers to go on fighting in hopeless cases and this for wrongful war aims.

Whosoever orders - and has power to order - a news blackout on some matter which concerns the rights and interests of a whole nation, i.e. whosoever declares all other citizens to be unable to judge facts, should not be surprised if he is thereupon considered and treated as a tyrant. (If moral people had assassinated J. F. Kennedy then

this might have been a justification of their act. He imposed a news blockade during the Cuba Crisis. We have still probably not heard all facts on this matter. At one stage the word of a Soviet captain was taken as guaranty that the missiles from Cuba were on his ship and on the way back to the Soviet Union. Moreover, he helped to bungle the Bay of Pigs invasion - and during his reign the nuclear arsenal of the US, i.e., his arsenal of anti-people mass murder "weapons", was doubled.)

The foreign trade monopoly, or the monopolistic restrictions of foreign trade, upheld by the State, can also lead to the so-called trade wars. (Actually, wars are never conducted for trade but always against free trading. When most people in England and Germany, during WW I, believed they were fighting their greatest competitor in trade and industry, what they were both actually fighting was: their own biggest customer. People with prejudices can't be bothered looking at trade statistics. Admittedly, on both sides there were probably groups looking for trade monopolies.)

The monopoly of governments to conduct full employment measures and their suppression of the right to supply oneself with work (and all that this implies, e.g. the right to issue one's own means of exchange - subject to a free market rate and the right to refuse acceptance of inferior and not contracted for means of exchange and value standards) created whole armies of unemployed who believed the promises of men like Hitler and came to believe e.g. that unemployment could only be abolished by means of the armament industries. These few hints must suffice here.

To show the close relationship between anti-monopolism and peace would take at least another book. But many other sections of this book do also deal with this subject.

Freedom to Issue Standardised and Typified Means of Exchange without Legal Tender

"To provide exchange media is no more a sovereign right of governments than to provide nappy exchanges."

    • Source unknown

Every rational being has the natural right to produce, order or offer in payment any kind of standardised and typified exchange media, in money denominations, which have neither compulsory acceptance nor forced value (and thus cannot be inflated like legal tender money), provided these offer an exchange into the goods or services offered by the issuer or his associates, at their nominal value and at any time, or that they are accepted in clearing, i.e. in all payments due to the issuer and his associates.

Every rational being has the further right to issue medium and long term securities, including bearer bonds, provided only all issue details are sufficiently publicised.

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These rights follow from the wrongfulness of all legally imposed monopolies, here especially those of the Central Bank and the Treasury, from freedom of contract, the right to supply oneself with work and from the principle of tolerance for tolerant actions.

Could this right promote world peace in any way? Monetary freedom would be one of the main means to abolish unemployment. Employed people are less likely to follow a demagogue or to rebel: The French Revolution began when of 600,000 Parisians no less than 200,000 were unemployed. During the Congo war unemployment in Elizabethville reached a record of 80%, in Saigon, during the Vietnam war, it reached 40%, before the riots in Watts, California, unemployment among Negroes was about 30%.

(While re-reading this, & remembering a recent hint to youth unemployment in Australia, standing at 39%, I wonder whether there is a link between this very high rate of unemployment and the high rate of vandalist acts even in this supposedly peaceful country area. - J.Z., 9.12.02.)

While unemployment prevails, one cannot expect e.g., workers in nuclear plants to make themselves unemployed by leaving their work places and declaring: We will no longer produce weapons which threaten human rights or keep any nuclear reactors or laboratories going which increase the existing radioactive pollution still further and might, in case of mishaps or sabotage or war, threaten the lives of ten-thousands of people directly and many more people later on. Instead we will help to destroy all such weapons and installations and will look for a more useful and less immoral employment." Under the present interventionist economic system they would then remain unemployed for a considerable time and this would deter most of them. Once monetary freedom is introduced, most of them could find other jobs within hours.

Unemployment is caused mainly by a shortage of sound exchange media which can even occur during an abundance of inferior ones. (This does not deny that there are other factors, more direct restrictions, like compulsory licensing and prohibitions, minimum wages, civil unrest, sudden changes in the market situation etc., restrictions of the capital market - but they are all of relatively minor importance & their abolition would not abolish all unemployment.)

Such a shortage of exchange media becomes inevitable when money issue is coercive, monpolistic and centralistic. Only the repeal of legal tender can prevent the over-issue of inferior means of exchange and can, together with the repeal of the issue monopoly, avoid likewise an under-issue of sound exchange media. Only when legal tender is repealed will there exist, in the free market rate of means of payment, a reliable indicator of how saturated the market is with exchange media, whether it is sufficiently supplied or under- or over-supplied. In this the free market rate for currencies will act like any other free pricing. A premium will indicate the need for further issues. A discount will suggest a cessation of issues for a while. Both will be achieved by the self-interest of issuers and acceptors, without any legislative intervention.

Monopolies are as a rule abused by keeping the monopoly goods or services short. The note-issue monopoly will be broken by the free issue of value tokens without legal tender, wherever, whenever and by whoever this is possible.

A central bank cannot supply a whole country equally with sufficient means of exchange, no more so than a central bakery could supply it with fresh bread. Free banking or monetary freedom would permit a supply with exchange media exactly in accordance with local conditions and the cash needs of individuals - to the extent that the latter can offer goods or services in return.

An over-issue of legal tender means of exchange, i.e. an inflation, has finally the effect that less and less people want to invest any capital on long terms and thus cause unemployment. Without legal tender no inflation could be caused - provided only people can freely issue alternative sound exchange media, do issue them and do mark out their prices, wages etc. in sound value standards. Then, in case of over-issues, only the particular over-issued exchange medium would suffer a discount but prices, reckoned in sound value standards, would remain the same. The inferior means would be widely refused, the sound exchange media preferred - and the good money would drive out the bad. E.g., if you issued an abundance of false cheques and I am, as I am now, free to refuse or discount them, because they are not legal tender, and if, moreover, I have priced all my goods and services in gold weight units and accept exchange media other than gold coins only at their gold weight value on the free gold market, then my gold prices would remain, quite obviously, unaffected by your over-issue of cheques. Your cheques alone would depreciate. And in spite of their depreciation in the free market for exchange media you would still have to accept your cheques at face value in all payments due to you. It would go against your self-interest to issue them at a great discount only to have them presented to you at their nominal value to pay for whatever is still owed to you. With your issues, not being legal tender, you could not partly expropriate or even bankrupt your creditors.

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Gresham's Law, as commonly understood, applies only in case the bad money possesses legal tender. Otherwise, it is pushed out of circulation by the good money, the money that voluntary acceptors would prefer.

Goods warrants without legal tender cannot be inflated: Firstly, the issuer will cease further issues as soon as his certificates suffer a discount, for the simple reason that he has to accept them himself, at their face value, any time, like his own I.O.U.s. Secondly, under monetary freedom almost no one would accept any longer a suspicious or deteriorating means of exchange, one which has a discount on a free market, because it is unsuitable for passing on as a circulating medium. The only ones who would take a limited amount of such certificates would be the debtors of the issuer - because they could immediately repay their debt with them.

Only under free note issue can all the products produced under division of labour and all the specialised services offered and desired - be exchanged without friction and at true market prices. Without the resulting unhindered exchange, production based on division of labour cannot fully function. For exchanges, exchange media are required in any advanced economy. When these are missing or in short supply then unemployment & other sales difficulties are the inevitable result because then many of the necessary and desired exchange acts cannot take place. (A reduction of all prices to adapt to the reduced circulation of exchange media does not take place as fast as many economists hope for, expect or predict. Moreover, falling prices, very different from fallen prices, do not encourage buying but deter from it, thus increasing an existing shortage of exchange media still further.)

In form of goods warrants etc. the missing exchange media could be provided at any time, as soon as the corresponding legal prohibitions are removed or successfully ignored.

Only a large number of wrong assumptions and myths can have obscured the basic relationships so far When as important a social medium as the exchange medium is monopolised, then shortages of it are inevitable and all exchanges are interfered with. Moreover, self-correction by means of the competitive issue of sound alternative exchange media is then interdicted. The legally exclusive exchange medium dominates and ruins all - until quite extreme conditions are reached, like the extremes of dictatorship, when finally many people rebel - after most of the possible harm has already been done. Only prejudices can induce people to submit to the arbitrary and coercive manipulation of one standard of measurement, the standard of value, by means of legal tender and the note issue monopoly and the outlawry of value preserving clauses. It is absurd to expect a market to be free and function properly as long as this double flaw prevails. Under monetary freedom the exchange media issued and freely accepted, and the standards of value agreed upon, would be no longer compulsorily mixed up, as now in our paper money and the value of each type of competitive exchange medium - and how far it has deviated, if at all, from its stated nominal value, would be continuously monitored on a free market for all kinds of currencies. Compare the series of monetary freedom writings already published in this Peace Plans series and planned for future issues.

As soon as freedom of note-issue is realised, many enterprises will be able to grant short term credits in their own notes for the provision of employment. These will be enterprises which are today rather debtors than creditors and they will only be too willing to organise themselves for such issues as they could not only guaranty their sales with such issues but also could make a separate profit by proceeding in this way. I am thinking here especially of the retail shops for consumer goods, e.g. food and hardware stores etc. By means of freedom for note issue they could, almost instantly, practically within hours (through using instant printing and local radio stations for announcements), mobilise the immense wealth they have between them, in the form of ready-for-sale goods and services, for the purpose of providing employment: They could do this by issuing shop foundation currency to all existing and prospective employers for wage payments - in return for short-term claims against the manufacturers and wholesalers, representing goods already produced and sold, on their way to the retailers and consumers. (With these claims they can later place orders to restock their stores.)

Their notes should be standardised, typified and in money denominations and, preferably, express their value in gold weight units while all their prices should also be marked in gold weight units. (Or in any other value standard that they and their customers do prefer.)

As capital to be thus mobilised would count the stocks in the shops, the consumer services offered, e.g. by barbers and lawyers, the transport capacity of railways, busses, taxis, aircraft etc., even the tax receipts of governments.

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(What value these latter possess is known to anyone who was once victim of forced collection proceedings by a government.)

In this way all employers can be fast, easily and sufficiently supplied with exchange media. The employees will find them acceptable because they are accepted in the shops. Shops can continue to sell, employers to produce and workers to work. The exchange process will be restored, even achieve its optimum. No employer will any longer have to dismiss workers just because he is unable to get sufficient exchange media for wage payments. None of his customers will be unable, merely for monetary reasons, to place orders with him. (More on the technique of these issues below and in other writings of this series. For circulation charts see e.g., Peace Plans No. 41.)

In quite general terms, freedom of note issue allows everyone to transform his needs or requirements into demand supplied with purchasing power, to fulfil his needs and, simultaneously, to establish a demand for his products and services, to the extent that he has economically useful & wanted goods and services at competitive prices to offer and that he succeeds to offer them in form of his own exchange media (standardised and typified I.O.U. debt certificates in money denominations, promising their acceptance at any time at par with the stated value unit) or similar exchange media which he issues, together with others who are in the same position. A perfected clearing would return his own notes to him in the same way as his cheques are returned to his bank. Consequently, the satisfaction of the needs of the unemployed (or of the seller of goods or special professional services) would create an equivalent demand for his services. His coming-up work or sales would, so to speak, be paid in advance.

In other words: Circulated goods or service warrants, i.e. warrants issued in payment and constituting claims against the own services or goods, will bring the issuer inevitably work or sales. The proceeds of these are received and spent in advance.

By means of a continuous repetition of this process a continuous income can be secured by all who offer wanted goods and services.

When a number of citizens and enterprises associate for the common issue of an exchange medium, then its capacity to circulate will, naturally, be increased. But a perfect clearing system would even allow individuals to make such issues - naturally, as a rule, at some discount.

Quite generally, one can say that freedom of note issue abolishes unemployment by making the supply of everyone with exchange media possible, to the extent that he is willing and able to give goods or services in return.

By means of this monetary freedom not only unemployment and inflation could be abolished: Even revolutionaries could supply themselves with "full employment" until their job is done, i.e., they could properly finance their revolution. They could do so e.g. by issuing, during their struggle, their own notes without legal tender which they would accept in payment of a revolution tax levied by them or of all voluntary taxation or insurance contributions made to them by all their sympathisers. (See under Cash Payments, Plunder and Tax Foundation Money. A special study on this subject, Georg Holzhauer's monograph on cash payments in occupied territories, was published in future PEACE PLANS 428.) - (The liberation war taxes paid could later be transformed into shares in previously nationalised assets. Compare PEACE PLANS 19 C. - J.Z., 9.12.02.)

Monetary freedom would also help revolutionaries indirectly: Cash circulation and thereby indirectly production, are largely paralysed during revolutions in all countries with an exclusive and forced currency. But production can be continued - and its products will thus be available also to the revolutionaries, when shops and shop associations are free to issue shop currencies.

Some of the costs of a revolution, which are comparable to capital or investment costs, could be covered by the issue of typified gold loan warrants which after the revolution could be exchanged into gold loan certificates of the revolutionary government. The finance plan published in Peace Plans No. 19 C for a libertarian party could also be easily adapted for the financing on long terms of a libertarian revolution. This latter method would help to realize now the present monetary value of the so far nationalised assets, which will be liberated by the revolution and will put these funds largely into the hands of the revolutionaries, at least through internal black market transactions and through open foreign financing deals, before the revolution or during the revolution, so that the revolution can finance itself out of its achievements.

For illiterate people and all those with a temporarily insurmountable prejudices against all paper means of payment, revolutionaries should also issue some full weight silver and possibly, some gold coins.

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Freedom to Choose Any Standard of Value

Every rational being has the natural right to attempt to invest his capital in a way that would help to preserve its value and may thus in all debt contracts (including wage, rent, pension and building loan contracts), in all his offers and searches, and in the issue of any exchange media that he might issue, use any standard of value or value preserving clause of his choice.

This right follows likewise from the general principle of rights, the principle of tolerance for tolerant actions, from freedom of contract and in particular, from freedom to exchange.

Together with the right of individuals to refuse to accept inferior or suspicious means of payment, this freedom in the choice of value standards would repeal the legal tender for the State's paper money and would thus make the further inflation of this or any other currency impossible. As was experienced all too often before, the victims of inflations, who usually do not fully realise what has happened to them and how it was possible, follow to easily the promises of a Napoleon or a Hitler.

This right would also make long term stable investments in housing possible and could thus help to abolish almost any housing shortage in a short time. Housing shortages, as expressed for instance in some slums, can also help to worsen ideological, national and racial tensions to a degree where civil and foreign wars are brought closer. Moreover, this right would protect the pension funds from depreciation and thereby a large number of old people from impoverishment - which could drive them into the open arms of totalitarian revolutionaries or parties or would induce them to support military ambitions. (A fully free building market would, admittedly, require more than this particular economic freedom. But it is an important and all too neglected aspect. - J.Z., 9.12.02.)

Right to Refuse to Accept Inferior or Suspected Means of Payment

Everyone has the right, without having to give any reasons, to refuse to accept any exchange media he suspects or considers inferior, or to accept them only at a lower value, provided only he has not obliged himself by some contract to accept them, or has issued them himself. This right finds its limit in the obligation to accept a local currency at par value - as long as it is accepted on the market at par and as long as nothing to the contrary has been contractually agreed upon.

This right would prevent an inflation which might, otherwise, occur by the over-issue of exchange media and would thus prevent the method of financing wars - and other excessive government expenditures - which is today most widely spread.

Utilisation of this possibility of refusal by revolutionaries and towards the paper money of a dictatorial regime, would finally make this regime unable to pay and thus, lastly, also unable to fight.

Free Trade

Every rational being has the natural right to trade freely with his labour products, means of exchange, certificates. goods and services and rightful possessions, or with those of others entrusted to him for this purpose, anywhere and anytime, not subject to any laws, regulations or other restrictions by any third parties.

This right requires the repeal of all custom duties, foreign exchange control laws, quotas, compulsory licences, monopolies, economic frontiers, shopping and working hour restrictions etc., etc. It includes the right to freely buy, store and trade rare metals.

There is one qualification for the protection of human rights though: The trade with poisons, explosives and weapons may be restricted, i.e. they may freely, as stated above, be sold by and to rational beings only. Moreover, mass extermination devices, poisons or germs may not be freely produced, stored, sold or bought by anyone, not even by people who otherwise could be considered as rational beings.

Subsequently, there would no longer be wars under the pretence that exclusive markets must be conquered. To everyone the world market would be open, be he a producer or a consumer.

Mutual economic dependence would be increased. Governments are less likely to conduct wars against other countries when they economically depend on their cooperation.

No State could then any longer pursue a policy of autarchy which in some ways would facilitate the preparation of aggressive wars.

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Once the Free Trade system has existed for a few years (a Free Trade including Monetary and Financial Freedom!) and everyone has experienced its advantages, its opposite, the protectionist, centralist, coercive, monopolistic and collectivist system prevailing today, could no longer be introduced or maintained for long.

Free Trade would increase the international division of labour and would thus lead to an increased standard of living for everyone. Thus dictators will find it harder to gather a sufficient number of discontented people who could be enthused for another war.

Free Trade would include the free transferability of capital into other countries. Investments in other countries are peace promoting. Especialy so when due to full economic freedom most social problems of an economic nature have been solved, seeing that at least these investors will strongly oppose any war which might endanger their investments. (This points out one of the irrational features of the present popular opposition against foreign investments. The more of them there are, the more assured will peace become, other factors remaining unchanged.)

The freer trade is, the more people do become involved with people from other nations, cultures, races, religions and ideologies, come to understand and appreciate or at least to tolerate them.

Under Free Trade, no State could any longer direct trade, production and finance in a way that an irresponsibly high percentage of all incomes is directed into armament efforts by means of various fraudulent or coercive confiscatory means. Immanuel Kant remarked on this in "Eternal Peace":

"The interests of trade do not agree with those of war and in all nations, sooner or later, the trade interest will finally overcome the war interest."

Trade with nuclear destructive devices, which are contrary to human rights, according to their very nature, can be compared with the slave trade, and is similarly wrong and to be suppressed. Free Trade does not authorise any irrational being either, who would want to supply dictators with weapons and other war materials. This would also be an offence against human rights and the natural rights of rational beings. Such behaviour is morally no better than the supply of a group of gangsters with firearms and breaking and entering tools.

Freedom for and within Productive Cooperatives

Every rational being has the natural right to establish or join productive cooperatives and other partnerships and proprietorships, with constitutions according to his choice and to produce in them his livelihood, in a process of division of labour and free exchange, i.e., without being exploited.

Open Cooperatives according to Theodor Hertzka:

Everyone may join enterprises which exploit a natural monopoly (which is in any way socially harmful), at any time, either as a co-worker or a co-investor with equal rights or merely as an interested person with a vote during general meetings.

All such enterprises are to be considered as productive cooperatives and conducted as such. Any such open cooperative has to repay the present owners the full present value of their investment in a form agreeable to both. The openness hinted at above would prevent injustice to either side.

There is no property right of individuals or groups towards natural monopolies (if these are rationally defined and limited to harmful privileges). Open cooperatives could no longer exploit such a monopoly, i.e. gain monopoly profits, as anyone would be free to join them even if this would require, in some instances, a shortening of working hours. Consumers could also join to bring about a price reduction of the goods and services of this open cooperative. If the natural advantage of the enterprise is so large that either of these methods is not successful and if the members would want to prevent a reduction of their working time to extreme lengths, then they could oblige themselves, for several years in advance, to donate their excess profits due to their natural advantage, to some of the other foundation.

How could this affect the war and peace situation? The strength of the communist totalitarian systems lies largely in the dissatisfactions arising out of the employer-employee relationships and the exploitation of natural monopolies. In a cooperative there are no longer employers and employees. An open cooperative, as proposed, is no longer a monopoly enterprise in the old sense. Thus the realisation of these rights, even if initially only in the West, would help to deprive the Soviets and Red Chinese of many of their followers in their and our countries.

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The advantages of cooperative production (e.g., abolition of strikes, go-slow work, reduction of theft and waste and "sickies", a great common interest in rationalisation, a productive engagement of members more in accordance with their abilities) would increase the standard of living of the members considerably and thereby render them also more peace-loving. As a rule those are most warlike who have least to lose through a war.

For a brief compilation of general and economic human rights see Appendix No. I.

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Some Quotes on Human Rights:

"The essence of the concept is that there are certain possessions of the individual, such as his own body and mind, which no other individual (or group) can justly control without his consent." - Dr. Duncan Yuille

"Right is the agreement of everybody's unfettered actions with the unfettered actions of everybody else according to a general principle of freedom. It is accompanied by the authority to enforce it."

- Free after Immanuel Kant

"Human rights identify social conditions that are good for people because they are people. Their human nature requires them. In this human rights are standards of conduct derived from the nature of man - only they pertain to a social context." - Tibor R. Machan, "REASON", May 1973.

" ... these natural, inherent, inalienable, individual rights are sacred things. They are the only human rights. They are the only rights by which any man can protect his own property, liberty, or life against any one who may be disposed to take it away. Consequently, they are not things that any set of either blockheads or villains, calling themselves a government, can rightfully take into their own hands, and dispose of at their pleasure, as they have been accustomed to do in this, and in nearly or quite all other countries." - Lysander Spooner, in Letter to Cleveland, 7 .

"... the fact that human rights begin and end with the individual; that they are not permissions, privileges, or conditions granted to men by social institutions, by the law, or by one's neighbors; that institutions should only protect and preserve them, and one's neighbors should only respect them."

Anne Wortham in "THE FREEMAN", July, 1975.

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PART ONE

B) INSTITUTIONS :

SECTION III

TO WHAT EXTENT HAVE OUR INSTITUTIONS AND PRINCIPLES FOR THE PROTECTION OF HUMAN RIGHTS TO BE CHANGED?

WHAT NEW INSTITUTIONS FOR THE PROTECTION OF HUMAN RIGHTS HAVE TO BE ESTABLISHED?

"The problem of establishing an ideal republic can be solved, hard as it may sound, even for a nation made up of devils - if only they are rational. It can be stated thus: To bring order to a number of rational beings, all of whom want general rules for their preservation, and each of whom is secretly inclined to make exceptions for himself, in such a way that, although they are antagonistic in their private intentions, their private intentions do balance each other, with the result that their public behaviour is such that it seems that they have no evil intentions...

We should not expect a good constitution from the prevailing morality but, on the contrary, can expect the

moral development of a nation only from a good constitution." - Immanuel Kant, Eternal Peace, 1795.

 

M A I N S U B D I V I S I O N S

1. The protective institutions of the old kind have failed.

2. Exterritorial and Autonomous Communities of Volunteers.

3. A new Human Rights Declaration is necessary.

4. International Arbitration Courts.

5. Local Militias and International Militia Federation.

6. What principles of International Law have to be included in the constitutions?

7. Referendums

8. Arbitration Courts.

9. Recall of officers.

10. Police power.

11. Penal institutions.

12. Conclusion

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The Protective Institutions of the Old Kind Have Failed

Quite obviously, the protective institutions of the old and present kind (territorial States, constitutions, International Court in Hague, police, armies, alliances, international law, parliamentary representation, State courts, periodical elections, penal codes and penal institutions) did not and do not suffice to protect rights and thereby preserve peace and prevent the rise of dictatorships. At least these institutions were never able to achieve this sufficiently and for long periods and world-wide. This leads to the conclusion that they might have to be replaced or supplemented by other and better ones.

It is also obvious that many of the old institutions and principles are contrary to individual human rights and natural rights of rational beings. Thus these must be abolished to realise these rights. That the recognition and the protection of human rights would guarantee world peace was shown in the previous two sections.

In this and the following section an attempt is made to demonstrate that territorial States which are all, according to their very nature, militarily and hierarchically organised, should not be retained under the assumption that they would be necessary for the protection of rights and the regulation of the economy and that the dangers arising from their military nature and their tendencies towards war are unpleasant traits one should put up with because of the protective advantages the States would offer.

"How is it possible to sanction, under the law of equal liberty, the confiscation of a man's earnings to pay for protection which he has not sought and does not desire? And, if this is an outrage, what name shall we give to such confiscation when the victim is given, instead of bread, a stone, instead of protection, oppression? To force a man to pay for the violation of his own liberty is indeed an addition of insult to injury. But that is exactly what the State is doing." - B. R. Tucker, Relation of the State to the Individual.

"If a man wants "protection", he is competent to make his own bargains for it; and nobody has any occasion to rob him, in order to "protect" him against his will." - Lysander Spooner

Exterritorial and Autonomous Communities of Volunteers

The State is today considered as the foremost institution to protect rights or, rather, legal claims. It is assumed that only within its framework are other protective associations possible. Those who make such assumptions do overlook that even today there are some large and powerful exterritorial associations with somewhat voluntary membership, which protect what they consider to be the rights of their members, sometimes even against governments: churches, unions and professional associations. One might also add the nobility - but now less, much less so than in previous centuries. But the military and the public service form similar bodies even with their own jurisdiction. They, likewise, form "States within States". Admittedly, all of these are based not on human rights or only on few of them and they all largely share the intolerance of the territorial States and attempt to make membership compulsory. Nor does anyone of them invite secession of dissenters or welcomes competitive associations. But they are largely exterritorial and autonomous and do at least pretend to be purely voluntary. Thus they make full exterritorial and autonomous and voluntary organizations more believable. (Even while they remain deterrent examples of monopoly-minded power-seekers with territorial aspirations. - J.Z., 9.12.02.)

The personal law associations here proposed will be more clearly and comprehensively based on individual human rights, interrelate on the basis of these rights and be better able and more willing to protect the individual rights of their members and even, through federations and protective interventions, the rights of the members of other communities, seeing they want their own autonomy also protected by others. (Many factors work in this direction but they cannot all be restated here.)

Their autonomy will be much more comprehensive: They will have the kind of constitution, legislation, government, jurisdiction and administration which their voluntary members like, including maxi- and mini- and no-governments. They will have only very few basic laws or principles in common like:

voluntary entry,

individual secession and

respect for the individual rights & internal affairs of members of other communities.

(To the extent that the voluntary members of personal law communities do claim such rights. If there is no claimant then there is no offence! - At least at this stage of human development anti-abortion communities will not go to war against pro-abortion communities, i.e., against people who believe in aborting their own children. - J.Z., 9.12.02.)

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The territorial States have failed as institutions for the protection of individual rights, even in their best, the democratic forms, which recognize some of the basic rights to a considerable extent, even when they hedge and restrict them by numerous laws and wrongful practices. Even if they really protect the rights of the majority - and at best they are only geared for that, they still and continuously offend against those of many the minorities. This is inevitable since even they are built on the "ideals" of territorial uniformity, conformity, equality, subordination and collective decision making.

"Among the three forms of the State is Democracy. In its proper sense it is really a despotism because it establishes an executive power by which all determine on and also against one (who does not consent), by which all, who are not all, decide, which is a contradiction of the general will against itself and with freedom." - Immanuel Kant, Eternal Peace, 1795.

"... the merit of the democratic form of government consists solely in this, that it trespasses against the smallest number." - Herbert Spencer, Social Statics, 1850, p. 189 of the Schalkenbach edition of 1954.

Only the proposed exterritorial and autonomous communities of volunteers make an exception here and offer a way out. Their members do have alike interests. They are associated for this purpose and are thus prepared to submit to the same rules. Only they cannot offend against the right to self-determination of the individual because anyone can secede from them. Only in these associations can the freedom and sovereignty of the individual - within the framework set by human rights and natural rights of rational beings - take the place of the sovereignty of the State. Only in these protective associations can individuals no longer be arbitrarily handled and used,

as property or tools, as happens nowadays to most citizens and taxpayers of territorial States, especially in times of war, but also, to an excessive degree, in times of peace, no matter what the supposedly benevolent intention or pretence is.

The autonomy of the exterritorial and autonomous protective associations of volunteers is nothing but the sum of the rights and liberties of their members.

It is likely that the various new exterritorial personal law associations resulting from individual secession will form some sort of federation, at least for some juridical avenues, some common defence purposes and to register membership and membership changes. As long as the members of such an association defend also the right of individuals to secede from this international federation, it could not turn into a world dictatorship. Naturally, this would result in several and competing world federations, as peacefully coexisting as the exterritorial and autonomous communities of volunteers do or most churches at present.

"The idea of a constitution which agrees with the natural rights of men: requiring that all those subordinated to a law should also and simultaneously be associated for legislative purposes, forms the foundation of all the forms of a State. A commonwealth, perceived in accordance with this idea by means of pure concepts of reasoning, is not merely a figure of the imagination, called a platonic ideal (respublica noumenon), but, instead, the eternal norm for all civil society and it removes all wars. A civil society organized in accordance with it, is the realisation of such a society in the world of experience, in accordance with the principles of freedom (respublica phaenomenon). It can only be achieved after prolonged struggles and wars. But its constitution, once achieved on a large scale, qualifies it, best among all, to keep away war (which destroys every-thing that is good). Consequently, it is a duty to enter into such a constitution." - Immanuel Kant, Argument among the Faculties.

"Man has not succeeded in developing political and economic forms of organisation which would guarantee the peaceful coexistence of the nations of the world."

- Albert Einstein, A Message to Intellectuals, 1948.

"The art of progress is to preserve order amid change and to preserve change amid order."

- Alfred North Whitehead: FORBES, December 1, 1957.

"… bondage of the people who were denied the privilege of enacting their own laws." - Patrick Henry.

"Whenever a government takes an action, there are some who favor that action. They have a right to favour it. They simply have no right to favor it at the expense of those who do not favor it ... When a policy is favored by some, it is imposed on all." - Robert LeFevre, "OUTLOOK", December 1972.

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"Just as injurious as it would be to an amphibian to cut off its branchiae before its lungs were well developed; so injurious must it be to a society to destroy its old institutions before the new have become organized enough to take their places." - Herbert Spencer, The Study of Sociology, chapter 16.

We need what Milton Friedman (in "Capitalism and Freedom", p. 23) seems to think impossible:

"Separate legislative enactments for each 'party' represented." One should perhaps add: for "and by each party represented and at its expense".

A New Human Rights Declaration Is Necessary

Is it really necessary for the protection of human rights to provide an as complete code of human rights and the natural rights of rational beings as possible?

It is obviously not enough to point out just some human rights in a number of dispersed essays which are not accessible to everyone and at any time. A complete collection, compilation and wide enough as well as periodical publication of all human and natural rights that have so far become known, in form of a human rights declaration or code, becomes necessary:

1. to give everyone at any time a useful basic standard to judge whether an action or an order is fundamentally

right,

2. to enable everyone to become acquainted with all his basic rights,

3. to prevent that human rights, once discovered, will ever again be widely forgotten and

4. to enable everyone to claim a certain human or natural right at any time and anywhere.

This is an essential condition to enable everyone to respect human rights, avoid breaching them and enable him to associate with others for their protection.

Most of the older human rights declarations realized the value of these codes. For instance, the French Constitution of 3.9.1791 declares:

"After the representatives of the people, constituted as National Assembly, considered that ignorance of, the forgetting of and the disregard for the rights of men are the sole causes for wide-spread misery and the corruption of governments, they have determined to formally declare the natural, inalienable and inviolable human rights, in order to make this declaration accessible to all members of society at any time, to continuously remind them of their rights and duties, to achieve that the actions of the legislative and executive powers will be more respected because they can be compared, at any time, with the final purpose of all political constitutions, and to achieve that the claims of the citizens, which in future shall be always based upon simple and indisputable principles, shall always aim at the preservation of the constitution and the common good."

The Universal Declaration of Human Rights by the UN of 10.12.1948 runs similarly:

WHEREAS recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

WHEREAS disregard and contempt of human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

WHEREAS it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

WHEREAS it is essential to promote the development of friendly relations between nations ....

WHEREAS a common understanding of these rights and freedoms is of the greatest importance for the full realisation ..." (of human rights and fundamental freedoms)

"NOW THEREFORE the General Assembly proclaims

This Universal Declaration of Human Rights as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction ..."

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Are the old human rights codifications insufficient?

The old human rights codes contain so many errors, unnecessary restrictions and misunderstandings and are, especially in their sections on economic rights, so flawed and incomplete that they have brought the whole concept of human rights and natural rights of rational beings into disrepute and can hardly serve as foundation for a new and peaceful social order. The above chapters have offered some proofs for this assertion.

One can even go so far as to state that the various existing and partly contradictory concepts of property, of private and State monopolies, of the right to exchange one's products, have contributed very much to the rise of Bolshevism and of other totalitarian movements. One could go further and state that the whole communist ideolo-gy is but the result of misunderstandings, distortions and ignorance of economic and political basic rights.

It can therefore be assumed that a new, clear and, according to the present state of the science of rights, complete enumeration of human rights would very much promote the establishment and preservation of world peace. Thus, in appendix No. I, a first draft of such a declaration is submitted for discussion.

(In PEACE PLANS 589/590 about one hundred PRIVATE drafts of this kind are offered for discussion, a discussion that, alas, has not yet taken place! - J.Z., 9.12.02.)

"For we are not concerned here with happiness which could be expected for the subjects from the establishment or administration of a republic, but, first of all, merely with the rights that ought to be secured for everyone. Right is the supreme principle from which all maxims on public affairs must be derived and it is not limited by any other principle. It would be impossible to provide a generally valid principle for legislation in order to achieve the former, happiness. The conditions of the times as well as the very contradictory and always changing notions which people have on their happiness (where and how they could find it no one could prescribe) make all firm principles impossible and renders happiness alone quite useless as a principle for legislation. The statement "Salus publica suprema civitatis lex est" (The Common Good is the supreme law of society.), remains in undiminished value and fame, but the common good which first of all is to be taken into consideration, is precisely that legal constitution which secures freedom to everyone by means of Laws. This would not hinder anyone to seek his happiness in any way he likes, if only he does not offend against the general lawful freedom, that is, against the rights of his fellow citizens. ... The aim must be not to make the people happy against their will but merely to achieve that they can coexist in a civil society." - Immanuel Kant in his essay: "On the proverb: 'This might be right in theory but is useless in practice.'"

International Arbitration Courts

For the peaceful settlement of any arguments which might arise between exterritorial and autonomous communities of volunteers and between States and such communities, at least one international arbitration court would be required. This arbitration court would have to avoid the mistakes of the International Court in Hague, of the League

of Nations and of the United Nations (which might also be considered, in many ways, as international courts). Thus something like the following rules should be adopted for international arbitration courts:

1. Every exterritorial and autonomous community of volunteers and every State is to be a member of one or the

other international arbitration system.

Kant said on this in his work 'Eternal Peace":

"A man or a people in a condition of nature deprives me of security and injures me already by this condition alone. They exist aside me, although not active (facto) but in a lawless condition (statu iniusto), whereby I am continuously threatened by them. Thus I may force them either to enter with me into common lawful relations or to leave my neighbourhood."

2. None of the members, no matter how powerful, possesses any kind of veto right.

3. The international arbitration court is the decisive authority for all arguments between members which are not

already settled, within one month, by means of negotiations between those involved or by means of arbitrators

appointed for this purpose by the disputing parties.

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4. The international courts will also decide on the so-called "internal affairs" of a member association - in cases of

offences against basic human rights which individual members of States and communities have claimed.

5. The basic law for the international arbitration courts is the most complete of the existing human rights codes.

6. They can be appealed to and should especially be appealed to when the survival of a community or a State is at

stake.

7. Individuals can appeal to them in class actions, even when their own rights and interests are not directly

involved.

8. An international arbitration court can also initiate proceedings by itself.

9. Their executive power will be the international federation of local militias for the protection of human rights.

10. Their judgements may be appealed against. In such cases alternative arbitration courts must be agreed upon.

In cases of infringements of human rights, appeals may be lodged by anyone and at any time.

Appeals may also be made by referendums among the contending parties. But then the international courts'

judgement will only be considered as repealed when the majority of the members of the contesting parties have

voted against it.

A judgement of an international arbitration court will also be repealed whenever the international militia

federation declares itself against its execution with a large majority.

11. These courts will be financed by fees, voluntary contributions and fines imposed by them.

12. To make the judges independent from the governments or representatives of the contending communities, they

should be neither appointed by them nor recallable. In the beginning they will be elected by all member

organizations. Later they are to establish a self-maintaining and regulating corporation, like an independent

university.

12. Their courts are to be manned either by arbitrators whose communities are not involved or, equally, with

arbitrators from all those communities which are contending a case.

The above is only a rough draft and requires much work and discussion before it would be generally acceptable. But if we left it to government representatives to perfect it then the job might never get done.

When there are competing international arbitration systems then for cases between their members they would, naturally, have also to appoint in advance some of the other arbitration avenue.

Local Militias and International Militia Federation

Among the most important institutions of the future to protect basic rights, and, according to some, the most important and ultimate sovereign institution., will be the local militias of volunteers for the protection of human rights. They will be sworn in on human rights, elect and if necessary recall their officers, possess only rightful arms and owe military obedience only in the framework of human rights and the duty to resist wrongful orders. To protect world peace these local organizations will internationally federate. No more need be said here as details will be explained in Section VI.

What Principles of International Law Have to Be Included in the Constitutions?

a) The Faults of the Old International Law

Some constitutions, e.g. the fundamental law of the Federal Republic of Germany, contain already today a clause whereby the international law is part of the constitution and is even declared superior to any law passed under the constitution and even to the constitution itself.

If a good international law system existed, then one could only welcome attempts to establish it in this way. Otherwise, we would come to the situation where even constitutions which include and stress human rights would thereby recognize international law principles which directly contradict these rights.

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Unfortunately, today's international law exists largely only out of recommendations on the conduct of cold and hot wars:

"Under the concept of an international law as a right to engage in war, one cannot really think anything. For it would be a 'right" to determine what is right, not according to generally valid external laws, which limit the arbi-trariness of every individual, but, instead, according to one-sided maxims of coercion - unless one assumes that people with such convictions do not wrong each other if they eliminate each other in this way..." - Immanuel Kant, Eternal Peace.

The latter assumption is qualified by him somewhere else by the statement:

"One of the flaws of war is that it makes more bad people than it eliminates!"

Today's international law is superfluous and even harmful not only because it is pre-dominantly a law on warfare but also by recognising the sovereignty of territorial States. A critical remark by Immanuel Kant on this will be quoted later, in Section VI/4/8.

With the unlimited sovereignty of States today's international law acknowledges not only a "right" to engage arbitrarily in wars but also a "right" to conduct the so-called "own internal affairs" arbitrarily, using the own subjects as mere property and tools of a government, using them and abusing them as is considered necessary by the rulers. One of Ulrich von Beckerath's comments on national sovereignty was:

"One considers nations, i.e. mere concepts, as if they were real individuals. This they are not and thus they have not any rights of individuals. To speak of the 'independence' of nations is an abuse of the language."

While it is quite true that the own, inner or private affairs of an individual can hardly infringe the human rights of others, i.e. that they are as a rule of no concern to anyone else, infringements of rights are rather the rule when the "nation" or "the people" act. Thus only individuals have a claim to independence. Their independence can most completely develop in the framework of exterritorial and autonomous communities of volunteers. Their autonomy is not independent from that of the individuals constituting them but, due to their voluntary membership, leading to unanimous consent, is merely the sum of the independence of their voluntary members.

In future, when the concept of "internal affairs" has been properly revised, one will consider as "internal affairs" of States and exterritorial and autonomous communities of volunteers only those conditions and actions which do not infringe the human rights and natural rights of rational beings of the members - unless this is done with their individual consent. This consent is largely, but not exclusively, achieved by their decision either voluntarily to remain within or to secede from such an association.

Truman made this distinction during his presidency when he declared, in effect:

Whosoever infringes human rights anywhere in the world does thereby declare war against the whole world and must not be surprised when thereupon almost all people ally themselves against him and do not consider his actions as his 'own internal affairs'.

Today's concepts on "independence" and "inner affairs" of "nations" lead to the grotesque situation in which tyrants, in visits of "heads of States" are given special guards against tyrannicide, attempts are made to come to a lasting peaceful coexistence with them, and no direct negotiations with the people or nations suppressed by them, or with as many individuals as possible of them, are attempted at all or even permitted to anyone.

Other, rather obvious disadvantages of today's international law are:

It "protects" artificial frontiers and the "territorial integrity" they enclose, likewise "national waters" , now even expanding 200 miles into the open seas, and

it considers natural resources, whole countries and their populations as the property of governments.

It permits arbitrary restrictions on the international movement of goods, services and persons and provides for no effective steps against aggressive and oppressive Great Powers. (Blockades and boycotts harm the subjects much more than the rulers and fall under Voltaire's old saying: "Even the most miserable and weakest government is always still strong enough to bear the misery of its subjects with indifferent dignity." )

By infringing in this and other ways quite basic rights, today's international law is one of the causes of war.

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b) The New International Law, Based Essentially on Human Rights

The new international law must consist of or be based upon human rights and the natural rights of rational beings and will thus largely be a negation of the whole body of the old international law.

As prejudices on international affairs are deeply ingrained, such a general rule will not suffice. Thus an attempt is made here to shortly hint at the future lawful order between members of different exterritorial and autonomous communities and between them and the remaining States (which are then, in reality, due to the right of individuals to secede, also merely personal law communities of volunteers ):

* States and exterritorial and autonomous communities of volunteers are in future to be recognized only by the other communities if their constitution and laws are based on human rights and natural rights of rational beings - at least to the extent that they recognize a minimum number of rights of the own members, first among these the right of individuals to secede. Moreover, they must be based on unconditional respect for all the human rights and natural rights claimed and practised by members of other communities. (This in case where e.g., socialistic communities have renounced for themselves certain economic rights of individuals.)

* No State or community may realize by force of arms and towards the members of other communities anything that it claims to be right and proper but which goes outside the sphere of human and natural rights. They may only protect their own members in such actions among themselves.

* If any State or exterritorial and autonomous community of volunteers should deteriorate to the extent that its membership would no longer be based on individual consent then any other State or exterritorial and autonomous community of volunteers is authorised to undertake any measure to protect the fundamental rights of the members of such associations, the instigation of tyrannicide and revolution included. Such basic rights are, naturally, only to be protected when they are really suppressed, i.e. not in cases of voluntary renunciation from which individuals would be free to withdraw if they felt like it.

* No State or exterritorial and autonomous community of volunteers may exclude the members of any other community from settling and working in any territory and exploiting any natural resources, e.g. by considering certain continents, countries provinces or districts as its exclusive property. This does not apply to the privately held real estate of members. Access to natural monopoly goods is to be treated according to the principles of open cooperatives, which are discussed elsewhere.

* The so-called "prestige" or "honour" of a community is never to be considered as a justification for warlike actions.

* Presidents, ministers for external affairs, ambassadors and special envoys are never to have monopoly positions for negotiations and treaties with other communities.

* All international treaties are valid only for the signatories and this only if they are publicly concluded and sufficiently published afterwards. Secret diplomatic agreements are null and void.

* Federations of exterritorial and autonomous communities of volunteers and of States can only be established upon referendums. They apply only to those who approve of such federations and can at any time be repealed by further referendums. Individuals remain free to secede from such federations or join and establish other ones. Each of these would constitute only a personal law association.

* In all cases of doubt referring to procedure, form and usefulness, all human rights cases excepted, the following draft of a new international law should be consulted: Jerome Internoscia: New Code of International Law, International Code Company, N.Y., 1910.

Otherwise one can only hope that an international conference will soon provide a better draft of international law

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or that it will be juridically developed by the international arbitration courts agreed upon between the different communities.

c) Whose Laws Are to Apply in Cases of Arguments between Members of Different Protective Associations?

One precondition is that both communities recognize human and natural rights, at least those of the members of other communities (even if they do not respect all of them internally, with the consent of their voluntary members).

Secondly, as clashes between different court systems can be foreseen, agreements will be made on how to settle them. These will be somewhat guided by historical precedents. In some of these, the law of the accuser, in others the law of the defender was applied and in later stages mixed courts were often agreed upon.

E.g., German and French tribes lived, after the fall of the Roman Empire, for a long time in form of autonomous and exterritorial communities of volunteers, under personal laws, in one and the same territory. Members of up to 5 different legal systems lived peacefully side by side. They acquired their personal law either by birth, by marriage or by declaration before a judge. Under the Merovingians the law of the accused was applied. (Compare appendix 11/6.) The Ripuarian law declared in favour of the right of the accuser. In Egypt, towards the end of the 19th. century, mixed courts decided. In Marocco, between the Jewish, Arabic and European communities, until 1955, the law of the accused was applied.

I believe that the latter procedure has disadvantages. If the law of the accused is taken as decisive then, in case he acted in accordance with the own laws and only contrary to the laws of the accuser, then the accused, by his own lights, may not have committed an offence or may not have done so intentionally and the accuser could not sue him. But the accuser's rights had been infringed by an outsider, maliciously or unintentionally, perhaps only negligently. Ignorance of the offender with regard to the legal system of the victim of his actions (by the standards of the accuser) should not altogether excuse the accused. He had no right to presume that everyone else would be living under the same legal system as he does. Thus, even if he acted without any malicious intent, the charge against him should not be simply dismissed with reference to his own legal system. At least he is guilty of negligence by acting towards someone else without that person's consent, without regard to his "nationality" or "membership". If he had made certain of the other's membership, then the offence against the other's law might not have taken place. If it had taken place, afterwards, nevertheless, then the accused might also be accused of having acted in a totalitarian manner and that might be considered by all communities as a very serious offence.

On the other hand, one could say that if always only the law of the accuser would apply (the person whose rights or interests were infringed ), then all those would escape any penalty who committed an offence against a member of a community which does not penalise such offences. Would this be an evil if the victim does not feel offended against and thus does not make any accusation? "Where there is no claim, there is no judge!" In these cases one could only expect the own community of the offender to charge him with an offence, although not one towards a member of the own community. They might charge him with having infringed their "Golden Rule". But, quite obviously, this would no longer be an international case then. The community of the consenting victim (which may e.g., have more liberal sexual laws) might even invite the offender to join them. Thus it seems advisable to apply only the law of the accuser regarding actions not considered offensive by another community.

Now, let us assume that both communities involved consider an action criminal and both penalise it but unequally. In that instance, and in the interest of preserving peace and order between them, they might well come to agree that the higher penalty ought to be applied in cases between their members.

Instead, these protective volunteer associations or at least some of them might agree in advance upon mixed courts to decide arguments between their members.

Anyone who has seen how involved, doubtful and lengthy the rules and discussions between lawyers are today, on which territorial court has jurisdiction, will rather expect a simplification and shortening of the procedure from this

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fundamental legal reform than a further complication. Each will tend to get exactly the kind of legal system that he prefers, not only in internal relations but also in external relations. If one confederation or alliance of exterritorial and autonomous communities of volunteers would share one set of principles and practices for the settlement of their own international disputes and another group of such communities had, for their clashes among themselves adopted another set of principles and practices quite opposed to that of the former group, then, in cases of clashes between members of these different groups, they might, indeed, have to agree upon some kind of compromise to achieve juridical settlements, like the one on mixed courts.

There is a long history of consular jurisdiction in foreign countries which should always be consulted in such instances. Between the different new volunteer "nations" various contracts will be drawn up similar to the old "capitulations" agreed upon for the same purpose between otherwise sovereign and territorial States. (Compare e.g. the article on "capitulations" in the Encyclopaedia Britannica.)

Referendums

a) Why Is the Parliamentary Representative System on its own,

without the Possibility of Referendums, Insufficient?

Ulrich von Beckerath once said:

"The abolition of the threat of nuclear war through all concerned means the beginning of a new age,

a new political order, a new economic order, and even a new religion."

The responsibility for many decisions, for instance those on war and peace and whether nuclear weapons may be applied or ought to be destroyed, cannot be rightfully transferred.

During election campaigns, the most important issues, on which decisions have to be made after the elections, are often not mentioned at all or insufficiently discussed. Candidates rely on the short memory of most voters and catch votes with empty promises. If, later on, they are reminded of their promises then they can usually refer to a constitutional clause granting them independence from all instructions given them by their voters.

Moreover, due to party discipline, their utterances and actions in parliament are often no more than the reflection and repetition of those of a handful of party leaders.

The flood of tasks and functions which the parliamentary States have usurped in an almost complete disregard for human and natural rights, have led, of necessity, to the situation where important decisions are no longer made by all the 'representatives' of the people but only by some of them sitting in special parliamentary committees. These, due to their small size, are still more so than parliaments influenced by special interest lobbies. (A whole nation could not be bribed!)

For a voter it is often more difficult to determine whether a candidate would sufficiently represent his views or show a clearer understanding of the issues involved than to determine by himself a just settlement of particular problems. When parliamentary democracies were established, it was wrongly assumed that most voters would always be too ignorant to discuss and resolve upon just laws. Nevertheless, it was wrongly assumed that at the same time these same voters would be able and willing to elect representatives who would possess the talents which they themselves lacked. By now experience has shown that, as a rule, candidates are elected who are only in written and oral expression superior to their fellow citizens and who, with these gifts, work numerous common prejudices and errors into coercive laws. Even if, now and then, genuinely intelligent representatives are elected, they will soon have to bow to popular prejudices in order to have a chance for re-election. In this way we get enforced, by means of laws, whatever unreasonable citizens want to have realised, for irrational motives, no matter how much such measures contradict human and natural rights and with these also the "common good" and the rights and long term interests of the voters themselves. The "common will" in Rousseau's meaning: "that what all citizens (to the extent that they are reasonable) want", remains under this system a mere fiction.

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The parliamentary system (if practised exclusively or territorially) does not provide a way out of this dilemma. It contributes nothing to the enlightenment of citizens. It only increases their apathy and their statism. Debates in parliament do not even enlighten the members of parliament sufficiently because they are usually more interested in preserving and strengthening their position than in solving the problems under debate. The publication of their arguments through the moss media leads only to a further increase in the flood of misleading slogans, catchwords and misinterpreted statistics - which appeal to the ignorant majority.

b) Why and on what Subjects Should there Be Referendums?

Referendums are as much an aspect of the right to vote as the right to elect a representative into parliament. If national sovereignty is to be more than an empty or even misleading slogan, then it must include the opportunity for a people to decide by themselves and directly on their own fate.

Frequently conducted referendums could counteract government powers and could largely prevent their abuse. They would make it possible to act upon public opinion, even against the will of a government or the leaders of an exterritorial and autonomous community of volunteers, without having to mobilise the militia or to start a revo-lution or a large secession.

A referendum should be obligatory for all affairs touching the rights of all citizens, e.g.: decisions on war and peace, armament and disarmament, constitutional changes, tax increases and the use of large tax funds. They should also be obligatory on all important subjects not anticipated during the lost elections.

"The decision whether the defence force is to be armed with nuclear weapons or whether installations for the manufacture or use of such weapons should be allowed or whether one should be allied with powers armed with nuclear weapons, such decisions are not to be made by a president or prime minister, nor by a parliament, but, exclusively, by the people themselves. Such referendums should be carried out as soon as possible." - Ulrich von Beckerath

In all other matters referendums should be conducted as soon as a certain minimum number of citizens demand it (about 1-5 % of the electors). A referendum should, moreover, always be held whenever one fourths of the members of the local militias ask for it.

Referendums should not be prevented by demanding too large a number of supporters.

It could very well happen that a single citizen has a valuable proposal and few single citizens would have a chance or the ability to submit their ideas successfully to ten-thousands of their countrymen For this reason, proposals by single citizens, who were so far unknown, should require a much smaller number of supporters than e.g., proposals backed by large political movements.

As a result of such a reform, the parliaments of the future would largely be reduced to settling only comparatively trivial questions or questions where they are in obvious agreement with the overwhelming majority of all citizens.

Naturally, the moral limitations applying to parliamentary legislation, do also apply to referendums:

While a referendum may be rightfully and effectively used to widen the recognized sphere of individual liberty, no referendum may rightfully pass any law infringing any human right or natural right of rational beings.

The voluntary restriction of one's rights by unanimous consent, within one's volunteer community, is another matter.

The cheapest method to conduct a referendum appears to be the one applied in California. At the periodical elections, all new legislative proposals or law repeal proposals, are submitted simultaneously to the electors - after first having been discussed in the press and by other mass media.

It is part of the right to vote in referendums to conduct and participate in open air meetings. Such meetings can be large, public, and, nevertheless, very inexpensive for the organisers. No police power in the world has the right to make such popular assemblies or town meetings dependent upon its permission. Local militias would in future also guarantee this right.

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c) How Would the Introduction of Exterritorial and Autonomous Communities of Volunteers Affect Referendums?

With the introduction of exterritorial and autonomous communities of volunteers and the experimental freedom for tolerant social, economic and political experiments (which this reform implies), the concepts of a people or a nation and of a referendum among such a group, would obtain a new meaning. The groups forming on this basis, and those voluntarily remaining under the old constitutions, would be more homogeneous than today's States or peoples. The members of each would have largely the same interests (at least, in anarcho-capitalist communities, the common interest in leaving each other sufficiently alone). Often, they would have a similar background or stan-dard of education. Their discussions, before they arrive at a majority decision, would therefore tend to be less antagonistic, more thorough and objective - from their point of view.

There would thus be a much greater likelihood that their decisions would be just and useful for themselves - in accordance with their own values and standards. Instead of merely arriving at majority votes, they would often make unanimous decisions on the affairs of their own volunteer community.

In case of wrong decisions, only the voluntary members would have to suffer - and they, like the dissenters in this community, would remain free to secede from the group, e.g., over the issue decided by a referendum.

By means of the right of individuals to secede from a State (like from a church), the super powers would gradually be dissolved into smaller communities and this would also make it easier to initiate and carry out a referendum.

The number of new nations is already increasing all the time. But they are all still territorial and not personal law associations. It is interesting to speculate upon how many independent nations and communities we would have now if individual secessionism had already been practised by now for several decades.

The experimental freedom resulting from this basic constitutional change would be very instructive - as only the participants of an experiment would have to bear the costs and risks involved. Consequently, these experimenters would tend to become rather cautious. At the same time, the successful experiments, introduced first of all only among a few volunteers, as a result of unanimous referendum decisions among them, would much more rapidly persuade many of those among whom these volunteers live (legally and voluntarily segregated) than they could be persuaded even by the best and most logical - but merely theoretical - arguments. One action speaks louder than a thousand words.

Today and as a rule, wherever referendums are permitted, they are initiated only by parties or governments. Their slogan mongering doesn't enlighten the voters but confuses them still further. Their referendums do also attempt to impose a uniform system upon all, even the dissenters and fanatic enemies. Thus they awaken and increase antagonism. At most a compromise solution can be hoped for under the present conditions which, obviously, cannot fully satisfy anyone among the contenders. After the introduction of individual secessionism and exterritorial autonomy most party struggles and most parties would disappear and be replaced by mere propaganda, by practical demonstrations of alternative institutions by and for those desiring them, and by new and competing and fully autonomous exterritorial groups and communities of volunteers.

Admittedly, a majority decision against a not yet generally recognized human right could happen - especially in a community of not very well educated citizens. But such wrong decisions would tend to be less frequent than they are now and also less harmful. Each new measure would tend to be more discussed than it is now, and it could not be uniformly applied to non-members living in the same territory. Moreover, seeing that they would have to suffer the consequences alone and are living surrounded by sceptical neighbours who avoided their mistake, they could hardly help but learn from it soon and repeal this restriction in another referendum.

In extreme cases the local militias or their federation could be mobilised to protect basic rights of members against wrongful referendum decisions. Instance: Non-members might, in my opinion rightfully, interfere in favour of a child's right to life when its parents, as members of a community of Jehovah's Witnesses, would refuse to allow a

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blood transfusion to save the life of the child. But in most instances a physical intervention would not be required. A counter propaganda undertaken by the militia members of other communities, would usually suffice to prevent extremely wrong decisions or their realisation.

d) Are the People too Ignorant to Decide Rightfully in Referendums?

Obviously, in all questions to be decided by scholarship, the people, if they were wise enough, would not decide a question upon their own knowledge but rather consult some experts. This they do already to a large extent. Here the problem of disagreeing experts arises and majority decisions between them would not rationally decide a question, either. This dilemma can only be solved to a sufficient extent when the clients have free choice between the experts. Apart from this rational approach, all individuals have naturally the right to act upon their own ignorance and errors as long as they can do so only at their own expense and risk. This restriction would ensure that they would learn and fast at that.

When experts disagree and the rights and interests of others are involved, then some kind of international arbitration seems advisable. (Do hair spray cans affect the ozone layer around the earth? Do nuclear power plants endanger the lives or health of dissenters and their offspring? Does the fluoridation of water supplies endanger or promote health?) When there are no technological solutions permitting tolerance, then injunctions are in place and in case of doubt the viewpoints of those who are taking the long-term and more comprehensive view should take precedence when it comes to making a temporary decision, like an injunction. Most of these cases, which appear very involved, if one looks only into practical details and pro and con utilitarian arguments, become rather simple when one defines the basic rights of the parties involved, determines which of these rights are possibly threatened and then gives precedence to this moral aspect.

I do not believe that ignorance poses too great a problem here. (On the contrary, I see in frequent referendums a good educational institution!) Would there really be that many people who would want to submit questions which are lastly to be decided by scholarship and training, to majority decisions! Majorities are then much more likely to insist upon moratoriums until the questions are scientifically settled to an acceptable extent. I most cases, for instance, a single objecting voice among the scientists could be ignored - although, in the long run he might turn out to have been a misunderstood prophet. Perfection cannot be achieved here, either. We can at best only approach it.

Certainly, it is not an attractive aim to realize the will of an ignorant community. If, e.g., ordinary citizens, indoctrinated, ignorant, misled and prejudiced as they presently are, on most public affairs, were merely asked, without an extensive and prior public debate of the issue, for their opinions on a subject or problem, then they would, indeed, be rather replying on the same level only as their present representatives in parliament would. I would not expect them to offer answers which are still worse.

Thus we have to get away from mere opinion polls and turn referendums into educational enterprises or campaigns where every point of view gets a fair hearing. For optimum effects, referendums should take place only after there has been, for a considerable time, a completely free and public exchange of opinions on the subject in question. (Note, that some questions are so important, like war aims in a future war, that they ought to be decided by referendums long before it would ever come to a war!)

Only then can a sufficient exchange and spread of opinions take place. Under this condition alone applies the saying that individuals may be deceived forever, a few people may be deceived for a long time but all people cannot be deceived for long. If, and to the extent that this old saying is right, a direct democracy largely operated by referendums is superior to a representative democracy.

Not only must freedom of expression be unlimited as a right but there must also exist many opportunities for everyone to utter his opinions, if he wants to, before large audiences, or before specially interested listeners, without incurring prohibitive expenses. Thus there ought to be established many additional or new institutions of

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the following type:

a) meeting places in the open air, similar to the one in Hyde Park, London, in whiche veryone may attempt to spread his views free of charge,

b) public discussion centres in meeting rooms where every evening a few dozen interested citizens could be found to discuss political, economic, social or philosophical problems,

c) magazines whose speciality is to publicise proposals of so far unknown reformers and experts and to discuss them freely,

d) magazines which would advertise all public lectures, readings, discussion events etc. sufficiently well and long enough in advance, thus giving everyone who believes that he has something important to tell, a chance to reach almost all in a city who would like to listen to him.

As soon as such institutions - and a number of similar ones (see Section VII) are established, the people would inevitably enlighten themselves. Only under these conditions would the following remark by Immanuel Kant, in: "What is Enlightenment?" apply fully: 1

"But it is more nearly possible for a public to enlighten itself: this is even inevitable if only the public is given its freedom. For there will always be some people who think for themselves, even among the self-appointed guardians of the great mass who, after having thrown off the yoke of immaturity themselves, will spread about them the spirit of a reasonable estimate of their own value and of the need for every man to think for himself ... All that is required for this enlightenment is freedom; and particularly the least harmful of all that may be called freedom, namely, the freedom for man to make public use of his reason in all matters ... "

Primarily, the people should decide in all affairs touching on the basic rights of all members. Would they really need such a high standard of education for this purpose that most of them could not reach it? I assert that most citizens could obtain the required knowledge of human rights within a few days or at most a few weeks.

A referendum system, as well as a proper jury system (See on the latter Lysander Spooner, "Trial by Jury" and J. Toulmin Smith, "Local Self-Government and Centralisation", both reproduced in the PEACE PLANS series), tend to educate citizens by promoting opinion exchanges on acute questions.

The more referendums would take Place, the more would citizens learn to know and appreciate their rights and how to protect or realize them through further referendums - and other measures.

Machiavelli anticipated many objections against referendums when he said, in his "Discourse on the first Decade of Titus Livius' Roman History":

"The demands of free people are rarely dangerous to freedom because they arise either out of oppression or out of the fear of it. If such fears are unfounded then freedom of expression is a means against them. Let an honest man get up and point the error out to the people. Although the people are, as Tullius says, ignorant, nevertheless, they are able to feel the truth and easily give in if a trustworthy man advances it ... If one compares the intentions of the aristocrats with those of the common man, one will find in the one a great urge to dominate, in the other a larger inclination to remain free ... Thus, if the protection of freedom is rather entrusted to the common people, they will be more concerned with preserving it ... "

e) Would the People, Unenlightened as they still Are, at Present,

Come too Easily under the Influence of Demagogues?

Demagogues could, in future, be defeated by a simple means: All fallacies, distortions, misleading slogans, prejudices and popular errors on social, political and economic affairs could be collected, together with the best refutations and replies so far found, and then published, in alphabetical order, in an "Encyclopaedia of Popular Errors and their Best Refutations". With the aid of such a reference work even an ordinary citizen could , without special training, tackle the most skilled demagogues and ridicule them publicly. The time for demagogues would be over. (Details on this project can be found in Section VII.)

Moreover, the experience with referendums on constitutional and other questions, in the USA, Canada and Australia, most of all in Switzerland (where they take place even on questions of social security and the use of tax

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funds for public building projects), has demonstrated that the people are no less mature to decide such questions than their representatives in parliaments are. The Swiss people have been blamed for not having brought about a better financial system through referendums and for not showing a larger interest in voting. But, isn't this also characteristic for most parliamentarians? The party whips may succeed in driving members to vote - but usually they do not succeed in getting them to listen to and think about the debates. Even if they did - what could they learn from these, as a rule? (Carlyle somewhere asserted that no parliamentarian ever persuaded another. Perhaps the only exception to this rule was the successful campaign by Free Traders for the repeal of the Corn Laws? Alas, in the long run, even it was not successful enough. People, politicians included, tend to fall back into popular fallacies, errors and prejudices - unless these are systematically and permanently as well as publicly refuted by the best answers to them that are so far found. - J.Z., 10.12.02.)

Thus it is less the education standard of citizens and more the wording of the constitutions which obstructs the use of referendums in most "democratic" countries. Moreover, financial decisions need not and should not be made by formal parliamentary or referendum voting. Wherever the people are free to do so, they do already vote in the best possible way on such subjects: with their dollars, on the market.

f) Are Referendums Suitable only for Small States?

Postal votes and voting machines make referendums possible, easy and cheap even for large communities.

If this objection were true then it would be just one more reason for transforming excessively large States into federations of many small and largely independent communities. Judging by the inflation of the bureaucratic machinery of most States, they have long ago exceeded their optimum size. In each of the new smaller units, referendums might even be carried out in popular assemblies, like they were in the old-type town meetings.

Moreover, the "States" of the future will be exterritorial and autonomous communities of volunteers (otherwise there will be no future for man! See Peace Plans Nos. 16-17) and these could hardly exceed their optimum size due to the right of individuals to secede.

As for "required" strength: Federations of many small communities can well be much stronger than an oversized "united" nation. (Compare Section VI/4/6/b.)

9) Should the Local Militias by themselves or the Whole People Decide on War and Peace?

Any war concerns not only the rights and interests of the members of the militia. Thus it would be wrong to formally exclude other citizens from making this decision. On the other hand, the militia membership is open to anyone prepared to defend human rights and, in case of an acute defence crisis, the militia, especially its "On-The-Minute-Man" section, would be likely to be that important part of the people which would assemble first, be first among those properly informed on what has happened and would constitute a group of citizens which would have to make those first decisions which could not be postponed. Later, popular assemblies would be called and take place but they would be unlikely to differ in their decisions. If they did, they could hardly force the militia to fight or prevent it from fighting. They could merely use freedom of expression and negotiations and public opinion pressure to bring about an early armistice - unless they preferred to join the aggressor, a rather unlikely case.

Their move towards early peace negotiations is likely to have been anticipated by ideal militia forces whose only purpose is the defence of human rights.

Should militia forces ever deteriorate to the extent that they would intentionally fight for the suppression of human rights (very unlikely if the study of human rights is an important part of their training), then the other citizens would have failed as well in their duty to prevent such a deterioration, either by enlightenment efforts, or by joining and expelling certain members, etc. They would then be in the same situation as they are today, under a military dictatorship, and would have to create anew, as we ought today, a citizen army whose sole purpose would be the protection of human rights and the natural rights of rational beings, and which is trained, armed and organised in accordance with this aim. Not only is such a deterioration of the militia unlikely to occur (because of its human rights commitment and practice) but if it should occur, it would not occur in all units at once. The first criminal local militia forces would inevitably have all other military forces as their enemies and would be rendered harmless in a short time.

Thus a general referendum on war and peace would apply mainly towards standing armies, as long as these dangerous institutions still exist - and even today the military power in democratic states is supposedly already strictly subordinated to the civil one.

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Almost as important as the people's decision making power on war and peace would be a referendum resolving that all atomic, chemical and bacteriological weapons, as well as their places of manufacture and storage, be destroyed by or under the super-vision of the militia forces. Combined, these two referendums would do away with the intolerable state of affairs in which a handful of men (and certainly not the best) may decide whether mankind is to survive or not. Each of these men may at present start an atomic war when drunk or otherwise intoxicated, after a nervous breakdown, in a suicidal mood, just before he would otherwise be overthrown, after a prolonged period of sleeplessness with an accompanying mental breakdown (common during an acute world crisis) or as a result of an error of judgement, due e.g. to a wrong interpretation of a radar image.

 

Arbitration Courts

Why and to what Extent Should the Sphere of Private Arbitration Be Enlarged?

As a consequence of the establishment of exterritorial and autonomous communities of volunteers, a large number of private arbitration courts will be set up with jurisdiction also on the varied crimes acts applied.

Moreover, citizens who prefer arbitration courts to the present courts and who would not be conceded their requirements within the framework of their old political associations, might merely for this reason secede from them and join volunteer associations which would provide such a service. Some of the new volunteer communities will also offer their own communal juridical avenue. They would apply to all those members who have made no arrangements to have their arguments settled by one or the other arbitration court system operating in the market.

It seems largely unnecessary to talk about the usefulness and value of arbitration courts, seeing how extensively they have already been realized and are used in private matters. Insurance companies agree upon them, they exist within and between stock exchanges, settle race course arguments etc. etc. Often they and their principles have been so successful that they have been coopted by governments, passing laws on them and turning them into State Courts which remain arbitration courts and part of voluntary jurisdiction only by name.

However, there is still a sharp distinction preventing the natural growth of private arbitration courts today: In all criminal actions and all matters which involved the so-called "public interest", as defined by bureaucrats, the contending parties are usually forced to submit to court avenues imposed by the government or provided by it. Since the "public interest" or "common good" has never been satisfactorily defined but, rather, wilfully left vague and nebulous so that under the camouflage of these slogan-names one could commit almost any kind of crime, these terms seem quite unsuitable as a basis for a machinery to promote justice.

Other legal concepts or prejudices have likewise led to the present situation where something as difficult and sensitive as the achievement of justice has been handed over to the tender ministrations of bureaucrats applying bureaucratic laws through bureaucratic institutions. For instance: "Special courts are not permitted." and: "Everyone is given a "right" to his "lawful" judge.

Uniform legislation and jurisdiction is considered necessary so much so that the corresponding institutions have been given vast monopoly powers, within a territorial State framework.

It has been widely assumed, as requiring no proof at all, that private judges would always abuse their position - while bureaucratic ones, supposedly, would not.

One generalised the principle, taken from bitter experience, that in case of severe differences of opinion no one should be the judge in his own case. From this does by no means follow that only the State could provide a just judge.

The other stated or unstated assumption is that "naturally", one could not leave jurisdiction to free competition!

All objections against special courts become invalid when considering that arbitration courts or arbitrators are agreed upon by all the parties involved, preferably long in advance.

These courts or judges will, naturally, not apply - apart from human rights principles - uniform laws but the varied laws of the different autonomous and exterritorial personal law associations of volunteers. It should, have been self-evident long ago that, anyhow, the uniformity of jurisdiction is much less important than the achievement of just decisions.

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Moreover, within these volunteer communities there will be more agreement and uniformity than within the present States. Court decisions among people of the same persuasion will be much more in accordance with their ideas of just settlements than present court decisions are in the eyes of the participants and observing citizens.

The present system of jurisdiction, centralised, monopolised, imposed, more or less practised only by a single court with many local sub-branches, brings only the tendency towards more uniform judgements (Even this is not really the case. Vast inconsistencies can be observed everywhere.) but definitely not the tendency to achieve closer approximations to justice. On the contrary, due to the monopolism, centralism and coercion involved, any wrong decision made at the highest level tends to become perpetuated for decades.

Why should private judges abuse their position more than the present public ones? They are not tied to government policies, like their present counter-parts are, through the minister of justice and the attorney general. They would fast lose their clients or contracts or position in case they abused whatever powers they have been temporarily given. In some communities these judges would be subject to recall.

In most communities, where people almost unanimously agree on certain principles and practices of justice, they would be among the foremost champions of justice and correspondingly popular.

The principle that no one should be the judge in his own case is also realized through arbitration courts. But it will not be leading to something like the present condition, in which a judge who may be distrusted not only by one but by all the parties involved, has nevertheless absolute jurisdiction over them. Arbitration court judges will tend to be trusted by all participants and will also be more likely to be familiar with the affairs and special situations of the parties involved.

The foremost experts in certain fields might then often become at least part-time and freely chosen arbitration court judges.

What qualifications and special knowledge have most of today's judges to offer? Knowledge of the existing law, of court procedures and of precedents is certainly not enough when not accompanied with knowledge of the present world, its details and specialisations and knowledge of the relationships possible between free human beings.

Jurisdiction should not be left to free competition? Why not? How otherwise could one achieve either cheap or fast or high quality jurisdiction? It is the responsibility of apologists of the present system to defend the juridical monopoly. Those who defend liberty, even in the juridical sphere, do not have to justify themselves before the enemies of liberty.

Would there be special military courts in future? Only if the militias would establish them. If they were established by local militias and their judges, like their militia officers, would be elected for their special knowledge of human rights and how to protect them, then it could happen that many citizens would, after a while, hire these courts also to decide on their private affairs.

What other or similar advantages would arbitration courts and other competitive private courts have to offer? One can save oneself a detailed enumeration if one has some knowledge of today's courts, their procedures and judgements and if one realises that it is up to those who agree upon arbitration courts between themselves, to pre-fer whatever kind of arbitration or juridical system they like.

Some Disadvantages of today's Monopolistic and Statist Jurisdiction

The dependence of judges upon the minister of justice and thereupon the government and its current party politics, is already so large that one can no longer speak of a completely independent jurisdiction, at least not regarding offences committed by our rulers themselves in contradiction to the laws they have passed or through them. Only a small fraction of these crimes ever come to light, or soon enough, or are properly judged. On this the Protestant Bishop of Berlin, Dibelius, remarked in his work "Grenzen des Staates" (Limits of the State, (a worthy continuation of the famous work by Wilhelm von Humboldt), published 1949 by Furche, Tuebingen, Germany, but not yet translated into English, as far as I know:

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"Here is a serious problem: Todays State acts as if its laws were something'high and holy, so that everybody has to rise when the judge enters the court and statements before a court are made under ceremonial oaths and yet, when it concerns the State itself and its political interests, it cold-bloodedly ignores the law, externally as well as internally ... One has to realize that the Law will lose its power and authority when those handling it ignore it even in a single point in their own interest ... The consequence is that the law, even in a so-called lawful State, is in exactly the same position as in a totalitarian State and that each juridical ruling is under the suspicion of being an enactment of political power and not an attempt to realize a law which stands apart from man's arbitrariness, with all the objectivity that can be practised. How can one counter this dissolution of moral consciousness within a nation? This can only be done by making jurisdiction independent of the power of the State. Such independence existed formerly in most countries and, in principle and as a rule it exists even today. But it must be realized under present conditions with much greater certainty and clarity."

As stated before, most members of the legal professions have received only a formal training although for the most varied kinds of contests the same court avenue is prescribed. Consequently, most judges do not possess the factual knowledge required to decide many of the cases coming before them.

One of the worst features of the present system is that most judges are either ignorant of or prejudiced against individual human rights and trained only to apply, as accurately as possible to them, the letter of the law, no matter how wrongful the law itself might be,

"in the manner of typical lawyers (of the profession, not of legislation) when they proceed politically. As it is not their business to reason on the legislation itself but merely to execute the present instructions of the law, any now existing legal situation - and, if this is changed by higher authorities, then the following - is always the best for them and thus everything is for them in its proper mechanical order ..." - Immanuel Kant

The salutary influence of competition is missing in today's jurisdiction.

The judges have almost no influence at all upon the repeal or amendment of bad laws although they are among the first to notice the evil effects of bad laws.

Present courts have also often too many opportunities to exclude the public precisely when it would be desirable as a controlling factor.

The courts of many countries are also filled with judges who have one or the other totalitarian or intolerant tendency and make correspondingly bad decisions.

Their sentences are for similar cases much too varied and often much too mild and forgiving to be just.

Sometimes they argue more about which particular courts is responsible for a certain case than about the case itself.

Corruption of judges has in some countries become so common that a half-serious proposal was made to dismiss summarily all charges against people with an income of over $ 100,000 per year, seeing that they would hardly ever convicted. The saying that there are two laws, one for the rich and one for the poor, is widely believed in many countries and not altogether without reasons.

Justice is not only frequently denied but, even when it is granted, it is unnecessarily delayed and made excessively expensive. The only ones whose interests are, as a rule, well taken care of in court proceedings, financially and otherwise, are the lawyers and the officers of the courts. The accuser, the accused and the witnesses are the disadvantaged ones. The agents and servants have largely become the masters.

Admittedly, there is frequently also a lot of unjustified distrust against the State's courts, even when they try to do their best quite honestly. If the same actions were undertaken and the same decisions made, instead, by agreed upon arbitrators, then most of this distrust would probably cease. As it is, the decision of the present courts is often imposed and not asked for. That can make all the difference regarding its acceptance. Who would want his affairs decided upon by appointed strangers, often more or less anonymous public servants? The only justification for this would be necessity. There is no need to impose jurisdiction when people are able and willing to agree upon arbitration in advance or from case to case. Arbitrators can as well or better decide upon basic rights and special contracts.

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Some General Rules for Arbitration Courts

Arbitrators should not be tied to the letter of a law or a contract. Instead, they should be authorised to deviate from these texts, seeking out rather the original intentions of the law makers or contractors, as long as they make their judgements public and state their reasons at sufficient length. The judges of the old German tribes were for a long time not bound by the law of the land and Islamic judges were bound only by the Koran.

Sentences of arbitration courts when infringing human rights or natural rights of rational beings (i.e., not those of convicted violent criminals etc.) are to be considered as null and void - unless they are freely accepted by all those involved. If necessary, the militia will prevent their execution and initiate new proceedings. If any arbitrator is in doubt on the rightfulness or usefulness of any law or contract then he should communicate his doubts to a higher court, asking it to decide the case, and he should also publicise his doubts.

If he considers any law as wrong or senseless then he should submit repeal or amendment proposals.

(I am all too aware that the above contains only some hints towards what is wrong and what is possible, does do no justice to the tradition of private arbitration and does not mention the great variety of private arbitration proposals made. But I am willing to rectify this omission through special Peace Plans issues on private arbitration - if sufficient photo-ready and non-copyrighted (for microfiche reproduction) material is submitted.

Recall of Officials

"Don't you know with how little wisdom this world is governed?" - Axel Oxenstierna

Every election of a parliamentary representative or appointment of a public servant is a kind of authorisation by the citizens in a democracy. Like any other authorisation, this also should be withdrawable at any time and without having to state any reasons. This would be a minimum requirement to prevent the abuse of transferred powers and responsibilities.

Thus a certain number or percentage of votes should suffice for the recall of any representative, member of parliament or civil servant. This is rendered today somewhat difficult by the fact that our democratic State system is largely governed by political parties, whose members are under party discipline. Under this condition a by-election would be required in every such case. Otherwise, already a small percentage of the voters could already recall an official, a percentage which without partisan spirit might already be quite representative of the general population but which, under the party system, would almost certainly be abused by the party in opposition against officials of the ruling party.

To require that all voters in a district make the recall decision on an official has the drawback that the majority of them does not know the official concerned from their own experience, had therefore no chance to form a sufficient judgement on him and may not be sufficiently interested in his recall, either. Consequently, even where the recall option has already been introduced, e.g. in many States of the USA, recalls are much less frequent than they should be and many incapable, arbitrary or corrupt officials remain safe from recalls.

This situation would be changed with the introduction of the right of individuals to secede. The social structures then arising or remaining would essentially consist only among people with common convictions or beliefs. Then no difficulties would arise if already a relatively small number of the members would suffice to recall an official. (Court proceedings for crimes committed while in office will also become usual in such communities - and precisely for this reason such offences will become relatively rare in them.)

In order to avoid the trouble of new elections, which might become due after too many recalls took place, it has been suggested that already when someone is appointed or elected to office, a stand-by official should be appointed or elected at the same time. This reserve man should get the office of the recalled position and would, in the

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meantime, act as a self-interested watchdog who could also and by himself initiate recall proceedings.

Soldiers of the present armed forces and members of the future militias, as well as policemen and other public servants, should also have a right to recall their superiors - at least in certain cases to be defined. As long as universities are still run and financed as at present, the students should also have the right to recall inferior lecturers. (Under a free market system they could hire or fire them anyhow - simply by either paying their fees and attending or by transferring their custom to others.)

Police Forces

As long as there will be crime after the introduction of these and related reforms (How much their number would be reduced was indicated in PEACE PLANS No. 15, plan 241.), some police forces will be required to counteract them to some extent. Freedom for self-help measures would go a long way but would not make professional crime fighters altogether superfluous.

It is also true that the militia forces will take over some of the rightful functions so far carried out (or ignored) by the police, like e.g., the protection of freedom of assembly and the protection of property during riots. But, most likely, many other cases will remain, which should be dealt with by specialists, by hired professionals and their supporting organizations.

Consequently, some exterritorial and autonomous communities of volunteers will set-up their own police forces, like the Foreign Concessions did, for instance, in China, under the extraterritoriality treaties. (These were, alas, more often than not unequal rather than equal rights treaties. If they had granted equal exterritorial rights to Chinese people in foreign countries, then they would not have become as unpopular as they did. However, at the same time all the prejudices of territorial nationalism did also become popular in China.).

Others will prefer to cope without official police forces and let their members hire whatever protective agency services they require, on the free market. Naturally, they would lay no obstacles in the way of protective and just actions of agencies like Scotland Yard and the Pinkertons.

Other communities will insist that all of their members join one or the other insurance company which would, with part of the premiums paid, maintain sufficient police forces.

Abuses of such freedom by these competing police forces would be rather rare.

Their functions would be rather limited. Their funds would depend on fees from or contracts with satisfied customers. They themselves could be sued and punished for wrongful actions. Militia forces would form a counterbalance and safety valve. They would, most likely, all be sworn in to defend human rights. Their customers would be much more aware of their rights and much more jealous of them - and would often also be armed and organised. Most important of all, by means of individual secessionism, any kind of police State could be deflated.

Penal Institutions

The State is not necessary to pass laws, to administer them, to judge adherence to them or to police them. Neither is it necessary for the execution of penal sentences by private and competing courts, no more so than a world state is necessary today to carry out sentences for crimes committed by criminals who have crossed a national border. Referrals to penal institutions will be part of the arbitration system hinted at above. Few of the new and competing penal institutions will be as charitably subsidised at the expense of crime victims and the general tax payers as the present State institutions are. As a rule they will have to pay their way. Today prisoners are, as a rule, not permitted to do productive work, due to union opposition, particularly in times of unemployment (inevitably following the government's economic interventionism) and even if this opposition disappeared, public servants, as public servants, are rarely able to organise the work of convicts in a truly profitable way, nor have they any incentive to try to do so. Thus prisoners receive only a pocket money and work correspondingly little.

If prisons were run as productive cooperatives by prison officers alone, then, human nature being what it is, the inmates might in many cases be exploited like slaves.

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Some form of control by the public would be required - a control which would not threaten with another bureaucratic mismanagement. This could be organised through the economic and legal form of open cooperatives according to Theodor Hertzka's model. Interested members of the public could join them, at least as voting members, to prevent abuses.

Some of the obvious deductions which should be made from the earnings of convicts are the following:

a) Their own support and that of their guards and the prison administration.

b) Support for inmates incapable to work.

c) Maintenance for their dependents.

d) Instalments towards their indemnification obligation. (Here the principle of collective responsibility for all crime

damages can to some extent be rightfully applied to all convicted criminals - rather than tacitly to all crime

victims and taxpayers, as happens now.)

e) Some forced savings for the time after their discharge.

What would remain would be a pocket money and incentive payments from which they could pay for some small luxuries - after they have paid their weekly debt instalments.

Only few occupations should be closed to them, e.g. the manufacture of weapons, explosives and poisons.

Workshy types could be forced by certain disciplinary measures to pay at least their monetary debts to society out of the proceeds from their work. They could give in to their work-shyness only with regard to their little luxuries - if they want to do without them. Part of this discipline could be a self-imposed one, resulting from properly organized group work in which the group as such is rewarded for work and in which it is up to the group to see that its members pull their weight. Another kind of non-violent but very effective disciplinary measure would be to cut off every service now normally offered free of charge, including even water and sewage service. Prisoners, who otherwise could continue a passive resistance and hunger strike for weeks, would give-in within days when such means are used to induce self-responsible behaviour, meaning here: self-supportive work and work to pay off their debts.

If they are unwilling to pay for themselves, their dependants and their victims, why should anyone else be willing to pay for them any expenditure?

Humanitarians, who would protest should be invited to take over the full costs of supporting such prisoners, their dependants and of the indemnification of their victims. I doubt that their "humanitarianism", which appears only to extend to the offenders, not to their victims, would last long under such circumstances.

This subject is discussed at considerable length in Peace Plans 13 and 14 and will receive a full length treatment in a future Peace Plans issue.

Conclusion

From the above follows that the State is not required to protect human rights and the natural rights of rational beings. On the contrary, towards most other States and their citizens it continuously offends against these rights and also against most of the minorities within its territory. Thus, I hold, one can no longer argue that we have to retain governments and the danger of war and despotism which they bring with them just because we would need them for the protection of rights within the territory of the State. The territorial State is, even in this respect, an outdated, wrongful and severely flawed institution, one which should be replaced by protective organizations of the above described kind.

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PART ONE

B) INSTITUTIONS

SECTION IV

WHAT NEW ECONOMIC INSTITUTIONS ARE TO BE ESTABLISHED

UPON THE ABOVE ECONOMIC RIGHTS?

"The mistake whereby men sin most of all is

to be satisfied with general views and not to try

to form a clear judgement on all things

for which one is somewhat responsible."

- King Frederic II: Ueber die Maersche einer Armee

(On the Marches of an Army)

MAIN SUBDIVISIONS

1. Private Banks of Issue which Issue Goods Warrants etc., instead of the Banknotes of the Old Kind

2. Paper Money without Legal Tender but with Tax Foundation

3. Gold Clearing Currency within a Free Market for Gold and other Metals which Can Serve as Standard of Value

and as Means of Payment

4. Free Trade System, Introduced by Free Ports and Free Trade Zones

5. Productive Cooperatives

6. Open Cooperatives according to Theodor Hertzka, to Abolish the Monopoly Position of those Natural

Monopolies which Do not Deserve Recognition

7. Free and Private Building and Housing Market

8. Private Social Insurance Corporations

9. Free and Private Exchanges

10. Voluntary Taxation

11. Unemployment "Insurance"

12. Employment Agencies

13. Private and Competitive Transport Services

14. Private and Competitive Energy Supply

15. Private Postal Services

16. Private Water Works

17. Private Garbage Removal

18. Local Federations of Exterritorial and Autonomous Communities

19. Summary of Section IV

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Introduction

Cardinal Richelieu wrote in his testament:

"If the people were wealthy they could not be easily kept within legal limits."

In other words: The more a person becomes a proprietor, the less he remains the property or subject of someone else.

Once the here proposed economic reforms are realized in the Soviet Union and in Red China, then such an economic well-being would result that the communists could no longer remain in the saddle. The communist regimes will have to imitate these radical economic reforms, which should be demonstrated first by the West, if they do not want to fall too far behind, even militarily, due to their backwards economic development.

Moreover, this kind of free economic relations without any exploitation, practically demonstrated on a large scale, will achieve what the communists only promised and will deprive them of their ideological base and opportunities for propaganda. In peace time we would then welcome millions of refugees who would help us to increase our wealth by a further division of labour and in wartime we could offer all deserters from the communist regime's conscript armies : personal freedom, well paid jobs and also the same freedom and well-being for their native country once the war is over. Thus they would act towards us rather as friends and allies than as enemies. More on this in Sections V and VI.

IV/1:

Private Banks of Issue which Issue Goods Warrants etc. instead of the Banknotes of the Old Kind

"The stocks in stores and shops are the true working capital of any country."

- Ulrich von Beckerath

1/1 Definition of Goods Warrants

Under goods warrant is here not understood a certified claim to a certain product but. instead, a typified and standardised certificate, in money denominations, which offers the option to buy with it goods and services, up to its stated value, in one or an association of retail shops.

1/2 Purpose of Goods Warrants

They are a means of payment for all those who are not sufficiently supplied with means of exchange by the present central note-issuing banks. They are to help end mass unemployment, emergency sales prices, deflated wages and inflation.

They are to make workers and employers independent of the banks and of the money and currency policy of governments.

Whosoever employs them intelligently does not have to be afraid any longer of a monetary crisis, of usury or the bailiff (in case his business is fundamentally sound).

Then, in effect, the debtor will pay with his services while the creditor is put into the same position as if he had been paid in the currency of the country.

They are to facilitate the sale of all goods and all services, including labour. To the same extent that the members of an issue and payment community circulate their goods & services warrants, they do supply themselves automatically with sales for their goods and orders for their labour. It is much easier to circulate such warrants than to sell one's goods or labour for a monopolised currency kept in short supply. (Such currencies are in short supply even when inflated. Extreme instance: stagflation.)

Thus the goods warrant system means an end to the struggle for sales, markets and jobs and does, quite by the way, save a great deal of today's costs of advertising goods, services and labour.

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Among other things, the issue of goods warrants will make it possible to finance revolutions of the suppressed peoples and would permit to integrate, within 24 hours, millions of deserters from the Russian and Chinese armed forces, as free labourers or cooperators in the process of production. Thereby it could either prevent or cut short World War III.

1/3 General Notes on the Foundation of Means of Payment

"Means of payment, in order to be able to circulate without resistance, must either embody a generally desired value in themselves or must be subject to compulsory acceptance at their nominal value in at least one place. This location must be within easy reach of the holder of the certificate. It must, furthermore, be prepared, at any time (within shopping hours) to sell goods or services in return for the certificates. These must either be consumer goods daily required or must form, together with the goods or services offered by the other acceptors of the goods warrants, a total offer that in size and composition corresponds to the law of large numbers and averages. Thus, for instances, the services of a lawyer must also be offered for the redemption of goods warrants (or they can serve in this way) although they are, strictly speaking, not consumer goods in daily demand by everybody. But, according to the law of large numbers, among a large number of bearers of goods warrants, there are certainly also some to be found who need the services of lawyers." - Ulrich von Beckerath

State paper money does not form an exception to this rule. It possesses tax foundation, i.e. one can pay taxes with it or, otherwise expressed, one can buy tax-receipts with them. (Something that is, unfortunately, in our society a valuable possession, for what is likely to happen to you if you do not cover yourself in this way?)

1/4 Shop-, Debt - and Acceptance Foundation as cover

- instead of a Metallic Redemption Fund

"Warehouses and retail stores are, apart from other reasons, very suitable for making a beginning with the issue of goods warrants, because their stocks are, indeed, in every country, the true working capital. Every banknote, even when issued by a central note-issuing bank with a very large gold reserve, would suffer an immediate discount if department stores and shops would no longer accept such banknotes. Truly, under present conditions, banknotes are to be considered as no more than assignments to the stocks in the shops. Every goods warrant system must take this fact into consideration and every issuing centre for goods warrants must come to some or the other agreement with warehouses, department stores and retail shops." - Ulrich von Beckerath

All members and debtors of the bank of associated retailers, especially the individual shops and employers, must oblige themselves to accept the goods warrants from everybody, any time, in any amount, in all payments which are due to them, in the same way as they would accept cash, i.e. at the same nominal or face value. There-upon, many other persons and enterprises, especially the debtors of those listed above, will also and voluntarily declare themselves prepared to accept the goods warrants.

This readiness to accept of the issuer and his debtors, based on their obligations and their own advantage, will replace the redemption fund. The readiness to accept the goods warrants in shops means that instead of a redemption fund of rare metal coins, the required consumer goods themselves and directly are made available for these certificates, no matter when and by whom they are presented.

Since each shop requires a certain time for the turnover of its stocks and because the goods warrants of each issue shall circulate only for a relatively short period, loans in goods warrants, based on the stocks ready for sale in the shops, shall initially be granted at most in amounts equivalent to half of the value of the stocks in the stores. The slower the turnover of particular shops is, the lower should be the percentage of the total value of the stocks which is to be recognized as a cover for the issue of goods warrants.

For the issuing centre itself, the cover for the goods warrants it has lent out, consists in short-term claims against its debtors, especially against the shops and manufacturers (employers).

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The individual retail shop's readiness to accept the goods warrants of the bank of his association of retailers, must go beyond the amount of his own indebtedness to the bank - for the bank, in the interest of all its members, i.e. to promote their sales, will grant short-term wage-payment credits to employers, credits which are lastly based on the stocks in the associated shops. As a cooperative member of the associated retailer's bank of issue, he will have an influence on the granting of such credits. Whatever "surplus" of goods warrants he receives in this way, i.e., the amounts he does not have to use to repay his debts to this bank, he will have to use to restock his store. He could do this directly by purchases from his wholesalers but will, in practice and mostly, simply establish a current account with these goods warrants at this bank of associated retailers. Then he can draw cheques against his credit thus established and pay his wholesalers with them. The wholesaler in this process will present the cheque to the retailer's bank for clearing against the claim of an employer against him (his own IOU, for instance, which he used to pay for a delivery of goods from that employer). This claim of the employer will usually be the kind of security upon which the shop association bank has originally granted a wage payment credit. With its clearing against the cheque of the wholesaler (which represents returned goods warrants), the circulation is closed. More on this will be said in later sections and can be found in PEACE PLANS Nos. 9-11. The circuits and possible circulation channels of goods warrants are perhaps best graphically demonstrated - as was done in PEACE PLANS No. 41.

1/5 Currency Unit (Standard of Value)

Until a free market for gold and other rare metals is established - which would allow to price out all goods and services in gold weight units, the goods warrants will merely express the currency units of the country in which they are issued. But they will in no way promise a redemption in such units.

After freedom in the choice of value standards is also introduced and made practical, e.g., by a free market for gold coins and bullion and for other rare metals, the goods warrants will express their value e.g., in weight units of fine gold. The corresponding part of the goods warrants texts would then run somewhat like this:

"This goods warrant is accepted by the shop association .......

like 5 grams of fine gold (in a typified and certified gold coin form)

if it is offered in any purchase as a means of payment."

 

1/6 Gold Market, Gold Coin Circulation and Discount of Goods Warrants

The circulation of gold pieces will not be prohibited at all. On the contrary, completely free transactions with gold are essential for the proper functioning of the goods warrants system. The more gold coins circulate the easier will the goods warrants (private notes, purchasing orders, claims, clearing notes, token money, scrip, transport tickets, or whatever one may call them) suffer a discount - whenever the least mistake is made in their issue. This rapid indication of failure is, like pain in the body or a rise in body temperature, an essential indication for the maintenance of a healthy circulation of private exchange media.

The media will be sound and widely accepted only if they are issued so well that they circulate at par with their nominal value. Wrong issues must be temporarily stopped or altogether fail as soon as possible. Good money must be free to drive out the bad.

1/7 Goods Warrants Must not Possess Legal Tender

"Legal tender is an especially low type of despotism."

    • Ulrich von Beckerath.

The goods warrants shall not be subject to a general compulsory acceptance or to a forced value. (Both, in combination, constitute what has been understated as "legal tender".) Only the issuer and his debtors must accept them at any time at their nominal value. Thus, in the general market, the goods warrants may be freely offered,

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accepted or refused, they may stand at par with their nominal gold weight value, circulate even at a premium or suffer a discount (and be consequently accepted only by a few, if anyone - apart from the issuer and his debtors).

Thus an over-issue which would lead to a general price increase, i.e. an inflation, cannot be caused by these certificates. It is impossible to put exchange media without legal tender into circulation in excessive quantities because a discount would form very rapidly and they would consequently, become immediately and widely refused or correspondingly discounted in general circulation. Thus, without legal tender one cannot inflate a currency, even with the worst intentions. (The worst intentions are indicated by the insistence upon the continuance of legal tender - under all kinds of superficial pretences. For a more thorough but not yet comprehensive discussion of Legal Tender see PEACE PLANS No. 19A.)

On those who cannot imagine any other money than legal tender paper money, Karl Marx remarked, in his "Kritik der politischen Oekonomie" (Critique of Political Economy), which was first published in 1859 and which Marx called, in 1858, the fruit of 15 years of economic studies:

"... observers who studied the phenomena of money circulation exclusively on the examples of the circulation of legal tender paper money, had to overlook the inherent laws of monetary circulation."

From page 129 of the Dietz, Berlin, 1951 edition. A similar passage can be found on p. 184 of this edition.

(Let's give even "the Devil his due"! Even Marx was not always wrong in all his observations, however flawed his ideology & proposals are as a whole. - J.Z., 10.12.02.)

1/8 Limited Validity or Circulation Period of the Goods Warrants

Goods warrants should possess only a limited circulation period of about 3 months during which their value would remain unchanged.

This would assure the reflux of these certificates to the issuing centre and would thus prevent the hoarding of this kind of paper money much more effectively than could be achieved e.g. by the weekly affixation of stamps as suggested by the money reformer Silvio Gesell. No additional administrative labour would be required as it would be just a time limit compared to that of the statute of limitations.

The limited validity of these goods warrants would correspond to the limited durability of the goods and services that are ready for sale. A clearly recognisable impression on each certificate must point out the end of this period.

Under normal circumstances almost all certificates will have returned to the issuing centre long before this period has expired

Nevertheless, one has to decide what should happen with the few goods warrants which have not returned to the issuing centre within the prescribed period. (This does naturally not refer to those kept by collectors.) Various shop association banks will have different rulings on this:

a) One possibility would be to declare these certificates as completely invalid, like forfeited theatre tickets, railway tickets or postage stamps and to altogether refuse their acceptance.

b) Alternatively, the issuing centre could accept such certificates still - with a discount. Thereupon even the shops might still accept these notes at their nominal value - but only in payment for otherwise hard to sell goods. Otherwise, the shops might also accept these notes only at a discount, letting the bearer suffer the loss, or they would refer him to the issuing centre. The issuing centre then might exchange these warrants, at a discount, against those amounts of other cash which it received from the shops in amortisation of the shops' debts, in place of the goods warrants which were returned too late. If a discount is offered, it could be further increased after more time has elapsed, to provide a further incentive to return the certificates before they become altogether valueless.

c) Another option would be the establishment of a credit with such certificates over which the holders could dispose only at the discretion of the shops or banks granting this account.

d) Overdue certificates might also be considered as acceptable for the establishment of long-term deposits.

e) One exception in which the issuing centre should still accept these invalid certificates at their nominal value would be the payment of old debts, which were due before the goods warrants became invalid. Overdue debts of third parties could also be paid in this way. Thereupon, after fees are deducted, the claim of the bank against such debtors would be transferred to the one who paid in the overdue certificates.

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From time to time the issuing centres would make announcements on the disposal of such certificates.

The debtors of the issuing centre must also be obliged to immediately cancel the goods warrants, clearing certificates etc. they receive, either in the presence of the one who makes the payment to them or as soon as they have received the payment, e.g. by mail. Moreover, they have to use these cancelled certificates as soon as practicable for the repayment of their debt to the issuing centre.

The same applies to any amounts of these certificates which go beyond the sum of their debts. The customers are not aware whether they are still debtors or not and have an interest to see these notes withdrawn from circulation and replaced only by new, separately founded and sound issues. The storekeepers do not lose anything thereby. They can still acquire an account credit with these certificates as the issuing centre. (This would, naturally, also help to withdraw certificates which come closer to their expiry date.)

The issuing centre will not return the goods warrants received during a business day into general circulation - apart from the issue of small change by the cashiers. Instead, the issuing centre will destroy the goods warrants received during a day's business on the next day of business, at the latest, after registering the numbers of the certificates returned, and will include these returns in its published reports.

By means of this procedure, one remains fully aware of any still circulating certificates. The printing costs are minimal. The number check can now be computerised with reading pencils and other automatic gadgets. By ending the "circulation" or rather "oscillation" of the goods warrants at this stage - and replacing them only by new issues in new credits - one achieves that the goods warrants are usually returned long before their expiry date and that thus all payment transactions tend to be conducted with goods warrants valid still for a number of weeks.

(To keep a similar control over its issues - as far as this can be done by a central bank, the Bank of England still cancels and destroys the notes returned to it. - Information supplied by Ulrich von Beckerath in the fifties. Whether this still applies now, I do not know. - J.Z., 10.02.02.)

1/9 Repeal of the Legal Claim of Creditors to Payment in Cash

The issuing centre as creditor and its creditors, those who established an account credit at the issuing centre with goods warrants, must renounce any legal claim they may have to payment in cash (State coins or State paper money or even private gold or other rare metal coins). Instead, they will receive a claim to clearing, of the same value, a claim to be realized in most instances not by such cash payments but by payment in goods warrants and clearing certificates.

The promise to pay one's debt, after a certain period is expired, in a particular means of exchange, that is to be provided by others and thus not easily obtainable for anyone at any time up to the required amounts, is in reality a speculative dealing in futures, an empty sale of cash at a future date, a forward transaction or time bargain.

This kind of business is in almost all countries either prohibited or very restricted, because of its associated risk, the likelihood that frequently such contracts cannot be fulfilled, or it is only permitted when "hedging" takes place or a premium is agreed upon in case one of the parties wants to with-draw from such a contract.

This risk is presently disregarded with regard to cash transactions and this can have the most serious consequences during monetary crises. For that reason, the goods warrants must not promise a redemption in cash or rare metal upon demand or even, as with the old Scottish Banknotes, after the expiry of an optional period.

(A further discussion of this question can be found in the 3 books by Ulrich von Beckerath reprinted in Peace Plans Nos. 9-11.)

1/10 Text of Goods Warrants, Denomination and Typification

A corresponding inscription must exclude any uncertainty on the kind and value of the goods and services promised through the goods warrants. To simplify matters, only one example of a goods warrant text is given in the following. Many other wordings are possible. But the essential points are contained in this text:

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5 5

GOODS WARRANT TO THE VALUE OF 5 GRAMS OF FINE GOLD

The issuer of this goods warrant, the ................. cooperative ....…….

accepts this goods warrant like cash, at its nominal value (5 g gold),

independent of any discount it may have on the market,

whenever anyone purchases goods or services from it or pays debts to it.

The same applies to its debtors.

Debtors contractually obliged to accept these goods warrants at par

and other voluntary acceptors are the following: ..................................

THIS GOODS WARRANT EXPIRES ON: …..............

From this date on the goods warrant is forfeited. The issuing centre will,

from time to time, announce whether and how any forfeited goods warrants

could still be utilised.

A complete listing of all those obliged to accept these certificates can

be obtained from the issuing centre and the above named enterprises.

5 5

 

5 5

Anyone but the issuer and his debtors may freely refuse to accept these

certificates or accept them only at a discount. They are not legal tender,

i.e., they are not subject to compulsory acceptance in general

circulation nor do they have any forced value in general circulation.

The free market rates for these certificates are announced daily by: ….....

Date of issue : ............ No. of this certificate ..........

Total of the certificates issued on that day: .......…….

Total of outstanding goods warrants during the last bank balance on:

........................……………………

Total of the cover available at this time in form of goods and services

in daily demand : ............

Total of the short-term claims given as security to the issuing centre:

……………………............

Name and Address of the issuer ......……………………………………..

Signatures ........………. Certification ………………..

5 5

The print will cover both sides. Some of the text could be done in small print, other features should be stressed. The certificates should be made out in money denominations, typified and standardised, but colour, layout, impressions and even size should clearly distinguish them from the government's paper money.

The stocks in the stores cannot be exactly determined every day or for every day of issue. The same applies to the total of the outstanding notes. The amounts and values involved vary continuously. Thus these balances are only to be published periodically.

1/11 Limits of Goods Warrants Issues

For monopolistic and coercive means of exchange (forced currency) there is no useful measure to determine whether too many or too few were issued. Thus any economy in which a monopoly for the issue of standardised money tokens exists and in which the notes issued are legal tender, will continuously fluctuate between inflation and deflation. Moreover, even in the middle of a galloping inflation will such a currency also reveal deflationary symptoms.

The exact measure for the proper amount to be issued of exchange media without legal tender is very simple: It consists in the free market rate of these exchange-media. As soon as a few goods warrants too many were issued, a small discount will appear on the market, first of all in the wholesale trade and in money exchange centres. The least discount would be very rapidly publicised and it would lead to a wide-spread discount and refusal of these goods warrants. Only the debtors of the issuing centre would still like to accept these warrants then - as they could immediately pass them on to the issuing centre at their nominal value.

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If the issuing centre were to continue with the issue of its certificates, while a discount exists, then it could do so only if it is prepared to suffer a certain loss - a rather unlikely case: While issuing the certificates at a discount, it would have to accept them immediately from all its debtors - who in their own interest would somehow acquire the certificates - in the payment, even advance payment of their debts, at par. If it would have no debtors left who are willing to accept discounted certificates then not only wide-spread but general refusal to accept its certificates would result and bring further issues to a stop. Moreover, this might make future issues difficult to impossible for this issuer.

Thus the self-interest of the issuing centre will prevent over-issues.

1/12 Discount of Goods Warrants

The possibility of a discount is all essential for the functioning of the goods warrants system. Every discount happening, published or heard about will bring these certificates where they belong: to the debtors (shops and manufacturers), and from there to the issuing centre where they finally disappear from the circulation. What would happen if the goods warrants received at some places a discount, before their cover (shop- and debt-foundation ) would be exceeded? Would this lead to a loss of confidence? Would a 'run" on the shops and the issuing centre result? Would the system collapse because of this?

This discount would disappear automatically after a short time because

a) the debtors of the issuing centre would continue to accept the certificates at their nominal value and pay their debts with them,

b) wage earners would bring the certificates into the shops, in payment for whatever goods and services they want, at their nominal value, and would thereby get rid of these certificates and their distrust and

c) the issuing centre would buy up, at par, goods warrants which are elsewhere discounted and would use for this purpose other means of payment it has received.

The only ones who would be disadvantaged by such occurrences would be those who, out of ignorance, had accepted the certificates at par but then passed them on only at a discount. One might even say that these people would have deserved their loss and that, monetarily, they would have to grow up still. In future they would either refuse such certificates outright - if there are any difficulties in passing them on. Alternatively, they would accept them only with a corresponding discount, or, fully informed on all utilisation options for the goods warrants, they would accept and pass them on at par.

1/13 Use of Goods Warrants

The commercial and everyday use of the goods warrants, clearing certificates etc. would be the same as with cash today or with ordinary sound commercial bills. Employees would often hardly notice the difference as they could purchase with the goods warrants as if they had received cash. Employers, especially manufacturers and wholesalers, would accept private bills "for clearing only", after a short experience with them, probably with less hesitation than they would accept today's bills promising cash redemption, seeing that the clearing bills would eliminate the risk involved in the cash promises.

1/14 Forgeries

The goods warrants system offers no incentive to forgers. The time frame for circulating forged notes is as a rule to short - seeing the short circulation period of the goods warrants. Moreover, the circulation area (area where they are readily accepted in general circulation, as local currency) is for each of the many issuing centres to be expected, so limited, compared with today's national issues, that any large issue of forged notes within this limited area would very soon encounter suspicion and those who would attempt to pass the forged notes would also be much easier to identify.

(The accountant of a large Australian department store which issues shop currency for consumer credit purposes - more on this in a future PEACE PLANS issue - told me once that he never encountered or heard of a case of such notes being forged. Mostly these notes are returned within a few days to the store.)

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1/15 The Granting of Loans

The goods warrants etc. will be issued as loans and will serve as means to repay the loans. The demand of debtors for these certificates will give them a sufficient reflux.

It is not always advisable to hand over the goods warrants to the borrower himself. This is only required when goods warrants are e.g. borrowed by a manufacturer for the purpose of wage payments. More often it would be safer to hand over the goods warrants only to the creditors of the borrower. The danger of the abuse of a loan would thereby be diminished. Thus, if a member receives a loan from such an issuing centre, he will, as a rule, not receive this amount in cash (in goods warrants) but will be credited with the corresponding amount. He will hand his bills in to the issuing centre which will take over their payment from this account credit.

Loans will be granted to persons or firms that have received services or deliveries, want to pay for these, but cannot do so immediately through cash payments (or account transfers), e.g. to retailers who have purchased stocks of goods.

Another option would be to give those persons advances in goods warrants who have already sold goods but are still waiting for payment, e.g. employers who have sold their products to wholesalers or wholesalers who have made sales to retailers.

Formally, the loan will be granted in either of the following two forms: As a loan on or as a purchase of short term claims, of employers against wholesalers - if it is a loan to employers.

The shopkeepers will receive goods warrants loans against the obligation to accept the goods warrants without limits, like cash, to cancel them and use them for repayments of their debt or for the establishment of account credits.

Wholesalers would receive goods warrants loans only in return for short-term claims which they possess against retailers.

There will always either be a loan on such short term securities or an outright purchase of such securities - both, naturally, with a discount as a service charge and to cover any risks involved.

1/16 The Circuit of Goods Warrants

The shopkeeper will pay for his purchases from wholesalers either with the goods warrants or with a draft upon the account credit given to him by the issuing centre of the shop association. The wholesaler uses these means of payment to pay for his purchases from the manufacturers. The manufacturers redeem the cheques received at the issuing centre, the bank of the shop association and receive goods warrants in redemption. With these they pay their labourers and employees. These, in turn, purchase whatever they require, with these means in the various shops and thereby enable to shopkeepers to repay their loans.

The employer can discount a commercial bill he received from a wholesaler at the bank of the shop association (which issues the goods warrants) and then pay his workers with the goods warrants thus received. From the workers these goods warrants flow back into the shops, from there to the wholesalers who are then enabled to redeem their own commercial bills, which the shop association bank will present to them.

Quite obviously, this kind of circuit, wherever it begins and whatever route it takes, provides the shops, the wholesalers and the manufacturers with sales, the manufacturers with means to pay wages and the workers with paid labour.

1/17 Loans on Claims

Even if the shop association bank merely grants a loan on claims of an employer and does not purchase them outright, the agreement on this will have to give the shop association bank the authority to dispose of the claims as if they had been purchased. For instance : If the shop association bank utilises a clearing bill of textile manufacturer X to purchase from him a quantity of textiles, upon the order of an associated shop, then the manufacturer is to be credited with this amount, his debt is to be correspondingly reduced, he will no longer have to redeem this particular security in the end - because he has already done so, with his services, in advance. Neither will any of the intermediate other holders have to handle this bill again.

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The form of a loan instead of a purchase would increase the security for the Shop Association Bank. If, for instance, among the clearing bills given as security by an employer to the shop association bank, there happens to be a bad one, then, in case the bank has only made a loan against it as security, the employer is immediately responsible for it. In the other case, when it has purchased the bills, it would itself have to bear the risk (or at least part of the risk as one of the acceptors). Once the shop association bank has settled down to its business, then it may only purchase clearing bills instead of merely granting goods warrants loans on them. It would thereby simplify its accounting procedures.

1/18 Claims which Can Be Discounted or Serve as Basis for Loans

The goods warrant system is also to prevent the hoarding of goods warrants. To achieve this, the claims acquired during their issue (whether by purchase with the goods warrants or merely as securities for the loan of goods warrants) must all be short-term clearing bills or equivalent short term clearing certificates. Only thus could a continuous demand for the goods warrants be established, one which would assure their reflux. The debtor expressed in these clearing bills must be a firm which either produces or has in stock goods which are in daily demand. Among these items must be food. Thus, as such debtors the following would be suitable: storekeepers, farmers, mills, bakers, bread factories, canneries and corresponding wholesalers. To obtain such bills is no problem but merely a task which any bank could easily solve.

If anyone who wants to borrow goods warrants cannot supply securities which can be used any time or at least within a short time, then some guarantor must do it for him. Such guarantors could demand a fee for this service.

1/19 Condition for Loans: No Extraordinary Price Increases

Shopkeepers who have borrowed goods warrants or whose stocks serve as cover for goods warrants, must not increase their prices beyond price movements of the general market - as long as their loan runs or as long as they are members of the Shop Association Bank. Otherwise their whole debt to the shop association bank would fall due immediately. Thus they may not require a higher price when payment is made in goods warrants or offer only inferior products for them. They may not even ask a prospective customer, before a purchase and its price is agreed upon, whether they would like to buy with cash or goods warrants. In most instances, and in their own interest, as cooperative owners of the shop association bank, they would avoid such practices.

1/20 Maximum Amount for Credits

To reduce the risk of issuing such credits, the shop association bank should never grant a single firm more than 10% of the total of its currently issued goods warrants.

1/21 Business Area

Such credits in goods warrants will only be granted to traders and manufacturers within a radius of 25 km around the issuing centre. Thus the shop association bank could at any time easily check the credit worthiness of the applicants and their use of the credits. Most of the goods warrants issues would thus tend to become local currencies.

1/22 Fee for the Use of Goods Warrants

The debtors should be charged such a high fee for the use of the goods warrants that they have a sufficiently strong interest to repay their loans as soon as possible. As a cooperative the issuing centre would from time to time distribute the income derived from such fees - less administrative, insurance and reserve amounts - among those debtors who have not fallen behind in their payments. Thereby the fees for all those repaying their loans punctually will be reduced to the administrative costs and those of the risks involved. These costs are, as has been shown by Proudhon, Gesell and many other money reformers, relatively small or large only in relation to very small loans. This distribution could take place according to the principles for the distribution of dividends in cooperative insurance companies.

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Only for mortgage and other long-term loans are high interest rates often hard to bear. (Many American building and loan associations - which between them financed a large percentage of all homes in the US - demanded and received, even under a stable currency, 9 % interest for their building loans and could, consequently, pay their savers 7-8% interest. Thus, in some cases, even as high and even higher interest rates are not too high.) The goods warrants system is primarily designed to overcome monetary crises and to normalise all monetary transactions by the granting of short term credits in form of goods warrants and other clearing certificates. Only here could interest rates be greatly and directly reduced, as above indicated, while still fully utilising them as part of the price mechanism.

If a borrower should fall behind with his contractual obligations towards the issuing centre then he should not only have to pay the usual fees but also interest on the outstanding amounts.

To simplify matters, the user fees are to be determined in fractions of the initial loan amounts regardless of the continuing amortisation, i.e. in flat-rate interest rates.

1/23 Repayment and Cancellation

Every goods warrant received by the debtors of the issuing centre is to be cancelled and returned to the issuing centre. If and to the extent that the debtors debt is not yet due or his receipts exceed his debts, the debtor will be credited for the goods warrants on an account at the issuing centre and he could immediately dispose over such funds by cheque.

1/24 Repayment with Clearing Bills Issued by Oneself

If a debtor, through no fault of his own, is unable to repay his debt with goods warrants or cash, then the issuing centre will be satisfied with receiving from him clearing bills, e.g. for a debt of $ 100.00 about 15 clearing bills for $ 10 each. These clearing bills would have to be accepted by the debtor, whenever they are presented to him in payment, i.e. he would have to redeem them with his own goods or services as if they were goods warrants or cash.

1/25 Debt Foundation as Guaranty for the Reflux of Goods Warrants etc.

When the goods warrants are issued, then they derive their value from their shop foundation. When they stream back to the issuing centre, then they are valuable through their short-term debt foundation. (Naturally, the shop foundation is also a kind of debt foundation.) The debtors of the issuing bank express a continuous demand for these certificates. They are all the time repaying the certificates received to the issuing centre.

Should anywhere in the circulation a discount arise of the goods warrants, due to an undervaluation, then the debtors of the bank would acquire these for them cheap certificates through cash purchases and would immediately utilise them to reduce their debt. The discount would then be a pure profit for these debtors. (Naturally, they are only obliged to accept these certificates at their nominal value in the sale of their goods and services, not when they purchase them for cash. Other debtors would simply advertise, to increase their sales: We still accept goods warrants which are reported at a discount, in all our shops at their full nominal value, or even at a small premium! (They might do the latter out of the profit margin expected from additional sales.)

1/26 Surcharge in Cases of Repayment with other Means of Exchange

To assure the reflux of the goods warrants and to increase the demand for them, the issuing centre might reserve the right to charge a small fee if debtors pay back their debts to it not in goods warrants but with other means of exchange.

1/27 Reflux by Means of the Purchase of Goods Warrants

All other means of payment received by the issuing centre are to be utilised to purchase goods warrants of the issuing centre on the open market. This would also help to keep them at par with their nominal value.

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1/28 Time Limit for Loans

The shop association bank will, as a rule, grant only short-term loans, The maximum period of these loans is 3 months. In particular cases shorter periods will be determined - in relation to the average turn-over periods of the enterprises desiring the loans.

1/29 Repayment in Instalments

The borrowers must oblige themselves to repay their loans in weekly instalments amounting to at least 1/4 to 1/12th of the loan.

1/30 Legal Form of the Issuing Centre

It appears most sensible to establish the shop association bank as a cooperative of its lenders and borrowers, i.e. especially of the storekeepers, wholesalers and manufacturers. The cooperative shares would not have to be paid in in cash but could be paid in bearer bonds which the issuer would have to accept in his payment transactions like cash.

Capital in the proper sense would not be required to any considerable extent by the issuing centre. Required would merely be the establishment and maintenance of an office with office facilities. Initially, one of the members could probably make rooms and facilities available for this purpose, also the labour required.

Apart from this only a small reserve fund might be necessary. Working capital would not be required by this bank as its task would merely be to mobilise or liquidise the capital of its members - consisting in their capacity to supply goods and services in daily demand - by means of the goods warrants system.

1/31 No Business Secrets

The public should always be enabled to inform itself sufficiently about all details of these issues. Thus the following should not be considered as business secrets:

The names of the debtors of the issuing centre, the total of the issued and of the still outstanding goods warrants, their numbers and series, the kind and extent of their cover and foundation which assure their reflux, and the processing of the returned certificates.

Some of these details could be stated on the certificates themselves. Others could be published in notices exhibited at the issuing centre and in the premises of its debtors, mainly the shops. Their detailed balances are also to be published in the press. They should at least once a week publish their goods warrants circulation and the total of the short term claims serving as their backing - in one of the daily papers. Their books and other records relating to the issue of goods warrants etc. should always be open to public scrutiny - to the extent that this can be arranged within normal office procedures.

1/32 Clearing Centre

All shop association banks are entitled and obliged to mutually clear their due claims against each other. They have to establish a special clearing house for this purpose.

1/33 The Position of Employers in the Goods Warrants System

Employers receive claims against their wholesalers who distribute their products. They can either give these as securities for a loan to the shop association bank or sell them to it. With the goods warrants thus obtained they can pay wages, salaries, suppliers and their personal expenses. They, their employees and their creditors will then make purchases with these goods warrants in the shops. Consequently, the stocks in the shops diminish and the retailers place orders with their wholesalers for restocking. These orders are passed on by the wholesalers to the manufacturers and thus assure further sales to them. The cover of the goods warrants in these cases would consist out of the products of these employers which have already been sold to the wholesalers and retailers.

 

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The manufacturers and other employers may also issue clearing certificates in which they oblige themselves to accept these certificates like cash whenever anybody purchases anything from them or pays debts to them. They may sell these against goods warrants or use them for the purchase of raw materials. Still more obviously than in the above instance, they would thereby provide themselves with sales - to the extent of their issue of clearing certificates.

1/34 The Advantages of the Goods Warrants System for the Workers

They will in future no longer be laid off when their employer cannot obtain a wage payment credit from the banks. Thus the danger of unemployment is largely abolished for them. The comparatively small unemployment which now and then results in certain branches of industry and commerce, due to technological innovations, can largely be abolished by means of re-training credits granted by new credit institutions which are still to be established.

The abolition of the note-issue monopoly will lead to the end of any shortage of exchange media. Thus the workers would no longer have to sell their goods, their services: their labour, at emergency prices. (This dilemma is especially vexatious in underdeveloped countries, which have not yet fully converted to a monetary economy and is often indicated by extremely high interest rates and extremely low wages. The latter are naturally also due to low productivity, but not exclusively so.)

In quite general terms, one can state that by means of the goods warrants system the needs of the workers can be transformed into demand that is sufficiently supplied with exchange media or currency - to the extent that they are able and willing to work.

1/35 The Advantages of the Goods Warrants System for Wholesalers

Seemingly, the wholesalers are not aided by freedom to issue notes, seeing that already before the introduction of free note issue they had made use of a limited freedom to issue, consisting in the right to issue sound commercial bills of exchange. They issued these bills and largely cleared them rather than redeeming them in cash. However, only when the goods warrants system offers the employers the chance to be continuously and sufficiently supplied with means of exchange for wage payments, while it offers the retailers the opportunity to sell all their wanted stocks, can the wholesalers expect to be also fully employed in their role between the producers and the retailers. Moreover, after the introduction of the goods warrants system, they could no longer be driven into an economically unjustified bankruptcy by means of a legal claim of all creditors to payment in cash. All such claims would be transformed into a right to clearing only - unless the contrary, cash payment, has been expressly, voluntarily and privately agreed upon. Even then some courts might decide that nobody could be sued to pay such "gambling" debts in this way. (Any dealing in futures is a form of speculative gambling, even if the item to be delivered in the future is cash. which is more often short than ready or readily available.)

1/36 The Advantages of the Goods Warrants System for Independent Professionals

The independents, like doctors, lawyers, barbers etc., could also receive goods warrants based upon their ready for sale services, in form of loans from the Shop Association Banks. Likewise, loans to manufacturers could also be granted by these banks and in goods warrants with regard to the service cover offered by these professionals. They will find it easier to get short term credits and their customers will be more liquid - and more numerous, due to full employment.

They could also associate into large groups and issue their own means of payment. Cases are on record, mainly for China, where even single barbers, restaurants or brothels issued their own tokens, which were willingly taken within their neighbourhoods. Naturally, few would want to go back to this kind of decentralized issue - but it should not be prohibited, either. The traffic will bear, i.e. generally accept, only those exchange media, at least as local currency, which are convenient enough, that is widely enough accepted by a variety of service and goods centres, as already stated above.

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1/37 Individuals as Issuers of Goods Warrants

At least at first most individuals will probably be unable to make use of freedom for note issues. Immediately they will derive only indirect benefits from monetary freedom like full employment and higher wage or cooperative incomes.

Later on, when the clearing system has been fully developed, they could buy locally current goods warrants with their own clearing certificates - based on and expressing their own ability to give services or goods in return, valued in x grams of gold. The clearing house would see to it that these certificates would get into the hands of those who can use the services of these individual issuers. They would hire them and offer them their own notes in return, on pay days. Most likely, a single employee or worker could circulate his own certificates only in a limited circle of acceptors and there only with a discount of, let us say 10-30%. But, quite obviously, he would supply himself to the same extent with work as he would succeed in getting his own clearing certificates accepted, to the same extent as he was thus enabled to pay for his requirements.

1/38 Goods Warrants Issued by Large Firms

Larger firms could make use of the issue freedom themselves. The smaller ones would have to associate for this purpose, e.g. all the small shops in a large shopping centre. They also could issue clearing notes, in money denominations, standardised and typified, in which they oblige themselves to accept these notes like they would accept e.g. gold or silver coins of equivalent values or denominations or weights. With such notes they could e.g. pay their tradesmen, their suppliers and, after coming to an agreement with the tax office, their taxes. They might also be able to pay railway and postal charges in this way. It would be the task of the decentralised banking system, connected by clearing houses, to see to it that these clearing notes would be used as means of payment against them.

Certain firms would have it easier than others to issue such goods warrants or clearing notes and get them accepted. Among these are, obviously, large department stores, especially chain stores, railways (where the cover consists in tickets, that is in the readiness to transport), post offices, water works, power plants like electricity works and gas works, mines, large agricultural enterprises and insurance companies. Goods warrants of such firms could also largely circulate in the general circulation, at least in certain localities, and could be used for the payment of wages and salaries. There are many precedents for such issues on record.

A goods warrant of this type might have the following text:

 

"This goods warrant, which is not legal tender but may be refused and is subject to a free market rate,

is accepted by ................... from ........... to ......... like ready cash to the value of xyz grams of fine gold.

This obligation applies also to the canteens of this firm and to all the sales outlets conducted by it."

 

 

1/39 Principles and Conditions for the Granting of Long Term Credits

in Goods Warrants by Shop Association Banks

When goods warrants are lent out on long terms they will nevertheless stream back to the shops within a short time. The shopkeepers would then have sold their stocks in return for goods warrants which they cannot utilise until the long-term credits are due to be repaid. These goods warrants would then possess no other cover than this one and it would come into existence only in the long term future. The storekeepers could indeed present these goods warrants to the issuing bank but this bank could then not refer them to any place which would have to accept such goods warrants immediately. Only a fraction of them would be required, from time to time, to pay back long term loans on instalments. Consequently, these goods warrants would suffer a considerable discount and would soon be refused in general circulation.

In long-term loans the borrower is only obliged to accept the goods warrants up to the amount of the next repayment instalment that is due in a short time, and he has to return the warrants thus received to the issuing centre. Otherwise, we would not have a long-term loan.

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Consequently, the shop association bank will be able to grant long-term credits in goods warrants only if and to the extent that other persons are prepared to stand guarantors with their ready for sale goods and services in daily demand, for the time period that is agreed upon in the loan. This could be arranged in the following way:

These guarantors or suppliers of the long-term capital (they could be workers or pensioners and need not be capitalists in the conventional sense), could accept goods warrants in their usual payment transactions and deposit them at the Shop Association Bank in term deposits.

As these term deposits are then acquired with goods warrants which otherwise would have been used by the debtors of the issuing centre for the repayment of their short term debts, these debtors would now be correspondingly short of goods warrants.

Thus, on the one hand, in order to abolish this money shortage and on the other, in order to grant the long term credit, the issuing centre would again issue goods warrants to the amount of the long term loans (covered by equivalent term deposits and to the long-term borrowers.

These borrowers will then pay with the loan their expenses, e.g. wages or new equipment. The producers of the latter could then pay wages with these goods warrants. From the workers the goods warrants would stream back to the shops and these would repay their short-term loans. Thereupon the first kind of circulation would come to an end, the one involved in the issue of the long term credit. The bank would not grant this credit itself. It would merely act as a mediator. Lastly, economically, the long term loan would be granted in form of goods and services - by those willing to make such investments. The money used, the goods warrants, would merely be the veil, as W. v. Goethe used to say, hiding these goods and service transactions. This would be the technique for normal cases, i.e., when there are no special sales difficulties for retailers.

If there are any sales difficulties and the retailers are sitting on unsaleable goods stocks, then they would also be prepared to make these available on long terms, in order to make at least some use of them still. They would also oblige themselves, in advance, to do so, if this would be one of the conditions.

The Shop Association Bank could issue goods warrants upon the declarations of these suppliers of long term capital that they would accept the goods warrants up to such and such amounts in their sales, and establish with these goods warrants long term deposit accounts at the bank. To assure that these goods warrants are at any time usable against these subscribers to the long-term loan, these acceptors would have to take up the same obligations which a debtor of the shop association bank has. They have, indeed, obliged themselves to make available their goods and services on long terms and must not be enabled to evade their obligations.

Thus, finally, the goods warrants issued in these long term loans will get into the hands of these subscribers and will be used by them to establish their term deposit at the bank. The issuing bank will, naturally, not circulate these goods warrants again but destroy them. They have then fulfilled their function.

What would happen during the repayment of such long-term credits in goods warrants? The issuing centre, shortly before the long-term credits are due to be repaid, or shortly before instalments are due, could issue new goods warrants up to the amount of the due credits or instalments, to those who possess long-term deposits with it. These goods warrants, or others to the same amounts, would finally get into the hands of those who are the long term borrowers and with them they can pay back their long term debt - or the due instalments.

Alternatively, the borrowers could also cede short term claims, which they may have, e.g. against wholesalers, to the issuing centre. Based on these claims the issuing centre could then issue goods warrants and repay with them the long-term deposits.

Thus, even the long term credits would, under the goods warrants system, be granted (or rather mediated) and repaid only with goods warrants circulating only for a short period.

Naturally, long-term deposits would not have to be used. Their equivalents might be preferable, e.g. in form of transferable accounts or bank bonds, most suitably - bearer bonds.

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These long-term deposits, accounts or bonds could and should bear interest.

But the bank should not oblige itself in advance on the rate of interest it will pay. The long-term investors could e.g., cooperatively or as partner share in whatever profits are made from a business, after all costs and risks are paid for.

The issuing centre should also remain at liberty to repay such credits at any time if it does not find any investment opportunity for them.

Such long term assets with the issuing centre could either be established only for certain periods or for indefinite ones. Then long-term loans could only be granted for corresponding periods and amounts (or balances). Alternatively, they could be established for indefinite periods. Then both sides should have the right to give notice.

When notices have been given for amounts larger than the current repayments are, then the issuing centre should make repayments either only in the sequence of the notices, or in instalments on all deposits which are in the process of being withdrawn.

In any case minimum amounts should be determined which could be with-drawn every month outside the sequence determined by the date of the notices.

Whichever withdrawal policy is pursued, it must not bear any inherent risk and must be clearly announced in advance to all customers of the bank.

One of the self-evident precautions should be a rule that the bank would not be entitled to grant any new long-term loans as long as all credits subject to notices or due are not repaid.

Moreover, to assure the rapid reflux of the goods warrants granted in long-term loans, these loans should only be paid out to the extent that the borrower has expenditures and they should be made at these times or shortly before.

Those seeking long-term credits could also issue goods warrants of the following kind or attempt to sell or convert them:

 

"From such and such a date onwards I will accept this certificate

in all payments to me like ready cash of such and such an amount

and value, but retain the right to supply the bearer instead with

legal tender of the stated amount."

 

 

 

 

In inflationary times the issuer would better promise, as voluntary alternative, gold coins or gold certificates or other cash. Otherwise his potential creditors would fear that they might be cheated in the now conventional way.

The only way to use goods warrants for the financing of those capital goods, which for their production require a long time, would be the following (when no long-term credit of the above indicated kind can be arranged):

The issuing centre discounts short term promises, of those who placed orders for the long-term capital goods, to make advance payments in short intervals. Then, to the extent of these advance payments, due within a short time, goods warrants could be issued because their reflux and thereby their par value would be assured.

IV/ 2 Paper Money without Legal Tender but with Tax Foundation

2/1 Freedom to Issue - even for the Treasury

The freedom to issue notes does not only permit private people to transform some of their capital (that consisting in consumer goods stocks, readiness to offer specialised services or labour power) into means of exchange. Even the State and municipalities, as well as the treasuries of exterritorial and autonomous communities of volunteers, could utilise this freedom. They could do this by transforming their capital assets, their tax-rates or contribution claims, into means of payment.

The method so far used for levying taxes, rates or contributions has forced everyone, who either has or wants to pay his taxes, rates or contributions, to first of all acquire means of payment for this purpose by selling his goods, services or labour for them. This method disregarded altogether the monetary condition of the market, whether it was or was not sufficiently supplied with means of exchange. The issue of special tax- rate- or contribution-based exchange media will see to it that the market is always sufficiently supplied with suitable means of exchange for this purpose. Even in normal or good times the issue of such tax foundation money (or contribution money) is to be recommended to prevent deflationary blockages.

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At a time when the tax collectors gather to themselves 30-40% of the national income in form of taxes (that was noted in 1959 - by now the percentage has possibly about doubled) without providing sufficient means of payment for tax payments, sales difficulties and unemployment are the inevitable result of such deflationary policies.

(They forcefully extract these enormous amounts from all economic transactions and then do not always and immediately spend all these amounts again, that bringing about money shortages. - J.Z., 10.12.02.)

"Governments are even morally obliged to issue as much paper money with tax-foundation

as is required to pay the taxes which are soon due. If one fails to do this then, according to Stuart,

it stands before its subjects, who are short of means of payment, like an inquisitor who is

torturing a deaf mute." - Ulrich von Beckerath

2/2 What Is State Paper Money when It Is not Redeemable -

and Does not Possess the Legal Tender Characteristic?

It is then no more than a clearing bill drawn by the treasury upon the taxpayers, i.e., it is a paper money with tax foundation. All paper money today has a degree of tax foundation - but it is distorted and prevented from working properly by the presence of the forced value for its paper "value standard" and forced acceptance for these notes: by legal tender. (On the effect of legal tender upon any currency compare PEACE PLANS 19A.)

2/3 What Is the Essence of Tax Foundation?

If a paper money is not redeemable in gold then it is sufficient to preserve its par value with gold currency that places which offer products or services in daily or general demand do accept it like gold money. One can on the one side consider tax receipts as goods in daily demand and the State's services as services daily and generally demanded. (However enforced that demand is.)Thus the tax foundation of paper money is just a special case of what otherwise can be described as acceptance-, debt - or reflux-foundation.

Tax foundation means that the State can give its paper money a value by accepting it at all its pay offices at its nominal value, in the same way as cinemas and theaters give value to their tickets by accepting them for their performances. The stamps of the Post Office and the tickets of the railways are similar examples.

That taxes are today compulsory changes nothing in the principle involved here.

The voluntary - but contractually binding - contributions of private and competitive insurance companies offering similar services to those desiring them, would permit the issue of the same type of clearing certificates. Only here they would better be called something like contribution-based money, to indicate the voluntary nature of such payments.

The tax commissioner exerts a steady and certainly large enough (however enforced) demand for paper money. This demand suffices to keep the value of the paper money steady, at par with e.g. its gold value, if a gold weight units is accepted in it as its value standards.

If the State's central bank issues paper money up to the amount of short-term treasury bills given to it as security, then these paper notes are in effect conveniently denominated and standardised pieces of these treasury bills. The treasury bills or debt certificates of the State are finally redeemed with tax revenues consisting of the paper notes received. This closes the circle. Naturally, if a treasury were to issue this kind of paper money by itself, as has often been done in the past, then it could save the interest it has to pay to the central bank for the discounting of its treasury bills.

Is there a limit for this kind of monetary anticipation of tax revenues? Experience has shown that the treasury could circulate the tax claims it has for the next 2-3 months in form of standardised and typified paper notes in money denominations, could use them e.g. to pay e.g., its public servants, pensioners and suppliers, without these notes suffering a discount against their stated gold value. The demand exerted for these notes, by the taxation machinery, would assure that.

Once the tax payer has delivered these cut-up treasury bills to the taxation office (directly or by means of his bank) and has thus fulfilled his tax "obligation", then the taxation office can destroy these tax warrants. They have then fulfilled their function. The State has covered its expenditures with them. The tax payer was assisted in acquiring the means of payment for the tax burden imposed upon him.

Thus the proper cover for State paper money consists in taxes imposed by a government and the readiness to accept that State paper money at all tax offices in payment of taxes - at their full nominal value. In other words, the tax foundation of a paper money is the confidence of the population that it can with these means pay its taxes or,

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otherwise expressed, that the State will almost certainly levy sufficient taxes. This confidence can be justified even by such States and powers which are not able to pay in the conventional sense.

Already Adam Smith knew this kind of foundation for means of payment and wrote in the section "Of Money" in his famous "The Wealth of Nations":

"A prince, who should enact that a certain proportion of his taxes should be paid in a paper money of a certain kind, might thereby give a certain value to this paper money, even though the term of its final discharge and redemption should depend altogether upon the will of the prince. If the bank which issued this paper was careful to keep the quantity of it always somewhat below what could be easily employed in this manner, the demand for it might be such as to make it even bear a premium, or sell for somewhat more in the market than the quantity of gold or silver currency for which it was issued ..."

2/4 Why Should such Paper Money never Possess Legal Tender?

The tax foundation means only a very limited legal tender, namely that towards the tax offices. A general legal tender would give the State paper money a general debt foundation. Everyone could then pay all his debts with it, not only his tax-debts, and always at the nominal value of this paper. Thus the State could issue much more paper money than would be justified by its tax receipts, i.e., an inflation, an over-issue with a corresponding depreciation, becomes possible, mostly even likely.

Under legal tender a means of payment is at the same time value carrier and value standard and thus an inflation or over-issue of the value carriers leads simultaneously to an inflation of the value standard. As under such a system all prices are fixed in this legally enforced value standard, and as everyone within a country has to accept these paper value tokens at their nominal value, an overissue of such means of payment leads inevitably to a general price increase.

As opposed to this, an over-issued means of payment which is not legal tender (in general circulation, i.e. must be accepted at face value only by the issuer, and, perhaps, his debtors) could depreciate, at least in the general circulation, but would be unable to influence the general price level - because it is not at the same time the value standard. Those few people who, apart from the issuer and his debtors, would accept it at all, would accept it only at its market rate, leaving the price and wage levels, reckoned in stable value standards, untouched. Thus legal tender provides the legal option for any government to engage in an inflation. What every government has in abundance is motives for an inflation. There are only rarely intelligently directed protests against such a procedure. It amounts to a secret taxation of all creditors and can be carried out as an administrative measure, i.e. even without parliamentary consent.

In short: Without general legal tender an inflation is impossible.

While today hardly any university in the world or any textbook really teaches anything about legal tender and its inflationary tendency (apart from merely supplying a formal definition), the disadvantages of a paper money economy, of a forced currency, were known a few decades ago to almost every economist. They did not use the term "inflation". Instead, they dealt with the depreciation of money under the headings: Paper Money Economy, Forced Currency or Legal Tender. Far from praising legal tender, they considered certain phenomena as self-evidently associated with it:

"Economic disturbances, infringements of rights and interests, a corrupting gambling spirit and wild exchange speculations, waste and uneconomics do always more or less accompany a paper money economy." - Adolf Wagner

"Legal Tender is a measure whose purpose is, mostly, to force into circulation, or keep in circulation, against the will of the population and by means of an abuse of juridical sovereignty, pathological (i.e. exceptional) forms of circulating media which, in turn, result from an abuse of the coinage authority or the note issue monopoly. Thus Legal Tender cannot possibly belong to the concept of 'money' and far less to that of a perfect money." - Carl Menger in the 3rd. edition of the Handwoerterbuch der Staatswissenschaftenn (Encyclopaedia of Social Sciences).

Still more interesting is a short remark by Laves, who in 1890, in his book on "Die Warenwaehrung" (The Goods Currency) said:

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"'We will naturally disregard the excessive fluctuations of the monetary value under a paper money currency. Such a currency is almost a mockery of the demand that a value standard be unchangeable. All disadvantages of fluctuations in the value of money appear here many times over. Already in moderately disturbed periods a country is continuously in a feverish condition thanks to this strange institution. A demonstration of the monstrous disadvantages is currently offered by the conditions in Argentinia."

Thus, at his time. one had to refer to Argentinia if one wanted to explain what an inflation is!

Further severe condemnations of Legal Tender can be found in PEACE PLANS' first monograph on this subject, No. 19A, especially on pages 13, 14 & 19, in the remarks by Adam Smith, the US Constitution, Madison and Adolf Wagner.

That a State should be obliged to accept its own tax warrants (more accurately: tax anticipation certificates) at any time at their nominal value, independent of their current market rate, i.e. that they should be forced currency or legal tender towards the State, is really self-evident: Everyone must naturally recognise his own debt, by letting it be reckoned or counted against himself as a means of payment. You must recognize your own IOU's against yourself and so must the State.

As Prof. Dr. Felix Dahn said in his "Deutsches Rechtsbuch" (A German Book on Rights):

"Paper money should at least have Legal Tender against its issuer, at the nominal value given to it.

Then, especially when the government has obliged itself to accept such paper money

in all payments to be made to the State instead of cash, for instance in tax payments,

the exchange rate of the paper money in general circulation will keep at par - with its nominal value."

The unrestricted right of the people to refuse any paper money offered, make the abuse of the note issue right either by the State or by private people impossible.

2/5 When Must the Issue of Tax Warrants Cease?

The proper upper limit for the free issue of tax warrants is determined by their free exchange rate. As soon as their exchange rate has fallen to 99% of their nominal value, the general circulation is sufficiently supplied with means of exchange for the payment of taxes. Then further issues should cease until the exchange rate has brought these tax warrants again to par with their nominal value expressed in whatever currency unit or value standard is used.

If the State were to continue issuing paper money in spite of its discount, to those who would not refuse to accept it altogether because of the discount, but who would accept it with a discount, then it could only harm itself - for the

tax payers would acquire these notes in order to pay taxes with them at their nominal value. They might then even pay taxes in advance, if the discount is high enough. The State would thus always have a loss corresponding to the discount of the tax-warrants and could not use them for all payments. If it persisted in making such losses then the discount and the losses would increase and more and more people would come to altogether refuse to accept these notes - unless they have still taxes to pay with them. When even future tax claims are paid-up with discounted tax warrants, then there would be general refusal to accept these notes. But long before that stage would over-issues have ceased. (Alternatively, this government would have fallen because it could no longer pay even its public servants, policemen and soldiers.)

When advance tax payments are made with depreciated tax warrants then loan certificates are to be given in return, whose gold value is guaranteed and whose par-value should be maintained by free transferability and interest payment as well as by the acceptance of these certificates, once due, and shortly before, in payment of taxes.

2/6 Value-Preserving State Paper Money Can only Be Issued upon Short-term Tax Claims

State paper money that is not covered the tax receipts of the near future has neither a sufficient reflux, nor, in the absence of legal tender for it, in general circulation, sufficient utility and therefore insufficient acceptors. The continued offer of means of payment thus constructed leads inevitably to the depreciation of such means of payment.

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The current offer of tax warrant money must always be in a proper relationship to the present or shortly to be expected demand for tax warrants for the purpose of tax payments. If taxes are set too low (in relation to the issues) or are due only at some considerable time in the future, then correspondingly less tax warrants can be issued.

If a State would need more short-term means than it could acquire in this way, i.e., if the exchange rate of its tax foundation money would have fallen to 99% of its nominal value - before it would have issued sufficient of this money for its requirements, then it would have to increase taxes and, based on these, issue further tax warrants until their exchange rate has again fallen to 99% of their nominal value.

Lorenz von Stein was, apparently, the first to determine that tax foundation gives a paper money a par value, without legal tender, equivalent to the tax receipts during three months.

2/7 No Monopoly for the Issue of such Means of Payment

Freedom of note issue means that means of payment can be issued wherever, whenever they are needed and by whosoever is suitable as an issuer - provided only they find willing acceptors and do in no way defraud them. Thus not even any particular centralised pay office should possess a monopoly for the issue of tax foundation money. The diverse exterritorial and autonomous communities of volunteers to be expected in the future (if there is to be a future) will probably possess their own issuing centres for their voluntary contribution money. Municipalities will issue it, if they consider it necessary, in the some way as a federal government would. (Compare e.g. the issue of demurrage money with tax foundation in Woergl, during the great depression. See on this the discussion of this experiment in many passages in PEACE PLANS Nos. 9-11.)

This would mean the simultaneous and decentralized issue of such money tokens and thus a more even and regular supply of the economy with means of exchange.

It has often been observed that under today's centralist issue of exclusive currency some districts are better and others worse supplied with means of exchange. Moreover, under the present system even in the same locality both, deflationary and inflationary phenomena can be observed at the same time. For instance, there are some, who have no cash income or only a subsistence income - in depreciating currency, and others, who are over-supplied with paper money - often coming fresh from the printing press, like the politicians, the administrative fat cats and the lower ranks of the public service. Yes, there are indeed people who at the same time, not only for ideological and tax reasons, retreat to barter conditions and subsistence economies on the land. To some extent the monetary conditions of underdeveloped countries are still with us.

2/8 Gold-Clearing Currency

A paper money with tax- or contribution foundation becomes automatically and without a gold reserve or convertibility or 100% gold cover, a gold-value means of payment - under the conditions of a free market for gold - by an obligation on the certificates with something like the following wording:

 

"This certificate of 10 gold dollars (or 1 gram of fine gold ) is accepted

by public pay offices at its nominal value in the same way

as a gold coin of the same denomination would be accepted."

 

 

2/9 Surcharge in Cases of Tax Payments with other Means of Payment

In order to furthermore assure the par-value of this kind of paper money, the treasuries could order that all or a part of all taxes should be paid only in this kind of paper money. Otherwise, a premium payment would be due - whenever other means of payment are offered instead.

When, consequently, other means of payment are received in payment of taxes or other dues, then the receiving pay offices must utilise these already on the next day for the purchase of their own tax warrants or contribution money still in circulation.

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2/10 Limited Validity for Tax Warrants?

Tax foundation money need not become invalid after a certain short period. The more such certificates are hoarded or even destroyed, the more could be issued by States and municipalities because then the certificates will not as soon suffer the discount as they would without this hoarding or destruction. Should hoarding afterwards cease rather suddenly, then there would be two options designed to avoid considerable discounts:

1.) The State could accept advance payments of taxes.

2.) It could also issue a gold-value loan which could be subscribed with this depreciated tax foundation money at

its nominal value.

Naturally, by limiting the circulation period to about 6 months, most of these cases could also be avoided.

2/11 No Secrecy for the Issue of Tax Warrants

All public bodies and authorities issuing tax foundation money should, if possible, announce daily the amount of taxes claimed by them, the amounts not yet paid in upon these due claims and the amount of the tax warrants still in circulation and their current market rate.

2/12 Summary

Fundamentally, all kinds of paper money issued and circulating today amount only to paper money with a kind of tax foundation, i.e. their value consists lastly in the fact that one can buy tax receipts with them.

Alas, today's paper money with tax foundation possesses some serious flaws:

  • It is the only cash payment means permitted and does not suffice to mediate all desired exchange transactions.

  • It is at the same time means of exchange and standard of value. It possesses legal tender.

  • It is centrally issued and, consequently, many areas and circulation spheres are insufficiently supplied with it.

These mistakes and the resulting disastrous consequences for every economy should be avoided by the future tax foundation and contribution based paper money.

The issue of all kinds of money tokens should, in future, be free and decentralized, i.e., undertaken by as many issuing centres as are deemed necessary by the participants. The abolition of the monopoly would abolish any shortage of means of payment for tax and contribution payments.

The separation of the value-standard from the value-carrier or means of exchange - through the introduction of the gold-clearing currency (even this one would not be enforced but would be a freely competitive solution leaving other standard choices untouched), would lead to stable value reckoning.

The free exchange rate or market rate for all means of payment, in combination with freedom to issue exchange media, by all those able and willing to do so, would prevent over-issues and thereby inflations, as well as under-issues and thereby deflations. Good money would drive out the bad.

In future, finance ministers in countries under economic depressions - if after the introduction of note issue freedom such conditions could still occur - would no longer worry about accumulating over-due tax assets which they are presently unable to mobilise, due to a depression. On the contrary, they would welcome such assets and mobilise them, turning them into cash in the way above described. Thereby they would greatly contribute to overcome an economic crisis.

(No longer would e.g. large firms be aided by cancelling their tax debts while their smaller competitors, employing between them possibly more people, are ruthlessly driven into bankruptcy because of tax debts, hardly gaining anything for the treasury, just because such a procedure is politically more opportune. Naturally, in the long run and as soon as possible all enterprises and individual producers and consumers should be exempted from all compulsory levies, tributes, robberies, extortions or blackmail, commonly called taxes.

Tax exemptions, as granted now, unequally and under emergency conditions, are not the ultimate solution.)

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3. Gold Clearing Currency within a Free Market for Gold - and for all other Metals etc.

which Can Serve as Standards of Value and as Means of Payment

"Gold has not become bad - but the bank directors have!"

- Prof. Heinrich Rittershausen, during the Great Depression.

What are the characteristics of a gold clearing currency and a free gold market?

  • Value standard is the weight unit of fine gold on the free market.

  • The redemption of all certificates expressing gold values takes place only on the free market, not by the issuers. (Unless special contracts are made among volunteers willing to face the risks involved. By all means, let them have the supposedly one and only "100% gold dollar". )

  • Everyone has the right to possess gold coins and gold bars and to offer them in payment.

Since today, as a consequence of a long agitation against gold, many are still convinced a gold currency would be the result of some financial conspiracy or, anyhow, a diabolical invention, even gold pieces should today no longer have legal tender. That could infringe the religion of such people. After two or three years of experience with all kinds of other value standards even the beliefs of such people might change. Important is that legal tender is not essential for gold. Most people would only be too satisfied with being paid in gold pieces, or gold certificates and might even make concessions to those paying in gold.

Everyone has the right to accept gold pieces as means of payment or to offer to pay with them.

At the same time' no one has a legal claim to payment in gold, unless this is based on private contractual arrangements and even then withdrawal premiums should be agreed upon to cover the time dealings risk involved.

Gold coins are not and will never be numerous enough to enable us to cover all payment transactions with them. There is also the fact that no one has the right to impose them as an exclusive value standard and exchange medium, no matter how good and efficient they may believe this medium and standard to be.

To protect debtors whenever it is too difficult, nay, sometimes, impossible for them to pay with gold pieces, the legal claim of creditors to gold pieces is repealed or not re-established and it is replaced by a claim to payment in gold values unless some other value standard has been contractually agreed upon.

All enemies of gold currency mix up gold pieces and their commercial and economic characteristics with the legal claim of creditors to be paid in gold coins.

After this legal claim to payment in gold is repealed, the quantity of circulating or hoarded gold coins is no longer of importance. Trade is then independent of it.

As said before, contracts providing for payment in gold should contain a withdrawal premium. (The latter might not be permitted merely at the discretion of the debtor but perhaps at that of an agreed upon arbitrator.)

Moreover, everyone has the right to use gold pieces as value standards. For instance, storekeepers may price all their goods in gold prices. All debt contracts, like wage, rent and loan contracts, might contain value preserving clauses which take the value of a certain quantity of fine gold in coins or bars as a base.

The repeal of the legal claim to payment in gold means here that anyone may still reckon in gold weight units, i.e., one may take up a gold loan (which may also be given in gold values rather than in fine gold) but is not legally obliged in consequence to deliver to one's creditor a certain quantity of fine gold but only its equivalent value in some other acceptable form.

This right includes the right to issue means of payment which express gold values but which do not promise redemption in or convertibility into gold. The issuer must only be prepared to accept them in all his payment transactions like the equivalent and stated quantity of gold.

The government mints are obliged to coin out gold bars into gold coins, without limits, just upon payment of the coinage fee. They do not have any monopoly for issuing gold coins, either. Anyone has the right to coin gold pieces or let them be coined by others, provided only weight, fineness, diameter, thickness and issuer are indicated. Consequently, the price differential between gold bars and gold coins will remain small.

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Everyone has also the right to produce or order standardised bars of fine gold or other rare metals and to freely trade with them.

To be repealed are all gold coinage, gold export and gold import restrictions, all State gold prices, notification, licensing and delivery obligations for gold - and, naturally, silver and other rare metals (I will not go into the discussion of radioactive metals here!) - that are suitable for coinage etc.

(Gold used as a value standard and or as a means of payment, the purchase and sale of gold and its coinage and the production of bullion bars must also be exempted from taxation. It must no more be taxed than the weight, volume or length units should be taxed. - J.Z., 10.12.02.)

The government gold hoards, established by exploiting the tax payers under false pretenses, are to be dissolved. This could be done e.g. by coining them and using them for government expenditures. Then, for the time that all government expenditures can be paid for with these coins, all otherwise due taxes should be cancelled, e.g. all taxes otherwise due during the next xyz days. (Alternatively, the victims could get their share in them in the way described in PEACE PLANS 19C.)

Publicity of the gold trade and announcement of the paid, offered and demanded prices as well as the turnover, would also be essential for a free gold market.

For any country with a truly free gold market and free gold coinage etc., the acquisition of gold is usually no problem. Gold usually streams to the places where it has the greatest purchasing power - unless it is forcefully prevented. Thus a relatively even distribution takes place. This has been called the "law of the fluctuating gold quantities".

This is important, for any rare metal currency under which no rare metal coins circulate cannot persist in the long run. It would founder on a justified distrust against it. Everyone must have the right to test the value of his paper certificates on the rare metal market, not only by enquiries but by real exchanges. Only then can a value standard gain and retain trust and confidence and deserve them. (Trust and confidence do have their role to play in any economy - if only they are not made the sole "foundation" - which usually requires a confidence trick and can be only temporarily successful.)

Would the transition to such a system be difficult? Under complete freedom debt contracts would, inevitably, be expressed in gold dollars, e.g. gold value mortgages would be agreed upon. Thus, step by step, this or that gold price or gold wage being agreed upon, and before it even becomes generally noticed, without further losses of purchasing power between intelligent people and without the tax department receiving more or less taxes, the old gold currency and standard could be re-introduced but without the past excesses:

a) the obligation of the central bank or other banks to deliver gold pieces upon demand,

b) the necessity for banks and, indirectly, for all creditors, to restrict the granting of credits when gold flows off to

foreign countries.

The same principles apply to silver coins and silver bars. Both standards could peacefully and without causing any harm coexist with each other (and other value standards) under the parallel currency system, i.e. under free exchange rate between them continues.

Naturally, everyone should also be free to agree with his associates upon any other base than gold or silver. But it can be safely predicted that even they would soon find out that gold weight units are by far the least evil (fluctuating) ones that are so for available, for debtors and creditors alike, if only all above indicated rights and obligations are upheld.

4. Free Trade System, Introduced by Free Ports and Free Trade Zones

"Active and passive trade balances exist only in the imagination of some people

and in the defects of trade statistics." - Ulrich von Beckerath

4/1 The Fundamental Aims of Free Trade

Repeal of all import and export levies, licensing and quotas, monopolies, subsidies, price controls and of all foreign exchange restrictions, in short, complete separation of the government from all foreign trading.

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4/2 Principles and Facts upon which Free Traders Rest their Case

The means of payment used to pay for imports, even when they are gold coins instead of the today generally used paper means, will inevitably sooner or later stream back and lead to corresponding exports. Thus import and export are as in-separable as breathing in and out. Thus no government need concern itself in anyway with the preservation of the so-called balance of trade. No government should do so, anyhow, because it will never be as much interested in achieving mutually profitable exchanges as the foreign trade merchants themselves.

Likewise, the taking up of credits in foreign countries or the granting of credits to foreign countries is exclusively the concern and risk of those who want to take or give such credits. It is up to them to take all advisable precautions, e.g. by means of credit insurance - which should also be a private business. (Governments are only good in writing foreign debts off!)

After the above indicated economic restrictions and borders have been abolished, division of labour between the peoples of this world will be greatly promoted. This would have the same favourable effect upon the general standard of living and economic development as the previous abolition of custom barriers within countries had. Indeed, it would only be an application of the same kind of measure on a larger scale.

As a result of improved international division of labour - after the introduction of Free Trade - the tendency would be for everyone to produce at his location and under his natural conditions etc. only that what he could produce with the least effort and lowest cost, for a world market. Moreover, consumers would have the option to buy the best and cheapest goods from anywhere in the world and could thus increase their standard of living.

The international competition introduced by free trade would likewise lead to better and cheaper products and services.

What influence free trade would have upon the establishment of world peace was already stated above.

4/3 The Ideal of Protectionists

In essence it consists mainly in buying as little as possible in foreign countries, thereupon to buy at higher prices in the own countries and to accept the resulting lower standard of living, while attempting to sell as much as possible in foreign countries, thereby reducing the goods offered in the own country still further and making goods more expensive at home, and then to utilise the proceeds from exports not for purchases from foreign countries but, instead, for the granting of long term credits to foreigners, credits which many people in the own country vainly try to obtain. When a few years later the foreign debtors begin to repay their credits, and lastly they can do this only through goods deliveries to us, the protectionists would rather cancel their debts than accept goods from them. Consequently, and fundamentally, and to that extent, the own export products were then given away. To realize this nonsensical system the protectionists are prepared to commit many offensive acts and even crimes, all quite legally, naturally: searches of private luggage, confiscation or imposition of high fines for infringements of their absurd, immoral and harmful rules, shooting of smugglers or black marketeers, who are trying to carry on a free trade regardless and, naturally, try to prevent arrests for moral deeds, devaluations of the currency in order to promote exports and reduce imports.

Inevitably, this kind of system brings a high degree of corruption with it (which under these conditions is often better than incorruptible customs officers would be - but why should one have to buy them in the first place?), a reduction of the standard of living and also, perhaps worst of all, something like a permanent condition of war, at least a trade war, between national economies. This kind of warfare is conducted by methods designed to harm other nations as much as possible, regardless of the indirect and equally large harm done as a result of such actions to the own nation. All over, the subsidised or even given away export goods (greatly reduced compared with the volume occurring under Free Trade) are out of proportion to the total harm done by the various existing restrictions of Free Trade and are, anyhow, offset by that part of one's taxes which the own government uses for similar subsidies to other countries. Sometimes, the protectionist myths on trading can lead to real wars. (Protectionist opinions and practices were involved in causing both World Wars! - J.Z., 10.12.02.)

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4/4 Free Trade and Tolerance

The human right to engage in free trading gives everyone the right but obliges no one to utilise the advantages of Free Trade for himself.

The majority is today economically so ignorant that in theory and as voting cattle, it supports protectionism, votes for corresponding representatives and would even, in a referendum, without sufficient prolonged enlightening efforts preceding such a referendum, decide in favour of the protectionist system. Nevertheless, almost every protectionist passing a frontier and given opportunities to ignore such trade restrictions to his own and clear advantage, makes some attempt in this direction, i.e. with words most protectionists declare for protective tariffs but in practice they are inclined to exempt themselves from them.

The question and problem is: In what way could an enlightened minority, right now, claim the advantages of Free Trade for itself without having, first of all, to defeat the prejudices of the majority? How could it, at the same time, propagate the advantages of Free Trade in such a convincing way that, finally, the protectionist majority would be converted to Free Trade?

The tolerance principle in its new version, the right of individuals to secede, to experiment and to make any kinds of contracts among themselves, show a way out:

These rights give the enlightened minority the option to enjoy, in the middle of Protectionists, all the advantages of Free Trade among themselves, "at their own risk and expense", and to do without all of the supposed advantages of protectionism, also "at their own risk and expense".

These actions would all occur "at the own risk and expense" anyhow because any Free Trader could rightly dispose (and would only want to dispose) only of the own products and services and purchasing power (apart from those entrusted to them for this purpose).

These Free Traders could conduct Free Trade between them either in form of a tolerant economic experiment or within an international exterritorial and autonomous community of volunteers who are Free Traders and who seceded from all the present protectionist and territorial State associations.

If the Protectionists were right, then the Free Traders would, by their behaviour, harm only themselves. Their enterprises and exchanges would soon fail and they would be turned into convinced Protectionists. Thus, if they were logical, the Protectionists would promote this kind of free trading.

With what arguments could one suppress Free Trade under such conditions? (The question of employment is discussed elsewhere.)

4/5 Precedents

Those who want Free Trade for themselves in form of tolerant economic experiments, as well as those who will associate in one or several free trading exterritorial and autonomous communities of volunteers, will establish institutions comparable to the free ports and free trading centres and fairs of the Middle Ages and to the still existing and expanding free port and free trade zones of today.

Some of the still existing free ports and free trade zones are in Hamburg, Bremen, Singapore, Penang, New York, Colon and New Orleans. (By 1959. I am tempted here to expand this section and give references but will rather leave this to future microfiched monographs.)

Such places have the following characteristics: Goods may be imported and exported duty-free, may be stored, transferred or processed. In Colon and Hamburg as well as in the 6 or 7 such zones now in little Taiwan, whole industries can be found. Many tax and regulation exemptions are granted, at least for prolonged periods. They do not practice fully free trading but rather interesting approximations to it.

Even Protectionists do often favour one or several such centres for their own countries but usually seem constitutionally unable to expand these examples to the whole country.

Smaller scale instances after the second World War were the special shops by occupation forces in Germany and Japan. The presently very numerous duty-free shops for international travellers show how far such tolerance can go, namely to retail shops, not only at airports but also spread over a city.

 

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4/6 Details on the Free Trade Zones to Be Established

The local organization of free traders determines and privately purchases suitable locations for stores, warehouses, exhibitions, sales centres and even factories. Then, either in the own name or in that of its members, it conducts foreign trade exchanges, especially duty-free purchases. It makes agreements on the transport of the acquired goods to its centres, may even form its own transport organization.

Finally, it will sell the thus imported goods to its members, largely upon orders. To promote its rapid expansion and to go along peacefully with the protectionist associations in its neighbourhood, it will refuse to make any sales or take any orders from non-members. Anyone who would want to claim the advantages of Free Trade for himself would have to proclaim himself quite openly a Free Trader - by becoming a member.

Not only duty free shopping centres should be established - and these might go down to small free trading storekeepers - but also whole free trading industries, which could join as members and consequently acquire all materials, goods and equipment from overseas without special restrictions, permits and duties.

They could likewise export all their products and services anywhere in the world where there are free traders willing to buy them, without let or hindrance by any government.

Most likely, the establishment of such free trade centres will only be a transitional measure. Once they can be freely established, once every individual can freely decide for himself whether to live as a Free Trader or as a Protectionist, whether unrestricted imports and exports are advantageous for him or not, most people would soon join one or the other free trade association - and free trade would soon become general - apart from some sectarian and limited persistence of some protectionist restrictions which would affect the others no more than e.g., the meatless days of some religious people.

The number of such free trade communities should not be limited in any way in advance. But it can be estimated that one such centre for every 10,000 inhabitants would probably suffice in the beginning. As indicated before, some of these centres may be as large as a large industrial enterprise or a group of them. Others might be confined to a single corner shop. These centres, within easy reach of most Protectionists, would, I believe, propagate the benefits of Free Trade so effectively and rapidly that, if I were involved, I would take out no more than a 6 month lease on such places.

4/7 It Is up to the Protectionists to Arrange for the Barriers to their Trade which they Believe they Need

It lies in the nature of these institutions and their principles that they and their members are not subjected to any tariff-, foreign exchange - and other "protective" rules passed by Protectionists - with the unanimous consent only of Protectionists.

What Protectionists can demand from Free Traders would perhaps be some kind of identification card as free traders. The precedent could here be the exemption of certified members of a foreign diplomatic legation from all custom duties and searches. To supply this precedent may be the best service diplomats ever supplied. The Free Trade organizations will permit the Protectionists to establish custom-barriers around their centres (as long as Free Traders can easily pass them) provided that they are established exclusively at the expense of the Protectionists who profess a belief in the value of such barriers,

The Free Traders will also be prepared to let all transports from and to its centres be sealed by Pprotectionists - again, at their expense.

It would not object, either, if the Protectionists were to punish, quite severely, all those of their own members who somehow obtained duty-free goods. But it reserves the exclusive right to give any reprimand or impose any contract penalty upon the own members who might have had dealings with outsiders.

The Free Trade associations will also not mind if Protectionists look into their business records - as far as business procedures permit - to find out who are their members, when and where and what kind of goods or services it expects, produces or has for sale. To that extent it would assist the Protectionists in imposing restrictions on fellow-Protectionists. The more the absurd restrictions are enforced against supposedly consenting Protectionists - who at

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any time would have examples of free trading before their eyes - the faster these restrictions would be abolished.

The free trade associations will also be prepared to employ former custom duty officers as employees, storemen and packers and perhaps as security men. The finally resulting general free trading would multiply international trading. The thereupon growing trading companies would accept former custom duty officers as employees - provided they have not become too corrupt and on this these companies themselves might be best informed. .

General monetary and financial freedom would also ensure that no unemployment would result either among these officers or among the workers of formerly protected industries.

4/8 What Will Free Trade Associations Use as Means of Payment?

Full freedom in external trading means, among other things, that one can use any kind of means of exchange and any kind of value standard as well. Thus the Free Traders will use any kind of means of payment, value standard and clearing method which would satisfy their commercial partners, regardless of current predominant theories and practices. Whatever means of payment and standards they might apply, the Protectionists could never rightly complain that they would be harmed by these payment alternatives. In the following some options for the payment of imports will be discussed:

Payment with foreign exchange: The free trade associations will only use those foreign currencies which they have themselves acquired by their exports or which they have bought, at favourable rates on the more or less free market of the Protectionists. Should a protectionist government categorically refuse to sell them any foreign exchange, then they would not mind this either - for they would not depend upon any foreign currencies.

But if they do use foreign currencies they would not harm anybody thereby: All foreign currencies used by the free trade associations would either be obtained by their members in a country through exports, or by non-members in this country and sold to the free trade association. If not obtained by either of them for exports, then they would have been obtained in loans which are, sooner or later to be repaid in exports. Thus, if these foreign currencies are now used for the payment of imports then they are exactly balanced, apart from time differentials, by corresponding exports. Thus the Protectionists can raise no logical objections, no complaints about wrongs or harms done by such usage.

Payment with the currently circulating State paper money: When imports are paid with the own national paper currency no harm or wrong would result. either. The above described case would simply occur in reverse: The import would cause and make possible the export. For each State paper money note that has found its way into a "foreign" country (All these terms will have to be revised after the introduction of exterritorial and autonomous communities of volunteers, seeing that nations acquire quite a different meaning then and "foreigners" will be everywhere and recruited even among the own family members and friends.), there will lastly be only one usage: Taking it as a means of payment for foreign imports from us: in payment for our exports. They must flow back in order to be useful and must in this bring about a corresponding export (apart from destructive and give-away games which make no economic sense at all).

The Free Traders will utilise the exchange rate agreed upon between governments only to the extent that it agrees with the free market rate. Thus the paper monies used by them could, if the imports paid with them are extensive, and not at the same time offset by payments with them for exports, suffer a considerable discount (against their nominal value) or fall in the exchange rate against the foreign currency. Would this be a disadvantage? No, for the greater such a discount or fall would be, the greater would be the incentive for all "foreigners" to acquire these paper means cheaply (due to the discount or fallen rate) and thus buy bargains from us. paying with this exported paper currency and thereby returning it to us and removing any excessive discount or too low rate. At the same time, the fall of our paper money on foreign exchanges would inevitably reduce interest in imports because then our paper money could be given in payment only at a discount or at an unfavourable exchange rate which would

 

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increase the price of imports reckoned in the own State paper money.

Thus the balancing of imports and exports would happen automatically in these cases also, without any government intervention.

What would happen if a foreign central bank were to use the State paper money received from us as a "foreign exchange cover" for its own paper money? If our central bank were then to ignore the present of corresponding goods and services thus made to us - in return only for printed slips of paper - if it really became worried about these outstanding paper claims against us, then it could enforce their reflux by e.g. declaring that these notes would become invalid within 6 months and that everyone, with the exception of the foreign central bank, could exchange them for new notes.

Alternatively, it could use the chance to issue tax foundation money and thereby increase government revenues by issuing as many new notes with tax foundation as are hoarded by the foreign central bank.

Should the notes hoarded or kept as reserve in foreign countries suddenly stream back, then they could be transformed into long-term loans by their acceptance, at their nominal value, regardless of any discount they may have in all other transactions, in subscriptions to such loans.

Moreover, note issue freedom would soon teach everybody, even the presidents of the central banks and the other monetary experts of governments, that one can issue sound means of payment without a costly cover in form of foreign means of exchange. Thus the Protectionists would have no serious objections against this kind of payment procedure. (Naturally, they can always invent some more nonsensical arguments but they can all be settled by an arbitration court both parties agreed upon.)

Payment of imports with gold coins or assignments upon a gold deposit: If someone has gold coins or gold certificates, then he should also be free to use them in payment for imports. As long as the legal claim of creditors to payment in gold is repealed and gold is at most a payment which a debtor may force upon a creditor but never one which a creditor may force out of a debtor, and as long as all debt obligations are fundamentally payable through clearing, an outflow of gold coins in payment for imports would not prevent anybody from fulfilling his payment obligations.

Moreover, gold has the tendency to distribute itself evenly among all civilised and trading people, not only under the "pure" gold currency, where gold is the exclusive means of payment, but also under the gold-clearing currency and while a free gold market exists, i.e. about the same quantity of gold which is lost through imports comes soon back in payment of exports (unless all kinds of government interventions prevent this). Thus the Protectionists would not have anything to object against this kind of payment, either.

Payment with clearing certificates: The means of payment most frequently used by the Free Traders will be clearing certificates. They are available to everybody to the desired extent. They are not manipulated by a government, like State paper money presently is. They preserve their value, e.g. by gold reckoning, and contain no term risk as all other debt obligations do, which do not promise ready for sale goods or services but instead cash without there being a certainty that the required cash would really be available when needed. These clearing certifi-cates will consist e.g. of shop foundation money and of standardised and typified claims against producers, in small round figures, in which these producers oblige themselves to accept these claims like cash whenever anybody buys anything from them or pays other debts to them. They would retain the right to deliver instead gold coins or "local currency". Useful would be especially the clearing certificates of agricultural sales cooperatives, large machine manufacturers and mines, and among these especially those firms working mainly for exports.

Quite obviously, this kind of payment for imports would automatically lead to corresponding exports.

A limited circulation period for these clearing certificates would assure sales before the goods represented by them deteriorate or become outdated and would prevent the hoarding of such certificates by foreign central banks in form of a "foreign exchange cover".

 

 

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Every discount a clearing certificate would suffer in a foreign country, would merely help to speed up its reflux, i.e. its utilisation against us in payment for our exports.

Everyone who considers not only the goods side but also the payment side of all foreign trade transactions and takes the possibility of free exchange rates and of private clearing tokens into consideration, must sooner or later bow to the logic of the Free Trade arguments. Protectionists usually consider only the goods side and even of this only the first half.

4/9 Should Free Trade Be Introduced even with Communist Governments?

To me it seems self-evident that no Free Trader should be "free" to supply e.g., the Soviets with arms and other military equipment. Indirectly, he would thereby infringe the human rights of others and no right authorises anyone to infringe the rights of others, especially when the rights infringed appear to be of a higher order. Morally such deals would be no better than supplying known violent criminals with arms. One would thereby become an accessory to many violent crimes.

Free trading with communist regimes should therefore be confined to raw materials and consumer goods which are not essential or important for war preparations.

All goods getting to Soviet Russia and Red China in this way could advertise the freer countries. (Really free they will be only after the realisation of all the economic and other rights described in this book.)

The Soviets or Chinese communists could not simply use the consumer articles thus obtained for their armament workers and soldiers (unless they were given long-term credits as at present) because a genuine trade is a two-sided process. They would have to supply equivalent values (even if they are supplied by slave labourers). Under their system of centralised planning and direction, these equivalents are certain to cost them more (at least in wasted slave labour, whose cost is not only their low maintenance but does include the extra they could have earned as free labourers due to the increased productivity of free men ) than the goods we would produce for them, in exchange.

Moreover, the economic system of the communists will see to it that a great percentage of the goods they import from the West will be wasted in one way or the other - while the West would almost optimally utilise its imports from the Soviet Union and Red China. Consequently, free trade would strengthen the Western economies more than the communist ones. What more could we ask for?

Even during wartime can Free Trade largely be continued by free countries. As Friedrich Schiller, in his history of the secession of the Netherlands from Spanish rule reported, the people in the Netherlands had free trading relations with everyone during the struggle, even with the Spaniards, and their wealth and their economic and military power grew steadily during this period while Spain simultaneously declined and grew poorer because it was despotically ruled. A more recent example: During WW II a black and therefore partly free market flourished between the subjects of two governments at war with each other, the Japanese and the Chinese one. Details can be found in Readers' Digest, Pacific Services Edition, Feb. 1944, p. 13.

4/10 Is the Transition to Free Trade too Difficult?

Consumers would, obviously, have no difficulties to adapt to the offer of a greater variety of goods at reduced prices. They would no longer have to work in order to provide monopoly earnings to protected industries - i.e., industries protected against their free consumer choices. They can retain what was so far wrongfully charged to them. With the savings made they can buy or order other goods and services. (Thereby they would reemploy as many people as they would first disemploy, given a free choice with their money.) Thus this kind of change could not be used as a valid objection against the Free Trade system. A complaint would here be comparable to the one by wood suppliers upon the abolition of the burning of witches and heretics. They also suffered a loss of income because they could no longer sell wood for the stakes.

A far more radical change occurs regularly at the beginning of every war, when an economy gears up for the

 

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production of war materials. Naturally, these industries have then no sales problems but neither would any industries under monetary freedom have - as long as they produce something that is in demand and do so at compe-titive prices. Admittedly, a lot of featherbedding and mismanagement would have to be thrown overboard.

In case of war the transition to a very different production does also take place under difficult conditions: numerous workers are called up and unskilled ones have to take their place in a short time, transport routes are largely blocked by troop transports etc., the change in the kind of goods produced is usually larger than the one to be expected upon sudden introduction of Free Trade, e.g., foreign markets and sources suddenly dry up or are cut off. Nevertheless, the adaptation does takes place and the process is rapidly reversed when the war ends. The economy is much more adaptable than most Protectionists believe - if only it is not hindered by numerous laws and regulations.

The issue of standardised and typified private means of exchange would offer the possibility to abolish any unemployment occurring, within days at most, and thus full employment could be achieved without the sacrifices and losses demanded by the protectionist system.

Admittedly, Free Trade will require great changes in almost every economic sphere but a destruction of the economic system would be impossible under economic freedom. Those firms which would have to make large changes very soon would also benefit from cheaper imports - and the whole world market would be thrown open to them (at least to the extent that they use their own clearing certificates as means of payment, by-passing the current monetary and exchange restrictions).

4/11 Is Free Trade only Good for some People and Harmful for others?

Many opponents of Free Trade assert that Free Trade would be good only for "strong" countries, i.e. countries with many raw materials or cheap labour or much capital and consequently many highly productive machines, for countries with a well developed economy, while it would have disadvantages for countries without any of these supposed pre-conditions. The "weak" countries would be unable to compete with the "strong" ones on the world market, they would be flooded even at home with the products of the strong countries, could not sell any of their goods, whereupon a huge unemployment would result. The "strong" countries would grasp all of the world's trade and they alone would enjoy full employment. All these objections go far astray:

Free Trade is very important for countries without raw materials because only under Free Trade could they be sufficiently supplied with cheap raw materials.

Free Trade is also essential for countries with an expensive labour force, in order to reduce the costs of living of these labourers and thereby avoid still further wage increases. It would further be required by these countries in order to keep their expensive workforce continuously and fully employed - within the framework of an international division of labour.

Free Trade is necessary for countries short of capital - so that they can import the required capital, in one form or the other and consequently develop their own competitive industries. For a long time the United States imported development capital from the "stronger" European economies - until this situation become finally reversed. Countries free to import capital can soon become capital exporting countries. Afterwards, they exploit machines rather than humans.

Generally, Free Trade is necessary for undeveloped countries to speed up their development with the aid of countries which are ahead of them.

Any "weak" country can in some sphere or the other successfully compete with all strong country. Countries which otherwise may be "weak" have usually as a pre-condition for rapid development, an abundance of cheap labour power - which could make them correspondingly "strong".

What merchant of a strong country who has not altogether lost his senses would flood any other country with his goods if this country could not now or in the foreseeable future offer anything in exchange?

If a country would really have nothing to offer, then it simply could not engage in any trading with other countries. Free Trade would change nothing in such a situation. As soon as value is demanded, offered and agreed upon in exchange, the feared unemployment would not occur.

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Whosoever believes that the "strong" countries could gather all of the world's trading to themselves, overlooks that trade is always a two-sided business. He asserts, in essence (without being aware of that) that some "strong" nations could then "usurp" all export business and could do altogether without any imports. This would mean that the "strong" countries would supply all the "weak" ones free of charge with all kinds of goods and services and would turn themselves thus into the over-worked slaves of the "weak" countries.

Naturally, this would not occur under Free Trade. But today, under the protectionist system, such a tendency can indeed be observed, especially in endeavours to export at any price, even if this means making presents to "foreigners" at the expense of the own taxpayers.

Underdeveloped countries are insufficiently developed because, among other things, they suffer under protectionism and possess not even a well developed central banking system and far less a payment system resting upon freely competitive note issue.

What would a continuous flooding of "weak" countries with cheap products of "strong" countries mean in practice? The "weak" countries would receive from the "strong" countries and for their usually deteriorated means of payment large quantities of cheap quality products while the "strong" countries, with the inferior means of payment received, could purchase from them only a few and expensive goods of inferior quality. This, if it really were possible, would certainly not be a disadvantage for the "weak" countries about which they would have any cause to complain. Unfortunately for them, this kind of thing does not take place, either, in reality. If the competitive situation were really like this then simply no exchange would take place.

Under freely floating exchange rates a purchasing power parity between the currencies of these countries would soon be established, one which would lead to equitable and mutually profitable trading, would prevent the "flooding" and "conquering" of markets and sales difficulties. When the own currency has sufficiently fallen in foreign countries against their currencies, then even our expensive goods will appear cheap to them.

As long as no government interferes, purchasing power parities of the currencies of countries trading with each other (whose citizens are free to trade with each other), would very soon develop and remove most of the expected and predicted difficulties. The concepts of "strong" and "weak" countries become then quite meaningless. All of them would then be internationally competitive - although their standard of living might greatly differ. The "strong" country could then acquire the currency of the "weak" countries quite cheaply (in reality only in accordance with freely determined world market prices) and thus buy cheaply in the "weak" countries, while the "weak" countries would have to use much of their own currencies to purchase anything from foreign countries, i.e. imports would be very expensive for them. Thus there would be no incentive for them in multiplying their imports. Imports would not flood their markets. Naturally, their general standard of living, although increased through Free Trade, would still be lower than in the "strong" countries.

(To answer all the myths of the Protectionists with the best replies so far made would require an encyclopaedic effort. Microfiche (*) would be an ideal medium to compile all such contributions and to publish a manageable encyclopaedia of this type. Plan 183 in PEACE PLANS No. 8 discussed Free Trade with communist countries in some detail.) - (*): (Now I would add CD-ROMs. Few would be required to record and sum up all of this controversy, stretching over centuries & several languages and numerous writers. - J.Z., 11.12.02.)

 

5. Productive Cooperatives

"The greatest of men cannot do more than develop

the cooperation of those with whom they come into contact." - John Leitch: Man to Man, p. 199.

"Seek 'cooperation without subordination'"

- David Wiek: ANARCHY 8.

"Cooperation is possible only amongst independent individuals;

amongst others, there may be regimentation but no creative cooperation."

- W. J. Cameron

 

"Cooperation is impossible without peaceful competition."

  • Leonard E. Read in; "Meditations on Freedom", p. 23.

,,Internalizing the Invisible Hand"

- Heading of chapter 12 in Cornuelle's "Demanaging America".

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"... we must also progress towards the capital-owning democracy of the future..."

Conservative Election Manifesto: A Better Tomorrow, 1970,

quoted in: "Down with the Poor", Churchill Press, p. 74.

 

5/1 Principle: Everyone Becomes an Owner of Means of Production

The basic idea of advocates of productive cooperatives is not to abolish the private property in means of production, as communists and many socialists want to do, but instead to turn, as far as possible, every working person into an owner of means of production, one with all rights and obligations of a proprietor, and thereby to fully utilise the profit and creative interest of all working people in an enterprise, not only that of the former employer, and thereby to increase the productivity of enterprises and the earnings of all participants.

Already much can be achieved with mere suggestion box schemes (as mentioned in the introduction to PEACE PLANS Nos. 20/1) and with work-cooperatives, gang work or group work as described e.g. by Hyacinthe Dubreuil. (See a review of his main work in Peace Plans No. 13.) (Later I microfiched the whole of his most important work: A Chance for Everybody, which was reviewed and recommended by Aldous Huxley in his "Ends and Means". - It was kept out of print, like many other significant works, for all too long. - J.Z., 11.12.02.)

5/2 Cooperative Property as Distinct from the so-called People's Property

Cooperative shares allow a collective and yet individualized ownership in means of production.

As an individual can rarely save enough capital to permit him to buy a large enterprise and as automation has not yet advanced sufficiently, and never might, to permit him to run a whole large business on his own, the task consists in establishing some collective or cooperative form of ownership which does not in the least reduce initiative, responsibility and profit incentives for individuals, but, instead, promotes them. (Most productive cooperatives in the past have not held to this ideal. They rather tended to make a religion out of a concept of cooperation which was seen as the opposite of competition, out of egalitarian principles and practices and democratic procedures, so that they were often worse run than the managed enterprises of today. In them the human productive and creative potential of the participants was barely touched. (They have given the very concept of "cooperatives" an ill repute among free marketeers, in the same ways as "competition" has become an ogre in the minds of "faithful" "cooperators". - J.Z., 11.12.02.)

The collective or cooperative property relationship must be fundamentally different from the so-called people's or national property in State enterprises.

The form of a share company formed by cooperators could achieve this fundamental difference if, for large enterprises, it is combined with a decentralized form of association, in which the sub-groups or departments enjoy a large degree of autonomy and a considerable separate interest, assured e.g. by separate profit and loss accounting.

Preferably, a productive cooperative should go the whole way and consist exclusively out of genuine proprietors. This would require that each member would have to purchase, immediately or on terms, a minimum number of cooperative shares.

Earnings would have to be distributed in accordance with the work-services supplied by each member and also corresponding to the amount of capital the individual made available to the cooperative.

When capital is not monopoly or spurious capital (like an investment in a legalized privilege) then it is in essence nothing else than pre-done labour expressed in monetary units, labour which has not yet received its final reward. This pre-done labour greatly increases the productivity of a cooperative and can therefore claim a special reward or share in form of an interest rate to be determined by the cooperators themselves. Whoever makes pre-done labour available has also the right not to be exploited: the right to the full proceeds of his labour (as measured on a truly free market ).

In all the following sections only productive cooperatives are discussed while consumer cooperatives are largely ignored. The reason for this is that productive cooperatives are presently hardly developed and usually very badly organized, i.e., not in accordance with free market economics and the nature of free men.

They are more the product of ideologies than economic knowledge and understanding (I would like to hear of exceptions to this rule!) and have given the whole cooperative movement a bad name. They are also usually subjected to many legal hindrances (even if they are well-meaning ones) and many prejudices work against their establishment.

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The development and spread of sound productive cooperatives has hardly any inherent and natural limits. Only very efficient employers of the old type could compete with them and only inferior workers would be unable or unwilling to shoulder the self-management responsibilities involved.

One of the major tasks consists in subdividing large coops into many independent sub-coops.

Another task is the discontinuance of the practice to hire for long periods, or even permanently, mere employees, i.e. workers who are not also cooperative share-holders - rather than independent sub-contractors, alone or in work groups or in work-coops. Thus, to prevent a kind of exclusive and privileged cooperative capitalism of the founding members or long-term members, and to avoid the disadvantages of the employer-employee relationship, the constitution of each productive cooperative should determine that, apart from trial or training periods, it will not employ anyone as a mere employee. Enlightenment among cooperators should reach a stage where they would do this voluntarily and in their own interest.

5/3 Establishment of Productive Cooperatives through the Purchase of Existing Enterprises

The establishment of productive cooperatives should occur rightfully, especially without confiscation, State subsidies or "occupations", through the purchase of existing enterprises by their employees, who organized themselves in a cooperative or partnership association. As employees possess as a rule not sufficient savings, nor a chance to save enough to permit them to buy an enterprise with cash, one of the remaining options would be to acquire an enterprise through instalment payments. The technically and financially best method for this, now frequently used by financiers among themselves, would be to purchase the enterprises using freely transferable bonds or other securities issued by the new cooperative, as means of payment. These securities are then to be gradually redeemed, in instalment payments, over a period commonly running over 10-25 years. Such bonds are today negotiated at the exchanges as industrial bonds.

As a result of such outright purchases the cooperators will, as a rule, have to pay out less in amortisation of the loan involved, including interest and interest on interest, than they would have had to pay out in dividends from the earnings of the enterprise for the some period, in case the enterprise had not been transformed into a cooperative. In practice, these term payments would be made out of the additional earnings achieved through the transition to cooperative production.

One of the many beneficial side-effects would be that the cooperators, finally constituting the majority of voters in political elections, would see to it that they are no longer highly taxed as today the entrepreneurs are, who are presently all too frequently considered as "capitalistic enemies", as the "rich who ought to be soaked". (The "share" of the State in the earnings of an enterprise, in form of diverse taxes, is today often already as high and sometimes higher than the total expenditures for wages and salaries. Consequently, the State as exploiter has largely taken the place of the previous supposedly exploiting employer. Today's entrepreneurs are as a rule content with 5-10% of the total earnings of an enterprise. Thus tax resistance and reform resulting from the transformation of enterprises into cooperatives, would on its own already considerably improve the economic position of the cooperators.

A short study of the almost daily published reports in the mass media of profit and loss accounts of today's share companies (this applies to conditions in Germany and countries with similar share company legislation only, but the relationships and percentages can be supposed to be similar in similarly developed countries) could enlighten everyone rapidly about the relationship existing today between wages and salaries on the one hand, combined with fringe benefits and social insurance premiums (*), and the profits, dividends, interest payments and taxes on the other hand. (I used to have an extensive collection of reports of this type. Anyone with access to similar reports by large companies can check out this generalisation. Only firms with relatively high capital investments per head of the employees, like mines and waterworks with large dams and hydroelectric schemes, formed exceptions from this rule.) - (*) Wage-related burdens laid on enterprises are already - by 42-47 % in Germany and 75% in France - higher than the gross wage payments! - Prof. Heinrich Rittershausen: Wirtschaft (Economy), Fischer, Frankfurt/M, 1976, p.11.

(My father, K.H. Zube, pseudonym: K.H.Z. Solneman, in his: The Manifesto of Peace and Freedom, The Alternative to the Communist Manifesto, 1977, 1983 - published in my version in PEACE PLANS 61-64 and microfiched in the printed version in PEACE PLANS 1324, pointed out that by 1975, at least in somewhat developed countries like Germany, the small and working class savers had already, between them, enough money on their bank accounts to purchase, if only they wanted to, the controlling interest of all the German share companies six times over! So far they have not even seriously discussed their option to thus and quite peacefully and rightfully take-over the enterprises they work in! Instead, their heads are still full of trade unionist prejudices and class-warfare notions and they engage in the usual anti-industrial actions called strikes and believe to gain thereby! - There are, naturally, many countries still in which employees are much worse off than they were then in West-Germany. In these the above-mentioned purchase of enterprises with self-issued securities would still be advisable, i.e. the payment of the take-over costs, out of the proceeds, in instalments. - J.Z., 11.12.02.)

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The purchase of enterprises by their employees (in the way above recommended) is especially advisable in times of economic depressions or recessions because then the enterprises can be purchased cheaply.

Once a few productive cooperatives of the above indicated kind have been founded, survived and are successful, most other enterprises would be likely to be similarly transformed, at least in the long run. Only a few and very capable employers would be able to compete successfully with these cooperatives, could e.g, afford to pay their employees higher wages than they could earn as cooperators elsewhere. Such private enterprises would certainly not constitute a problem.

The resistance among the employers against the transformation of their enterprises into productive cooperatives is smaller than the numerous mental reservations which most labourers and other dependent employees have against such a transformation. The employers would receive a secure annuity out of this sale and the enterprise they might have established themselves, one of the achievements of their lives, would be more likely to be continued in this way. Moreover, their continuing managerial income could be high, if they continued as experienced and popular managers or executives of the coop. Many employers would make their own life-long employment in an executive position one of the conditions of their sales contract. They would largely be freed from the enterprise risk which so far they had largely shouldered themselves. They too would finally have more regular and much shorter working hours - if they wanted them.

5/4 Will the Unions Prevent these Reforms?

Once union functionaries recognize that, e.g., as secretaries of productive cooperatives, they could be better paid and have more independent and more satisfying positions, they would soon no longer fight against a transformation of employer/employee organisations into productive cooperatives. Every coop will require many intelligent people who are good writers and talkers & used to taking the initiative. They could even offer them more influence than a union could. Their new work would most likely be much more pleasant and their working hours much shorter. The excitement of fighting employers and manipulating men would largely be replaced by the creative challenges of production problems.

5/5 Closed Cooperatives as Opposed to Open Cooperatives

The so far indicated productive cooperatives would use only means of production which do not constitute monopolies. For all other enterprises which utilise one or the other "natural monopoly", open cooperatives should be established according to the model described below. The ordinary cooperatives here discussed should be free to refuse to accept anyone who is applying for membership. They could do this e.g. with reference to the fact that he might join a competing coop or even establish his own. In practice, as a result of full employment, which would follow from freedom for note issues and other liberating measures, almost every cooperative would welcome any new applicant with open arms. But no one should be granted a "right" to become accepted as a member by any such ordinary productive cooperatives.

5/6 Main Problems: Management and Marketing

Most of the productive cooperatives so far established failed. Among the major reasons for their failures were the problems they had in arranging management functions efficiently and in assuring sales. Mostly we had cases of tradesmen who associated in cooperatives believing that good tradesmanship would be all that would be required to make their coops a success. Usually, they understood little of the administrative labour associated with a productive enterprise and of the marketing organization required and even less of the requirements of fully free markets.

Difficulties in finding a suitable director and salesmen are abolished, to a large extent, by not considering all of the present ones as enemies but rather as potential allies. At least all the capable ones among them should be retained in their present positions or even promoted.

Sales difficulties lying not in personal disabilities but in economic causes, could largely be abolished by freedom for the issue of notes and other clearing certificates. Without issue-freedom any form of organization is dependent on the exchange medium in circulation, its quantity, quality and distribution. Then, when e.g. the monopolised

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State paper money is largely hoarded, many enterprises simply have to shut down, regardless of their organisational form.

Under monetary freedom, the payment of raw materials, machinery, interest and loans, after an agreement with the taxation office, also of taxes, could be done by many productive cooperatives largely with clearing certificates based upon their own products and services. The earnings and profits of their members could initially be largely paid in warrants upon their own canteens, then in goods warrants with shop foundation issued by consumer coops in the neighbourhood, (acquired in exchange for the own clearing certificates or claims arising out of sales to wholesalers), and finally in the goods warrants of regular Shop Association Banks as were described above. Thereby a productive cooperative would automatically assure sales for itself corresponding to its expenditures, earnings and profits.

All laws and regulations on cooperatives, which are all too often only obstacles for the establishment of new cooperatives (Many require e.g. a minimum capital for their establishment and it is to be paid in cash!) should either be abolished, ignored, or by-passed by voluntary agreements.

5/7 Distribution of Profits

The net earnings of a productive cooperative can only be determined at the close of an accounting year. (Modern computerised accounting may already have changed this situation.) Thus the cooperators should only receive advances, which somewhat correspond to their work and capital contributions, and these should be paid out, like wages, in short periodical intervals. The total of these advances should not exceed 90% of the net earnings in the previous year. Thus the income of the cooperators would have to fluctuate only once a year. (Not all cooperators will remain prejudiced against fluctuating earnings.)

5/8 Appeal to the Capital Market, when Necessary

If the own capital of a cooperative would not suffer to cover its capital requirements, then it could either increase the minimum cooperative shares or appeal to the free capital market, e.g. by asking for subscriptions to a loan or by issuing industrial bonds. It should offer such creditors in all its meetings the same voting rights which working members have. When, for instance, one cooperative share would correspond to one vote, then these financiers and small

investors should receive a number of votes corresponding to the number of their shares, or bonds or loan certificates of the same denominations. The working members of the cooperatives, seeing that they do not only invest their capital but also their labour power for long periods, might be given as many additional votes as correspond to their annual earnings in relation to the value of one cooperative share ( which is the equivalent to one vote).

5/9 Responsibility of Members

In case a productive cooperative is dissolved, all its members are responsible for its debts in proportion to their shares in its earnings. Their responsibility does not altogether end with them leaving a coop before it would close down, at least not for the debts existing at the time they were leaving. Naturally, all such debts and assets should already be determined at the time of their leaving.

5/10 The Organs of the Cooperative

The supreme body of productive cooperatives should be the general assembly of its members in which every member should have the same active and passive right to vote unless someone possesses more than the minimum number of cooperative shares , or is an investor with rights as indicated above. Those with more shares will get correspondingly more votes. Likewise, some coops might determine that a certain amount of work earnings would give the equivalent of one vote.

The general assembly should make decisions with a simple majority. But for changes of the constitution of a cooperative, a 3/4 majority should generally be required. The some 3/4 should be required for the dissolution of a coop.

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The general assembly also elects the directors for a certain period. They are responsible to it and can at any time be recalled by it. All other leading positions are to be filled by elections only among those who would have to work directly with and under them and are recallable by them, also.

The general assembly will also elect every year a supervisory board, consisting of members of the coop, whose sole task is to be a watchdog over the directors and to give frequent reports to the members.

5/11 Particular Advantages of Cooperative Production

a) No More Strikes

Fights for increased wages are impossible in a cooperative for it has neither employers nor wages. Against whom could the cooperators strike? They could simply replace an incapable director. Working time and individual earnings they determine themselves, in accordance with their previous earnings, their orders, their will to work, and their individual abilities and special training. If they believe their income to be too low and that the sales of their products would not be too much reduced thereby, then they would further increase the price of their products or attempt to cut costs further. If sales fall, they will satisfy themselves with lower incomes and consider further cost cutting and diversification of production.

Never will they be able to complain about an employer who is supposed to exploit them. They will begin to think like businessmen rather than as "wage slaves". The own experience with a free market, outside their enterprise and also within, will soon give them the required economic knowledge.

Strikes are an outdated and unreliable method compared with the threat of or the act of giving notice in order to join a productive cooperative or to establish one:

"What working man has ever considered that if the body of workers of a factory or of a large estate paid the owner quarterly one-fiftieth of the value of the undertaking and that seventy-nine times, the workers would own the undertaking, provided the owner is satisfied with an interest rate of 1- 1/4 % quarterly on the debit balance remaining at any time?" - Ulrich von Beckerath, on p. 198 of PEACE PLANS 10.

If workers, instead of engaging in wage struggles and industrial war for more than a century, had proceeded in this way for 10-20 years, then they would have become cooperative owners of most enterprises long ago.

A cooperative of wharve labourers might indeed not go on strike against an employer - it would have none - but against a ship owner, by refusing to load or unload a ship. If they break their work contract, then they could be sued for damages, also by class actions of their victims. If they reserve in their work contracts a "right" to themselves to engage at any time in anti-industrial actions, then they could not expect to get many work contracts. If they engaged in criminal assaults and intimidation against groups of workers or individuals willing to undertake the work the striking men refuse to do, thereby also infringing the right of their customers to hire alternative contractors, then, under a just system, they would be charged and treated as criminals. But the more they would come to understand the workings of a free market and the more the indirect benefits of it, like full employment, would be felt by all, the rarer would these cases become. "Wharfies" (as they are called in Australia), who attempted to set up an exclusive organization to exploit the natural monopoly of a harbour, would either encounter well protected competing groups or would be transformed into open cooperatives, even against their will, cooperatives which many of their present victims would join, with decisive voting powers. Compare the notes below on open cooperatives.

b) Rationalisation

Rationalisation measures are today frequently neither proposed nor demanded by workers and unionists because they save labour. On the contrary, frequently they are systematically boycotted or prevented in order to avoid lay-offs. Thus wages remain comparatively low and prices relatively high.

In cooperatives everyone would have an interest in cost-cutting or quality or productivity increasing rationalisation measures because they would increase earnings, shorten the working hours or make work easier and nobody would

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have to be afraid of unemployment. At most their kind of jobs would be changed. Cooperators could not become unemployed because they are co-owners of the enter-prise and because monetary and financial freedom would have abolished unemployment generally. As co-owners they might declare in favour of a general reduction of working hours (for those who want reduced hours) or for a change in the products or for an expansion of production. Under free market conditions, including freedom for the issue of private money tokens and securities and freedom in the choice of value standards, industrial credits could be easily obtained. Naturally, every cooperator would be free to either leave and sell his shares or retain them as a now all the more profitable investment, while he would work in other cooperatives, where his own special abilities could bring him higher earnings.

c) Increase of Productivity by Subdivision of Large Cooperatives into Small Subgroups

If one considers the State as a cooperative insurance company, its taxes as premiums, its administration and social services as the services of this insurance company, then it becomes clear that even the smallest savings, e.g. in electricity to power the lights of an office, would lastly be to the benefit of all the insured. (Unfortunately, here they cannot so far opt out and make other, more suitable arrangements with other insurance bodies or remain self-insured.)

But the advantages for the individual who should switch out the lights are so small, seeing that they are so widely shared around and, likewise, the disadvantages of not switching them out are so dispersed and small for the individual, that this cost factor (among many others) is usually overlooked or ignored and such possible savings do not take place. The same applies to every one of the myriad activities of the "insurance company" called the State. Combined, all these little acts of waste amount to a great burden upon the tax payers, the "insured".

A similar waste takes place in large private firms, like e.g. Siemens in Berlin with more than 100,000 employees. (In my time in Berlin. - J.Z., 11.12.02.) Some waste or destruction by one of the employees would, equally distributed among the employees, burden him and the others only with 1/100,000 of the costs involved, if it was worth $ 10, then with only 0.01 cents! Consequently, almost no one bothers.

From this and similar considerations, it follows that there is for every kind of enterprise, even a cooperative enterprise, a certain optimal size. The same applies for certain operations to be done within enterprises. The optimal size for groups within enterprises doing certain sections of the social production process is usually between 2 and 3o persons. Within such small coops everyone tends to know everyone and every waste and every cost saving and improvement does significantly affect the earnings of each member. Thus all see to it that no one within the group wastes too much and every improvement potential is sooner or later explored and realized.

Thus all enterprises, which certainly or possibly have exceeded the optimal size, as a whole or in their departments, ought to be subdivided - in accordance with the wishes and abilities of the participants - into numerous more or less independent sub-cooperatives, at least with their own profit and loss accounting, corresponding as closely as possible to the optimum size for each operation.

These subgroups act like internal sub-contractors to the entire firm. They contract e.g., on the supply of raw materials and finished products and the use of equipment with the main coop and guarantee a certain product or service, of certain standards for certain periods. The main company would then largely be reduced to being a coordinator and conducting "external affairs". The original shoe manufacturing firm Bata in Czechoslovakia has possibly applied this system first, successfully and on a large scale. In the US this system, introducing market relationships within enterprises, has been called an "agoric" revolution, from the word agora = the market. It is a rational undercurrent in the present workers control movement and has been previously described in this series in plan 183 in PEACE PLANS 8 and in plan 226, pp. 1-46 in Peace Plans 13.

Without this kind of decentralisation scheme many productive cooperatives could become as inefficient and unsatisfactory to work in as other large enterprises.

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d) Higher Quality of Products

Under today's system the quality worker does not necessarily earn more. He may have to use more time and energy than bad workers and might not be any better paid. The quality worker might even be blamed for working too slow! Thus the quality of the products tends to become reduced to the lowest acceptable level and all too many workers continue under the illusion that the harm through shoddy work would have to be born only by the employer and the customers.

In a cooperative every cooperator would be directly affected in his earnings if he himself or others in his group would produce shoddy goods. Thus each becomes interested in quality products, not because some boss wants them but because their own earnings demand them.

e) Personal Independence

A cooperator is no longer truly subordinated to and dependent upon superiors whom he, together with a few fellow workers, has elected and may recall. Indeed, in many cases he would be much closer to being an independent businessman. Instead of having to obey or give notice he can now have his say - as long as he does not hinder pro-duction - and can also have a real influence on decision making, at least within his own sphere of the process of production. He would never be helplessly exposed to arbitrary actions by superiors - or coercive unionists. Cooperators will be able to speak up and largely also act upon their convictions - if only they can convince their fellow workers that their ideas and proposals are creative and not counterproductive.

Only rarely will they be able to select the best kind of foremen and directors on their first try. But the profit motive and its rapid feedback process will see to it that they will make better decisions soon. A merely popular guy, for instance, whose decisions would rather lead to losses than additional earnings, would not remain in any elected and recallable leading position for long. Workers would not have to rely exclusively on their own judgement in order to judge advanced qualifications but would hire the services of one or the other certification and guaranty company.

f) Working Hours

The cooperators determine their working hours themselves. Naturally, if they want to shorten them considerably, without simultaneously and proportionally rationalising their work, they would have to be satisfied with lower earnings. Individual cooperators would also have considerable freedom in arranging shorter or longer working hours for themselves with corresponding lower or higher earnings.

g) Earnings

The cooperators themselves determine - dependent only upon approval by their more or less satisfied customers - their working time, kind and volume of production, investments, prices of the finished products etc. Their earnings will then correspond the value of their product on a free market - less all the fixed costs involved.

If they appear to low to them then they can only hold themselves responsible and they will have it in their power to improve the situation.

h) Management Mistakes Will Become Less Frequent

After a few dozen general assemblies, the cooperators will have won insights into economics which even many of the present entrepreneurs do not have. Why? Very powerful people cannot stand being contradicted and so very often they are not or not sufficiently contradicted when this is required. Many wrong decisions follow from this. In cooperative assemblies everyone can freely speak his mind. The subdivisions of cooperatives will see to it that each will have a channel for his opinions and ideas in accordance with his level of interest. Those disinterested will stay away. All participants will have a similar financial and working interest in the proper decisions. Wrong decisions will hurt them in their pockets. Those who gave the right advice will be better listened to next time. Experience will be the best master.

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There is no intention here to dispute in this rough and ready way all benefits of modern management methods. But the further these have gone away in the management of people from hierarchical decision-making towards personal incentives at every level and decentralized responsibilities, towards self-management in short, the greater have its successes often been.

Other kinds of management capabilities and training can be hired in form of consultants or contracted or elected in form of cooperative members with such special abilities and training.

I have no illusions about mass meetings or committees always making the right decisions. But these meetings are distinct from many others in that they decide only the own affairs and have in these a profit and loss interest. Moreover, there will be many such meetings at many levels, each attended by those interested at that level by those who have most to win or to lose.

What one expects from such a re-organization largely depends upon what one expects from man as a free being. Many libertarians still wrongfully believe that man as a producer needs a master over him. I hold that properly organized cooperatives will refute this belief.

i) "Go-Slow" Policies Will End

Wages of workers remain all too often the same, whether particular workers produce much or little. Even when they work on piece work, they have often experienced that when many workers produce above the normal rate then the normal rate is simply increased and the value of the extra efforts flows rather into the pockets of the entrepreneur than into their own. Whatever happens actually, this is the impression the workers often have and their reaction is predictable: More or less formally they agree upon taking it easy and going slow, producing under their capacity and thereby, indirectly, do also lower their wages and their purchasing power. Their additional earnings must become much more directly related to increased turnover and profits from sales than happens through piece work and no one must be authorised to determine cut-off points and minimum quotas for them. That does not mean that they will not have to haggle and bargain out the value of their particular contribution to the product of an enterprise with other work groups within a cooperative. In this they will even have to compete with outside contractors offering the same services.

Cooperators would harm no one but themselves with go-slow policies. They are, generally, interested in utilising every minute of their working time for production and ever increased productivity. Thus they will not take unnecessary "Sickies", either, especially when they have also organized their own sickness and accident insurance and the costs of loafing would have to be born by their mates. These find out, often long before a doctor, whether one of them is truly sick and unable to work.

Related to going-slow agreements are pretended hyperactivity as soon as a supervisor is near, combined with comparative relaxation or even inactivity as soon as he is out of sight. In a cooperative, particularly a properly sub-divided one, the full profit motive and proprietary interest applies to everyone and loafers will not be carried at the expense of other cooperators. Instead, their lower income would be determined by the evaluations of the other cooperators.

Today the appearance of being busy is given frequently by employees, e.g. by sales personnel in department stores, who are not supposed to sit down (even if seats are provided) when there is nothing to do. Cooperators would be inclined to make each job rather as easy as possible, as long as productivity does not suffer.

j) Jobs According to Ability

In a cooperative everyone has a considerable influence on the kind of his contribution or job. Likewise, his fellow cooperators have an interest in finding the job for him which is most suitable for his abilities. Thus, to a higher degree than is presently the case, people will get into the positions corresponding to their abilities and interests, where they tend to be most satisfied and most productive. In short, larger freedom in the choice of jobs and professions will also be introduced within enterprises. Connections or friendships with powerful people would no longer help, at least not for long.

k) Increase of Productivity through Job Rotation in Relatively Simple and Monotonous Jobs

Today workers are often tied (due to unemployment) to simple and monotonous jobs for years. Change into others

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depends upon approval by superiors for whom increased productivity and worker satisfaction will not always be the first consideration. Consequently, certain workers tend to deteriorate at least as human beings whose creative potential is not sufficiently utilised, then also as producers whose quality and quantity of output suffers.

Cooperators will much more rapidly agree among themselves to make their jobs more interesting (job -enrichment) by re-arranging them or less boring by frequent job exchanges (job-rotation).

1) Theft and Embezzlement Will Be Reduced

Theft by employees of raw materials, tools and finished products is very common today. Workers often believe they would merely harm the employer in this way and not themselves and their fellow-workers, at least indirectly. Moreover, believing to be exploited, they often try to "get even" in this way. Once they consider such items as their own property and that of their fellow workers the situation will be different. Those who steal from their fellow workers are never very popular and would be much more easily uncovered. To that extent security guards would usually not have to be hired by cooperatives. Moreover, they could save much in record-keeping which is based on the assumption that every employee is a potential thief.

m) Waste and Abuse through Neglect and Maliciousness Will Become Less Frequent

Neglect and abuse lead today often to waste and a short life-span for tools and machines. In a coop the fellow workers would demand an indemnity payment in such cases from the culprits. Employers, at present, are much less likely to find these offenders and tend merely to write-off such losses, together with other production costs.

n) Amenities

Apart from paternalistic firms and labour legislation, amenities and investments which would facilitate work are frequently not provided today. Most cooperators would be willing to make such expenditures for themselves, e.g. provide better ventilation, seating for jobs which could be done sitting down, or better seats etc.

Even if they did nothing of the sort, they would only have themselves to blame and their output would be less likely to suffer from job-dissatisfactions.

a) Less Supervision Required

Cooperators, in their own interest, will as a rule work industriously, compete with each other, spur loafers or see to it that they are paid correspondingly less. They will not require any special supervisors or incentives or disincentives for that. Their inherent ones will be enough. The only norms and quotas they will have to follow are the ones they set themselves. Thus their supervisory and administrative costs will be greatly reduced.

p) Superfluous Jobs Reduced

Superfluous or unprofitable jobs are today often ordered by superiors who want their department to appear very busy, in order to justify demands for still more staff and workers and to give the impression to their superiors that they would have thought of everything. In a cooperative such abuses would be prevented by the profit incentive every cooperator has. Nobody could or would force them to do jobs which would be unprofitable for them and no one else would be prepared to foot the bill for such jobs.

q) Corruption Avoided

There will also be less corruption in cooperatives because the supervision of every cooperator by his fellow workers is almost 100% and, primarily because the cooperators are not just representatives disposing over the property and services of others, but of co-proprietors. Every harm to the whole enterprise and to the cooperative group they belong to would also harm themselves. Self-inflicted wounds are rather rare.

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r) Just Determination of the Individual Share in the Profits

Today there is often the same rate of pay (determined by collective bargaining) for different jobs and output and for the same kind of work different pay (according to age and seniority). One can almost say that the contracts made by union functionaries with coercive and exclusive powers have turned this absurd and inequitable procedure into a system.

Employers and supervisors, even with the best of will, can often not determine the difficulties experienced in certain jobs as well as the workers themselves. Thus the latter will gradually and job by job develop experience and systems based on them to measure individual contributions, in the attempt to come close to just individual shares. The subdivision of large coops into small autonomous work cooperatives will be a great aid in this. But not all jobs can be thus measured. There are e.g., certain clerical jobs whose particular activities would be hard to impossible to measure and compare. Here another practical method could be applied. Whenever several cooperators with comparable abilities apply for the some job, then it should be circularised on job bulletin boards and the salary should be determined according to the law of supply and demand. The one willing to do the job for the lowest salary, equal capability presumed, would receive the job. Naturally, it would not be a sinecure either. Someone might turn up with superior qualifications and he would get the job even at a higher pay or someone else might undercut him by demanding less for the same job.

In cooperative production anyone believing that his particular share in the profits would not correspond to his work contribution, would have to come to an agreement with his fellow workers. It would have to be determined at whose expense his share should be increased. Thus the constitution of many coops would determine that everyone applying for a higher share should name at the same time the individuals or groups whose earnings should be correspondingly reduced, because they are, supposedly, overpaid. In case of disagreements the jobs involved will frequenty be swapped, at least temporarily, until finally agreement will be achieved in most instances. As most of these work groups will also be affinity groups of basically compatible people, lasting disagreements on such subjects will be rare. Incompatible people will go their separate ways in separate associations.

5/12 Summary

The main flaw of most of today's so-called "free enterprises" with a hierarchical structure and based largely on subordination, allowing free enterprise and initiative only to a few on the top, usually misnamed "capitalistic" enterprises, as if the others, even national enterprises and many of the nominal cooperatives would not have the same flaws and characteristics, lies in the fact that the enterprise and its products belong to those who directly provided the capital, that these are usually not identical with the workers and that the workers are more or less on a fixed income, regardless of their individual contributions and of their inclinations and abilities, in a prescribed and supervised role.

From this do inevitably follow ignorance and disinterest of the workers regarding the functions of the enterprise. They tend to give as little to the enterprise as possible or as they can get away with and to grasp as much in form of income and fringe benefits as they can get. The employers have the directly opposite interest: They want the maximum output at minimum costs. From this follows a permanent condition of either hot or cold industrial wars, all very wasteful and harmful to both sides. (Hyacinthe Dubreuil called the employer-employee relationship therefore: "A condition of organised antagonism." - J.Z., 11.12.02.)

At the same time, the present shareholders understands as a rule as little of the activities of "his" company as the workers of this company do, has no interest in the business conduct of his company than is absolutely necessary for the receipt of his dividends. In case something goes wrong, he will rarely try to reform his company but rather change-over to other shares. This ties in with the over-size and lack of subdivision of most share companies which give most share holders as little influence in stockholders' meetings as voters have in political campaigns.

(Add to this that at present many of the top managers are, like top politicians, more concerned their "image" and their temporary high salaries, share options and golden handshakes, sometimes with other fringe benefits, including power, fraud and corruption, than with running their companies profitably. Like with their lowest workers, their rewards are insufficiently related to their performance. They are often given the opportunity to extract much more out of a company than they do put in. - J.Z., 11.12.02.)

All these evils would be largely abolished by productive cooperatives, by people who are workers and shareholders of enterprises at the same time and who are sub-divided in groups which maximise their common interests.

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The employer-employee relationship can probably not be abolished altogether. But one could achieve that it would be abolished wherever it becomes an obstacle to technical progress, where it amounts to an unjustified guardianship over employees and where there is any danger that under it the product of work would be unjustly distributed.

The various productive cooperatives would naturally be free to decide what, how and where they produce something. Insofar there would be no distinction between them and other private firms or free enterprises. Difficult to sell goods they would as a rule produce only upon orders and advance payments and goods in daily demand for the free market. In essence, they would merely consistently apply free enterprise and free market methods not only externally but also within their enterprise, more or less turning every participant into a "capitalist" or "socializing" every "capitalistic" enterprise. These distinctions would lose their meaning for them.

Through the advantages of cooperative production compared with the average employer-employee-based production, and according to experience so far gathered, the average income of the members of a new cooperative will immediately rise by about 20-30 %. Later it will rise in accordance with the productivity increases due to additional rationalisation measures realized by the cooperators.

(As the example of Matsushita Electric - National, Panasonic, Technics etc. - shows, where one employee submits in the average 8 written suggestions per year, it would be hard to overestimate the possible speed of rationalisation measures following the release of everyone's productive energies and talents.) - (A still better but also mere suggestion box scheme at Sony did achieve, already years ago, an average of no less than 350 improvement suggestions per employee per year. Most of these suggestions, in the better schemes, were found acceptable, applied and rewarded with bonus payments. - This experience alone indicates an enormous, previously unsuspected and unused creative potential of ordinary human beings, within their work sphere and it can make one somewhat optimistic about human nature, when set free in its creative activities. - J.Z., 11.12.02.)

The presently predominant employer-employee relationship is in its effects one of the strongest supports for communism and other forms of coercive socialism. Cooperators would be immune toward the promises of communists, State socialists and trade unionists. Those striving toward a communist/socialist world revolution of a totalitarian character would thus suffer a severe set-back, if not defeat, if one were to utilise the advantages of free-enterprise or laissez-faire economics also within present productive firms by a corresponding re-organization, brought about in a voluntary and businesslike way. This method would use all the advantages of capitalism (without any privileges) for production and distribution by discontinuing its ineffective organisational forms.

If one admits that the aim of rightful socialistic attempts is to secure the right of workers to the undiminished value of their product or service (their contribution to them, as measured on a truly free market, then one will also have to admit that properly organised cooperatives are "socialistic" enterprises, the only enterprises in which this right was so far widely realized for large groups.

They would also avoid the bureaucratic exploitation which is inherent in State socialistic experiments.

As indicated above, this kind of free market capitalism or voluntary cooperative socialism can be established without State subsidies, State regulation, expropriation or nationalisation, simply by self-help measures of interested individuals, utilizing market methods and business-like purchases and credits. Right from the beginning no violence or fights or sacrifices are required and additional profits for all concerned could be obtained already during the first year.

(The literature on what is called, among other things, "organization development" is so immense that all these ideas, proposals and experiences have not yet been sufficiently surveyed and evaluated as they should be. Nor is all of it sufficiently published and kept in print. Use of CD-ROMs would make that possible and could lead to much faster theoretical and practical progress in this sphere. - I did my bit by microfiching some such writings. - J.Z., 11.12.02.)

6. Open Cooperatives according to Theodor Hertzka, to Abolish the Monopoly Position

of those Natural Monopolies which Do not Deserve Recognition

6/1 Unlimited Acceptance of New Members

Those monopolies resting upon special legislation will be abolished by the proposed human rights, described above and compiled in the appendix. There remain natural and socially essential monopolies like land, mineral deposits, but also some electricity works, railways, telephone networks etc. i.e., enterprises against which competition is either impossible or very hard or expensive to establish.

Provision must be made so that cooperatives possessing such monopoly enterprises will not abuse their monopoly position and exploit all other citizens dependent upon their services.

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Some form of "socialisation" (or open-market arrangement, involving individual consumer and producer sovereignty - J.Z., 11.12.02.) will be required as a solution. If these cooperators retained absolute private property rights in their monopolistic means of production, then they could abuse their monopoly or oligopoly to gather monopoly earnings from their fellow citizens, corresponding to the absence of or impossibility of free competition that would be involved. This is an unpopular abuse - although often not as harmful as is widely supposed - and it could easily be avoided by allowing everyone to share in or decide upon such monopoly earnings. As soon as this possibility would be created, many would make use of it. The higher the monopolistic part of the prices of such an enterprise would be, the more people would want to join it, thereby doing away with these unearned profits. Monopoly earnings would be reduced until they become as low that they are then insignificant. From then onwards, the members could earn only the average work income of people in similar positions and the rush to join their enterprise would come to an end. No one would want to share just average earnings or below-average earnings by joining such an enterprise as a worker, no more so, anyhow, than he would want to join any other enterprise.

Any present enterprise based on the employer-employee principle or even on the cooperative principle could refuse to accept new members. (Compare the present closed "shops" of medical doctors, lawyers, plumbers, electricians etc.) Precisely in this an "open cooperative" would be different. It would be "open" towards everyone who would want to work in it, even if he is already a member of other cooperatives. Consequently, an open cooperative could no longer exploit anyone by demanding excessive prices for its services. (Taxi proprietors are now usually "closed" enterprises due to legislation achieved by them, leading to only a certain number of taxi-plates being issued.)

This kind of freedom of movement for workers into jobs and enterprises would prevent most attempts to collect monopoly profits from "natural monopolies". Most members would be aware that the attempt to rise prices to gain monopoly profits might bring such a rush of competing workers into their firm that their earnings might temporari-ly fall well below the average earnings. Knowing this, the attempt will rarely ever be made.

This "openness" would thus mean that such a cooperative would to have accept, as far as technically feasible, if necessary through shortening the labour hours, all those applying for work with it, no matter whether the present members like this or not. (The same applies to additional productive investments. Here I will not take up the controversy on legal patent monopolies, which I do oppose. - J.Z. 11.12.02.)

For professional or trade people this would, naturally, require that they do also possess the necessary abilities and knowledge. The public is in no way to be excluded when tests of this kind are to be conducted.

(Competing certification systems and evaluations of them should also be established or tolerated. - J.Z., 11.12.02.)

Only if and when there is no work at all available for someone, which corresponds to his training, ability and willingness to work, and if he could not be trained within a short time, either, should an open cooperative be allowed to refuse work to someone.

Naturally, every member of such an open coop could leave such an enterprise again after having given notice.

6/2 Participatory Decision Making by all those Interested

On the one hand, the number of labourers which can be employed in certain jobs is physically limited. Thus a crane operator cannot, during his shift, be replaced by two or three others or effectively aided by them. On the other hand, the working hours should not be reduced to ridiculously short periods, like e.g. 15 minutes daily - while in other enterprises it would generally still be 6-8 hours.

Thus, if, due to an excess influx of new workers, the working time of an enterprise would have to be reduced excessively, without correspondingly reducing the earnings, then still more people might want to join such an enterprise, not because of above average earnings of these cooperators but because of their below average working hours. Consequently, the earnings of these cooperators would fall still further.

Those joining last, or marginally, would consider such jobs only as second or side-jobs and the original members would be forced to look for other jobs, in addition to this one, in order to make a living. Quite a few would not be pleased with this development and it is one which can be foreseen and against which they could take certain precautions, if they wanted to. (They could e.g., donate the monopoly profits for the next x years to some research foundation.)

Another evil would remain: if only the working cooperators had a vote on the pricing of their monopoly goods or services, then they could still largely dictate prices, i.e. could still exploit their consumers, those of them who would depend on them.

Therefore, open cooperatives should also be open not only to labourers, professionals and investors wanting to join it but also to people who do not want to do any more than to vote in their general meetings.

Consequently, when members of an open coop tried to uphold monopoly prices, and would not reduce them as suggested above or dispose of these earnings as hinted at above, then it could happen that many of their consumers would join them just in order to vote for lower prices of their products. The cooperators could then no longer complain about an excessive influx of additional labourers because the lower earnings would deter such an influx. (There could still be cases where even price reductions might not help sufficiently: A pricing allowing the cooperators only normal earnings at normal working hours, i.e. preventing excessive influx and monopoly price exploitation of the customers, might lead to a situation where the existing demand at the lower price could no longer be satisfied. In these - probably rare - cases, the cooperators might be wise to make long-term commitments for donations with the amounts gathered as the difference between the prices required for their work efforts and the prices they would have to charge, at market level, in order to avoid rationing their products. They would, in these cases, pay some-thing like a voluntary "single tax".)

If any coop applied chicanery to prevent members from joining or to make new members leave again then again interested people must be free to join in the general assemblies to put an end to such abuses.

At the same time, these mere voters could not vote the prices down below a level which would permit the workers normal earnings because then this activity would soon come to a stop, people not finding it any longer worthwhile to work in such an enterprise. Thus, in spite of their formal voting powers, these consumers will only be able to vote-in prices corresponding to free market prices. Any prices above or below this level would harm the consumers.

6/3 All their Business to Be Open to Public Scrutiny

In order to prevent that the influx of new workers becomes too small or too large and to assure that the job changes required do take place with sufficient certainty and fast enough, every "open cooperative" should also be "open" in another sense: Everyone should be enabled to inform himself without any difficulties about the prices, turn-over, profit and work situation, the debts, assets and other economic facts about all open cooperatives or, in other words, no such enterprise should have business secrets. All essential facts on its production and its earnings should be periodically published, Everyone interested should have, as far as business requirements permit, a chance to peruse such a company's books and records.

If this takes place, then everyone can easily find out what kind of natural monopoly enterprise offers him the highest income and the most favourable work conditions and would then tend to apply for jobs with such companies. These open coops would have to accept him, if this is physically possible and thereby every monopoly enterprise would lose its chance to make monopoly profits. The influx of new labour would occur within days, sometimes within hours after the facts were published. Such an enterprise is then no longer a monopoly enterprise - but, instead, an "open cooperative", a somewhat "socialized" enterprise that is, in some real sense, with regard to its natural monopoly, a "public property". (But without the disadvantages of a nationalized one. Free movement of individuals in and out of such enterprises would "demonopolize" them and avoid bureaucracy. - J.Z., 11.12.02.)

6/4 The Essence of Open Cooperatives

With the exception of the above indicated special features, everything that has previously been stated on productive cooperatives of the ordinary type does also apply to these "open cooperatives". Through freedom of movement into monopoly enterprises, in combination with the participatory decision-making right of every interested person and the publicity for all business activities of such companies, every natural monopoly enterprise would lose the disadvantages of monopoly enterprises: low productivity, excessive prices, exploitation of all other producers and consumers, and would win all the benefits of free competition for itself. Thus the open cooperatives would be

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another instance for the old insight that through the completely free play of all economic forces the harmony of all economic interests can be achieved.

6/5 Any Remaining Monopoly Earnings Will Be Donated by the Open Cooperatives

The different productivity of e.g. different soils and mineral deposits leads often to a great profit differential between enterprises which had basically the same expenditures to get into production. (In case the differential is not already collected in form of site rent by the land lords or former owners.) If land and mineral resources are not considered and legally protected as exclusive private property but instead considered as natural monopolies to be rendered harmless in one way or the other, granting everyone access to these means of production - without infringing the rights of workers and investors, e.g. by transforming such possessions into "open cooperatives", then this difference in the earnings potential would still create a problem in some instances and attract an excessive number of workers and investors to particularly fertile stretches of land and high concentrations of minerals. They would have natural monopoly earnings even if they charged no monopoly prices but just ordinary market prices - due to their lower costs. Although they could sell below market prices - they could not satisfy world demand for their products. Thus too low prices would increase demand for their products so much that soon rationing would be required, with all its disadvantages. As long as they continued to charge market prices, they would continuously get an excessive influx of labourers. To deter this, they should, as already hinted at above, promise to set aside a sufficient percentage of their profits for some or the other project promoting the "common good". One such purpose would, obviously, be the financing of any enterprises which would help to break the monopoly position of the enterprise concerned. Other projects to be financed in this way could be research into reducing occupational hazards of the industry. In this way and for these enterprises an acceptable compromise between the ideas of Theodor Hertzka and Henry George could be achieved.

(It must be admitted that not all of the "natural monopolies" will last forever. Technical progress makes some of them superfluous. For instance: Many to most railways have lost their natural monopoly position to motor vehicles, roads and air transport. Some power plants are likely to lose their natural monopoly positions when alternative energies become more cheaply available. Vast telephone networks are beginning to lose their natural monopoly position to satellite networks. - J.Z., 11.12.02.)

6/6 Land Monopoly

Every unlimited property right in land constitutes a monopoly because land is available only in a limited quantity and can, with small exceptions, not be produced by man. The same applies even when land belongs exclusively to those who work it. Nationalisation of land would lead inevitably to all the evils accompanying any administration by the State. Any economic activity should always be left to those who themselves and directly feel the financial and other successes and losses of their own activity. Public servants do receive their fixed salaries regardless how of productive or unproductive the enterprises administered by them are, largely regardless even of how harmful or even wrongful their activities are.

To tax away the site rent is not yet a satisfactory solution nor always a just one, particularly when most of the development costs have been paid by private enterprise. Especially when such funds go into general revenue and then finance a bureaucracy, military establishment and various other unwarranted subsidies, then one can hardly call these funds "socialised" in any sympathetic sense. Moreover, even if a limited government is the initial aim, even these territorial governments do always have the tendency to become unlimited, as the U.S. has probably shown most extensively.

The best practical applications of Henry George's land reform ideas, that I know of, are the land trusts developed by the U.S. School of Living and the Proprietary Communities as described by Spencer H. MacCallum in his work: "The Art of Community" (Institute for Humane Studies, Cal., 1970). In both instances the land thus community or privately owned and privately leased, should neither be too small in area nor too large so that the existing monopoly becomes really broken to a significant extent, at least locally, while no new monopoly, even a reformist one, is being set up. Many other land reform ideals could be peacefully coexist and they could all be based on peaceful purchases from the present owners. Some of these were discussed in PEACE PLANS No.5, more will be in future issues. Here I just advocate Theodor Hertzka's solution, the "open cooperative" ownership of land, as a means to secure to everyone his equal right to use land and its mineral deposits. In this organisational form, as

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stated above, everyone who wants to work in such a cooperative, must be accepted as a member, even if this would require a reduction of the working time of the members of the cooperative. The rights of all those, who have already worked on and otherwise invested in that particular land, must naturally also be respected by the open cooperatives, i.e. they are to be credited with all improvements due to their efforts and investments. (Dr. Theodor Hertzka's main work on this subject: "Freeland, a social anticipation", was reprinted by Gordon Press, N.Y., in 1972. Its sequel, "Travel to Freeland" will be translated for this series. In both works he offers refutations to almost all conceivable objections - and also over-expands his main scheme.)

(Particularly these of his works do contain some other interesting "utopian" ideas. By the way, they turned a 16 year old Ulrich von Beckerath from a Marxist into a Libertarian. - J.Z., 11.12.02.)

The following objection appears to be serious at first : Hertzka's principle of the open cooperative would lead to a wasteful use of land. Everyone would endeavour to draw as much value as possible out of the soil, in the shortest possible time, perhaps leaving nothing but a wasteland behind. References are then often made to the wasteful use of land in times when much more land was still freely available, like during the settlement of North America. But precisely this latter condition does no longer apply. Land that can be freely used and then discarded is today available only to a very limited extent. And precisely the organisational form of the open cooperative could prevent its abusive use - by allowing all objectors to join!

Moreover, only relatively few workers would want to move like nomads from one area to the other, always in search of the highest possible temporary gains. They are usually more or less attached to their homes, gardens, friends and relatives and only large financial advantages could induce them to move. But precisely large financial gains they could not make through this cooperative form; just good working and investment incomes would be possible. Newcomers to any particular land area would also always earn less than those who made investments in land improvements long before they came and the newcomers would have no right to deprive them of the value of these improvements.

Furthermore, by now most farmers are aware that the greatest profits cannot be made from unimproved and virgin land but from capital and labour intensive land improvements. They are frequently so productive that they pay back the investment within 12 months. Thus a wasteful use of land would be rather unlikely, especially when, under monetary and financial freedom, credit for land improvements could be obtained relatively easily.

That initially a fertile virgin soil is always somewhat exploited, i.e. deteriorated, is self-evident and there is no intention here to avoid that. It does not make economic sense to artificially improve the fertility of land which is already better than most other land. But to use it and to maintain its fertility does usually make economic sense.

Far from being deplorable, the tendency to use primarily the most fertile soil, in combination with the removal of all national barriers, would have a very desirable consequence: Too much labour would no longer be wasted on relatively unproductive land, achieving only inferior harvests which can be sold only due to the protectionist system. Instead, most primary products will be produced in the most fertile areas of the world and those who want to produce them would move there. Alexander von Humboldt estimated that all of mankind, at his time about 1,000 million people, could easily get all its food supply from one river valley alone, that of the Amazon. Perhaps one will come to utilise all these possibilities only after the introduction of open cooperatives, of exterritorial and autonomous communities of volunteers, freedom of movement and freedom of trade and monetary and financial freedom and then produce all the food, fibre, oil etc. requirements of mankind with a fraction of the present labour, investments and land, in a few areas of the world. Strong tendencies in this direction can already be observed now.

6/7 Real Estate Property and Right to Living Space

Repeal of monopoly property rights in land used agriculturally or for mining, would not abolish the right to living space and the right to supply oneself with work. Both these rights require for their realisation if not exclusive proprietary rights then at least exclusive use-rights in defined areas or spaces. Thus the kind of freedom of move-

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ment into enterprises that would be introduced through open cooperatives, should not be extended to blocks of land which do not exceed a certain size, are soon to be used by the owner for building or are already used for building purposes. Agreements among the citizens living in an area will lay down guidelines on this which correspond to local conditions. The same applies to industrial structures on land.

Such properties should also be freely transferable. Consequently, a small amount of site rent would remain under this system but it is here assumed that this land cannot be better distributed than through free transferability and free pricing for housing and industrial blocks of land, in accordance with supply and demand. Whatever neighbourhood associations will be established by the citizens of various exterritorial and autonomous communities of volunteers in an area, will probably determine, from time to time and for considerable periods, what use could be made of local land and what sizes should not be exceeded by private blocks in order to satisfy, as far as possible, all demand for them. Here, again, a merger is likely to take place with the ideas and practices of private zoning, uncovered by recent research and with the administration concept of "proprietary communities".

For the keeping of title registers to land titles the principle which was, at least at one stage, already recognized in the U.S., that the private title books of lawyers and solicitors are recognized in courts, will possibly find general recognition, so that not even a local government need be concerned with that aspect.

6/8 Conversion of Monopoly Enterprises into Open Cooperatives

Means their Proper Socialisation or Transformation into Free Market Enterprises

The property of an open cooperative can be considered as "socialized", accessible on the free market, as granting the access to the means of production desired by many who possess only their labour as capital. Whoever would doubt this could convince himself simply by joining one of the open cooperatives temporarily, either as a co-worker or as a co-investor or a co-advisor. Most socialist writers considered it as self-evident that socialisation would have to consist in nationalisation. After the experience with nationalisation in the Soviet Union, one must accept as proven that State capitalism is worse than private capitalism (where most of the productive capital, apart from labour, is in the hands of relatively few people, even if, as under "pension socialism" the nominal titles lie lastly with the insurance claims and small bank savings of the masses). The nationalist-collectivist combination of political power with economic power deprives the workers completely of their rights.

The few socialists who made a distinction between nationalisation and socialisation have made no clear proposals how the socialisation could be realized - apart from a mess of contradictory, coercive, counter-productive and self-defeating controls.

Hertzka's open cooperative is, as can be seen from the above, open at least in three ways to every member of human society and thereby the property of such a cooperative, especially its productive capital and its land, must be considered as socialised. Without government directions, controls and confiscation, the productive capital of an open cooperative is accessible to every individual. The socialisation is thereby placed into the hands of self-selected individual people and thereby can and will not be carried further than is really necessary, i.e., it will be applied only against natural monopoly enterprises. If and to the extent that they realise monopoly profits, they will be thus "socialised" - as a result of free individual actions.

When realized, this ideal means that, without bloodshed, new laws, confiscations or demagogic appeals to mobs, every day the benefits derived from all monopolistic means of production are distributed among all producers fully in accordance with their work and capital contribution, simply by several hundred people - in a country like Germany - changing every day from an ordinary cooperative to an open cooperative - because they expect a personal advantage from this. Any centrally planned and directed production of these "socialised" enterprises from any outside bureaucratic machinery is superfluous.

Theodor Hertzka said on this, fittingly, in "Reisenach Freiland" (Travel to Freeland ):

"Where everybody owns what he produces and where a free market exists on which the own products can be exchanged for the goods one wants oneself, everybody will, self-evidently, attempt to produce what is widely needed because only if he does this can he expect to achieve the real purpose of his productive activity, namely to satisfy his own requirements with the least possible effort. Thus the aim must be to utilise the selfishness and the profit motive of all labourers to the best effects by giving them free play."

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An enterprise run by an employer corresponds often only to the profit incentive which the employer has, a cooperative only to that of the present cooperators.

A natural monopoly privately owned appeals only to the profit motive of the owner. But if people can freely share in the earnings from this monopoly - by working with it or investing in it, or can have an influence on its pricing policy, as voters, then the production in such enterprises will be in accordance with the profit motive of all concerned.

If equal rights of all in economic activities are considered a basic characteristic of socialisation - or of free enterprise and free market activities - then an open cooperative, applied to natural monopolies, would fulfil the requirements of socialisation - and of free enterprise and a free market.

To avoid, in the period of transition, any disturbances which might even deteriorate into civil war, and because the present monopoly owners, including the land owners, must naturally be indemnified for their capital investments, open cooperatives should only be established like any other productive cooperative or other enterprise, i.e. through the purchase of existing enterprises by their employees and managing staff, organized in cooperatives or partnerships, using industrial bonds as means of payment. The above described characteristics of open cooperatives would tend to assure a just purchase or sales price.

As cooperatives and open cooperatives do no longer exploit anyone and can be considered as "public" or socialised enterprises, accessible to all citizens, benefitting all citizens, they should be exempted from all tax burdens which do not amount to fees for services desired and used by them.

7. Free and Private Building and Housing Market

A free housing market means: abolition of all interferences with and regulations of the housing market, the abolition of housing commissions, forced tenancy, rent ceilings, restrictions of the right of landlords to give notice, abolition of all special taxes on housing land and houses etc.

One of the most unpleasant side-effects of government interference with housing was that, in a country like Germany and for many years, one half of all court suits consisted of disagreements between landlords and tenants. (In short, the more the State attempted to provide equity in this sphere, the worse both sides felt and probably were treated.) Consequently, all courts were over-burdened and all settlements required still more time.

Rent control robs on the one side the landlords of a great part or all of their pre-done labour, in form of their houses and leads on the other side to extra high prices for the few flats that are not subject to rent control. Moreover, it prevents the building of blocks of flats for profit and the building of family homes - to the extent that neither can compete with rents which are artificially kept low. Consequently, a real housing shortage develops which the State-run system cannot rapidly and economically overcome. Moreover, the limitation of the right to rent out unused living space under conditions mutually agreeable, leads to a situation where much of such living space is left rather unused than subjected to bureaucratic control. (The subsequent government "solution" to this problem consists then in measuring all available living space and allocating it bureaucratically, whereupon then, in countries like the Soviet Union, all those not specially favoured by the bureaucrats, have to be satisfied for many years with less living space per person than most prisoners have in the more civilised countries.

In Germany, after World War II, the official housing commissions and their activities were so expensive that for the equivalent expenditures every year 100,000 dwellings could have been built. Among the many other defects of such a system are, naturally, extensive corruption and favouritism and delays which lead to waiting periods for several years - and finally to housing commission homes which may be 50 miles away from one's place of work, making one further dependent upon public transport or public roads and public transport policies.

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Far from achieving a just distribution of the available living space and promoting the building industry, and helping the tenants, coercive interference with the housing market prevents the just distribution of the available space, as it suppresses freedom of contract and the price mechanism, and it preserves and increases the housing shortage by largely preventing private building efforts.

A free housing market means nothing else but the absence of any State interference under any pretence in the housing market. Only violent crimes, theft and fraud involved should concern the government courts - as long as there are only government courts.

7/1 House Building Must Be Liberated

The main obstacle to private house building (for others, not for oneself) lies in the risk of inflation. Thus legal tender for State paper money is to be repealed and the prohibition of value preserving clauses for the mostly long-term building loans. Only then would private financiers get sufficient confidence to invest their funds in blocks of flats. Whoever possesses capital and must expect that he will be deprived of it by devaluations, inflations, taxes, price control or confiscation, will not be inclined to make loans wherever he is exposed to such dangers and wrongs. He will rather waste it, gamble it away or otherwise amuse himself with it, or hide it away, safe but unproductive, or will transfer it to wherever he believes it to be safer. The strictest controls could prevent only a small percentage of this natural reaction.

Private house-building is also indirectly restricted through the note issue monopoly. This limits turnover credit and thereby the total turnover, and thus the sum total of all surplus earnings over current consumption which could be utilised for long-term investments e.g. in the housing market.

Maximum interest rates, trustee acts, building regulations, coercive zoning, privileges for building workers, compulsory licensing for all building activities and jobs are other minor but still important restrictions of the free housing market which prevent its full development.

7/2 Disadvantages of the Provision of Housing by the State

Whoever ignores the above hinted-at legal obstacles to house-building could easily come to draw the wrong conclusion: private house building has failed and must be replaced by that of the State, financed out of general tax revenues.

The repeal of all restrictive laws in this sphere would soon show how false this conclusion is. Prejudices in this sphere could also be much faster abolished if the costs and risks, to which they lead, would have to be born exclusively by the voluntary members of an exterritorial and autonomous community of people, who do believe in government or community intervention in this sphere. For others it would almost be self-evident that the tax funds collected from a people impoverished by excess taxes for a great variety of public expenditure programmes, by wars, arms races. inflation and currency shortages, protectionism and other interventionist actions, would be insuf-ficient to rebuild what has been destroyed during war years, replace what ought to be condemned because of age, and add what is required due to population growth and refugee movements. For almost every government many other tasks are much more important than house-building. Even if government departments worked at this task at their full capacity (i.e. when there is not another credit restriction, often due to the myth that "over-full-employment" would be possible and the belief that a boom could possibly "overheat"), then the most exaggerated political promises to provide much and cheap housing would, as a rule, provide only the presently registered requirements within 10-20 years. Over such a long time (apart from the fact that few would volunteer to wait that long) a much higher demand might arise.

That a government house-building programme is always associated with an enormous degree of waste and corruption and that the costs of publicly built accommodation is, in spite of inferior quality, often much higher than the privately provided living space, is already widely known - and experienced over and over again .

But all too few people pay attention to the absurd consequences for individual taxpayers: Those who, under great personal sacrifices have finally succeeded in building a home for themselves, are under this system forced to provide also the funds for those people who, to say the least, were less industrious, productive and provident.

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In extreme cases they were forced to finance thus people who earned more than they themselves did and who paid controlled rents which were lower than the repair costs for a home.

On the other hand, rents for accommodation provided under such "social" building programmes are often comparatively so high that only relatively well off people can afford them, while the capital costs for providing such accommodation are largely provided by people who live in slum accommodation, because they cannot afford anything better. Moreover, due to slum clearing, these poorer people might then even lose this cheap slum accommodation, in order to make room for "public housing" which they cannot afford! Language often fails to clearly describe the wrongs and absurdities of such policies. (Let the victims of such policies and institutions secede from them! - J.Z., 11.12.02.)

The ideal of the followers of a government-planned economy (as if the private economy worked without plans and as if ruling people could more intelligently dispose of other people's money than these people could or would themselves) is that only one institution is authorised to grant building credits. Consequently, anyone whose credit application is refused by this centre cannot proceed with his building project. Any of the frequent financial crises of governments today leads probably to ten-thousands of such cases in large countries. (Naturally, government-financed and built accommodation will then be rationed and allocated by the usual "honest" bureaucrats and the usual shortages will occur. Very few will get the kind of housing they like. Some joker once said: If the Sahara were nationalised then, after a few years, a shortage of sand would happen even there. But I doubt that bureaucrats could be as efficient sand miners, exporters and transporters of sand. - J.Z., 11.12.02.)

7/3 How Should Private House Building Be Financed?

Freedom of choice for value standards (requiring among other things a free gold-market), freedom to use value preserving clauses in long-term contracts, freedom of contract regarding interest rates, freedom to issue medium and long term securities, together with the larger offer of capital which will indirectly also result from free note issue (larger turnover leading to larger production and then more savings) will facilitate the private financing of home building. Then, within a few years, like in Germany before WW I & II, the offer of housing will tend to exceed the demand for it - like it does now regarding office space. The emergency prices for accommodation, resulting from the housing shortage, will then fall to normal levels.

A special kind of credit insurance, the mortgage insurance, in combination with mortgage banks, could further facilitate the private financing of housing.

Moreover, once licensing, inspections, building codes, union privileges, tariffs against prefabricated homes etc. are abolished, the prices for standardised, prefabricated and modular housing could come down close to the price of a good car - and, correspondingly, financing of housing would be much less of a problem. (Compare the suggestions of Buckminster Fuller on this. - J.Z., 11.12.02.)

7/4 Tax exemption for New Buildings and Building Credits

After the 30-year war (1618-1648) and the Seven Years War (1756-1763) Germany was very rapidly restored, essentially by granting reconstruction credits based on rare metal values and by exempting new buildings and credits for them from

all taxes. (In Pomerania ALL taxes were abolished for 2 years!) That was a great incentive for all potential creditors to finance reconstruction.

Thus, together with the above proposed monetary freedom system, a law should be passed which would exempt all new houses and other buildings and credits for them for several years (20 years should today be the least!) from all income and capital or wealth taxes. The country which introduced such a reform would receive a flood of refuge capital from all over the world and could, with its aid, overcome its housing shortage still more rapidly.

Under present tax rates (and other confiscatory measures against land lords) there is no great incentives to produce something like buildings which can be so easily taxed and tend to be so heavily taxed, regulated and controlled - so

that relatively little building results and also only a small tax total. Under tax-exemptions for new buildings and building credits there would at least be more turn-over- and wage taxes and less expenditures for unemployed people. Thus one should expect the tax department to promote such a reform - if one could expect it to act rationally. As it is, irrational penal tendencies in tax laws often outweigh economic considerations, and they are much more popular with ignorant voters.

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7/5 Development of Saving and Building Cooperatives

The establishment and development of building cooperatives should be promoted.

They promote purposive saving for future house-building and for the repayment of housing mortgages granted by them. As a rule they take only contributions from members who thereby, sooner or later obtain a claim to a housing loan. Their high interests on savings accounts do also attract non-members but their income consists mainly out of the regular savings instalments made by members and the amortisation instalments and interest payments of their debtors - those who have received a housing loan from them.

Even under a stable currency should their interest rate be set rather high, at about 7-10%. Then those, for whom the repayment of the loan, including the high interest rate, is still cheaper than their rent, will apply for the loan as soon as possible. Those, who can accumulated only small savings per year, will voluntarily postpone their loan, while they receive the high interest rate on their savings deposit and help to provide the means for those who do not want to wait as long. Some will then even postpone the loan application altogether and wait with their building project until their savings plus the high interest have reached the sum required. The interest on these savings deposits and the interest on the loans must be so high that the waiting for the building credit is as advantageous as the early granting of a building credit. Consequently, the high interest rate can make an allocation system for credits largely superfluous. Rather than not having enough funds, these building cooperatives might then often have more liquid funds than they can immediately invest. (Then they should lower the rate, thereby reducing deposits and increasing loans.) If the reverse should happen and less funds are available than the members want to obtain as loans, then a waiting list could be laid out and the members would get their loan when their turn comes.

(Those who saved up, with high interest, half the building costs and then borrowed, at high interest, the second half, would, in balance, gain as much in interest as they paid and might thus be considered as having gained their loan interest-free. - J.Z., 11.12.02.)

Because of these peculiarities the interest rates at building cooperatives should rather be called a premium for waiting, paid by those who do not want to wait to those prepared to wait because of the premium.

They should require regular repayments in equal sums.

Such self-help institutions have already built a large percentage of all privately owned homes in the developed countries. The building and loan associations of the US, at one stage, had financed up to 75% of all private homes. By rationalisation and through liberation from government controls they can further increase their share of this important market.

7/6 Rationalisation of Building

There is such a vast scope for improvements here that only the barest hints can be given. Required would be especially the abolition of all coercive building codes and a much more efficient system for the enforcement of private contracts than the present government courts provide, moreover, the abolition of all international barriers against the flow of prefabricated homes. Buckminster Fuller reckoned that, as a consequence, the future home need not cost more than a good car and he may well be right - if we allow the miracle of the market to work.

The abolition of unemployment - largely through freedom of note issue - and the ease of obtaining bank credits from free banks for the purpose of rationalisation measures, in combination with the high wages to be expected when labour-intensive jobs are no longer the ideal, and with the relative shortage of labour, would assure that all possible rationalisation methods would be rapidly applied. E.g., new tools would soon save much of the costs of bricklaying. Plastering machines would be handled by unskilled labourers etc. One Western Australian firm offered to train bricklayers, sufficiently, within 3 weeks and to guarantee the brickwork they would do afterwards under the supervision of an experienced bricklayer!

The seasonal unemployment of building workers could largely be overcome by utilising large cheap shelters, like blow-up domes, or erecting at such times predominantly buildings which are less climate sensitive, like steel frameworks with aluminium cladding etc. There is no technical obstacle to fast, cheap and good housing and building but too many meddlers and parasites are in the way.

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7/7 Cooperatives of Building Workers

Cooperatives of builders would be easy to establish because little initial capital is required. The building costs are usually covered by those who place the orders and their creditors. As in this organization form every member has a strong financial interest in improvements, the tendency to rationalise building methods and reduce costs will be further increased. At the same time, the cooperators would to some extent be together responsible for mistakes made in the building which would provide an incentive to produce quality work.

(After WW II in Australia small temporary building coops were established by groups returned soldiers, each of whom acquired at least some special building skills and then they helped each other to build their homes. These building coops were rapidly successful - and then disappeared! - J.Z., 11.12.02.)

8. Private Social Insurance Companies

8/1 Repeal of Compulsory Insurance with a Monopolistic Insurance Authority

Within everybody's obligation to assure as far as possible a minimum standard of living for himself in case of inability to work, due to sickness, accident or age, and to do the same for one's dependants, especially in case of one's death, everyone has the right to arrange for this kind of security without the aid of any officials and departments, through private organisations and the conclusion of suitable contracts. A case could be made for a "compulsion" to insure oneself against such common risks of living (In different exterritorial and autonomous communities of volunteers different arrangements of this or other kinds will be made.), but there should be no compulsion to insure oneself with a particular insurance authority (unless one prefers such a "solution" among volunteers). Those communities which agreed that all their members should insure themselves against such risks with some insurance company or the other, or should take equivalent precautions, would probably appoint a supervisory body which would see to it that the members fulfil this obligation - to which, as voluntary members, they would have given their consent.

8/2 Self-Financing of the Private Social Insurance Companies with their Own Contribution Money

Every insurance company should be authorised to pay its pensions and other benefits as well as the wages and salaries of its employees in its own service warrants, which are standardised, typified and in denominations like money. The reflux and thereby the par value of these warrants could be assured by the insurance company accepting them in payment of contributions like cash, i.e. at their nominal value, regardless of their current market rate. In general circulation, these clearing certificates should not have any legal tender. We have here, if one con-siders the insurance premiums as voluntary taxation, some kind of tax foundation. For details see the work by Ulrich von Beckerath reproduced in Peace Plans No. 11.)

(As far as their investments are concerned, these should not be subjected to monetary despotism, taxation, trustee acts and other government interventionism, confiscation and exploitation, not to trade union monopolies and powers, as are now many superannuation funds. - Under free competition both health and old age insurance could become rather cheap. The really needed insurance against health catastrophes would then be much cheaper than insurance for the costs of every visit to the doctor or chemist, which can be self-insured against, by most earners in developed countries. I will not go into details here. - J.Z., 11.12.02.)

8/3 Abolition of Interest Ceilings

All laws and regulations limiting the height of interest rates should in future be repealed, especially for the funds accumulated and invested by social insurance bodies. The higher the interest rate is which the insured receive for the capital accumulated by the insurance company, the higher could be their pensions become or the lower their premiums.

If there were no interest, a man working 40 years and wanting afterwards for 20 years a pension of $3,000 p.a., would have to put aside, for 40 years, $ 1,500 p.a. If he gained instead 15 % interest on all his premiums (based on credit-insured productive investments) then his premium for the same pension could be reduced to no more than 13 dollars yearly for 40 years! If he would want a higher pension, let us say, $ 30,000, he would still not have to pay more than $ 130 p.a., i.e. much less than people do usually pay now in order to gain quite moderate pensions. For a premium of $1,300 p. a., about equivalent for many people to what they now are forced to pay towards the govern-ment-run social insecurity which they can expect from it, they could then gain $ 300,000 p.a. - for 20 years, i.e. they would be multi-millionaires! How many people are aware that the government prevents them from becoming millionaires? What would happen if the woke up to this fact?

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(Another way to instant riches, not only after 40 years, but also blocked today by governments - and a way to overcome this blockage, was described in Peace Plans No. 19 C. - It would effectively expropriate the bureaucracy for the benefit of its victims.)

Some might object that 15% interest p.a. are unrealistic and too high. They would be right if the borrower could only clear 5-16% on such capital. But what if he can make, under a free economy and with rapid technical, agricultural and scientific advances, 45% to 150% p.a.? Is such an interest rate still too high for him then? I believe that e.g. old age funds should be primarily invested in all such opportunities (naturally, credit -insured!) and that there will be many such opportunities in the future and that there were already quite a few such opportunities in the past and present. Enemies of "usury" would be free to form their own communities, granting within them whatever little capital they accumulate interest-free to each other.

(Adherents of free pricing and free enterprise and free investments in this sphere would want to see the predone-labour (capital) of the investors rewarded with a fair share in the additional productivity achieved through their investments, ideally through a correspondingly fluctuating interest rate. - J.Z., 11.12.02.)

8/4 Safeguarding Insurance Fund Investments by the Reform of the Trustee Acts

Some form of "trustee acts" seems to exist in every "advanced" and "civilised" nation. They regulate a great percentage of the national wealth, funds like those of people under age or in mental homes, funds of foundations, unions, communities, churches, savings institutions and the enormous funds of social insurance bodies, especially the reserves of the pension funds. They do usually require that a large percentage of these funds be invested in government insecurities - just because these seemed, especially during the 19th. century, to be the safest investments. Now these investments assure only one thing: A nominal repayment in inflated paper money. Nevertheless, this legislation continues in full force and nationalises and wastes probably more wealth every year in these countries than the local communists and socialists would dare to propose. Much of the funds being thus forcefully channelled into these directions (which also usually include first mortgages - on a paper money basis!), excessively low interest rates in these investment spheres result, while rates for industrial investment credits are simultaneously rather high.

Even if issuers of industrial bonds are free to offer these on a gold accounting basis and thus largely inflation -proof, the trustee acts would still force the funds concerned to invest not in such good papers but in proven bad ones instead, under the legal pretence that the "bad" ones would be "secure". Thus the industrial sector, due to whose activities these funds were accumulated in the first place, is largely starved of these funds. Many economically useful and profitable plans cannot be realized because due to the trustee acts the banks and insurance companies cannot advance the capital they have for these projects. Instead, they must put them into relatively unproductive and low interest-bearing investments and are, finally, repaid in inflated and almost useless paper money.

An increase in unemployment, excessive insurance premiums and all too low pensions are among the results. Relatively low productivity and a correspondingly high price level are among the other effects.

We have here another case proving how important Jefferson's and Paine's proposal was to limit the validity of all laws and regulations to a relatively short period. Luckily, similar proposals are presently being revived in the USA - under the term: "sunset laws".

Even apart from inflation, the compulsion to invest funds in government securities is another wrong form of "forced loans". Most tax payers are also members of social insurance bodies. Thus when they are forced to repay these government loans, taken up from social insurance funds, they are forced to indemnify themselves for the raids by bureaucrats against their funds. Thus they are forced to pay these amounts twice, once as contributors and later as tax payers. (This in the best case, when the funds are not destroyed by inflation and when a government actually makes an effort to repay the public debt.) (The Nazis managed to invest these so confiscated funds in their armament preparations for WW II!)

Consequently, the trustee acts are either to be abolished or at least to be amended in the following way :

1. Investment in government securities is interdicted as being much too risky and basically wrong.

2. Value preserving clauses are to be agreed upon for all such investments of a medium and long-term kind.

3. Credit-insured investments are to be considered as sufficiently secure in the meaning of these acts.

Anyone further interested in this subject should study Prof. Heinrich Rittershausen's monography: "Die Reform der Muendelsicherheitsbestimmungen und der industrielly Anlagekredit" (The Reform of Trustee Acts and Industrial Investment Credit), Fischer, Jena, 1929, 96pp. I hope to be able to offer a translation of this work soon, in this series.

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8/5 Decentralisation into many Local Insurance Cooperatives

To reduce fraudulent claims for health insurance benefits, save costs in gaining new members and to reduce administration costs in short, to allow the lowest possible premiums, as many small local insurance companies or insurance cooperatives should be established of the members of firms as is possible. Within such insurance companies members would know each other and would keep each other in check. They should have at least about 150 and at most about 1,000 members and, to cover themselves, they should take out re-insurance or form guaranty-associations as was proposed already in 1900 by Prof. Bleicher.

8/6 Separation of the Old Age from the Invalidity Insurance

Old age is very different from invalidity as an insurance risk. The higher mortality is, the lower could be the contributions to old age insurance. With invalidity the reverse is the case. The earlier it occurs, the higher must be the contributions to cover it - provided the contribution period is not decisive in working out the sum of the pension. Especially in such cases the length of the contribution period should not be decisive. Consequently, either different insurance companies should conduct these different kind of insurance cases or the contributions for these two risks should be independently determined, independently changeable and the capital amounts accumulated from them should be separately administered and used only for their particular risks and claims arising out of them.

 

9. Free and Private Exchanges

To obtain full monetary and financial freedom, not only free banks must be freely established but also all restrictions on private stock exchanges and other exchanges must be removed. E.g., the licensing for the issue of securities and the registration of dealings in securities must be abolished. Bearer-bonds must be permissible. No such exchange centre is to have a statutory monopoly. Stockbrokers should be self-regulating and everybody should be free to set himself up as a stockbroker. Publicity for all transactions must be as complete as possible.

Under such conditions honesty among stockbrokers became once proverbial. As a result of numerous attempts to further increase honesty among them by a variety of legislative measures, they have so much lost their good reputation that honesty among stockbrokers is no longer proverbial.

One of the best short defences of the rationale of exchanges and explanation of the socialist opposition against them can be found in U. v. Beckerath's work: "Must Full Employment Cost Money?" on p. 159 of the reproduction of this work in PEACE PLANS No. 10. The passage is fundamental for the understanding of monetary and financial freedom.

An expansion of publicity in stock exchange reporting that is significant was reported in the same work and issue on page 197.

In 1954 U. v. Beckerath wrote another short paper on kind and importance of stock market trading:

"It does obviously make a difference whether interested people associate in groups or appear singly on the market. The English wholesale company of consumer cooperatives, for instance, negotiated with Asian tea syndicates. It owned several steamers for food transports. Thus it achieved quite different prices than those prevailing in a bazar in Morocco, where small single tea traders deal with single customers - and sometimes haggle for a long time. In exchanges whatever is traded is exhibited in samples. In trading outside of exchanges differences occur often on whether a supplier has supplied what a customer had ordered. Trade on exchanges is so developed that whole shiploads of goods can be turned over in a few moments. The contractual conditions are carefully worked out and standardised. Thus disagreements are rare." (Tea is still abundantly provided, sometimes at almost ridiculously low prices, if one does not insist upon top quality. To what extent has the tea-market been de-monopolised, compared with other markets for other standard consumer items? - J.Z., 11.12.02.)

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"In stock exchange trading everything is mediated through brokers. These know all the trade practices by heart. While trading outside of exchanges even experienced merchants do sometimes forget important points.

The major part of the world's production is brought to the consumers by middlemen. These are led by other motives than the consumers. Instance: During the latest cacao boom most of the middlemen kept a cool head and merely acted deaf when there were no cheap offers at all while very expensive offers were shouted.

This was soon effective. Everywhere long available cacao stocks became visible and prices fell steadily. The German chocolate manufacturers are already reversing the small precautionary price increases they had made. If, instead, single consumers negotiate then, when cheap offers are not made, they are all too ready to offer exaggerated prices. The exchanges offer the opportunity for anyone interested to obtain knowledge of all offers. The system of stock exchange news brings an element into trading which is missing wherever there are no exchanges. Continuous information on trading and production break many attempts to monopolise something already in the first beginnings.

At the exchanges dealings in futures are undertaken - except where foolishness prohibits them. This kind of term business allows people to assure themselves of sales for long periods. Withdrawal premiums permit them to withdraw from such commitments under bearable conditions.

The people, especially the workers, will enjoy complete economic freedom only when they come to use the methods of stock exchanges for themselves."

 

10. Voluntary Taxation

Please note that the following are views I held in 1962 at the latest and that I may have improved upon them in plan 228 in Peace Plans 13, pp. 71-81: "Some Notes on the Possibility of a Tax Strike" and in plan 223 in Peace Plans 14, pp. 30-75: "Voluntary Taxation" and also in Peace Plans No. 19C, of which I have recently put out a second and enlarged edition. Here I will merely translate what I had written then. Do not blame me for the flaws in this section - you may already find them corrected in the above contributions.

More essays on this subject will be published in future issues. I have seen at least some of the other plans in the libertarian press for the transition from a taxed to a free society and would like to bring together all such projects in a number of microfiche.

(For the time being, PEACE PLANS 13, 14 & 19C are among those few made freely available by me, upon request, via e-mail, in RTF, until they become available on a website or and on a CD-ROM. - J.Z., 11.12.02.)

Voluntary taxation follows as a technical detail automatically from the right of individuals to secede from a government. Even those levies, which formally are forcefully collected from members of exterritorial and autonomous communities of volunteers, are in reality voluntarily paid taxes or contributions if and as long as the members can make use of their right to secede. Seemingly, and according to some theories of consent, tax payment in democratic States takes place already today voluntarily. The freely elected representatives of the people are supposed to make only those expenditures which are desired by the voters and are to raise the funds for them from the voters by taxes which they find tolerable and at tax rates they are willing to bear. That is the all too imperfect theory of the matter. It does not agree too well with reality. The right to elect representatives for a period during which they can do almost anything they please, does not suffice to protect the rights and interests of the voters. At the very least, to protect their rights and interests better, the presently very limited right to vote ought to be supplemented by the right to recall representatives and officials, to vote in referendums or to secede as individuals (thereby casting a 100% veto vote regarding one's own affairs).

Reasonable beings would voluntarily determine a minimum amount which every member of an exterritorial and autonomous community would have to pay as a tax, fee or contribution. This amount would then be raised directly or indirectly in accordance with whatever tax or collection system is preferred by that community. They would also reserve to themselves the decision how most of these funds ought to be spent. They could do this through elected and recallable representatives, always with the safety valve that they could escape from their "representatives", laws and institutions by individual secession. They might be satisfied with whatever constitutional safeguards they would arrange. They might also determine their common expenditures largely by referendum - from whose decisions minorities could secede.

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One of the best and most democratic methods appears to be the following: While every member is obliged to pay a certain agreed upon total, the disbursement of this amount among the various common projects of the community could be left altogether to the contributor's discretion. He would be free to pay his whole tax amount or parts of them, as he pleases, to the institutions of his choice, which in his opinion need funds most of all or whose activities ought to be expanded - again, in his opinion. This would require a listing of those institutions whose activities are recognized for the time being - and their account numbers, e.g., public libraries, schools or sports fields. This public spending or budged system would be almost infinitely adaptable and would starve those institutions which do not find sufficient approval and support those well which do.

The tax offices would then have to publish statistics on the government expenditures, list the subsidised institutions, the sums of the subsidies, how far the voluntary tax contributions from individual taxpayers fell short of or exceeded the target of these institutions during the last year - or other agreed upon period, what particular expenditures are planned by these institutions for the current period etc.

The full balance sheets of any such institution should be available to every individual contributor upon request.

The tax office could then insist only that the taxpayer present it with receipts from the recognized institutions amounting to the total required from him.

Naturally, whosoever, in spite of all bitter experiences with tax offices and bureaucratic spending machines like parliaments, does still possess sufficient confidence in them, should not be prevented from assigning to them his whole contribution, to be spent as now, at their discretion.

This system would be practised among volunteers who have enough in common to voluntarily join a particular community and remain in it. Thus the views of the members will be similar on many points. They will thus support most of the institutions most of them really want - if, e.g., they could not be financed sufficiently by fees, foundations or in other ways.

They would soon discontinue granting official support or recognition to institutions which, as they can find out from their statistics, would only be supported by a handful of members.

Thus they might come to determine a cut-off point from which onwards support for institutions would become altogether a private affair. Dissenters could secede and form communities where such expenditures might be the main expenditures.

A system of voluntary taxation does not mean that people could go into debt to the community, by using its services and then refusing to pay. Probably a much more effective and forceful debt collection would be practised then compared to the ones we see at work at present.

There were precedents for voluntary taxation: the voluntary contributions of the Persians under Darius, of the patricians in the cities of the Hanseatic League, the public income declarations of taxpayers practised in Italy after World War II (in which they often declared a higher income than they actually had - in order to obtain credit more easily!), and the high contributions which certain religious sects demand from their members in order to maintain the various charitable projects of these religious organizations.

Ideally, and in the long run, prices, fees, contributions, subscriptions and donations should replace all taxes and all institutions now requiring tax support will one day be considered with the high degree of suspicion and horror they deserve.

But it should also be clearly understood that even a 99% progressive income tax or death duty, when agreed upon among the members of an exterritorial and autonomous community of volunteers, is not a tax in the present sense but rather a "religiously" motivated donation. Only the forceful imposition of one's expenditures upon non-consenting others, and their corresponding enslavement, is a moral abomination and an anti-economic absurdity. If the victims consent, then they should be free to suffer whatever pleases them.

I confidently predict that when all the other reforms proposed in this book have been realized, then there will not be many people left who are prepared to voluntarily suffer the costs of armaments for large-scale wars or the costs of military slaughters for undefined and undeclared, immoral or irrational purposes. How to deal with misguided people, with criminals and madmen is to some extent described in Sections V-VII.

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11. Unemployment "Insurance"

Any contributions to any "insurance" the government supplies and may formally deduct from wages and salaries as "premiums", are essentially taxes. Many countries have already recognized this and finance their "unemployment benefits" out of general tax revenues. From their very nature as taxes one can already safely predict that these contributions or the general tax revenues will be lower the higher unemployment is. In short, the income of this "insurance" will be at the lowest ebb when it is most needed to pay the promised "benefits" at the time of the highest unemployment.

If the same total of contributions as in "normal" times were raised at such times, then this would mean that much higher taxes than before would have to be demanded from the reduced number of workers. This extra burden would then very likely lead to the dismissal of still more workers (excepting only the tax avoidance industry).

Similar considerations apply to capital and reserve investments made by such "insurance" corporations. Most of the accumulated premiums or reserves are not held in cash but are, instead, invested, ideally in productive enterprises - and on long terms but under a withdrawal notice. If they were only invested on short terms, then the long term capital market would be deprived of these amounts and thus some unemployment would follow. When invested on long terms and some unemployment occurs, then the debtors will be given notice to repay these amounts - sooner than they expected - which would, most likely, leave them short of funds, so that they might have to put more of their employees on the street.

As demonstrated elsewhere, under monetary and financial freedom such "insurance" provision would be seen to be unnecessary and would not be made. Most of the existing involuntary and long term mass unemployment is due to interventionist legislation (especially the legislation upholding monetary despotism). This legislation, in its turn, rests upon popular myths and errors, which are subject to fashions and the laws involved are not consistently applied either.

These interventions can also exceed any predictable degree or form. Consequently, these risks cannot be suffi-ciently predicted and covered by a proper insurance arrangement - quite apart from the inherent difficulties and counterproductive results of raising funds for unemployment benefits, which were hinted at above.

In 1956 Ulrich von Beckerath commented on this:

"The government insurance against unemployment, now introduced in almost all States, has the following fundamental faults:

1. This insurance assumes that chance plays here an analogous role to that involved in fire and health insurance. But in the case of unemployment the risk to be insured against occurs by chance only in a few cases. Crises like those of 1893, 1904, 1907, 1921 and 1932 are no chance phenomena. Thus one has here to make the same distinction as e.g., in fire insurance, which excepts the risk of war damages and in health insurance (at least the private one) which excepts the risk of wide-spread epidemics.

2. When the kind of unemployment is abolished which necessarily results from our present monetary system, at least from time to time, and when employment agencies are better and more competitively organised than at present, then the small amount of remaining accidental unemployment (by chance in the sense of statistics) could easily be covered as a sideline by e.g., the health insurance services. (Under "our monetary system" is here understood one that, like all present ones, grants every creditor the right to demand cash.)"

Ulrich von Beckerath's views on this whole subject, here only summarised, were shortly stated by himself in Peace Plans No. 10, p. 179.

The subject is so important that it should be dealt with in some special dissertations. I have heard so far only of one private study, made by Dr. G. Ramin's Festmarkbank, in Germany in 1924, which found that a large percentage of the total note circulation issued at that time, when all phenomena of a deflation were present and unemployment was high, had accumulated at various government offices and their bank accounts and were held there, pending disposal, for considerable periods. In other words, these notes fulfilled their intended function as exchange media only at bureaucratic speeds and in the bureaucratic sphere - while the private economy was short of exchange media. Government unemployment offices act similarly, even if unintentionally and unaware.

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12. Employment Agencies

"...in conversation with any contemporary, be it a worker or a high official, a manufacturer or a shopkeeper, most of them will contend that it is simply immoral for individuals or groups to undertake something which the State perhaps could perform. It is true that they cannot express their opinion in such an abstract form, but in any given case four out of five will not fail to testify to this, if asked. A few modern laws have originated in this emotional complex, e.g. the German Act regarding the monopolisation of the employment agency service by the State, of 22 July 1922, confirmed by the Act of 16 July 1927. One would think that a Parliament which is seriously combating unemployment would support every agency providing employment and only legislate against abuses. The German Reichstag did not do this, but, on the contrary, as a result of pressure by the Socialist Party of Germany and the Communist Party of Germany, passed a law which has certainly contributed to the increase of unemployment in Germany. From ideas such as are involved in the above State monopoly, there is but a step to a complete Statist economy ..."

- Ulrich von Beckerath: Must Full Employment Cost Money? - pages 117/18 of PEACE PLANS No. 10.

Based on considerations like those above, the Berlin Programme of the "Society of 1952 to Fight the Causes of Unemployment" demanded the repeal of all such monopolies and restrictions. See Section XI of this programme, reproduced in Peace Plans No. 41, page 61.

A later German law on this subject, dated 23.12.1956, did not repeal the monopoly for employment services but, instead, made it still more exclusive and added an interesting new "task": The authority thus established is now also to avoid any "shortage in labour power" or, in other words, to see to it that unemployment might never become so low that the "industrial reserve army", consisting of unemployed would thereby become "endangered".

What hope is there for people who, without protest, without even a murmur, accept such treatment as their "fate"?

 

13. Private and Competitive Transport Services

Here also, any State or private monopoly is wrong, exploitative and contradictory, seeing that people have the right to move themselves and their goods as cheaply and efficiently as possible and no transport organisation should have any other function. A high standard of living rests essentially upon the free exchange of goods and services, produced under a system of division of labour, and thus upon efficient transport. Any transport restriction must therefore reduce the standard of living.

That private and competitive railway-, bus- tramway and taxi companies are quite viable, that they do not need any monopoly or privilege and that they can effectively compete with similar institutions set up and maintained by governments, has often been shown, mainly by enterprises in the U.S.A.

In Market Street in San Francisco there were even, until 1944 two competing tramway companies operating on different rails. After their final municipalisation no economies of scale were observed. On the contrary, services went down and prices up. John Gunther reported details on this in: "Inside U.S.A.", Hamish Hamilton. London.

That nationalisation or State control of transportation enterprises should be avoided or reversed follows from the numerous cases in which governments abused their powers in order to limit competition against privileged institutions. Thus bus and truck companies able and willing to transport persons and goods much cheaper than the State railways, were forced to charge similarly high prices or were, sometimes, not licensed to offer their services at all. In the early seventies, a private bus company around Sydney had installed modern air-line type seats in its busses. The then ruling transport minister forced the company to throw out these much more comfortable seats, arguing that this example would be dangerous: people might demand the same good service from the government busses!

In some cases private railways might still have a natural monopoly position. In these cases the above discussed principle of "open cooperatives" could be applied in order to avoid a monopolistic exploitation.

(After ca. 150 years of mismanagement of State railways in Australia it was finally revealed that during all that time very much corruption and mismanagement had occurred! Some limited reforms did taken place afterwards. Will we have to wait for the rest for another 150 years? - We still suffer under the effects of "Ministers for Transport". A friend, B.C., many years ago, suggested that they should be renamed: "Ministers Against Transport". - J.Z., 11.12.02.)

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Large enterprises can easily be financed (for their current expenditures) with the goods warrants system. Dr. Walter Zander has made a special study of this possibility - which was reproduced in PEACE PLANS No. 9. To my knowledge no one has developed these ideas further. Otherwise, I am aware how much the above notes have become dated during the last 20 years, after they were written. They are no more than the barest hints towards some of the many options - under freedom. Many articles and even books have been published on this subject during the last few year but all this material has still to be integrated and sufficiently publicised. For this microfiche (& CD-ROMs!, J.Z., 02.) would be an ideal medium wherever copyrights are not restricting such an attempt. At least the subject of private roads will be taken up again in a future peace plans issue.

 

14. Private and Competitive Energy Supply

14/1 No Monopoly for any Power Plant

It is economically desirable to produce and distribute energy cheaply. Every monopoly for either production or distribution of power does unnecessarily increase the price of energy and reduce consumption - and thereby the general standard of living. Where and to what extent private competing power plants could be successful could only be decided from case to case and should be decided by those who invest their capital or labour in such attempts. It is certain that energy monopolies will prevent the establishment of competing power plants even there where they would be desirable and profitable. To force enterprises, which could otherwise obtain their energy requirements much more cheaply, to purchase them from at high prices from monopolistic plants and distributors is a severe case of abuse and exploitation.

That power plants can be privately run is still proven by the remaining private power plants in the U.S.A. That competition among power plants is possible and desirable is perhaps best demonstrated by the conditions in Seattle, Washington, USA, where a private and a municipal power plant have been competing with each other for years and have produced, as a result, the lowest electricity rates in the U.S.A. and perhaps in the whole world. (Details in John Gunther's book: Inside U.S.A.".

14/2 Socialization (via Open Cooperatives) for those Power Plants with a Natural Monopoly Position.

The difficulties of transmitting electricity over long distances leads frequently to a situation where consumers have no alternative power plants to choose from and the one nearest to them may have a natural monopoly position, like e.g., the one and only suitable dam site. Once the transmission problem is solved and all power plants feed into a network, many of them could compete with each other and the organization of an open cooperative would then only have to be considered for this transmission network. In the meantime, all existing natural monopoly power plants should be organized as open cooperatives, by a take-over bid as suggested above. Whoever can forget about the class warfare notions behind the current threat of WW III should at least remember how strong the animosity to corporations is even among present libertarians and how often unionised power plant workers hold whole nations to ransom or put them under a state of siege.

14/3 No Nuclear Power Plants

They are Monopoly Enterprises

(By, e.g., size, centralisation, subsidies, privileges, unionisation, State licensing & guaranties, exempting them from complete insurance cover, State contracts for the supply of material for nuclear weapons construction. One might also consider them as mere branches of governmental bodies like the Atomic Energy Commission. They served also as cover or excuse, under the description of "peaceful use of atomic energy" for the governmental nuclear war mass murder preparations. Do they really require a formal and legalized monopoly status to be recognized as institutions of privilege? Some libertarians still seem to think so and as technophiles and science fans they favour them and ignore their wrongful and harmful aspects. These would largely become revealed if their establishment and maintenance were subject to referendum approvals by those who live only a few hundred kilometres around them, i.e., within reach of winds that carry radioactive materials emanating from them in case of accidents or "normal" releases. - J.Z., 11.12.02.)

Although, apart from governmental licensing requirements these plants are formally not monopolies, they do have a few features which give them a privileged or monopolistic position:

Their construction, together with the minimum of precautions considered necessary, makes them so expensive that only a few large corporations and especially States can afford them.

Their fuel is scarce, expensive and will run out in a few decades at most.

The number of people running them is rather small. A union obeyed by these power plant workers could easily come to rule the world - if the world would ever come to use nuclear power predominantly.

Governments have allowed them to go on producing radioactive garbage without the problem of this garbage disposal having been solved yet.

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Governments have also protected private power plants of this type and their own from class actions and damage suits for air-, water- and soil pollution caused

by these plants, by the simple expedient of declaring all such pollution to be within supposedly acceptable and tolerable limits - according to standards more or less arbitrarily set by those "experts" who are willing to offer apologies for any government action. Usually they are not biologists concerned about long-term genetic implications.

The fallacies spread by government propagandists, in favour of nuclear power generation, have been so numerous and appealing that even most people of the world-wide libertarian movement have been captured by them.

The right of people, not to have these risks imposed upon them, is usually ignored, even by most libertarians who consider contributing to these risks a "private enterprise" activity. Well, so was well poisoning - for all but the victims.

This whole subject has become at least as involved as the debate on the Vietnam War, fluoridation, abortion and limited government - so it cannot be settled here. But several future Peace Plans issues will take up this particular issue in attempts to settle it.

I hold that neither a monopolistic nor a competitive production of nuclear power is the solution to the problem of providing sufficient and safe energies.

They Can Be Abused for Military Purposes

One of the main and all too often neglected threats of nuclear power production is that these reactors can be abused and have been abused (like the Indian reactor for "peaceful research") to produce the material for nuclear weapons. In case of war most of them would be as far as possible used mainly for this purpose. A sufficient control to prevent this does not appear possible under present conditions.

It is thus nonsensical to speak of an exclusively "peaceful" use of nuclear power. For those requiring government confirmation of their opinions: Bulganin spoke of the possibility to abuse nuclear reactors for nuclear weapons manufacture already back in 1956. - Would he have lied on this?

Because of this potential, and possibly also because of the radioactive pollution this would cause, nuclear power plants would be among the first targets in a large-scale war. No possible advantage from the use of nuclear energy can counter-balance this danger. Citizens enlightened on this would rather pay a few more cents per kilowatt hour than they do now for electricity than have it supplied free from nuclear power plants.

(If all their long-term costs, including their de-commissioning and those of the disposal of storage of nuclear garbage were included, the rate for nuclear power production would not be competitive. - J.Z., 11.12.02.)

Lastly, all nuclear reactors as well as all stocks of nuclear weapons must be destroyed by the peace lovers in the name of individual human rights. In the mean-time, referendums should be conducted wherever possible among the people living within the danger zone around the sites of planned nuclear reactors as well as among the people living around already existing nuclear reactors. At least after repeated referendums on this subject people will become enlightened enough to realise that every such installation is a threat to life and health of every citizen now and in future and must therefore be prohibited or destroyed. Such referendum should also decide that volunteer militias, established on freedom principles, should realise and guarantee the referendum decision.

14/4 Supply of Future Energy Requirements

through the Opening up of New and Development of Old, Cheap

and Contrary to Nuclear Power, Harmless Energy Sources

Apart from the dangers inherent in using nuclear power, other energy sources would anyhow have to be opened up soon because the stocks of uranium would soon be exhausted. Even the unlimited breeding of more nuclear materials would just multiply the already existing disposal problem for nuclear garbage.

Among these energy alternatives are especially: wind-power, tidal and sun energy, the internal heat of Earth, wherever it can be tapped close enough to the surface, temperature differentials in ocean water levels and between polar oceans and their atmosphere, tidal and wave energy not to speak of the options now possible in space to gather much more sun energy. Moreover, as long as even the waterfall power of Earth is, in the average, only used up to 10% of the total potential, it does not make sense to speak of a soon threatening exhaustion of our energy sources. All that is required is the conversion of existing sources, at a price. So far we had certain highly polluting sources like coal, oil and gas in so large quantities to tap that the price of energy had become almost negligibly low. The new technologies may not be able to offer us energy as cheap but they could still offer them in abundance.

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The sun power collected by Earth during three days corresponds to the energy contained in all known reserves of coal, oil, wood and nuclear fuels. So far only small fractions of this energy have been tapped directly. There are now many technological approaches known to tap this and other alternative power sources and many of them are already close to economical at present prices and others will become economical as soon as the rising prices for energy from conventional sources have reached their level.

Whoever believes that nuclear energy is the only way out of the government-produced "energy crisis" has not realized that a rising price for conventional sources is the only "problem" and that alternatives are now discussed in a very extensive literature, of which dozens if not hundreds of examples can be found in better bookshops.

Naturally, a complete revolution or reform of the social order as predicted by some advocates of the "peaceful" use of "cost-free" atomic energy cannot be expected either from atomic or any other energy. What reforms advocated in this book would for instance become unnecessary if "free " energy became available?

 

15. Private Postal Services

It is obviously wrong to make communication and free expression by means of letters and telephone conversations difficult or more expensive by monopolising the business of letter delivery and telephone installation and setting the charges for these services so high that they become a considerable revenue source for the State.

The restricted services of this type and the high charges are then largely obstructions of freedom of expression and information and penal taxes against these liberties. Moreover, the powers thus accumulated were always and largely are still used for censorship purposes.

All postal services and telephone and other communication channels should be offered as cheaply and rapidly as possible. This cannot be achieved any better than through free competition. If the State's corresponding monopolies would be efficiently run, if all the benefits of large size organizations would be on the government's side, then it would be unnecessary to give the government's service institutions any monopoly position.

Thus consistent advocates of government post- and telephone services should really desire free competition by private enterprises - in order to prove the efficiency of their favourite. But as many illegal attempts have shown, even one-man post offices were sometimes more efficient than the vast organisations run by governments - when it came to provide locally required services. Within a few years satellite communication might make person to person calls world-wide, simple, cheap and rapid, also electronic letter writing. In the interests of peace, such communication channels should be kept out of the hands of all governments but instead by run privately and as competitively as possible.

The same applies, naturally, to all broadcasting facilities. On the latter see plan 249 in PEACE PLANS No. 15.

 

16. Private Water Works and Sewage Systems

State or municipal monopolies for the supply of fresh water and the disposal of sewage are also superfluous. Whenever a natural monopoly occurs - where there is e.g., only one water source - then these enterprises should be transformed into the open cooperative form discussed above. When water is really scarce, then the water cooperatives of Spain and California could be taken as precedents.

(Governmental water works seem even unable to apply the advantages of free pricing to their product and deliveries. I am charged about ten times as much for "availability" of public water than for usage of public water! Likewise for sewage. Imagine your butcher or greengrocer charging you in this way. Water is scarce in Australia and thus it is priced in a way that assures waste of it. - Complaints encounter complete non-comprehension of free pricing. - J.Z., 11.12.02.)

17. Private Garbage Removal

There appears to be no rational argument for the establishment of State or municipal monopolies even for garbage removal. That private competition in this sphere is possible is proven by the remaining private services of this kind. It is obviously wrong and uneconomic to force upon the consumers any services which they can obtain better or cheaper from others. Whoever contracted for private services of this type should naturally be freed of the corresponding part of his tax burden. Under these conditions only the very few public authorities could remain in business which are actually more efficient than their private competitors are. All these institutions would, naturally, make profit-motivated attempts to recycle their garbage acquisitions as much as possible.

(How efficient and profitable is recycling likely to be under bureaucratic rule? Maybe truthful accounts on their recycling efforts will appear only after a few more decades. - J.Z., 11.12.02.)

What does garbage removal, of all things, have to do with peace? People believing that governments are necessary

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even to move garbage away from private residences etc., are hardly open-minded to the now very necessary insight that governments are rather garbage producers than garbage removers, rather war makers than peace makers, rather wealth destroyers than wealth providers. Not trusting themselves, they came to trust the least suitable organisational form. The wrong beliefs, attitudes and methods involved in any territorial government versus citizen relationship are also expressed here and they could be gradually dissolved starting even from this seemingly insignificant and irrelevant activity.

18. Local Federations of Exterritorial and Autonomous Communities of Volunteers

18/1 Introduction

States and municipalities have taken over a great variety of tasks. To solve them privately and voluntarily, means, ways and enterprises have to be gradually organised. At least for the period of transition, until finally private or cooperative organizations can take over all these tasks - or agree on some very limited form of local government (perhaps comparable to the original English one so well described by J. Toulmin Smith in his "Local Self-government and Centralisation" - PEACE PLANS Nos. 22, the members of the diverse exterritorial and autonomous communities of volunteers, which live together in a certain district, might combine in a municipal organisation, or local progress association. (An alternative solution was explained in Peace Plans No. 19C.) This local association should not be allowed to establish any monopoly for any of its services. At the same time, it should not be prohibited from establishing with its subscribed funds any competitive institutions. The principle of these territorial coops should be: The local volunteer community may not force any services upon any rational being which that person wants to do without or wants to obtain elsewhere, under different conditions.

(Since then I have come more and more away from such territorial local government notions, however limited they were. - J.Z., 11.12.02.)

18/2 Remarks on some Possible Tasks of such Local Federations

It would be their task to establish or maintain some public institutions in their area. The following may be some of these. Actually, whatever institutions would be locally favoured could be thus maintained or established. As long as no dissenter would be forced to contribute or to submit to them, there would be nothing wrong with them, even if they retained all other external and internal features of local governments.

Roads and Street Lighting: Until private enterprises or foundations make the required means available, drivers and householders will have to levy the required funds in one way or the other from themselves. Naturally, private enterprises might take over these tasks at any time, even build and maintain new roads and refinance themselves afterwards from direct and indirect takings. Up to half the total mileage of new roads in NSW is still built by private developers within their developments - and upon sale handed over to the local governments! Roadbuilding cooperatives could probably undercut the present public road building teams and the private road building contractors. (A monograph on private roads is planned for a future PEACE PLANS issue. The longest article on this subject so far published in this series was in "Free Enterprise", I/4 & 5, PEACE PLANS 36-39, 1/4.)

Airports: They would have to be maintained by the local association only for a short time. Then private airlines will organise themselves to maintain and expand them. Some might have to be transformed into open cooperatives because of their exclusive position.

Good municipal schools could be maintained by private contributions. The others will be replaced by private competing educational institutions and systems. Some associations might insist that all their members send all their children to school or that they acquire a certain minimum education in one way or the other. Whosoever utilises private educational establishments should naturally be freed from that part of any levies raised for local public schools. A few parents could impart the necessary minimum education to their children themselves. They should not be prevented from doing so. PEACE PLANS No. 14 dealt with the financing of private education at some length in plan 229, pp. 1-12 & 86.

Universities: Universities or Technical Colleges should as far and as soon as possible be kept out of the hands of any governmental institution, since they would always more or less restrict or abuse their academic freedom. They should as soon as possible be made self-financing, either based on foundation funds, or bond-issues, which are

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lastly paid back when student loans are repaid, e.g. through certain liens on their earnings, after their tertiary studies are finished. Academics and students might also form credit unions, in which academics inside and outside of universities would largely appear as creditors and students as their debtors. Between them, they should earn enough to finance the costs of tertiary education. But until sound alternatives are arranged, university life should not be interrupted and the proposed municipal volunteer communities should help to continue these institutions, at least on a loan basis.

Libraries, parks, sports fields, health services etc., to the extent that they could not immediately be made to pay their way through fees and charges and before other private financing arrangements can be made, should also be continued by these local federations. Referendums among the members might decide to what extent they want to be involved in such affairs.

18/3 Community Assembly as the Supreme Body

The community assembly should be the supreme organ of this voluntary federation. Precedents are set by the numerous plebiscites in Swiss cantons, which also decide on matters like the financing of a new sports stadium, swimming pool or power plant from municipal levies in the district. The voting could be simplified by the voter sending his contribution only to his favourite public works project.

18/4 Financing of Common Expenditures

How should exterritorial and autonomous communities of volunteers contribute towards the costs of such local federations, for institutions used by all or most people living in an area? One way would be to simply charge every local voluntary member of this federation, no matter what personal law association he or she belongs to, the agreed upon membership fee.

Exterritorial communities that do no want to join such local federations - or their members - and who, nevertheless, utilise the facilities provided and maintained by the local federations, should either be barred from them or forced to contribute according to their usage. Arbitration courts could settle the amounts involved.

If a municipal federation charged too much for its services, the dissenters could easily set up a competing federation.

If not individual members but exterritorial associations paid these federation fees then they might levy them from their members in a variety of ways.

To the extent that the above hinted at public institutions will not be self-financing through charges and subscriptions, nor subsidised out of rates, taxes or contributions to exterritorial communities, many of them, at least in the long run, will probably be financed by foundations. The philantropic expenditures in the US alone, in 1961, amounted to 9,000 million dollars. One intermediary aim must naturally be to exempt all such contributions from all taxes.

I am aware how imperfect these notes on local governments are. The topic will probably be taken up in future PEACE PLANS issues. In the meantime, I just want to stress the need for individual secessionism even towards these organizations and refer the reader to Peace Plans 22, which reproduces J. Toulmin Smith's excellent work "Local Self-Government and Centralisation" and Robert W. Poole Jr.'s booklet produced by the National Taxpayers Union : "Cut Local Taxes".

19. Summary of Section IV

In the above an attempt was made to demonstrate that government interference with the economy is wrongful and harmful and that all social and economic institutions today established and maintained by the State are either superfluous or even harmful (like housing commissions and central banks) or could easily and competitively be run as private enterprises, cooperatives or open cooperatives.

If this much is admitted then one can no longer maintain that one needs as bad, outdated, immoral and dangerous institution as the State, and has to put up with the danger of war associated with it - just because the economy would have to be directed, planned, controlled and restricted by a government.

In short: Territorial governments ought to be competed out of existence - in every sphere!

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PART TWO

HOW CAN THE REFORMS

DESCRIBED IN THE ABOVE FOUR SECTIONS

BE REALIZED?

 

C) FORCEFUL REALISATION WHERE NECESSARY

SECTION V:

REALISATION OF HUMAN RIGHTS

AND OF THE NATURAL RIGHTS OF RATIONAL BEINGS,

AND THEREBY OF PEACE,

BY R E V O L U T I O N S

TO OVERTHROW THE DICTATORIAL REGIMES

 

'When the government offends against the rights of the people

then the uprising of the people, and of any section of the people,

is the holiest of their rights and the highest of their duties."

- Article 35 of the French Constitution of 24.6.1793.

"The contract with the government is so thoroughly dissolved by despotism

that the despot remains master only as long as he is the stronger.

He has thus no right to complain about the use of force against him

when he is removed." - J. J. Rousseau

'When dictatorship is a fact, revolution becomes a right."

- Victor Hugo, quoted in TIME, June 3,1957.

"Can it be a matter of surprise,

since governments usurp the rights of life and death over the people,

that the people from time to time assume the right

of life and death over their governments?"

- Victor Hugo: "Sur L'Eau", quoted by Leo Tolstoi: Civil Disobedience, p. 244.

"Revolution and civil war are the ultimate remedy for unpopular rule."

- Ludwig von Mises: Omnipotent Government, 50.

"We've had 200 years of "revolution" and yet we aren't free."

"RED AND BLACK", 4/73

"A revolution, to be permanent, must first be mental."

- Benjamin R. Tucker

"Most revolutions are simply revolting -

through their suppression of individual rights.

The revolutionaries with all the knowledge

on what is worth fighting for

and how to win, must win." - J. Z.

"The point is that a well-handled revolution

can take place so easily, so gently,

that many do not even realize it has happened.

Such, of course, is the desirable way."

- Mack Reynolds: Time Gladiator, p. 153.

"For when lenity and cruelty play for a kingdom,

the gentler gamester is the soonest winner."

Shakespeare: Henry V.

"... we don't want to overthrow the nation;

we simply want to restore the Bill of Rights."

- Poul Anderson: Sam Hall, p. 87.

"A rightful, comprehensive

and successful revolutionary programme

can be extrapolated from the failures and successes

of all past revolutions." - J.Z.

 

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Section V:

MAIN SUBDIVISIONS

1. Introduction

2. What Is a Revolution?

3. When Is a Revolution Justified?

4. Against whom and what Shall a Revolution Be Directed?

5. Who Should Carry out the Revolution?

6. A Programme Is Necessary

7. Final Aims of the Revolution Necessary Today

8. What Means and Methods Must not Be Used by Revolutionaries?

9. What Means and Methods Should Be Used by Libertarian Revolutionaries?

10. What Con Already Now Be Done in the Free Countries

to Prepare a Revolution against a Dictatorship like that of the Soviets?

11. Suggestions for Resistance Groups

before the Outbreak of the General Revolution

12. Tasks for the Resistance Groups

13. Open Word to the Soviet Government, the Rulers of Red China

and to all other Despotic Regimes

1. INTRODUCTION

The greatest danger of war emanates today from the dictatorially organised and ruled States, especially from the Soviet Union and Red China.

Smaller dictatorships can become a similar danger when they are backed by the great powers or when they themselves dispose of nuclear "weapons".

Democratic States possessing nuclear "weapons" can likewise start a nuclear war, even if unintentionally, e.g. as a result of a wrong radar observation, drunkenness of some officers or a conspiracy among them, or mental defects among those having their fingers on the nuclear triggers.

Moreover, every democracy in which not the people themselves but only some rulers and representatives decide about war and peace, armament and disarmament, where lives are confiscated by conscription, property and earnings by taxation and in which anti-people weapons like the ABC weapons are held in readiness - might also

be considered as a dictatorship but with the following difference: In these States nuclear weapons could still be destroyed peacefully, without violence, as a result of plebiscites against them, while in the openly dictatorial regimes this kind of disarmament could only be achieved in a revolutionary way.

2. What Is a Revolution?

A revolution is a forceful change in the political, social and/or economic order.

Any revolution which merely leads to a change in the leadership and soon establishes an as bad or even worse regime is no true revolution, rather a counter-revolution, and ought to be resisted even by dissenters and opponents of the present regime. A revolution just for the sake of revolution makes no sense at all.

3. When Is a Revolution Justified?

A revolution is justified only when it is undertaken to protect individual human rights and the natural rights of all rational beings and also carried out with strict regard to these rights. All other revolutionary endeavours deserve to be suppressed. What degree of suppression of these rights would justify a revolution?

As long as freedom of speech, press, assembly and association still continue to a large extent, almost every necessary reform could be then realised peacefully, in an evolutionary way. Then, in most cases, revolutions are not justified and most revolutionaries are then rightly classified as terrorists. But this does not mean that particular acts of forceful resistance would always be wrong in such a "democracy":

"To say that I have no right to revolt against government coercion as long as freedom of speech and free elections exist, is to say that I have no right to violently restrain a burglar, so long as he is willing to converse with me on the ethics of burglaring while gathering up my silverware."

- David Friedman in "THE NEW GUARD", May 1969.

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But all such actions, however forceful they might be, do not by themselves change the whole establishment, although they might stop some abuses, and should thus not be classed as revolutions or small revolutions but only as rightful acts of self-defence or resistance against oppression. Thus a general revolution is generally only justified when the above basic human rights are generally suppressed, i.e., when there appears to be no peaceful and non-violent way out.

The situation would be different once volunteer militias for the protection of human rights are established. Then some reforms could be realized merely by the threat that the militia would mobilise in their favour and would hold those responsible who attempt to prevent or delay them.

The situation would also be quite different once "one-man revolutions" via individual secessions and exterritorial and autonomous associations of volunteers are constitutionally recognised. Then general revolutions would become unnecessary, unpopular and prevented in most instances. Until this decisive reform has been realized, the following rule could be rightly applied:

"Governments which do not recognize human rights are to be considered as a group which has declared war against mankind.

To destroy their means of power and enlighten their subjects that subordination under such governments must never be voluntary, and to think already now seriously about the new order of society, once these enemies of man have been rendered harmless, is a religious duty inborn to every human being." - Ulrich Von Beckerath

4. Against whom and what Shall a Revolution Be Directed?

Dictators not only suppress the rights of their own subjects but also endanger the rights of citizens of all States in their neighbourhood and of all exterritorial and autonomous communities of volunteers - as they threaten them, continuously with war and intervene in relationships which their subjects and outsiders might want to have between them. Thus revolutions should be directed primarily against dictatorial regimes and their oppressive machinery.

(Capital and property are here not considered as an oppressive machinery but rather as means by which even the poorest proletarian can speed up his own emancipation and liberation if he acquires them rightfully, peacefully, by exchange acts and credits.)

Revolutionaries must never rise against whole nations or other ill defined groups (collective enemies, i.e. revolutionaries in East Germany, Poland and Hungary should never ever mix up again Soviets with Russians and hold Russians collectively responsible for the crimes committed by the Soviets or ordered by the Soviets within a system based on the strictest military discipline in the world.

5. Who Should Carry out the Revolution?

That should be self-evident: Those who are obviously oppressed and deprived of their rights. What is less obvious to most is the fact that among these are often most of the members of the oppressive institutions: their policemen, soldiers, party members, union functionaries and public servants.

As the people themselves are usually insufficiently armed, organised and trained, most rightful revolutions ought to begin and could begin with military uprisings. Subsequently, the citizens could form militias and ally themselves to the insurrectionist soldiers.

History teaches that already a minority of the population suffices to carry out a revolution. The Soviets supplied perhaps the best known example for this rule.

Not only is a minority sufficient to carry out a revolution but most revolutions are carried out by minorities. Only a minority of 5-10% need somewhat actively participate in a revolution. The majority of the population need merely sympathise with the revolutionaries.

One fact, which anyone interested more in facts than in myths, can ascertain, is that the regimes in Russia and Mainland China are not only unpopular with a minority but with the majority of their subjects and really hated by a large percentage of the population, including the conscripts.

All that this situation requires is the sufficient broadcasting of an ideal revolutionary programme.

As their oppressors pride themselves in being "revolutionaries", they could hardly and publicly object to that.

Totalitarian regimes and also ruling majorities do not only turn one or two but usually dozens of minorities into their enemies. Combined, these minorities could be numerically and in other ways stronger than any shifting

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majority based on temporary party coalitions. United by a common platform upholding all claimed individual rights and exterritorial autonomy for all volunteer groups, the minorities in this world could be overwhelmingly stronger than any national majority - and no national majority would have to be afraid of such a minority federation - because it would also be offered exterritorial autonomy for its voluntary members.

6. A Programme Is Necessary

"Nothing is more terrible to behold than active ignorance!" - W. v. Goethe

"A revolution without a well worked out programme is lost even before it has begun.

People will lastly resort even to the most primitive programmes in order not to starve to death,

as e.g. the Russians did in 1917: They replaced private monopoly capitalism

with State monopoly capitalism. This happened to be nonsense -

but it worked to some extent." - Ulrich von Beckerath

"A revolution without a programme is lost

even when, militarily, it wins.

Naturally, the programme must not just be a Hussite one

for a plundering and killing spree.

The belief that it would be sufficient to win

and everything else would then settle itself,

is not confirmed by any historical experience." - Ulrich von Beckerath

"Attacks on persons, as a reaction to social abuses,

are inevitable when the people have no programme

on how to overcome these abuses.

The people then look for culprits, not causes.

When a revolution wins under these conditions

(and this does not mean that the people will have won)

then it does not practise social policies but revenge.

(Hitler against Jews, Soviets against Kulaks,

revolutionary France against the aristocrats,

Franco against non-Catholics.) - Ulrich von Beckerath

As the ultimate aim of a rightful revolution a new, comprehensive and consistent declaration of individual human rights should be proclaimed.

For a draft of such declaration see appendix No. I.

Although this declaration should already imply a rightful and satisfactory economic and social reform programme, such a programme should also be spelled out in detail.

Moreover, libertarian revolutionaries should possess a detailed plan on how to carry out and finance a rightful revolution.

The following chapters will make some suggestions along these lines.

In the dictatorships, where these revolutions must take place, a sufficiently free and wide exchange of opinions is not possible - although it would be required to develop such a programme. Thus such a programme must be developed in the relatively free countries. From these it is then to be spread in the dictatorship, through under-ground channels for outlawed literature, e.g., by leaflets dropped from balloons and via broadcasting. Long wave broadcasts are hard to jam and short-wave broadcasts can't be jammed.

Thus the West should supply the Russian anti-communists and the Chinese anti-communists not with weapons and military advisors etc. but merely with the ideas of liberty in a ready-for-use form.

At least a considerable minority in a totalitarian country must become thoroughly familiarised with all aspects of such a programme.

It must be propagated at least months and better still years before the outbreak of the revolution and all possible objections must be thoroughly discussed and these discussions must be similarly broadcast or otherwise spread.

The totalitarians have developed the art of organising totalitarian revolutions to a science, have even established tertiary institutions for the training of their type of professional revolutionaries. Anti-totalitarian revolutionaries will have to do the same and turn their kind of libertarian revolutionary endeavours similarly into a true science. Otherwise, the totalitarian professionals will continue to win, all too often and for all too long.

7. Final Aims of the Revolution Necessary Today

Realisation of individual human rights and the natural rights of rational beings, thereby abolition of the danger of war, especially through:

1. the revolutionary overthrow of all dictatorial regimes,

2. replacement of all territorial States by exterritorial and autonomous communities of volunteers - by means of the

right of individuals to secede,

3. establishment of militias for the protection of human and natural rights,

4. a complete disarmament with regard to all weapons which are inherently offensive to human rights, especially

nuclear, poison and bacteriological weapons, carriedout by the armed people themselves,

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5. full employment, largely by means of the freedom to issue private exchange media, not only for the own

nationals but especially for refugees and deserters,

6. aboliton of exploitation and industrial "warfare" through the establishment of productive cooperatives, repeal of

all legally established monopolies and transformation of all enterprises with natural monopolies into "open"

cooperatives and

7. an end to inflation and housing shortage by means of the repeal of legal tender, issue freedom for private

exchange media, free choice of value standards and value preserving clauses for all contracts.

Compare the other short summary of the peace programme in this book which is given in appendix V.

 

8. What Means and Methods Must NOT Be Used by Libertarian Revolutionaries?

8/1 Mass Extermination Devices

As these revolutionaries are supposed to fight for individual human rights and the natural rights of all rational beings, they must not use any weapons which would inevitably kill or injure non-participants and innocents in the struggle.

This ruling would especially exclude the ABC (atomic, bacteriological and chemical) "weapons".

8/2 General Strike

A "general" strike in the meaning of its proponents is not a general strike or a strike of all - because it is assumed that it would not include the police, security forces and armies of the regime to be defeated by a general strike. Thus it can, as a rule, relatively easily be suppressed by military measures (if it is not already collapsing, after a few days, through the chaos and shortages it causes) unless the armed forces would make it a really general strike by joining it.

Why do some people assume that the armed forces must be on the opposite side? Because they have been conscripted into it or hired for it, trained, armed, uniformed and ordered to fight for the regime?

If the programme of the revolutionaries is rightful and clear, then it should also appeal to most of the members of the armed forces of a dictatorial regime - and if these went on "strike" or began a well thought-out military insurrection, then other strike or resistance actions would become largely superfluous - for who would remain to be defeated?

The "general strike" theory assumes that any dictatorship could be defeated merely by the passive and demonstrative resistance of the workers in form of a "general" strike. The Dictator would, supposedly, not be willing to execute all striking workers. To that extent the proposal is identical with that of "conscientious objec-tion" and as ineffective. For how many strikers or conscientious objectors have to be threatened, imprisoned, injured, tortured or killed - before the rest go back to work or obedience? Not everybody is made out to be a hero and the heroism of the few could be better utilised.

(Soldiers are to some extent effectively trained to fear death in battle less than military disobedience. Historical experience has shown that "decimation", i.e., the murder of every tenth of mutinous soldiers, who were unsuccessful in their uprising, usually brings the survivors back into obedience to their military despots. They do then, at least temporarily, fear such deaths more than continued obedience. - J.Z., 11.12.02.)

Another aspect these "revolutionaries" have overlooked is the fact that even in countries like the Soviet Union most of the (relatively few) consumer goods produced are not destined for the government, the ruling party and their armed forces. These are still only well organized minority groups. Moreover, the government and its main functionaries and especially its armed forces, are well supplied not only with the usual power paraphernalia but also with consumer goods, for weeks, months or even years, whilst the larder of the average worker's household is exhausted within a few days! Thus the armed forces could largely sit back and enjoy themselves in relative comfort, until the striking workers have starved themselves and their families into submission! Close observations of most general strikes that were attempted show that within a few days many of the striking workers come to realise how much they are harming themselves and begin to propose that this or that public or important service be kept operating. Few of them want to deprive their own children e.g. of milk or warmth.

Apart from its demonstrative value (and here I do prefer demonstrations and marches, after working hours), which could be countered by terror measures of the government (for which there exists a well developed science), general strikes are self-defeating by interrupting the supply of essential goods and services to the striking workers while the despotic government hardly suffers at all - in the short or medium run.

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One could compare this nonsensical aspect of a general strike with the behaviour of an army which would see to it, before a long campaign, that the production and supply of arms, uniforms, vehicles and food and drink is stopped as soon as the campaign begins.

Two World Wars have demonstrated that the power of a nation lies largely in the productive potential of its economy. Why then should resistance fighters or revolutionaries deprive themselves of most of their power by organising a general strike? (The action thinking of most unionists, like that of most voters, is all too narrowly focused on very limited and quite insufficient as well as wrongful options, namely, on strikes and voting. - J.Z., 11.12.02.)

It would only make sense if they attempted to stop the further supply of goods and services to their true enemies (i.e., not just to anyone who is supposed to obey and support a dictatorial regime, e.g. as a soldier or functionary). A detailed programme of that type, including but going beyond a tax strike and the refusal to accept a dictator's paper money, might be developed. It would be worth discussing, while a general strike proposal is just a declaration of intellectual bankruptcy.

Why, e.g., should not the workers, including all employees, managers, professionals and businessmen, keep almost all factories and other enterprises going (all those producing the goods and services they want!) on their own account?

Why shouldn't they, in their own interest, once they produce for themselves, even increase the productivity of their enterprises, rather than stopping them?

Why shouldn't they ensure for themselves employment and sales, profits and capital growth, by private issues, value protected investments and transformation to cooperative or partnership production?

Why shouldn't they immediately begin to privatise the assets so far held by the bureaucrats of the regime they hate? Why should these social revolutionaries postpone the beginnings of an era of un-exploited and free labour - by engaging in a general strike?

Whole books in favour of general strikes have been written but without answering such simple questions.

That everyone will be ready to risk his life in general strike actions should not be expected. Nor is mass-heroism required for the success of a revolution. Revolutions are mostly made only by minorities, although, ideally, in the interest of the majority, and of most other minorities, and with their tacit approval or consent. If one has a large enough revolutionary minority on one's side, then one should give it the best chances possible, should recruit for it largely from the armed forces of the regime and otherwise as far as possible arm, organise, instruct and train it in effective fighting groups and methods, designed to overthrow dictatorships and tyrannies.

The most promising attempts would be large-scale acts of military disobedience, turning into military insurrections and strikes and sabotage acts in particular enterprises like nuclear bomb factories, in firms which are essential for e.g. mass-murderous plans of a regime. Factories producing light arms, including e.g. portable guided missiles against tanks and air craft, should be kept operating - producing weapons for the insurrectionist soldiers and the new volunteer militias to be established by the revolutionaries.

Strikes like tax-strikes and refusals to accept a regime's paper money (discussed later) are also limited and discriminating strikes, i.e. they are directed not against the revolutionaries themselves but exclusively against the supporters of the ruling regime. But when, instead, surgeons, fire fighters, printers, postmen, farmers, truckies or power plant workers go on strike then, quite obviously, the human rights of innocents and even friends and sympathisers get infringed.

"A strike against single private employers can be useful and rightful.

A strike against private employers which hurts also other citizens,

like a railway or postal strike does, can be useful to the strikers but is not rightful.

'A general strike is general nonsense' said Legien.

Thus even its supporters limit it sometimes, once they have learned from experience.

"A general strike is an example how an originally not quite useless idea

can be expanded to become a wrongful measure and finally,

through uncritical overuse or application beyond its inherent limits,

an immoral act and lastly even a nonsensical action." - Ulrich von Beckerath

8/3 Conscription

Whoever would not volunteer to fight for the protection of human rights and the natural rights of rational beings but would have to be forced to do so would never be a good and reliable militia man. He could harm the cause of the revolution more than he could help it. Thus the revolutionaries, although many of them will believe in a moral obligation to risk one's life for the protection of such rights, should not attempt to forcefully recruit neutrals or dissenters.

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"I cannot accept that people must be conscripted, trained, manipulated …

that freedom of movement, choice of employment, freedom of association,

freedom of belief and observance of those beliefs etc.

must be negated to be preserved." - John Scott

"I object to conscription the way a lobster objects to boiling water:

it may be his finest hour but it's not his choice." - Robert Heinlein: Glory Road, p. 5.

"A draft card is like a deed of ownership." - David Harris in PROTOS, 1111970.

"Conscription is slavery. Regardless of whatever its purposes may be -

conscription is always slavery." - Robert Champlin, LIBERTARIAN OPTION, 1/75.

"Drafting is the identification process

during which owners sort out and regain their own cattle." - AUSTRALASIAN POST, 1516172.

8/4 Plunder and Requisitioning

Revolutionaries who support themselves by plunder and requisitioning turn, naturally, most of their victims into enemies, even when before they had sympathised with the revolutionaries. This kind of support will reduce the number of supporters and increase the number of enemies from day to day and has led to the failure of many revolutionary attempts.

Revolutionaries who thus infringe property rights cannot rightly say that their aim is to protect human rights and natural rights. The end is predetermined by the means.

Moreover, due to this procedure, the costs of a revolution are spread unequally and unjustly as they have to be born only by the inhabitants in areas which are militarily occupied or fighting zones. Furthermore, with this method the revolutionaries would depend upon the relatively limited stores in the fighting zones or the areas through which they march - and they can be certain that many of the stores in these areas will be hidden from their grasp before they approach.

Consequently, it becomes impossible to assemble many troops in one area and keep them there. Their fighting force at any particular place will be down to relatively small numbers and many of these soldiers will at any time be engaged in requisitioning raids rather than soldiering. Discipline will deteriorate while requisitioning will tend to become plundering and lead to violence against local citizens.

If, at the some time, the army of the dictatorship were to pay for all its food and other requirements in cash (not too deteriorated by inflation) then it could, at the same time, dispose over most of the stores in the country and could, although its total numerical strength might be lower than that of the revolutionaries, confront them in any particular locality with superior numbers of well supplied troops, could thus defeat the revolutionaries militarily and rapidly, moving from place to place, always locally superior.

As such effects can be foreseen, this kind of behaviour must be avoided. In one way or the other revolutionaries must pay their way.

8/5 Payment with Requisitioning Certificates or Inflated Paper Money

Payment with requisitioning certificates or inflated legal tender paper money can replace cash payments only if it is accepted as such by the sellers of goods and services. But this is almost never the case when a revolution takes considerable time, its success is uncertain and the redemption of the certificates is indefinitely postponed.

When all expenditures are paid for with legal tender paper money, fresh from the note printing press and when, consequently, this paper rapidly deteriorates, then this kind of "payment" will also no longer be gladly accepted. Finally, the owners of goods will refuse to part with them for this kind of money and, when they have to be afraid of forceful acts, they will proceed to hide as much as they can.

There are only few examples of revolutions which succeeded in spite of such measures and many revolutions which failed because of them: the French Revolution and almost all revolutions in South America. (Naturally, the mere take-over of power by yet another clique cannot be considered as a successful revolution.)

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8/6 A State of Siege

A state of siege (martial law), in essence, is nothing but a system of suppression, operating against especially important basic rights: freedom of movement, freedom of assembly and association, freedom of speech and press.

A state of siege is the method of an unjust regime used to keep the people down. Members of Kapp's coup (Germany, 1920 ) intended to proclaim a severe state of siege on the morning after the coup. Most military take-overs resort to this means. Revolutionaries who fight for human rights and the natural rights of rational beings, do not consider all citizens as their potential enemies but rather as their potential friends and allies and will therefore have to operate without such methods.

Instead of suppressing human rights libertarian revolutionaries should maintain these rights as far as possible and utilise them to publicise their programme.

8/7 Blockade Measures

A blockade hurts everyone, the ones who impose it, and among those blockaded, not only the followers of a dictator but also his opponents. Those who impose it do thereby restrict also their own trading opportunities and can only wish to hurt the other side more than they hurt themselves. Moreover, since in a justified revolution a dictator would have less followers than opponents, a blockade of the areas still occupied by him, would harm the revolutionaries more than the regime.

Furthermore, no matter how short of necessary supplies some of the subjects of dictators might run, the regime, to be overthrown, will usually have still sufficient power to secure the livelihood of its supporters.

Blockade measures are thus not only wrongly imposed, under the principle of collective responsibility, but they also defeat their own purpose. They could rather strengthen than weaken a dictatorial regime.

8/8 Measures Based upon the Principle of Collective Responsibility

As long as anyone is compulsorily member of a State, an army, a union or a party, or is because of his descent or beliefs automatically grouped with certain communities, somewhat racially or ideologically distinguished, one cannot hold him rightly responsible for actions of other members of these communities. Great harm would be done to the cause of a libertarian revolution if e.g., every member of a communist party were considered and treated as a fanatic communist, every policeman and warder as a torturer, every officer as a loyal subject of the dictator and every public servant as a believer in a planned economy, opponent of a free market and productive cooperatives etc. Revolutionaries would thus drive many potential friends and allies into the arms of the dictator and would only thereby turn them into enemies of the revolutionaries. (A monograph detailing the support successful revolutionaries have received from people close to a throne, members of the armed forces of a regime or of its bureaucracy may still have to be written.)

With such methods only a terror regime can be established or maintained. Rightful revolutionaries would consider and treat everyone also as an enemy who applies the principle of collective responsibility to people who are innocent or were only forced to participate in crimes of the decision-makers.

8/9 Annihilation of the Army of the Dictator

It must be the aim of these revolutionaries to dissolve or win over the army of a dictator, not to crush it. See on this the later chapters on militia warfare.

If the conventional destruction and killing methods were applied then the revolutionaries would cease to be liberators, would have to pay a high price and might even become defeated by professionals fighting with the dictator for their lives, although they are not his fans.

8/10 Torture, Rape and other Cruelties

Even the worst criminals still possess some basic human rights, e.g. the right not to be killed without good cause, not to be treated with unnecessary cruelty. Moreover, if they would have to expect such treatment after their capture, then they would resist with the courage of desperation and exact a high price from the revolutionaries for the commission of such crimes. Thus revolutionaries committing cruel acts, assaults etc. against prisoners, should be charged before militia or other revolutionary courts. They thus committed treasonable acts which endangered the cause of the revolution. If ever the majority of the revolutionaries should commit such cruelties or such a large minority that it could not be successfully restrained, then I for one would rather wish for a victory of the old-regime.

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8/11 Arson

"The inclination of mobs to burn down, when they are angered, their own dwellings, their own food stocks and other stores, is very wide spread and yet it has escaped the attention of historians. During the Algerian War it has been frequently observed and one should also remember the Paris Commune ... "

- Ulrich von Beckerath

In 1905 the Russian people rose in Odessa and burned storehouses and ships: "It was thus - in Odessa - only a mutiny and a riot, not a social revolution. True revolutionaries would have put signs on storehouses and ships, stating 'people's property' - and would have shot all arsonists ...

"The cases of arson during the Berlin uprising on 17/6/1953 harmed the case of the insurrectionists very much. The burning down of buildings and of shops belonging to the government, e.g. food stores and the looting of bakeries, in combination with the thick smoke in the streets and the sight of flames must have convinced many Russian soldiers and officers that this time the Germans would have to be protected from themselves. The burning Columbus building, with its great stock of consumer goods, which was destroyed, could have given Russian soldiers the impression that enemies of the workers were at work, who wanted to cause shortages in essential supplies." - Ulrich von Beckerath

In most instances there is no rational case for arson. In the very few cases where it might be justified, the sites, and the people who are to burn them, ought to be very carefully selected. One is here reminded of the "Red House" in the Friedrich Strasse under the Nazi regime. Here were registered all German Jews, according to their names and addresses and in many cases the registry cards supplied the only proof that certain families were of Jewish descent. German Jews and other opponents of the Nazis knew about it and yet did not organise a suicide squad or night time

secret raid to burn this building down. The right and duty to resist would have justified this kind of arson.

(I heard about the case of a Gestapo man who worked there and who took every working day many of these cards, out in his briefcase - to burn them at home. The Soviets, after the war, treated him just like any other fanatical Nazi and he died soon from maltreatment in one of their concentration camps. I must admire his so far unsung heroism in which he risked his life daily for a long time, for the benefit of numerous Jewish fellow citizens, quite unknown to him. At the some time, I do have the suspicion that he was otherwise pretty much the average law-abiding German who would have been horrified upon hearing the suggestion to risk his life just once - for burning the whole building down. He might have replied: "But I can't do that! That would be arson!" People are all too often in the power of words or other incomplete or faulty ideas.)

8/12 General Sabotage

Anti-communist saboteurs in the Soviet Union often believe to destroy Soviet property while in reality they destroy their own and that of their fellow citizens. (Admittedly, presently they have only little if any control over it, but they do thus destroy all their chances of controlling this property in the future! In the long run, their fellow citizens will wake up to this fact and will thus become - although they may not like the Soviets, either, enemies of these "revolutionaries".

Mostly, sabotage acts have no military value. Economic disadvantages from them are mostly to be carried by the general population - the fellow victims of the regime. The standard of living of those in power will hardly be reduced by them. However, there are a few exceptions and they ought to be clarified long before a revolution happens: E.g., sabotage measures to render harmless:

1. nuclear weapons, or the places where they are produced,

2. furnaces,

3. ball bearing factories.

Such specialised jobs of destruction follow from the right and duty to resist. The above instances are important to prevent wars or bring them to a speedy end.

What particular institutions ought to be sabotaged by revolutionaries? A long discussion would probably unearth some other examples than nuclear installations. Think about it and help promote the new science of rightful revolutions!

For instance: If someone knew of the locations of all tax records of a dictatorship, all files on political opponents, if they were all on magnetic tape and someone could artificially induce a sufficient magnetic disturbance to wipe these records - then quite a few people might be inclined to say: "That's a relief!" or: "Thank God!"

One Australian Ham Radio operator told me once, many years ago, that he could overpower radio Moscow or Peking for small districts, even the sound of their TV stations, for up to 20 minutes. Only then would he be jammed. Well, repeated 20 minute sessions could get much across, in one small district after the other!

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8/13 Treatment of ALL Officers and Public Servants of a Dictator as Enemies

Admittedly, officers and public servants of a dictatorship are also among its relatively few beneficiaries. Against this, one would have to weigh their higher risk of falling victims in the next purge. Moreover, one should take into consideration that they belong, usually, to the better educated groups of the population. They have also more access to information revealing mistakes, errors and crimes of the regime. Many of them may are also, in their official capacity, better informed about the true and rightful aims of the revolutionaries than may be many of the ordinary members of the revolutionary movement itself. Not all of them study their own literature or think deeply about their aims and principles. For these and probably many other reasons, many resistance and revolutionary attempts were helped by people in high positions in the regime to be overthrown.

This is also likely to happen in the future. It might even be that the percentage of true enemies of the regime is higher among these people than among most other groups in the general population. They are also often in the ancient dilemma of executives in dictatorships: Great successes as well as small failures can cost them their heads! Stalin ordered the murders of Tuchatschewsky and Trotzky. Hitler ordered the murder of Roehm. Kruschtchow deprived Bulganin and Chukow of their power. (Please excuse the German spelling of Russian names.) Such cases are repeated over and over again and most generals are aware of them. The numerous purges in the Soviet Union proved that the public servants (party functionaries) are there in no better positions than the generals and that they are not trusted by the regime. Both groups should thus rather be considered as being as full of potential allies as of certain enemies. The large number of opportunists can also be won over. More on this under point 9.

8/14 The "No Pardon!" Practice as well as the Treatment of those, who were Conscripted, as Enemies and Prisoners of War

Revolutionaries today fight too often like partisans or guerrillas and due to such methods their civil wars draw out into years of fighting. Already merely due to the long duration of this fighting, one could expect that the hatred between these guerrillas and the soldiers of the regime will grow and grow. Combined with today's ignorance of and lack of interest in rightful resistance methods and in the absence of a well developed moral sense and moral reasoning, both sides are then likely to commit wrong and unnecessary cruelties. One of the worst of these is the practice not to grant pardon, a practice that is also based on the belief in collective responsibility.

From the point of view of revolutionaries, who want to win over the soldiers of a dictatorship to their side, this is obviously a great mistake. Most of the soldiers of a dictator will only become true enemies of the revolutionary resistance fighters when some of their comrades did not receive pardon from the "revolutionaries" but were murdered by them, after capture, possibly even after torturing them. Such atrocities were so for all too frequently committed - as if revolutionaries could thereby frighten a dictator!

Most dictatorships, apart from the atrocities they commit and which help to recruit more people for the revolutionaries, proceed against freedom fighters according to well established practices: For instance, against the resistance fighters of one province they do not use the conscripts from this province but rather those from a far away one, preferably one with a different dialect or even separate language. Mass fraternisation becomes thus less likely.

Resistance fighters and revolutionaries must finally become aware that most of the foreign soldiers used against them are not volunteers but also conscripts and that they have very similar reasons for desiring the overthrow of the dictatorial regime. Based on this insight, they should grant pardon to all soldiers falling into their hands, even the volunteers, should appeal to them to join them, and, if they do not want to do this, should let them return, naturally, without weapons and other equipment excepting only necessary clothing. They should persist in such a policy even when e.g. Soviet officers should, furthermore, force Russian soldiers to shoot captured revolutionaries. The soldiers who were captured and returned will see to it that they and their comrades become worse and worse Soviets and better and better Russians and will finally induce mass fraternisation with the freedom fighters, or start their own military insurrections. The dictatorship would have no reliable policies against such a treatment. Punishment for these returned soldiers would gain them the sympathies of those so far unaffected. Transferring them would further spread the good impression they had gained. Allotting them particularly dangerous tasks might only speed-up their inclination to rebel or desert.

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Even the so far fanatical fighters against the revolution will lose some of their zeal and will no longer fight with the courage of desperation when revolutionaries proceed in this way. In other words, the demobilisation of the army of a dictatorship might well begin in this way. Once these fanatics, for many of whom the existing dictatorship is still not radical enough, come to understand the offer of these revolutionaries, not only of pardon but of whatever economic, social and political system they prefer, as an exterritorial and autonomous system for themselves, in a community to be established by themselves, their fanaticism against this revolution and their will to fight it will begin to evaporate. Thus even these fanatics and true believers should be granted pardon when captured and should be released, after being disarmed and interrogated (without any tortures or threats of torture!). They would thus become, whether they want to or not, propagandists for the revolution - merely by having survived capture and being returned.

No hard and fast rule should be made about this return of the fanatics: If certain areas are already secured by the revolutionaries then they might keep those as POWs who, with a probability bordering on certainty, would come to fight against them again, as fanatically as before.

At the same time, those declaring that they fought the revolutionaries only under coercion and who are at the some time not prepared to join the revolutionaries, nor willing to return to a dictator's army, should be released into the already liberated areas, given some food, pocket money, transport ticket and job recommendations. That should be considered as part of the demobilisation action of the revolutionaries against the dictatorship's armed forces.

8/15 Unlimited Central Revolutionary Authority

The supreme power among the revolutionaries should never lie in the hands of one or a few authorities. The danger that just another new dictatorship would result from this would be too great. In the revolution here proposed, the ultimate power would remain with the new local militia forces for the protection of human rights and the natural rights of rational beings. Whatever limited and local or centralised authorities would be established, would be organised only for a limited time and specified purposes. Moreover, they would compete with each other, apart from their common defence federation, and be restrained by the right of recall, by plebiscites and by individual secessions. The ideal: To each the government or the no-government of his dreams! - could unite them sufficiently for military defence purposes, while at the same time disuniting them in a new way to make them militarily superior. This seeming contradiction will puzzle only those who never pondered why e.g., a free newspaper reporting all news without bias and offering all prejudiced opinions likewise an airing, is, like a free market, everyone's friend.

8/16 Espionage

Revolutionaries desiring to overthrow a dictatorship like that of the Soviets, should not bother with espionage. It is no suitable means to overthrow the Soviet regime or even to weaken it. The intelligence which they might require for their purposes would probably be volunteered by refugees and deserters.

8/17 Intoxication

Revolutionaries who take themselves serious, would interdict all alcohol and other drug consumption while on duty or on call and would destroy or remove all such substances from the front or fighting area. They would never organise premature victory celebrations in which they would render themselves senseless and could be beaten or captured by weaker but sober government units.

If liquor stores are not destroyed along the front and not even guarded by the own troops, then one could come to see a repetition of what happened during the Hungarian uprising: Russian soldiers were given so much drink before they were used against the revolutionaries that they fought half-drunk, largely only from the inside of tanks, and could not, in this condition, be induced to desert. Many, in this condition, came even to believe the propaganda lie that they would be employed in Egypt, against an invasion by imperialists!

The owners of destroyed liquor stores should be indemnified. If the resistance against the destruction of these stores should be too strong (seeing the present tendency to consider it as a basic right to drown one's reason and incapacitate one's body then these stores are at least to be put under guard.

Any restrictions of this kind should be accompanied by a notice that they would apply only for a limited and specified period.

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8/18 Barricades

How valueless barricades are during street fighting was already pointed out by Theodor Fontane, in his memoirs on street fighting in Berlin on March 18th., 1848. Berliners did again acquire more experience on this in 1945. The barricades established then, by the Nazis, carefully and long in advance, constituted no serious obstacle for the Soviets in their occupation of Berlin. But the barricades had one particular and undesirable effect: They turned almost all those into enemies who, due to the placement of the barricades, had to expect the destruction of their homes and other property.

8/19 Flags

The flags of the enemy should be left flying while the fighting goes on. They are not worth risking the life of a single man. They are symbols and nothing more. Revolutionaries fighting for basic rights will neither fear not hate nor value them highly. Leaving them flying might even help to avoid air attacks or mislead counter-attacks.

8/20 Abuse of Prisoners

Even officers opposed to the revolution or neutral towards it should not be abused after their capture, e.g. by depriving them of insignia of rank, verbal abuse or assault. If not released, as suggested above, then they should at least be granted all the rights of prisoners of war. The new elected officers and those confirmed in their positions by elections, should be given different uniforms or insignia when this becomes necessary and there is time for it.

The above listing enumerates just some of the worst abuses. A complete revolutionary programme would list them all and would make such a list very well known and would state more reasons why such practices should be avoided.

 

9. What Means and Methods SHOULD Be Used by Libertarian Revolutionaries?

9/1 Strict Respect for Human Rights and the Natural Rights of Rational Beings

As the aim of this revolution is to protect all human rights and natural rights of rational beings, this requirement should be self-evident for all not believing in current practices and premises. Respect even for the rights of members of the enemy's forces is a new feature in this programme.

If and as long as the revolutionaries respect these rights, then they are to be considered as rational beings and can thus claim not only the ordinary human rights but also all the natural rights of rational beings. (They are listed in appendix I.)

While and to the extent that the enemies of this libertarian revolution fight against it, they are not to be considered as rational beings (unless they were forced to fight) and can thus not claim the natural rights of rational beings for themselves. Thus this appeal for respect for human rights and natural rights of rational being is not to be interpreted as an appeal for equal rights for totalitarians and other criminals. On the contrary. Their rights, like those of madmen and infants are at least temporarily forfeited as a result of their own criminal actions or ignorance of and disinterest in human rights.

Not only are these soldiers and revolutionaries to respect these basic rights in others, nay, they are to enjoy them themselves and make the most of them for their purposes.

Soldiers knowing their fundamental rights, respecting them and claiming them for themselves, tend to be militarily superior even to enemy forces which outnumber them. Moreover, consistent application of these rights in revolutionary warfare does lead to new forms of revolutionary warfare and the revival of sensible old practices which would increase this superiority further. More on this below.

9/2 Organisational Measures

"Indeed, the desire of all individual people to live with each other under a lawful constitution in accordance with freedom principles (the distributed will of all), is not yet sufficient for our purpose. Required is also that all and together want this condition (the collected unity of the combined will ). This solution of a difficult task is required to establish a civil society as an entity. As the particular wills are all different, a uniting cause must be added to draw out the common intentions. As no one can easily do this, one cannot, for the realization of this idea (in practice) count upon any other beginning of this rightful condition than one by force. Upon that coercion public justice is afterwards to be established." - Immanuel - Kant, Eternal Peace.

One could attempt to simplify and clarify this abstract description of the main requirement for the transition from a totalitarian to a free society (in answer to the popular argument: "if they disliked it so much, they would have rebelled!") by simply stating: Someone will have to take the first step, in public, under suitable circumstances, which will induce others to join him fast. and he will certainly risk his neck - but will the totalitarian situation thereby be really better understood? Perhaps, as a thought experiment, one should consider a conventional military unit under strict military discipline. The purpose of that discipline is to prevent the expression of the common will and interest of the soldiers and to impose upon them decisions and actions contrary to their will, rights and interests. Cutting this kind of Gordian Knot is certainly not easy, especially when it is not even clearly seen! (That and how an ideal militia organization will be different will be stated later on.)

Mignet reported in his History of the French Revolution (Reclam edition, in German, 11th. impression, p. 357 on the uprising of 20.5.1795:

"On this day one saw quite clearly how an immeasurably large material force and a clearly defined aim are still not sufficient to assure success. Required are also a leader and an authority to support and guide the insurrection. In existence was only a single legal authority, the convention: the party which had it on its side won."

The terms he used will not please those with almost infinite trust in spontaneous and anarchistic mass actions. Let them speak rather of "catalysts" and "coordinators" to initiate and guide the insurrection and of widely respected or popular "councils" like the original South American republican "juntas" were (respected discussion clubs on pub-lic affairs which were almost forced into the role of a new republican government, the old royal one being widely ignored).

Thus as focal points, condensation points, information centres and initial self-governing local units, meetings of soldiers, workers and local citizens should be organized. Precautions must be taken. Armed protection of these meetings must be arranged.

The fact that they have assembled with revolutionary intentions must immediately be communicated to all troops, factories and communities in the neighbourhood and in the country, also their first resolutions and actions must be continuously reported.

The assembled proclaim their belief in or subscription to a new version or declaration of individual human rights and natural rights of rational beings (ideally circulated secretly, long before the outbreak) and swear then and there, in public, to uphold it and to convene a constitutional convention to further improve upon it as soon as the revolution has won. They also resolve to spread the text of this declaration by all available means as far and thoroughly as possible. (For a draft see appx. I.)

Then they should declare their secession from the dictatorial regime and that they favour individual secessionism and personal law associations for the future society.

These declarations are to be made public and in writing only after the revolution has won, at least in certain areas - because such name and address lists could get into the wrong hands, while the civil war is on.

Most of the assembled will then declare themselves to be, for the time being, members of a single exterritorial and autonomous community of volunteers which is based on the recognition of all human rights and natural rights of rational beings (which have so far become known) while reserving to themselves the right to establish their own and somewhat different ones, according to their choice, as soon as peace and liberty are assured by the revolutionaries.

Some other exterritorial communities of volunteers ought to be established or suggested immediately, especially

 

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the ones prepared to realize the full programme of the adherents of the dictatorship - among voluntary members! (To promote the desertion and insurrection or secession even of fanatics. How many different communist parties, groups and movements are there in existence now? I have lost count long ago.)

Wherever it can already be safely done, the establishment of more and different exterritorial and autonomous communities of volunteers should be promoted, as far as is possible. Especially, and in all areas already liberated, registry offices are to be set up to note down and certify the community, government or no-government choices made by liberated people. The more citizens will thus be registered, the more the future tolerant and diverse society will become believable and realized, the more will this revolution be promoted and those will join who so far stood aside, doubtfully. Naturally, communities with people holding largely conventional views will form the largest new bodies and will calm the fears of people with conservative views.

The first revolutionary meetings can do much but not everything. Thus they can largely only proclaim the option of exterritorial organisation but can definitely not fully realise it immediately. But they can definitely state: As far as we are concerned, governments and no-government associations are now competing enterprises, all with authority only over their voluntary members.

For the period of transition, and for current business, not to be decided in periodically repeated similar assemblies, representatives, delegates or councillors are to be selected and elected and announced, as rapidly and informally as possible and for short terms only, subject to recall during the next assembly, in case of serious abuses.

Normally, they should be elected for the duration of the revolution, however short that period might be, and for at most 6 months when it lasts longer. Afterwards, under the usual control measures and whatever election systems are desired by members of different communities, elections are to be conducted for constitutional assemblies. (Naturally, among the exceptions from this rule would be hierarchical volunteer communities, whose members all believe already in a certain leader and his programme.)

The initial delegates form from their ranks whatever local decision-making bodies might be required and also select delegates to a central coordinating and advisory body for the duration of the revolution. But it should not be granted any exclusive decision-making powers.

They should also and everywhere form small committees or set up arbitrators to decide the numerous rather trivial cases which would otherwise occupy too much time of the leading heads of the revolutionary movement.

These delegates, especially those of the soldiers of the newly formed militias and of the old armed forces during the period of transition, should form committees to which those outlaws could appeal for mercy whose amnesty period has expired. They should e.g. check whether someone should be freed from the outlawry declaration because he may have heard of the limited amnesty period too late. On amnesty and outlawry see below.

These revolutionary committees should as far as possible be thought about and prepared in advance. Preparations might include the preparation of letter heads and rubberstamps - so that such items would at least be available within hours. Small causes have often large effects. Without such small items the revolutionaries would e.g., have difficulties writing dismissal notices for soldiers, authorities and identification papers, certifying certain decisions, writing notices etc.

Public servants of the old regime, whose departments have not become superfluous as a result of the revolution or at least not immediately, should not be considered as enemies and be automatically dismissed. On the contrary, the revolutionaries should appeal to them to keep working but this time taking the new declaration of human rights and of natural rights of rational beings as their main manual of regulations. They should also be induced to swear to uphold these rights, should do this publicly and under threat of dismissal and forfeiture of all their pension claims.

This should especially apply to policemen and other members of the armed forces of the regime. (On judges and other officials suspected of having sanctioned or applied tortures see under amnesty and outlawry.)

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If all these public servants were instantly and automatically dismissed, then not only much confusion would result, temporarily, but the revolutionaries would have turned a large number of people, among them many highly intelligent ones, who may otherwise have been on their side or at least sympathetic or neutral, into enemies. Moreover, they frequently could not fill all thus vacated positions which temporarily may still fulfil a necessary function, with suitable people.

This procedure, with the exception of the oath upon human rights, was successfully applied e.g. by the Romans in occupied territories, by the English in India and even by Napoleon I and by Hitler,

Their oath must clearly express that in future they will, in their official capacity, always respect all individual human rights and natural rights of rational beings, that are declared and claimed., and that they will not follow any orders whose execution would infringe these rights.

The revolutionaries, assembled in productive enterprises, military camps and municipal parks or meeting rooms, should also orally, publicly and clearly declare their peaceful and friendly intentions towards all those other States and exterritorial and autonomous communities of volunteers which are prepared to respect individual human rights and natural rights of rational beings, if not within their own organizations then at least towards the members of other States and communities.

They should declare that they are any time prepared to sign a formal treaty with them on the protection of these rights. This can be done once they have their own particular institutions established and in the meantime informally, orally, in large public meetings or by mass signatures comparable to those under the "Agreements of the People" circulated by the Levellers (who were actually rather conservative civil rights advocates).

Such treaties should contain clauses on: Free Trade between the allies, supply of food and printed matters, weapons, prefabricated housing, use of broadcasting facilities of the allies for broadcasts into areas still not liberated, asylum for refugees and deserters, full recognition for volunteers wanting to practise among themselves the system of the allies etc.

Those assembled should resolve to meet again in relatively short intervals and to keep open a continuous discussion and information centre on their affairs.

Larger cities are to be temporarily "subdivided" for this purpose into communities with about 5,000 inhabitants.

One of the most important task of these first revolutionary meetings would be to clarify their rightful relations towards the soldiers and officers of an occupation force. The workers of East Germany, in their insurrection on 17.6. 1953 failed to do this. This led to the following comments by Ulrich von Beckerath:

"The workers had not considered that a hostile attitude towards Russia was out of the question for the insurrection itself and for later on. Right from the beginning, the workers should have attempted to achieve friendly economic cooperation with the Russian people. Exchange via clearing certificates would have been a means to achieve that. The workers should also have taken special care that no interruption would occur in the supply of the Russian occupation army. Payment of the troops in clearing certificates, in money denominations, might have been neces-sary. They should have considered for acceptance the Russian Gold Ruble as a general value standard. Under these conditions the Russian troops would probably not have fought the insurrectionists. This would have been more certain if the workers had published the draft of a constitution essentially based on the model of the Russian one but without the dictatorial elements now contained in it.

The workers did not consider, either, arresting the East German government and handing it over to the highest Russian commander. (Most likely, he would have sent them to Moscow and they would have been punished there.)

It was a very serious mistake to assume as self-evident that the Russian troops would be hostile towards the German workers. The Russian army has been indoctrinated to see itself as the advance guard of workers fighting for their liberty everywhere in the world.

... The insurrectionists of 17.6. 1953 ... should also have approached some high-ranking Soviet officers with the request to take over the military conduct of the uprising. If they had succeeded in this with some officers, then soon larger sections of the Red Army might have joined the insurrectionists.

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"The occupation army should also have been officially asked to send its delegates to the soldiers' councils.

All announcements of the workers' and soldiers' councils should, as far as possible, be done in German, Russian, French (or English ) and in the Chinese written language. The latter would be very desirable as in the East there are many troops from East Asia and one can expect that they would be used if for certain people the Russian troops would not be sufficiently "reliable". But the Russian troops would arrest these certain people when they hear daily from the proclamations of the councils of workers and soldiers that these will only continue what the October Revolution had begun.

These proclamations will also impress the East Asian troops.

They will also instruct the Russian and other soldiers how they can finance themselves without resorting to plundering. Holzhauer's work: "Barzahlung in Besetzten Gebieten", (Cash Payments in Occupied Territories ), Fischer, Jena, will become of great political importance."

9/3 Military Measures

a) The Revolution Should Begin with a Military Insurrection

For the military initiation of an insurrection against a dictatorship the people must largely be counted out at first. They are unarmed and not militarily organized and trained. Thus this aspect of the revolution should begin as a military insurrection. This has also the advantage that soldiers are mostly courageous people whose readiness to risk their lives for an ideal is different from that of most of the civilian population.

The Red Armies are not truly loyal to the communist regimes. But they do have to become convinced of our peaceful and rightful intentions. Most of them obey the communist rulers only because so far they always asked themselves in vain: What should we do? Their mistake is that they do not have a programme deserving the name.

Military insurrections are rendered difficult by military discipline. It has been said that the Soviets have the strictest military code in the world and I presume that they have their reasons for this. That these difficulties can be overcome is proven by numerous military insurrections and mutinies. The main fault of most of them is that they have no clear programme that is rightful, practical and attractive enough to appeal to most of the soldiers and of the general population.

b) Initial Meetings of Soldiers

A military insurrection could begin with assemblies of soldiers in which the soldiers take for themselves the liberty of speech, assembly and association which was so far denied them. They put out guards and take their arms into these meetings.

c) Secession from the Army and Establishment of the Militia

In these meetings the soldiers and officers resolve upon secession from the armed forces of the dictatorship and from the dictatorship itself - and decide to reorganise themselves, for the duration of the revolution, in form of a militia army. (After the revolution this army would dissolve itself and its members would most likely join their local militia organization where their professionalism would be welcomed.)

They swear, during these first meetings, to uphold the new declaration of individual human rights and natural rights of rational beings (Draft in appx. I. It should have been sufficiently publicised and discussed long before!), and make public their choice of officers, who were already secretly determined in advance. At the same time, they recall and dismiss all officers who do not want to join them (either releasing them or treating them as POWs) and confirm or even promote those capable officers who stand on the side of the revolutionaries.

If necessary, those soldiers and officers of the dictator who do not want to join them will be granted protective custody. Those who have not made themselves hated by many of their subordinates and who declare that, although they will not join the revolutionaries, they will give their word not to fight against them, will be given their dismissal papers, travel money and provisions to get them home.

The pay of the revolutionary soldiers should be doubled for the duration of the revolution. As the officers are already paid much more and a doubling of their pay could cause envy, it should only be increased by 50%.

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The military code of the dictatorship is to be immediately repealed, by oral declarations of these assemblies. Until militia courts have been established and a military code provided, based on individual rights, these soldiers and officers should be under the jurisdiction of the ordinary criminal courts and act in accordance with the rightful rules of international law on warfare.

c) The First Small Actions of the Revolutionary Militia

The first assemblies notify by messengers, broadcasts, telephone and any other way all other military units they can reach that they have begun the revolution and that they appeal to all other armed forces to join them.

To call for and protect factory and local citizen meetings, they send off small detachments of soldiers.

All artificial barriers between soldiers and civilians are repealed or destroyed so that an understanding between them becomes easier to achieve and maintain.

They help citizens in their endeavours to establish local volunteer militia forces by sending them surplus arms, ammunition, uniforms and some military instructors.

One of their most important and urgent steps should be the occupation of the special food and raw material stores the dictatorship has established for its armed forces and followers. In the Soviet Union (and in the West) such stores will probably last them for months. Thus the revolotionaries should first of all obtain the addresses of all these stores (this should be done before the outbreak) and send detachments to occupy and guard them in order to have sufficient supplies for the revolutionary forces.

The mutiny of 45 French divisions in May 1917 failed because the mutineers omitted doing this and were also foolish enough to throw away their arms and get themselves drunk. The "Rote Armee an Ruhr und Rhein" (Red Army near the rivers Ruhr and Rhein) constitutes another and almost completely forgotten chapter in world history. Within a few days and under the leadership of two N.C.O.s, a revolutionary army of more than 100,000 men was formed and laid siege to Wesel. But it dissolved itself as rapidly as it had formed itself - because it ran out of food and had mode no provision for financing its enterprise - which would have enabled it to purchase supplies from other localities.

If possible, all stocks of alcoholic drinks should be destroyed. At least they should be guarded against pillage.

All prisoners held captive because they claimed or applied their individual human rights and natural rights of rational beings, should be immediately released. When there is doubt then the closest local militia organization should decide. All sentences imposed by the dictatorship should be reviewed as soon as possible.

All communication centres should be occupied and protected - radio and TV stations, newpapers, printing shops, post offices and telephone exchanges - to ensure that they are available for use by the revolutionaries.

All these media are also, as far as possible to be made available for use by the public. This does, naturally, not mean that the revolutionaries should always transmit messages for the dictatorship to those still loyal to it. But in any case, they should not, as a rule, prevent the enemy's orders being transmitted by destroying transmission means which could also, later, be used for peaceful purposes. Often it will suffice to listen to these orders, translate them and to take the corresponding countermeasures.

The jamming stations are to be occupied. The jamming should be stopped. Wherever possible, the necessary technical changes should be made to use them rather for the broadcasts of the revolutionaries. Some of them should be utilised especially for broadcasts to the free countries, so that the revolutionaries have at least some direct channels to free citizens in foreign countries.

All revolutionary actions and happenings, appeals and proclamations, the whole social, economic, political and peace programme of the revolution and the new declaration of human rights should be publicised with all media available.

The special police and security organizations of the dictatorship, which served especially to suppress the opposition, should be disarmed and dissolved. Their files should be confiscated. But not all of their members should be automatically excluded from joining the local militias - although such cases should be checked quite carefully. One can find friends and supporters in some of the least obvious places and organisations.

On the purely military aspects of the confrontation with the dictatorship's loyal forces see Section VI.

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e) Amnesty and Outlawry

Once it becomes obvious that the revolutionaries will win, almost everyone will become inclined to join it. Not so in the beginning of the revolution, because of fear or vested interest. Thus the revolutionaries should provide right from the beginning special incentives and disincentives.

They will attempt to win over to their side especially some of the leading heads of the dictatorship - or, if they do not succeed in this or if these heads would be no assets for them, they will try to render them harmless. This should be done in as humane a way as possible and killing them is by no means the only method.

They could, for instance, threaten them with punishment. One old and proven method of punishment is outlawry, a procedure which not only exempts certain individuals from legal protection but also appeals to as many as possible to kill them or render them otherwise harmless. Acts committed in answer to these appeals are then not subject to punishments. On the contrary, these executioners will deserve praise.

Moreover, prizes should be proclaimed for rendering harmless one of the leading men of the dictatorial regime. For handing-in one of these leaders alive, double this prize amount should be promised. As proof for the elimination of one of these enemies, a declaration under oath should be sufficient. False declarations of this kind could be severely prosecuted as perjury and fraud.

Only the most influential and criminal men of the dictatorial regime should be singled out with outlawry. Involuntary helpers of the regime or voluntary but minor assistants, like most officers, soldiers and policemen and public servants, should, even if they do not join the revolution, merely be disarmed and sent home. For ordinary members of all communist organizations one could simply promise: Everyone of them can claim amnesty.

The fact that many relatively minor criminals would thereby escape their deserved punishment, is a lesser evil when compared with the further damage they could do if they continued to serve the dictatorship with courage born of desperation. For instance, the members of the political security forces in the Soviet Union may number 2-3 million people!

Under special conditions, even the leaders of the dictatorial regime should be offered amnesty because rapid liberation and not revenge is the main aim. Thus already during the first meeting of insurrectionist soldiers, the dictator and his most important helpers are to be given an ultimatum: Abdicate, claim asylum and swear to uphold the human rights and natural rights or rational beings and do so within 24 hours and amnesty will be granted. Those concerned might even join the revolutionaries then - in an assigned position. If they are very much hated, then a guard will be given them, passports and air transport to a foreign country of their choice. Even a small pension could be offered to them - a bargain for their surrender compared with the harm they might otherwise still do. If they should not claim asylum and amnesty under these conditions, then they should be automatically become outlawed, once the 24 hours are up.

A similar ultimatum is to be proclaimed regarding all criminal judges and other persons involved in the prosecution of political prisoners and under suspicion of having used torture to extract confessions. They, too, should be given only 24 hours for appearing before a revolutionary authority for imprisonment as POWs. Otherwise, at the expiration of the 24 hours period, they should be also become automatically outlawed.

If they cannot be convicted afterwards of having used or authorised torture or having inflicted cruel or unusual punishments going beyond their totalitarian legal authorisation, then they should also be released as soon as the enquiry in their case is finished.

The councils of workers, soldiers and citizens can prolong these 24 hour periods according to their discretion.

A special problem is posed by the existence of nuclear weapons. Should those possessing e.g. nuclear weapons also be outlawed in every case, once the ultimatum has expired? They might still possess nuclear weapons then and in their desperation might be inclined to use them. Although it would be rightful to outlaw them also, without qualifications, this would not be a wise thing to do. At the same time, as long as they have not yet given themselves and their weapons up, they should remain under the threat of outlawry and not feel safe in their wrongful position.

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For such special cases the following offer should be proclaimed: The outlawry will be lifted for anyone who, after the amnesty period is expired, surrenders at least one ABC mass murder device or proves that he has destroyed at least one of these devices. If e.g., a general would no longer have one such device left, in order to save himself, then he is no longer a large threat and there is no need to remove the outlawry.

This special amnesty should apply even in those cases where the culprits have already used some nuclear devices against the revolutionaries. Naturally, while they are still in power and in possession of some of these devices and have not surrendered, no efforts should be spared in attempts to execute them. The arsenal now available to poten-tial executioners of tyrants is now larger than ever before and a determined small group, with suicidal courage, could eliminate almost every one of them soon. Even among their most loyal guards there will be some who will be strongly tempted if the prize put on the heads of their charges is, let us say, 1 million gold dollars plus full amnesty for the executioner.

f) Peace Declarations towards Foreign Countries

At the end of the first meeting of revolutionary soldiers they should proclaim a Peace Declaration towards all freedom loving people in neighbouring countries and appeal to them to support them in their fight against the dictatorship, e.g., by founding, together with them, an international militia federation. If such an organisation should already exist, then these soldiers would merely join it, by unilateral declaration.

Their peace declaration should also contain an assurance that they have no territorial aims and desire free trade relationships immediately. Moreover, they should declare that all special acts and clauses directed against "aliens" would be repealed and that as many foreign observers should be sent as possible, that these would be welcomed and in no way restricted.

9) Disarmament with Regard to Weapons which Infringe Human Rights

One of the first and most important tasks of the revolutionary militia forces would be disarmament with regard to all weapons whose very nature is contrary to human rights, i.e. weapons which cannot be used without also injuring or killing innocents and non-combatants, especially all mass extermination or anti-people weapons like the ABC mass murder devices.

This kind of limited and yet far-reaching disarmament should be resolved upon in referendums during the first revolutionary meetings.

The destruction of these "weapons" and of their production facilities, by the militia, would mean their destruction by the armed people themselves and not by the government. The monopoly of governments to decide upon disarmament measures, on nuclear arms and their production and use, of bacteriological and chemical weapons, should be immediately repealed - by their potential victims.

Governments had their chance to conduct an effective disarmament long enough. They have not used this opportunity and could not use it because they are governments of territorial States. (See Section I.) All territorial States are therefore, by means of individual secessionism, to be transformed into exterritorial and autonomous communities of volunteers. As such they neither could nor would want to produce nuclear weapons or would want to use them or have motives or targets for using them, as was discussed above. Thus the nuclear arms race would come to a stop and these new communities would engage in nuclear disarmament even unilaterally.

But libertarian revolutionaries should not wait until these new protective communities are completely organised and finally become effective in this respect and destroy the nuclear and other weapons which are superfluous for them and dangerous to possess. These revolutionaries will want to destroy these weapons immediately, as far as possible. For this purpose they must, first of all, occupy and guard the nuclear weapons stores and all nuclear reactors (as their radioactive material is sometimes being used for weapons manufacture or could be so used).

Already before the revolution, they should have noted all these places and drafted plans for their occupation. They must also see to it that they have enough nuclear technicians, bomb disarmers and radiation screening material on hand to permit them to disarm these weapons fast and to handle the thus released radioactive materials relatively safely.

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As these nuclear weapons materials cannot be destroyed (except by chain reaction and as we can hardly wait until their radioactivity is naturally exhausted, these stocks of nuclear materials should be subdivided into sub-critical masses of which at least a dozen should be required to construct a single primitive nuclear explosive device. Each local militia organization should then be given the task to guard one of these units, in lead containers, until their final disposal can be arranged.

Heavy water might be the only material which could be safely disposed of by dispersal in the seven seas. If fine dispersal in the oceans would be to risky, would increase the radioactivity of ocean water too much or increase the risk of gradual biological concentration of these materials in the food chains of the ocean, then some of the better disposal methods proposed for the disposal of large quantities of radioactive garbage from nuclear reactors might be applied to these materials - all under close supervision by militia forces. Most of these materials are probably still not artificial but just concentrations of natural deposits and could be buried again with the same relatively small risk we suffer by the mere existence of such deposits in the ground. One ideal disposal method would naturally be to shoot these materials with many rockets into the sun.

Nuclear weapons stores and factories (including the "peaceful" reactors) can only be protected against external enemies with nuclear weapons. Against an attack by revolutionary forces from their neighbourhood, an attack carried out with conventional firearms, they would be hard to defend. If the defenders used in this case nuclear weapons they would have to be suicidal.

But why should they want to guard and defend nuclear weapons and nuclear installations when this would only lead to their outlawry and they would be able to claim amnesty merely by surrendering some nuclear weapons? The propaganda against these weapons and installations, begun already long before the revolution, should have convinced many of them that nuclear weapons are superfluous for defence and are rather a threat to basic rights and liberties. The revolutionaries would continue this propaganda, as far as it should still be necessary, and consequently, there will be only few serious fights for the possession of such installations. Often it might be enough to blockade these installations to achieve their submission.

It is not impossible that the employees in such institutions are most receptive for the revolutionary's freedom and peace programme since they are truly sitting on "powder kegs" and would be among the first to die during the next large-scale war. Thus they might not even wait until militia units "knock at their doors" but might destroy their nuclear devices and installations on their own initiative.

One could expect that, once the revolutionary militias in the dictatorially governed States have destroyed all nuclear weapons in these countries, then, in the relatively free countries, few would hesitate any longer in destroying all nuclear weapons, and places for their production, as well.

(The case for unilateral nuclear disarmament is discussed somewhere else. On the whole question see especially Peace Plans Nos. 16-17: An ABC Against Nuclear War.)

Wouldn't there still be the danger that a considerable number of nuclear weapons would be hidden by fanatics and later used by them, in terrorist threats - to become the rulers of the world? Wouldn't many nationalists want to hide some in order "not to make their fatherland defenceless"? How could a complete nuclear disarmament be achieved and a disarmament with regard to similar mass extermination weapons of the chemical and biological type, and who could carry it out?

During one of the first nuclear disarmament conferences, when no one could come up with workable suggestions on how to discover hidden nuclear weapons, the famous nuclear physicist Robert Oppenheimer stated that he knew of a simple means to find them. Excitedly, his colleges clamoured that he reveal, instantly, what means he would propose. His reply was, that everybody would already know the means and how to apply it: A simple but strong screwdriver - with which to unscrew or break open every box or cupboard in the world, large enough to hold a shielded nuclear device - in order to find whether they would contain one. There would be no other means. Otherwise, one might stand 1 meter away from a lead-insulated nuclear explosive device, be equipped with the finest instruments, and still could not point it out.

This more serious than joking reply points out the impossibility for any government to control the nuclear disarmament of its opponents sufficiently. If his answer is basically correct then from it results a duty for every adult citizen to become, at one stage, like all other adult citizens, an honourable disarmament inspector! No hiding place in the world would escape the watchfulness and industry of all citizens in the long run.

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From the right and duty to resist follows, in my opinion, a right of every rational being to search any suspicious places, including private buildings, for hidden ABC mass murder devices. The right to privacy, private property and inviolability of the home does not include, I hold, the right to possess and keep in readiness nuclear weapons or

even considerable quantities of radioactive materials, regardless of the purpose one has for them. I presume that as a rule, in practice, these rights will be exercised as follows:

Anyone who has some reasons for believing that at any particular place some nuclear weapons etc. might be hidden, notifies the nearest volunteer militia organisation, which considers the case, decides on it, orders a search and carries it out.

"One can generally assume that whenever any government, authority, army or group of fanatics hides some atomic weapons, after a referendum has decided against them, then there will be some witnesses and collaborators. They are people and can be influenced. They live with relatives, friends and families, meet with others at social gatherings and will often hear opinions on this kind of referendum which are new to them and place the whole question into a new light. After a while, at least some of these people will act like the air force members who dropped the bomb on Hiroshima. One became a mental case, the other retired into a monastery. These guards and other witnesses will not become mad or try to retreat from the world. They will simply point out the hiding places of these weapons, e.g. to the local militia authority, citizen forces would mobilise, occupy these stores and see to it that these weapons, also, are disarmed under their supervision." - Ulrich von Beckerath.

As an additional precaution, high prizes should be promised for the destruction of every nuclear weapon or other mass extermination device as well as for revealing their location.

h) Timing the Beginning of the Revolution

The revolution should, ideally, begin during long daylight hours, i.e. in summer and during dry weather. Moreover, it should rather begin during the middle of the week, Tuesday, Wednesday or Thursday, and not shortly after or before a weekend because at the latter times the purely private interests predominate.

Because already on the first day as much as possible should be achieved and the regime should be given as little time as possible for its counter actions, it should begin as early as possible, maybe at sunrise.

As it would be dangerous if too many persons would know the exact date, a very small number of persons should be selected whose first revolutionary acts are to serve as signals, in every district for the general rise against a dictatorship.

i) Where Should the Revolution Start?

The revolution against the Soviets should begin in Moscow and in all other Soviet government centres, as well as closely as possible to all nuclear rocket bases and air fields for nuclear armed bombers and ships - so that those in power would have the least incentive and opportunity to use nuclear devices against the revolutionaries.

They are unlikely to act suicidally if they are granted an amnesty (when they surrender within 24 hours) as well as guards, a pension, and an aeroplane to fly them to a country of their choice. If the revolution is started in this way, then the revolutionaries could also immediately proceed with their nuclear disarmament programme. (The same applies, naturally, to bacteriological and chemical weapons.)

Other suitable starting points for the revolution would be places close to the national border, provided only that a) the revolutionaries do not receive military assistance from across the border and b) the fact that they are not receiving assistance from a "national enemy" is sufficiently publicised - so that this action cannot be interpreted as a foreign invasion. These starting points would have the following two advantages: The dictatorship would hesitate in using nuclear weapons in these areas, in order not to become involved in a nuclear war and in case the revolution should fail. Then the participants could retreat across the border - as many Hungarians did towards Austria when their revolution failed. Naturally, the inclination of dictatorships to begin wars when revolutions threaten, should also be taken into consideration - and countered as far as possible by demonstrating the "unreliability" of the armed forces of the dictatorship. Some people might consider it a drawback that a friendly frontier would be so close to these revolutionaries. They might not fight with the courage of desperation but rather retreat across the border. There is something to that but at the same time: a mass escape from a dictatorship must also be considered a large victory against it - and the West should welcome, nay even invite it in many ways. Moreover, the revolutionaries could and should facilitate the escape of noncombatants across a border.

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The danger of nuclear weapons (of still "loyal" troops) being used against the revolutionaries) is very much reduced when the revolution would start simultaneously in very many different and widely spread locations. For this the fact that the Soviets, for instance, have already widely dispersed their own troops (in order to give no mili-tary commander too much power against them and some rightful ideas, and, perhaps, also as a precaution against nuclear war) will be helpful for the revolutionaries. Ideally, the revolution should begin simultaneously in all these military camps, as a military insurrection. The revolutionaries should make certain, as far as is humanly possible, that at least all units armed with nuclear devices (and B & C weapons) are involved.

What should happen if the dictatorial government were to decimate, with the nuclear weapons and troops remaining loyal to it, every tenth insurrectionist garrison and give an ultimatum to the others: surrender, or else!?

This case is unlikely because the revolution is to begin in the government centres and is to include all nuclear installations. Then the loyalty of loyal troops cannot be relied upon if the threat, they are to exert, implies a nuclear pattern bombing of their own country and even of themselves, being surrounded by the revolutionaries.

Moreover, all decisive supporters of the dictatorship would in this situation be under threat of outlawry - while an attractive amnesty offer is made to them.

To this must be added the courage of desperation of the revolutionaries who, knowing the dictatorial regime, would not expect "mercy" from it, even if it were verbally offered to them in such a situation. They would rather rely on the solidarity and disobedience of their comrades, who are given orders to murder them.

Naturally, a 100% security against this happening cannot be obtained. Here one should be aware that even now all countries are engaged in a huge game of Russian Roulette with regard to all ABC "weapons" and that we do have to take some risks to end this in-tolerable situation - which in the long run offers only the certainty of disaster.

j) How to Prevent a New Military Dictatorship

The insurrectionist soldiers would not be the only military power. Instead, everywhere volunteer militias will be formed. Moreover, the revolutionary army is to be dissolved, by a resolution of its members, as soon as it has fulfilled its purpose - and, like after the defeat of the Czar's regime , the over-riding interest of these soldier will be, in most instances, to go home. Due to monetary and financial and general economic freedom, they will not have to be afraid of unemployment.

An important factor will be that these soldiers will not be sworn in to obey certain leaders and their instructions absolutely but rather to defend the human rights and natural rights of all rational beings against all such instructions (whenever they are in conflict with them). They will be under military obligation to disobey and render harmless anyone who attempted to usurp sovereignty over them or others.

Moreover, these revolutionaries will know, appreciate and use the right to secede from the revolutionary army and from the State, like from a church. They will be prepared to defend this right as one of the main achievements of the revolution.

I am well aware how limited my military knowledge and revolutionary knowledge is and how sketchy, consequently, the above programme must appear. But I am also aware that it requires only the pooling of available knowledge of a more or less informal libertarian General Staff to compile a comprehensive and detailed programme of this type, one with a very good chance to achieve a libertarian, largely non-violent "blitz" revolu-tion. Efforts in this direction are long overdue and I hope to promote them with the above.

Some more details will be found in Section VI on the Militia.

The following chapters deal mainly with the economic and social reform measures of these libertarian revolutionaries.

4. Economic Measures of the Revolutionaries

A) Monetary Revolution

a) Occupation and Closure of the Central Bank

One of the mainstays of modern dictatorships is their central bank. It can, e.g. by blocking all wage payments, all insurrections within a few days - unless the revolutionaries are prepared for such attempts.

With the aid of the central bank every dictator can finance his machinery of power especially through inflation,

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foreign exchange control and the "exchange" of government promissory notes for privately accumulated capital. Through these insidious policies their subjects often become expropriated without becoming fully aware of the factor, or only when it is too late for resistance.

It is very instructive to ponder the fact that the Communist Manifesto worked out by Marx and Engels in 1847/8 demands precisely the present condition and this as a means to expropriate the bourgeoisie and to establish the dictatorship of the proletariat. It said explicitly:

"The proletariat will use its political domination to deprive the bourgeoisie by and by of all capital and to centralise all instruments of production in the hands of the State, i.e. the organized proletariat as a ruling class, and to increase the quantity of the productive powers as fast as possible.

"Naturally, this can at first only be done by means of despotic intervention with property rights and the bourgeois conditions of production, thus only by measures which appear economically insufficient and untenable but which, during the course of the movement will exceed themselves and are essential as means to revolutionise the whole method of production. These measures will, naturally, vary in different countries. But in the more advanced countries the following steps could be rather generally applied: .....

5. Centralisation of credit in the hands of the State by means of a national bank with State capital and an exclusive monopoly."

In 1848 this point was further clarified by a leaflet of the Communist Party which said, under point 10:

"A State bank whose paper has legal tender will take the place of all private banks."

Even without thus intentionally abusing the central bank, the mere fact of the centralization and monopolisation of the issue of money tokens leads to a shortage of means of payment, especially in revolutionary times. The resulting blockages in exchange and production do then soon lead to conditions under which the previous life under the dictatorship appears in a much better light. A counter-revolution by the followers of the dictatorship would thereby be greatly facilitated.

Thus the central note-issuing bank is to be occupied and dissolved. To prevent that the dictatorship could abuse it again, after a temporary military success has put it again in possession, all note stocks not yet issued and all printing plates should be destroyed. The printing press itself should be used by the revolutionaries to produce their own tax- or contribution-based revolutionary paper money without legal tender.

It is also quite possible that the dictatorship will rather destroy the central bank than let it fall into the hands of the revolutionaries, under the assumption that these revolutionaries would, like other revolutionaries, want to abuse it as a means to inflate the currency further and thus to finance themselves. The regime, due to its very nature, is unlikely to understand that these revolutionaries could finance themselves much better than by an inflation.

(Compare also the last part of 4B-d.)

b) Proclamation of:

the Repeal of Legal Tender,

the Monopoly Position of the Central Bank,

the Freedom to Issue Means of Payment and

the Right to Engage in Clearing whenever this is Possible, and by any means available.

 

c) Establishment and Initiation of Numerous Clearing Centres and Banks of Issue,

Especially of Cooperative Banks of Retailers, and for Paper Means of Exchanqe.

That these revolutionaries would in no way obstruct free private coinage and 100% gold or silver covered gold or silver dollar certificates, should by now be self-evident. But they should not be dependent on possessing sufficient gold or silver for monetary purposes. Sound means of exchange, even those reckoning in gold and silver weight units, can be cheaply produced with certain techniques, using as raw materials only paper, ink, printing presses and skilled labour and some office space. Other "capital", apart from some intelligence, would not be required.

The revolutionaries could issue sound tax-foundation or contribution-foundation paper money.

(They might also declare that taxes and contributions paid to the revolutionaries would ultimately be converted by them into shares in privatised assets of the regime. - J.Z., 12.12.02.)


The revolutionaries should also declare that private note-issuing banks, clearing centres and similar institutions are no longer limited by any compulsory licensing requirements.

Here is a short summary of the subsequent monetary revolution:

The goods warrants issued by the associations of retailers and the tax- or contribution-based paper money of the revolutionaries between them are to take the place of the regime's paper money, but without its legal tender flaw and its monopolised and centralised issue.

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One suitable way to direct the private, optional, market rated and competitively issued notes into the hands of wage earners would be to discount with them and for the employers of the wage earners the promissory notes, commercial bills and IOUs etc. they have received in payment for their products from their customers, mainly the wholesalers.

Those employers working for orders, e.g. ship yards and builders of large machinery, should only receive these banknotes in return for short-term payment promises of the customers, obliging them to make regular and periodical advance payments for the order.

In some areas the canteens of large enterprises will have to take the place of a retailers' association, e.g. in case of mines in outback areas.

The banknotes or goods warrants issued in this discounting of bills etc., would be used for wage payments and pay-ments to suppliers. From these they would stream to the retail shops in payment of goods and services, from there to the bank, where they establish a credit upon which the retailers can draw cheques to pay for their orders from the wholesalers. Then the bank clears these cheques against the bills and IOUs of the wholesalers. Bills and IOUs from other localities will go into bank clearing and those claims which can be locally utilised will be obtained in exchange.

d) Proclamation of Freedom in the Choice of Standards of Value and

Establishment of a Free Gold Market and

Introduction of the Gold Clearing Currency

All currency laws and laws on the trade with gold and other rare metals should be repealed with this proclamation. But until people have adapted to this new freedom, trading will largely still go on using the old currency units until they are competed out of existence:

"On the day the revolution begins all inhabitants will still reckon in the currency which the regime has forced upon the country, regardless of whether its forced value can be considered as reasonable or not.

In the Argentina of Peron, for instance, everyone would reckon in Pesos although the news from foreign exchanges show that the Argentine Peso is a bad and almost continuously depreciating money.

At the same time, in Greece, the Drachma has been so much depreciated that in this country gold coins circulate almost in the same quantities as before 1914. For gold pieces one can buy anything there and the gold prices of almost all articles are well known to most people.

But in a country like Argentina one would probably follow the path of least resistance if the first issues of goods warrants were still expressed in Pesos. A better currency standard, e.g. the value of a freely traded weight unit of gold, could then be used in new issues to the extent that prices in shops etc. become marked out in gold weight units (or whatever other currency unit is found acceptable), i.e. to the extent that prices are no longer expressed in Pesos." - Ulrich von Beckerath.

 

9/4 B) Financing of the Revolution

a) Some Remarks on the Importance of the Ability to Pay as Foundation for a Successful Revolution

A precondition for the ability of revolutionary troops to operate is that they are sufficiently supplied with food, uniforms, weapons and quarters. Provided the revolutionaries can pay for these necessities with a means of payment that is gladly accepted by the population and not only hesitatingly, for lack of a better one, as is, for instance, the case with the continuously depreciating legal tender paper money, then they would possess a means of power against the regime to be overthrown that was already feared by ancient heads of States and quite rightly so. Caesar, for instance, prohibited the possession of more than 100,000 Sesterces. Any subject possessing more could have endangered his position. The Jesuits in Paraquay went further and prohibited their Indian subjects the possession of any means of payment whatsoever. Goethe commented to Eckermann on the saying by Byron: "Much money and no authority!" (re-translated from the German) that, indeed, the possession of much money would emancipate a man from authority.

Today's governments are also frequently afraid of the independence people could acquire through the possession of gold (still the most stable means of payment) or other cash.

Thus shopkeepers in East Germany are under legal obligation to deposit their takings, apart from small change, every day at the State bank. Generally, in countries ruled by communist regimes, the possession of means of payment in form of gold or other currency not authorised by the government is outlawed.

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As gold draws, among other things, food from distant districts with greater force than a magnet draws iron from close proximity, any army whose own means of payment would be accepted like gold would be independent.

It does not require proof that a revolutionary army would not be able to get any credit for its purposes from the only creditor in a totalitarian State, that State's central bank, or from any of its branches. At the same time, any revolution has to be regularly financed because it lasts usually at least several days, if not for weeks or months, like a war.

Moreover, the dependants of the revolutionaries must be supplied.

Furthermore, the rest of the population will be much more sympathetic towards the revolution when it can have the justified confidence that the new revolutionary government (or the various new autonomous and exterritorial communities of volunteers) will be able to keep up social services and to avoid a money shortage which would last-ly lead to a barter and subsistence economy and a slavish dependence of most people on the few who still have means of payment to spare.

Ulrich von Beckerath commented on the East German uprising of 17.6.1953:

"The next and most important step should have been to establish a means of payment independent of the Soviets. Apparently, no one had thought of that. In political affairs the one who masters the means of payment wins. The Soviets mastered them, before and after and the German workers did not even dream that this could be otherwise. Lenin, once he had regiment P … on his side, first of all occupied the note printing press. Now he had to win because he was the only one in Russia who could pay. None of the other revolutionaries had pondered the question: 'How does one pay one day after the revolution and how is one paid?'"

b) What Is the Influence of a Revolution upon Payments and Credits?

Almost every revolution leads to an extensive hoarding of means of payment. Under a centralised and monopolistic money-issue system this hoarding leads inevitably to a catastrophic money shortage.

Why does so much hoarding take place at such times? Most people attempt to accumulate as much cash as possible for emergency cases, like unemployment or escape. Thus all purchases of goods not urgently needed are postponed, likewise the payment of debts. Banks do no longer grant credits because they believe that the revolution would endanger repayments. Money transfers do not take place when there is no certainty that the delivery or crediting will take place at the other end. As soon as it comes to fighting, banks (and retail shops) are as a rule closed and their books and accounts are removed, secured or destroyed. Thus, at least temporarily, the whole system of non-cash transactions breaks down and, consequently, the need for cash grows enormously - while the supply of it is drying up.

Moreover, refugees fleeing the fighting zones take much cash with them and thereby increase the currency shortage.

Furthermore, all regimes will attempt not to let any cash amounts collected at any government office fall into the hands of the revolutionaries.

Add to this the fact that most revolutions bring extra taxes with them, which requires that, at least temporarily, more means of payment are withdrawn from circulation.

The consequences are sales difficulties and thereupon production stoppages and unemployment. These consequences do further increase the tendency to hoard all available cash.

Thus, based on the general experience that cash becomes short, quite suddenly, in revolutionary times, the revolutionaries must consider how they can replace the missing and needed means of exchange.

c) Financing of a Fighting Revolutionary Militia Army

c/1) Cash Payments instead of Pillage

Revolutionaries fighting for human rights must not loot or requisition but must, instead, pay for all equipment and stores they need in cash and that with means of payment that are free of legal tender and subject only to a free market rate.

For this only means of payment are to be considered which are so well founded that everyone takes them readily and at their nominal value. Then the population will no longer hide its food stores etc. from the revolutionaries end will be less inclined to offer information to the regime because it is embittered about plunder or similar coercive acts. On the contrary, it will then rather endeavour to obtain more supplies for the revolutionaries, from other areas.

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The revolutionaries should also pay any price asked for. All the greater will be the supply and the competition among the suppliers. Thus the prices will soon fall towards general market levels.

"Wellington, in the Spanish Campaign against Napoleon I, paid the peasants any price they demanded - in gold coins. These gold coins he had previously obtained through war taxes, which were not high but had to be paid in gold. He paid, without argument the price demanded. But in practice, naturally, the lowest price was paid first. Soon the peasants came in crowds, with their supplies and undercut each other. Finally, the market price and a good supply were achieved and the troops could be kept together."

- Ulrich von Beckerath

The military disadvantages of pillage were recognized, among others, already by Shakespeare. In King Henry V, Act 3, scene 5, he lets King Henry V state:

"We would have all such offenders so cut off: - and we give express charge

that in our marches through the country there be nothing compelled from the villages,

nothing taken but paid for, none of the French upraided or abused in disdainful language;

for when lenity and cruelty play for a kingdom the gentler gamester is the soonest winner."

c 2) Issue of Tax Foundation Money

These revolutionaries will finance themselves mainly by the issue of tax foundation paper money without legal tender, which they will accept at all their pay offices in payment of a revolution tax. Compare on this the excellent essay by Holzhauer: "Barzahlung und Zahlungsmittelversorgung in militaerisch besetzten Gebieten" (Cash & Means of Payment Supply in militarily Occupied Territories), Fischer, Jena, 1939, 115 pages with bibliography. (In PEACE PLANS 428ff, S. 935. Reproduced as manuscript, with some notes by my, in PEACE PLANS 531.)

The imposition of special taxes would be necessary as otherwise the continuing expenditures, e.g. for pensions and salaries, could not be covered and because there is no certainty that the revolutionaries will come soon or completely in possession of the current government revenues. (Compare on this Peace Plans 19 C and the essay on financing defence in Peace Plans No. 41.)

The text of this tax foundation paper money should contain, among other things:

the number, day of issue, sum of the issue, amount of the due taxes etc.

It should ex-press: Treasury certificate of the Militia Army xyz,

worth x units of the current standard or y grams of fined gold.

Acceptable means of payment for all revolution taxes.

Acceptance at all pay offices takes place at any time at their nominal value, regardless of their market rate.

Other means of payment will only be accepted at a discount of X %.

These means of payment are neither subject to compulsory acceptance nor to a forced rate (legal tender) in private transactions or when used by the Militia Army or some of its members.

(For some more details see the section above on tax foundation money.)

c 3) Tax Levies and the Use of these Funds

Taxation is continued for the time being but no longer by the dictator or for his benefit but, instead, by and for the revolutionaries. The tax departments and local tax collecting agencies will then be organised or induced to transfer the collected funds no longer to the dictator, his authorities and armed forces but to the revolutionary authorities, instead.

Should some of the tax departments refuse to act like this, then the revolutionaries would establish their own tax collection agencies (until voluntary taxation has become general) and will declare that all public servants, who continue to work for the dictatorship, do thereby lose all their pension rights and that anyone who continues to pay his taxes to the dictatorship, without being under immediate coercion to do so, would have to pay the same amount again, to the revolutionary authorities.

The paper money of the dictatorship is not simply declared invalid but will be accepted at the pay offices of the revolutionaries only at its market value. It will there be retained and replaced by the tax foundation money of the revolutionaries. (Compare: C a & b.)

Goods warrants of shop associations, transport societies etc. as well as foreign currencies will also be accepted in tax payments - but only at their market rate.

Who should receive the tax means thus collected? A central council of worker, soldier and citizen delegates would require at least a few days to constitute itself. At the same time, the means acquired must be spent immediately for the current State expenditures (those which can be somewhat justified for the time being), e.g. for social service payments and to cover the costs of the revolution. The means to be used for civilian purposes should thus be transferred to the local citizen councils, until central parliament is established, if desired

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(and perhaps even afterwards, seeing that this time, perhaps, in accordance with the wishes of the liberated citizens, and as long as any taxes are raised at all, the local citizens rather than the central government should hold the purse strings, hiring only as many central services as they like, and to the extent that they want them). 1

The means collected through the special revolution tax should be directly transferred to the local militia organisation or the revolutionary army. In most cases these taxes will anyhow be collected by the militia organisations themselves.

Naturally, all taxes paid for the time being to the local authorities of the revolutionaries should be taken into account in all future tax collections.

The revolutionary militia army might not collect the revolution tax itself but rather authorise the new civilian authorities to collect this tax for them. This would remove some of the objections of those who do not sympathise with the revolution.

What should happen with the tax foundation paper money of the militia forces and the other new revolutionary authorities, once they received them back in payment of taxes? They should be destroyed. The issuing centres are to be informed about the total amounts concerned and the numbers of the destroyed certificates, likewise, about the amount of the still outstanding taxes, so that they can take these amounts into consideration for further issues.

The destruction of these notes would facilitate the control of their circulation. They have already fulfilled their function when they returned to the tax offices: the revolutionaries received the corresponding values when they issued them. The loss involved in this destruction amounts only to the relatively small printing costs.

All liberty bonds issued secretly by the revolutionaries before the outbreak of the revolution, for preparatory expenditures, should be called up and a gradual repayment plan should be worked out. Some percentage of the current tax income should be set aside for this purpose to allow some immediate repayments.

c 4) Use of Rare Metal Coins

Everywhere, where the population expresses a great distrust towards all paper money, especially in countries with many illiterates or many different languages, known only to a few of the revolutionaries, they should as far as possible utilise silver coins made of fine silver. For this purpose the revolutionaries should have purchased or ordered silver coins before the outbreak, in foreign countries, or should, at the very latest on the day the revolution begins, coin silver coins themselves.

Acceptance of full-weight silver coins of fine silver is rarely ever refused. Silver can today be obtained in sufficient quantities and relatively cheaply. Important for the revolution against the Soviet regime would e.g., be the use of rare metal coins to pay for the weapons of deserted Mongolian soldiers.

c 5 ) Issue of Shop Foundation Money and Clearing Certificates

Using the techniques of monetary freedom, in the area of West Germany alone, according to present (about 1958 ) figures, up to approximately 5,000 million gold marks could have been mobilised for a revolution against the Hitler regime. (If they had been mobilised before he came to power, and deflation and the threat of inflation had thus been removed, then he would not have come to power at all!)

To finance not only the costs of the revolution and those government payments which are being continued for the time being, with paper money that has tax foundation, as suggested above, but also to keep all normal economic exchanges going in spite of a shortage of the old government money, all those who could act as private issuers should proceed to issue their own exchange media.

Ulrich von Beckerath had this to say on this subject, with special reference to the East German uprising of 17.6.1953:

"The workers had not considered that they had only one kind of ready war fund: namely the goods in the factories, workshops, stores and farms. Through the sale of their products to farmers and to foreign importers the workers could have obtained food and other consumer articles in daily demand.

The workers had not given any thought at all to the technique of selling their products and purchasing food from foreign countries - indirectly with their own products. Consequently, they had not considered using clearing bills to mediate these exchanges. They did not realize that, in large denominations, such clearing certificates can replace the commercial bills used in wholesale trading and that, in small denominations, like money, they can serve as means to pay wages with.

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"Naturally, the workers did not consider, either, that not every enterprise could issue its own certificates for general circulation and that it would be along the lines of least resistance if shop associations issued the certificates and gave them to the employers (including cooperatives) as loans, or used them to purchase various short term claims and bills which the employers have received from their distributors. The workers were still less familiar with the techniques of such procedures or had ever paid attention to them.

It would have been necessary for all shops having consumer articles in daily demand for sale, especially food stores, to give loans in form of goods warrants to employers, goods warrants which they would have accepted afterwards, from the workers, paid & paying with them, like ready cash.

As even the management in the shops is usually quite untrained in monetary questions, while their readiness to supply their fellow citizens with consumer goods can hardly be doubted, the workers' and soldiers' councils should combine the shops of a district in shop associations, based on clearly worded instructions.

Every member would have to be obliged to accept the certificates issued by the association. The association would then undertake the issue of the goods warrants, partly to individual stores and mainly directly to the employers."

Some more details of such issues were discussed above. More can be found especially in Peace Plans Nos. 9-11, 40 & 41.

d) The Importance of the Monetary Revolution for the Financing and the Victory of the Revolution

The additional shortage of means of payment caused by the revolution must be abolished or prevented and the previously existing shortage must be ended to avoid an economic collapse. The best way to do this would be through the issue of new means of payment without legal tender, especially those with tax or shop-foundation.

The shop association banks would primarily serve to supply wage payment means and to keep production and distribution going, so that the population remains able to support the revolutionary army by a corresponding goods production.

The tax foundation money, issued by the militia army and the revolutionary authorities, should serve, primarily, to pay the costs of the revolution and the normal government expenditures (which are continued for the time being). For the mediation of all other economic exchanges it is not sufficient. But without this tax foundation money the revolutionaries could not pay for their requirements in cash while at the same time the taxpayers, due to the currency shortage (brought to extremes by the revolution) cannot fulfil their tax obligations.

Without a simultaneous monetary revolution of the kind hinted at above (compare also PEACE PLANS No. 8, pp. 31-37) the dictatorship could easily defeat the revolution, even without military force, simply by refusing the means to pay wages with in all areas of an insurrection. This happened in the uprising in East Germany on 17/6/1953 and led to the following comment by Ulrich van Beckerath:

"The insurrectionists failed completely in their task to maintain the system of payments. The famous question brought up about half a century before by the revolutionary French Federation of Trade Unions (Confederation Generale du Travail, CGT): "Workers, with what will you pay for your bread, your tramway travel and all your other requirements, on the day after the revolution?" - was obviously not discussed by these insurrectionist workers and was probably unknown to them.

Yet, the workers should have been aware that, unless they would have established, within a few hours after the revolution, a new and sound payment system, the old government could win merely by using the East German central note-issuing bank.

They could have foreseen what actually happened: The central bank stopped the payment of wages to enterprises. Then the workers are in a worse position than during a lock-out from a capitalistic enterprise... The small stocks of cash are usually exhausted within a few days and from then on "General Hunger" works for the dictatorship."

The logic and ruthlessness with which these communist rulers applied their means of power, including the central bank, is perhaps only comparable with their method of rapidly ending hunger-strikes of their political prisoners. They did not force-feed them - nay, they cut off their water supplies. Consequently, their victims had to submit within a few days.

Alternatively, the dictatorial government could simply declare that all its currency in the insurrectionist areas would be invalid. Then 90% of the citizens could no longer make any legally valid payments. They would thus refuse to accept this money even from the revolutionaries. Wages could no longer be paid, nor pensions etc. For a

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time almost the whole economy in these areas could be thus paralysed. Consequently, the revolution would most likely fail.

Among the necessary countermeasures of the revolutionaries should be:

Issue of their own means of payment and repeal of the decree of the dictatorship, if necessary (for the period of transition), acceptance of the paper money of this regime at tax offices at its nominal value, until the crisis has been overcome.

Even if no other factors were involved: Merely due to the fact that the revolution will interrupt many business transactions and payment transfers and thus the country, at least for the time being, cannot be sufficiently supplied with means of exchange from any centre. In fact, this cannot ever be done, not even during peace times, in spite of all the pretences of the central banks and of the legislation upon they are based.

Thus, especially during revolutionary times, any local means of payment crisis should be overcome through local issuing centres. Central banks do not solve the problem at all when they merely declare that any need for means of payment and credit that is not satisfied by them is "not legitimate".

Moreover, the financing of a revolution with the aid of a central bank, through the over-issue of legal tender paper money, with its inevitable subsequent price increases (reckoned in this inflated money) must be totally avoided. Otherwise, the revolutionaries would turn many citizens against the revolution who would otherwise have been neutral or sympathetic. Moreover, the revolutionaries would then have betrayed their cause: to restore and protect human rights and natural rights of rational beings.

Thus the revolutionaries should demonstratively and publicly destroy the printing plates for the production of the paper money of the dictatorship, both, to show that they do not want to engage in an inflation and to disable the dictator. The same applies to any stocks of so far uncirculated notes.

As soon as well founded private exchange media without legal tender are available in sufficient quantities, the dictatorship could no longer inflate its currency, not even with the worst intentions. (See below under C/b.)

If the dictatorship itself destroyed the note printing press, then only monetary freedom and immediate use of this freedom could help the revolutionaries. The councils of workers, soldiers and citizens formed by the revolutionaries for the transition period should see to it, already during the first hour of the revolution, that nowhere will there occur any currency shortage.

Quite apart from these advantages for the revolutionaries, the realisation of monetary freedom, and the abolition of the danger of unemployment, depressions and inflations which will be the result, will be one of the main aims of this revolution. There is no reason to delay the realisation of this aim in any way.

(Please note that I have recently partly re-written this and some other chapters while I was digitising, i.e., scanning and proof-reading, the original German manuscript, which was microfiched in PEACE PLANS 399-401. - For the time being I will not attempt to harmonise these two editions. - J.Z., 12.12.02.)

e) Shortening of Wage Payment Periods

Wage payment periods should be shortened, at least temporarily, immediately after the revolution begins. In West Germany wage payments amount presently to about 3,000 million gold marks and stores in shops to about 5,000 million. In the dictatorships these relationships are likely to be similar. Thus it might happen, under these circumstances, that the wage earners might, immediately after receiving their wages, want to exchange them immediately into food and other consumer items. Thus they could, within a few hours and at least in some stores empty the shelves of most items. This would cast a bad light upon the goods warrants system which is essential for the victory of the revolution. Even today, on special shopping days, either Thursday night, Friday or Saturday morning, and also just after pay days, the turnover is much larger than on the other days. Restocking requires some time.

As a result of shortening these payment periods, the shops would also gain more regular sales. Moreover, if the revolution suffers some setbacks in some areas, with subsequent confiscation of the there circulating exchange media, the losses would not be as large.

f) Financing of Larger Resistance Groups before the Outbreak of the General Revolution

Resistance fighters fighting for human rights and the natural rights of rational beings should attempt to raise voluntary contributions or taxes within their area of operations. They should insist that these taxes are only paid in certificates issued by them.

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Often, even with the best of will, the population could not supply them with e.g., sufficient Rubles because in the East there are, as mentioned above, severe regulations on the handing in of "excess" cash.

Then, based on this tax foundation, these resistance members could issue their own tax foundation money and pay with it most of their purchases in cash. Naturally, these notes must not be legal tender or they would soon lose support.

Whenever this kind of issue is not feasible, then they could issue bonds, in small denominations, with a gold clause to preserve their value. These should have a text like the following:

a) This loan certificate will be redeemed from the x-th. month after the beginning of the revolution, by being accepted by the revolutionary governments in the payment of all taxes.

b) Its redemption in cash will take place only if and to the extent that these governments have conventional cash available for this purpose.

c) The repayment of this loan will take place at the latest within 10 years after the beginning of the revolution.

d) The interest rate is 6% p.a. and also reckoned in gold weight values.

e) Loan certificates or bonds handed in before the above date will only be accepted at their market rate.

Most likely such bonds would circulate for a few years and then be gradually redeemed by acceptance at the government pay offices or by exchanging them into shares of some public assets which are being denationalised. (On the latter compare Peace Plans No.19 C.)

If resistance fighters finance themselves in this way, then their resistance is much more likely to turn into a general revolution and the debt contracted by them will not become too large.

If it should also be too difficult to issue such loan certificates then the resistance fighters should at least try to issue some kinds of warrants, tokens or tickets or scrip, on a gold reckoning basis, which the holder could utilise in future to buy with them gold loan certificates or assets of formerly nationalised enterprises. The black market is very well developed in Soviet Russia and will have some use for such certificates.

Some Russians taking the long view, perhaps some high Soviet officials and officers, who have some spare cash available, will consider the purchase of these warrants, bonds or tax certificates as a good business and also, at the same time, as a premium towards their life insurance. Such pieces, when presented to revolutionaries on D day, could indeed save them their lives.

Many of these certificates will flow into foreign countries. Tourists will be offered this kind of money when they sell some of their property to these people starved for foreign goods, and they will sell this money here - or even keep it. The many friends, which a free Russia has in the West, will obtain these notes and certificates through underground channels and invest in them, often with the intention never to present them for redemption. (If the latter is the case, then they should notify by broadcasts - through the few channels available for this - or the many which ought to be opened up - the numbers of these certificates which they have invalidated or destroyed. Then correspondingly more could be issued without depressing their market rate further.

Such acceptors will see to it that the rate for such loan certificates will never fall too low. Naturally, the lower their rate falls, the greater becomes the speculative incentive to purchase them. For instance, a tourist selling some item for 20 Rubles in Soviet Government paper money could, if these underground loan certificates had fallen to 10%, reckoned in government paper money, purchase with these 20 Rubles a loan certificate nominally worth 200 Rubles, which finally promises redemption in accordance with a certain gold weight value. This kind of thing might be a tempting deal for many.

Public meetings in the West, in which subscriptions are asked for to such loans, would not remain altogether ineffective. Western governments might be prevailed upon not to tax such investments.

The issuers should number the certificates and keep lists on the issued certificates so that forged certificates can be recognized later on. Naturally, such records should rather be buried in some reasonably safe places than kept at home. For the some reason, the certificates should be printed on greased papers soaked with pesticides - and carry corresponding warnings.

4 C ) Various Economic and Social Reform Measures of the Revolutionaries

a) Tax Strike

The aim of a tax strike organized by the revolutionaries must be to render the dictatorship as far as possible unable to pay, i.e. make impossible the payment of the salaries of its secret police, soldiers, officers and public servants, its armament costs and its campaign against the revolutionary militia or to make it as difficult as possible. In the long run even the most loyal soldier or public servant will disobey when he is not paid and his supply with weapons or food is insufficient.

At the same time, it cannot be the aim of the revolutionaries to simply break off all those payments which have some justification and which were so far covered out of general tax revenues. The revolutionaries should e.g. in organising a tax strike, avoid a situation where old age pensioners and other social service recipients would suddenly be exposed to starvation. Fire brigades, railways, post offices, courts, prisons etc. must go on being financed, if necessary out of tax funds, until they are finally reorganised and able to finance themselves.

Thus the tax strike to be organized by libertarian revolutionaries should not be complete with regard to the total tax sum to be paid but only, as far as possible, with regard to the previous recipients and distributors of these funds, the dictatorship and its administrative bodies.

For this purpose, the revolutionaries might have to establish in some areas some tax offices of their own and might have to appeal to the present tax officials to secede and join them.

The revolutionaries should then declare that from now on they would take over the payment of the salaries and wages of all present State servants - who have joined the revolutionaries or who will join them shortly and that for the time being, until a free market has solved most of the existing economic problems, they would even continue with the payment of some subsidies, whose immediate repeal would definitely cause some hardship.

Some of the costs of the revolution could, naturally, be covered with the means saved by cutting out certain subsidies immediately, e.g. those direct grants to producers for not producing.

Custom officers might, temporarily, be permitted to deduct as much in custom duties as is required to support them for the time being. Naturally, as far as possible, they should rather be reorganised into militia units which would assure the safe passage of supplies coming in from foreign countries, against further raids by units which are still loyal to the dictatorship.

Generally, it will be the task of the revolutionary militia to protect tax strikers from penal measures imposed by the old regime. Without this backing of last resort tax strikes could not be organized to any large extent in most instances.

There should also be a change in the payment procedures for payments to old age pensioners and social service recipients. They should be paid directly from the pay offices of enterprises in their district. A number of pensioners and social service recipients, corresponding to the tax contributions of enterprises, should be directly assigned to these enterprises and they should be free to deduct these expenditures from the taxes they would otherwise have to pay. This would make it easier to pay these claims in local goods warrants and avoid the transfer difficulties over long distances which might also be large during periods of this revolution.

Since most taxes are now indirect taxes or withheld taxes, only relatively few citizens will have to engage in the tax strike of this type. The other citizens must protect these few as far as is possible. Naturally, precautions must also be taken to prevent such tax collectors from using some of these funds for their own purposes. Anyone who would act like this should be treated as a genuine enemy of the revolution. The local militia units should have controlling powers and the authority to check the accounts at any time.

If taxation were still continued for a considerable period, then the all too wrong and complicated present tax system should be reformed and simplified. For instance, all taxes so far levied might be replaced by a single and direct tax on incomes, either a per-head tax or an equal percentage or flat rate tax. By wiping all present tax exemptions and also abolishing all present tax progression and by cutting out immediately some of the more obviously unjustified State subsidies, I would expect that this flat rate could soon be set at 20 % or under. (Certain systematic steps could be taken to lower this rate more and more, until taxes, as we know them now, have been abolished. A variety of proposals of this type has been made. They will not be discussed here.

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To levy this simple tax would be relatively easy. There would be less attempts to avoid it. Instead of discouraging extra efforts it would encourage them.

Public servants, soldiers, teachers etc. should, to the extent that their income comes from taxes, be freed of all tax levies. To tax such people amounts only to a useless and laborious shuffling of public funds, at least to internal clearing labour which causes unnecessary costs.

This flat rate taxation would also have the advantage to encourage further rationalisation and automation as enterprises would have less of a tax burden the less people they employ. (Here is not the place to answer the prejudices and myths of those afraid of computers and other lower level machines. They, by themselves, cannot cause unemployment but at most a shift of labour from some types of jobs to others.)

If it appeared certain that the revolution would win within a short time, then one might not bother with undertaking the tax reform suggested above, or any other, and could simply leave it to the newly established exterritorial and autonomous communities of volunteers to introduce for themselves whatever financial reform they desire.

As soon and to the extent that these groupings take the place of the old type of territorial States, all their tax payments, even if formally compulsory, amount only to voluntary contributions or taxes - seeing that their membership is voluntary.

The tax collecting agencies of the revolutionaries should declare that they would accept tax payments in all kinds of means of payment, even in foreign exchange and goods warrants, but always only at their current market rate, and that they are prepared to engage in any kind of clearing transaction that appears possible. They should point out that there are only two kinds of means of payment which they would always accept at their nominal value: their own and those of the revolutionary militia army.

The dictatorship's detailed lists of expenditures, to the extent that they are available, should be closely studied in advance to determine which items could easily be altogether eliminated. But if the revolution is likely to last a considerable period, then even that percentage of all taxes which so far served to finance the arms race and the repressive machinery of the dictatorship, should be furthermore collected for the time being, to cover the expenditures of the revolution and, perhaps, the house building programme described below.

b) Refusal to Accept the Paper Money of the Dictator

To supplement the above hinted at tax strike (somewhat more detailed in PEACE PLANS No. 13, pp. 71- 81) the revolutionaries and all those who sympathise with them should, as far as possible, refuse to accept the paper money of the dictatorship. Through this measure the dictatorship becomes still less able to pay and is largely prevented from making up for tax deficits with the aid of the note printing press. Salary recipients who are still loyal to the dictatorial regime, like some soldiers, officers and other public servants, could thus be put almost into the same position as if they had not received any pay.

Naturally, the dictatorship would proclaim severe penalties in case of such refusals. It would attempt to furthermore uphold the legal tender of its paper currency and would in this not even refrain from imposing death penalties, as history has taught. Many shop owners will for instance be literally forced to accept the paper money of the dictatorship by its armed soldiers or policemen. But their hatred of the regime would certainly not be lessened in this way. - They would find it very hard to pass on this kind of "money" and would therefore, rightly, feel robbed.

The refusal to accept this kind of money need not be comprehensive or very widely spread in order to make soldiers and other public servants of the regime hesitate themselves in accepting it in their pay. There will no longer be certainty that they can use these notes as means of payment.

The revolutionaries should not simply declare the paper money of the dictatorship to be invalid from now on. By such a measure they would wrongly expropriate all those citizens who have acquired it by honest (although exploited) labour. Thus, at least for a limited period, the revolutionaries should continue to accept this paper money at their tax offices.

Should this acceptance happen at the nominal value of these notes? How would such an acceptance fit with the revolutionary method of refusing to accept payment with these means from the dictatorship or altogether?

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The revolutionaries have not issued this paper money. Thus it is not their responsibility to see to it that its value is maintained. They are only obliged to leave it whatever value it will still have on a free market (a value that is, naturally, also influenced by their refusal to accept it in general payments or in payments from the regime). Those, who will consequently suffer a loss by this fall in the exchange rate of this formerly exclusive currency, will then be in the same position which share holders find themselves in now when they suffer a loss through the fall in the price of their shares after having trusted them too much for all too long. Moreover, for revolutionaries who issue their own means of payment, the paper money of the dictatorship is simply a foreign means of exchange like any other foreign currency. In the same way as they would have to accept foreign currency only at its market value so they would, most likely, accept that of the dictatorship only at this rate. (This rate might, by the way, be quite a good indicator of the progress of the revolution and thus should be publicised widely.)

It might also be advisable to publicly declare that for a certain and limited period they would still accept this currency, at its market rate, to avoid expropriating the holders.

(Naturally, they would accept it only from victims, not from victimizers! - J.Z., 12.12.02.)

Accepting the old regime's currency only at its market rate (then destroying it and replacing it by the own sound currency) would prevent the dictatorship from gaining too much through inflation and would prevent too great losses for the revolutionaries from the withdrawal of these notes.

(Seeing that, with their own tax foundation money, they can really anticipate future tax income, they will not really suffer by accepting the old regime's currency at its market rate and then destroying it: They could immediately issue an equivalent value in their own currency.)

If, instead, they were to accept the paper money of the dictatorship at its nominal value, then the dictator could lustily keep on printing his notes and obtain with them, due to this tax foundation provided by the revolutionaries, values for them while the coffers of the revolutionaries would be filled with these depreciated notes, even advance payments of taxes might be made with them and the tax assets, which they had established and wanted to mobilise with their own issues, would thus be paid off in the dictator's paper. Tax increases to make further issues of their own notes possible, would certainly not be welcomed.

Whenever there is a danger that their own currency might suffer a persistent discount, then they should for a while accept only their own currency in payments - and other currencies only at a considerable discount, on top of the discount involved in their market rate.

It is evident that e.g. wage recipients can in most cases afford to refuse to accept the regime's paper currency only in case other and sound means of exchange are in sufficient supply or when there are at least some citizens around who know how to supply themselves with sound private means of exchange by establishing new issue and clearing centres within a few hours.

Without the chance or immediate opportunity to receive instead other and sound means of exchange, only few people would be ready to altogether refuse the paper currency of the dictatorial government.

There is not even any need to proclaim the refusal to accept the paper currency of the dictatorship as a special revolutionary measure. It would suffice to proclaim the new economic rights (see appendix I) and to declare legal tender and the note issue monopoly repealed. Then, wherever a free or a partly free market exists, a discount will develop for the regimes paper currency. Any means of payment that has a considerable discount, especially when other and sound means of exchange are avail-able, will no longer be able to circulate in general trading - because it would be widely refused for this reason alone. Thus the repeal of legal tender does already bring about a wide-spread refusal to accept the regime's paper. No special sacrifices or commitments are required to achieve that much.

The tax revenues of the dictatorship will at the same time be reduced due to the simultaneous tax strike (towards this regime) and because of whatever progress the revolutionaries have already made (in inroads on the regime's tax zones ). Consequently, the much smaller tax base of the dictatorship is unlikely to keep the notes it issues at par with their nominal value.

"Against all this one might object: what would happen if the dictatorship would possess a gold reserve and would pay for all its requirements with gold coins?

Will the moral revulsion of the subjects towards the regime and what it stands for be strong enough to resist this temptation? Would they also refuse gold coins? Two answers are possible to this objection

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1. The American government does indeed possess enough gold to carry on a war for a few weeks. But the American government is not one of those which can be truly counted among the imperialistic and dictatorial ones requiring a revolution for their removal.

2. The Soviet government does also seem to possess a considerable gold stock from its gold mines but:

a) it is likely to last only for a few days if all expenditures, including the wages of workers in the ammunition factories are to be paid in this way and

b) the mentality of the Soviet government is such that it will never put gold money into the hands of its subjects.

Naturally, one should not overestimate the ability of people to resist payment in gold coins. Thus it is fortunate that apparently none of today's dictatorial regimes has a gold stock large enough to permit it to pay all its expenses for more than a few weeks at most. It is well known for what purpose such regimes use their gold stocks: to purchase essential supplies from other countries. Here it might be decisive that some countries can resist gold thus offered as was shown during WW I. Sweden refused, upon advice by. Prof. Cassell, payment in gold for its iron and iron ore. Instead, it demanded coal or food supplies. Switzerland acted the same during the last years of the war." - Ulrich von Beckerath

c) Protection of Property

The revolutionaries must resolve already during the first revolutionary meeting:

All means of production, factories, forms, dwellings and stores are, immediately, under the protection of the workers', soldiers' and citizens' councils. These councils direct an appeal to the militia and to every worker to arrest looters, arsonists and similar criminals. The militia should, furthermore, arrange for regular patrols to prevent such crimes.

d) Preservation and Use of Transport Facilities

Railway stations, trains and other transport means are to be protected by the militia and immediately to be freed from all of the old regime's restrictions regarding their use. No passports, permits or licences should be required, just the proper tickets.

e) Repeal of all Legal Monopolies and Economic Restrictions

The first revolutionary assemblies and finally the central revolutionary council, should declare that they do not recognize any authority of a government to hinder in any way the free use of one's labour and the free exchange of one's products. All legal monopolies and other economic restrictions are therefore repealed, effective immediately.

(Including the monopoly for the establishment of any central council or federation. A coordinating and advisory body or a federation of local militias for the protection of individual rights would be quite another matter. - J.Z., 12.12.02.)

f) Repeal of all Quotas

What threatens the liberty under dictatorial regimes most of all - in the opinion of the people involved? These restrictions are often the daily experienced various quotas, especially the minimum work quotas imposed and the compulsory minimum deliveries to the State.

It must therefore be one of the first measures to repeal this kind of serfdom. The imposition of any quota in economic relations contradicts the human rights and natural rights of rational beings. No one has the right to impose a quota upon anyone else. Will (even from the point of view of the government) more be achieved by such impositions? Without a quota the farmers in West Germany produce more than the West Germans can consume. The general complaint of all those food producers, who are free, is not that there are too many eaters but rather, that there are not enough mouths for them to fill.

Once the quotas are abolished, the people will be much less inclined to put up with any other restriction for any long time. Thus one of the first proclamations of the revolutionary councils will run as follows:

'We do not recognize any right of the previous government to impose upon citizens any minimum work norms and delivery quotas. Thus we declare all the relevant laws and regulations repealed. Every renewed attempt to realize such laws and regulations will be considered as an attempt to reduce free citizens to a state of slavery. Thus it authorises any kind of self-help of the people thus attacked."

    • Ulrich von Beckerath.

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g) Repeal of Price Control

Fixed prices do not correspond to the just prices which a free market forms by continuous voting between sellers and buyers. Maximum prices do obviously reduce the supply and production and harm thereby lastly even those who have a short run advantage from them.

h) Free Trade in Agricultural Products

A special appeal should be directed to farmers and agricultural labourers whose production is usually, under dictatorial regimes, more regulated than most other productive activities. This appeal should especially point out that from now on grain and all other agricultural products can be freely traded anywhere and in any way.

On the introduction of open agricultural cooperatives see under open cooperatives above and below.

i) Free Choice of Professions, Training Opportunities and Jobs

Although the corresponding individual rights should be self-evident, nevertheless, even in the West and especially in the totalitarian States they are restricted in numerous ways. Thus these liberties should be especially proclaimed and protected by these revolutionaries.

j) Transformation of all National Enterprises into Ordinary or Open Cooperatives

The numerous government- or bureaucracy-owned and controlled enterprises, wrongly called "the peoples' property", should really be turned into enterprises owned by the people, with immediate effect, i.e. within an hour at the most. The resolutions required for this purpose should also be made during the first revolutionary meeting of workers.

These enterprises are to be transformed into ordinary cooperatives or, if they exploit some natural monopoly of social significance, as e.g. agricultural enterprises and mines do, into open cooperatives as described above. This transformation would also require the election of new executives and sales organizations but these details can usually be postponed for a few days.

The open cooperatives, as well as the ordinary cooperatives which willingly transform themselves into open cooperatives, would not have to repay the capital invested in their enterprises by the taxpayers because they are, in a genuine way, "socialised" enterprises from which no one can derive any special profits going beyond those of his labour and capital contributions. But the ordinary cooperatives formed out of the former national enterprises would have to purchase the capital values of these enterprises on instalments, within 5-25 years and would have to pay interest on this capital. In other words, for the time being they would pay a special "tax". All other taxes of the new communities arising out of this revolution could be correspondingly lowered. (An alternative was described in Peace Plans No. 19C.)

k) Establishment of Free Trade Relations with Foreign Countries

The revolutionaries should immediately initiate friendly relations with foreign countries. This would, self-evidently, require friendly relations with all foreign subjects within the revolutionary areas and full recognition of all their human and natural rights. Moreover, as far as possible immediately, the borders should be opened and completely free trade should be proclaimed.

Trade connections should already besought before the outbreak of the revolution, so that a goods exchange with foreign countries can already begin on the first day of the revolution. If necessary, they should introduce free trade one-sidedly, regardless of the restrictions a foreign country may continue to impose. For this purpose, they should also repeal all related restrictions of trade, among them those on insurance activities, communications, and postal services (the postal monopoly).

They expressly declare that in their sphere of influence clearing centres could be freely established and run and that any kind of exchange or exchange medium and value standard would be freely permitted without requiring any licence or permit, that even dealings in futures would be completely free - as long as withdrawal premiums (or their equivalents) are agreed upon in case the fulfilment of such contracts becomes impossible.

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l) Unrestricted Sales of the State's Food Stores to the Population

The food stores in dictatorial States, reserved for the armed forces and other privileged groups, are usually considerable, no matter how short the population may be of food. They are, as mentioned above, to be occupied immediately. The militia army should initially cover its requirements from them and should also receive the receipts from the sale of these stocks to the general population.

m) Provision of Work for all those Rendered Unemployed through the Revolution

A political, peace-promoting, social and economic revolution, e.g. in the Soviet Union and in Red China, will make whole sections of the population unemployed, e.g. custom duty officers, professional soldiers and most bureaucrats. In order to gain or keep these people on the side of the revolutionaries, there should be some declarations indicating how these people could support themselves for the time being and in the future.

The customs officers, for instance, might be permitted to levy, for a transition period, just enough duties to pay their salaries and pensions. Subsequently, many of them could find jobs e.g. in the new issue centres of the shop associations. The unemployed soldiers and officers, who did not want to join the militia could form pioneer units and build comfortable, though only temporary, accommodation for refugees.

To make some declarations to this effect - which are honest and also practicable - would be almost more important than carrying them fully into effect - because the monetary and other economic freedom introduced by these revolutionaries would rapidly overcome any degree of unemployment wherever they are applied.

n) Abolition of the Housing Shortage

After the revolution has been militarily won, an attempt should be made to rapidly overcome the housing shortage. The present condition, in which the living space for people is often smaller per head than that enjoyed by convicts in Western prisons, should not be tolerated for long. This does not only require the repeal of building and zoning restrictions and of trade union monopolies, rent and interest rate controls, price controls, value preserving clauses, like e.g., gold clause mortgages, a plentiful supply of exchange media, a freeing of long term credit options, free imports of prefabricated houses, new technologies, building and loan associations, freedom for foreign investment to attract refuge capital but the abolition of all the artificial and imposed bottlenecks in this sphere. (Even in a supposedly "free" economy like Australia, a friend once listed ca. 150 such restrictions in a chart. An official chart came only to 50. - J.Z., 12.12.02.) Rapid training schemes for building labourers are possible.: A West Australian firm offered some time ago to train proficient enough brick layers within only 3 weeks. They would be good enough to build brick-houses under the supervision of an experienced bricklayers. Their work was guaranteed by the firm, a brick manufacturer, who had found that labour was a bottleneck for his sales.

Many other measures would be required or might be advisable: Repeal of restrictions on caravans and caravan parking places. Reorganisation of members of the dissolved militia army into a kind of building army of volunteers to overcome the housing shortage within 2 years, through the mass production of prefabricated housing. All zoning and minimum block requirements should be repealed. Financing could be facilitated by utilising for a while the equivalent to armament expenditures from the temporarily continued taxes exclusively as loans for the purpose of house building. All raw materials, transport, tools & machines of the former armed forces, which could be utilised for this purpose, should be released for this. Private persons and the new communities should also be free to ask for loan subscriptions and issue corresponding loan certificates in order to raise capital, to be invested in home building and freed from all taxes for 20 years. (If the libertarian revolution is quite successful not only for 20 years but forever! - J.Z., 12.12.02.)

It also seems quite feasible that all caravan and other prefabricated housing producers of the West, if working at full capacity and selling their products to the newly liberated countries on instalment payment plans, could, within a relatively short time, overcome the housing shortage there.

o) Establishment of Guaranty Associations

The militia should also promote the establishment of guaranty associations to facilitate the taking up of credits from foreign countries and to assure the fulfilment of contracts and obligations towards foreign countries.

p) Recognition of Indemnification Claims only in a Few Extreme Cases

Seeing that almost everyone had become in one way or the other a victim of the old regime and could, therefore, raise indemnification claims, and that the number of people who profited from the regime enough to accumulate

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considerable capital assets, which could be confiscated, is relatively small and quite out of proportion to the claims which could be raised, a ruling should perhaps be resolved upon, during the first revolutionary meetings, that only a few indemnification claims, in quite extreme cases, will be accepted and that these are to be satisfied only out of the confiscated private possessions of former high functionaries of the old regime.

Everyone will anyhow derive a great benefit merely from the fact that in future he can freely use his working power and will receive the full market value of his labour, seeing that all monopolies are abolished. Whatever claims go beyond this will in most cases not be very urgent. Most of the exterritorial and autonomous communities of volunteers will probably guarantee the subsistence minimum to their unfortunate members who are no longer able to support themselves by their own labour. Moreover, if the finance plan suggested in PEACE PLANS No. 19C is, correspondingly, applied by revolutionaries, then all citizens will be able to start their new life in possession and control of some considerable capital assets: their shares in the formerly nationalised enterprises and other national assets. In many instances these would allow them a much higher income than they derive now, e.g. in old age pensions, from the existing regime.

All claims for indemnification throw up numerous questions:

"Is the new administration to be considered as the heir of the Soviets and of the preceding regimes?

Who should be authorised to receive indemnification?

Should the workers also have claims, seeing that for so many years far more than half of the value of their labour was stolen from them by whoever was ruling them?

Should Jews and other victims of Nazism be preferentially treated? If so, then why?

Who should provide the means to pay these indemnifications?

Would a special tax be advisable?

In what means of payment should it be paid?

If it should be discovered that in the whole East there are only wronged and harmed people, even among the ruling classes, should then those who had suffered less pay something to those who suffered more?

Who has been harmed "less"?

Should a special category: "victims of the Soviets" be established?

If one considers the exploitation of labour as a legal authority to raise indemnification claims then the workers, many tradesmen and even intellectuals would have claims arising from the whole period during which monopoly capitalism as well as State capitalism ruled them. Moreover, they would have inherited such claims form their exploited ancestors.

What would happen if one took all these rights and claims into legal consideration?

When, after balancing the claims of the exploited against their obligation to pay an indemnification tax, a credit remains in their favour, which would easily be possible, then one must check whether many of those, who believe that they can claim indemnification, because their properties and enterprises were nationalised, should not be debited with their share in these claims, so that, in balance, they would no longer have any indemnification claims.

Assume, further, that a former factory owner demands the return of his factory. Could one not demand in such a case that he supply the proof that the capital he invested in his factory was not derived from exploitation?

After two so far-reaching revolutions as those of the Nazis and the Soviets, all formerly acquired and recognized property rights must be considered as extinguished. A new distribution of the remaining real assets should be undertaken which is based on the recognition of the general rights of humans and citizens. Expropriations of the present owners should be undertaken only insofar as their property rests obviously only upon previous plunder and extortion etc. and even then only when the costs of collection are much less than the value of such property.

Thus the pretentious residences of the former rulers are obviously to be expropriated but a fountain pen which, provably, was stolen, in 1945, from the office of a consumer cooperative, should not be.

It is the responsibility of those who want to arrange a share of the burdens to formulate their claims quite clearly and to make proposals for the kind of taxes which would be required to satisfy such claims - all this in a form that afterwards a referendum could be organized on this question." - Ulrich von Beckerath.

Different exterritorial and autonomous communities of volunteers are likely to settle this kind of questions in different ways. Those dissatisfied with the settlement arrived at in their community could secede from it. I believe that all such claims could best be settled once and for all with the scheme described in detail in Peace Plans No. 19c.

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10. What Can already now Be Done in the Free Countries

to Prepare a Revolution against a Dictatorship like that of the Soviets?

10/1 The Social Reforms which Are to Be Realized in the Dictatorial States in a Revolutionary Way,

Are, first of all, to Be Realized in a Peaceful Way in the Relatively Free Countries

One of the preconditions for the successful realisation of the revolution proposed here is that all the necessary constitutional reforms are realized peacefully wherever this is possible. Only thus could the danger of nuclear, bacteriological and chemical warfare be banned. Only thus would the social reform programme of the revolutionaries appear believable and realistic. Only thus would the supposed danger of an imperialistic and aggressive war of the West against the East be completely abolished - even in the opinion of the Russian and Chinese nationalists. Thus the Western countries should first of all:

1. Abolish unemployment, inflation and housing shortages - especially through the introduction of monetary

freedom (free note issue, repeal of legal tender and the monopoly of the central bank, free choice of value

standards, introduction of a free gold market and a gold clearing currency standard, and freedom for all kinds of

value preserving clauses in contracts),

2. establish or facilitate the establishment of productive cooperatives,

3. transform all significant natural monopolies into open cooperative enterprises,

4. permit the establishment of exterritorial and autonomous communities of volunteers,

based on individual secessions,

5. establish everywhere local volunteer militias for the protection of human rights.

On this fifth point compare Section VI of this book.

10/2 An Academy for Revolutionaries

Most revolutionaries are unaware of the number and kinds of their predecessors.

If they are aware of them then they remain all too often unaware of their mistakes and are all too likely to repeat them. How serious their mistakes are, in many cases, was discussed above.

Every revolutionary will be confronted, most likely, with the necessity to fight somehow against troops which are trained, led and maintained according to the principles of a rather well developed military science. The revolutionary technique available to him today is only of little value (unless one wants to establish a new totalitarian regime - this science is developed!) and perhaps comparable only to alchemy, astrology and the magical tricks of savages. Under such conditions revolutionaries can, obviously, win only when they have much luck on their side or the leaders on the other side are singularly incapable. Consequently, military and ideological despotisms can continue to rule almost without risk.

One of the major causes for this lack of revolutionary science (science of truly liberating revolutions) is the fact that there are so far no special academies established - or faculties in the existing universities - which are the equivalent to the military academies but teach instead how one can realize liberty in a revolutionary way. Seeing that about 2/3rds of all States today can be classed as dictatorships, the need for such institutions should be obvious.

Moreover, while freedom lovers have so far failed to establish these most important training and research centres, the totalitarians have been active and established many special schools for their type or revolutionaries.

It is very instructive how little one can expect from the politicians and statesmen in the relatively free countries of the West when, with the examples of revolutionary academies of dictatorial States before their eyes, which do effectively teach how one can destroy the remaining liberties in the Western countries in a terrorist- and totalitarian revolutionary way, they have still not perceived the need for the counterpart to these institutions, namely universities which study and teach how successful revolutions against dictatorships ought to be conducted.

If the military men knew their jobs well enough then one would also expect that such revolutionary academies would be established as branches of their military academies seeing that every "free" State today has to expect to be defeated at one stage or the other by a dictatorial regime and that, afterwards, its citizens would be ruled by the military dictatorship of an enemy regime which could be shaken off only by a successful revolution. This sin of omission reminds of that of Napoleon III, who had failed to provide his officers, during the war with Prussia, with

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maps of France, because he could not conceive the possibility that his armies might be beaten and that the war would be conducted on French soil. The confusions resulting from this failure, in troop movements of the French armies, contributed much to the final defeat of Napoleon III.

If the relatively free States of the West - or some of their concerned citizens - established such academies, making available funds which would amount only to a small percentage of the current military budget, perhaps anticipating the values to be liberated, as suggested in Peace Plans No. 19 C, then these academies could soon compile a detailed and practicable revolutionary programme, one which e.g., the oppressed Russian and Chinese people could soon apply successfully against their rulers. Ideas know no borders. The third World War could be avoided in this way.

As not much initiative could be expected from the Western governments in this respect, these institutions should be established by Western volunteer militias, which would be unarmed at first and begin with the establishment of training centres.

These special revolutionary academies could benefit very much from exact historical studies of the revolutions of the past which could compile lists of methods used and methods omitted and their observed effects in every case. By now all such information could even be computerised and the successful measures would thereby be very rapidly revealed. I believe that basically they would just lead to greater details and a refinement of the proposals made above and below in the section on militia warfare.

10/3 The Sketch of a Revolutionary Programme, here Supplied, Must Be further Developed

The further development of the programme for a libertarian revolution that is here described should take place in academies, as suggested above, and also in public discussions and private workshops, wherever they are possible, in all foreign affairs discussions of parties, in the press, in letters to the editor, in taped and broadcasted lectures and discussions etc.

How the exchange of opinions could be generally stimulated and intensified and the steps to be taken to assure that true insights and good ideas have a better chance to be accepted than they have now, will be described in Section VII of this book. All the institutions described there will, in their way, promote the development of a good libertarian revolutionary programme.

10/4 Publication of the Revolutionary Programme in the Countries under Despotic Regimes

Even the best revolutionary programme must be communicated in time to a sufficient number of the oppressed citizens and soldiers. As any dictatorship imposes political censorship, the spread of this programme must be achieved in unusual ways. Tried out avenues are the following: Leaflet drops from balloons, broadcasts and the smuggling in of literature. (Since then have been added the often only typed and never fully suppressed underground journals, especially in the Soviet Union.) Unfortunately, these means were so far never used to spread a rightful and practicable revolutionary programme, perhaps for the simple reason that no one has so far bothered to attempt to compile one.

From balloons, released under suitable wind conditions, millions of leaflets were successfully rained down over East Germany, sometimes even spot-on over areas just then used for exercises by the Red Army. These balloon can easily cover hundreds and sometimes thousands of miles. Some of the Japanese balloons sent to cause forest fires in the USA during WW II, did actually make it across the Pacific!

Already now many radio programmes are beamed over the Iron Curtain and Bamboo Curtain and received in Russia and China, in spite of the hundreds of jamming stations set up to prevent this. The broadcasts of the American radio station RIAS in Berlin are heard by about 80% of the population in East Germany. Long wave transmissions cannot be fully jammed and ultra short wave transmissions not at all.

The number of such stations, their power and their spread over the wave lengths should be increased, and satellites could be used to transmit and discuss the revolutionary programme.

At least some copies of the complete and written down revolutionary programme should be smuggled into the dictatorship. (If smuggling pays properly it can never be fully suppressed.) These copies could then be multiplied by the resistance groups.

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In the radio and television broadcasts all possible objections against the programme should be thoroughly discussed and refuted to offer at least some substitute for the suppression of the free exchange of opinions existing under the dictatorship. Sufficient communists will always be on hand at these Western broadcasting stations to play the "devil's advocate". If not, then they could be extensively quoted.

An attempt should also be made to begin political, economic and social discussions with the about 60,000 HAM operators in the USSR and with tightly beamed broadcasts by small private stations which, at least for local districts and for up to 20 minutes, could overpower for this short time e.g., Radio Moscow or Radio Peking, broadcasting on their wave length, until they are jammed. Their monologues do not deserve protection as "free speech". On the contrary, one should interrupt them by free expressions as often as possible.

10/5 Guaranties for the Rightful and Peaceful Intentions

of the People in the Western Countries towards the Oppressed under Dictatorships

Such a guaranty is required to induce e.g. the Russian and Chinese soldiers to have trust and confidence in our promises. They are still largely nationalists in the old sense and willing to protect their countries against all external dangers. That the here explained programme does not constitute a danger to Russia and to China but would rather mean their liberation, they would see and understand. But they will not automatically believe that we will keep to this programme.

That they will not and cannot have confidence in the promises of our politicians does hardly require any proof. We do not believe such promises, either, on many occasions.

One way to disperse these fears and suspicions, which might induce them to further serve the communist regimes and to fight in wars against us, might be the organization of numerous direct democratic meetings, held in the West, covering practically the whole population.

To these meetings as many Russians and Chinese should be invited, refugees, deserters, even officials. In these meetings just war and peace aims and methods should be proclaimed and the assembled citizens should confirm under oath that they would do everything possible to protect the human rights and natural rights of rational beings not only in their own countries but also in e.g. Russia and China. Moreover, that they would rather rise against their own governments or leaders than obey them, whenever these should so deteriorate that, in case of a pro-freedom revolution in Russia and China, they would order an imperialistic and aggressive war against these countries.

The resolutions of these popular assemblies and the opinion exchanges they lead to among ordinary citizens, should be broadcast as widely as possible and in all the languages in oppressed countries.

Almost every Russian and Chinese will come to realize that there is a great difference between the promises of a foreign minister or a president of a foreign country and the same promise when given publicly and freely by every foreign citizen. The latter promise deserves trust and will receive it. (Especially once ideal militia forces have been organized in the West.)

Once this trust is established then patriotism will no longer hinder e.g. Russian and Chinese citizen and prevent them from collaborating with the enemies of their regimes, on the contrary, their patriotism will then induce them to collaborate with all freedom lovers beyond the own national borders in order to overthrow the own tyrannical government as soon as possible.

(Of prime importance here would be close collaboration with various governments-in-exile that are already established in the West for present and future volunteers, i.e., competing governments and free societies already operating in the West and demonstrating how liberation in Russia and China would come to work under conditions where everyone can have the government or non-governmental society of his or her dreams. - J.Z., 12.12.02.)

10/6 Unlimited Acceptance of Refugees and Deserters

That we will be prepared, during wars and in revolutionary times, to accept millions of refugees and deserters within days and to provide them immediately with good enough accommodation and well paid jobs, that they will neither be forcefully returned, nor treated as enemy aliens or second-class people, nor will have to suffer such deprivations in refugee camps that many of them will be driven back to the countries they fled from, that they do not have to be afraid of deprivations and poverty any longer, once they arrived in our areas, that they will be considered as welcome helpers in our attempts to increase our standard of living further, by an increased division of labour, that, as long as they do not act as our enemies, they will be able to move freely as our guests - or even as our allies - and that no peaceful and productive and creative activity will be blocked for them - all that they will only come to believe (and act accordingly in an emergency) when already now, in peace times, we do act in this way towards all refugees and deserters.

Every Refugee and deserter should thus be welcomed with open arms. They should in no way be disadvantaged by being refugees or deserters. (Language lessons should be facilitated as much as possible.)

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(The few refugees who are fleeing not because they claimed human rights but because they ruthlessly suppressed human rights, while they ruled and who have now suffered a military set-back by the intervention of a less ruthless but still totalitarian other regime, like many of those fleeing now from Cambodia and bringing their arms with them, for further abuses in the future, should be disarmed - and exposed as much as possible to freedom ideas and practices, so that one day they could return, armed, as true liberators.)

Contrary to the presently prevailing practice, the oppressed people in all countries should be appealed to:

Use every opportunity to flee to us. Under no circumstances should anyone be forcefully returned against his will. If they are accused of criminal activities, then they should be given fair trials in our countries. Even if they are only common criminals - they could do less harm to us as such than as soldiers of an enemy regime.

Today's refugee policies and Alien Acts constitute a large step backwards towards barbaric conditions. Already during the Middle Ages and up to the times of Frederic II of Prussia (the Great) the princes of the realm often competed with each other in order to attract as many refugees as possible into their countries. Beyond equal rights with the own citizens, they offered them for this purpose all kinds of attractive concessions, in some instances tax exemption for many years. The Huguenots (French Protestants fleeing from Catholic France) were offered, in the middle of absolutist Prussia, local autonomy, their own jurisdiction and schools, and, naturally, customs and religion. Moreover, they were given some credits and tax exemptions for up to 20 years. They lived largely already in autonomous protective communities of volunteers. To reward additional labourers with commodities was no problem.

Today's economic leaders are too ignorant to use the full potential of economic liberty to properly finance the numerous employment opportunities arising out of the sudden influx of more producers and consumers.

If true "overpopulation" were an obstacle - as numerous "experts" assure us then the people in these countries should rather suffer from overworking themselves than from unemployment.

Whatever country would first introduce the new economic rights described above and listed in the appendix and would thereby be enabled to accept an unlimited number of refugees, would now be likely to receive vast numbers of refugees and could thus make a large leap forward in its economic development.

It would attract still more refugees and develop still faster - if it were also the first country to destroy all its nuclear weapons and nuclear reactors and other nuclear installations and biological and chemical warfare preparations and publicised these facts. Then it would automatically become a refuge for all those who are only all too aware how much their own national government "defenders" threaten them in this way.

10/7 Employment and Accommodation for Refugees and Deserters

The hatred now commonly found against new immigrants would largely disappear with the abolition of unemployment and housing shortage. Nobody would then any longer believe that he would be deprived of employment and housing opportunities by the acceptance of refugees. Thus special legislation and measures against refugees would no longer be very popular. (Exterritorial autonomy for the refugees would also see to it that aspirations for more or less homogeneous self-government of "natives" would not be threatened.)

The militia organizations should secure the accommodation even of large numbers of refugees by the storage of a large number of prefabricated housing units, in sections, ready for immediate and rapid assembly. As these are also to serve in case of wars and revolutions, to accommodate millions of refugees and deserters temporarily, the costs of such preparations should be booked as defence costs. This measure would, obviously, diminish the military strength of dictatorships.

As long as unemployment and housing shortage are guaranteed by numerous absurd laws in the West, we might get a repetition of what happened in the fifties in Western Berlin: the conditions of refugees from the communist regimes in camps in West Berlin were so bad and their chances to become self-supporting outside the camps so small (there were numerous prohibitions against self-help efforts) that 4 among 10 preferred to return to the slavery under the East German regime!

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10/8 Establishment of Exterritorial and Autonomous Communities of Volunteers

in the West and Promotion of such Associations formed by Refugees and Deserters

Revolutionaries as such usually form a minority group. This by itself should, long ago, have induced thoughtful revolutionaries to consider how they, after their victory, would treat minorities in the future so that they would not be inclined to revolt against them.

The best solution would be to permit the establishment of exterritorial and autonomous communities of volunteers to all dissenting minorities. Thus, in the ideal society to be established by the libertarian revolution proposed here, every individual and every group, whether of a national, ideological, religious, cultural or racial type, e.g. Ukrainians, Mongols, Chinese, Jews, Muslims, but also Soviets, "ideal communists", Nazis or Red Chinese, will have the right to secede from the State and from any exterritorial and autonomous community, without having to change their residence, and the right to associate with like-minded people in exterritorial and autonomous communities of volunteers. The only condition imposed on all these individuals and groups will be one that is almost self-evident:

All of them must respect the human rights and natural rights of rational beings, if not among their own members, seeing their particular prejudices, then at least towards the members of other groups.

Only one particular right they must absolutely concede to all their own voluntary members: The right to secede from them. (Even there, they could impose contract fines, if they wanted to, as long as the individuals concerned would have a reasonable chance to pay these.)

With the revolutionary programme: "Exterritorial autonomy for all minorities!", every dictatorship can be much easier overthrown. The various groups of the opposition can thus be induced to cease their continuous infighting and to really unite and coordinate their forces towards the overthrow of the dictatorship. None of them need be any longer afraid of other groups after this revolution has succeeded.

These groups will, naturally, still compete but only a) with words, b) by setting the best possible example in order to gain more members and converts. They will no longer compete for power and domination

In 1814 the various factions in Paris came to a sensible agreement: After the over-throw of Napoleon I, no matter what faction would come to power then, they promised each other, they would not engage in persecutions. Exterritorial autonomy for volunteers offers a still better solution.

Whole armies of the dictatorship are likely to desert, secede and form exterritorial communities, possibly in foreign countries, or they will remain where they are and establish themselves there and then, as allies of all other enemies of the dictatorial regime. Why, with this kind of freedom offered to them, should they go on fighting? A conquest of their country by an external enemy would no longer threaten, would no longer be possible even. They would own no country exclusively (apart from the private property of their members) and could claim to live and work anywhere on Earth.

Once the soldiers have comprehended this freedom alternative, the dictatorship will in vain appeal to their nationalism. True patriotism will, rather, unite them against it.

In order to demonstrate to the revolutionaries that a social order based upon exterritorial and autonomous communities of volunteers is practicable and desirable, to convince them that these communities would not threaten with war, cannot and do not want to produce mass extermination weapons, that they provide even communists with the possibility to live under the system desired by them, in peaceful and tolerant coexistence with other systems, for all this, and more, such communities are to be established first of all in the West.

This would also serve as a proof that the people take the revolutionary aim: exterritorial autonomy for all who are now subjected to dictatorships, so serious that they realized it for themselves, in a peaceful and democratic way (by referendums or individual secessions) in the West first.

That they desire the same freedom for all others, they could also convincingly demonstrate by inviting the refugees and deserters, which they have welcomed from dictatorships, to either join one of their communities or establish some of their own. These new exterritorial and autonomous communities would be much more representative "governments in exile" than the old type of intolerant governments in exiles, which had exclusive territorial claims and were often little better than the dictatorship they opposed.

Obviously, for each existing dictatorship a number of such new communities would most likely be established, each representing one or the other grouping in the oppressed country and, seeing that all of them are autonomous, they would no longer be each other's worst enemies but could easily establish at least a temporary confederation

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against the dictatorship, together with its external other opponents. Once the in-fighting between all these groups ceases - due to this kind of constitutional re-organisation - the strength of these groups will be multiplied and directed exclusively against the dictatorship.

"A government in exile is to be constituted already in peace time, as the communists did everywhere where they came to power afterwards. (Why should one not learn from an enemy?) Even the programme of this government in exile must be prepared. Furthermore, and most important, it must be published, legally or illegally. In the age of radios it will inevitably happen that a freedom programme proclaimed in Iceland will be heard in Vladivostok, Bucharest and Peking and in practically all other localities in the world. Governments which are not imperialistic do not have an interest in preventing the spread of such a programme. On the contrary, they have to a high degree and objectively the contrary interest. This does also apply to the German government.

The slogan of the government in exile must be: "Citizens, come over to your rightful government, support it and protect the peace treaty which this government has already concluded. Here is the text of this peace treaty ....

Citizens, form militias where they are not yet established. Soldiers, join the militias, if possible in whole units. We have seen to it that you will get work and pay and anything else you can rightfully claim. Here is our employment programme for you and our finance programme. (The texts, already published in peacetime, should follow here.)" - Ulrich von Beckerath.

10/9 Teaching the Language Prevailing in Despotically Governed Countries

Revolutionaries must always be able to come to an understanding with the soldiers employed against them - in their language. At least they must have a sufficient number of translators among them. This would also be important in case of a foreign occupation, if e.g. the Soviets would succeed in occupying large or all areas of the Free West - when, in other words, the Soviets, in the West, would have to be overthrown by a revolution.

Thus such language studies should be especially promoted and Russian and Chinese should be introduced as optional subjects in the school curriculum. With regard to the Soviet regime, Tartaric and Mongolian tongues should also be sufficiently taught and many of the Russian deserters and refugees are to be instructed in these languages, if it should be necessary. One should remember that Lenin and Trotzky used Mongols against the insurrectionist sailors in Kronstadt in 1921 and Mongols were also used by the Soviets against the Hungarian revolutionaries in 1956 - because the Russian soldiers came often to an understanding with these revolutionaries

and many even deserted to them and some fought with them. (The only foreigners who did!) Such translators could help very much in spreading the revolutionary programme and getting it accepted.

It is likely that many of the political refugees will be willing to act as language teachers. School children would often learn Russian easier from a Russian who could report Russian conditions to them from his own experience, than from other teachers. For the boys especially, these lessons will be still more interesting if the ultimate purpose of such lessons is openly stated.

In the countries of East Europe, occupied by Soviet troops, the populations should use every opportunity to learn Russian. Parents should induce their children to follow the Russian lessons with special attention. They should no longer consider it an act of resistance to learn as little Russian as possible. The West should make corresponding appeals to the people in Soviet occupied countries.

To make certain that there will be enough translators available, e.g. for a revolution in East Germany, West Germany should welcome already now as many Russians, Mongols, Chinese and Tartars as possible, give them the chance to live and work there and become acquainted with free democratic institutions and individual human rights and the natural rights of rational beings. Then most would soon be prepared to act as translators for revolutionary East Germans rising against the East German regime which is supported by Soviet troops.

10/10 Preparation of Trade Relations

Large firm of the free West should already now make some offers - and repeat them from time to time - on the conditions and prices for which they would be prepared to deliver food and other goods needed by the revolutionaries already on the first day of the revolution.

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10/11 Storage and Smuggling in of Communication Sets

Among the most important preparations for a successful uprising is the provision of a tight net of private wireless communication sets, Ideally, they should be strong enough to be heard within a radius of 50 km on ordinary radios. The whole sets or parts for them could already now be smuggled into all countries where a libertarian revolution would be necessary. To avoid discovery, they ought not to be used until the revolution begins. They must be easily portable and weatherproofed. The HAM operators existing in these areas should be provided with the necessary accessories - on day one of the revolution.

To attempt, initially, to occupy the government broadcasting stations, which tend to be well guarded, would only cost unnecessary bloodshed and would make the success of the uprising too much dependent upon the occupation of these centres.

The East German uprising of 17/6/1953 failed because, among other things, the insurrectionists had not sufficient contact with each other. The people of two large industrial towns, for instance, both only about 50 km apart, were ready to join the insurrection but both waited for news from the neighbouring town - and in vain because there was no communication between them. Thus neither town joined in. The situation in many other places was probably similar. Thus the rising was not as wide-spread as it could have been and could be suppressed much easier.

To rely on the successful occupation of the governmental broadcasting stations would also expose the revolution to the danger that these stations might be damaged in the fighting or by government saboteurs. Communication should never be dependent upon government media, least of all for a revolution.

10/12 Unilateral Destruction of all Nuclear Weapons

A sufficient disarmament agreement with a government like the Soviet regime should neither be expected nor would it be worth much.

Thus the people in the West, represented by a militia of the kind described in section VI, should one-sidedly destroy all mass extermination weapons on their side:

a) because these devices are, according to their very nature, contrary to human rights,

b) because they threaten primarily the oppressed people and not their oppressors and

c) because the deterrent effect of nuclear devices is not strong enough, under all circumstances, to prevent a nuclear

war.

By these actions they would again prove their peaceful and rightful intentions towards the oppressed people and reduce the danger of the initiation of an atomic war by accident or against the will of most of the ruling people.

For the militia forces in the West it would be senseless to wait first of all for the revolutionary destruction of the Soviet and Red Chinese nuclear destructive devices because, due to their principles, they neither would nor could employ such "weapons". They could not even threaten with their use because anyone could recognize their empty bluff.

The militia men would, furthermore, be aware that their oath to kill anyone as a tyrant who would use a nuclear weapon, would be a much stronger deterrent for those who need to be deterred, namely the dictators and their executives, than a threat with nuclear weapons would be. They have the best shelters and defence preparations made for themselves and if anyone would survive this holocaust then it would be these people, who least deserve it! (It would, most likely, outlaw all those as tyrants who would keep ABC mass murder or anti-people "weapons" "in readiness" At least after referendum decisions against nuclear weapons this would also be applied against elected leaders in democracies who, contrary to the referendum decision, kept such mass murderous devices. - J.Z., 12.12.02.)

The militia of the West would also be aware that, through the initiation of revolutions in the East, they could defend themselves successfully without atomic "weapons" against any of the dictatorships armed with nuclear devices.

One might object: If we one-sidedly destroyed our nuclear devices, couldn't the dictators afterwards simply demand our surrender, threatening us with their devices? Couldn't they, if we were not capitulating, destroy one of our large towns after the other until we would be prepared to give in?

This whole argument is based on the assumption that nuclear destructive devices are still "weapons" and defensive or deterrent ones at that. This overlooks that against an enemy who uses nuclear destructive devices no effective enough defence is possible. So far, as a defence against air raids, the shooting down of a large number of the attacking aircraft was considered a defence. Already the destruction of 25 % of the attacking bombers did as a rule suffice to prevent further attacks on such targets. (Nevertheless, the flattening of most large towns in Germany was not prevented!)

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Against nuclear "weapons" the defence would have to be not only 25% but 100% effective to be sufficient. Even if only one of 100 nuclear bombs or rockets reached its target, a large percentage of the world population would be wiped out, if not all, depending on the latest "over-kill" figures. And a 100% effective defence against such destructive devices is as good as impossible and likely to be so for the future.

Moreover, for every defensive device there are also counter measures. Consequently, the means of war have become more and more deadly and destructive until we arrived at the ultimate absurdity of ABC "weapons" and even, possibly, "doomsday bombs".

When, as is the case, nuclear devices, in ground to air missiles, are used in attempts to shoot down nuclear bombers or rockets, then the radioactive fallout, one of the effects against which our defence is to protect us, is thereby doubled!

The American and the Soviet government have repeatedly declared that they can destroy each other's countries. Thus both would like to see all nuclear devices destroyed and rely in the meantime merely on their deterrent effect. This deterrent effect could be relied upon only if it were 100% and madmen, fanatics, sick and sleepless people in power would see to it that the deterrent effect is not 100% in the long run.

("The experts think the chances of nuclear holocaust in the next five years are about even." - said Henry Schoenheimer, in THE AUSTRALIAN, 26.6.1973! This quote induced my to write, in 1975, my handbook on the prevention of nuclear war through the extension of individual liberty: An ABC Against Nuclear War. published in PP 16-17. So few people have shown a serious interest in this subject that the odds may, actually be worse still for each 5 - 20 year period. And we belong to a supposedly rational race that laughs about the supposed inclination of an ostrich to stick his head into sand when danger threatens!

The ignorant and prejudiced and apathetic optimism and pessimism and short-sightedness involved are too strong for me to describe in mere words.

"In the struggle against such horrors as these. how dare you be neutral?" asked Henry Schoenheimer, in the same article. Well. they "dared" and there are only 4 years to go for 2:1 odds for nuclear war against these estimates. Is our attitude any better than that of the European Jews who failed to see their holocaust coming or to take steps in time to escape it? )

The only possible types of defence consist in my opinion out of preventive measures, deterrent and punitive measures like revolutions and tyrannicide actions (out-lawry combined with certain amnesty provisions) described in this book. (Compare also the entries under disarmament. appendix IV and Peace Plans Nos. 16-17.)

If a dictatorship would anticipate the revolution against it and began an aggressive war against the people in the West. i.e., if even the threat and practice of tyrannicide would not deter it (although attempts of this type are, sooner or later certainly effective, especially since the invention of short-distance guided missiles which could be radio-controlled), then one can only have the satisfaction that a use of nuclear weapons by one side only will be much less extensive than a nuclear exchange between two nuclear powers. Mankind would still have a good chance to survive; only the population in and around some large cities would be wiped out.

What should be done in such cases? We should then "surrender", i.e. sign as fast as possible any peace conditions demanded, in order to avoid still further destruction.

We could do this with relatively little risk provided only:

a) all our citizens have come to know a good programme for the overthrow of dictatorships and know how to act in

case of a revolution and

b) they also know how to solve all social. economic and political problems much better than the communists do.

Based upon this knowledge, we would soon have a successful anti-Soviet revolution in West and East, with the assistance of the occupation troops, a revolution against which the communist rulers could not defend themselves.

In all such considerations one should not overlook that not only unilateral nuclear disarmament would bring about such dangers but that these and similar dangers do exist right now and. that the present danger of a general nuclear war is actually much worse.

There is nothing more important than to ponder continuously how all persons who can prepare such a fate for mankind, and who preserve these conditions, can be deprived of their power - and then to act accordingly.

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10/13 Tyrannicide

Already before the beginning of the revolution, the dictators should no longer be able to feel relatively safe. When propagating human rights and natural rights of rational beings, the right and duty of rational beings to kill or otherwise render harmless all who could rightfully be classified as "tyrants" should be especially stressed.

At the same time, they should be granted asylum and amnesty when they flee to us, e.g. from competitors in the power struggle, although they cannot be considered as rational beings and perhaps not even as human beings. Such twofold treatment would help to sow distrust between them. Asylum and amnesty should also always be granted to them in case they destroy or surrender some mass extermination device. But while they are in power and act tyrannically "the sword of Damocles" should always hang over them and its thin threat should be cut as soon as opportunity offers. Moreover, as already Thomas Moore suggested in his Utopia, high prizes should be put on their heads and subscription lists to such prizes should be opened. Naturally, all penal clauses outlawing this kind of "assassination" or even mere advocacy of the assassination of foreign "heads of States" should be repealed. (As if such beasts could be considered as "heads" of whole nations!)

10/14 Appeal to the Oppressed Population to Let themselves Be Trained, Militarily, by the Dictators

The members of the various conscripted and "volunteer" forces in the Communist Empire, and their civilian subjects, should be invited from the West to let themselves be well trained by their communist rulers in the art of war and to select from among themselves already now leaders and officers for the coming revolution against the regime. Revolutionaries cannot possess too much military knowledge and it would be up to the propaganda from the West to suggest the necessary changes and additions required for sensible and rightful revolutionary military actions against dictator-ships.

11. Suggestions for Resistance Groups before the Outbreak of the General Revolution

Most of the following suggestions were taken from Jan Valentin's book: "Tagebuch der Hoelle" (Diary from Hell), Kiepenhauer Verlag, 1957. Many more such suggestions should be systematically collected, discussed, tested against historical experience and incorporated, if found workable, in a good revolutionary programme.

Every resistance fighter should know only a small circle. (Robert Heinlein, in: The Moon Is a Harsh Mistress, suggested a refinement to the "cell-system".)

Extreme precautions should be taken in the acceptance and initiation of new members. No one should keep any incriminating written material at work, in his residence or on him. Lists and addresses are to be learned by heart. But one should, perhaps, always have some harmless letters around.

Accommodation is to be changed as frequently as possible. Always other cover names are to be used.

When body searches are likely then weapons should rather be given to a female present.

All people enquiring after persons outside their own resistance circle should be considered as suspect.

All relationships with former friends are to be restricted and finally cut off.

No love affairs with outsiders! Wives and lovers of those arrested are to be isolated completely as they are prime targets for supervision by the police of dictatorships.

Alcoholic drinks and other narcotic drugs should be avoided as much as possible. Appearance and behaviour should, as a rule, be as inconspicuous as possible. These conspirators should almost always walk without haste.

They should not walk together but at a distance from each other. Signs should be agreed upon: E.g.: Stop! - if the man ahead puts his right hand into the pocket and: "Disappear!" if he puts both hands into his pockets.

Important members should always be followed, at a distance, by at least one member - as a precaution for the others, in case these leaders are arrested.

When walking along the street, one should keep close to the building walls because they give some screening and one is harder to recognize from a passing car filled with agents.

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Before going around corners or entering a house one should, as inconspicuously as possible, check whether one is being followed. The reflection of windows could be used for this.

For all appointments and meetings inconspicuous signals are to be agreed upon.

Extreme punctuality is required. One should never wait for more than one minute. Waiting could attract the attention of passers-by or invisible observers.

Guards standing on their own look suspicious - a seemingly loving couple can fulfil this function much better.

All talks necessary should as far as possible take place in the open air and away from other people. While it is true that one can escape much easier in populated places, in case an arrest is attempted, one can also be much better observed there, without noticing the fact.

Before going to an appointed place, one would often do well to send a sensible boy out as a scout to find out whether the locality is free of people acting in anyway suspiciously.

Secret meetings should never take place several times in the same rooms.

Meeting places should not be entered or left by several at the some time, and, if possible, not by the same doors. There should always be several exits, to be clarified right away.

The first minute should be spent on determining a plausible excuse for the secret meeting in case of sudden arrests.

Members of the resistance groups should never be addressed in the presence of strangers. If no meeting was previously agreed upon, then one should in no way indicate that one knows the other.

Attention of neighbours should never be drawn by burning lights late at night, or using typewriters at unusual hours or by burning papers in summer time. Superfluous and dangerous papers should rather be buried.

When visiting other members one should leave one's flat only after checking the street and nearby windows for observers. Signs should be agreed upon with people one expects for a visit: A flower pot on the window sill could mean: All clear, you may enter. A disorderly drawn curtain could be a warning: Caution! Danger!

When propaganda material is produced in large volume, then each process should be undertaken in a separate locality. One place for the production of the ready-for-printing-manuscript, one for the typewriter, one for the printing or duplicating or copying, one as a storage place for the material. The collaborators of the different places should know as little as possible of each other. For each two places a courier service is to be established. Special care should be taken with paper purchases as many paper dealers collaborate with the police.

When distributing leaflets in high-rise buildings, one should begin at the top.

In public meetings in the open air one reduces the risk by pressing small stacks into the hands of people, for passing on, and walking quickly away. Experience shows that most people presume these handouts to be official ones, are ready to pass them on, keeping only one, before they discover and read what they have got.

Reckless and imprudent offenders against the agreed upon safety rules should be excluded.

Members who are conspicuous in any way, by size for instance, red hair, being crippled etc. should, if possible, never be used as lookouts.

Attaching a small piece of cardboard to one's heels can already change one's usual way of walking - by which many people are recognized.

The repertoire of such tricks may go into the thousands. Handbooks listing and discussing them should be compiled and carefully studied. Small omissions of this type can cost many lives. This is also the kind of activity for which one can get good tips even from totalitarian revolutionaries, terrorists and criminals.

12. Tasks for the Resistance Groups

a) Clarification of all doubtful points in the programme for a libertarian revolution spread from the West.

b) Smuggling in and distribution of propaganda literature.

c) Selection of future leaders and other ranks for the insurrection.

d) Training of managers for note-issuing centres e.g. of shop associations and of the revolutionary militia army.

e) Determining where there are stores of food, alcohol and weapons, especially atomic weapons.

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f) Determination of the date for the starting of the revolution - by selecting those who are to give the signal for it as

soon as a sufficient number of soldiers and citizens have been won over and know and understand the

revolutionary programme.

g) Study of the language of soldiers who might be employed against the revolutionaries.

Other such points are mentioned above and below. A complete list of relatively significant actions might comprise hundreds, if not thousands of points. The above is just a reminder that such a check list ought to be compiled from the revolutionary experience of the past.

13. Open Word to the Soviet Government, the Rulers of Red China and to all other Despotic Regimes

If your States are as democratic as you pretend they are, if really and not only seemingly or under coercion, 99% of the population vote for you - then you do not have to fear a revolution against you, as here proposed, and can quite safely ignore all such proposals.

But you will reveal, inevitably, your true position and thinking if you assert that these proposals would promote hatreds between nations and would incite people to rebellions and to interventions with the inner affairs of other countries. You provided the seed bed for a libertarian revolution, you provided the cause.

This programme does not corner you. It leaves you a way out - if not an honourable one (this has been made impossible by your actions) but at least a safe and anonymous one.

Remember, further, that any attempt to suppress these ideas is likely to lead only to their further propagation. Ideas, once uttered, can no longer be destroyed.

Your safest way would be to ignore them and to hope that the free people in the West and your subjects will do the same. This kind of treatment can be deadly for many years.

If a spark of idealism should be left in you, consider the opportunities this programme offers you and others to realize these ideas without having first to subjugate the majority in your countries or the peoples of this world.

"Why wasn't war declared on the Soviet Union also when it divided up Poland together with Nazi

Germany?" - John Holt, 9/72.

"…. that 'other' system, the one in force in the Soviet Union - which the French businessman-philosopher ' Marcel Lochot terms 'monocapitalism', as contrasted to the Western 'oligo-capitalism."

- David Jenkins: Job Power, 43.

"Whoever negotiates with the Soviets should always realize that the most reason-able solution is altogether out of the question." - Charles De Gaulle.

"The most difficult problem of world politics lies in this that even the Soviets can occasionally be honest - but nobody knows when they are." - Ernest Hemingway, retranslated from the German translation.

"USSR, Prison of Nations." - Demonstrators for Freedom for Lithuania.

"The very name the Russian Empire now bears - the Unions of Soviet Socialist Republics - is one great lie, for the USSR is not a union of Republics as it is proclaimed to be; instead, it is the compulsory serfdom of a great number of subjugated peoples, with separate histories, different languages and stemming from different cultures - each one trampled upon and all being held on a leash of terror, selective imprisonment, psychiatric confinement or death in Slave labour camps." - Federal Committee in Defence of the Politically Persecuted in the Ukraine, THE AUSTRALIAN, 2811111973.

"In Russia the biggest mugger is likely to become head of State."

- Karl Hess, in PLAYBOY interview, 7.76.

"Russia: The land where the accused knows the verdict before the jury."

- Dagobert R. Runes, Treasury of Thought, P. 120.

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PART TWO

SECTION VI:

THE ORGANIZATION OF MILITIAS

FOR THE PROTECTION OF HUMAN RIGHTS AND

THE ESTABLISHMENT OF WORLD PEACE - AND

THEIR CONDUCT AND PROGRAMME IN WAR AND PEACE

 

MAIN SUBDIVISIONS:

1. Is the Militia a Rightful Institution?

2. Is the Militia Necessary for the Protection of Human Rights?

3. On the Objection that the Weapons Monopoly Must not Be Repealed

4. General Aims and Particular Tasks of the Militia

5. Structure and Organization of the Militia

6. Can the Militia Become a Threat to Human Rights?

7. How Should the Militias Be Established in the Free and Democratic States?

8. Relationship of the Newly Established Militias to the Armies of the Old Type

9. International instead of National Organization of the Militia

10. The Army of Cromwell: A Historical Precedent for the Militia here Proposed

11. Methods and Principles of Warfare Conducted by the Militia

____________________________________________________________________________________________

"To be able to form a proper judgement here, one must well consider whether the innovators stand upon their own feet or depend upon others; whether they can, consequently, realize their enterprise only by means of smooth talking or forcefully. In the first case they fare always badly and achieve nothing. But whenever they stand upon their own feet and can with their own powers forcefully realize their aims, then they fail only rarely. Consequently, all armed prophets have won while the unarmed prophets perished."

- Machiavelli: The Prince.

"Peace needs no propaganda for anyone who has experienced war.

But the proper technique to escape the war policy of a government needs to be described.

A militia, organized according to the principles of an exterritorial and autonomous community of volunteers, belongs to this technique, quite obviously,

together with many other preparations.

The whole former peace movement did not realize this."

- Ulrich von Beckerath.

"On becoming soldiers we have not ceased to be citizens."

- 1647, England, revolutionary soldiers.

"We want to be the militia of liberty,

but not soldiers under uniform.

Armies prove dangerous to the people;

except for the popular militia protecting the public liberties.

Militia, yes! Soldiers, never!"

Proclamation of the CNT, 1936.

"The price of freedom is the willingness to do sudden battle, anywhere, any time…"

- Robert Heinlein, The Puppet Masters, XXXV.

One of these days "the brutes, private or public, who believe that they can rule their betters by force,

will learn the lesson of what happens when brute force encounters mind and force."

    • Ayn Rand, Atlas Shrugged, 1074.

"... guardians of freedom, not imposers of an arbitrary will."

- Poul Anderson, in "Brain Wave", p. 154.

"Karl Hess called for the organization of neighbourhood militias."

- THE MATCH, July-August, 1975.

"Only the ordinary, unknown individual could defend freedom on earth,

for not by any use of force can men in Government

maintain any man's use of his natural human rights."

- Rose Wilder Lane: The Discovery of Freedom, 222.

____________________________________________________________________________________________

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1. Is the Militia a Rightful Institution?

To the right to resist belongs, obviously, the right to possess and bear arms which are not according to their nature contrary to human rights (like nuclear weapons) and to use them, if necessary, for the protection of human rights and the natural-rights of rational beings, furthermore, the right to organise militarily for the exercise of an armed resistance and to train regularly in the use of arms.

The militia will be the normal institution for the exercise of the right to resist. Resistance must be organized as a rule. Otherwise, it might deteriorate into valueless or even harmful revenge acts by individuals. In other words:

"Every man and citizen conscious of his rights may defend and protect these rights. As an effective defence is not possible without arms and military organization, the militia belongs to the conditions for the realisation of human rights. ...

"The militia is a logical development from the right to vote. When the workers, at the beginning of the socialist movement, demanded the right to vote, they assumed as self-evident that the ruling classes, the bureaucracy and all other groups interested in preventing a reform (perhaps for religious reasons), would, without resistance, accept the result of an election, that the government's police would always change its behaviour in accordance with the latest elections, in case they were favourable to the workers, in short, that the moral influence of election results would be irresistible. More than 100 years of a bitter experience have shown the workers that the reality varies considerably from this expectation.

At the same time, the methods of the rulers to evade an inconvenient election result have been continuously perfected. 100 years ago the rulers changed the constitution, often forcefully and with bloodshed. (Spain, Portugal and France under Napoleon III, Germany after 1848.) Today one proceeds more skilfully: The government dismisses parliament and does not recall it. At the same time it proclaims some emergency and asserts that this emergency could only be overcome by a strong hand. If there is no emergency, then it proclaims at least the threat of an emergency. Seemingly important concessions are made to the workers, as e.g. under Bruening (fight against "double earners', and similar nonsense). Afterwards, the bureaucracy rules with less restrictions than under an absolute monarchy: By passing despotic laws, which are not understood by the workers (foreign exchange control regulations, proclaiming the government's paper money as the exclusive standard of value, etc.), it makes the classes which have been victorious at the polls, politically as well as economically defenceless and this in a way that these classes become not really aware of what is happening to them.

"The historians of our times do not describe these events in their proper light.

They perceive these happenings only as singular and more or less accidental happenings, unrelated to each other, which might not have happened at all if other persons had been on the scene. Historians overlooked that these events were inevitably arising out of the existing system or rather out of the faults of the system. One basic flaw of the system was the assumption that the pursuit of an election victory would be possible without being directly backed by an armed force behind it. In other words: The unarmed voter is for the armed rulers at most a comical figure. (Compare the history of political caricature during the last 100 years.)

"The older socialist programmes have, indeed, not completely overlooked these facts. They demanded 'a people's militia in place of the standing armies', but without stating how they envisioned such forces. The need for an armed electorate is thus imperative." - Ulrich von Beckerath

Even the so-called democratic States often ignored the will of their unarmed citizens that much that they not only "forgot" certain promises for many years or altogether, but even included openly in their constitutions clauses stating that:

a) representatives are not bound by instructions and orders given by their electors,

b) representatives and public servants cannot be recalled by the people, at least not before the next elections and

c) referendums on most important matters are not permitted.

By now we have to ask ourselves: What rights arise for a people, nay even for individuals, if a government remains passive towards threats by an enemy, when it does not take, for one or the other reason (e.g. inability or limited viewpoints of the rulers) all those defensive steps which could and should be taken? The answer is, naturally, that the people and every individual have in such a situation the right to resort to self-help, i.e. to form militias for the protection of human rights or to join them.

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Such militias must be sworn in upon the human rights and must be organized in accordance with them. They must conduct their warfare with respect for human rights and employ only weapons which are not, by their very nature, contrary to human rights.

The same self-help right does, naturally, also apply when the own government constitutes the major threat to the citizens.

2. Is the Militia Necessary for the Protection of Human Rights?

"The rights of human beings and citizens found general attention only in the 18th. century. Once this attention had arisen, the question arose immediately: 'But how does one protect these rights and how does one restore them when they had been suppressed?' The answer to such questions was, essentially: It is certain that human rights are not preserved merely by the wishful thinking of human beings and, once they are suppressed, friendly persuasion will as a rule not suffice to restore them. Consequently, an armed force is required, one directed by as much reasoning and other intelligence as can be applied by as imperfect beings as human beings are." - Ulrich von Beckerath

Government armies only protect or attempt to protect borders, regardless of the degree to which human rights are suppressed within these borders and whether the external enemy would bring liberation or further oppression. Hardly any soldier knows exactly what for he fights and what against.

The police has been given largely other tasks by the government than to protect human rights. It protects what it and its government consider as "law and order" and in this it often suppresses human rights. Everything runs most quietly and orderly - from the viewpoint of the police - in a police State!

Consequently, a third armed force (ultimately the only one!) is required for the protection of human rights. As soon as this force is established and does fulfil its task sufficiently, armies of the present time will be superfluous and can be dissolved. The same applies to the present monopolistic police forces. They will be replaced by competing protective agencies as suggested in Section III/10.

Against those who offend against human rights most frequently no lesser means will help sufficiently. These are especially:

a) radical parties & movements, unions and terrorist groups,

b) dictatorial governments,

c) parliaments, government departments, police and courts in democratic States, which rule at best according to the

majority principle and not in accordance with human rights.

(They consider only their own laws and rules as inviolable - until they change them themselves, once again and,

moreover, they often do break their own laws and rules, not in favour of human rights, mind you, but, usually, in

order to infringe still them further.)

Such organizations are so powerful that one can protect human rights against their will only with the aid of a large and well organized armed citizenship.

Generally speaking, ignorant individuals and groups, which either do not know or do not respect human rights, can only be forcefully prevented from acting wrongfully towards others.

Since the proposed militia is not only to fight but also to spread enlightenment on human rights, the number of these people will, gradually, become smaller.

Indirectly, one can see how necessary arming, military organization and training is for the protection of human rights: One can judge it, for instance, by the severe penalties imposed e.g., by the Soviet Union, upon the private and unauthorised possession of arms. Generally speaking, no dictatorship will permit armed organizations which are not loyal to it. Without the establishment of a militia a truly liberating revolution against a dictatorship has hardly a chance to succeed.

How necessary an ideal militia force is has often been realized but only few attempts have been made to establish one.

Robert Owen remarked shortly before his death that without a militia social reforms could neither be realized nor could their achievements be protected. (That is hearsay. I have not yet found that reference. - J.Z., 13.12.02.)

The Virginia Bill of Rights of June 12, 1776, Section 13, and the Constitution of the United States, Amendments, Article II, stated on this:

"That a well-regulated militia, composed of the body of the people, trained to arms, is the proper, natural and safe defence of a free State; that standing armies in time of peace should be avoided as dangerous to liberty; and that in

all cases the military should be under strict subordination to and governed by the civil power."

"A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed."

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"All armed prophets won", concluded Machiavelli.

"Bolshevism is a new religion. It was often compared with Islam. Certainly, Lenin and Trotzky etc. were the armed prophets of this new religion. Even today this religion has still its armed prophets. But human rights do also introduce a new religion and whoever organises a militia for the realisation of human rights will be the armed prophet of this new religion." - Ulrich von Beckerath

3. On the Objection that the Weapons Monopoly Must not Be Repealed

'What were the weapons, she thought, in a reality where reason was not a weapon any longer?"

Ayn Rand: Atlas Shrugged, p. 287.

"If guns are outlawed, only outlaws will have guns." - Anonymous

"... a crucial fact about government: that its compulsory monopoly over the weapons of coercion has let it, over the centuries, to infinitely more butcheries and infinitely greater tyranny and oppression than any decentralized, private agencies could possibly have done." - Murray N. Rothbard, For A New Liberty, 243.

"The lesson should be clear: An unarmed citizenry has no way to resist the State." - "Reason", 12/73.

"One could not entrust arms to everybody. A fight of all against all would result. Thus the weapons monopoly of the police and the army should be preserved." - These and similar arguments are often upheld when the weapons monopoly is discussed. It is certain that one kind of fighting is prevented by this kind of monopoly: the fighting by oppressed citizens against their dictatorship.

People subjugated by dictators or conquerors were almost always disarmed, so that the numerous unarmed people could, with relative ease, be ruled with the aid of a few troops loyal to the dictatorship.

As soon as the people become physically superior to an unpopular rule, this rule becomes very shaky. This is known by the rulers, much better than by the people.

A truly democratic State does not have to be afraid of its armed citizens. On the contrary, it could very well rely upon them.

Seeing that, without firearms etc. not everybody, at any place and any time, when there is an opportunity for this, i.e., away from police supervision, does actually engage in fighting, with his fists or sticks and stones, then this wrongful, disastrous and irrational behaviour will not happen, either, when members of the militia forces may, quite legally, keep and bear arms and organise and train themselves for their use to protect individual rights. Even in previous times, when almost everybody wore either a dagger or a sword for self-protection, the "mutual assaults", envisioned by the objectors, happened only rarely. Some duels occurred out of particular motivations and they at least are no longer customary now.

Could one always rely on the armed forces of a government to keep radical parties and dictators in the neighbourhood in check? The armed followers of the Nazis and the Soviets brought them to power in spite of the endeavours of the police and other armed forces. Dictatorships have often kept themselves in power either by external military successes or by severe military and police repression at home. Moreover, police States and the mere existence of two ready armies, confronting each other across a borderline, have often enough caused wars.

Thus one could say that the weapons monopoly of the police and other armed government forces should be repealed because it has been all too often abused. Once this monopoly is broken, especially through the establishment of militias of volunteers for the protection of human rights, then and in future the remaining and new police forces etc. would find it rather difficult to use their weapons wrongfully.

Another popular objection against the right to bear arms is the opinion that once this right is realized, then criminals would find it easy to arm themselves and would use arms much more frequently. But one should consider that already today a great percentage of all violent criminals, even in the Soviet Union, has no difficulties in acquiring arms illegally. The law-abiding citizens are exposed to these armed criminals, quite defenceless. The police does, as a rule, arrive only after a violent crime has already been committed and not even its capture and conviction rates are very high. (Nevertheless, and although they are unable to defeat, catch and disarm all criminals, they endeavour to disarm all crime victims. This has, in recent years, been aptly called: "victim disarmament." - J.Z., 13.12.02.)

The whole subject is discussed only sporadically, and usually only shortly and frequently only superficially. I have yet to see a full discussion of all the pro and con points raised, the definite work on the subject. Via microfiching it could be gradually compiled - with your assistance!

(This situation has been greatly improved since. The moves of most governments towards victim disarmament have been countered, at least intellectually, by an extensive discussion on the Internet, on numerous websites. Some of their output I have microfiched in my series. - However, the uninformed and insufficiently informed public opinion and prejudices on this matter have not yet been changed. - J.Z., 13.12.02.)

Here just some more quotations are offered:

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"Why can't the 98% of decent citizens be allowed to protect themselves against the 2% of criminals?"

David Zube, 1977, at 14.

"The State is unable to prevent the criminal from arming himself but it prevents the honest man from defending himself." - Henry Meulen, THE INDIVIDUALIST, 8177

"Banning handguns - Helping the Criminal Hunt You."

van den Haag and Richardson, in NEW WOMAN, 11/12, 1975, p.81.

"These theorists overlook the fact that inanimate objects are never controlled -

gun control really means people control." - Ridgway K. Foley Jr., THE FREEMAN, 12/73.

"... stricter sentencing for the use of firearms in crime ... instead of wider gun licensing."

- From the submission of the Queensland Progress Party on the Firearms Act.

"Ban Frying Pans! We missed it, but National Review didn't. A study of murder in West Germany has disclosed that the favourite (weapon) of West German women is the frying pan. Urging that no one tell anti-pistol packing' Senator Birch Bayh about the study, NR says, 'Next thing you know "Saturday Night Skillets" will be banned and you'll need a permit to flip your flapjack."

Richmond (Va) News Leader, quoted in SOUTHERN LIBERTARIAN MESSENGER, May 1975.

One should also not overlook in whose favour the weapons monopoly should be lifted. No decent citizen has proposed the arming of all criminals. It makes a decisive difference whether e.g., 100 men go armed to a peaceful and democratic meeting in order to disperse this meeting or another 100 go armed to a meeting in order to protect it from any kind of disturbance.

With the militia here proposed the weapons monopoly would not be altogether abolished. The militia, as proposed here, will exclusively or predominantly consist out of rational beings in the meaning of the new declaration of human rights and natural rights of rational beings (see Appendix I) and only such rational beings are here considered as having the right to keep and bear arms and organise militarily. Indeed, it will be one of the tasks of this militia to disarm, as far as possible, all those who do not respect human rights.

"Doesn't it sometimes strike you as odd that all our governments who loudly claim to rule by the will of the people, are willing to run almost any risk rather than let their people have arms? Isn't it almost a principle that a people should not be allowed to defend itself, but should be forced to defend its Government? The only people I know who are trusted by their Government are the Swiss ....

"Well, then, they should give them arms. Damn it, it isn't a function of the State to deprive its people of the means of self-protection. ..." - John Wyndham, The Kraken Wakes, p. 161.

"What if irresponsible people get into government and I have no gun?" - Len Archer

"If anyone has the right to weapons, all law-abiding people have the right to weapons."

Charles T. Blackwell, SOUTHERN LIBERTARIAN MESSENGER, 2/76.

"Only a fool points a gun when he doesn't have to,

and only a fool doesn't point a gun when he has to."

Avram Davidson: Mutiny in Space, White Lion Publ., London, N.Y., 1973.

"... a public allowance, under due restrictions, of the natural right of resistance and self-preservation,

when the sanctions of society and law are found insufficient to restrain the violence of oppression."

Blackstone, on the right to bear arms.

"AUX ARMS CITOYEN!"

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4. General Aims and Particular Tasks of the Militia

4/1 Realization and Protection of Human Rights and the Natural Rights of Rational Beings

"It is the task of the militia to realise the general rights of men and citizens wherever they are suppressed and to protect them wherever they are endangered. The militia has this task everywhere where it is constituted. Local militias should never wait until the militias of the whole country agree with them. On the contrary, they should act immediately after oppression is revealed or threatening.

Thus it can very well happen that in some small village an important progress is achieved, something the militias in other localities had not yet considered.

Instance: In this village lives the widow of an "SS" leader, who through murder, torture and other abominations achieved a well-paid position. The relevant government department grants his widow a pension based upon that position, under the Superannuation Act. The militia of the village would then resolve that no pension payments to this widow are to be made by any office in the village. Moreover, it would declare publicly and in principle that attacks on general human rights and infringements of these rights cannot possibly earn a claim to the same rewards as the honest services of a real public servant.

Predictably, many jurists would consider such an attitude an infringement of uniform legislation and jurisdiction, of 'equality before the law', of this country. At the same time, these jurists will declare that this uniformity of laws (which saves them some expenditure for literature) would be of such a high value that we should accept quite a number of disadvantages associated with it. The local militia men would thereupon reply that the previous opinion regarding the subjects of a country as one anvil under one hammer, and insisting that Christian anvils be patient and humble, must by now be considered as outdated. Indeed, social and political progress could very well begin in a village." - Ulrich von Beckerath

Every local militia unit has the primary task of preserving the human rights in its own district. Only during wars and revolutions would a percentage of its members become soldiers of a militia federation or an international militia organization and, as such, leave the district frequently or for long periods.

Since the militia members themselves are to decide upon war and peace, they would even do this only voluntarily. Militias would never authorise anyone to use them for some purpose and in some locality contrary to the will of the members.

At the same time and even in peace time, militias will be prepared to help the militia units in their neighbourhood, if this should be required. (This kind of cooperation causes no problems, either, e.g. for Australian volunteer bushfire brigades.)

Naturally, individual members should always be free to volunteer their services to other districts, when required.

Local militias will publicise offences against human rights which happened outside their area and have not yet been rectified and will leave it to the discretion of their members to render aid individually. If a whole militia unit would ask for their help as a unit, this would be another matter - to be decided in an immediately called meeting at least of the members who are on stand-by duty ("On-The-Minute-Men" ).

For large-scale aggressions, naturally, the whole militia of a district, country, continent or even the international militia would mobilise.

The militia will protect human rights but not the civil rights of State citizens or of members of exterritorial and autonomous associations of volunteers towards their own leadership.

The militia will protect human rights wherever or whenever the official authorities, police and defence forces of a government cannot protect them (e.g., against the nuclear war threat) or do not want to protect them (e.g., freedom of assembly in the open air).

One of its foremost tasks would be to protect citizens from the realisation of laws and regulations which are contrary to the human rights claimed by these citizens and against offences against human rights by the armed forces of governments.

The special offices established in some countries for the protection of the constitution will become largely superfluous, at least to the extent that the constitutions embody human rights.

The militia will promote instruction on human and natural rights already in schools and will see to it that the

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principles of the Hague Convention on Land Warfare become known to all its members. Each member will at least receive a copy of this important international agreement and its sections will be discussed during training.

The militia will begin a propaganda and enlightenment campaign against all religions, ideologies and terrorist movements which approve of cruelties and collective responsibility in wars, civil wars or revolutions or even in peace time or tolerate or even demand and support them.

(It will thus spread enlightenment on the wrongfulness and harmfulness of territorialism and the rightfulness and benefits of exterritorial autonomy for all voluntary communities. - J.Z., 13.12.02.)

Should any government defend human rights, then the militia forces will conclude alliances with such a government. But they would not subordinate themselves to such or any other government.

In practice, not only State governments but sometimes also leaders of autonomous and exterritorial communities of volunteers will offend against human rights (those claimed by their members), at first e.g., by suppressing freedom of assembly, then by the suppression of freedom of expression and finally by acts of violence against those they dislike. But these and other men in power will have to beware of the new (essentially really old) power of armed citizens.

"The democratically organized (i.e., not subjected to the commands of a ruler) militia is the sovereign and supreme authority for which Kant looked in vain. It stands above the head of State (the ruler) as well as above the people (when under people is understood the totality of all adult citizens, including criminally stupid ones like racist fanatics, disinterested people, drunkards and anti-social elements.)

- Ulrich von Beckerath.

4/2 Resisting and Disarming Organizations Opposed to Human Rights

The militia will endeavour to disarm all those who do not recognize human rights and unconditionally follow their leaders. When acting in Algeria during the civil war, the militia would have had to disarm the Algerian rebels as well as the French soldiers and to restrain both. During WW II a militia army would have had to fight against both, Hitler and Stalin. Naturally, it would have appealed to those on both sides who were forced to fight, to go over to the militia and ally themselves with it.

The militia would fight or resist all militaristic and imperialistic organizations and would actively support all democratic government institutions in their suppression. As militaristic and imperialistic are here considered all territorialist organisations which either openly or unofficially pursue a Nazi, Fascist, Communist or any other programme of an authoritarian kind. This indication should also apply when the programme can only be concluded from the actions of the members of such organizations.

Once militias of the here described kind have been established everywhere, then risings or coups by fanatical Nazi or Communist minorities would have hardly any chance for success.

Those who share their beliefs but are tolerant enough to want to apply them only among themselves, will, naturally, not be interfered with by the militia forces. They will serve a very useful purpose: as examples on how not to organise civilised communities.

4/3 Some Examples of Rights to Be Protected by the Militia

The militia forces will especially try to protect social, economic and political tolerance, i.e. the right of individuals to secede, the right to engage in tolerant experiments of a social, economic and political kind and the right to establish or join exterritorial and autonomous communities of volunteers - especially against aggressive or oppressive actions by still existing territorial governments of the present type. (The militia will be aware that free competition between the present States and the continuously developing exterritorial and autonomous communities of volunteers will finally lead to the dissolution of States and their replacement by exterritorial and autonomous communities of volunteers.)

A local militia is itself such an autonomous protective community. At least no one would be able to prevent it from being one. Already today's military forces are "States within States" although in a derogatory sense, i.e. not on the basis of human rights.

On the influence of the right of individuals to secede upon the introduction of world peace see the first chapters of this book.

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Solution of the refugee problem: As today human rights are suppressed in many countries and as in these countries the militias will probably be established last, and because a large percentage of all oppressed would flee at the first opportunity if only they would know that they would be well received in the much more free countries, the militia will make organisational preparations for the acceptance of millions of refugees, even in small countries. For this purpose it will, for instance, keep in stock great quantities of materials for the rapid erection of livable accommodation, will train pioneer units in setting up such accommodation and will repeal all restrictions which hinder building, especially all those pretending to protect tenants, and those preventing value-protected investments in buildings.

To finance the employment of millions of refugees, it will establish employment banks which, according to the issue principle, will, with the aid of goods warrants and clearing certificates without legal tender, mobilise the numerous existing illiquid assets, consisting in ready-for-sale consumer goods and services - all for the purpose of providing additional employment. (Details were described in Peace Plans No. 10.)

In order not to waste any time, once the refugee influx has begun on a large scale, also in order to abolish, first of all, that degree of unemployment which exists today in all States, even during boom periods, the militia will see to it that such banks will be established already long before masses of refugees could be expected.

Initially, the militia will have to protect the new economic human rights, e.g. the right to issue private exchange media without legal tender, and the right to choose any standard of value, rather frequently, seeing that these rights offend against something like a monetary religion of most people. This religion is very intolerant and the roles of its high priests are taken by most of the academic economists. But special protection for the first issuing centres will be necessary only for a short time, because the advantages and harmlessness of private exchange media without legal tender and of private alternative value standards will by then have convinced most of the obstinate objectors, who could not have been convinced by mere theoretical expositions. A resistance against this freedom practice would not occur at all, if the militia itself, e.g. in times of revolutions and wars, were to establish the first free issue centres.

The militia will also assure an organization of production which would allow a large army to produce within 24 hours its own support - based upon freedom of note issue and capital transactions, free trade, cooperatives and open cooperatives and the abolition of all compulsory licensing.

Such an organization is necessary when one has already declared oneself prepared to accept an unlimited number of deserters and refugees as guests or allies. (Even to the Nazis, who made no promises at all and far less would have thought of keeping such promises, millions of Russian soldiers did, initially, surrender or deserted or let themselves be taken almost without resistance.) See under the sections dealing with desertion on how necessary such declarations are.

(A relevant and interesting recent development is the provision of about 700 different and containerised small factory units, which could be transported almost anywhere, quite rapidly, and which would probably only require local water, transport and communication facilities and power sources a. The latter two might also be provided in such units. With their technical help, and corresponding credit arrangements, large refugee camps could soon be turned into industrial centers! - J.Z., 13.12.02.)

The militia would, naturally, also protect e.g. the West German population against any aggressive actions by members of a Russian army which has deserted to the West, has settled, until the Soviet regime is overthrown in West Germany and established itself there as an exterritorial and autonomous community of volunteers.

Free citizens would also have the right to decide upon the use of "tax funds":

"Should the government of a country that is ruled undemocratically continue to spend the revenue from taxes e.g. for means of war contrary to the international laws on warfare, for undeserved pensions, for the maintenance of an unproductive bureaucracy, for representative expenditures, luxurious buildings, for subsidies to incompetents, indemnifications according to the principle of collective responsibility etc., then the militia would be authorised to take over the administration of taxation, and to write its own budget for the use of tax funds, also, if necessary, to reform the methods of raising taxes. Payment of taxes in clearing certificates could be one such method." - Ulrich von Beckerath

This would, naturally, only apply until exterritorial and autonomous communities of volunteers have introduced a system of voluntary taxation.

Among other rights the militia will guarantee freedom of movement. Every rational being, regardless of his race, nationality, or ideology and regardless of the beliefs, nationalism and systems to which he was so far forced to conform, has the right to live, settle and work anywhere on earth on the basis of free private contracts. Whoever

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obstructs this or makes it difficult offends against human rights and the natural rights of rational beings. Thus all immigration laws - which amount only to immigration restrictions, as well as all emigration restrictions, are to be declared repealed, by the militia, with immediate effect. The militia, once it is powerful enough, will protect this freedom of movement with all means permitted by international law. Should, as a consequence, any area in the world really become occupied by too many people, then this condition cannot, in the long run, remain unnoticed by all those living in this area. The voluntary migration from these areas into less densely populated ones will then achieve the natural balance - as it does now, within countries, between cities and the countryside. Even a well functioning and quite incorruptible government authority could not take care of this any better.

(Full monetary and financial freedom, at least for volunteer communities, in combination with all other economic liberties for them, would probably achieve a large degree of decentralisation of industries. Jobs and business opportunities will then be plentiful almost everywhere, not only in large cities. For instance: We might then come close again to those free banking conditions in which a local note-issuing bank existed almost everywhere, even for as few as 2,000 to 20,000 people, mediating all their possible and desired local exchanges. - J.Z., 13.12.02.)

For all democratic meetings the militias will provide a protective force whenever required, usually free of charge, as part of the training for its members. But it will not interfere when e.g. left or right-wing totalitarians bash each other up during their meetings. (It would at most just warn sensible people to stay away from such meetings or to attend only at their own risk.) To interfere in these instances would be outside the purposes of the militia. Such people do not wrong each other when they hit each other. For them it is just a voluntary blood sport, no matter how serious they take it. If anyone not sharing their views does attends their meetings and is assaulted as a result, he will only have himself to blame.

On the aims and particular tasks of the militia in a just liberation war or defensive war see below, under point 11.

4/4 Abolition of the Threat of Nuclear War

(Please note that the following was written long before the special handbook against the nuclear war threat, published in PEACE PLANS Nos. 16-17.)

The militia will conduct the disarmament with regard to all weapons that are contrary to human rights by their very nature, weapons which inevitably would also kill or mutilate people like children, sick and old people, women and other noncombatants and people who were only conscripted into uniforms, i.e., especially all nuclear, bacteriological and chemical weapons - all such weapons it can lie its hands on.

After a corresponding referendum it will also destroy all production centres for such weapons, including all "peaceful" nuclear reactors. Mankind cannot risk waiting until the almost impossible happens: the national governments find a way to such a disarmament.

The militia itself will not use any such "weapons" (see below, 5/5) and will not permit the arming of others with them, either. At the same time, due to its kind of warfare, it will be able to cope even with an enemy armed with such weapons.

By the one-sided destruction of all such weapons in the areas it has so far liberated, it would at least reduce the danger of an accidental or unintentional war with ABC mass murder devices, due e.g. to a wrong radar observation, drunkenness or mental breakdown of an officer.

One might object that we would be helplessly exposed to the Soviets once we no longer possessed nuclear destructive devices, that we could no longer defend ourselves without them against their overwhelming conventional forces. But in the militia we would possess a strong conventional defensive force. We could successfully appeal to their conscripts to desert or to rise, and if the overthrow of the Soviet regime does not begin with an attack by us against this regime but, instead, with a military uprising of the Red Army against their rulers, then these rulers will have neither the time, not the opportunity nor a motive for using nuclear weapons against such a rising. This would require suicidal intentions. They are then much more likely to make use of the asylum, amnesty and protection offers made to them from the West, either in the initial stage or later, when they destroy or surrender at least one of the mass extermination devices.

The deterrent and preventative effect of ABC devices could well become replaced by outlawry and tyrannicide.

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4/5 Abolition of the Danger of War altogether

Primarily the militia forces will promote peace by protecting all human rights and natural rights of rational beings. That the undisturbed practice of all human rights would assure peace has already been discussed above. (See also the short survey in PEACE PLANS No. l.)

By protecting human rights it would prevent the rise of dictators like Stalin and Hitler and thus prevent the danger of war associated with the mere existence of such dictatorships. All dictatorships existing today will be overthrown by it or due to the enlightenment it will spread.

In its public meetings it will itself largely decide upon whether there is to be war or peace.

When, nevertheless, war should break out somewhere, then the militia will see to it that it is rapidly and justly ended - by protecting the human rights of all non-combatants and the basic rights of all involuntary soldiers and by gaining support from both sides for the just war aims it would proclaim. It could thus achieve that soldiers from both sides would rather fight for its aims and live under its rules than fight for their governments and under dictatorial rules.

4/6 Tasks of the International Militia Federation

a) Support for Rightful Endeavours of the United Nations

An international federation of local militias, which could, in case of war, mobilise many of the local members for an international militia army, will have the task to support genuine, rightful and sensible endeavours of the U.N. to establish and maintain world peace.

But it would not merely realize the rightful parts of the Universal Declaration of Human Rights, declared by the General Assembly of the UN in 1948, but a much more extensive and radical declaration of individual rights (modelled, perhaps on the draft in Appendix I) and would consider even an improved declaration of this type only as a minimum programme so that further progressive steps are possible in the discovery and protection of new human rights.

While it would, to some extent, act as an executive organ for a reformed UN or a World Court system, it would, at the same time, retain its independence. It would, e.g. resist all wrongful instructions of these organs, should they occur. (The independence of the international militia federation would also be strengthened by the fact that soon there would not just exist a single UN but quite a number of peace-fully competing World States and World Federations, all based on voluntary membership and organized upon the basis of exterritorial autonomy and personal law.)

Quite obviously, this military force in support of rightful aims of the UN would consist only of members of States and exterritorial and autonomous communities of volunteers which have already recognized human rights and natural rights and do respect them. In all other State and communities rightful, liberating and peace-promoting militias would first have to be established.

It would mobilise whenever and wherever local militias do not suffice to fight dictators and aggressors like Lenin, Stalin, Mussolini, Hitler, Franco, May etc.

In case of a war as occurred e.g. between Stalin's and Hitler's regimes, the inter-national militia would fight against both sides and would, even if in the beginning it would employ only a few soldiers, be soon stronger than such dictatorships, due to deserters from them. Precondition would, naturally, be that it would not pursue any aims contrary to human rights - and this has only to be expected with such a militia. This would automatically exclude: conquests for the purpose of annexation, reparations or oppression, and wrongful measures like blockades, the killing of hostages, the introduction of forced labour, scorched earth policies etc.

This militia force would never refuse pardon but would, on the contrary, treat all prisoners and deserters who declare that they were forced to fight, not as enemies and prisoners of war but as guests or even as allies. It would see to their accommodation, arrange jobs for them, unexploited ones, and would help them thus to become very rapidly self-supportung - unless they would prefer, anyhow, to join the militia in its fight. The few soldiers who would, out of convictions, continue to fight against it, would be granted all the rights to be accorded to them according to the Hague Convention.

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Another task of the international militia would be to secure the freedom of the seas and of the air ways. and to assure that all canals, not only the Suez Canal and the Panama Canal, are opened or left open for the use of all nations and exterritorial and autonomous communities of volunteers.

Its main war aim - should it come to military actions - would always be the establishment of a social order that is in accordance with individual human rights and the natural rights of rational beings, in all territories which it will temporarily occupy for the purpose of liberation. What enemy soldiers would, thereupon, resist it fanatically?

b) Reform of the UN

The international militia will work towards a reform of the UN. The reformed UN will retain and accept only those organisations as members which recognise and respect individual human rights and the natural rights of rational beings. All States which will not immediately recognize and respect the new declaration of human rights and natural rights of rational beings, once it is proclaimed, will be considered as having resigned their membership.

Thus, for instance, the Soviet Union would in future no longer be represented in the Security Committee of the UN and will thus no longer be able to prevent rightful resolutions by its veto. This veto power of the major States is to be repealed altogether.

States will naturally be free to engage in the ultimate protest and secede from the reformed UN and might set up alternative federations on an exterritorial and autonomous basis.

At present the UN is only an association of governments. In future other organizations will also be accepted as members: Exterritorial and autonomous communities of volunteers, also communities like e.g. the Catholic Church, racial voluntary groupings & governments in exile, will have to be accepted as members upon application, provided they fulfil the major condition: recognition of human rights, not merely the more or less limited rights claimed by their own voluntary members but all declared individual rights of the members of other communities, to the extent that they do claim for their own lives. (For instance, a Catholic State or community might institute a religiously motivated censorship among its own voluntary members but it would have no right to impose it upon the members of other communities. Nor would a radical freedom of expression community be entitled to impose its outpourings upon a Catholic community. Unwanted broadcasts can be switched off. One does neither have to visit a religious bookshop or library nor is one entitled to close one down. Moreover, one subscribes only to periodicals of one's own preference and ignores the vast majority of all others. - J.Z., 13.12.02.)

The name: United Nations Organization. would then, naturally, have to be changed.

The Security Committee of the UN has presently the authority to impose "Sanctions", i.e. to prohibit economic relations, transport and media connections with the countries under sanctions, completely or partly, and to impose a blockade. Such sanctions will no longer be imposed by the reformed UN - as they are wrongful by hurting also and even predominantly innocent people. The reformed UN would not hold subjects responsible for the crimes of their rulers.

The place of sanctions will be taken by bans directed only against the rulers (these could also be organizations like a parliament). These bans will appeal to everybody to e.g., refuse obedience towards these rulers and to stop paying taxes towards them and to refuse their paper money.

Moreover, governments and exterritorial and autonomous communities will be asked to outlaw the leaders of the banned governments.

The financing of the reformed UN will be done only through voluntary contributions from those, who recognise the human rights. All such contributions should be deductible, not only from the taxable income but from the taxes (as long as taxes are still continued).

"The administration of the world must also be decentralized in the future.

Even the wisest and best informed world government would not be able to keep over 2,000 million people in order. But the principle of this decentralisation can no longer be the territorial principle - after all the bad experiences gathered with it. New, autonomous protective communities are to be formed, similar to those constituted by the Franks, the Alemans, the Burgundians and others, after the fall of the Roman Empire.

"Even for the preservation of peace did the association principle turn out to be superior to the territorial principle. An association of in themselves weak towns defeated the Persian world power. If Polybius was right, then Greece would also have defeated Rome if only the Aetolian League and the Achaean League had agreed with each other. The Hansa federation fought several kingdoms simultaneously and a mayor of Danzig, supported by the Hansa, could declare war against the king of Denmark, who had oppressed their merchants. The Swabian League kept the peace between its 26 members and protected them from attacks of powerful territorial princes.

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"The Vehmic Court was a league of private persons and yet everyone trembled before it. In Spain, the Holy Hermandad achieved what the king with all his great power could not achieve, namely, security within the country." - U.v. Beckerath

c) Abolition of Dictatorial Regimes

"In his conclusions, drawn by Ottaviane from his principles on the immorality of modern war, he said among other things: 'When the people's representatives and the people themselves find it evident that their government prepares the slaughter and the ruin of the people by another war, then they can an must abolish this government in a just way."' - Pierre Lorson: "Wehrpflicht und christliches Gewissen", (Conscription and Christian Conscience), Knecht, Frankfurt a.M., 1952, 83.

"There are governments which abuse their power to command their subjects to attack peoples in their neighbourhood. One must attempt to break the power of such governments by organising in their countries a militia which, at the latest, when war threatens immediately, would arrest this government or, if this is not practicable, would render it harmless in other ways." - Ulrich von Beckerath

The suppression of the rights of innocent members of any State is not just an "inner affair" of the government concerned but concerns instead all human beings, especially the militia members, in all countries, from Iceland to Fireland.

Any government engaging in such actions for a period and against a considerable number of persons, will be considered as self-deposed by the international militia, as soon as the facts become known, and will be held responsible, by the international militia before a world arbitration court.

Should the dictatorial government concerned resist, then the international militia will first of all appeal to the militias of this country to remove and disarm this government. If the local militias in this country should not be strong enough, then the international militia federation itself would mobilise sufficient military strength against this regime. The obvious war aim would be: to install, again, one government which respects the human rights or as many exterritorial and autonomous communities of volunteers as are desired by the people in this country.

In other words, the militia is a military force which rather mobilises immediately whenever a new dictatorship occurs, instead of another military force which is only waiting for a new dictator to arise in order to obey him unconditionally and immediately.

Members of local militia units would be obliged to assemble immediately when anywhere in their neighbourhood (and due to modern transport this would embrace at least any area within a radius of 1,000 km) a dictatorship is established, and to mobilise and international force in this direction - should their services be needed. Any coup attempt by Nazis or Communists is to be considered as an attempt to establish a dictatorship.

Should a dictator begin an aggressive war before the militia succeeded in overthrowing him, then the militia will always strive to conclude a peace treaty with the soldiers and citizens of this dictator over his head and those of his generals, ignoring them in this respect altogether.

The international militia would, furthermore, remind every militia member and every soldiers and civilian subject of the dictator of their human duty to kill a tyrant whenever an opportunity arises. It will see to it that the penal codes and constitutions become changed, so that the execution of a tyrant is no longer considered as equivalent to the assassination of a rightful head of a State. It will grant asylum and protection to anyone who has killed a tyrant or one of his executives.

d) Determining: Who Is the Aggressor?

One condition for the employment of an international militia for the preservation of world peace is that the concept of "aggression" is clarified first. There are many different and contradictory definitions. Which one is to be used in case of an emergency? A special committee of the UN discussed this problem for many years - but in vain. It could not come to an agreement. In the meantime, it has become more and more clear that there is not only something that could be classified as "external" aggression but also a kind of "internal" aggression which might be as or more dangerous.

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The most popular notion on aggression is that the one who fires the first shot or who trespasses first across a border is the aggressor. But this explanation is insufficient for many cases. World War II showed that the Allies were wrong to wait until Hitler had a powerful military machine ready and attacked them. A pre-emptive military action could have overthrown the Nazi regime during its first years, easily, could have restored democracy in Germany and saved the world most of the horrors of Nazism and years of devastating war. The nuclear war threat might not have developed, either. Would this intervention have been a condemnable aggression or a justified defensive act?

Does a country suffering under an economic blockade have to respect frontiers? Is it aggressive if it breaks out and tries to conquer markets which have been force-fully closed to it, like Japan did? Japan was then, almost as much as now, very dependent on international trading. (Only ignorance demanded the erection of tariff walls and ignorance prevented Japan from introducing free trade by unilateral action - including the use of Japanese clearing certificates for the payment of all its imports. But we cannot rightly accuse Japan's experts because the same degree of ignorance on international trading prevails even today among most of the "experts" of most countries.)

A somewhat better formula would state that already those are to be considered as aggressors who have accumulated as much war material near their borders and mobilised as many troops that an attack by them is to be expected, soon. Should already mere threat with war, backed up by some force, be considered as an aggressive act?

One slogan before WW I was: "Mobilisation means war!" It was largely confirmed by the events. But how far should this touch-stone be applied? Is the establishment of a standing army or the introduction of conscription or even "merely" of an extensive nuclear war shelter programme for the civilian population, already to be considered as aggressive because it might lead to obvious aggressive steps and prepares for them?

The above formula is also insufficient today insofar as today all major powers have armed to a degree of readiness with conventional arms and with nuclear bombers and nuclear rockets that they could initiate war at any time. According to the above formula, both sides would then have to be considered as aggressors and ought to be treated as such - even before they would have used a single nuclear bomber or rocket. Admittedly, this opinion has much to be said for itself.

Moreover, where does one draw the line between peaceful manoeuvres along the border areas and actual war preparations? When the Czarist government, I believe in June 1914, was accused of having mobilised for war already, it was supposed to have replied that it was merely engaged in extensive peaceful manoeuvres.

Machiavelli made a sensible qualification:

"Not the one who first resorts to arms is the aggressor but the one who makes this necessary."

Alas, this is not a clear-cut moral principle, either, but one which allows various interpretations, e.g. regarding the size and acuteness of a foreign threat. Moreover, actually every power block or strongly armed nation today is actually threatening its neighbours and could thus be considered aggressive. At the some time, each of them is rightly afraid of the same military posture among its neighbours and thus pushed into "defence" preparations. Each government will at least pretend that it is the one which is being threatened and actually most do threaten each other.

The ready nuclear bombers and rockets on both sides would, according to this definition, also, prove that both sides are not to be considered as defenders or not only as defenders but also as attackers. Seeing that the vast majority of the victims of a nuclear war would be civilians, all pretences that these preparations are merely "defensive" become very thin, indeed. Who is to be defended? The aggressors may in this case commit no wrongs against each other but they do commit them against the own and against foreign subjects. This situation will prevail as long as there are nuclear powers and power blocks.

All such considerations lead, naturally, to questions like: Who should resist this kind of aggression and how could one resist?

Perhaps not only conscription and nuclear war preparations are to be considered as aggressive acts but also the use of a large percentage of the tax revenue for military purposes, perhaps even compulsory taxation itself or large scale "defence" loans? Similarly, one might come to judge that centralising all decision-making powers on war and peace in the hands of a few men on top makes these men very dangerous and puts them into an aggressive position justifying defensive actions on the other side.

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Seeing the result of arms races, will any government engaging in an arms race have to be considered as an aggressive one?

Would the term "aggressor" be strong enough in its condemnation for those preparing for a nuclear holocaust?

Admittedly, the motives, intentions and pretensions of the two major power blocks are different. One might concede to most Western governments the honest intention to defend whatever limited liberties they have left their subjects and perhaps even the intention to bring at least these limited liberties to the peoples oppressed by the Eastern regimes. But this ignores that nuclear weapons are at most suitable for revenge, according to the principle of collective responsibility, and that they are altogether unsuited for liberation attempts. I presume that communist dictatorships want to use these weapons to uphold their rule and to subjugate still more people. I cannot at all accept their pretences: liberation of the workers in the West (by bringing them down to the standard of living and the political restrictions in the East?) and of fighting only for the workers and against "the rich". How could they possibly do so with nuclear weapons? They never claimed to have invented a nuclear weapon so "clean" that it would murder only those they consider to be "capitalists". If they really wanted to liberate the "masses" from the "yoke of capitalism", then one of the preconditions should be that they begin with the unilateral disarmament of all anti-people weapons in the Soviet Union and Red China. Instead, unilateral disarmament movements are not tolerated in these countries.

But anyhow, whatever their motives and pretences are is more or less irrelevant, as long as they are prepared for genocide, even for extermination of all human beings. Nothing justifies such aggressive acts. Governments, and the people who support them, can partly free themselves from the charge of aggression only by unilateral nuclear disarmament (and by unilateral destruction of lethal biological and chemical weapons).

If both sides, East and West, are aggressors in this respect, does this mean that none of them is entitled to resist, or that both ought to resist and fight all the time, each against the other side's aggressions?

I can see only one way out of this dilemma : the people on both sides ought to resist and deprive their rulers of all genocide weapons, destroying them, unilaterally, without waiting for the other side to do the same. Moreover, they ought to deprive their rulers of all war-making powers.

But this would still leave us at least without a guide concerning conventional warfare, relatively minor disputes, guerrilla fighting, "confrontation" policies, provoked attacks etc. What is the moral judgement concerning these?

I believe that only the concept of "internal aggression" leaves some hope for reaching an agreement. Let me quote some remarks relating to internal aggression:

"Freedom in the world is forfeited and lost unless we all stand up for it anywhere."

German Chancellor Erhard, speech in New York, 11.6.64.

"Freedom is as important as peace. True peace is impossible unless all nations are free."

Statement by a Swedish Committee, in August 1964, protesting against Khrushchev's visit.

"… the subjugation of millions of people to a foreign dictatorship which they despise is a living symbol of the threat we face ... - ... the cause of freedom is universal, ... no matter in what part of the world freedom loses ground, it is a loss for all who desire it or hope to keep it. ... - If freedom fails anywhere, then it also fails here." - U.S.A. Senator Keating, 3.5.64, NEWS DIGEST INTERNATIONAL, August 1964.

The armed Nazi bands (and the Red gangs) certainly acted aggressively, even before Hitler took over all State powers. Afterwards, he simply legalised his terror machine and established something like an internal occupying force. The Soviets and the Chinese Communists did the same. Communist guerrillas fight for this "ideal" in many countries. They all act aggressively towards the majority of their fellow citizens, offending against their human rights.

Such considerations induced Truman to declare officially, as president of the U.S.A., in 1952, that whenever a government suppresses the general rights of human beings and citizens, then all citizens and all governments are morally obliged to help the oppressed as much as they can.

One certainly would not help them by threatening them with anti-people weapons, mass extermination and mass destruction devices of all kinds.

Truman might have expressed this quite correct principle (in my opinion) also in the following way: Whosoever suppresses general human rights does thereby declare war against all human beings and must therefore neither be surprised nor has any right to complain if thereupon mankind takes up arms against him and acts against him

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according to the laws of warfare, i.e. if he is, as a result, considered as an aggressor and treated as such.

Here, at last, we seem to have an explanation which is sufficiently realistic to be useful and which could be applied still today.

Whoever thinks that this kind of formula would go too far, should ponder the fact that we have here just a generalisation of the principle known to every educated person: When the government of any country confiscates any periodical or a book then every writer realises that freedom of press and thereby his own rights are threatened. Consequently, he tends to defend the rights of the attacked author in all media accessible to him.

This example does at the same time clarify another point: One should not interpret the Truman doctrine too widely. An old proverb says that one should not attempt to gun down sparrows with cannons. Thus, if for instance, just once a public meeting in China were wrongly closed by the Chinese police, then it would be nonsensical to mobilise the international militia because of this wrong and send it to China. But when, instead, in the whole of China, on millions of people and for years human rights are suppressed then, quite apparently, we would have one of the cases which, according to the Truman doctrine, would justify at least some military measures. In practice we have mostly only similarly clear cases.

Small scale suppressions of human rights could be dealt with by local militias or some units in the neighbourhood. Sometimes, in cases like the war between Nazi-Germany and Soviet Russia, the war in Algeria, the Vietnam War and in similar cases, an international militia force would have to intervene against both parties - because both disregard human rights to a vast extent, so that the population on both sides would have to be protected against them.

If there should ever be any doubt on the application of this principle, then the matter should be referred to an international arbitration court, whose decisions would be backed up by the international militia federation. There would, usually, be time for court proceedings because this kind of "internal aggression" becomes noticeable long before it comes to actual internal fighting and before this kind of fighting and aggression expands into neighbouring territories. In short, usually the events do not so much rush each other then.

When very large offences against human rights have taken place - in Red China the communists are said to have murdered between 32 and 64 million Chinese - then right and duty demand that the international militia mobilise itself against such aggressors. The militia members will themselves demand this mobilisation and initiate it and select leaders for this campaign.

In fighting such a government the militia will consider the subjects of this government as its natural allies and will treat them correspondingly and thereby win rapidly.

Every society and community, to free itself completely from the charge of being aggressive, would e.g. have to abolish conscription, base its defence preparations on a volunteer force and support them by voluntary contributions only. It would have to leave the decision on war and peace, armament and disarmament to the people themselves and would have to cease outvoting and suppressing minorities, granting them exterritorial and autonomous self-government, instead.

It must not possess any mass extermination devices for use against human beings, either. In short, it would have to respect all human rights of all individuals and groups who want to exercise them.

"It is commonly assumed that one may not treat anyone as an enemy unless he has already done harm to oneself - and this is quite right if both are in a civil and lawful condition. By entering into such a relationship each offers the other the necessary security (by means of the authority which has power over both of them). But a man or a people merely in a state of nature deprives me of this security and harms me already by this condition, by being near me, although not yet active, by the lawlessness of his condition (the unjust state), which threatens me continuously. Thus I may force him either to agree with me upon a just relationship between us or to leave my neighbourhood. The principle which underlies all the following articles is thus:

'All human beings who can mutually affect each other must belong to some civil constitution.' "

Immanuel Kant, Eternal Peace, 1795.

"No State can in reason tolerate next to itself any constitution which allows their heads of State to derive advantages from the oppression of neighbouring peoples. Such constitutions continuously threaten the

 

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safety of their neighbours by their mere existence. Thus concern for their own security forces all free States to surround themselves with other free States and thus, in their own interest, to spread the empire of culture over the savages, that of freedom over the enslaved people."

- J. G. Fichte: "Die Bestimmung des Menschen", (The Destiny of Man).

4/7 Abolition of Standing Armies

It will be the task of the militia to work towards the abolition of all armed forces based upon absolute obedience and made up of conscripts, mercenaries and professional soldiers. They are, everywhere, to be replaced by militias of volunteers whose only aim is protection of human rights and natural rights, which fight only while respecting these rights and are also correspondingly organized and financed. This proposal is not new. It was already clearly expressed in 1795 by Immanuel Kant, in his famous essay: "Eternal Peace" :

1

"Standing armies (miles perpetuum) shall gradually cease. For they threaten other States continuously with war by being always ready for war. They also incite attempts to outdo others in the number of armed men which knows no limits. Through such expenditures peace becomes finally still more unbearable than a short war. Thus they are themselves the cause of aggressive wars just to get rid of this burden. To this the following consideration must be added: To be hired in order to kill or be killed implies a use of human beings as mere machines and tools in the hands of another (the State) which cannot be reconciled with the right of mankind in our own person. (Thus. a Bulgarian Prince replied to the Greek Emperor, who was willing enough to let the argument with him be settled not by spilling the blood of his subjects but rather by a duel: 'A smith who has a pair of tongs will not take the glowing iron out of the fire with his bare hands.')

It is quite different with the voluntary and periodically undertaken training of citizens which has the aim to protect them and their country against external attacks."

4/8 Decision on War and Peace

"War is much too important to be left to the generals." - Clemenceau

"Decision on war and peace by the people."

Point 212 of the Program of the Social Democratic Workers Party, Gotha, 1875.

Neither presidents nor chancellors nor defence ministers, nor parliaments and least of all generals should in future have the authority to decide about war and peace. They had the authority to keep the peace long enough and have only demonstrated that they do not know how to use it.

On this problem as well, already Kant, in 1795, in Eternal Peace, 1/4 said:

" ... This ease of conducting war, combined with the liking those in power have for it, which seems to be ingrained in human nature, is therefore a great hindrance to eternal peace. ..."

In the following he adds (2/1):

"The republican constitution, apart from the purity of its origin from the clear source of moral concepts, has also the chance to obtain the desired aim, namely eternal peace. The reason for this is the following: When (as under this constitution it can hardly be otherwise) the consent of the citizens is required to determine whether there should be war or not, then nothing is more natural than that they will be very hesitant to begin such an evil game, seeing that they would have to resolve all burdens of war upon themselves (for instance, to fight, to pay the costs of war out of their own pockets, the attempts to somewhat alleviate the destruction it leaves behind, and further, to bring these evils to excess, the acceptance of a debt burden which would make even the peace bitter and would never be paid back because of ever renewed wars.

"It is contrary in a constitution where the subject is not citizen because it is not republican. Here war might be resolved upon quite thoughtlessly because the head of State is not a partner but the owner of the State. Nothing is changed through a war. Nothing is changed through the war in his feasts, hunts, palaces, revels etc. He suffers through a war not the least. Thus he can resolve upon it, like upon a pleasurable excursion, for the least important reasons and for the sake of appearances he can then leave the justification of his actions to his diplomatic corps which is always ready for such services."

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Under his second definite clause for eternal peace ("International law must be based upon federalism between free States.") he stressed again and indirectly how dangerous it is to leave to a State government the exclusive authority to decide upon war and peace:

"We look with deep aversion upon the way primitive peoples are attached to their lawless liberty - a liberty which enables them to fight incessantly rather than subject themselves to the restraint of the law to be established by themselves; in short, to prefer wild freedom to a reasonable one. We look upon such an attitude as raw, uncivilised, and an animalistic degradation of humanity. Therefore, one should think, civilised peoples (each united in a State) would hasten to get away from such a depraved state as soon as possible. Instead, each State insists upon seeing the essence of its majesty (for popular majesty is a paradox) in this, that it is not subject to any external coercion. The lustre of its ruler consists in this that many thousands are at his disposal to be sacrificed for a cause which is of no concern to them, while he himself is not exposed to any danger. ..." - Carl J. Friedrich's translation.

Alas, Kant did not envision republics or democracies and other societies as exterritorially autonomous communities of volunteers. 200 years later, our political scientists and organised peace activists have less of an excuse for this omission. - J.Z., 13.12.02.)

As long as States of the present type continue to exist, the old pacifistic and socialistic demand: "The people themselves should decide about war and peace!" cannot be consistently realised. But once States are transformed, by means of individual secession and exterritorial autonomy, into volunteer associations, then this aim can and will be achieved. The voluntary members of ex-territorial and autonomous communities of volunteers will become involved in wars only when they themselves, and practically unanimously decide upon them. Moreover, these wars would tend to be only just or defensive wars, e.g. in order to liberate the subjects of still existing dictatorships. As voluntary members they could no longer be ordered to participate in unjust wars. (Between them wars will be very rare or altogether absent. Various reasons for this were stated in the beginnings of this book. - J.Z., 13.12.02.)

Then it would not longer happen that rational beings are forced to fight other rational beings. There would only remain defensive federations of rational beings, who protect themselves against attacks by mentally immature people.

Under the present system it could happen that not even the constitutionally determined highest ranking persons made the decisions leading to war or preventing peace but, instead, rather some unknown subordinate public servants, unaware of or uncaring about the effects of what they were doing in the long run. Mélac, for instance, ordered the devastation of the Pfalz against the will of Louis XIV. Bismarck stated once that even with the best of will he could not find time to read 75% of the documents submitted for his signature and would thus sign them blind. The economic blockade of Japan before WW II, which more or less forced Japan's hands, may have come about in a similar way. Most of the ruling men at the beginning of WW I felt that they had somehow slid into this disaster against their will. Too many decision were made for them not by them. Here they were, naturally, not only victims of decisions of some subordinates but also of the State system on both sides, which was made for war rather than peace.

Even when great men like Churchill express their despair and helplessness towards the danger of nuclear war, they are presently suffering "corrections" of their remarks by mere parliamentary stenographers: Churchill said, in 1953, with reference to the hydrogen bomb:

"The future does not concern old people very much; they will anyhow soon disappear. But, when I see those children out there playing, then I ask myself: What is in store for them if God should get tired of human beings?"

The Stenographers changed the last section and wrote instead:

"... what God might have determined for man." - Retranslated from: DIE WELT, 12.3.53.

By the way: Churchill was the man who made the nuclear deterrence policy (exposed in appendix V), the official defence policy of England. Thus he seemed to have got tired of man and made preparations for ending his destiny. It was convenient for him to be able to pass the buck to a mythical God.

Governments often believe that their monopoly to decide upon questions of war and peace goes so far, that even the democratic ones sometimes "suggest" to their subjects, public servants and officers, not to make any public remarks on the threat of nuclear war and any facts on this matter. Moreover, they believe themselves authorized to keep peace and disarmament negotiations secret. (See the passages on secret diplomacy.)

(In many ways they are not quite as guilty as are dictatorial regimes and in others, e.g. their territorial nature, their monetary and financial despotism and their warfare methods under the "principle" of collective responsibility, they just as guilty and irresponsible as despotic regimes are. - J.Z., 13.12.02.)

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In future, the people themselves will decide upon war and peace, armament and disarmament and will make all related decisions. Among these voters will be the armed men who are members of the local militias of volunteers for the protection of human rights.

In such a referendum it could well occur that "aggressive" or rather defensive measures against a neighbouring dictator are resolved upon. (Not against the whole country or the capital subjugated by him and numerous suppressed minorities, as is being seriously considered now, in the case of dictator Saddam Hussein, in Iraq, and his aspiration to acquire ABC mass murder devices. He, Iraq, the people of Iraq and Baghdad and even Islam are mentioned quite alike, sometimes in the same sentence, or paragraph, by thoughtless politicians and journalists, as targets for an "invasion" or attack, without drawing any distinctions between them. In the hands and "minds" of such people lies now the fate of whole countries and perhaps of the world. They take "collective responsibility" and the ownership of whole territories and their populations by their rulers for granted and "think" or act correspondingly. Just because S.H. might come to use mass murder devices, Pres. Bush has threatened "him" with nuclear retaliation, as if it would take a nuclear weapon to execute a single man and as if he would be the single victim of such a response. It's like shooting at a sparrow with a heavy artillery barrage against the village where it lives. Do not forgive them! For they do not know what they are doing! But they act, supposedly, in our name! Obviously, a few dozen bureaucrats, even if given a free hand to search for them, will not discover all hidden preparations for a war with ABC mass murder devices. Our governments and we have not made sure that the various dissenting people in Iraq will participate in this disarmament effort but have, with our threats, rather driven him into the arms of their dictator. - J.Z. 13.12.02.

In case defence measures are required, the militia forces will as a rule already be assembled, under arms, before a referendum could be organized, and might already be marching against the aggressor. Ordinary members and their elected officers would then have decided merely by majority vote whether and what counter-measures they should undertake - and put them immediately into operation, when required.

Likewise, during a war against a dictatorship, the militia will consult publicly in its assemblies, whether and under what conditions, apart from those which automatically result from their commitment to human rights, they should conclude a peace treaty.

The international militia federation would not by itself and exclusively decide upon war and peace but, in essence, form only the framework to put into operation the will of the majority of the local militia organizations. Single local militia organisations and even single militia units will remain free to begin themselves with peace negotiations and conclude separate peace treaties on the basis of individual human rights and the natural rights of rational beings.

The militia members will also reserve to themselves and their comrades the right to decide whether their or any other exterritorial and autonomous community of volunteers or a State or another militia organization are involved in a wrongful and aggressive war, a rightful liberating war, a defensive war permitted by international law or a wrongful defensive war. They will not participate in wrongful defensive wars (e.g., in defending a regime like Hitler's or Stalin's) but rather rise or flee at the next opportunity to militia organizations which continue to respect human rights. In other words, every member will reserve to himself the right to decide who his enemy and his friends are and the right to associate with that group which has right on its side.

____________________________________________________________________________________________

"The politicians' task is not to subordinate the wishes of people to the power of the State

but to maximise a person's capacity for making his own decisions.

Prime Minister Fraser, SYDNEY MORNING HERALD, 29/3/1976.

"Although the council had committed both tribes to war,

tribal law decreed that each warrior remained exempt from obligation,

free to determine for himself

whether or not the elected to-yop-ke was a man he choose to follow into battle."

    • Matt Braun : Black Fox, Coronet, 1972, p. 59.

"There's a theory of history, you see,

which insists that every generation spawns at least one leader

mad enough to risk total war."

Kevin O'Donnell, Jr.: "TheGift of Prometheus", ANALOG 11/8, p. 167.

"The provision of the Constitution giving the war-making power to Congress, was dictated, as I understand it, by the following reasons: Kings had always been involving and impoverishing their people in wars, pretending generally, if not always, that the good of the people was the object. This, our Convention understood to be the most oppressive of all kingly oppressions: and they resolved to so frame the Constitution that no man should hold the power of bringing this oppression upon us."

Abraham Lincoln, quoted in R. J. Barnet: Outside Looking in, p. 314.

"Whether, indeed, the advent of nuclear weapons

has rendered democratic control of foreign policy obsolete

or merely made it more essential, is beyond the argument of this paper."

R. J. Barnet, ibid, p. 314.

"No annihilation without representation"

Arnold Toynbee, quoted by C. Bingham,in "Men and Affairs", p. 413.

"Since all are affected, all must share - in the determination,

conduct, and re-solution of the war."

David Spitz: Justice for Sale (An essay on Nozick.)

"Fancy a few men sitting down in a room ...

and deciding whether there is going to be another war or not."

Lawrence Maynel

"It is time to bury the bizarre concept

of inherent executive power to make war

along with the divine right of kings

and the super-race heresy

that ravaged Europe a few decades ago."

Merlo Pusey, quoted by Reeves/Hess: The End of the Draft, 101.

"Almost any man worthy of his salt

would fight to defend his home,

but no one ever heard of a man going to war

for his boarding house."

Mark Twain: "M.T. in Eruption"

(The President) "… is the last person in the world to know

what the people really want and think."

James A. Garfield

Giving this power to a parliament or to an elected president or prime minister is,

obviously, not a sufficient safeguard. - J.Z., 13.12.02.

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5. Structure and Organization of the Militia

5/1 Local Organization

The militia should, predominantly, consist out of a large number of relatively small, local military organisations which are independent from each other and embrace, as a rule, only local residents. For larger military actions (wars and revolutions) they would form federations, leagues or alliances. Naturally, residents of the neighbourhood should not be excluded from membership nor anyone who could join it very soon, due to modern transport facilities. In small municipalities a single militia organisation would suffice. In larger ones several would be required. Each should embrace as far as possible only as many of the able-bodied citizens in the area, who volun-teered for this service, as could easily assemble in a certain locality upon an alarm-signal or for the purpose of training.

Thus almost every militia organization would also have members from different exterritorial and autonomous communities of volunteers. As these will operate only within the framework set by mutual respect for their human rights (how much use they will make of them would be up to the voluntary members of the different communities), this would not constitute any difficulties. On the contrary, this mixing of different viewpoints, priorities and values would help to gradually clarify remaining doubts on particular individual rights.

By means of this local organization, the militia would almost become omnipresent - for a large percentage of all able-bodied citizen would join them once they are established. Consequently, militia men could usually appear very fast wherever a wrong has been committed or is threatening. This possibility will act as a strong deterrent.

The necessity for local organization follows from the fact that the militia men will not be full-time professional soldiers but only part-time soldiers. They will undertake their military training only aside their usual private work activity. Thus their instructions and exercises must not be too far removed from either their residences or their places of work.

5/2 Voluntary Membership

Although it is the moral duty of every able-bodied citizen to join a militia for the protection of human rights (a duty arising out of the duty to resist), the local militias should, nevertheless, accept only volunteers. Only among these can one expect the necessary interest and commitment to human rights. Every militia soldier must be prepared to defend human rights out of full conviction. Involuntary members might run or even desert to the enemy in the decisive moments.

Indeed, military drills practised upon involuntary soldiers for a long time can even turn conscripts into good soldiers in the old sense. But these would not be automatically also good militiamen. They would rather be inclined to follow criminal orders as unconditionally as rightful ones. Thus the militia will not introduce conscription, neither in war nor in peace.

5/3 Oath to Uphold Human Rights

As the purpose of the militia is the protection of human rights, its members should give their oath of obedience not to the supreme commander but should, instead, swear to uphold human rights. This oath should be given after a successfully passed trial period of three months, publicly, and is to be witnessed by the highest militia officers present. It could run somewhat as follows:

"I swear to fight for the realisation and preservation of human rights and the natural rights of rational beings and to risk my life for them, if necessary.

I will refuse obedience to every dictator and tyrant and will render them harmless, if possible. As dictator or tyrant I will consider any person in power who does not recognize these basic rights and gives orders whose execution would offend against these rights."

The new declaration of individual human rights and the natural rights of rational beings (which will set the guide lines for the militia - see the draft in appendix I) should be read or recited at frequent intervals and discussed during training, as thoroughly as possible, to remind them of the duties arising out of their oaths.

Dictators would not find it easy to abuse militia soldiers for their purposes once they are thus trained and committed.

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Monarchs and public servants were so far frequently sworn-in upon the constitution or the laws of the land - but never, to my knowledge, so far, upon human rights. Consequently, even Emperor Wilhelm II had never broken the constitution he had sworn to uphold - although this was suggested to him often enough. This oath was also very effective upon King George IV of England. (These are by no means the only cases but just instances quoted to me. Naturally, the oaths of a Hitler, Stalin or Mao would hardly be worth recording.)

Whoever would refuse to swear thus should not be accepted into the militia. Quakers and similar minded individuals could give instead whatever affirmation is customary with them.

This oath would be valid for one's lifetime. It could be recalled only publicly and formally with a declaration which would state, in essence: "In future I will no longer respect human rights." Or: "I am no longer prepared to fight, in rightful ways, to protect or help realize human rights."

Naturally, the persons concerned would have to be able to suffer the consequences of such a declaration.

(If, instead, they committed themselves only to some form of non-violent resistance or civil defence then their resignation might be quite honourable. - J.Z., 13.12.02.)

All enforced oaths, to which one could not have given one's consent as a rational being, when not acting under coercion, e.g. oaths promising absolute obedience to particular persons, are not recognized by the militia.

It would endeavour to spread, especially among enemy soldiers, knowledge on the limitations of the obligatory power of oaths.

What would an oath upon human rights mean in practice? If, for instance, a commander of the militia gave an order to commit acts equivalent to some of those of the Nazi's SS during the second World War, e.g. to liquidate a whole village, according to the principle of collective responsibility, to murder inhabitants because of their religion or their race, to torture them, or to murder prisoners of war, then militia soldiers would immediately arrest such an officer or, if this should be too difficult, render him otherwise harmless. perhaps by shooting him on the spot.

The oath will change the nature of soldiers or, rather, develop their inherent nature as rational beings, provided only:

a) it does take place upon individual human rights and the natural rights of rational beings,

b) the soldiers are frequently reminded of their oath,

c) there are repeated and detailed instructions on the subject as part of their training and

d) the soldiers are free to discuss these basic rights without having to pay attention to differences of ranks or having

to obtain prior permission for such discussions or for opportunities and time to discuss such subjects.

5/4 Autonomy of the Militia

The local militia, the militia federations and the international militia of the here described kind will form, in combination, a world-wide, exterritorial and autonomous community. Membership in this community will not exclude membership in other such communities.

They will form an exterritorial community because they will not claim exclusive property rights to any territories on Earth but merely realize and preserve, as much as they can, individual rights anywhere on Earth.

They are autonomous insofar as they will make their own laws, i.e. voluntarily commit themselves to uphold human rights, to improve them by further discussions, and also by drafting their own statutes and putting them into operation.

They will also realize their own resolutions, if necessary by force of arms and will have their own arbitration courts to settle any arguments which might arise. They will administer themselves, elect their own functionaries, recall them if necessary, and will at least co-decide upon war and peace.

In short: They are independent of any government and subject themselves, voluntarily, only to the rule of human rights and the natural rights of rational beings.

"The French National Guard rapidly lost its moral and its practical value once the government determined who should be its supreme commander. Most of its members were still agreeable to being led by Lafayette but once Santerre was made supreme commander, it often enough received orders with which the national guards men could not agree. They thus became dissatisfied and (one can only presume) did no longer eagerly attend their weapons training. Perhaps they even resigned." - Ulrich von Beckerath

 

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5/5 Kind of Armament

The militia will not possess or employ weapons or methods of warfare which are contrary to human rights already by their very nature - because they would inevitably hurt also innocents and even those sympathetic to the cause of the militia. Among these wrongful weapons are: nuclear -, poison- and biological weapons, heavy, far- reaching

and thus inaccurate guns, rockets, sea and land mines. Rockets which could be accurately directed and mines which could be individually exploded when this is justified, would be exempted from this prohibition.

Other weapons, like battleships, submarines and tanks are valueless for the protection of human rights. Thus the militia would, as far as possible, destroy all such weapons and, if necessary, also their production centres.

"Still another question requires a clear and unequivocal answer: Are there, yes or not, means of war which by themselves are immoral and must not be used under any circumstances, like e.g. the bombarding of open towns, the use of phosphor bombs? - In our opinion absolutely! In our opinion even the fact that the other side employs immoral means and methods does not authorise us to do the same. After the last war one has stressed again and again that it would be dishonourable if the victors where to employ towards the defeated the same methods which the Gestapo employed, concentration camps etc. And one was right in this a thousand-fold.

This principle applies right along the line. Any means which in itself is immoral, must never be used, not even in a defensive war, not even when one has right on one's side, not even when the enemy employs it, not even when the refusal to use it could lead to defeat. This principle is absolute because conscience is absolute and strictly outlaws bad means to achieve some good end." - Pierre Lorson, ibid, 171.

Atomic "weapons" are not only wrong but also unsuitable. Consider, for instance the explosion of one American nuclear device in the Soviet Union: Assume that 1 million Russians would be killed by it. Then ponder: How many communists would be among these? How many fanatical enemies of the Soviet regime and how many who went along with it only because they were under coercion or threats? The enemies proper of the USA would, obviously, form only a small minority among the victims.

Consequently, to liberate the oppressed Russian from the Soviet rulers, one should use pistols, hand grenades etc. weapons whose effect can be confined to the real enemies and which would not automatically kill also all or many of those who are to be liberated.

Thus, what kind of weapons would the militia essentially use? All kinds of weapons which, with good will, can be used in a way that the rights of non-combatants are not infringed. These are especially the ordinary infantry weapons, like rifles, machineguns. hand grenades, mortars, anti-tank and anti-aircraft rockets, light artillery, helicopters, missiles controlled within the range of vision, perhaps also, once the nuclear threat is removed, fighter planes and light bombers dropping "smart", i.e.guided and accurate bombs.

The hand weapons should be kept at home by the militia men, to the extent that this is possible and secure. In some instances they would have to be locked away from children. Other weapons should be stored in guarded armories - of the local militias.

Seeing that the special kind of warfare conducted by the militia can turn the very strength of the enemy regime against it (see below), the militia does not require any "strong" weapons in order to be stronger than its enemies.

The militia will also see to it that its arms are produced far enough away from human settlements and even that they are expressly indicated as manufacturing centres for weapons. With this method an enemy government would be deprived of a pretence for the attack on open cities.

5/6 General Rights of Members of the Militia

a) Introduction

The aim of the militia is to realize and protect human rights. This does not only apply to the rights of outsiders but also to those of the members. Merely by joining the militia nobody would resign his claim to even a single human right or natural right of rational beings. Thus the militiamen would enjoy, not only as free citizens outside their

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military training and service, but also during all such service, freedom of assembly, speech, press and association etc. The regular exercise of these rights would be part of the training they ought to receive.

b) Freedom of Speech and Press

The militiamen are not conscripts. They decide themselves about war and peace and particular military measures. They elect their officers and are sworn in to defend human rights. Great differences of opinion between its soldiers and officers, which could reduce their morale, are not to be feared in this organization. Therefore, and because otherwise they could not even fully recognize the rights they are to protect (unless they can freely talk about them) and, naturally, primarily because they are even as soldiers free people and citizens, who defend their rights, freedom of speech and press must also be granted to them and time and opportunities to practise them.

From the duty to resist follows that time and opportunity for this are almost never given during a battle. Then everybody has to fulfil without hesitation or interruption his particular battle task (unless an order is obviously immoral). But any military conflict does not only consist out of battles but, to a large extent, out of periods of inactive waiting and rest periods. Even during battles there are frequently pauses and many of the units are only in reserve positions.

In peacetime, during small actions, there is hardly ever a situation in which a temporary postponement of the exercise of these rights would be justified.

It is clear that full freedom of speech and press can only exist when one can use them without having to pay respect to differences of positions and ranks and when one does not have to be afraid of being penalised by superiors for one's remarks.

Only under this condition could mistakes of superiors be rapidly noticed and corrected, full cooperation be obtained and incapable superiors be soon enough recalled.

It appears also self-evident that for all applications and submissions and proposals made in writing the "official channels" could be by-passed.

Some limitations for the practice of these classical human rights during wartime arise from the duty to keep certain secrets, which is discussed below.

c) Right to Assemble and Associate

Militia assemblies should take place regularly and whenever there is a special occasion (danger of war, recall of an officer, etc.). Without regular assemblies, opinions within the militia could not be freely formed, it could not make any rational decisions and could not quite consciously and conscientiously support human rights. Every militia unit should thus be free to go into council and pass resolutions.

Militiamen belonging to certain exterritorial and autonomous communities should also be free to associate according to the particular distinctions of their communities.

They should be free to remain members in their particular political and other associations or to join any of them according to their choice. They should also be free to form associations, even political ones, within the militias.

Party strife could rarely ever arise out of this. This would be prevented by the mere existence of exterritorial and autonomous communities of volunteers. Freedom of speech and press, in combination with numerous meetings, will see to it that views are clarified and differences of opinion settled. At worst, several militia units might be formed in the same locality, somewhat different in their statutes, which compete with each other, e.g. each striving to be first on the spot when some trouble arises. All objections which might very well apply to crowds of mercenaries and conscripts, do not apply to a militia of the here described kind.

d) Right to Petition

Individuals and groups of militiamen should be free to author, sign, pass on, submit and publish any kind of petition and resolution which is kept within the framework of human rights and natural rights of rational beings.

e) Freedom of Information

Jean Jaurez remarked in his work "Die neue Armee" (The New Army), Diederichs, Jena, 1913:

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"The ancient generals explained to the troops before a battle and during marches the aim and purpose of their movements, their proportional strength and their chances for success."

Militiamen know their war aims, cannot even help knowing them, seeing that they them-selves have considered and resolved upon the war.

But apart from this, they would not be merely "yes-sayers" towards all orders but would be entitled, time permitting, to demand explanations of the sense and aim of an order. If, as will certainly be often the case, no time for explanations is left and the order is obviously rightful, then they have to execute it without delay. But they would be entitled to demand an explanation afterwards.

Generally speaking, only when the sense and rightfulness of orders is recognized can free people execute them very well.

Militia soldiers will also be authorised to inform themselves on the stand of negotiations with the enemy or to be informed on this subject. They, themselves, should al-most constantly try to negotiate with the troops opposite.

No news on their fight from other campaign areas should be withheld from them, not even news of great disasters.

Militiamen can also insist that their superiors submit reports to them in which they justify their actions.

In short: The defence of human rights is the own affair of all members of the militia. They must be enabled to inform themselves freely on the stand of their own affairs.

f) Right and Duty to Keep Secrets

The maxim should be: Secrecy is permissible only and in accordance with duties, when it is required for the protection of human rights and the natural rights of rational beings. No militiaman can reasonably wish that the enemy gets information which would be of military value to the enemy. This applies to captured militiamen and also e.g. to letters by fighting militiamen to their relatives back home. But any degree of "censorship" required for this purpose should be undertaken in the office of the company itself, like during WW I and here by elected officers. Subjects to be kept secret and known only to the militiamen and perhaps only to some of their officers, would be items like particular times and places for planned attacks.

g) Individual Responsibility

To be held collectively responsible for actions one has not committed or omitted one-self would obviously contradict human rights. Thus a whole militia unit should never be held responsible for the actions of some of its members.

h) Voluntarism

Membership in the militia is voluntary. Those joining up can also select, as far as possible, the type of their defence activities.

For suicide raids etc. again, only volunteers should be taken.

Members could also leave the militia again (but see above, under oath) and change over to other militia units.

As the militia units themselves resolve upon their employment - or make themselves contractually available - all their fighting actions would also be voluntary.

Once militiamen seem almost hopelessly surrounded they would have a voice or vote on whether to fight on to the lost or to surrender.

In peace time they would not let themselves be ordered into action but would themselves decide upon it.

i) What Rights Will Be Restricted through the Duty to Resist and to Keep Secrets?

The duty to resist and the duty to keep secrets, which is associated with it, are superior duties, i.e. they are to be fulfilled without regard to the own person. Thus they restrict the right to life and physical inviolability, the right to privacy (letter censorship) and freedom of movement. These restrictions might be extensive during wars and revolutions but will hardly ever be required during peace time.

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5/7 The Military Obedience Arising out of the Right and Duty to Resist - and its Limits

To fulfil their duty to resist, it will suffice when militiamen, as such, unconditionally execute all those rightful orders (for the protection of human rights) given to make an orderly military resistance possible.

On the other hand, no member of the militia may obey orders or give orders which would obviously offend against the human rights and natural rights of rational beings. On the contrary, every militia soldier is obliged to disobey and resist such orders.

To militiamen not the principle: "an order is an order" applies but only the rule: "an order is an order only when it is rightful and to the point".

In other words: Blind obedience towards imposed officers and their frequently wrongful orders shall be abolished. Only a voluntary and self-responsible obedience shall remain.

Militiamen thus reserve to themselves the right to check each order for its rightfulness (This can be done almost instantly when they are properly trained.) and, if time for this is available, also regarding its military relevance and necessity.

If there is no time available and the order is obviously rightful, then they will have to execute it without hesitation. Then they could demand explanations only after-wards. They are obliged to obey in this way even at the risk of their life and limb. (The exemption of suicide squads was mentioned above.) If necessary, selection will be made by lot.

This procedure sounds more clumsy than the reality which will be experienced: The men do after all elect their immediate superiors and will entrust with their lives only those they do have reason to trust. Thus many orders will be taken upon trust and instantly obeyed - although they might be questioned somewhat, later on. It will certainly not happen that every order will be considered as an invitation to a debate.

Militiamen will not merely attempt to secretly sabotage an order they oppose but will openly refuse to execute wrongful orders. Moreover, they will depose the officer who has given one, on the spot, or render him otherwise harmless. Until new elections can be undertaken the next-ranking officer will take over the vacant position. Militiamen would not only be obliged to refuse themselves to obey wrongful orders but, furthermore, to aid others in their refusal and to prevent the execution of wrongful orders by others.

If necessary, they would also have to intervene when some of their members, without orders, would engage in wrongful acts, acts which are an offence against human rights or the natural rights of rational beings.

At the very least, when they are "one man out", they would be obliged to point out the wrongfulness of an action, to refuse to participate in it and to report it to other units and higher ranks who would be inclined to take this action serious. The appeal might be made in the following form: "Help me! I have received an order to offend against human rights!" Militiamen would be obliged to come to the aid of comrades who have received wrongful orders. Others who have come to the aid of such a member and share his view on the wrongfulness of the order, should again point out to the officer the wrongfulness of his instruction. If he persisted in it then he should be arrested.

A mere doubt towards the rightfulness of an order or its necessity should not entitle a militiaman to refuse to obey it. But it is likely that in some militia units something like a conscientious objector status would be granted, temporarily, to the man concerned. Others would suspend the rightly or wrongly disobedient soldier temporarily from his duties and arrange for an arbitration hearing.

All difficulties which might thus arise will be limited and temporary and are as nothing compared with the wrongs, harms and indirect consequences of blind obedience towards wrongful orders.

Should a militia officer not find obedience or sufficient volunteers for the performance of his orders, then in this unit either the consciousness of human rights and natural rights of rational beings is not yet sufficiently developed or the orders are wrongful or harmful or the officer is unsuited for his position. The solutions are obvious in these cases.

Should any militia unit fail or cease to fight for human rights than all of its members, still able to recognize their duty, are obliged either to resist this unit when this is possible, or to leave it and join another and rightful unit. The

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unit that has ceased to function as a militia unit should be excluded from the militia federation and its remaining members should be disarmed.

How should those be dealt with who refuse to fight for human rights? They should be automatically and immediately excluded from the militia and disarmed. At least in this respect they could not longer be considered as sufficiently rational for their jobs. (Naturally, the nervous breakdown of a fresh recruit first exposed to enemy fire should not lead to such drastic consequences.)

Other disciplinary measures, as are common today, up to execution, can in such cases be as a rule avoided. What these people need most of all is enlightenment, sufficient to make them ashamed of their actions. Thus they should be furthermore invited to public meetings of the militia.

All reasonable rules of the old codes on warfare should be retained. For instance, no soldier or unit should be authorised to begin a battle on their own. At most they are entitled to engage in self-defence measures.

Field police and commissars will not be required to drive these volunteers into battle (when all their other methods to defeat the enemy have failed, so far).

" 'Blind obedience is the foundation of military order and manly discipline ....' 'The common interest is supported and maintained by blind obedience.' - A view popular among militarists.

"To serve the common good means in practice simply to obey one's superior and he does not at all represent the interest of all but simply obeys his superiors. Thus the soldier lastly simply obeys the supreme commander. When he, quite obvious-ly does not represent the common interest, be it out of stupidity or egoism or because of religious spleens, then the soldier has the moral duty to rebel. Blind obedience cannot possibly be the fundamental attitude of a true soldier when he is not a mercenary."

Ulrich von Beckerath.

5/8 Election of Militia Officers

The defence minister and army generals should not possess any monopoly for placing capable officers where they belong. Even with the best of will they could not know all officers sufficiently. Reports by superiors do not supply a reliable enough picture. Thus they cannot select the best officers.

In principle one can say that no one can know a candidate and his characteristics as well as his comrades who are daily associated with him. It would also contradict the spirit of human rights if one forced soldiers to subordinate themselves against their will to any appointed officers. Trust and a general and willing obedience can only rarely result from such a procedure.

Therefore, the militia officers are to be elected. The type of election system to be used or advisable is to be considered.

It would definitely be wrong to make the length of service the basis for an appointment or promotion system. Too many individuals stagnate in their mental development or even go backwards. Whatever is sensible in this system, actually increased experience, judgement and decision-making powers, would help those concerned to be elected.

One has believed for a long time that armed forces could not be managed without penalties like running the gauntlet, whipping or decimation. For centuries one thought either a high pay or conscription to be irreplaceable. Likewise, one still believes today in appointing military officers from above. The appointment system corresponds to the principle of subordination realized today in all armies.

And yet, the election of officers is not something that is completely new but, instead, an often tested and proven institution. The Germanic tribes, for instance, elected their war leaders. It is said that even the lower Roman officers were elected by the ordinary legionaires. The American militias, at the time of Benjamin Franklin (who is said to have drafted a militia statute himself ) did also elect their officers. Nettelbeck was elected by the militia of Kolberg. The "Luetzower Jaeger" (a volunteer corps fighting Napoleon I) elected their own officers in 1813. The district captains of the Landstorm in Tyrol were elected by their men still in the years of the second World War. These soldiers distinguished themselves under Dietl in Norway. Even the Nazis recognized these appointments of officers by their subordinates.

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The largest experiment with the election of officers happened during the French Revolution. Article 3 of a decree of 1792 ran:

"All men who form a company appoint their own officers and NCOs, the staff (that is the colonel and the two lieutenant-colonels of battalions) are appointed by the whole battalion."

Dr. Wilhelm Oncken remarked in "Das Zeitalter der Revolution, des Kaiserreiches und der Befreiungskriege" (The Age of Revolution, the Empire and the Wars of Liberation), Berlin, Historischer Verlag Baumgaertel, 1884, S. 555, on the law of 22.2. 1793:

"The second section of this law regulated the promotion system: Every promotion occurred partly by appointment, partly by election and partly by length of service. All three methods were combined in a characteristic way. For all ranks, with the exception of the chiefs of brigades and corporals, the empty positions were to be filled to 1/3rd according to the length of service and to 2/3rds. by elections but within the same battalion only. When the position of the chief of a brigade became free then the oldest colonel of the half-brigade filled that position. Corporals were selected from all volunteers of the battalion but only by the volunteers of the company concerned. Colonels were elected by all men of the battalion, captains, lieutenants, sub-lieutenants and sergeants by the men of the company, in the following way: For each open position the electors proposed at least 3 candidates. From these the one to be appointed was then selected by officers of the same position or rank as the one to be filled.

The positions of brigade generals and division generals were to be filled to 1/3rd. according to length of service and to 2/3rds by the minister of war, under responsibility to the legislative body. From the latter the supreme commander was selected, for a limited time only, by the executive power, under the supervision of the National Assembly .... "

Ulrich von Beckerath remarked on this:

"It is significant that there were hardly any objections against the results of the elections. It appears that by and large the men did not make bad selections. But the seniority principle, traditional in almost all armies, had bad effects. The case of an alcoholic packer is on record. He had already served for 16 years. His abilities were largely limited to being able to beat horses which had collapsed so hard that in the end the pulled a wagon again, for a while. And he became suddenly a high officer."

To decide upon the best election system for officers the following should be tried: All possible forms of appointing superiors should be compiled, together with as many as possible election systems recorded by historians for popular armies and militias. The experiences gathered and the special conditions of the times should be noted. It should not be too difficult to draw the necessary conclusions from such material.

In order to make at least one concrete proposal: The lower ranks (from corporals and perhaps up to captains, but certainly up to lieutenants) should be elected directly by their men who are in daily contact with them. The higher officers should be elected by the lower-ranking officers. But the ordinary soldiers should have the right to propose candidates for these positions.

A simple majority should suffice. Every member of a minority thus outvoted could, after a certain notice period, join another militia unit or form a subgroup with the candidate elected by them as their officer. Thus every officer would finally have only voluntary soldiers. who trust him.

Naturally, even this election system has its limits. Moltke, for instance, was not a good public speaker and would, probably, not have been elected. Thus, within the militia, a special institution should be established whose task it would be to find people who could become good officers. These institutions might also offer training and should have the right to propose candidates. This would, to some extent, be the same as the present system. But it would exclude the official channels, the monopoly for appointing officers and would also be combined with the advantages of an election system.

Admittedly, for armies made up largely of conscripts, the democratic election of officers would be advisable only in few instances.

I, for one, would not voluntarily serve in any military force where I would have no direct say on who is to be my direct superior officer.

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5/9 Recall of Militia Officers, in certain Cases, by their Subordinates

The election of officers amounts to the granting of an authority. There must always be the possibility to withdraw an authority in certain cases, e.g. when the person so authorised has abused his authority or somehow failed to fulfil the expectations which led to his authorisation. Such a withdrawal or recall must also be possible before the normal election period or the stated period of authorisation is expired. Those who had given the authorisation would withdraw it by deposing or recalling the officer concerned or by otherwise rendering him harmless in emergency cases.

In what kind of cases is an officer to be immediately deposed, recalled, arrested or even executed in extreme instances? In case a danger becomes really acute.

When he would, for instance, give the order to liquidate a village and shoot all of its inhabitants. When he gives the order to shoot prisoners - although they have already been secured. When he gives instructions to murder the wounded. In short, when he offends against human rights by imposing death penalties according the principle of collective responsibility towards persons who cannot be shown to be guilty members of the groups concerned. Example: Only those members of a partisan band who have themselves acted criminally may be shot but not the villages whose food the partisans have confiscated, who have thus supported the partisans only under coercion.

Officers ordering atrocities are in future to be considered as possessed by a religious spleen and already for this reason, as beings deprived of their rationality, they should not be obeyed. On the contrary, they are to be rendered harmless. Should one find that he is not possessed by a religious mania and he would, nevertheless, order subordinates to commit cruelties, then he is to be considered as an evil or pervert person and likewise to be rendered harmless as soon as possible.

Should mere distrust suffice for the recall of an officer? For instance, after the 10th. of August 1793 the French soldiers demoted, upon their own initiative, all officers whom they did not trust. Some limit might be advisable here: The ruling might, for instance, be that a vote, expressing a lack of sufficient confidence, should become effective only when soldiers do elect a new officer and this officer is willing to accept the post.

Similarly, a clause against all too rash resolutions should be included, like the clause for referendums in classical Athens. For instance, acute cases excepted, the resolution against an officer might come into effect only in three days, which would give the soldiers time to reconsider. In serious cases the officer would just be suspended in the meantime. In minor cases he would stay in office until this period is up. As serious cases should be considered cases of treason (infringement of the secrecy obligation), corruption, infringement of human rights. All such cases should be followed by proper court or arbitration court procedures.

If a soldiers merely thinks that a certain order, by risking his life, would infringe his right to life, then he is not, thereupon, entitled to recall the officer or even to shoot him.

But should any officer attempt, perhaps out of revenge feelings, to sacrifice a certain soldier, then the comrades of that soldiers would be entitled and even obliged to depose that officer.

To recall an officer, the votes of 2/3 of the officers and men entitled to vote on this position should suffice. Until the next elections can be safely overtaken (e.g., after a battle has finished), the officer of the next lower rank should take over his position.

High ranking officers, elected by other officers, should also be recallable by the ordinary soldiers in their units, once these had time to learn to know them, after, let us say, about 6 months. This kind of recall-right should even apply to the highest ranking officers, the generals and army commanders and to the supreme commander as well.

The recall of an officer by his superiors should be subject to confirmation by those who had elected this officer.

The system of recalling unsuitable officers usually only from below, corresponds to the experience that, as a rule, no one knows a superior and his characteristics as well as those who are subordinated to him.

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5/10 Are Professional Soldiers Necessary?

Professional soldiers are unsuitable for defending human rights because their soldiering is for them primarily only a profession, i.e. a chance for making money and for a career. For voluntary militiamen, on the other hand, their military activities would not be a full-time occupation and yet they would always be a vocation for them. Only the voluntary militia organization would correspond to the duty of a freeman to defend human rights and natural rights of rational beings. While every able-bodied man could well become a part-time volunteer for the militia forces, not every-one could become a professional soldier - because then every economic activity would come to a standstill and the professional soldiers could no longer be supported. Merely numerically, militia forces would thus be superior to armies of professional soldiers from nations of approximately the same size.

In their readiness, to fight for the protection of basic rights, they would also be superior - because they would know for what they are fighting, nay, have even themselves resolved upon the fighting in certain cases. Moreover, their kind of warfare is also superior. Thus only one major point remains in doubt: whether they can be the equivalent to professional soldiers in technical training and military knowledge and practice. On this compare paragraph 5/16.

5/11 The Supreme Commander

Would militia forces need a supreme commander at all? If so, then in what cases? During peacetime he would usually be superfluous. What is required then, for some local actions, are only some local militia units which would mostly act upon their own initiative and would not require a general staff and a supreme commander for their actions. Their actions might consist in no more than providing protection for peaceful and democratic meetings or for workers who want to go on working while other workers, who are on strike, want to forcefully prevent them from working. For such minor local actions only the tactical knowledge of a lieutenant is required.

Should it ever happen in peacetime, that the activities of several local militia units would have to be coordinated through a command centre, then it might be too late to determine the military leaders for this action then and there. Thus officers for such cases ought also be elected, in advance. They might be active as much lower ranking officers of the volunteer militia in normal times and would become active in their higher capacities only during certain emergencies. Between them, they would run special training courses for higher-ranking officers.

During war or revolutionary times, when those members of the local militias who are fit enough for field duties and have volunteered for them, are forming together a militia army, they would require supreme commanders and staff officers for large military districts, and perhaps even a supreme commander for the international militia federation. The high-ranking officers required for these occasions should also be determined by democratic means long in advance of any need for their employment.

But all such supreme commanders should not have unlimited military powers. On the contrary, they should only be the expert coordinators and decision makers on purely military matters - once the militiamen themselves have resolved upon a defensive war or a liberation war or a large-scale military resistance against a dictatorship in the own country. Thus these officers would have only a temporary commission for the duration of an emergency and they would not be the ones to decide whether an emergency exists or not.

How they would be best selected and elected has still to be finalized. Some suggestions on this were made under 5/8.

St. Just remarked once on the election of officers that the elected colonels would be the popular representatives of militia units. They should be authorised to elect or appoint the generals.

5/12 Mobilising the Militia: The On-The-Minute-Man System

One of the popular prejudices in favour of standing armies is that they are supposed to be ready for action anytime and anywhere while a militia, supposedly, would require days if not weeks for its mobilisation. While the first assumption is not quite right for the present standing armed forces, either, as experience has frequently shown (even air lifts take time to organise and carry a considerable number of troops), the second assumption would apply only to the militias of the old type, largely national armies of conscripts, raised only for the occasion, whether called militias, national guards, "Landsturm" or people's armies.

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One means, to mobilise a militia of the here described kind very rapidly, has already been known for more than 200 years. It was applied, successfully, during the American War of Independence and even before. Alternately, about one third of the members of the local militia units was to be "on call", i.e. each wasobliged, upon an alarm signal, to instantly leave his work or residence, to take his arms, put in readiness somewhere handy before, and to hurry as much as possible to the pre-arranged meeting place of his military unit. Thus, and within a few minutes, in every locality a considerable fighting force could be assembled, ready for action. Troops of this kind, the "On-The-Minute-Men", offered the first armed resistance in the American War of Independence (near Lexington, Mass.) and gained their first success (near Concord, Mass.). Consequently, an ideal militia force can not only be mobilised as fast as a standing army, or even quicker, but it offers the advantage of small military units ready for action at every locality, units which could be rapidly re-enforced by units from the hinterland, should this be required.

Every militiaman who could absent himself from his workplace as rapidly should be rostered for this kind of duty. Others would be available for such duties only in their spare time.

The alarm signal could now be given by sirens and local radio stations.

5/13 Publicness, of Aims, Meetings and Actions of the Militia

The militia is not to be a secret association or an underground movement (except under dictatorships). Its programme will be known. Its meetings, councils and exercises and instructions take place publicly - because it does not have to fear the public but can expect to be supported by it. Membership lists will from time to time be published. This militia will remain in continuous contact with the civil population (more even: it will be part of the civilians) and will not and cannot exclude itself as a new, separate and privileged caste.

5/14 Part-time Soldiers, Unpaid

The members of the militia are not professional soldiers or mercenaries. They do not train during working hours but only in their spare time, after work. Their actions during peace-times will interrupt their work activities only temporarily, mostly only for hours and the threat of their mobilisation would often suffice. For most actions during peacetime the services of those who at that time are not working would be enough. Thus these militiamen would neither need nor receive payment. On the contrary, they would pay membership fees. Those less able to attend frequently might be asked to pay a bit more.

The successful defence of human rights and natural rights of rational beings, including their own rights, will be its own reward. To serve without pay in such forces will be considered a human duty.

5/15 Support in Peace Time

Militiamen will purchase and maintain their firearms and uniforms themselves and will provision themselves for their exercises. They will cover the costs for larger and more expensive weapons and equipment (e.g. light artillery, transceivers, helicopters, mortars etc.) by a levy among the members. They will be able to afford these contributions because even today, as more or less unfree and exploited labourers they do pay, through taxes, the much higher costs for conventional armies. They will no longer be burdened by military expenditures for States. The costs of professional soldiers or IBMs, for heavy bombers, tanks, battleships etc. will be saved. Thus they can get along with a fraction of the current military costs. As, among other things, they will bring about a condition of complete economic freedom (for all who desire it - and after the first successful experiments almost all would want to claim the corresponding economic rights), they will be able to bear these costs without difficulties - and they will be motivated to bear them.

To the extent that voluntary taxation of the kind above described would be introduced, at least temporarily, they would also acquire further funds for their purposes.

They might also charge fees when they supply their protective services to those who are neither members nor donors but asked for their protection. They might also supply certain emergency services, now offered by civil defence forces, on a charge basis, and buy equipment with the proceeds.

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5/16 Training and Exercises

All militiamen should receive a basic training totalling 2-3 months, especially in weapons handling and similar military skills. As they are working soldiers, they will usually be able to receive this training only in instalments, during holidays and on weekends. But some militia units would be likely to fund the costs of such training in one stretch by a levy among the members. Many decentralized training centres will be set up. For class lessons, school buildings could be used.

Militiamen ,who do not know human rights and natural rights of rational beings sufficiently, could not , even with the best of will, protect them sufficiently. Thus an especially important part of their training will consist in class lectures and seminars on this subject - and on the related rules of international warfare and international law which they ought to be familiar with.

At the ceremonial swearing-in on human rights, every militiaman should be given a well-bound copy of the latest declaration of individual human rights and natural rights of rational beings, of the Hague Convention on Land Warfare and of similar international law conventions.

In their class lessons the militia men will hear and discuss how they could uphold human rights etc. in particular situations. If such instructions are not given, as happened e.g. with many units of the German armed forces during WW II, then even regular and otherwise well disciplined units will sometimes deteriorate to the level of some of the worst guerrilla units.

Once the militiamen have received their basic training, their lessons and capabilities should be revised and expanded during regular training hours which, in the average should amount to at least 2-4 hours every week. Only when this is persistently done will militiamen, after some years, be equal in knowledge and abilities, if not superior, to professional soldiers.

While militiamen would also, certainly, be toughened up physically, they will avoid excess fatigues. Excessive strains and stresses rather weaken than strengthen soldiers and are conventionally only used to train for absolute obedience. Militiamen will also waste no time on parade marches and formal and ceremonial presentations and inspections but will confine themselves to purely military training and exercises which are in accordance with their protective function for basic rights.

A great number of specialists will be trained by it, e.g. chairmen for large public meetings, pioneers for the building of roads, bridges and accommodation, advisors for the establishment of productive cooperatives and shop association banks.

Every member would be authorised to train himself, alone or with others, to become a specialist for the militia. Who could hinder him? He would have to prove his qualifications in a public examination. He would be free to establish, together with like-minded people, societies for the study of military science, or to join any of the existing ones. Precedents for such societies can be found in Switzerland and probably in some other countries.

5/17 Membership

a) Acceptance

Only volunteers will be accepted. They will have to pass, successfully, a trial period of a few weeks or months. They must publicly proclaim their belief in human rights and their readiness to fight for their protection - and to confirm this by an oath. Applicants will also have to pass an examination in which their knowledge of human rights, natural rights of rational beings and of international law will be tested. Certain minimal knowledge on these subject they will have to possess already. Some militia units will simply declare: We will not accept anyone who does not at least know the latest version of human rights declarations by heart.

Should, for instance, Islamic and Hindu people be accepted in the militia? Only when they can prove that they subscribe, by their actions, to religious tolerance. People who are not even tolerant in this sphere do not belong into the militia. People who only wait for an opportunity to attack each other because of some differences in their articles of faith, are not the type of guardians which are required for human rights. If such people form armed

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organizations which do not respect the human rights of others then they would constitute natural enemies of the militia.

Unacceptable would also be those persons whose past behaviour, e.g. as louts or drunkards, makes it possible or likely that they would abuse weapons entrusted to them.

No distinction will be made between citizens of the old States and members of exterritorial and autonomous communities. The militia will protect human rights and the natural rights of rational beings (to the extent that they are claimed) as the common basis for all civil societies.

Every militia unit should be free to set an upper limit to the number of its members, i.e. to refuse acceptance to anyone applying for membership once this number is reached. But they would, most likely, refer the applicant to other militia units which are still looking for more members or would encourage him in setting up anew local militia organization.

b) Age Limit

People older than 60 years should no longer belong to militia organizations as armed members. But they might well be used as consultants or instructors. The age limit of the old Roman military constitution was also 60 years. But as e.g., advisors or chairmen for meetings such older people are often irreplaceable. For the militia army to be formed for revolutions and wars, the age limit for fighting members should even be set lower than this.

The militia will also refuse to accept young boys. The lowest acceptable age will in most instances be about 18 years. It is very doubtful that there was ever a case in history where it was militarily significant to include the 14-18 year olds in the armed forces.

Militia units should have the power to declare those who have completed the 18th but not yet the 21st year, to be mature enough to enjoy all rights of adult 21 year olds. Whoever is to defend the rights of other persons must also be his own master in the sense of the civil law.

The militia units are likely to sponsor or initiate special organizations for boys or youths which would spread the knowledge and appreciation of human rights among them and would somewhat prepare them for their future tasks as militiamen.

c) Right to Leave

As membership in the militia is voluntary, members must also be free to leave. In peace time this should be possible at any time but during wars and revolutions only after having given notice. The militia can demand. from those who leave it, a declaration how they are going to defend human and natural rights in future. The militia will be authorised to publish these declarations.

d) Exclusion

An intentional and serious offence against a human right or natural right of rational beings, as well as the coming-to-light of a membership in a right-wing or left-wing organisation which is hostile to human rights, will automatically lead to the exclusion from the militia of those concerned. Likewise, all those who five times in a row have failed, without a valid excuse, to appear for exercises or training, will be excluded. Weapons etc. which are not their private property will be taken from them. They exclude themselves by their behaviour.

5/18 Age Structure

Should special units be formed for older members of the militia? The citizen forces of ancient Athens were divided into age groups. The Bastille was defended by invalid soldiers. Physical abilities deteriorate with age. Older people are more useful in defending positions than in mobile warfare. During long marches too many of them would be incapacitated, at least temporarily.

The most sensible rule would probably be to divide the men not strictly according to their age but rather according

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to their physical abilities in individual cases. Then some 50-year olds will be put with the 18-40 year olds and some 25 year olds with the 40-60 year olds. The older soldiers are mainly to be used for service at home. They could, for instance, guard the militia armouries. They are to be freed from all hard physical labours and services.

But one should also try to avoid forming whole units out of young people only. These take often unbelievable "liberties" with the rights of the civilian population of an occupied country - in the belief they would be authorised to do so. Older soldiers will, as a rule, know much better what for they are fighting and how they should do this. The concepts of young soldiers are often still rather confused on this.

With older soldiers an overly ambitious general might share the fate of Eumenes, one of the generals of Alexander, who was simply sold to the enemy by his soldiers, most of whom had got old in the service, were tired of war and wanted to go home. They negotiated for themselves an undisturbed withdrawal.

When under the Roman general Germanicus some legions mutinied, the mutineers were mostly older soldiers who wanted the war finally to end and go home.

Why, during the last few decades, did the invasion orders of imperialistic governments find so little resistance by those who had the best chances to resist, the soldiers? One of the reasons was, probably, that those who first manned the frontlines were too young and inexperienced in order to arrive rapidly at a rational decision when the question arises: Should we begin a military insurrection or not? Would it be rightful? How could we avoid being regarded and treated as traitors and rebels?

Those only 18-25 years of age do often not even consider at all that they could refuse to obey an order. Similarly, they can be relatively easily induced to offend against human rights, under the spell of some slogans and prejudices. For older soldiers, most of them with wives and children, the thought of disobedience comes much more readily. (Unfortunately, even these have so far only rarely paid attention to the details of a military insurrection.)

Once a war has got to the stage where even the older generations are recruited, then, especially when there is no peace programme like the one here proposed, it becomes much more difficult to end the war by a military insurrection. Then the tendency is strong to go on fighting until both sides are exhausted.

Consequently, the 18-25 year olds should largely fight together with the 26-40 year olds in the same units, to learn from the experience and judgement of the older men and to be restrained by them if this should become necessary.

How large should these age groupings be? Platoons or batallions? This question answers itself due to the local organization of the militia. The militia of every locality consists of all age groups, The larger the local militia is the larger could be the units distinguished by their age grouping.

5/19 Military Penal Code of the Militia

The militias will also develop a penal code providing penalties, including the death penalty, for offences like: disobedience towards rightful orders, giving wrongful orders, looting, rape, offences against the secrecy obligation, refusal to grant pardon, unjustified absence from one's post, killing of a wounded who, obviously, did not ask for it, drunkenness while on duty etc. A drunk soldier cannot sufficiently recognize his duties or fulfil them. The honour of a militia soldier would require that he would be prepared to risk his life for the defence of human rights even while quite sober. One could perhaps presume that propaganda for teetotalism among these soldiers would be quite successful.

5/20 Jurisdiction

Special military courts should be established which could rapidly deal with those caught in the act, e.g. in cases of murder, robbery, plunder, theft, arson and rape. But all difficult and long-lasting cases should be dealt with by ordinary courts of justice and arbitration courts.

Military courts in occupied territories, sitting in judgement on crimes committed by enemy subjects, soldiers or civilians, should be constituted in equal parts out of members of the militia and jurists of the occupied territory. This would help to reduce national tensions.

For arguments between different militia units arbitration courts should be agreed upon, at several levels, with a last court of appeal like that in The Hague.

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5/21 Insurance of Members

Militiamen will establish or join, as a body, insurance companies to insure them against physical and property damage arising out of the actions of the militia and, naturally, in case of death. The premiums will be raised by a levy among the members. An international re-insurance is to be arranged for all such insurance contracts entered into by local militia units.

The militiamen will refuse to make any contributions to any other present or future schemes for the "equalization of burdens" or the indemnification of victims according to the principle of collective responsibility. Wherever they are presently forced to make such contributions, they will demand a refund of their share for these from their direct and indirect taxes. (While compulsory taxes continue.)

All those who are not members of the militia should establish their own insurancearrangements for these cases and, if they fail to do so, suffer the consequencesthemselves.

5/22 Promotion System

"It has happened so far frequently during wars that common soldiers or corporals or NCOs greatly distinguished themselves during reconnaissance. They may have crept, like cats, towards an enemy observation post, determined where there are mortars, where the telephone exchange is situated, where the command centre is. Sometimes they merely deduct it intelligently from some overheard commands or conversations of enemy soldiers in their trenches etc. Then they return and often bring as prisoner with them the very enemy soldier who tried to capture them. Naturally, they are celebrated as heroes and promoted. But then one often finds that such people are impossible in their new posts, e.g. as sergeants. They expect from all their men as much as they expect from themselves and thereby provoke a rebellious mood. They understand nothing of administration. One can use them only for activities as occur during an Indian war. But in these nobody surpasses them, no captain and no general. Militarism of the old style could not cope with these men because it could not place them. Under the conventional promotion system it is impossible to combine the higher rank, which the man concerned deserved in some ways, with the special activities he is capable of. But one could escape this dilemma:

Instance: After such a man was several times engaged in reconnaissance and among the information he brought back was some of great value, he may have deserved the rank of a colonel. During WW I, on the German Western front, there was one such man, a quite uneducated soldier, who had been a circus athlete. Obstacles did not exist for him. During a patrol by officers, whose task was to obtain a telephone book that had recently arrived in the third trench of the English, he was the only non-commissioned man who was taken. His lieutenant spoke English like Churchill. This circus artist, like many of his kind, spoke many languages, but only in the most common dialects. The latter was quite important here. Both, in English uniforms, first got the telephone book. The other 5 or 6, all officers, had to stay back. They could not advance any further. When the artist encountered an English soldier, he spoke to him like one pimp to another. That had a humourous effect. His German lieutenant, dressed like an English sergeant, then gave him a blast and prohibited him using obscene expressions in the presence of his sergeant. In such ways they got through everywhere without difficulties. There is no record how this artist was rewarded.

One should consider whether the following would have been right: First of all, he should have been given the salary of a high officer, perhaps even of a colonel - for the telephone book thus obtained, although in use only for a short time, was the equivalent to a whole regiment. The high salary could have been indicated by some insignia on his uniform. Then he should have been promoted to a sergeant for special services. No such rank existed at that time. This was no reason not to introduce it. Furthermore, it should have been decided that no officer below the rank of a colonel should be authorised to give orders to this man. He would be attached to the staff of the regiment. Now he has a rank which does not exceed his capabilities. He has a salary with which he can be content. Chicanery against him - by those who may have risked it so far, will in future be impossible. The soldiers in the regiment will respect him like a colonel. By the officers he will be respected as a very capable sergeant. The qualities of the man, his rank, his salary and his special position are all recognisable at first glance by simple insignia. Something similar would, probably, also be possible in a militia army." - Ulrich von Beckerath

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In the Soviet Army during WW II those officers were especially rewarded and promoted who had taken some areas, villages or installations during a firefight. This led often to the situation that they made more use of artillery bombardment than was necessary - in order to be able to point out afterwards the large-scale destruction and to say that they had to overcome heavy resistance and would nevertheless have fulfilled their task. This wrong system existed and exists probably in other armies also.

The militia army would proceed otherwise. Here those officers will be most distinguished and most easily promoted or elected to higher ranks, who have caused the least destruction when conquering with their troops, yes, even those officers who have killed or wounded the smallest percentage of the enemy's troops - if only they have induced the largest number of deserters and prisoners. The highest honours in this army will be earned by those officers whose propaganda was most successful in drawing enemy soldiers to their side and who cunningly defeated the relatively few fanatic enemies with as little bloodshed as possible.

5/23 No Class Distinctions between Officers and Men

Militia officers will not possess any privileges, i.e. they will not form a special caste separated from the ordinary militiamen. When officers are elected by their men, such a system can hardly be imagined. In wartime, also, they would not receive any special meals or accommodation. Only their wartime salaries will be somewhat higher than those of ordinary soldiers. In most instances they will be determined by their men, in the meetings of the militia. In peacetime, they will also serve without pay. Regarding saluting the practice of the American army should be copied: Every officer is to be saluted every day only during the first meeting. Further salutes, during further encounters, are then superfluous. The soldiers have merely to avoid disrespectful behaviour in their presence.

6. Can the Militia Become a Threat to Human Rights?

According to the ruling opinion every independent, private and military organization is dangerous for human rights. This does indeed apply for all military organisations of the present type, not only for the private ones but especially for the governmental ones.

The here proposed militia distinguishes itself essentially from all previous military organisations. It is otherwise organised and has other aims. It consists only of volunteers who join it in order to protect human rights. They swear to defend the human rights and not some supreme commander. The widening and deepening of their knowledge and appreciation of human rights is an essential part of their training. Their officers are elected and can be recalled. Militia soldiers owe absolute obedience only to human rights and are obliged to refuse obedience when they are given wrongful orders. They possess, even towards their superior officers, unlimited freedom of speech, press, association and assembly and information. All their exercises and meetings take place, as far as possible, in public. The militia soldiers are authorised and even obliged to secede from a degenerated militia unit. They are obliged to help other militia units against such a unit. Since they are not salaried and have to pay for their own equipment, it is unlikely that mercenary types will infiltrate such an organisation.

Moreover, militiamen cannot be isolated from the other citizens. They recruit themselves from these citizens in order to defend their rights as civilians and those of their friends and relatives among the civilians. They cannot be militarily used against their will in other districts. They live and work with other civilians in their home district and will therefore always tend to defend their own rights and those of the civilians in their neighbourhood. They will thus not constitute a danger for human rights but, on the contrary, their most important protection.

7. How Should the Militia Be Established in the Free and Democratic States?

All legal clauses which obstruct their establishment are not simply to be ignored, broken or compulsorily repealed. Associations for the promotion of the militia idea will gradually enlighten public opinion on this subject and finally achieve that the weapons monopoly and the prohibition of military organizations and training are repealed for all

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militia organizations whose structure and aims and methods agree with human rights and the natural rights of rational beings. Associations which do not stand for human rights and which are not organized and trained in accordance with them, should not be authorised to arm themselves and organise in military fashion. The projected militia would not attempt to repeal this sensible restriction.

Until the corresponding legislation is repealed or amended, friends of the militia idea will organise only to prepare for their future task as much as they legally can. They could, for instance, undertake the following tasks:

a) Organization of public discussions and lectures and panels on human rights and the natural rights of rational

beings.

b) Discussions how the militia, once established, could protect particular human rights, e.g. during a general strike.

c) Discussion evenings on the structure and organization of the militia and the rights and duties of its members.

d) Unarmed exercises in which they learn to make use of terrain.

e) Unarmed protection for the public discussions and lectures of democratic organisations against disturbances

organized by right- or left-wing radicals.

f) Accumulation of a fund for the later legal acquisition of arms and other equipment. This preliminary training

could be so thorough that afterwards the militia men would require only their equipment and a short training in

the use of arms.

8. Relationship of the Newly Established Militias to the Armies of the Old Type

In the more or less free & democratic countries their armies would not be immediately dissolved after the first local militia forces are established. At least for a while both military organizations will then coexist. The militia organisations would, naturally, declare themselves prepared to assist the army of their countries in case of an aggression by a foreign dictator. But they would, even for these cases, keep their own organisational form, their special fighting methods and their special commitment to human rights. Whoever is already a member of the militia will in these cases refuse to serve within the army.

The militia will more and more insist that even the army soldiers swear to uphold nothing but human rights and natural rights or rational beings, that they be granted the right to secede from the army, that they be granted other rights of soldiers and citizens, even while still serving as soldiers. The militia would also see to it that members of the militia, and those who financially support it, will be exempted from all tax payments in favour of the army.

The militia will also see to it that the human rights of the population of occupied territories are fully respected by the army.

Perhaps most important, it will insist that the army give up all destructive devices which by their very nature are contrary to human rights (naturally, likewise the air force and navy ) and will supervise their destruction.

In short, it would see to it that the conventional armed forces are to be transformed, as rapidly as possible, into ideal militia forces. In the meantime, it would welcome many of the army's officers or former officers as instructors and advisors on purely technical and military matters.

9. International instead of National Organization of the Militia

The militia has to protect human rights and not the "national interest" or the "national honour" or the "national prestige". National feelings should influence the actions of the militia as little as possible. Thus the national governments and even the leaders or governments or directors of nationally minded exterritorial and autonomous communities of volunteers should never be given the opportunity to become commanders of militia units.

International alliances should as far as possible be facilitated and not be made difficult by national organization. Thus the militias are to be organized not nationally but locally. The local militias are then to make alliances with other local militias across all national borders. The militia of Paris and the militia of Berlin could, for instance, conclude an alliance between them - as was done for centuries between the towns of Zuerich and Strassburg. (Compare Fischart's: "Das glueckliche Schiff" (The Happy Ship).

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Beyond such alliances between important towns, the local militias will federate internationally. By their very nature, as protectors of human rights, the local militias are strongly cosmopolitan. They will also be aware that too loose a confederation between local militias would sometimes not suffice to cope with strong new dictatorships established somewhere and constituting a threat to all others. Merely the existence of communist-totalitarian dictatorships in the Eastern countries requires already some large-scale organisational measures. Not only the militias of Europe but those of the whole world will have to federate in order to fight Bolshevism and liberate its victims - including numerous sects of communistic and socialist volunteers wanting a chance to try their particular heresies among themselves.

The leadership of the international militia would consist of representatives of the local militia who are elected annually. During every day of the year 1/365th of the local militia units could elect their international representative - so that there would be a continuous exchange of opinions on the measures to be undertaken by the international militia federation. Militia units not participating in these elections will be considered as having resigned from this federation.

Could the leadership of the international militia deteriorate and come to offend against human rights, to establish a dictatorial world government?

The representatives of the local militias will be bound by their directions and instructions and will be subject to recall even before their short election period is up. Local militias can secede from the international militia and are authorised and even obliged to resist it if necessary. Most likely they can be as little abused by the international militia, to offend against the human rights which they have sworn to uphold, as they could be induced to murder their best friends. An abuse of the local militia organizations appears impossible - unless the members themselves decided to commit crimes. Once the majority - and finally the majority of the able-bodied citizens will belong to the militia - is determined to resolutely commit some wrong, with all its energies, then, naturally, it cannot be hindered. Such an event is, luckily, very unlikely and becomes more and more unlikely once the local militias are established and maintained.

The international militia here proposed will be a military power which the UN, so far, did not possess to enforce rightful decisions in international affairs.

Not being nationally organised, it would not experience the difficulties which the other international military organizations would have, that were so far proposed.

10. The Army of Cromwell: A Historical Precedent for the Militia Here Proposed

Among all armies in the world, Cromwell's army did, at least for a time, come closest to a militia of the here described kind. Macaulay reported interesting details on this army:

"The army which now became supreme in the State was an army very different from any that has since been seen among us. At present the pay of the common soldier is not such as can seduce any but the humblest class of English labourers from their calling. A barrier almost impassable separates him from the commissioned officer. The great majority of those who rise high in the service rise by purchase. So numerous and extensive are the remote dependencies of England, that every man who enlists in the line must expect to pass many years in exile, and some years in climates unfavourable to the health and vigour or the European race. The army of the Long Parliament was raised for home service. The pay of the private soldier was much above the wages earned by the great body of the people; and, if he distinguished himself by intelligence and courage, he might hope to attain high commands. The ranks were accordingly composed of persons superior in station and education to the multitude. These persons, sober, moral, diligent, and accustomed to reflect, had been induced to take up arms, not by the pressure of want, not by the love of novelty and license, not by the arts of recruiting officers, but by religious and political zeal, mingled with the desire of distinction and promotion. The boast of the soldiers, as we find it recorded in their solemn resolutions, was, that they had not been forced into the service, nor had enlisted chiefly for the sake of lucre, that they were no Janissaries, but freeborn Englishmen, who had, of their own accord, put their lives in jeopardy for the liberties and religion of England, and whose right and duty it was to watch over the welfare of the nation which they had saved.

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"A force thus composed might, without injury to its efficiency, be indulged in some liberties which, if allowed to any other troops, would have proved subversive of all discipline. In general, soldiers who should form themselves into political clubs, elect delegates, and pass resolutions on high questions of state, would soon break loose from all control, would cease to form an army, and would become the worst and most dangerous of mobs. Nor would it be safe, in our time, to tolerate in any regiment religious meetings, at which a corporal, versed in Scripture, should lead the devotions of his less gifted colonel, and admonish a backsliding major. But such was the intelligence, the gravity, and the self-command of the warriors whom Cromwell had trained, that in their camp a political organisation and a religious organization could exist without destroying military organisation. The same men, who, off duty, were noted as demagogues and field preachers, were distinguished by steadiness, by the spirit of order, and by prompt obedience on watch, on drill, and on the field of battle.

"In war this strange force was irresistible. The stubborn courage characteristic of the English people was, by the system of Cromwell, at once regulated and stimulated. Other leaders have maintained order as strict. Other leaders have inspired their followers with zeal as ardent. But in his camp alone the most rigid discipline was found in company with the fiercest enthusiasm. His troops moved to victory with the precision of machines, while burning with the wildest fanaticism of Crusaders. From the time when the army was remodelled to the time when it was disbanded, it never found, either in the British islands or on the Continent, an enemy who could stand its onset. In England, Scotland, Ireland, Flanders, the Puritan warriors, often surrounded by difficulties, sometimes contending against threefold odds, not only never failed to conquer, but never failed to destroy and break in pieces whatever force was opposed to them. They at length came to regard the day of battle as a day of certain triumph, and marched against the most renowned battalions of Europe with disdainful confidence. Turenne was startled by the shout of stern exultation with which his English allies advanced to the combat, and expressed the delight of a true soldier, when he learned that it was ever the fashion of Cromwell's pike-men to rejoice greatly when they beheld the enemy; and the banished Cavaliers felt an emotion of national pride, when they saw a brigade of their countrymen, outnumbered by foes and abandoned by allies, drive before it in headlong rout the finest infantry of Spain, and force a passage into a counterscarp which had just been pronounced impregnable by the ablest of the Marshals of France.

"But that which chiefly distinguished the army of Cromwell from other armies was the austere morality and the fear of God which pervaded all ranks. It is acknowledged by the most zealous Royalists that, in that singular camp, no oath was heard, no drunkenness or gambling was seen, and that, during the long dominion of the soldiery, the property of the peaceable citizen and the honour of woman were held sacred. ... " - Thomas Babington Macaulay, The History of England, Leipzig, Tauchnitz, 1849, Vol. I, pp. 118-120.

(I would like to find an objective report on the behaviour of these troops in Ireland. - J.Z., 14.12.02.)

11. Methods and Principles of Warfare Conducted by the Militia

11/1 Introduction

Why Must Peace Lovers Arm and Train themselves and Prepare for the Conduct of a War?

Is a militia furthermore required for the preservation of world peace, once it is established? Wouldn't it make itself superfluous?

First of all, the militia is required to establish a society (or rather remove all unnatural and man-made obstacles against its unfolding) which does not provoke war already by its very type and methods. Thus it must be very different from the territorial States with compulsory membership, whether they are headed by dictatorial governments which suppress the majority or by democratic ones which suppress the minorities.

But even after this new social order (see under exterritorial and autonomous communities of volunteers) has been realized, one kind of war danger still remains, the one which lies in human nature itself: the danger of war resting upon fanaticism and intolerance, especially of the religious kind. It could very well happen that once again a modern Muhammed would rise and call for a war against all non-believers. To suppress such wars already in their initial stages, a militia will also be required in the future. Thus it is not superfluous to ponder the principles of warfare of a peace-loving militia. Even if perpetual peace could never be achieved, a long lasting world peace would be desirable enough.

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It appears also obvious that militia forces established today, anywhere on Earth, would have a large and long task ahead of them.

It might also be wrong and misleading to speak of the "warfare" of the militia.

With warfare of the kind so far employed it has, indeed, little in common. Perhaps, one will come to call the totality of all measures undertaken by the militia forces rather the "peace policy of the militia" or give it a similar name.

11/2 General Principle of the Militia for Conducting War

The militia is made up of practical peace lovers and will thus participate only in rightful wars against dictators. In these it will always endeavour to defeat a dictator not only as rapidly as possible and with as little bloodshed as possible, but also while paying strict attention to human rights and the natural rights of rational beings.

Compare this principle with the remarks by Thomas More in his "Utopia" on the conduct of war by Utopians:

"They don't like bloody victories - in fact they feel ashamed of them, for they consider it stupid to pay too high a price for anything, however valuable it is. What they're really proud of is outwitting the enemy. They celebrate any success of this kind by a triumphal procession, and by putting up a trophy, as for some feat of heroism. You see, their idea of quitting themselves like men is to achieve victory by means of something which only man possesses, that is, by the power of the intellect. They say any animal can fight with its body - bears, lions, boars, wolves, dogs can all do it, and most of them are stronger and fiercer than we are, but what raises us above them is our reason and intelligence." - Edited by Paul Turner, in the Penguin, 1965 edition (the best of 4 editions I have on hand.)

Our politicians and military "experts" act today as if reason would demand the use of ever stronger and destructive devices. The warfare of the militia will certainly be very different from the conventional mixture of "strength and stupidity".

11/3 What Actions Must not Be Committed by Militia Men?

a) Introduction

Only individual responsibility for acts or omissions corresponds to human rights and natural rights of rational beings. Thus the militia will especially avoid all measures which are based on the principle of collective responsibility.

b) Treatment of all Soldiers, Officers and other Subjects of the Enemy Regime as Enemies. (For some details on this see Section V.)

c) Raids against Civilians and Constructions Serving Mainly Civil Purposes

The British Air Marshall Harris declared in his book "Bomber Offensive" (Bomber Attack): " It must be expressly stated that, with the exception of Essen, we have never selected any special industrial area. Our main aim was always the inner city." (Retranslated from the German translation.)

From the 2.5 million tons of bombs dropped during WW II, 80% fell on civilian districts. The war damages to West German industry were estimated to amount to 25%, those of East Germany to about 20%. Due to the expansion of industry during the war, the productive capacity of Germany, compared with the pre-war period, was thus reduced only by 12%.

The carpet bombing during WW II of housing zones of German towns did not have the effect desired by the Allies, namely to significantly reduce the potential for war production by killing the work force. Neither did they succeed in exciting the population against the Hitler regime, which had begun the war. On the contrary, they supported the Nazi propaganda that the Allies intended the total destruction of Germany and the extermination of every German. Almost all soldiers on leave, when seeing the destruction of the cities, came to believe that from now on their fighting would be worthwhile (even when so for they had strong doubts). This belief was strengthened by their

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surviving but bombed-out children, brothers, sisters, parents, wives and friends. By thus promoting the fighting spirit of the German soldiers these air raids prolonged the war instead of shortening it. (On discriminating, rightful, limited and reasonable use of air power see peace plan No. 186 on pages 61-78 of PEACE PLANS No. 8.)

d) The Taking and Punishment of Hostages

The execution of hostages should never occur. Paragraph 34 of the Geneva Convention of 12.8.1949 on the protection of civilians during wartime:

"The taking of hostages is prohibited"

was probably mainly directed against the crime of shooting hostages in the vast majority of cases where the principle of collective responsibility is not applicable.

However, there are some instances in which the principle of collective responsibility is justified: For instance, towards a population which does not respect human rights and has respect only for an enemy who has some hostages. Likewise, towards troops who continuously offend against human rights and who have made such offences, e.g., the prosecution of members of other races, part of their programme, as the SA and the SS did. (Here one should also take into consideration that the Waffen SS, in the later stages of WW II, was largely made up not of volunteers but of conscripts.) In such cases a hostage system is morally permissible.

For instance: During WW I Belgian guerrillas blew up whole trains. Thereupon the Germans took into their trains high and highly respected Belgian officials and clerics and made this fact known widely and well in advance. This procedure was effective. These terrorist acts against human rights ceased.

But as a rule, any hostages taken should not be exposed to a threat to their lives. They should merely be imprisoned or interned as a penalty for past offences and in order to prevent future actions against human rights, as long as this appears necessary, at most up to the end of the war, and should be granted all rights of prisoners of war. (Compare 11/4/q.)

e) Blockades (Compare V/8/7.)

f) Wrongful Siege Measures

During sieges it was so far the rule that the besieger allowed no one to flee from the besieged town. This prohibition had the purpose to accelerate the starving of the besieged into submission. According to Archenholtz ("Der Siebenjaehrige Krieg" (The 7-Year War), during the siege of Prague by the Prussians in 1757, 12,000 of Prague's population were driven out of town in order to reduce starvation there - but the cannon balls of the besiegers drove them back to their miseries.

The militia would not use hunger, thirst and danger to life and limb of non-combatants as weapons against those under siege. It would always let civilians, who want to leave a town besieged by the militia, escape freely. They should also be free to take as much of their property with them as they can.

Likewise, the militia will not conduct a general blockade against a city, not even a city under siege.

The indiscriminate bombarding of open towns would kill, as a rule, more innocent citizens and involuntary soldiers of the enemy dictator (who may only wait for an opportunity to desert) than voluntary and fanatical adherents of the dictator.

A typical instance was mentioned in the same work by Archenholtz: In the siege of Zittau by Daun, the whole town was demolished and burnt. The civil population suffered great lossess. But almost all of the Prussian occupation force escaped!

Sometimes, as a consequence of such indiscriminate bombardments, the population of besieged towns has aided their occupation force in their defence.

It must be the aim of a militia army laying siege to a town, to liberate its population and not to systematically kill it.

g) Use of Mass Extermination Devices. (Consult the index for references.)

h) Confiscation of Foreign Investments

All capital investments, especially those of foreigners, should be inviolable in the area held by the militia. They should be transferable, even when the owners are members of the party fought by the militia. Interest and interest on interest should be paid even in these cases and further capital investments should be permitted.

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To collectively hold investors responsible for the misdeeds of their rulers would be wrong.

Similarly free and protected was capital in old Venice. Consequently, many high officers and officials of the Turkish government used this opportunity for a safe capital investment. One of the effects was that the Republic of Venice was only rarely thoroughly beaten by Turkish generals and admirals. The Sultans could never understand why their well equipped forces, mostly with superior numbers, could, nevertheless, achieve so little against the Venetians.

The Soviet officers do now belong to the high income earners. Within Soviet Russia they have hardly any opportunity to invest any of their saved-up capital safely.

Thus the militia should offer them the opportunity here hinted at. Selfevidently, all such accounts would have to be run secretly and under a pseudonym.

i) Plunder, Requisitioning or Payment with Inferior Means of Payment

j) Cruelties, Rapes, Arson

k) Scorched Earth Measures

Retreats leaving only scorched earth behind have happened all too often in military history. Is this kind of warfare ever justified? The soldiers would thereby destroy the property of others - while acts of warfare are only justified when human rights are respected and the aim is to protect them. This would preclude such systematic destructive acts. Otherwise, instead of helping the victims of an oppressive regime, the militia would further worsen their condition.

By destroying the property of all subjects, e.g. all houses and workshops, the militia would not attack the dictatorial regime. On the contrary, the bitterness caused among the victims of such measures would often be large enough to induce them to support their dictatorship which they might otherwise have opposed. (The matter would be different if people retreated with the militia and destroyed only their own property before they left. But even then too much of a defeatist attitude is involved.)

Such measures are not directed against particular and guilty people but collectively against a whole population, including babies and old people, and are thus, obviously, wrong.

Even if the destructive measures were confined e.g. to food and clothing stores left behind by the militia (arms and fuel are another matter), these should not be arbitrarily destroyed. It would be better to hand these stores over to civilians before the militia retreats. War is destructive enough without adding systematically to the destruction of useful goods in this way.

One should also consider that the retreat might only be temporary and that after the final victory the population in devastated areas would have to be somewhat supported by the militia.

Such destruction measures would not be in accordance with any kind of sensible liberation policies. At most they would serve to delay or inconvenience the enemy but they could not assure a victory over him. Probably no army has ever won a war in this way. Essentially such acts were the revenge acts of defeated military forces and had no large military value, The energies expanded in this way could be better used in actually fighting the enemy.

Thus militias will not destroy transport or communications networks, buildings and stocks of consumer articles, just to keep them out of the hands of the enemy forces.

1) Sabotage Acts

m) Military Police

Military police or commissars are not required for a militia army. They are only needed to control armies made up of conscripts and mercenaries, to prevent them from looting, desertion etc.

n) Compulsory Identity Cards in Occupied Territories

The militia will be established to uphold and not to repress human rights. Thus it will introduce freedom of movement in the liberated areas and maintain it. It will not, like other armies, require special passports and identity cards. The militia need not be afraid of large-scale desertions from its forces and much more information will be volunteered to it, due to this freedom of movement, than might be given to the enemy, as a result.

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11/4 Warfare as Conducted by the Militia: A Kind of Military Jiu Jitsu

a) Introduction

"No army in the world is stronger than an idea whose time has come." - Napoleon 1

The militia will always attempt to defeat a dictator not merely by military strength, i.e. by superiority in the numbers of soldiers, better arms and equipment, better training, strategies and tactics, but especially by means of rightful and rational fighting methods which save human lives by turning the military forces of the dictator against him. Only when the militia fights as indicated in the following paragraphs could one say that it fights for human rights and with respect for them.

b) Initiation of Military Insurrections and Revolutions against the Enemy Dictator

Every dictator is an enemy of the militia. But the militia can afford to declare war against every dictator only once the danger of an ABC war has passed, i.e., when e.g. all nuclear destructive devices are already destroyed.

In the meantime, the militia in free countries will try to achieve its aim by means of propaganda and appeals. These are to induce the subjects of dictators to overthrow them.

The militia could presuppose the dissatisfaction of the subjects of a dictator with his rule. Thus it would often suffice just to publish in a suitable manner the social reform programme for the time after the revolution and the programme for carrying out a liberating revolution. Once this programme is sufficiently known to the soldiers and the civilian subjects of the dictator, they will do the rest.

As long as a government like the Soviet one still has nuclear weapons at its disposal, even the combined militia forces of the West could not risk "attacking" this government directly, in a liberation war, because the Soviets would then, most likely, used their nuclear devices. Thus the international militia can act against such rulers only once all their mass extermination devices are already destroyed. For details on organising such a revolution see Section V.

Naturally, one of the most important revolutionary measures would be to establish, everywhere in the territory ruled by the dictator, militias of his former subjects. With the aid of his own military machine any dictator could be easily overthrown. The presumption is here that a free society would have much more to offer to the individual members of the dictator's armed forces than the dictator ever could - criminal members, obviously, excluded.

c) Appeal to Desert, Directed to the Soldiers and Civilian Subjects of Dictators

"Every government is in danger of being deserted by its troops that does not have a social programme which guarantees the abolition of exploitation, and a programme for establishing world peace."

Ulrich von Beckerath

"My only hopes rest upon deserters."

Andre Gide

The revolutionary method will not succeed everywhere and immediately. Moreover, disobedience towards a dictatorship is often organized much more easily by escaping from the power sphere of the dictatorship. With the number of refugees and deserters the power of a dictator becomes correspondingly reduced. Morally an escape or desertion from a dictatorship would mean no more than using the inherent right to freedom of movement. When successful, it protects the escapee or deserter from most penal measures of the dictator. Protection against some kidnapping and assassination attempts is not too difficult to arrange.

Even if the dictatorship penalised remaining relatives and friends, this would not always stop a flood of refugees and deserters as was proven hundred-thousands of times after and even during WW II. Too extensive retaliation of the regime against those remaining behind would further weaken the internal strength of the regime and bring the day of a military insurrection closer.

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Thus the militia should appeal to all soldiers and civilians of the dictator, who believe that they are fighting for a bad cause, to come over to the militia. It should also guarantee them, in these cases, the unrestricted exercise of all their human and natural rights.

This appeal to flee or desert should be made at every opportunity and by all means available. The so far applied principle: Shoot first, then ask questions, is, to the extent that this is technically possible, to be reversed into its opposite. The militia soldiers are obliged, as far as possible, first to address the enemy soldiers and to appeal to them to desert. Only thus can mutual misunderstandings become abolished and many enemy soldiers be induced to desert. Only when such attempts remain without success may they make free use of their weapons.

In order to facilitate communication between the frontlines, the militia should be well equipped with loudspeakers and leaflet mortars, The latter can shoot leaflets accurately up to 3 km behind the enemy lines. To manufacture the leaflets they should employ a number of printing shops near the front lines.

Provided the soldiers of a dictatorship have already become familiar with this friendship and peace offer long before the outbreak of a war or revolution, then difficulties will arise only rarely. Those who want to surrender will then approach the militia lines not with weapons on the ready and in mass but singly or in small groups, with weapons thrown away or held above their head, going slow and in the open.

To welcome deserters is the only procedure which corresponds to the fact that the soldiers of a dictator are not any less suppressed than his other subjects with whom they have, moreover , many blood or friendship ties. With regard to the aims of the militia, these enemy soldiers are its natural allies and must, therefore, not be treated indiscriminately and collectively as its enemies.

The following section is taken from a letter written by Ulrich von Beckerath in 1952 and previously published in appendix No. 18 in PEACE PLANS No. 16-18 under the heading: Military Jiu Jitsu or How Chinese Soldiers Determined the Limits of Military Obedience:

"Mao Tse Tung applied the following tactic towards Chiang Kai Shek: He simply asked the soldiers of his opponent not to let themselves be killed or crippled for Chiang but to declare themselves neutral instead and to desert to him, Mao, bringing their weapons with them, and to let themselves be supplied with travel expenses and provisions and to go home. Success justified Mao's policy to an extent which has possibly surprised even him. In less than one year he conquered an area inhabited by over 300 million people - with less ammunition than was usually used in a single battle in W. W. II.

"Mao followed and old Chinese tradition. As Confucius reported in the Lun-Yii, King Wen did something very similar. Wen's enemies could not keep their soldiers. They all deserted to Wen because he kept his promises and, moreover, ruled well, very much better than the rulers opposed to him. Perhaps Mao himself does not know that he had such a predecessor. It is quite possible that he did not act in accordance with any principle but merely did what for the time being was the most opportune. In any case, it is the task of all peace lovers who take themselves serious, to clearly recognize the fantastic example set here, to put into the light the principle on which it rests and to see to it - everyone in his circle - that as many people as possible fully understand what has happened in this respect in China and consequently try to achieve the same in other parts of the world, in areas where the rulers put weapons into the hands of their subjects and tell them: There - now - attack each other! I have no other use for your but - if you win - my advantage will be great!

"Mao acted upon the following fact: Soldiers in modern wars do not fight voluntarily but under coercion. If they had a choice to go on fighting or to return to their families, then more than nine tenths of them would choose the latter. Moreover, when those soldiers inclined to fight see that right and left of them their comrades desist, then even those inclined to continue the fight lose heart and desert likewise. Furthermore, once the units right and left have deserted, the remaining soldiers must expect to be attacked within hours by superior forces. There was much practical experience with all this in both World Wars.

"Especially during WW I, I could make my own observations. I managed then - for 11 months - the library of the military command in F. As I found out later on it was one of the largest on the Western Front. Only the one at Lille was larger.

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"I had discussions with hundreds of soldiers and sometimes with officers also. They all trusted me. I was careful not to discuss peace topics with gossipers and other unreliable persons. This reading room was only 5 km behind the first trench and thus still in the fire zone. Anyhow, for all frequenting it the question existed: Do we desert today or not? Very often English planes dropped leaflets asking German soldiers to desert. Good treatment was promised. Almost daily I hada session with comrades who were considering: Do I make a run for it today or do I hold out longer?

"At that time I dissuaded them from desertion. I told them: Look as these Russians working here in F. They have to unload ammunition trucks within the fire-zone and do many other things which are expressly prohibited by the conventions on prisoners of war. We have received information that the Germans on the other side are not treated any better. Supposedly it is a "retaliatory" measure. Anyhow, if you desert then you, too, will probably have to unload ammunition in the fire-zone and will not be any better fed than the Russians are by our side.

"I have reason to believe that my words were effective. The reply was, of course, almost always: What? Do you expect us to let ourselves be turned into cripples fighting for these scoundrels? When they win, they will treat us like they treat today the Russian prisoners and when they lose for what will we have been fighting? The hatred against those who prolonged the war (Ludendorff, Tirpitz etc.) was unbelievable.

"And then we realized: Indeed, if we could expect to be decently treated on the other side, if we knew we would not have to work against our comrades, e.g. by unloading ammunition (these people were all good Germans with no "International" inclinations), if we knew also that after the war is lost (only very few still believed in victory) Germany would be treated fairly, then we would not stay a single day longer. Yes, ours are scoundrels and those on the other side, too! These words I heard often.

"Some approached me later on and asked me: Couldn't we stay in touch with each other and work after the war for a declaration by all States assuring:

'We make no longer any prisoners of war. Whosoever comes to us voluntarily and declares that he fought against us only under coercion, will be treated by us as a guest and neutral foreigner. After our victory the enemy government will certainly be disarmed but the country will not be treated worse than our own.'

What government would, under these conditions, still dare to declare a war? The war would be over within 4 weeks - because its soldiers will have deserted. And then the revenge comes: A government which declared an aggressive war will be treated like a murder syndicate. We will see to that. Any government which starts a war shall remember that!

"I ended up in hospital and lost the addresses of these comrades. The pacifists whom I met later had curiously no interest at all in this idea but merely discussed impractical proposals like: converting the government to the philosophy of pacifism, establishment of a peaceful world government with the consent of national governments, etc., etc. You yourself have heard all this very often. What these peace-lovers did not have was the experience of the immediate proximity of the front line, the continuously dropped leaflets which asked soldiers to desert, the daily arising question: is there any rational sense in continuing? Man, I mean the average man, depends very much on immediate impressions. Where they are amiss, he is inclined towards obvious but useless fantasies. He does not consider the technical aspects as this would be uncomfortable. The world is supposed to be something very simple and easily comprehensible, something that only requires the expression of wishes (later, as with the Nazis, the shouting) to achieve already half of the aim. But the world is very differently organized.

"During the second World War I spoke with many Nazis on this method applied today by Mao. That was not very dangerous as it appeared to the Nazis first of all as a proposal made in patriotic eagerness, as an idea which, although impracticable, was at least meant to promote the final victory. (Once, indeed, I came to the wrong address.) The answer, particularly coming from the most convinced Nazis, was in essence always the following:

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'Such ideas are very contrary to National Socialism. If they spread, they could also influence the German soldiers. Very many German soldiers are not National Socialists at all and anyhow, they would rather stay at home than in the trenches. The enemy would only have to apply this method against Hitler and Hitler would be in a very difficult position. Apart from this, it is the intention of National Socialism to increase the military spirit in the whole world, to educate men to think like soldiers, that is, to become disciplined and obedient. To draft plans for the whole is not the concern of just anybody. The Fuehrer appoints for this people he can trust. Thus let us talk about something else!'

"The Nazis were quite right from their point of view. I recognized with great satisfaction that Fascism cannot apply the system which is used today by Mao. Fascism has to despise such ideas and even to prosecute them - for the same reason as Napoleon despised and prosecuted the German "ideology'. He saw, rightly, that there was a power much stronger than his great army, comparable to a heap of gunpowder. This may lie seemingly completely harmless in some dry and quiet corner for a hundred years. Then a single spark falls into it. No totalitarianism can then prevent this powder from exploding.

"The system is a kind of political Jiu Jitsu. It uses the enemy's power against him. Once this principle has been widely spread only those governments could conduct wars whose promises would be trusted even by the enemy's soldiers and who would simultaneously have propagated a good peace programme. It is possible to make all preparations for this in peacetime. Better still, these preparations can be made with the knowledge that the enemy cannot interpret them as a hostile act. The advocates of the system will in their own country be considered as super-patriots who want to lead their country to victory under all circumstances. Thus they would play a role very different from that played formerly by pacifists. A danger like that confronting the old peace lovers does not exist for them.

"As for myself, I will demand, as far as one will listen to me, that the German Federal Government, and also all German States, declare publicly:

'In case of war all soldiers of powers hostile to us can call at all our offices and troop units and declare that they will no longer fight for the enemy regime.

We will not treat them as prisoners of war but as guests and neutral aliens. They can go where they want to go, foreign neutral countries included.

During the first 6 months after their defection, these soldiers should be paid like civil servants, in cases of doubt like those of the Post Office. In this period the soldiers need not work if they do not want to. Afterwards, and without any qualifications, the rules for neutral foreigners should apply to them.

When these soldiers want to return home, they should be given sufficient funds for travelling expenses, enough food, and also a sum of money which would permit them to live on it for 3 months.

Officers should get a still better treatment in analogous application of the rules of the Hague Convention on land warfare.

Should the war not be finished within the above-mentioned 6 months, then these soldiers should, nevertheless, have claims to the privileges listed here for up to 6 months after the ending of hostilities - in case they still reside in the republic.

After the victory over its enemies, the republic will endeavour to give the so far hostile countries a constitution essentially like the own one. Under no circumstances will the republic conduct retaliatory measures after its victory or insist on reparations. It will leave the punishment of war criminals to those countries in which they can be arrested.'

"Such a declaration, above only described in its essentials, would have to be supplemented by declarations on the payment of weapons brought along by the defectors. It would be simple to compile such a price list. Weapons handed over would be paid for at the same rates which the manufacturers of war materials receive. Details would have to be publicised: an aeroplane: 1 million dollars, a machinegun: 200 dollars, a telescope: 10 dollars etc.

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"For atomic bombs the following rule should apply: Whosoever surrenders one will thereupon and for the rest of his life receive the same salary as the president of the republic. Whosoever could prove that he destroyed one before it could do any harm, should receive the same.

Everyone should promote the inclusion of such clauses in the constitution of whatever country he lives in. He should also encourage his friends in other countries to insist upon the same towards their governments.

The relevant articles of the constitution should be announced by radio at least once every week and should be proclaimed in all civilised languages. A few months later on every man on Earth will then know how to behave in any future war.

It seems to me that such a procedure promises to be more successful than all petitions to all the governments in the world to financially support peace efforts. How far all governments are from such intentions is proven by the fact that the UN is so insufficiently supported that it could not provide people like the Count Bernadotte with a bodyguard.

The idea described here is in reality a very old one and was often put into practice 2,000 years ago by the Romans. Montesquieu remarked in his "Considerations sur la grandeur des romains", that it was always a tactic of the Senate to constitute immediately, in case of war, a government-in-exile opposed to the enemy government. With this counter-government they concluded an alliance. Many enemy soldiers, who would never have deserted to the Romans, did without hesitation defect to the alternative government. Something similar was tried even in Europe now and then and mostly with success. During the war against Napoleon I, in 1814/15, the Bourbons were used as an alternative government. Very many Frenchmen who would never have deserted to the Prussians, defected, nevertheless, without much ado to the Bourbons, saying to themselves: Indeed, they did not rule very well but at least one could live under them and they are certainly better than the Prussians, Russians and Austrians. (It so happened that the government of Louis XVIII was the best which France has had up to then, much better than the rule of the famous Henry IV. France was advancing during the 10 years of Louis XVIII in every respect faster than during any former 10 year period.)

"The Jews have for their Passover a special ritual. This is read in the family circle. (The Jews form the only religious community known to me with such a practice.) Subject of the ritual is the discussion of the general strike of the Jews during the building of the two towns Raamses and Pithom under the well-known Pharaoh. Families abiding by this ritual are thereby induced to speak at least once a year on subjects outside of the ordinary household sphere. In the families of other nations, for thousands of years, only household matters are discussed.

"I envision a ritual for use in peace loving families, read on a great holiday, e.g. the lst of May, in the same way in these families as is the Passover ritual. Long after I am dead a better writer than myself will write this ritual."

Some time later von Beckerath added :

"Mao did not conduct the war as a communist and is even today no communist. But one thing is known to the Chinese peasant: Formerly the taxes amounted to 75% of the harvest, now only to 25%. This turned him into a fanatical follower of Mao. One can also learn from one's enemy. Even a communist can sometimes have a good idea. But when Mao continues to rule as he does now, his opponents will soon be able to employ this method successfully against him.

An old Chinese proverb says: 'A king should always rule so well that in case of war the soldiers of his enemies will desert to him.' "

Beckerath may have viewed Mao somewhat too favourably in this note but regarding the principle and method he advocates, he is right, I believe. The subject has so far not been sufficiently studied by historians and peace lovers - but it will be, in this series.

Every future constitution should establish such a social and political system that there remains no reasonable motive ever to conduct a war against such a community. Once the first such constitution has become known in the whole world and its effects are before the eyes of everyone, one can expect that no government will any longer succeed in using its armed subjects for a war against this community.

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On the contrary, one could then expect that the armies of the aggressive government would cooperate with the militias of the attacked community in order to establish similar constitutions in the own country, and to make the war hawks and war organisers harmless.

Already the mere idea of a militia established for the protection of human rights includes an appeal to all who are forced to participate in a war against their will, to join this militia and to fight against all those who want to continue with the war.

Once the military jiu jitsu system of the militia is applied, then a dictator would increase the number of his enemies with every subject which he would conscript. And he himself would have armed them against himself.

These defectors will, after the war is ended, form the core of the militias of their liberated country.

A defector does not commit a dishonourable act which was so far branded with the label "desertion" when he was conscripted and forced to fight for a dictator and finally succeeded in escaping this despotism.

On the other hand, a militiaman who would defect to the army of the dictator, would well deserve the name "deserter" in a derogatory sense. There is no reason to fear that many militiamen would desert to the dictator's side as a consequence of continuous negotiations with his soldiers, not at least as long as the militia fights for human rights. If it were no longer fighting for this aim then desertion from it would become obligatory.

'When a war is unjust and a soldier is forced to participate in it

then he has not only the right but the duty to desert." - said August Lehmkuhl.

Marat, in his Plan for a Criminal Code, 1790, stated on desertion:

"It is not only unjust but absurd to punish this crime with death. Why should a soldier fear to lose his life, he who is accustomed to risk it every day for trivial gains and who is proud because he does not fear death? If he were to fear dishonour as his greatest punishment then he should rather be kept to the flag by fear of a dishonourable punishment.

But one has always to distinguish individual cases. If the troops consist only of mercenaries then desertion would amount only to a simple case of fraud - if the deserter takes weapons and luggage with him which do not belong to him. Then he should be sentenced to return this property and put in the pillory.

(Under a well-ordered government only the police functions and the discipline in the army should fall under military powers. In all other affairs officers and soldiers should be subjected to the same laws as the other citizens.) When he takes only his clothing with him and had no reason to complain about bad treatment or wrongs, then he shall serve three months in gaol. If he had been forcefully recruited, then he is to be discharged in both instances.

But it would be important to deprive the defectors of every reason to defect.

Thus compulsory recruiting should be abolished. officers who are authorised by their troops to sign up new recruits, should be obliged to submit their authority to the nearest police station and to present to this station within 24 hours all recruits signed up by them. These recruits should have the right to be accompanied by their relatives or friends. Only when the police authority has been convinced that the enlistment was voluntary will it confirm and thereby make the enlistment valid. Every recruiting agent caught in an offence against this rule should be condemned to imprisonment for the same period as the forceful recruitment would have lasted ....

"On desertion to the enemy: This is a crime against the State only in those cases where the army consists of citizens. As this action in these cases amounts to treason against the interests of the fatherland, these criminals should be forever deprived of their citizen rights." - Marat, ibid.

d) Special Negotiations with Officers on the other Side to Achieve their Cooperation.

e) Separate Peace Treaties with whole Military Units of the Dictatorship

(See also under Decision on War and Peace.)

No government can rightfully claim a monopoly to negotiate international treaties.

From the right of every citizen, upheld by the militia, to have his say on the question of war and peace, the above discussed appeals to desert, the right to secede from all coercive institutions, from freedom of contract and the aim

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of the militia to bring about peace as soon as possible, it follows that it will always attempt to achieve separate peace treaties with units of the enemy's forces under conditions which are favourable for both sides. (See also under War Aims.)

Such peace treaties must, naturally, be based on human and natural rights.

A single soldier of the enemy would, in a way, conclude such a peace treaty for him-self by defecting to the militia.

Should some local militia organizations or single units of the militia army be authorised to conclude a separate peace treaty for themselves while all other units would continue to fight the dictatorship? If this separate peace treaty is concluded upon the basis of human rights and with all the dictator's forces, then it would automatically apply to the whole militia, i.e. all other militia units would join it automatically. If it were not concluded upon the basis of human rights then this unit would either have surrendered in a militarily hopeless position or it would have joined the enemy.

If the separate peace treaty had been concluded only with a section of the dictator's forces, then the war would be over only for that section - unless some of them preferred to join the militia as allies. The militia unit would not, thereby, have discontinued its fight against all other sections of enemy troops which are still loyal to the dictatorship. That would be an offence against their duty to resist.

Their separate peace treaty binds them only towards those with whom they have concluded it and all those who join this treaty. In effect, this treaty will now become a precedent and as such an additional weapon of this unit of the militia and of the other militia forces. They will continuously invite the remaining enemy soldiers to conclude with them similar honourable separate peace treaties. They should point out that not the enemy soldiers but their oppressive government would have begun or caused the war, that consequently there is not need for hostilities between them.

A separate peace treaty, as far as they are concerned, would merely amount to a declaration that the peace between them would not have been rightfully interrupted and would now be immediately restored, under full mutual recognition of all human and natural rights.

The militia will stress in its propaganda, again and again, that defectors and separate peace treaty partners owe no obedience to their wrongful government, that all oaths enforced by such a government are null and void, that voluntarily given oaths, according to which one is to fight for the suppression of human rights, can be rightfully renounced at any time, that the proclaimed rightful war aims of the militia would show that they would not commit treason against their native land but rather help liberate it, and that they would be granted amnesty for past crimes committed by them if they surrendered or concluded a separate peace treaty within a reasonable period.

The militia will, furthermore point out, that, instead of signing a separate peace treaty with the militia, they could simply join any of the diverse governments-in-exile (all on an exterritorial and autonomous basis), according to their individual choice, which are all allies or under a neutrality treaty with the militia. In this way they would not even have any dealings with those whom their dictator declared to be their enemy but would only express their loyalty to their own rightful alter-native government.

f) Establishment of Governments-in-Exile and Conclusion of Peace Treaties with them

To fight all dictatorial governments, the militia will suggest and support the founding of governments in exile whose constitutions contain all the here reviewed reforms (or deviations from them only on a voluntary and exterritorial basis) and will conclude treaties with them which would turn them either into allies or at least into neutrals.

In case of war these government-in-exile (in form of exterritorial and autonomous communities of volunteers), there could, indeed, be many of them, all peacefully coexisting on this basis) would appeal to all soldiers and officers of the dictator to come over to themt, i.e. to join their rightful and freely chosen government (the government or non-governmental society of their own free choice) or to their allied forces, the militias for the protection of human rights.

These governments-in-exile, like the militia forces, will also appeal to these soldiers to turn, whenever possible, their weapons against the dictatorship, especially against its mass-extermination devices, in a military insurrection, or to join the fighting forces of the governments-in-exile.

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In short, these governments-in-exile would appeal to the dictator's soldiers to do what is their duty as moral and rational beings, not what would be their imposed "duty" as subjects of an immoral and irrational being.

When these governments-in-exile accept defectors and refugees without limits, when they know how to finance the numerous existing work opportunities and those arising out of this population influx, when the government and the exterritorial and autonomous communities of the guest country do not raise any legal obstacles to the provision of employment and building of accommodation for these refugees and defectors, when the government of the guest country allows them to live in that country under their own laws, they have given themselves or chosen, as members of one of the alternative governments-in-exile, then every dictator will find it very difficult to conduct a war against the government of this, as hospitable country. On the contrary, he must then expect that a revolution, one supported by one or several of the alternative governments-in-exile, will sweep his regime away. His own remaining soldiers would finally turn against him. Some precedents were already mentioned above, under c.

"1948 in New York a Czechoslovakian government-in-exile was formed by emigrants. This is a promising beginning. Such a government constitutes an emotional focus for all patriotic elements in the oppressed country and is, probably, the fastest way to freedom for them." - Ulrich von Beckerath.

How should e.g. a government-in-exile against the Soviet regime be established? Who should constitute it?

All those persons who feel able to do so should get together, form an association, work out and announce their programme and invite people to public discussion evenings with representatives of competing organizations. The best programme will get the greatest support - but on an exterritorial and autonomous basis for volunteers, every such association will win and get some supporters.

All such communities will come to a defensive agreement against their common enemy, the dictatorship, and will subscribe to mutual tolerance for their autonomous efforts in practising personal laws among volunteers.

g) Details on the Proper Treatment of Defectors and Captured Conscripts

From the general aims of the militia: Overthrow of the dictatorship, protection of the rights of the civilian population and even of those of the soldiers of dictators, and from the non-recognition of the principle of collective responsibility follows here a certain action which alone would be rightful: The militia will question all defectors and prisoners about their attitude to the dictatorship. Whoever declares that he was forced to fight against the militia will not be treated as a prisoner of war but, according to his choice, either as an ally, citizen or neutral foreigner. What special offers will then be made to him on this basis was already listed in von Beckerath's suggestions, quoted above under c. Some more details can be found in the following section:

h) Employment and Accommodation for Defectors

The above described procedure for the payment of temporary pensions to defectors and refugees finds its limits in the financial ability of the militia, i.e. in the number of those who pay special defence contributions to the militia, in relation to those who, due to their defection, could suddenly, although only temporarily, claim a pension.

A small free country like West Berlin could very well successfully apply the here described military jiu jitsu system against the whole East German Army and those parts of the Red Army which occupy the middle of Germany and neighbouring countries. This means, that it could e.g. within a week accept about 500,000 to 1 million defectors, but it could not pay them such pensions from its own incomes. But distributed over the militia forces of the whole of West Germany or even of Western Europe, these costs could not only be raised for 1 million but for, let us say, 5-10 million defectors. Moreover, this kind of financial burden becomes reduced to the extent that areas are liberated from the rule of the dictatorship and defectors coming from there do return home.

Apart from this, the method of financially rewarding defectors may be necessary only towards the armies of relatively primitive and underdeveloped peoples or of mercenaries, i.e. towards soldiers for whom the financial advantage is decisive.

Even there the appeal to national feelings and the information that in future all minorities will be able to run their own affairs undisturbed, in form of exterritorial and autonomous communities of volunteers, will often be sufficient to draw over the soldiers of a dictatorship to the side of the militia.

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One can also presume that quite a few soldiers would consider it as offensive to them being offered a reward for merely doing their duty and joining their rightful government or the militia.

The reward and purchase system would also appear necessary whenever the soldiers of a dictatorship are too ignorant to be able to understand the employment programme of the militia, largely resting upon the issue of private means of exchange with a free market rate, redeemable in consumer goods and services, and upon the militia's house building programme. These soldiers want to be assured that, by their defection, they would not expose themselves to starvation or intolerable conditions in over-crowded refugee camps. For such people the pension payment and the payment for weapons and equipment they bring with them, would be the right thing.

But the system of financially rewarding defection is at least in all those cases superfluous, if not morally objectionable, where the subjects of a dictatorship not only recognize their advantage but also their duty to defect to the militia or their own chosen government-in-exile, and when, consequently, they defect at the first opportunity in the hope and expectation that from now on they can finally practise their basic rights undisturbed and without fear of punishment. This freedom will be reward enough for such people and more than make up for the dangers encountered during the defection.

Naturally, they must come to know that they will not be considered as enemies, burdensome foreigners or undesired competitors. If they have to fear such and similar hostile attitudes, then their number will usually remain too small to end a war rapidly, almost without bloodshed, already in its initial stages.

But if these people are rightfully and fairly treated then they are likely to come in large numbers and will only desire their chance to become freely self-supporting as fast as possible.

The militia, by realising and protecting the newly discovered economic human rights (see appendix 1 for a draft) will give millions of refugees and defectors the opportunity to maintain themselves by their own free and unexploited work, without depriving anyone of his job. Moreover, the pay they can earn in this way will usually be much higher in purchasing power than the one they could earn under the dictatorship. To finance this employment is not difficult with the goods warrants system described above and the possibility to invest, e.g. in house building, on a stable value basis.

An initial shortage of machinery and work spaces could be overcome by introducing shift work in all enterprises which so far operated only during daylight hours.

The fighting militia army could, naturally, not occupy itself with the details of integrating the defectors, former prisoners and refugees in the process of production. This would be one of the tasks of the local militias. They have trained experts for this purpose, e.g. for the establishment of new shop foundation banks or productive cooperatives. They will also intervene when an enterprise would e.g. refuse to accept Russians or Chinese as workers. The militia would remind the managers concerned of their duties and see to it that a new management is elected if necessary. If the refusal does not come from the management but from unionist workers, then the militia will protect these foreign labourers as it would any "scabs" or "strike-breakers" who merely practise their right to work.

However, if full employment had already been established long before, then the workers would no longer be afraid of competitors but would rather welcome them as helpers in further increasing their standard of living.

i) Promotion of Exterritorial and Autonomous Communities Formed by Defectors etc.

(Compare Sections I and V on this.)

j) Language Instruction in all Languages Prevailing in Dictatorial Countries

A large number of members of the militia has to receive language instructions in the languages of all countries subjected to dictatorships. This is essential and a precondition for a sufficient understanding between the militia and potential defectors among the soldiers and officers of a dictator.

k) Food Drops instead of Bomb Raids

Instead of blockading the countries under dictatorships and organising air raids against the towns dominated by them, the subjects of dictators should rather be provided from the air with food and other consumer articles which are in short supply among them.

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Those who formally appear to be still the subjects of dictators have in reality become, through the alliances of their governments-in-exile with the militia forces, the allies of the militia in its fight against the dictatorship. Often, due to the centralised and coercive planning forced upon them, they are short in food, clothing etc. As allies they have a claim to our assistance. This assistance could be given to them by fleets of aircraft which would otherwise have carried heavy bombs.

Once this new policy is fully grasped by the fighter squadrons and ground to air rocket and gun batteries, these bomber flights will not be seriously resisted. Once could even expect that then some of the fighter pilots of the dictatorship would defect or even fly protective escort for such "bombing raids".

This idea is not new at all, as can be judged e.g. from the following news reproduced in the "NEUE ZUERCHER ZEITING" of 2.8.1955:

"The Republican Senator Flanders has proposed that the United States should bombard communist China with wheat - if necessary under the protection of an escort of fighter planes. Flanders said in a speech before the Senate, that millions of Chinese would be close to starvation while the US would have a surplus of millions of tons of wheat."

Propaganda material in the Chinese language should be enclosed. There are sufficient Chinese students in the US to produce an abundance of such leaflets.

Occasionally, the Chinese Nationalists on Taiwan have acted already upon this principle: "DER TAGESSPIEGEL" of Berlin, of 21/6/57 reported:

"Formosa aircraft dropped rice. Aircraft of the National Chinese have dropped over the starving provinces of Red China more than 40,000 kg of rice, 30,000 pieces of clothing and 2 million leaflets."

During the siege of a town occupied by communist forces, the militia, likewise, should not let the population oppressed by the communists starve, even when, as a result of its food supplies, the communists would also be supplied with food.

For this there are also precedents. Mignet reported in his "Geschichte der Franzoesischen Revolution" (History of the French Revolution) on the period between 5.5.-4.8.1789:

"... tell him, that the Henry whose memory is blessed by the world, the one of his ancestors whom he intended to take as his example, sent into the very Paris which rebelled against him, and which he himself laid siege to, food supplies, while his cruel councillors will not let the grain pass which trade would bring to the loyal and starving Paris."

Similar thoughts are expressed below under t.

1) Proclamation of Rightful War Aims

The militia cannot achieve its aims if it keeps them secret. It will, on the contrary, win rapidly and with certainty only when it sufficiently publishes its rightful war aims - and does not pursue any other war aims.

To what extent the publication of rightful war aims is really a contribution towards the rapid re-establishment of peace, was shown by Abbé de Mably ("Diplomatische Verhandlungen" - Diplomatic Negotiations -, Borngraeber, Berlin):

"Nothing is more worthy of a prince who appreciated the value of human blood, than to announce in a manifesto the reasons which have induced him to resort to arms. This means almost: to open negotiations with the whole of Europe. At thesame time one's disputed rights and indemnification claims should be published. Indeed, most ministers thought the contrary actions to be very clever. Thus they avoided stating quite clearly what they wanted to win by a war. They are afraid of being exposed when they are defeated and want to keep free hands for increa-sing their demands in case their successes correspond to their hopes.

But this kind of policy cannot be as admirable as is commonly believed, seeing that the Romans, who conquered the whole known world, never prepared their Legions for a campaign without announcing their claims. And even after the greatest victories they imposed upon the defeated not one extra or more severe condition.

Also, even after their most severe defeats, they still upheld the same claims.

Our kind of behaviour will either establish or confirm the reputation of a government as a scheming and plotting one, which only wants to deceive and act according to opportunities. But the behaviour of the Romans is much more suitable for shortening wars and it alone can bring a State a good name and success. We live, so to speak, a hand to mouth existence, make ourselves dependent upon events and only look for decent appearances to obey them.

 

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As our enemy never knows what we really want, he must continuously endeavour to restore his powers, once he has been defeated, or must use his successes to the utmost while he can - and so peace is postponed further and further. The enemy of the Romans, on the other hand, was touched in case of defeats by their generosity and disheartened even after successes by their courage. This double feeling induced them to avoid the miseries of prolonged warfare."

Schlosser, in his World History, Vol. I, p. 115, brings an example proving how much the publication of war aims, even if only partly rightful, like the assurance you can keep your old constitution) facilitates a victory:

"The Persian king used part of his army to conquer the Greek colonial towns, those which alone among all members of the Lydian Empire did not want to recognize the Persian overlordship. With two exceptions all soon submitted to his superior force. Cyrus left them their constitution, so that they continued to rule themselves in the accustomed fashion, under the supervision of a single Persian or Mede appointed by Cyrus. This procedure was quite commonly used among the peoples of the East in ancient times and is to some extent applied even now. At the time of Cyrus one never thought to impose the constitution of the victor upon the subjected people. One rather left each nation or town in possession of their old institutions and their accustomed administration. Whenever one did not trust the loyalty of a defeated people then one rather weakened them by banishing a part of the population into remote areas than making a change in these affairs. Two Greek towns of Asia Minor, Teos and Phokaes, not only wanted to retain their customary form of self-government but also wanted to remain free from the ultimate Persian sovereignty. Thus they rather left their homes than paying tribute to the Persians."

What are the rightful war aims of the militia?

The main aim of the militia is the introduction or re-establishment of the rule of human rights and natural rights of rational beings. Thus it will fight only against the enemy government and not against but for its subjects. From this it follows that it does not fight for any conquests, for reparations, to obtain slave labourers or to confiscate, dismantle and transfer whole factories, as happened in Germany after WW II.

The militia will fight no imperialistic wars, i.e. wars of conquest, for domination purposes. On the contrary, the power of the militia will, among other things, be used to resist all attempts by dictatorial regimes to conquer other countries.

The militia will not claim to rule over any particular area or territory and their inhabitants. It would not even accept such a rule if it were voluntarily offered to it. It is and remains an exterritorial and autonomous community of volunteers which exists exclusively for the protection of human rights and the natural rights of all rational beings.

It would occupy any territory so far dominated by a dictator only as long as this is required for the protection of the rights of the inhabitants and for the establishment of their own free and democratic or voluntaristic institutions, i.e. as long as sufficiently strong native militia organizations have not yet been established.

How wrongful any enlargement of a State by a unilateral government action is, from the philosophical point of view, was shown by Immanuel Kant in his 'Eternal Peace":

"No independent State (no matter whether large or small) should be subject to acquisition by any other State, be it through inheritance, exchange, purchase or donation. For a State is not (like the land upon which it is situated) a possession (patrimonium). It is a society of human beings, and no one but they themselves can rightfully command them or dispose of them. To integrate it, although it has its own roots, like a graft into another State, means to deny its existence as a moral person and to turn it into a mere thing. This would contradict the idea of an original contract without which one cannot conceive any authority over a people. (An inherited empire is not a State acquired by another State, but one whose right to rule has been inherited by another physical person. The State then acquires another regent, not the regent as such, who already possesses another empire, the State.)

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"Into what dangers this prejudicial form of acquisition has thrown Europe (for the other parts of the world have never heard of it) up to today, that States can even marry each other, is well known to everybody. It has become a new kind of industry to make oneself overpowering, without effort, through family relations, and also to acquire new countries in this way.

Also the hiring of troops from one State to another, not against a common enemy, is to be counted among these abuses. For the subjects are here also merely used as things which can be arbitrarily used and consumed."

How harmful conquests are from the political point of view, was shown by Abbé de Mably, ibid, in chapter 16:

"On Negotiations which Lead to Peace, Congresses, Armistices and final Peace Treaties: In the same way as during the war one should do nothing which would hinder the achievement of peace, one must not, in establishing peace, do anything which could be harmful in the very next war one might have to undertake.

From this incontestable principle it follows that the main aim of a major power during the peace negotiations must never be the own enrichment, the greedy grasping of everything it could possibly take and would want, but, rather, to moderate envy or hatred which could follow its fame, to tie friendly relations, which helped in the success, still closer, and, first of all, to conduct the negotiations in a way that the opponent falls out with his allies and loses his name as a good ally.

"My whole political book provides a proof for this assertion. But I do admit that no truth is less likely to be understood. The great mass of the people wants the negotiators to maintain the conquests of the army. They are enraged about any returns of conquered areas. The vanity of the prince is flattered when, under his rule, the area of the State is expanded. A minister will not hesitate, when he can at the same time gain public praise and the favour of his ruler, to use favourable moments for the conclusion of a so-called triumphant peace. By his ambition he will create enemies for the State, give it a bad name among its allies and thereby weaken it much more than he believes to have strengthened it by the acquisition of some territories. If his is only a mediocre mind then he will be proud of himself; if he is sensible enough to understand his mistakes and foresee the dangers he has aroused for his State then he might say: 'It can-not now be helped. We will see what will happen when it happens. Whoever comes after me can take the hot chestnuts out of the fire. ..."

The militia will not claim any reparations from all subjects of the defeated dictatorship, because it realises that the population of the dictatorship had been subjugated and can therefore not be rightfully held responsible. But it will, during its fight against the dictatorship, levy contributions from them as war taxes. It will also happen that upon decisions of international courts, the property of particular war criminals will be used for indemnification purposes.

(The nationalized property of the dictatorial regime can be utilised to repay the militia its liberation costs and the taxes that had been raised to help finance the liberation campaign. The remaining capital assets are then to be distributed among the liberated, perhaps best on an equal per-head basis, in general shares which can later be converted into shares of particular enterprises of the formerly statized ones. See PEACE PLANS 19 c. - J.Z., 14.12.02.)

Nor will the militia impose forced labours upon the population of occupied territories. Exempt from this would be temporary jobs to prevent epidemics, like the burying of bodies on a battlefield, the fighting of forest fires and the closing of broken dikes. But people under such job obligations will be paid for their labours, by the militia, like other hard working people.

Otherwise, the militia will hire labourers for all non-military jobs and will not put them under any pressure to work longer or for lesser pay. The last WW has demonstrated that even such seemingly self-evident behaviour should be formally declared as part of one's programme.

Likewise, it can never be the aim of the militia to cripple the economy of any country by the confiscation and dismantling and exporting of its most valuable machines, with the intention to eliminate a competitor. (This happened very extensively and repeatedly in Germany after WW II. Presumably the Western powers made good use of these machines but in the Soviet Union, according to prisoner of war eye witnesses, they were often just dumped from the railways and left in the open, for months or even years to rust away. - This was a little known example of the "centrally and scientifically planned" socialist economy.)

The militia soldiers will realize, because of their lessons on the human right to engage in free trade, that the economically most advanced countries become, under free trade, inevitably the helpers of all underdeveloped countries and that, moreover, the most advanced countries are not each other's greatest competitors but each other's largest customers. (For instance, Germany and England, before WW I, contrary to popular prejudice.)

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One result of the dismantling and removal of German machinery, that was neither foreseen nor desired by the victorious powers after WW II, was that German industries acquired, upon credit, the most modern new machines, realising that they would pay for themselves within 1-3 years. Then they started producing with these machines better and cheaper than the victorious powers could, with their outdated machines.

But there is one kind of machinery which the militia will always dismantle and destroy - or shape into "plow-shares": wrongful means of war, to the extent that they cannot be utilized for peaceful purposes, especially nuclear destructive devices, places for their manufacture and also nuclear reactors, regardless of the pretences under which these were built and are maintained.

Once the militia has proclaimed such war aims under oath and publicly, inviting representatives of all armies of the world, then every foreign soldier will, quite naturally, come to ask himself: Why should we fight against such aims at all? It is, obviously, not a matter of defending our fatherland, our religion, our culture, our standard of living, our ideology, our lives and our liberties. On the contrary: The programme of the militia offers us the possibility to become free and independent, in exterritorial and autonomous communities of volunteers, much more so than we could under the present government. Thus, as patriots, we should defect and help liberate our country. (Under patriotism is here understood a peaceful competition in which one attempts to set an example by one's advances for all other nations, in which one lives according to one's religion or other beliefs, develops one's culture and acts in accordance with one's economic and social points of view.)

After the open proclamation of such war aims the soldiers of the enemy regime will lose their last doubts regarding defection to the militia, or to their self-chosen government-in-exile, when the opportunity arises.

Perhaps most important of all: No one will continue to seriously believe that against an opponent who has such war aims one would be authorised to use nuclear weapons or that that the destruction of the own nuclear weapons would render one's native country defenceless.

m) One-sided Peace Declarations

"War against the palaces, peace to the huts!" - French Revolution slogan

During the peace negotiations of 1918 in Brest Litowsk something happened that never before happened in world history: One party, revolutionary Russia, through its spokesman Trotzky, declared the war at an end, proclaimed the peace, ended all hostilities and demobilised its army, but refused, at the same time, to sign an unjust and oppressive peace treaty.

This declaration was made in the expectation that the revolution begun in Russia would very soon spread to Germany and that, consequently, further attacks by the German army would not take place. But in these expectations Trotzky was disappointed. The German army did advance further. The German revolution did not take place immediately but only some months later. Thus the revolutionary Russian government was forced to finally "accept" the still more unfavourable conditions in the Peace Treaty of Brest Litowsk of 3/3/1918.

But even the signing of this peace treaty took place with a significant protest: Sokolnikov, who had replaced Trotzky as leader of the Soviet delegation, declared that Russia would accept all conditions imposed upon it by Germany with sword in hand. When, thereupon, the German representatives protested and maintained that the peace treaty would be the result of debates stretching over weeks, S. declared that under the present atmosphere of violence (the German army had advanced further) one could not speak of discussions and that they would sign any draft submitted to them "under the eyes of the workers, soldiers and peasants of the whole world, who would form their judgement on these treaties."

This historical example shows that one can not only declare a war one-sidedly but also a peace. The effect of this peace declaration upon world opinion was considerable. It also affected the fighting spirit of the German troops. It would, certainly have been greater, if not decisive, if the Soviets would have had right completely on their side and if the German imperial government and army leadership would have been unanimously opposed.

But the Soviets had committed already so many crimes in the first days of their rule (e.g. after the storming of the Winter Palace in Petersburg) and the "dictator-ship of the proletariat" proposed by them deterred every reasonable person. Thus the number of their opponents was right away considerable.

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The German leadership had the majority of the German nationalists behind it, who saw something desirable in further conquests of territories, Moreover, one believed that the starvation caused in Germany by the blockade could only be overcome by dominating large agricultural areas in the East. (Protectionist prejudices were still dominant in Germany.)

Consequently, Trotzky's & Sokolikov's declarations did not suffice on their own and immediately to force the German High Command to end its hostilities and to induce the Germans to rise against the imperial regime. (Sufficient knowledge on the rightful and efficient conduct of military insurrections and revolutions was also sorely amiss. - J.Z., 14.12.02.)

What was wrong and what was right in Trotzky's action? Could the militia use a similar procedure? Who could really much such declarations without exposing himself to charges of hypocrisy and deceit and would be able to derive a military advantage from such peaceful action? Certainly not the leaders of imperialistic armies, bu probably a militia which fights exclusively for and under full respect for human rights. If this kind of peace declaration is, furthermore, made during public militia meetings, in which every single militia soldier confirms this peace declaration, then this declaration will find the trust it deserves. (See also the entry on "Trust" in PEACE PLANS 16-18.)

To whom should such a peace declaration be directed? Obviously not to a government constituted of criminals nor to the leaders of mercenary volunteers. Towards fanatical Nazis and communists and their rulers such a declaration and simultaneous demobilization would have no value, either. On the contrary, it would promote their aims and increase their relative power by weakening the own. Their urge to conquer and oppress would not be reduced thereby but rather provoked. Towards these people such a one-sided peace declaration would be as senseless as a declaration of the police that in future it would no longer pursue and prosecute criminals.

Actually, today's armies and peoples contain only a small percentage of fanatics. The majority fights and obeys, usually against its will, because it does not see away out. Only towards armies thus constituted does a one-sided peace declaration make sense, is it rightful, dutiful and effective. Only towards the comparatively peaceful majority & peaceful minorities does a one-sided peace declaration, partly offered by the international militia, partly by free countries, partly by exterritorial governments in exile, make any sense at all.

These peace declarations should consist at least out of the following parts:

1. The declaration of rightful war aims and peace conditions.

2. The promise of extensive help for all oppressed with whom one concludes this peace, e.g. the supply with food.

3. The assurance that all further fighting measures will be directed exclusively against the enemies of human rights

and natural rights and that everyone else will, as far as humanly possible, be given the chance to escape the

power of these common enemies.

This one-sided peace declaration should also contain or refer to a comprehensive peace programme like the one described in this book.

Even without an express statement or this kind, every thoughtful person will recognize already in the swearing-in of militia soldiers upon human rights and natural rights, such a one-sided declaration of peace towards all oppressed people. Only criminals would want to fight against a force which has such intentions (proven by its actions). As a result of the one-sided peace declaration such criminals will soon become more or less isolated - seeing that all their involuntary allies and subjects will leave them in droves at every opportunity.

When the armies of two wrongful governments are forced to fight each other then the soldiers of these armies would be obliged to make such one-sided peace declarations to each other or, in other words, conclude a separate peace treaty between them which would combined their military forces against both of their former governments.

When such a peace declaration is made by the militia then the war in the conventional sense would be transformed, nay even ended: It would no longer be a war of one nation or people against another, one race against the other, one religious fanaticism against the other and would not be a fight for the domination of one or the other ideology, either. Insofar the one-sided peace declaration would end the war immediately and completely. What would remain is a kind of widespread peace, one covering the majority of the population, a protective system for human rights

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and natural rights of rational beings, for all who either want to claim them themselves or are prepared to respect them in others. What would remain would merely a fight or resistance against a minority of criminals - no more than a mere police action. (Note, that the above ideas are given in some more details in plan 169 in PEACE PLANS No. 7, pp. 74-83.)

n) Timely Publication of the Programme of the Militia

In order to become effective immediately when a war begins (moreover, in order to help prevent wars, as has been suggested in Section V on revolutions), and in order to dispel all remaining doubts and misunderstandings by discussions etc., as well as to remove all motives for an arms race, and to develop a genuine trust towards this programme, it must become known as the permanent aim of the militia already years before any war, and, moreover, known to practically every soldier and other subject of dictatorships.

Furthermore, it must already be realized during peace time, as far as this is possible, e.g. by the militia protecting in its sphere all human rights and natural rights of all people and by the unrestricted acceptance, nay, welcome for refugees and defectors, which would realize all promises towards such people.

If the militia programme would be announced only in the middle of a war then it would neither find nor deserve trust.

How such a programme could be made known in the countries ruled by dictatorships has already been mentioned above.(V/10/4)

o) Tyrannicide

"Whoever fights tyrants is a holy man,

and whoever stops arbitrariness serves God!'

Ernst Moritz Arndt

Point 62 of the new human rights draft in appendix I runs:

"Based upon the right to resist and the duty to resist, every rational being has the right and duty to make tyrants harmless."

The militia fights only just wars against men in power who suppress human rights. The leaders of these men can thus always be defined as tyrants, and many of their helpers also. Consequently, it will be one of the primary war aims of the militia to render the enemy, the dictator, his commanders and major assistants harmless, in every possible way, if necessary by killing them.

"It would very much contribute to prevent wars if new international conventions were concluded, similar to those which have led to the Hague Convention on the Conduct of Land Warfare, which would include the following clause, following the example of the old Roman law against tyrants. This law stated, as can be found in the writings of Montesquieu, that whosoever would kill a tyrant would, there-upon, became quite legally a dictator of Rome for 6 months. Thus, if e.g. Khrushchev mobilised the Red Army and set it into motion against Germany, and Shukov, thereupon arrested Khrushchev and appealed to the whole army to obey from now on him, while reminding them of the example set by Trotzky, who in the middle of the war, in 1918, proclaimed peace, then Shukov should, automatically and for the next 6 months become the president of the European Federation." - Ulrich von Beckerath, in 1957.

Another and English radical, long before him, once chancellor of England and much later declared a holy man and martyr, Sir Thomas More, declared in his "Utopia", in the chapter on the warfare of the Utopians:

"Their chief and principall purpose in warre, is to obtelne that thynge, whiche if they had before obteined, they woulde not have moved battell. But if that be not possible, they take so cruell vengeaunce of them whiche be in the faulte, that ever after they be aferde to do the like. This is their chiefe and principall intent, whiche they immediatlie and first of al prosequute, and set forwarde.

But yet so, that they be more circumspecte in avoidinge and eschewynge jeopardies, then they be desierous of prayse and renowne. Therefore immediatlye after that warre is ones solemnelie denounced, they procure many proclamations signed with their owne commen seale to be set up priville, at once time in their enemies lande, in places moste frequented. In these proclamations they promisse greate rewardes to hym that will kill their enemies prince, and some what lesse giftes, but them verye greate also, for everye heade of them, whose names be in the saide proclamations conteyned. They be those whom they count their chiefe adversaries, next unto the prince.

 

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Whatsoever is prescribed unto him that killeth any of the proclaimed persons, that is dubled to him that bringeth anye of the same to them alive; yea, and to the proclaimed persones themselves, if they wil chaunge their mindes and come in to them, taking their partes, they profer the same greate rewardes with pardone, and suertie of their lives. Therefore it quickely commeth to passe that their enemies have all other men in suspicion, and be unfaithfull, and mistrusting among themselves one to another, living in great feare, and in no lesse jeopardie. For it is well knowen, that divers times the most part of them (and speciallie the prince him selfe) hathe bene betraied of them, in whom they put their moste hope and trust. So that there is no maner of act nor dede that giftes and rewardes do not enforce men unto. And in rewardes they kepe no measure. But remembring and considering into how great hasarde and jeopardie they cal them, endevoure themselves to recompence the greatnes of the daunger with like great benefites. And therefore they promise not only wonderful greate abundaunce of golde, but also landes of greate revenues lieng in most saffe places among theire frendes. And theire promisses they perfourme faythfully withoute annye fraude or covyne. This custome of byinge and sellynge adversaryes among other people is dysallowed, as a cruel acte of a basse and a cowardyshe mynde. But they in this behalfe thinke themselfes muche prayse woorthy, as who lyke wyse men by this meanes dispatche greate warres withoute anny battell or skyrmyshe. Yea they counte it

also a dede of pytye and mercye, bicause that by the deathe of a fewe offenders the lyves of a greate numbre of innocentes, as wel of theire oune men as also of theire enemies, be raunsomed and saved which in fighting shoulde have bene sleane. For they doo no lesse pytye the basse and common sorte of their enemies people, then they doo their owne; knowing that they be driven and enforced to warre againste their willes by the furyous madnes of theire princes and heades."

In another part of the same chapter, More applies this idea to battles:

"When the battel is hottest and in al places most fierce and fervent, a bende of chosen and picked yong men, whiche be sworne to live and dye togethers, take upon them to destroye theire adversaries capitaine. Whome they invade, now with privy wieles, now by open strength. At him they strike both nere and farre of. He is assayled with a long and a continuall assaulte, freshe men styll commynge in the weried mens places. And seldome it chaunceth (onles he save hymselfe by flying) that he is not either slayne, or els taken prisoner and yelded to his enemies alive."

A further example has been set by article 27 of the French Constitution of 24/6/1793:

"Every individual who usurps sovereignty shall immediately be put to death by the free men."

Prince Louis Ferdinand of Prussia, the head of the royal house of Hohenzollern, declared at the occasion of the tenth anniversary of the 20th. of July, 1944:

"I believe it belongs to the greatest tragedies of our age that the conspiracy of July 20th.,1944 failed. If this coup would have been successful, the lives of millions would have been spared, dozens of towns in Germany and Europe would have been saved from destruction. The Soviet troops would not stand on the Elbe and Werra, and the whole of Germany, perhaps even the Baltic States, Poland, Hungary and Czechoslovakia would still belong to Free Europe."

Machiavelli, in his book "The Prince", made an acute remark on the practicability of the assassinations of tyrants and the limits of this procedure - at least as long as a militia of the here described kind does not yet exist:

"For this one should note that princes cannot avoid at all a violent death at the hands of a determined man. For anyone can undertake this deed if only he does not spare his own life. And yet, the prince need not fear them very much because such actions are extremely rare."

The clauses in penal codes, passed for the protection of the own or foreign heads of State, are either to be altogether repealed or to be supplemented by explanations which clearly state that tyrants can never be heads of States and that the true sovereign in tyrannically ruled States is the people. To attack this sovereign, e.g., with nuclear devices, or even to threaten it in this way, should, indeed, be severely punished - but this is another matter. If anyone is to be considered as a tyrant in these cases, then it would be the one who holds nuclear destructive devices, anti-people weapons, in readiness, threatens with them or uses them.

The international militia organization of local militias will appeal to its members and friends to support and if necessary hide refugees if they are blamed for nothing but active and rightful resistance against the rulers in totalitarian States or against the high-ranking assistants of these rulers. Finally, every local militia organization will solemnly and publicly declare

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"Anyone who executes a tyrant will find within the area of our organisation protection and help, also opportunity to publicly justify his action and describe his motives."

As tyrant is to be considered any man in power who does not respect human rights and natural rights of rational beings and who gives orders or prepares measures whose execution would offend against these rights on a considerable scale, a man, moreover, who remains in power only by means of the suppression of such rights.

As helper and assistant of tyrants anyone will be treated who likewise gives orders to offend against human rights or who executes them without resisting them, or who, when he cannot offer effective resistance, does not at least raise a protest.

As the helper of a tyrant is, among others, also a man to be considered who does not follow an explicit appeal to render a tyrant harmless. Moreover, those are to be considered as helpers of tyrants from whom one can expect, due to their words and their actions that they will murder their opponents. (These are just some suggestions and by no means yet the final version of the definition of a tyrant and his helpers and assistants.)

The above quoted article 27 of the French Constitution of 1793 may in future also be interpreted in a way that everyone who usurps the right to decide by himself whether there should be war or peace, should also be considered as a tyrant.

When a militiaman, during a war, is to follow orders given by a commander in wrongful application of the principle of collective responsibility, then this is for him reason enough to flee at the next opportunity to another militia formation which recognises human rights and international law, and before that, if possible, to render that commander harmless. If the commander gives such an order without "justifying" it and it follows from the circumstances that he is wrongfully applying the principle of collective responsibility, then the militiaman must also consider this officer as one who has broken his oath upon human rights and will also try to render him harm-less.

But should someone murder an officer who had given a rightful order, the murderer merely being of the opinion that the officer was a tyrant, then the militia would not aid such a murderer but assist in his capture and punishment. The militia will not tolerate that this effective method for the abolition of tyrants will be given a bad name by the arbitrary assassination of all men in power, which is favoured by some anarchists.

(A nurse in a hospital can be pretty "tyrannical" in the popular meaning without being a "tyrant" in the meaning that justifies tyrannicide. - J.Z., 14.12.02.)

The normal method of the militia to fight tyrants will not only consist in protection and aid for those who killed real tyrants or their powerful helpers upon their own initiative but, instead, in the official outlawry of tyrants and their assistants, together with the assurance of amnesty, in case they come over to the militia within a certain short period.

To outlaw a person means that everyone has the right and duty, after the short amnesty period is expired, to render the outlawed harmless, also by killing him when there are no other means available.

The special chances to be given to those who have mass extermination devices at their disposal were already discussed above. (V/3/e)

For an individual it is often difficult to determine whether a certain person is a tyrant or not. The militia, as a special body for the protection of human rights, can determine this question much easier, having access to many more facts and witnesses, and could, by its public outlawry, accompanied with its reasons for the outlawry, remove most of the doubts of individuals on whether the execution of certain persons as tyrants would really be justified and would not be the murder of an innocent person.

The militia would even discuss in public meetings whether certain persons ought to be considered as tyrants. It would proclaim, that as long as the matter would still be subject to public discussion, it would not support any killers of the persons under discussion and would advise all enemies of the accused (apart from cases of acute resistance in the defence of their rights) to abstain from all tyrannicide attempts against the person concerned - until the militia would have formally outlawed that person and stated reasons for this action. Moreover, the militia would treat anyone as a murderer who killed such persons in anticipation of such outlawry or after the militia hearing has dismissed the accusations against such persons.

The militia, in its public hearings, would give an accused every opportunity to clear himself from accusations that he would be a tyrant.

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In case sufficient evidence has been accumulated against a criminal ruler, then the militia will prosecute him before a kind of Vehmic Court and invite him to attend for his defence. Even individuals should be entitled to accuse men in power before such a court.

After an orderly and fair court procedure, which would give the accused every opportunity to prove his innocence, while requiring his accusers to prove his guilt, and nothing or not sufficient evidence could be brought forward in his defence, while there is overwhelming evidence for his guilt, the court would sentence him to outlawry.

The only way to end such a court procedure, before it would come to an outlawry decision, might be the immediate resignation of the accused. Then he should be granted amnesty, also, as if he had surrendered after the outlawry declaration but before it would come into force, during the short amnesty period.

In case of lesser offences, such a court could also impose a part-outlawry, for instance in the form of a boycott or the non-recognition of his pension claims, as a penalty against those found guilty.

Under no circumstances will the militia declare a collective outlawry by e.g. declaring all members of the single party of a totalitarian State to be guilty. It would always outlaw individuals named after their individual guilt has been carefully examined.

The outlawed can still claim all the rights which they would still have under the laws for the protection of animals, i.e., they must not be tortured, even if they themselves had been infamous torturers. (Torture might not wrong him but it would certainly degrade those who would torture him, no matter what temporary emotional satisfaction they might derive from this.) Any further rights they would not possess. They would have lost their human rights and natural rights of rational beings by the outlawry. They would be excluded from human society - moreover, they would be considered and treated as its enemies.

p) Observance of International Law and the International Law on Warfare,

especially of the Hague Convention,

to the Extent that they Rest upon the Recognition of Human Rights

The rightful and recognized rules of international law and the laws on warfare are binding for the members of the militia insofar as limitations of liberty and the use of force going beyond the framework set by them, are never, under any circumstances, permissible. But to the extent that international law and the law on warfare was so far wrongful, i.e. in contradiction to human rights and natural law, as well as in doubtful cases, the militia will not be bound by these laws but only by human rights and the natural rights of rational beings.

By the application of all so far found and in future to be established international rules for armed conflicts, a war loses its character as a totalitarian struggle of the whole power of a State against that of another. Finally, there remains only the prosecution and punishment of a minority of criminals by armed organizations for the protection of rights, that means, an action which is no longer a war in the usual sense of the word but rather a minor action of armed men, which to some extent is often required even during peace-times and will probably be required in the future. The whole would then rather fall under crime fighting, with war being reduced to a mere police action.

Some of the most important prohibitions of the Hague Convention on Land Warfare are the following:

"Article 23:

Apart from the prohibitions by special contracts, the following actions are prohibited

a) the use of poison or poisoned arms,

b) the treacherous killing or wounding of members of the other people or army,

c) the killing or wounding of an enemy who has stopped fighting, or is defenceless

or has thrown himself upon one's mercy,

d) the declaration that no pardon will be given,

e) the use of weapons, projectiles or materials which are suitable for causing unnecessary suffering,

f) the abuse of the white flag, the national flag or of military insignia of the Geneva Convention,

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g) the destruction or confiscation of enemy property except in cases where this destruction

or confiscation is urgently needed for the requirements of the war,

h) the repeal or temporary setting aside of rights and claims of members of the opposing party

or the denial of legal avenues to them.

The belligerents are also not allowed to force members of the opposing party to participate in military actions against their country. This applies especially when they were hired before the war broke out.

Article 25:

It is prohibited to attack or bombard undefended towns, villages, cities or buildings, with any means whatsoever.

Article 28:

It is prohibited to leave towns and settlement to plunder and pillage, even if they had been taken in storm.

Article 44:

A belligerent may not force the population of an occupied territory to give information on the army of the other belligerent or on his means of defence.

Article 45:

It is forbidden to compel the inhabitants of occupied territory to swear allegiance to the hostile power.

Article 48:

If, in the territory occupied, the occupant collects the taxes, dues, and tolls imposed for the benefit of the State, he shall do so, as far as is possible, in accordance with the rules of assessment and incidence in force, and shall in consequence be bound to defray the expenses of the administration of the occupied territory to the same extent as the legitimate Government was so bound.

Article 49:

If, in addition to the taxes mentioned in the above article, the occupant levies other money contributions in the occupied territory, this shall only be for the needs of the army or of the administration of the territory in question.

Article 50:

No general penalty, pecuniary or otherwise, shall be inflicted upon the population on account of the acts of individuals for which they cannot be regarded as jointly and severally responsible."

If during a war situations occur in which it is probably that a whole population approves of the actions of individuals which were contrary to international law, or even supports them, then a militiaman should demand that an opportunity be given to all those, who may still exist among them, who have maintained their rightful convictions, to make these convictions believable so that in all further measures against such a population they can be spared. Children should always be spared.

The burning down of whole settlements in retaliation, decimation and similar measures are regarded as contrary to international law and any order to that effect would not oblige a militiaman.

The rules of the Hague Convention on Land Warfare and similar international agreements achieved in the spirit of these rules of warfare, do bind a militiaman when he receives orders to infringe them. In this respect Article 25 of the Fundamental Law of the Federal Republic of Germany of 1949 is exemplary:

"The general rules of international law are part of the federal law.

They take precedents before laws and establish directly rights and duties

for the inhabitants of the federal territory."

Unfortunately, the authors of this constitution failed to make the clauses of international law as well known in Germany as the constitution itself.

Consequently, all members of the militia will declare in public meetings and under oath towards all governments and all citizens of the world, in essence:

If we should have the misfortune of becoming involved in another war, then we will not undertake any actions which have been prohibited by the Hague Convention (which was ratified by Germany on 18.10.1907) even if we

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receive express orders to do so. In other words, we will not loot in occupied areas even if we are ordered to do so. We will not burn any houses or destroy any other property of inhabitants. We will not destroy bridges, abuse prisoners of war, execute hostages etc. not even under express orders.

We will depose officers who give such orders and appoint other ones who know and respect the laws of war and international law.

These declarations should, furthermore, contain an appeal to everybody to publicly offer similar oaths.

Such promises could be trusted by soldiers on the other side. They would know that such promises weigh much more heavily than do treaties between governments or the promises of diplomat and politicians.

Once this kind of oath has been sworn anywhere in the world, soon similar oaths would follow in other parts of the world. Once this has happened, the armed people, everywhere, would gradually undertake more and more such obligations - until finally, and this cannot be stressed too often, no concrete warlike action of a wrongful type would remain any longer. What would remain would not longer be a war in today's sense.

The ruling opinion holds that the one who acts justly, fair and decent, would always be inferior to an enemy fighting without scruples. But whoever thinks like this does overlook that, as a rule, only the government and a minority among the people are as fanatical and prepared to fight without a conscience.

If it would be otherwise, then this fanaticism would still be opposed by the fighting spirit and courage of those who fight for freedom and rights and who are, as rational beings, better soldiers in many other respects. (Compare VI/10.)

Moreover, one can presume that the just procedure of military jiu jitsu, discussed above, will more than outweigh the fanaticism and cruelty of the leaders of the armed forces of dictators.

On the other hand, if the militia would try to defeat this criminal minority with wrongful means, for instance under wrongful application of the principle of collective responsibility, then it could easily be defeated.

q) What Should Be Done instead of Taking Hostages?

If a militia officer does, for instance, suspect that some inhabitants of a settlement have supported enemy guerrillas or partisans who fight contrary to the rules of international law, then he may not himself and immediately resort to penal measures. Instead, he should lay a penal charge before a court and should give all inhabitants the opportunity to declare publicly and in writing that they disapprove of military actions of guerrillas (and others) which are contrary to international law, and that they have neither supported them so far nor intent to support them in the future.

What practical value would such a declaration have? It would be a means, although by no means a completely effective and ideal one, to discover those citizens who are opposed to human rights. Moreover, it is hard to restrain soldiers once some of them have been murdered by partisans (often in an atrocious fashion). Such a declaration would help to calm down these soldiers. When, subsequently, the soldiers act correctly and a just examination procedure has begun to find the culprits, then some friendly relations will soon begin between the soldiers and the civilians. This friendly relationship would largely prevent further crimes or lead to the rapid arrest of further participants in offences against human rights. If, instead, hostages had been arrested then the hatred on both sides would have been increased.

After the human rights and natural rights of rational beings have been sufficiently publicized in the locality concerned and a delegate has been appointed from the inhabitants who, if necessary, would point out to his fellow citizens the basic rights involved, the local citizens themselves should be left in charge of the investigation and court procedure against the culprits. The militia should only send observers and see to it that the procedures as publicised as widely as possible.

Should it become obvious during these proceedings that the culprits are protected by their countrymen then there would still be time to declare: The town xyz does, in practice, not recognize human rights and will now be outlawed. Those of its citizens, who disagree with the attitude of their countrymen can ask for the protection of the

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militia. Here it is also important that the militia should never ask for the imposition of the death penalty for actions of partisans which are contrary to international law, even if they would have richly deserved it. For once the imposition of the death penalty is to be expected, the local people will probably not denounce the guilty ones. If, on the other hand and in advance, a maximum penalty of 10 years of imprisonment is proclaimed (Human beings who are no rational beings but people misled by their prejudices, have a claim to the recognition of mitigating circumstances!) then the guilty ones will be denounced much more readily.

As a preventative measure against offences by the civilian population of the occupied country against international law, whole towns and districts could be forced to give some kind of guaranty in form of a large amount of money. This amount should be paid in advance and in the form of bills of exchange. These bills should only fall due once offences against international law have occurred and otherwise not at all.

If this guaranty achieves its purpose, then these bills are to be immediately returned after the war ends. But for every militiaman murdered a certain amount should be deducted. High fines will deter many partisans from committing murders. When the total amount of the bills would fall due over a long period and in many instalments, then the imposed amount could be relatively high. The militia should also establish a foundation to the advantage of the relatives of those who died while prisoners of war, whether they were the own or foreign soldiers. The means flowing from the above fines should be paid to this foundation.

Such a procedure cannot be classed as barbaric while the old hostage system certainly could be so classed.

If a locality would hand over the culprits then it should always be freed from the fine.

In effect, by this method all measures to find offenders against human rights and all preventive measures are transferred from the militia to the communities.

These communities will not be punished when they fulfil their task dutifully but will be punished when they neglect them, let the guilty ones escape or even aid them. (The above is another one of Ulrich von Beckerath's suggestions.)

r) Action towards Nationalistic Terrorists

It is one of the great services of Kant to have clarified that in nationalism, the word taken in its popular sense, an element is contained that threatens world peace and is insofar a social wrong. Kant has furthermore proven that this wrong is very serious and that it is a challenge to all moral beings to end this wrong, if necessary even by force of arms. The type of nationalism which Kant fought, reserves, as essential to a government, the authority to declare war against another government, any time and for any reason or, alternatively, when people have no government in the modern sense (like some Negroe tribes on the African coast), simply to occupy an area and to let its people work for itself or the own nation, more or less as slaves.

Kant confronts the immoral nationalism with patriotism. Patriotism endeavours to raise the own people to a level of culture, civilisation and morality (as defined by Kant) which is not inferior to that of any other people and, if this is possible, even surpasses them. Patriotism does not disadvantage any foreigner or alien people. The more it achieves its aim, the more valuable does a people become, among whom genuine patriotism is active, - for all others as well.

These insights of Kant have not penetrated to the people and have not even become the common heritage of the educated ones. Thoughtless nationalism is still the basic attitude of most people.

Today nationalism goes so far that it grants governments the authority to arbitrarily infringe elementary human rights in the "own" country and to wave away all protests of foreigners with the remark: These are the "inner affairs" of the nation and would be no concern of any "foreigner".

In Algeria, for instance, Arab nationalists claimed the "right" to burn (alive!) French people and their own countrymen who did not subordinate themselves to the nationalist party. They did this in open streets, to increase the terrorising effect and committed many other abominations of this kind. Nevertheless, one cannot avoid the fact that in almost all countries, with the exception of France, the press sympathises with these insurrectionists. Also, large circles of the population sympathise with the insurrectionists although they are aware of these atrocities.

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At the same time many atrocities were committed by French soldiers, citizens and Legionaries.

In such a situation one cannot mobilise a citizen army in order to protect human rights in Algeria. What could happen in such a situation, e.g. in Germany, is the following:

A group of defenders of human rights publishes the method how refugees and deserters from Algeria could be provided with work already an hour after their arrival in Germany, without depriving anyone else of a job. (See above under freedom of note issue and goods warrants.) This group then invites all Algerians and all Frenchmen, who are prepared to publicly declare themselves in favour of human rights, to settle in Germany, at least temporarily. The only condition imposed will be that they subscribe with their names to the declaration of individual human rights and natural rights of rational beings. This would finally have an effect even upon obstinate nationalists in Algiers and upon the Arab and French owners of large agricultural enterprises, who then would have to fear the loss of many of their workers by emigration.

(By the way, if this employment programme had been applied in Algeria then the civil war would, most likely, not have occurred at all. It began when about one third of all Algerians was unemployed (in the average at least one family member) and the French employment offices applied the following simple policy: Not one Algerian is referred to any vacancy until the last unemployed Frenchman has got a job. The effect of such measures should have been foreseen by the example of many other previous revolutions.)

These nationalistic terrorists were not aggressors in the popular sense of the term but they were aggressors according to the theory of ethics supplied by Kant. While this fact was not strong enough during the Algerian War to mobilise an international crusade for human rights in Algeria - in a few years the attitude of the world's po-pulation on such questions might change and insist upon such intervention.

(We have had well-intentioned international interventions since this was written. However, they were carried out by conventional armed forced which were not sufficiently prepared for such situations and did not have quite rightful war and peace aims only. Thus they did to a large extent fail to achieve peace, civil order and harmony between the contending parties. Territorialism is not the solution but the problem! - J.Z., 15.12.02.)

s) Treatment of Prisoners of War in the Old Sense

Besides those who would at the first opportunity defect to the militia or let themselves be taken prisoners without offering resistance - because they were forced to fight against the militia, there will also be many prisoners of war and even some deserters who, because of prejudices or indoctrination fought voluntarily for a dictatorship and against the militia. To a large extent these will fall into the hands of the militia because right and left of them their comrades defected and left them in untenable positions, whereupon they finally considered further fighting as senseless and likewise defected or let themselves be easily taken by the attacking (liberating) militia forces.

If such prisoners and defectors would always be immediately released then at least some of them would try to join the dictatorship's forces again or try to harm the militia by sabotage acts and terrorist activities.

In order to prevent this, they ought to be treated as prisoners of war, for the duration of the war and not one day longer. All rights to which they are entitled a sprisoners of war, according to international law and the laws of warfare, should be respected. They should not be subjected to forced labour. As far as possible, opportunities should be given to them to earn a normal wage, within the camp or outside under guards. They should be free to use their earnings for food and other consumer articles. Their contact with civilians should not be restricted any more than follows anyhow from the fact of their imprisonment. There should be no restrictions on visits, letters, telegrams, packets, etc.

These prisoners should also have the chance to be released on parole before fighting has ceased, into the areas already liberated, provided their attitude has changed as a result of enlightenment opportunities offered by the militia.

Others might be released upon their oath that they would never again fight against the militia and could then support themselves as free labourers in the already liberated areas. Most likely they will then, through practical experience with a rightful and free society, become also adherents of the programme of the militia which is based on elementary rights.

One precedent was the system of release upon word of honour, shown in the text the capitulation document, drafted by von Moltke, for the French army defeated at Sedan :

"Article 2: Due to the courageous defence of this French army, all generals, officers and public servants of the rank of officers, are to be set at liberty as soon as they give their word of honour, in writing, that up to the end of the current war they will not resort to arms again and will in no way act contrary to the interests of Germany. Officers and public servants who accept these conditions can keep their weapons and their personal effects."

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(By now we should put less stress upon this kind of courage and honour and extend the parole option to ordinary soldiers, especially those who declare themselves in favour of individual human rights and liberties. - J.Z., 15.12.02.)

When the total number of prisoners is relatively small then they could simply be disarmed and set free. They could not do any great harm and after spending a few weeks in a free country most of them will no longer be adherents of any dictatorship.

When the militia announces, long enough before any war, that in future this will be its procedure towards prisoners of war, who were volunteers, then it will only rarely be resisted with the courage of desperation and will have a better chance to win all its just wars rapidly.

Unfortunately, in any military contest there will be particular cases in which pardon cannot be granted because it is impossible to make prisoners. Patrols in enemy territory, for instance, can hardly ever make prisoners - unless they are already on the way back. If they merely disarmed a prisoner and set him free then they might be betrayed by him. If they gagged him and tied him up, at e.g. 30 degree Celsius below Zero, this would likewise mean murder in most cases. Guards of the enemy have, in practice, to be almost always killed so that they cannot sound an alarm. Shakespeare brings a further example in King Henry V, Act 4, scene 6.

Some very rapidly acting knock-out drugs, with long-lasting effects, might, in future, offer a more humane solution in many cases and might become standard equipment. They could also be shot, from considerable distances, with air rifles or pistols.

To mistreat prisoners and arbitrarily kill them will probably always be punished with death by the militias of the future. Not only would such actions defeat the purpose and moral justification of the militia but the effect of such news upon the still fighting comrades of the victims would be to strengthen their will to resist and thus any mistreatment or killing of this type could cost the lives of many militia-men none of whom might have been involved in such atrocities.

t) To what Extent Would the Militia Use Destruction as a Military Means?

During WW II. both sides attempted to weaken or defeat their enemies by the destruction of cities, factories, stores, dams, transport facilities etc. in the Hinterland! mainly with the aid of bombers. The hoped for successes were not obtained although the general degree of destruction was raised.

The aim of the militia will be to bring any war to a rapid and victorious end - with as little destruction as possible. The obvious solution lies in confining destructive measures to military installations only or those of military value.

But what are military installations and other installations which are really significant for a war? If one does not think very much about this then one might arrive at conclusions like those of the British strategists who wanted to destroy the German war machinery by killing its armament workers and who tried to achieve this by attempting to kill all civilians. Quite apart from the immorality of such a procedure, they certainly selected much too large a target.

One might merely arbitrarily say that significant installations are all those which during a war produce predominantly for military purposes or are mainly used for such purposes. But this would possibly include too many installations, also. One would have to include many bridges, power plants, reads, vehicles, trains, railway lines, mines and refineries, all installations which during peacetime would be used exclusively for peaceful purposes and should thus, as far as possible, be spared.

Even a tank factory will rapidly be back to producing e.g. trucks, railway cars and tractors, as soon as a war is over. A rifle manufacturer might go back to producing sewing machines, an explosives factory, fertilisers, paints, colours, medicines etc. Moreover, wouldn't during all attacks against such installations always many non-combatants be killed, contrary to the laws on warfare, and many useful buildings demolished? Is this degree of destructiveness really inevitable when rapid victory is the aim?

Would it not be preferable if all destructive measures would be concentrated upon a few enterprises whose functioning is really decisive for the conduct of a modern technological war?

Compare on this the following extract from "THE INDIVIDUALIST", London, Dec.,1948, p.46:

"Notes from Berlin:

"Everybody in Berlin admires the British and American airmen who, sometimes amid the 'artillery exercises' of Soviet anti-aircraft guns, supply Berlin. People are saying that if Britain had done this in the first days of the war, or even in 1933, the Hitler government would have been swept away in a few weeks. I think, they are right. An aeroplane filled with chocolate is a more formidable weapon against dictatorship than bombs on its subjects.

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"As Voltaire says, every government, no matter how bad and weak it be, has strength enough to bear its subjects' miseries. He might have added that it has not strength enough to bear its subjects being supplied with chocolate by its enemies.

If there is war with Russia, the British might drop as many bombs as possible on Russian ammunition factories; but on Moscow, Leningrad and Kiew they should drop chocolate, cakes, sweets and sugar. The Russians can support any hardship, but they would be powerless against such an attack.

You may remember that when Henry IV of France was trying to subdue a revolution, he sent victuals to the towns he was besieging and never without success. I am not joking.

In the German Statistical Yearbook for 1938, p. 136, 1 find that in 1938 Germany had only 134 large furnaces for the production of steel and iron. Suppose, that at the outbreak of war Britain had bombed only these furnaces, and had dropped chocolates on the towns, even if the demand in England for the destruction of ten German towns for every English town were never so loud. Britain would have bombed furnaces and nothing but furnaces. By 1940 they would have destroyed the last German furnace, and the war would have been over; for even Hitler (who did many astonishing things, and who, in his lucid moments was not so crazy as he is now represented) could not carry on war without steel.

Bombs on the war material factories, and chocolate on the towns - and Britain will be master of the world by the year 2,000!

"When the people of Berlin saw, during the entire period of the war, only one Russian aeroplane over Berlin, they ascribed this to the greater humanity of USSR.

The Russians, they said, must be better than they are painted by Goebbels: they do not bomb civilians. And in 1945 Berlin received the first Russian soldiers with sincere friendliness. If the USSR had used this moral capital, which they had accumulated not by their humanity but by their unsentimental warfare, they would now have a German Soviet Republic, probably more attached to Stalin than is the Ukraine. But they wasted their moral capital."

In another place, the same author, Ulrich von Beckerath, remarked:

"England had at the beginning of the war about 2,000 furnaces, apart from a number of small ones which were insignificant for the mass production of ammunition.

If the German airforce had confined its attacks to furnaces, instead of attacking, against all international law, English civilians and their residences, then already within a few weeks a large-scale unemployment would have begun in England and war material could no longer have been produced. At the latest in 1942, but most likely much earlier, England would have been militarily finished. And after the war the reconstruction of the furnaces would not have been a great problem.

The same applies to the about 600 furnaces of Germany at the outbreak of the war. The number of human victims in this kind of warfare would, probably, have been smaller than during any of the large and well-known catastrophes in shipping, e.g. that of the Titanic."

I am only too aware that the following is not a historical document - but it appears to be based on eye witness observations, as are frequently accumulated by writers, and has the same message for WW I. While in this instance "connections" may have played as large a role as the author presumes, I believe that during WW II the air raid policies pursued were just a matter of extreme stupidity on both sides:

"Have you heard of Briey, Monsier? From the mines of Briey district comes ninety per cent of France's iron ore. In nineteen-forteen those mines were captured by the Germans, who worked them for the iron they needed. They worked them hard. They have admitted since then, that without the iron they mined at Briey, they would have been finished in nineteen-seventeen. Yes, they worked Briey hard. I, who was at Verdun, can tell you that. Night after night we watched the glare in the sky from the blast furnaces of Briey a few kilometres away; the blast furnaces that were feeding the German guns. Our artillery and our bombing aeroplanes could have blown those furnaces to pieces in a week. But our artillery remained silent; an airman who dropped one bomb on the Briey area was court-martialled. Why? His voice rose. 'I will tell you why, Monsier. Because there were orders that Briey was not to be touched. Whose orders? Nobody knew. The orders came from someone at the top. The Ministry of War said that it was the generals. The generals said that it was the Ministry of War. We did not find the facts until after the war. The orders had been issued by Monsier de Wendel of the Comité des Forges who owned the Briey mines and blast furnaces. We were fighting for our lives, but our lives were less important than that the property of Monsier de Wendel should be preserved to make fat profits...' " - Eric Ambler: Journey into Fear, Fontana, Collins, 1973, first printed by Hodder and Stoughton Ltd., 1940, p. 72.

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From the preceding considerations follows that not all kinds of armament industries and important military installations need be destroyed but that e.g. bomb attacks on certain decisive targets, like e.g. furnaces, might be much more effective. Ball-bearing industries are equal in importance to furnaces. Without ball-bearings a modern and largely motorised war cannot be conducted. The Russian ball-bearing factory at Karjanowitsch covers with its 12,000 employees most of the requirements of the USSR. In Schweinfurt, during WWII, about 70% of all German ball-bearings were produced. Nevertheless:

"Kugel-Fischer in Schweinfurt, without whose ball-bearings the whole military machinery would have been paralysed in a short time, became the aim of allied air attacks only after the living quarters of the large German towns had already been reduced to rubble heaps." - FREISOZIALE PRESSE, 5.7.1957.

For a long time the Nazis had neglected the defence of these installations. But before the Allied forces finally attacked, the Nazis had seen the importance of this factory, had set up 1,000 anti-aircraft guns, 4 air fields for fighter planes and had covered the most important works with a 3 meters thick concrete shield. (One could not protect furnaces in this way!) When, consequently, of the attacking 500 bombers 150 were shot down, no further attacks were attempted. And yet, for militarily almost worthless attacks on the capital, Berlin, out of all kinds of irrational motives, they were prepared to make much larger sacrifices. Even as strong concrete covers could not have withstood repeated attacks with the heaviest bombs and the losses of bombers could have been reduced by giving them a massive protection through fighter planes. Even losses running to 90% would have been small compared with the blood sacrifices which could have been saved by the destruction of these installations and the subsequent shortening of the war.

In some instances the destruction of such installations by means of sabotage is more successful and also costs less human lives: Bruce Marshall in: "The White Rabbit (PAN Books, Ltd., London, 1956, p. 70.), reported the story of a British agent, Yeo-Thomas. Repeated air attacks had failed to significantly reduce the production of a ballbearing factory at Annecey:

"Yeo-Thomas accuses his masters of a lack of imagination. The load of one Halifax bomber dropped to a reception committee and handled by the right men could, he claims, have done more damage to the German war machine than the loads of 250 bombers dropped in a raid. Repeated air bombardments had failed seriously to hinder the work of a ball-bearing factory at Annecy; three saboteurs, with explosives and the complicity of one or two of the workers, so damaged the machinery that the factory never produced another ball bearing during the rest of the occupation."

Should one destroy, apart from furnaces and ball-bearing factories, also nuclear weapons stores, nuclear power plants, uranium processing works and nuclear rocket batteries, by means of air raids?

The danger that only upon such attempts their service crews would use nuclear weapons, if not in defence then in retaliation, would be too large. Moreover, by such destructive measures too much radioactive pollution might be caused. The expert destruction of such installations can only take place from the ground. Those who are supposed to guard them and the population around them should be appealed to and undertake this task largely themselves. They could be reached by leaflets and radio broadcasts.

Should not air raids at least be undertaken against troop transports and transports of war machines and ammunition? These would only be valuable if there were no chance to induce mass defections and mass insurrections. Otherwise, the enemy regime's soldiers would thereby deprived of their chance to defect - being already attacked in the hinterland, in the air or on the high seas. They must be given their chance to reveal and declare themselves as friends and allies of the militia or at least as neutrals.

The war material could largely be gained without fighting: Defectors would either bring it with them or the rapid advances, due to large scale defections from the other side, would let it fall into our hands. Moreover such bomb targets are not decisive for the outcome of a war. The same aircraft should rather be employed, when necessary, to support our frontline troops directly.

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Generally speaking, a war conducted by the militia will not be ended mainly due to the destruction of the technical war making potential of the dictatorial regime or due to the killing of its armed men but largely due to its characteristic jiu jitsu system which would turn most of the war machinery of the regime against the regime or would neutralise it. Among other things, this would allow the militia to occupy most of the enemy's arms factories intact and to transform them rapidly to peaceful production.

For this reason it might even be advisable to hesitate for a while with the destruction of as important industries as the steel-making and ball-bearing industries are. Possibly the jiu jitsu system of the militia would have gained it a blitzkrieg victory already within a fortnight and the destruction of even these installation could be avoided. They should only be attacked with full strength once it becomes clear that the war will last long enough to make the output of these factories decisive.

More details on very discriminating air raids as opposed to indiscriminate ones, can be found in plan 186 in Peace Plans No. 8, pp. 61ff.

u) Measures to Prevent Rapes

When their sexual needs are not satisfied for a long time, then even many militia-men will behave almost as badly as many Russian soldiers did when marching into Germany towards the end of W II. Often they had not been on leave for 2 years. Moreover, some of their most celebrated writers, like I. Ehrenburg, even encouraged them to commit this particular crime, as a revenge based on the principle of collective responsibility. How the sometimes 7- and 70-year old victims of these crimes could possibly be blamed for Nazi crimes was not explained and most of the other women exposed to this "corrective service" were also much more victimised by the Nazi regime than victimisers themselves.

It must also be admitted that if the German women had seen to it that all alcoholic liquor stores had been completely destroyed shortly before the Russian troops marched in, then the number of these offences would have been greatly reduced. When they found enough to drink themselves senseless, they often lost self-control in this respect also and could no longer be controlled by their officers, either.

Naturally, it will be impossible to completely prevent these offences. Only the incidence can be and must be greatly reduced. When rape occurs frequently in occupied territories then they provoke a justified hatred and fighting spirit not only among this population but also among those still engaged in military resistance. This alone can significantly prolong wars.

Many German soldiers on the Eastern front continued fighting only in order to give more refugees a chance to escape (these and other offences). It has been said that in Indochina the French soldiers and officers made themselves unpopular largely by their mistreatment of the native women.

It would help to significantly reduce the incidence of rape if in all areas occupied by the militia for a few weeks, the establishment of brothels should be completely free. The men and officers of the militia in the area should have the right to decide upon this. Most of them will, hopefully, as militiamen, consider the rights to physical inviolability of the women in the district as more important than the religious qualms of some of their members. Moreover, if they really come as liberators, then they should find also quite a number of willing women and girls.

"It has become known from the history of almost all wars from all times that about 1/10th of the soldiers cannot stand a prolonged sexual abstinence, e.g. for months. The consequence are the rapes of women reported from all wars. (Macaulay stated that nothing like this was reported of Cromwell's troops. This is just a minor exception.) The problem has always existed for all armies. During the 30-year war the soldiers simply took their wives and girlfriends with them into their camps.

This is not practicable today." (Note by JZ: Mixed armies, like those of the modern Israelis, have found it practicable!) "The army of Frederic II of Prussia attempted to fight this evil with temporary marriages ('Liebsten-Scheine' - Love-certificates). The historians report nothing upon the success of this measure.

The French Army Administration was praiseworthy in this: In 1919, in the part of the Rhineland occupied by it, it established everywhere brothels. Quite obviously, this measure helped to reduce the number of rapes considerably. similar establishments existed from 1914-1918 in the larger towns of the zone occupied by the Germans. It was

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said that the French civil administrations set them up with the consent of the German army administration. I could not find out details. During the whole time which I spent in France (from July 1915 - October 1918) I have not heard of a single case of rape by German soldiers. One case, in which drunken officers were involved, was obviously an exception. (Admittedly, the life behind the frontlines I did not learn to know. Our company was continuously in the fire-zone.)

What are the consequences when an army does nothing, as was apparently the case with Hitler's armies, has been reported in the next to last issue of "Kristall".

The mistreatment of French girls who had affairs with Germans were such that they might not even have occurred in similar cases among primitive Negroes in the Congo. Similar happenings were, by the way, reported from France, after the German occupation troops left in 1873.11 - Ulrich von Beckerath, 22.8.1953.

Wives and girlfriends should be able to visit their husbands and boyfriends when and as long as these are in reserve or rest positions behind the frontlines.

Free associations, even marriages of soldiers with the girls of the occupied zones would be desirable and prosecution of such girls after the war, out of nationalistic motives, should be prevented by the militia. Such affairs are abusive only when the population suffers severe shortages and the girls therefore sell themselves for money and food. But this would not happen under the system of economic liberty introduced by the militia. Naturally, as true liberators they will often be intimately welcomed or befriended.

The situation could be further improved by establishing auxiliary corps of girls and women behind the frontlines.

One other advantage of the above described jiu-jitsu like system of warfare of the militia is that the warfare will not continue for long. Consequently, militiamen and also defectors and prisoners of war, can soon return home to their women and girlfriends - or they can ask them to follow them.

The defectors will have the advantage of mobility - in a country temporarily short of men. The surplus of men created by themselves will be distributed over large areas.

The militia will also see to it that the defectors and prisoners can engage in free affairs with the girls of the area where they are situated. What is possible in Mexico even for penal prisoners (parties in prisons and visits by wives or fiancees in the cells) should all the more be possible in the POW camps run by the militia.

Through all such measures not only the number of rapes would be reduced but also the number of perversions of the sexual urges.

v) Public Appeals as Weapons

"I was forced to manage Europe with weapons.

Who comes after me will have to convince it!

For the thought will always defeat the sword."

Napoleon I

All endeavours of the militia do not have to fear publicity but, on the contrary, would be promoted by it. Moreover, full openness of the actions of the militia would be another proof-for their rightfulness. Immanuel Kant has this to say on this subject (in "Eternal Peace"):

"All actions relating to the rights of other people whose maxim cannot stand publicity, are wrong ....

All maxims which require publicity (in order not to fail in their purpose)

do agree with rights and politics combined."

The militia will thus prepare for its kind of warfare quite publicly and will also conduct its warfare as far as this is possible without bothering about "State secrets" and "national security". Only items like certain attack dates will be kept secret.

The militia will rather use publicity for all its endeavours as one of its major weapons, e.g. by publishing appeals, declarations, proclamations and manifestos, all relevant to its cause, all designed to induce its friends and secret allies to certain actions favourable to the militia. The contents of these appeal has been indicated in the above chapters.

Appeals and declarations were already previously frequently used by the leaders of armies and Statesmen. The more rightful they were, the greater was their success as a rule. The most famous examples are the American Declaration of Independence and the Declaration of Rights of 1789.

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The militia will use this "weapon" in its most perfect form (as perfect as humans can make it!), i.e. its appeals and declarations will contain only rightful principles, appeals and offers.

What are the conditions for the effectiveness of public appeals and declarations?

They must become sufficiently known almost everywhere.

Almost all soldiers of the enemy must know them.

How they can be made known in areas dominated by the enemy regime was already stated above.

Moreover, they must be known in time, before a war begins, preferably already some years before it breaks out.

These announcements must also be periodically repeated, human memories being what they are.

This applies especially to basic declarations like:

"In case of war we do not want conquests or reparations, will not dismantle factories, conscript labour, impose tributes or even our own constitution.

We will fight exclusively for the restoration of the rule of human rights and natural rights of rational beings."

Under no circumstances should the ideas of the militia appear as something entirely new to most people at the beginning of a war.

These declarations must also be truthful in every respect. All promises made in them must be honestly fulfilled. Otherwise they will be received with justified distrust and will fail in their purpose.

That they are meant serious must be subject to the following test: They must already be applied by the militia, in peace time, as far as possible. For instance, the promise of the militia:

"We will accept during peace and war anyone as a guest or ally, who flees from the tyrannically ruled State xyz and will not infringe any of his human rights or natural rights or rational beings, i.e. he can already now settle with us as a free labourer." - must be claimable already in peace-time to appear believable in war-time.

These appeals and declarations are not just to be made by the leaders of the militia and in its name, but by every single militia man, in public meetings which are widely reported by radio, TV and the press and to which as many foreigners as possible will be invited as observers.

All these declarations must appeal mainly to the moral sense and the concepts of ethical duties, moreover, to personal interest, i.e. to reason and rationality and not to diffused feelings like nationalist sentiments, sacrificial readiness, mere "honour" or "prestige" or courage.

What are the kinds of appeals which ought to be made?

One should distinguish between appeals to soldiers only and appeals to all subjects of dictators.

To the soldiers of dictators especially the following types of appeals should be directed:

a) Declaration of individual human rights and natural rights of rational beings,

whose realisation is the main aim of the militia.

b) Appeals to defect to the militia or the self-chosen government-in-exile.

c) Assurances that defectors will not be treated as prisoners of war but as guests or allies.

d) Promise to provide them very soon with jobs and accommodation.

e) Appeals to those soldiers who cannot defect to begin a military insurrection,

accompanied with a programme for this.

f) Appeals to kill tyrants.

g) Appeals to take their freedom of assembly and speech and association and to protect it.

h) Appeals to reorganise themselves into a militia army, with a programme for such a force.

i) Appeals to follow our example and likewise destroy nuclear devices and other mass extermination devices.

j) Invitations to particular units to conclude a separate peace treaty on stated conditions,

which must be obviously rightful for both sides.

k) Declaration how a military uprising could be financed.

1) Enumeration of measures and methods which the opponents of the dictatorship should avoid.

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At the same time at least the following appeals and declarations should be directed to all subjects of dictatorships:

a) The realisation of individual rights for those who want them is the one and only war aim of the militia.

b) Appeal to form militias for the protection of their rights.

c) Appeal to attempt to overthrow the dictatorial regime imposed upon them, in cooperation with the regime's

military and police forces, accompanied by a detailed revolutionary programme.

d) Appeal to help destroy mass extermination devices and nuclear installations.

e) Appeal to outlaw and execute tyrants.

f) Announcements how revolutions against dictatorships can be financed.

g) Appeal to individuals and groups to secede from the dictatorship and to form exterritorial and autonomous

communities of volunteers, accompanied by peace offers to such communities.

h) Appeals to those who can to seek Asylum with the militia.

j) Invitation to similarly declare their peaceful, rightful and friendly intentions towards us in public meetings.

The short enumeration above does not claim to be in any way complete or in the proper and most effective sequence or wording. Actually, that many different appeals and proclamations are involved that a special "appeals committee" of the militia might be busy for quite some time in drafting such appeals and determining priorities and sequences. Details of the above appeals and on other such appeals were discussed above. Many of the relevant points are also shortly discussed in alphabetical order in my hand bookagainst nuclear war, published in PEACE PLANS No. 16-17, which in cases of doubt should always be consulted, especially seeing that it was written much later, in 1975.

11/5 Some Remarks on the Financing of the Warfare of the Militia

(The following is just a translation of the original section. Since then some of these ideas have been further developed and also new approaches, e.g. in Peace PlansNo. 19 c, which suggests how the value of all public property of a dictatorship could be mobilised for a war of liberation or a civil war. General aspects of financing a libertarian defence were also discussed in Peace Plans No. 41. More such essays will follow, especially a translation of Holzhauer's very relevant work "Barzahlung in Besetzten Gebieten" - Cash Payments in Occupied Territories. The second part of H.'s work was unfortunately never published and appears to be lost. (There is only a small chance that some of his relatives in East Germany survived and kept the full manuscript. - J.Z., 15.12.02.) Ulrich von Beckerath's book manuscript on the financing of revolutions was burned in an air raid on Berlin. Consequently, much has still to be written published on how the ideas of monetary and financial freedom could be used for the financing of rightful revolutions and defensive wars.)

The wars of the militia will not only be Blitzkriege - which could easily be supplied by stocks accumulated beforehand. Some of them will have to be regularly financed. Those involved in them will not only be part-time but full-time soldiers and they and their families must be supported.

It would conduct its wars not only on behalf of its own members but all people who are oppressed. Thus it could not be expected to bear larger war costs all on its own. It would only be fair if it would also call upon those for whose rights it is also fighting to contribute to the costs in a technically suitable way. .

For the duration of the war, most of the soldiers of the militia will have to give up their usual bread-earning jobs in order to dedicate themselves full time to their task of military defence and liberation. This would leave for the militia expenses only those contributors who are e.g. too young or too old to join the military campaigns. Thus precisely during times of war, when its expenditures are highest, the regular revenue of the militia will fall severely. As the militia cannot offer any other services or goods for sale than its military ones, it cannot issue any other clearing certificates than those based on taxes or contributions or levies which it will first have to impose to cover its costs. It would have to organise the collection of these taxes and really thoroughly collect them - after first issuing the tax foundation money required for an efficient, collection.

Should even such tax receipts not suffice then the militia should take up gold-clause loans and should declare that it would accept the periodically due gold certificates in the payment of taxes due to it, at any time at their nominal

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value, e.g. like x grammes of gold. For those who would prefer rye, wheat or indexed loans according to their favoured formula, they should also offer corresponding loan opportunities. Their customers should decide.

Notes added to this chapter after its translation in 1979:

I do myself find the above short note on militia warfare financing so unsatisfactorily short that I feel compelled to supplement it here and now by at least the following notes.

As I have indicated e.g. in the essay on financing defence reproduced in Peace Plans No. 41 and in many chapters above, the warfare conducted by the militia proposed will be cheaper and shorter than most other wars but its greatly reduced costs would still have to be covered.

To the extent that its fighting against a dictatorial regime would be replaced by an insurrection of that regime's soldiers, not only would its fighting efforts be correspondingly shortened but the financing of this insurrection would also be largely the responsibility of these soldiers only. I have said something on that in the section on revolutions.

(These revolutionaries could raise a revolution tax and collect it with the aid of tax foundation paper money without legal tender, accepted in payment of this tax and used for cash payments by the revolutionaries using the method described by Georg Holzhauer in his monograph on cash payments in occupied territories. This will probably be the main financial method of these insurrectionist troops - and also of a militia liberation army. The libertarian purists who are inclined to object against any tax should take into consideration that the tax receipts received by these tax payers could easily be taken into account when the final settlement is made in the privatisation of the national assets of the overthrown dictatorial regime. Compare PP 19 C.)

To see the problems of financing the militia's warfare expenditures in proportion, one should become aware of:

a) what financial preparations can already be made before a war,

b) what financial resources would still be available during the war,

c) what resources the war would open up and, finally,

d) what claims the militia could raise after its victory.

In other words, when after the preparations under a) the current revenues gained during the war (items b and c) are insufficient, then one must consider how at this time of a financial shortage loan funds could be raised, based on future claims the militia has, like future subscription payments to the militia (items under d).

a) Pre-war finance preparations:

From membership subscription fees and also from charges levied for the provision of protective services during peacetime, the militia could build up a considerable war chest, much of it kept in gold or silver coins or in short term deposits, for cash expenditures during a war, lasting at least a few days, if not a few weeks. From the regular contributions received, the militia would also have financed the stockpiling of prefabricated accommodation for large numbers of refugees and defectors expected during wartime. Once this material is ready in stock, then during war-time only transport and assembly costs would arise. The latter could be greatly reduced by the labour supplied by the refugees and defectors themselves.

Considerable food and clothing and, naturally, firearms and ammunition stores, could also be accumulated to help to ease the financial and supply burden of warfare.

The militia will also train a sufficient number of financial experts who will be able to make use, in almost any area and situation, of the techniques of monetary and financial freedom and this in a very short time.

The amount of the subscription fees levied by the militia from its members could also be considerably higher than they could be now, because they would not have to be paid in scarce government cash means but instead in various private clearing certificates and thus more or less directly in the goods and services offered by the members.

One must envision subscriptions to the militia being paid not only to one small local militia unit, but by members of numerous such local militias all over the world, in all the relatively free countries in the world, where the militias are initially established. Thus it could be expected to become at last as financial as the Catholic Church is.

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One must, furthermore, realize that the economic freedom established by these militias in these countries, would bring about an unprecedented wealth, one which would

be furthermore increased by a steady and large influx of defectors and refugees from the remaining dictatorships. Before much of the world would be organised in this way, the large despotic regimes are unlikely to be confronted by the militia and only warfare against them could raise financial difficulties. (Although, seeing the military jiu jitsu system of the militia, one should not be too surprised if a small country, consistently applying this defence method, would, within a few days defeat a large dictatorship. But one cannot rely upon this method being always as effective.)

The increased wealth would, naturally, allow large membership contributions, make the contrast with the dictatorships still larger and defence preparations against them still more urgent.

Should any budget difficulties arise at that time for the militia, e.g. for the stockpiling of sufficient numbers of prefabricated homes, then appeals for the advance payment of subscriptions would bring many extra funds.

(Many of these prefebs, initially needed in large quantities and after having fulfilled their role, could also be sold to become at least simple private accommodation for currently still poor people. But a minimum quantity of them should always be kept in readiness, if past history is any guide. - J.Z., 15.12.02.)

Apart from the protection service charges raised by the militia and the regular subscription revenues, the militia would also have, during peacetime, a number of other revenue earning opportunities, not only such obvious ones as numerous free banks of issue, first established by local militias.

For instance, the militia federation could very well organise the Super Computer Information Service scheme described in Peace Plans No. 20/1 and could finally come to derive a very large revenue from it. (Compare also PEACE PLANS 183 on the Ideas Archive, now available digitised, in German & English and the CD-ROM project for a comprehensive libertarian library and perhaps, a world-library service. - J.Z., 15.12.02.)

Two minor, but already potentially very profitable offshoots from this general service could be the following two:

1. An institution to test, finance and market new inventions and discoveries.

2. A special anti-bureaucratic committee, with powers not only

a) to suggest improvements and savings in public services to the departmental heads involved but also:

b) to enforce these improvements at its own expense, whenever the bureaucrats without good and sufficient

reasons resist these reforms, and

c) to pocket the savings achieved whenever the committee had to enforce and finance a reform.

Such an institution could become very financial in a very short time and might be merely considered as a special branch of the militia. (Details on the old German project of a "Reform und Beschwerdeausschuss" (Reform and Complaints Committee) will be published in one of the future PEACE PLANS issues.

Pre-war financial preparations could also include preparations for raising a war loan, when required, for which would be pledged all financial resources and future incomes of the international militia federation, including, in the last resort, even all the private property of all its individual members.

(The costs of a militia's defensive and liberation efforts should have a primary claim upon the nationalised property of despotic States when this State socialist property is finally privatised and distributed among the victims of a despotic regime. This claim of the militia would then constitute its "brokerage fee" for this privatisation, made possible only by the efforts of the militia in many cases. - J.Z., 15.12.02.)

b) Resources during a war:

While there would be no current contributions from the members of the fighting militia army and they and their dependants, as well as the special war expenditures would have to be financed, the majority of the local militia men all over the world would probably go on working in their jobs, and engage in local protective services. and paying their militia subscriptions. Moreover, they might also be prepared to pay higher subscriptions and advance subscriptions during a wartime emergency.

Should these means still not be sufficient then, seeing that they pledged not only their life and limb and liberty but also their property in the defence of human rights and natural rights of rational beings, a loan should be taken up by the international militia, guaranteed by all the members with all their assets, and subscribed to by militia members and by others, upon this special guaranty. (If arrangements are made that the loan subscriptions fall due in short term instalments then their payment could be anticipated and facilitated by the issue of a kind of contribution-based paper money, without legal tender, one that is accepted, at face value, in payment of these loan instalments.)

These loans would also be guaranteed by the various incomes opened up for the militia during the war and as a result of ending it victoriously.

Militiamen, while guaranteeing the loans e.g. with their future subscriptions and even with their private property, would, naturally, not forego any indemnification claims they could raise and might even use these to guarantee or raise further loans.

As stated several times before, the militia will apply, in the liberated areas, the Georg Holzhauer financing method:

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raising revolution contributions and efficiently collecting them by means of tax foundation money without legal tender, issued by it in payment for its expenditures and accepted by it at its nominal value in payment of all these contributions. The purists objecting tend to forget about the final clearing option even of these claims of the taxpayers against the national assets to be liberated and privatised.

c) What resources would the war open up?

To bring two minor but easily understood examples: I hold that "by the right of conquest" (and in part indemnification for its efforts) one could leave the militia forces e.g. in possession of all of the dictatorship's heavy and wrongful war equipment, which has to be scrapped and of all of its printed propaganda material. The scrap value of these two items alone could be considerable and could, under free trade, be rapidly realized.

In the already liberated areas the militia will establish e.g. many free banks of issue, negotiate import and export deals, development loans, register inhabitants as members of one or the other exterritorial and autonomous community of volunteers, according to their choice, provide arbitration court services, establish insurance companies, hire itself out as a temporary local police force, act as an agency for so far suppressed writers and inventors, sell information from data banks in the West, etc. All these and many other services it will supply, as required, at least temporarily, until it is out-competed by new private enterprises in this sphere.

For all the numerous services of this kind, that it will provide, it will charge premiums and fees and prices above its costs and the market rate and will pay all the profits thus obtained into the general war chest of the militia.

The militia might also proclaim that, for the duration of the war, all new enterprises which would be set up due to the introduction of economic freedom, are to pay to the militia an amount towards the costs of the war, equivalent to, let us say, 1% of their turnover, until the war is ended. Seeing that the amount would be only as small a percentage and that these enterprises would not even exist without the militia's struggle, this could hardly be considered an unfair imposition - and yet, the total amount thus raised from many new enterprises could be surprisingly large.

d) What claims could the militia raise after its victory?

All such claims could be anticipated by the militia in form of loans, taken up when the funds were most needed, during the war.

One considerable and obvious income could be derived from the sale of the prefabricated housing, stocked before the war, to current tenants, mainly refugees and defectors and also to other people in the liberated areas, on instalments.

All over the liberated areas new militia units would be established. These local militias might very well consider all debts of the international militia federation remaining and arising out of the war effort just ended, to their advantage, as their personal debt obligation, as a debt of honour and of gratitude. They might, consequently, declare publicly : We will take over this remaining debt and will fund it out of our future subscriptions, based on our future earnings, which will, due to the economic freedom we have gained, be much higher than our past earnings.

These local militia units would also be the most suitable organizations to track down and hold financially responsible all profiteers, torturers and murderers of the old regime. Because of their indemnification claims against these people, they would not kill them, although they might have richly deserved this, but rather consider them as their assets to be carefully and profitably employed: They would justly determine indemnification amounts and fines owed them by these "people" and then attach their future earnings correspondingly. (To make sure that these criminals will get the chance to pay these debts and not become too easily be recognized by former victims and killed in acts of personal revenge, the militia might even have to provide them with new identities and to camouflage these payments e.g., as maintenance payments to dependants.

Among those in the liberated country who will also be held somewhat responsible, at least financially, for the costs of the liberation war, will be many (not all!) of the members of the totalitarian formerly ruling party, namely all those who derived privileges from their membership and who were in no way forced to join it. Their future earnings will, likewise, be attached by the local militia units, to cover the remaining war debts. Whatever private property they and the above groups might have accumulated under the dictatorship, that might also be declared as forfeited.

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The events of this liberation war and the horrors of the overthrown regime will probably fill the mass media and literature of the world, to some extent, for many years to come. The militia forces would often be in exclusive possession of such information and while they should certainly not keep it secret, there is no reason why they should not charge considerably for revealing it. Thus, indirectly, all those whose only contribution to these events was idle curiosity towards the crimes of the old regime and the achievements of the militia, would have to contribute, at least somewhat, to the costs involved.

Naturally, such an income would be rather trivial compared with the liberation fees which the international militia could charge against the national assets of the overthrown dictatorships. The ideas developed in Peace Plans 19C on the financing of a libertarian election victory in a democratic country, by anticipating claims against the bureaucracy's assets, can be correspondingly applied to a liberation war. Thus I just refer here to this essay.

Another possibility might be public appeals to the gratefulness of members of certain groups, whatever gratefulness there will be. It might really be not inconsiderable. Should all of the above and similar steps fail to fund the debt contracted by the international militia during its liberation war against a powerful dictatorship then, rather than the members of the militia impoverishing themselves to pay off this debt by the sale of or large mortgages on their personal properties, they should, I believe, launch a large-scale public appeal to the gratitude of all those who benefited from their struggle.

In this appeal the militia should frankly state that x - million dollars are still outstanding as a result of our efforts to protect and liberate you, this in spite of our own past financial contributions amounting to y - million dollars. Show your appreciation and gratitude by financial contributions!

Such appeals should be directed to e.g. the following groups

a) Those whose lives were spared due to the amnesty offers.

b) Those who were freed from slave labour camps.

c) The conscripts who were helped to escape the army of the dictator.

d) The refugees who were welcomed.

e) The suppressed minority groups which were given autonomy.

f) The enemy soldiers who were not treated as prisoners of war but rather as guests.

g) Those in all countries who are now free from the threats posed by totalitarian

dictatorships

h) Those who merely appreciated that a just war was rapidly and victoriously ended.

i) Those who realize that without these militia volunteers they might have been conscripted, killed or wounded.

j) Those who, as a result of the economic freedom introduced by the militia, are no longer burdened by compulsory

taxes and monopoly charges.

k) All those who found jobs as a result of the employment programme of the militia.

l) The insurance companies which did not suffer huge losses as a result of a conventional war.

m) The citizens who are aware that now they do no longer have to pay for huge defence efforts by their

governments.

n) The creditors who realize that now they will no longer be cheated through inflation.

o) All those aware how large the danger of nuclear war is now, how small it will be then, and how close to death

they have come, due to this danger alone, not only once but numerous times.

p) All those, including even former communists, State socialists and advocates of a mixed economy, who have come to appreciate how much better off they are under economic freedom.

All these groups, and others, should be asked, if necessary, so say their thanks in the proper way, financially, and, perhaps, also by joining the militia.

There are by now enough indications of human nature to expect that a degree of gratitude and solidarity required will not be lacking.

The response might be largest from the countries now often overlooked when it comes to appeals for funds: the underdeveloped countries. With the aid of full economic freedom, they will be able to advance from rags to riches in an almost unbelievably short time and will most appreciate the great difference it will have made.

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PART TWO

D) ENLIGHTENING PROPAGANDA, WHERE POSSIBLE

SECTION VII

HOW CAN THE REFORM IDEAS ADVANCED IN THIS PROGRAMME

BE SUFFICIENTLY SPREAD IN THE DEMOCRATIC STATES?

 

MAIN SUBDIVISIONS

1. Introduction

2. Discussion Centres to Promote the Free Exchange of Opinions

3. Meeting Places in the Open Air

4. Magazines for the Free Exchange of Opinions

5. Magazines for the Timely and Sufficient Announcement of all Lecture and Discussion Events

at which Guests Are Welcome

6. Archive for Social Reform Ideas and the Addresses of Social Reformers

7. An Encyclopaedia of Wide-Spread Prejudices, Errors and Fallacies - which Obstruct Social Progress - together

with the Best Refutations so far Found: For Use in all Discussions of Economic, Social and Political Problems

8. Flow-Chart Discussions

9. Programme for a Genuinely Cultural Revolution

10. Conclusion

____________________________________________________________________________________________

 

"One has to give truth as many opportunities as possible to reach us and all others." - Anonymous.

"It is the beauty and the terror of a revolutionary age such as ours

that theories and ideas are probably the most important facts altogether."

Prof. Carl J. Friedrich.

"A new public opinion must be created privately and unobtrusively. The existing one is maintained by the press, by propaganda, by organization, and by financial and other influences which are at its disposal. The unnatural way of spreading ideas must be opposed by the natural one, which goes from man to man and relies solely on the truth of the thoughts and the hearer's receptiveness for new truth."

Albert Schweitzer

"Cultural Revolution means: Opening avenues for a peaceful, harmonious and non-violent transformation of society into a free, just and wealthy one." - J.Z. 1974.

"Education is largely a matter of choosing one's company - and listening." - Benjamin Franklin

"... it is not enough that men are permitted to use their powers,

they must also find an opportunity of applying them to purpose."

Hegel, Great Books ed., p. 365.

"Cocktail-party hostess to new arrivals: "This group is discussing Vietnam.

The bunch by the window is on politics. And the ones by the mantel-piece

are attacking the school system. Take your pick!"

Dave Gerard, READERS DIGEST, 3/1970.

"... the free-speaking Greeks ... made Athens truly immortal.

For them the 12-hectare Agora was a place where figs and fresh fish coexisted

with litigation and public disputation, where philosophers, politicians and

playwrights mingled with craftsmen, soldiers and peasants."

Maurice Shadbolt, READER'S DIGEST, 1/78, p.114.

"Without a genuinely cultural revolution, creating the institutions and practices

which would enormously speed up the processes of enlightenment,

the changes required in public opinion to prevent nuclear war

cannot be achieved in the short time we have available.

J.Z., in An ABC Against Nuclear War, 1975, p. 49.

____________________________________________________________________________________________

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1. Introduction

Probably one will find some wrong conclusions in this book. But I do not believe that they will amount to more than 10%. These ideas have already been too thoroughly discussed to be more faulty than that. Nevertheless, the remaining 90% will certainly not find undivided approval. On the contrary. To every argument advanced, to every conclusion one is likely to bring forward at least 10 objections. Each of these, if the majority had to decide, would be considered as demolishing. But all these counter-arguments either contradict themselves or the facts. To refute them within the framework of this book is impossible. The mere enumeration of all objections already raised and of all doubts on these proposals, would fill hundreds of pages. Nevertheless, lastly all of them must be answered if this programme is to achieve its desired effect.

I consider it very unlikely that there are more than a few dozen people in the whole world who will approve 90% of the ideas and opinions here advanced already after a first reading. So far I know only two. Many social reformers, whatever school of thought they belong to, will be interested only in particular points and others might be interested in this book only because it represents the most radical opinions of their opponents. These people might permit a first moderate edition of this book.

Once it is achieved that these ideas are in the hands of a few thousand thinking persons who, as opponents or advocates of particular points are interested in it, these ideas cannot fail to find finally recognition. It is only a question of time. Finally, one will notice that these reform ideas fulfil a need and constitute a genuine programme, which stands up to strict tests in its essentials, that it offers practical solutions to the most important political, social and economic questions of our time, and, most of all, that it is in fact the only well founded peace programme.

It is only a matter of time. But how much time do we still have with regard to the threat of nuclear war? Possibly not even one hour from the moment you begin to read these lines, Possibly even a whole 20 years. No one knows for sure because stupidity and arbitrary power decide, so far. In any case, one can no longer console oneself with the thought that the truth would finally realize itself. Possibly mankind, at least in civilised condition, will not exist long enough for this development to take place. The process of enlightenment must therefore be greatly accelerated. How could this be done?

2. Discussion Centres to Promote the Free Exchange of Opinions

2/1 The Right of Men and Citizens to Freedom of Expression and Freedom of Information

It is not sufficient that this right is formally recognized in the constitution. The technical opportunities must also be provided to make use of it.

When nowhere in a community there exists any publicly accessible place where a citizen, who believes that he has to communicate something important to his fellow citizens, can express this communication either orally or in writing, then this right is infringed. This is also the case when this locality is not sufficiently protected against disturbances, especially those whose obvious purpose is to infringe the free expression of opinions or freedom of information. Every citizen is authorised to intervene when such disturbances occur, are prepared or attempted. The individual citizen and all of them may thus claim that such opportunities be provided, at least in one place in a small community, and several such places in larger ones, so that anybody can reach one of these without having to spend money on transportation.

For those citizens, who desire to make their communication in written form or by means of printed matter or other duplications, these locations must make provision for the exhibition of such material for a suitable period, be it in form of a public reading room or in an equivalent form..." - Ulrich von Beckerath

2/2 What Is Required to Promote the Free Exchange of Opinions?

The more extraordinary and new the opinions and ideas of those citizens are, who strive towards a reform of the social and economic order, the more necessary and difficult it becomes for them to discuss these ideas and to propagate them.

Today's conventional advertising means, methods and organizations are technically highly developed, mostly also effective. But they are costly for their users and, as a rule, not designed for social reformers but, rather, for businessmen, who dispose over relatively large advertising funds and can, as a rule, add the advertising costs to the price of their goods.

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In order to accelerate the process of enlightenment and thereby social progress, every social reformer must at least have an opportunity to find at any time like-minded people and discussion partners.

So far missing is a means which would reduce the difficulties of developing and spreading social reform ideas by facilitating, at least, the oral advocacy of such ideas from person to person.

Almost everyone interested in the reform of the Constitution and of the economic and social order, knows too few people, in his opinion, with similar interests, within his inevitably limited circle of friends, relatives and acquaintances.

Moreover, since social reformers do, so far, constitute only a small minority, even chance brings them only rarely together. Consequently, the free exchange of opinions between them is not as extensive and varied as it could be and should be.

This is all the more serious because all progress originates from individuals or minorities and the first progressive steps can only be realized by very active minorities. Thus every obstacle to the free exchange of opinions between individual citizens and members of minority groupings can have as a consequence the continuance or the intro-duction of abuses.

For a single social reformer it is much too difficult and time consuming to find, among thousands of citizens unknown to him, the few like-minded people who would be receptive for certain new or different ideas or opinions.

To find them by advertisements in the conventional newspapers would cost a fortune. The existing institutions to influence public opinion, the large newspapers, broadcasting stations, parties, unions and churches are, due to their particular bias and interest, not available for the views of progressive individuals or minorities. One cannot expect them to be at the same time platforms for the majority views and for the views of all minorities.

What is amiss is an institution which, free of charge and automatically, would do a great deal of the above-mentioned work of selection, by separating those who have some interest in unusual opinions and reform proposals and would bring them together in one place, at least for a while, apart from the great majority of people who are either too ignorant, prejudiced, disinterested or apathetic.

In other words, similar meeting points and centres are to be established for social reformers as exist for artists and writers in form of coffee houses or salons where they congregate.

Once such a local meeting place has become sufficiently known and is consequently much frequented, then every social reformer attending there would have a good chance to find among the crowd there almost every day at least someone for a fruitful exchange of opinions or even like-minded people, with whom he could somewhat cooperate in a common project. Gradually, he could, through this place and without any great effort, become acquainted with almost all people in his neighbourhood who would be interested in some of his ideas and opinions.

For all citizens whose views are essentially different from those of the majority, i.e. for most social reformers, only the realisation or existence of such a discussion centre in their district would mean a part-realisation of their freedom of speech and information.

(By now the Internet, with its websites, forums and the e-mail option, provide great opportunities at least for impersonal contact, in writing, between like-minded people all over the world. However, the human need for personal and oral contact with like-minded people is still not sufficiently met thereby. - J.Z., 15.12.02.)

2/3 How Should Discussions in a Discussion Centre Be Organized to Facilitate Opinion Exchanges?

Every visitor to such a centre should, as far as possible, have the opportunity to discuss the topic which is of special interest to him. As only very rarely all visitors would want to discuss the same subject and as nobody should be forced to discuss questions of no interest at all to him, arrangements would have to be made so that in this centre, at the same time, either in different rooms or on tables far enough apart, different subjects are discussed by different groups.

Such groups could be established by individuals, small reform associations, or suggested by the management. The groups should be independent, i.e. free to determine their subjects and how they deal with them. If necessary and desired, they might proceed formally, selecting a chairman and minute secretary etc.

Essential would only be that anyone could freely and quietly leave or join any of these groups at any time. Only thus would visitors get the chance to learn to know the other visitors and to find rapidly the group of greatest interest to them and to work within it.

It must be the policy of the management to interfere as little as possible with this free exchange of opinions but t restore it whenever it is disturbed.

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As much as possible is to be left to the initiative of the visitors. Where this fails and only as long as it does, the management should aid, e.g. by suggesting other discussion topics.

Normally such groups will spontaneously form, split or dissolve. If this does not happen to a satisfactory degree, while there are, obviously, sufficient people present for another group, then its formation might be suggested and initiated by the management. When a group is molested by some people, who either do not know when to stop talking or who continuously interrupt others, then the management should suggest to the group to restrict speaking time to 3-5 minutes and to appoint someone to see to it that this rule is kept.

During the first few weeks of such a centre the management might have to interfere in this or similar ways relatively often. But then the free discussion will have developed a sufficient number of skilful enough discussion leaders.

Already because of lack of space this discussion centre should only be a place for discussions and not one for speeches or lectures to a large number of listeners. Insofar it would be different from an open air speaking centre or a number of lecture theatres combined in one building. Most of the visitors would attend a discussion centre not in order to be more or less passive listeners to a certain lecture but in order to interact with like-minded people and opponents on a number of subjects.

Nobody should be in any way forced or put under pressure to listen to any particular contribution in such a place or to stay only in a single discussion group. To make the place more attractive to people with diverse interests, different groups should, simultaneously discuss a variety of subjects. This would, naturally, not exclude that someone, in order to initiate a discussion, would first give a 15 minute introduction.

If someone wants to initiate a discussion on a certain subject then he might indicate his chosen topic and his table on the bulletin board and also put a corresponding small sign on his table.

Should, now and then, all visitor show interest only for a single topic, then they would simply form, in these cases, a single large discussion group. But as a rule, the more different groups of this type could be run at the same time in one and the same building, the more attractive this centre would become.

2/4 Some Advantages of such Discussion Centres

Kleist showed in his essay: "Ueber das allmaehliche Verfertigen der Gedanken beim Reden" (On the gradual production of thoughts during talking) the need for a frequent exchange of opinions between like-minded people and opponents. He demonstrated that thinking is only to some extent an individual process and to a large extent a collective one, which is especially promoted by the give and take of talking. Thus, these discussion centres might indirectly produce some new reform ideas.

Intellectually interested people live today largely isolated from each other, each of them largely surrounded by people with more or less average interests. An organization which brings such people together, regardless of their particular ideas and tendencies, but catering to all of them, nevertheless, does either so far not exist in most countries or is not sufficiently known.

The discussion centres proposed are such selective institutions. Anyone who is indifferent to the problems of our times or resigned to whatever happens, will tend to stay away from them. Thus any social reformer can expect to find there many unusual people with strong interests, commitments, special knowledge and new ideas.

Regarding every abuse in existence there are still many different proposals and criticisms. These should continuously struggle with each other until finally the best of them are widely enough accepted to lead to action. The discussion centres would offer suitable arenas for such "fighting".

Any such forum, according to its very nature, would be impartial, would grant everybody the same opportunity for freedom of expression and information.

Compare this freedom with the opportunities offered by political parties. Within them very few points are and can be discussed. Most lie without the sphere of interest of the party or are intentionally kept out to preserve a uniform front. Thus party meetings cannot replace discussion centres of this kind.

In a discussion centre one has the chance to deal at length and as objectively as one can with individual opponents or questioners while otherwise, e.g. in mass meetings, the speakers usually have to over-simplify or gloss over and hardly ever exhaust a particular point, looking at it from every angle.

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Another advantage would be that new small parties or reform associations and groups of activists could easily be founded in such a centre and grow in them.

2/5 Some Details on these Centres

The walls of these meeting rooms should be covered with pictures and bulletin boards, which could be freely used by the visitors to pin up suggestions, appeals, proclamations, leaflets, anything to promote an exchange of opinions and ideas. Once all free space on these boards is covered in this way, the management will remove the oldest notes. (They could still be made available in a file cabinet.)

These boards would also be very suitable for exhibiting some of the flow-chart discussions suggested below.

A special bulletin board should be reserved for announcements of public lectures and meetings and discussion evenings planned in the district for the next few weeks.

For graphical demonstrations to some groups a blackboard should be available.

Once such a centre has become well enough known and is well attended then a reading room and reference rooms should be established in one room in the same building.

There social reform newspapers, pamphlets and books should be exhibited and perhaps sold.

As far as possible, every such discussion centre should be situated close enough, i.e., within walking distance, of a large library and an open air speaking centre.

Each table should be equipped with signs - which could be easily replaced or wiped off, to exhibit the current topic discussed at that table. Further signs might be available with notices like: "More listeners and discussion partners are welcome","Speaking time is here reduced for the time being to 3 minute" or : "This group has already reached its optimal size. Further listeners are welcome but not more speakers."

Is the total space available in such a centre rather limited, then an attempt must be made to keep the different discussion groups rather small, to avoid anyone having to raise his voice so much that other groups might be disturbed. Voices should then be kept rather subdued and if possible some portable screens should be put between the different groups.

Once there are several dozen visitors present at the same time, who are complete strangers to each other, it would help if all or most of them would indicate on a small label, obtainable at the entrance, their special interest, to promote rapid contacts.

If such a discussion centre is established in a public coffee house, then the usual compulsion or pressure to consume something and then to disappear within a decent time, should be replaced by an entrance fee covering a stay of, let us say 2-4 hours at the most. Otherwise, pensioners, pupils, students and social service recipients could rarely frequent these places.

Alcoholic drinks should not be served there. They would only lower the level of every discussion and might even lead to violence after loud disputes. But coffee, tea, lemonades, various health teas etc. should be available in abundance, preferably through a self-service system, like a coin-slot operated automated machine. Self-service dispensers might also offer some snacks. But large scale meals should not be served there.

2/6 How Could the first Discussion Centre in a Large Town Be Established?

For the beginning it would suffice when at every opening of such a centre regularly at least 50-100 people are present. Moreover, the centre might at first only be opened once a month, then fortnightly, weekly and finally daily, at least every evening. The task would consist in finding the initial minimum number of interested people, who would guaranty an initial attendance of the size suggested, and would make the place varied and stimulating enough, giving everyone a good chance to find already some like-minded people among this group. This initial group should be large enough to be able to grow from this stage on only by mouth to mouth advertising.

The first interested people could be gained by advertisements. Once the place has been successfully run for a period, some of the mass media will probably be willing to give it some free publicity. If not, a press conference should be called for an introduction to the centre and to witness one of the usual discussion evenings.

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3. Meeting Centres in the Open Air

3/1 The Basic Proposal

In every large city or district at least one suitable open place should be selected, close to transport, either a park or a plaza or wide street. Then the bureaucrats should be forced to release it for meetings in the open air, following the example set by the speaker's corner in Hyde Park, London and in similar places.

3/2 What Advantages Are Offered by such Places?

Such speakers' corners offer everyone everyday (in Sydney's Domain only Sunday afternoons!) an opportunity to speak before a small to large circle of listeners, or to hear a number of speakers, without having to pay anything for the exercise of these rights.

As soon as such an institution is established at a convenient spot, it becomes soon known and frequented by relatively interested and enlightened citizens, because they can hope to find, among many speakers simultaneously addressing different groups, or among the listeners, at least one, who has also a message or idea for them.

The speakers, merely by being present at the same time and place and whether they like each other or not, advertise each other and help to draw a small crowd for each of them, if their presentations are attractive enough.

Naturally, no number of listeners is guaranteed to any speaker. It will be still up to him or her to draw and hold the interest of some or many of the people passing by his soap box or ladder.

But even if he gained hundreds of listeners, as often happens in such places, he would still not have to spend a cent to gain their attention.

This fact should be compared with the conventional process of organising a lecture meeting. They rarely pay their costs and the subsidised prices to be paid by the lecturers or their supporters, per head of the new listeners gained, are often astonishingly high. Even half of these amounts per head, if they were offered to the newcomers in payment for their attendance, could draw large crowds - but, naturally, these would not be the kind of crowd wanted, namely one made up of people specially interested in the subject of the lecture. (The Nazis used to attract their kind of crowds sometimes by the offer of free beers! Neither such speakers nor such listeners would be very helpful to such free speech places. - J.Z., 15.12.02.

To afford the basic costs for meetings in closed rooms: hire of the hall, printing and mailing of invitations, placards and advertisements, even for single meetings, and more so for series of meetings, are usually too high for most prospective lecturers and small reform associations. The free advertising opportunities for such meetings are so far too few, too dispersed and too inefficient.

All these occasional meetings in halls, far from each other, and on different dates, have for the listeners the disadvantage of offering too little choice. If the one speaker is disappointing to them they are stuck & wasted much time, even if they get out before the meeting is over. They have not got the opportunity, in these much more formal meetings, to hear many different speakers and to strike up interesting conversations with many of the other listeners. Even their mobility is restricted by the seating arrangement. They are also likely to be offered much more conventional views than by the different and often very radical speakers during the open air meetings.

Generally speaking, the open air speaking centres give those citizens and minorities a favourable opportunity for freedom of expression who otherwise are not heard often enough because

a) they are not sufficiently financial,

b) they have no access to the mass media,

c) they are not backed by large organizations,

d) they are not favoured by recognized authorities,

e) they advance views which for the time being are shared only by few and

f) they represent new reform proposals.

But such institutions are also useful for the majority, as listeners. During election campaigns, for instance, they are often a good source for information because then speakers for all the parties tend to be present. The parties can in such places get contact with electors who would rarely, if ever, attend their party meetings.

In the open air a good speaker can easily accumulate thousands of listeners around him. The limit for a speaker without modern sound amplification has been estimated by Benjamin Franklin at about 20,000 listeners.

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Contrary to meetings in closed rooms, here the listener has the option to leave any group without arousing any attention and to quietly attach himself to another, for a while, while it appears more interesting to him. To make the change, he has only to walk a few steps. A considerable fluctuation of the listeners is one of the characteristics of these places and each of the lecturers will have to cope with that.

Another attraction is the informality at these meetings, which allows questions and interjections to anyone. No chairman exists, who might cut off an interesting contributor to the debate. No tight schedule is to be kept. There is room for laughter and ridicule and even entertainment, all usually in a good-natured spirit so that police intervention is only very rarely required.

3/3 On the Importance of such Meeting Places

The unlimited freedom of assembly belongs to the natural rights of all rational beings. To claim it for meetings in the open air should thus not be dependent upon a licence by the police (far less upon permission by the minister for agriculture, as is the case for meetings in Sydney's park The Domain.).

When irrational beings claim this right for themselves and abuse it, then they and no one else should be held responsible. But it is wrong to limit the freedom to assemble in the open air for all just because some people might abuse it.

For instance, an open air speaker appealing to a large crowd to assassinate a democratic politician, one who is quite seriously listened to upon such suggestions (instead of being greeted by laughter upon such proposals, as frequently happened during meetings in Hyde Park, London), should be arrested and charged before a court. (At least a very serious case could be made out for such a counter-action.) But a speaker who, instead, would appeal to every citizen, who loves freedom and peace, to remember the ancient, often proclaimed and traditional and yet often forgotten duty to kill tyrants like Hitler and Stalin, at every opportunity arising, if necessary risking their own lives in the process, should not be prosecuted but rather be given police protection should this be required.

It would be the task of the police and of armed protective organizations of citizens (like the ideal militia described above) to protect the freedom of speech, information and assembly in all such places against attacks and disturbances by representatives of totalitarian regimes and ideologies.

The task is here to restore the kind of freedom of assembly which Christ had in Palestine, the Greeks in Athens, in the Agora, and the Romans in their Forum.

Hitler and Stalin came to power not because there was too much discussion but too little. They could keep themselves in power only by the suppression of freedom of expression. In their spheres of power no such free speech centres existed.

Each meeting centre in the open air is something like a neutral forum which allows expression to all points of view, without fear or favour. They compete with each other and help to gradually form an enlightened public opinion.

Some historians asserted that enlightenment among the general population would never again have reached the high level of enlightenment obtained by the Athenian citizens. If this was the case, then their meeting centre in the open air, the Agora, the place for marketing, court hearings and meetings, will certainly have contributed to this achievement. Compare on this the report in the Bible, History of the Apostles, chapter 17, verses 15-34.

If it is right that all advances originated from minorities then these places must have a great influence upon progress because they do give minorities a chance to be heard. The French Revolution began in the park of the Palais Royal in Paris, as a popular movement. There a talk by a stuttering journalist, Camille Desmoulins, on 12/7/1789, led within 24 hours to the establishment of the Parisian National Guard and then, further appeals at this centre led to the storming of the Bastille on 14/7/1789.

In the Speakers' Corner in Hyde Park, London, the equality of women was for the first time publicly demanded. The Australian Labour Party resulted from protest meetings in The Domain, a public park in Sydney.

The present democratic constitution of California can be traced back to popular meetings in the open air organized by Dennis Kearney's "Workingman's Party of California."

The first democratic revolution in Prussia began with meetings of the people in the Berlin public park "Tiergarten", in March 1848.

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How was WW I ended a few months before the total military collapse of Germany? The sailors of Kiel met in the open air, contrary to all legal prohibitions, not only that, but they met under arms, consulted, resolved and acted upon their resolutions and within a few days they had spread their revolution over Germany.

Generalising such experiences, H. E. Jahn in: "Rede, Discussion und Gespraech" (Speech, Discussion and Conversation ), Panorama Verlag, 1954, stated:

"All revolutions of the past, without exception, were prepared by word and writing. But initiated and driven into the decisive phase they were always by the power of words spoken in the market and in the arena."

In a democratic State in which all State power formally originates from the people and whose constitution, if it is completely democratic, also provides for referendum, one may not rightly prevent the people to assemble themselves also in the open air, to consult there and let themselves be informed and to express their opinions.

The absence or freedom of expression from below & of the transmission of popular views to the top is a characteristic of totalitarianism and, unfortunately, too much of this characteristic can also be found in most of the representative democratic States in the West.

Really dangerous would such a meeting centre in the open air only to an absolute monarchy or to a dictatorship. Consequently, no dictatorship tolerates such places in its territory. But for a democratic government such places are rather safety valves and protect it by preventing revolutions against it. Without unlimited assembly in the open air even the best and completely democratic government loses touch with its voters and can then no longer act democratically with the best of will. Mere polls can only help express the current and relatively uninformed opinions. They do not help, like such speaking centres do, to criticise defective thinking, or to develop understanding for new ideas, or to communicate new ideas. All this can easily be done in such centres for freedom of expression.

To make a revolution against a democratic government superfluous, it would not be necessary for many people to assemble frequently in such places. It would suffice that every day at least some speakers can freely expound their views there, before a few dozen listeners and that everybody can attempt there, to spread his ideas and his opinions, when he feels like it.

In short, to make a representative democracy really representative and lasting, every citizen should have the opportunity or chance, at least in one certain place and over a period, to find as many listeners as a representative has in parliament. Whether he and his listeners will make better use of this opportunity or not would be up to them.

Against Bolshevism and other totalitarian ideologies extensive and effective propaganda material does exist. But under the present conditions this material does not become sufficiently known and speakers on such subjects are heard only by a tiny fraction of the whole population. But once meetings in the open air are not only free in a single place but everywhere - wherever they would not obstruct traffic too much - the people could sometimes be enlightened on particular questions within a few days.

3/4 Details on these Institutions and their Equipment

The place to be chosen for an open air meeting centre must, on the one hand, be close enough to transport facilities and on the other hand be sufficiently protected from traffic noise. As far as possible, it should be close to a large public library and meeting rooms and discussion centres e.g. in coffee houses.

The place should be large enough and the speakers' platforms (the permanent ones should be so placed that, if necessary, ten-thousands of citizens could assemble there and at any time dozens of speakers could address small groups or crowds with-out disturbing each other.

Some notice boards should be put up, on which those who intend to give lectures or talks or to lead discussions - in this place or others - could note the relevant details, like topics and date and hour and place, long enough in advance to obtain, as for as possible, a selected audience.

Moreover, a number of other bulletin boards should be made available for all kinds of written points of view by visitors, speakers or writers. These announcements should be somehow protected from the weather..

These boards could either be financed by donations from those who most frequently use these places or private people or a non-profit association should be allowed to provide such bulletin board space for a small charge. Nobody should possess a monopoly for the provision of such boards on such places. Only commercial advertising should not be permitted there.

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Whoever would make use of this opportunity for written communications, could achieve that his point of view would be read within a month by thousands of citizens. Thus he would be in the same position as someone who succeeded in getting an article published in a small magazine.

The distribution, sale or handing out of leaflets, pamphlets and small periodicals should be relatively easy in such centres. Small and almost unknown magazines could easily establish a common sales centre there which would at the same time act as a permanent exhibition for their kind of product. Thus such centres could even promote freedom of press.

For the visitors there should be some seating facilities. This could possibly be achieved by permitting those who hire out such equipment to extend their activities to such centres. For hot summer days there should be some large and shady trees. For rainy days some shelters should be established nearby or made sufficiently known.

3/5 Some Remarks on their Establishment

Wherever laws or regulations are no obstacle, the establishment of such centres is simple - and as a rule they do already exist in these cases. But, usually there is the requirement for obtaining previous permission from some bureaucrat of the other for every single open air meeting intended. This compulsion prevents the spontaneous expression of opinions and greatly reduces the number of open air meetings. Few bother to petition some official first or to wait for his decision or to fight his refusal, should it occur. As a result, there are rarely ever several open air speakers available at one time and place and relatively few open air meetings take place at all. (This is probably precisely the effect desired by the authorities or at least of the original framers of these restrictions.)

Moreover, when each speaker has to get separate permission then the mutual advertising effect of these centres is not obtained. Even if the permission is granted, there will be only chance passers-by and the rent for the hall will be saved. Otherwise, to obtain a significant crowd, even for the best speaker, considerable advertising must then be undertaken.

Moreover, the bureaucratic requirement causes unforeseeable delays, which will rarely fit into the time schedule of the speakers and would almost always prevent people from protesting spontaneously at such places, in public, whenever some other officials or official policies have wronged them or others in any way.

This licensing requirement is really nothing but a camouflaged censorship, no matter how much it tries to hide behind "law and order" requirements. It is imposed or upheld only by governments who are afraid of criticism and know that the public, if free to speak its mind, would criticise their actions frequently in all such places. Moreover, most of these restrictive governments, probably more so than most of the visitors to and speakers in such places, are aware of the democratic power of such centres, at least their potential power - proven through their revolutionary history.

Wherever such restrictions exist, attempts should be mode to obtain permission for at least a single such place initially, by means of petitions signed by a large number of citizens. They should contain a clause stating that after a successful trial period, more such places freed from such restrictions either automatically or upon request .

These petitions, if well publicised and accompanied by certain statements of the subscribers to them, could become powerful weapons instead of being merely waste paper. One such declaration, which would really give them some weight, would be:

"I will in future no longer vote for any politician or party who continue to uphold this severe restriction of my liberty of speech, assembly and information."

It might also be possible to achieve an international association of speakers in and visitors to such places, an international free speech movement, which would support all such endeavours in other towns and countries.

4. Magazines for the Free Exchange of Opinions

4/1 For Whom Should such Magazines Be Published and what Is their Aim?

Special magazines for the free expression of opinions should allow those freedom of written expression who have no or too little access to the mass media. Thus these new magazines would, essentially, be publications for the expression of the views of minorities and individuals. The most important among those, among the so far insufficiently heard people, are the social reformers.

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Thus these periodicals should be especially dedicated to questions of social, economic and political reforms:

"What is needed is more free expression of opinions which are worthwhile hearing."

Source unknown.

In order to assure that the exchange of views on social reform questions is as free as possible, the editors of such magazines should as little as possible act as censors. The readers, in this case those interested in social reforms or the social reformers themselves, should to a large extent collaborate in the work of editing this kind of magazine. Their interests, opinions and ideas should largely decide the contents.

Thus these magazines should possess a constitution and procedures which would give every rightful social reform aspiration an opportunity to be heard within the frame-work of this magazine. The editors should be bound to this constitution like democratic governments are to their constitutions (or, rather, more so!). Their programmes and constitutions and procedures should be subject to changes determined in the interest of freedom of expression by meetings of their readers, or by write-in voting.

4/2 Why Are such Magazines Necessary?

"Probably all governments have received hundreds or thousands of projects. It has been said that to the German government alone, during the last few years, more than 50,000 were submitted, to the Reichsbank, during the first months after the 13th. of July, 1931, more than 1,000. Former times were likewise not short in the number of projects. Bastiat reported in his essay "Property and Law", published on 15/4/1848, that the French government at that time had received already over 500 proposals for the organization of labour and as many for the organization of credit... The total number of the reform proposals to improve the economic situation, submitted to governments since the war, or published in the world, will certainly be higher than 100,000." - Ulrich von Beckerath in: "Die Durchfuehrung der Vorschlaege von Milhaud" (The Realisation of Milhaud`s Proposals), ANNALEN DER GEMEINWIRTSCHAFT, 1934, and PEACE PLANS, No. 9.

Only a small fraction of these proposals has ever been sufficiently published. Most of them were forgotten in the archives of governments and departments or were even destroyed after certain time periods for the keeping of documents.

No government in the world has sufficient time or experts even for a mere reading of all these proposals.

For most social reformers it is close to impossible to place their ideas before the public. Hardly any large magazine or newspaper dares or desires to print many social reform contributions. Mostly for business reasons, the press publishes today usually only the opinions of the majority of the readers and of recognized authorities. Their mere nature as mass media enforces this tendency.

"A party newspaper is a paper which influences the opinion of readers

by articles which correspond to the opinions of its readers." - Source unknown.

More or less this saying applies to most of today's large publications, and, naturally, to broadcasting stations.

While during oral exchanges between social reformers often the most divergent and antagonistic opinions strongly compete with each other for the favours of the audience, a corresponding competition of written down opinions is missing within the framework of mass media. All-over, the published letters to the editor tend to be as bland, trivial or non-committal or prejudiced as the main articles by the usual accepted or hired contributors are.

Although freedom of press is in principle largely assured by constitutions, in practice only those can make use of it, or extensive enough use of it, who possess enough capital to establish their own magazines or who represent the views of those who own or run the present publications.

Everywhere special magazines are missing who are completely dedicated to the publication of all kinds of social reform proposals and to their discussion.

When the mass media, today, in exceptional cases, takes a position on social problems, then this is usually done in a way that the reader or listener is in no way induced to change his opinion after reading the article or listening to a broadcast and need not make any decision or commitment. The following criticism of such statements does not only apply to a single case:

"This essay is remarkable from the following point of view: One of the largest and most respected daily newspapers published it, although - in my opinion - it did not contain a single line which really contributed something to the solution of the problem. Why does the newspaper publish this essay? Well - precisely because it is so empty, does not take any stand, but is, nevertheless, well and cleverly written so that it gives the impression

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that one has really read something. Such articles are gladly read by the average man (and especially by the average woman); it does not cause any thinking effort and yet it give the reader a satisfactory feeling, as if he had really dealt with the subject. Such articles are needed by the daily press." - Ulrich von Beckerath.

(Note added in 1979: The development of a libertarian press has in recent years somewhat changed this situation. But a close look reveals that most of these media still have their particular bias or party-line and are intolerant towards other points of view, not only verbally but also when put into action only among volunteers. Few of them, if any, apart from 'PEACE PLANS", subscribe consistently to the voluntarism, pluralism, anarchism, individualism, anti-monopolism or tolerance expressed in Fichte's considerations on the right of individuals to secede from a State, Spencer's view on the right to ignore the State and the competing governments and no-governments suggested by de Puydt (PEACE PLANS 4 & 1-17). They also tend to become more movement publications which rather prevent than promote the exchange of opinions with people adhering to different ideologies. There are some attempts, to break out of this framework and there were also some small publications and at least one still exists, which doesn't edit submitted material at all.

Moreover, as I have shown in "Gone Fiching … for Liberty" and demonstrate with this very publication, PEACE PLANS, there exists also the micrographic from of freedom of press, to which I am fully committed now, although so far only all too few other people are aware of it.)

(My CD-ROM project, see: www.butterbach.net/project.htm has a similar objective and remains, likewise, largely neglected by those who should show the highest interest in it. - J.Z., 15.12.02.)

4/3 Are they Made Superfluous by the Fact that many Magazines Have a Letters to the Editor Column?

Due to the censorship practised by editors these columns deal, as a rule, only with unimportant, trivial or second rate problems. When headlines speak of the danger of war, then one finds letters on animal protection, the price of milk and spelling re-forms. Letters dealing with "hot irons" have rarely a chance to be published. If it happens then either their contents has been distorted by shortening, they are re-writ-ten, or their proposals express merely some of the wide-spread prejudices on the subject.

Generally speaking, the chances for getting unusual views published in this way are so small, probably less than 10% of such letters being published, that most letter writers soon give up such attempts in order not to waste their time too much.

4/4 Why Have such Magazines not yet Been Established?

There were many attempts to publish magazines for a free or at least somewhat more free expression of diverse opinions - but little is known on the details why they failed. All such enterprises which came to my attention had the following flaws:

a) They favoured some movement or direction of social reform and became thus more or less party publications.

Only rarely did they represent several positive reform ideas of great significance. Whenever this was the case

then these ideas constituted, at the same time, the programme of the publishers and their discussion largely

prevented the discussion of the great number of alternative proposals.

b) Mostly the publishers had published their favourite reform ideas and their criticism of existing institutions already during the first few issues. The following ones contained largely repetitions and lost therefore interest to the readers.

c) One attempted to distribute these magazines, directed to minorities, with the same means and methods which the mass media can use successfully. But these avenues are unsuitable for these minority magazines.

4/5 Subjects for the Proposed Magazines

As said before, these magazines should mainly publish social reform ideas. Thus they should confine themselves largely to subjects like the following

a) Removal of the danger of atomic war.

b) Defence against a totalitarian State.

c) Restoration of the rule of human rights in areas now under dictatorships.

d) Reforms of the constitution, the legislation and the administration.

e) Abolition of unemployment and sales crises.

f) Ending the danger of inflation.

g) Financing the abolition of housing shortage.

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h) What monopolies ought to be abolished and how could they be abolished?

i) How could refugees be made quickly self-supporting so that they would no longer be considered a burden?

j) Further development of the codes of individual human rights.

k) Proposals on how to accelerate the process of enlightenment & prevent relapses.

l) Philosophy, religion and history, also science and technology in association with topics of the above indicated

kind.

Such periodicals should, furthermore, publish among other things:

a) Good refutations of wide-spread errors which hinder economic, social and political progress.

b) Good definitions of concepts which are significant for the solution of social problems, e.g. freedom, rights,

State, socialism, money, currency, etc.

c) Reviews of books and articles dealing with such subjects.

d) Advance notices of public meetings of social reformers.

4/6 What Kind of Contributions Should these Magazines Publish Preferentially,

according to their Discretion?

a) Contributions which not only contain general criticism and hints to abuses but at least one concrete proposal for

reforms.

b) Reform proposals which also offer details on means and ways for their realisation.

c) Proposals which do not contradict human or natural rights.

d) Articles on social reform proposals which were already refused by other publications or for whose publication

by others there is only a small chance.

4/7 Principles and Conditions for the Publication of Contributions Made by the Readers

Everyone is invited to help in the production of such a magazine.

Contributions are not paid for. Otherwise these periodicals would become still more expensive and would often receive articles written only for pay. Such contributions contain only rarely valuable reform proposals. Moreover, the magazine might then soon become a battlefield for full time writers or professionals only.

Contributions of no more than 250 words should be printed free of charge and, as a rule, without shortening them. But as a minimum handling fee an amount equivalent to double the ordinary postage should be included, possibly in form of stamps.

For all longer contributions certain fees must be paid corresponding to the estimated costs, as determined by the publishers from time to time, plus a safety margin.

This would allow many different contributors to get their chance and would induce them to keep their contributions short and clear. Moreover, these magazines can, as a result, be sold somewhat more cheaply and widely. In exceptional cases no printing costs need be paid. If any such paid contribution leads to a large exchange of opinions then this contribution to the printing costs will be credited for future contributions.

The editors reserve the right to correct offences against grammar, spelling, and rules of style, also to undertake summaries of similar arguments and condensations of articles which do not change the message.

But in all such alterations they will always attempt to publish every new thought or new or unknown argument in the contributions..

The reprint of a social reform article in full can only be promised in case the full costs are born by the contributor and no more than a certain percentage of the pages of the magazine are required. Thus the "buying up" of the magazine should be prevented.

To achieve a further spread of this material, e.g. by reprints, and to make these magazines more widely known, accurate reprints and translations of all original contributions should be invited, if only the source is mentioned. The few exceptions from this rule, which the editors will permit, will be specially marked.

Contributors will have to stand with their names by their articles. In order to facilitate contact between them the editors will also publish their full address unless the writer protests against this in advance. Anonymous contributions will only be published if, in the opinion of the editor, there are sufficient reasons for this procedure.

Among contributions with the same contents and just different wording, only the shortest and best expressed ones will be published. But good arguments from some of the others and names and addresses of the other writers, up to

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a dozen, will also be published. If the quality differences between the contributions are not large enough, then a lot will decide.

When more than e.g 10 or contributions are received at the same time to one subject, then the editors will suggest a discussion evening with this topic. All contributions will be exhibited during this event or read out. On the result of such a meeting readers may write their reports.

Those whose contributions initiated a long debate in the magazine, will be given a final word of up to 250 words.

If, at the discretion of the editors, this is possible and advisable, then the development and stand of prolonged discussions will be compiled and published in flow-chart discussions. (See below.)

Further publicity for especially interesting and appealing contributions:

The one article in each issue which provokes either the largest approval or most replies, i.e. which has aroused the greatest interest within this circle, will be passed on to all daily papers in the country with the request to comment upon it. If more than 500 approving communications are received for any particular article and this article is nevertheless not reproduced by the daily press, then the magazine will appeal to the readers to contribute enough funds for this article so that it can be published as an advertisement in one to three of the largest daily papers. Any surplus contributions received will be passed on to the author.

What kinds of contributions will not be published by these magazines?

It will not publish mere attacks on persons or associations but will confine itself to factual or speculative criticism of principles, errors and abuses - and, naturally, to new reform proposals.

Contributions which assume that the principle of collective responsibility is proven, will also not be reproduced.

Furthermore, refused will be all proposals which are not reform proposals, e.g. plans for a coup against a democratic State by a fanatical minority or plans to introduce a "dictatorship of the proletariat" etc.

Articles on topics which lately were already extensively discussed in the daily press, will be printed only in case they deal with the subject from a new point of view.

Headings are always to be expressed in clear and complete sentences.

The sequence of publishing articles selected according to the above procedures, is determined by the date stamp of the day the contribution was received.

The editors will, as a rule, personally reply to letters directed to them, if they reproduce the letter and feel inclined to comment, also publicly.

No responsibility is taken for articles and manuscripts sent. Responsibility for the contents is to be born by the authors. Manuscripts are returned only when this is expressly desired and a S.A.E. is enclosed.

4/8 Solution of the Problems Arising from the Limited Space Available for Contributions

To the extent that the editors cannot reproduce articles for lack of space (size and frequency of paper publication cannot be increased without limits) it will attempt to somewhat publicise them e.g., by public exhibition, by pinning them up on notice boards in suitable locations, by showing them during meetings of readers, and lastly by donating them to special archives and collections which would be interested in them. Independent of whether the magazine will print a contribution or not, it will pass on any contribution containing a social reform proposal, at least in a copy, to the Archive for Social Reform Ideas which is discussed below.

All contributions containing good refutations of wide-spread errors, will be passed on (in copy to the institute for the production of an encyclopaedia of refutations (see below).

In this and similar ways all those who made valuable contributions can be certain that their material will find some attention.

Once so many contributions are received that the magazine could no longer publish most of them, or at least all the really valuable ones, because then it would become too voluminous and expensive, or would have to appear too frequently (could you envision 3 thick issues a day?), and would fall too for behind with the publication of contri-

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butions received, then an attempt will be made to split the magazine up, first of all into two separate publications. These two would divide the subjects among themselves and leave it to the readers to subscribe to either or both of them. The one might, for instance, deal mainly with economic ideas, the other mainly with political ones.

This "danger" is, naturally, not very large. The first successful publication of this type would be likely to lead to the establishment of many similar ones in all large countries and in many languages. The first magazine of this type will make available to all who are interested its experience, material collected by it and perhaps even some of its staff, at least for the initial efforts.

Then, presumably, everybody would have the chance to get his material published at least in one of these magazines. These magazines might themselves have an exchange arrangement for surplus material and might often reprint from each other especially outstanding contributions.

4/9 Periodical Meetings of Readers

Apart from special meetings, occasioned by a large reaction to certain articles published, periodical meetings should be arranged at least quarterly.

During these meetings the editors should have to answer the readers and an account should be given of the financial side of the enterprise. There should, e.g. be statements on the circulation, printing and distribution costs and methods, and costs at present of printing a letter to the editor of, let us say 500 words.

All so far unpublished letters should be exhibited for public viewing (or at least those received since the last meeting) or should be discussed, Interested people should get the opportunity to make copies in order to answer them themselves. Generally, these meetings should serve to put the readers in personal touch with each other. They should also serve to discuss any proposals to further improve the programme, constitution and procedures of the magazine.

On these occasions some small groups could be established, by people who are very fluent in their written expression, for the benefit of those readers who may have good ideas but are not skilled enough to express them in writing. Such groups could act as honorary sub-editors.

4/10 How Should such Magazines Be Distributed?

For magazines with low editions the usual way for the distribution of mass media is not suitable. The wholesalers are not prepared to advertise them or to deprive any of the established large circulation magazines of the all too limited space in news-agencies. They expect little or no profit and much labour with them and doubt that they will grow.

This attitude is based on their extensive experience. They know how many magazines started with great enthusiasm and many sacrifices but, nevertheless, failed within a relatively short time. They do not want to take any risk when they have already their hands full with rapidly and efficiently distributing established magazines with large circulations. When handling them they know that sales are almost guaranteed and are thus satisfied with a relatively small margin.

The same applies to the news agencies. In the same time required to sell a single minority magazine, they could easily sell dozens, if not hundreds of the mass publications. It does not pay them to provide space for a new small publication. The others do usually already flood all their space. Moreover, among this flood of conventional & large magazines a single small and new one would hardly be noticeable unless one really searched for it.

Thus the distribution of the free-opinion-journals here proposed should be undertaken through the conventional wholesale and retail trade for printed matter only once they have appeared for a considerable time and have achieved large enough impressions and developed a demand for them which makes them interesting to these traders. But they must be introduced and brought to this stage in another way.

Seeing that they are periodicals for minorities, it seems to be most sensible to offer them wherever the largest number of representatives of such minorities can be found. This would be the case in established meeting centres in the open air, in discussion centres, during lectures and discussion evenings on social reform topics, and, to some extent, in universities and public libraries. (Those attempting the latter avenues will also encounter quite a few bureaucratic hindrances.)

Street sales to a chance public, where there are many passers-by, are of some value, as a rule, only as long as these magazines have some novelty value. Then one finds that genuinely interested people are even there only few and far between.

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A handful of persons, the first collaborators for such a magazine, will probably suffice to distribute a few thousand copies of such a magazine within a month in the ways indicated above (provided only such places are already established and such meetings are sufficiently advertised, as indicated below).

Seeing that these periodicals should, at first, appear only upon demand (to reduce the finance, production and tales problem), sufficient time will be available to sell or distribute most copies of the first edition. Thus the risks involved in starting right away with a real "periodical" are avoided. By and by a considerable number of subscribers can be collected and some of these will be willing to assist in the tedious and laborious process of distribution.

Seeing that they would help to distribute their own articles, relatively many readers should be prepared to help in the distribution.. The publishers will continuously appeal to them to help e.g. in the following ways:

a) by sale and exhibition in the above named localities.

b) By buying several copies for distribution among friends and acquaintances.

c) Later, when the magazine has entered ordinary trade channels, by frequently asking retailers for them - even if

this means buying several copies of an issue at retail prices.

One could also propose to those among the first readers and contributors, who are most enthusiastic, to help guaranty the magazine a minimum number of impressions by committing themselves to multiple subscriptions, to buying of the first 6 issues at least 10 -100 copies each - and then to distribute them at their discretion. As long as

the number of contributors is still relatively small, these first ones would, naturally, have the advantage of getting much of their own material included in these first issues. This would help to induce them to boost circulation.

However, until the market for minority group meetings and special lectures and seminars is properly developed, by means like the magazines discussed under the following chapter, No. 5, all such new magazines, regardless of their quality, will have a hard battle ahead - if they are not sufficiently financed to enter right away the conventional magazine market.

(I know even of large and glossy and relatively popular magazines which, nevertheless, can be found only among very few of the Australian news-agencies and am aware that even mass media with large circulations had initially to be published at a loss, sometimes lasting for years! It might therefore be wise to keep cash expenses always to a minimum. The greatest outlay for publicity is no guaranty for success and production alone does already cost enough.)

4/11 Some Suggestions for the Establishment of such Magazines

When unlimited funds are available one will be inclined to avoid cost-saving thinking and may end up with an excellently produced magazine, well advertised, and yet wanted by far less people than would be required to cover the high costs. As this condition is rarely ever fulfilled for our kind of people, one might as well forget about it.

Means and distribution channels available will usually confine impressions to initial 500 - 5,000 copies of each issue and these will be rather slim, also. (There are exceptions but they run all the faster into financial or distribution troubles.)

To reduce the risk, expenditures and work further, they should initially appear only upon demand, i.e. when the previous issues have been distributed. Only gradually, to the extent that the number of subscribers and buyers grows and assistance is received in the large job of distribution, the impressions should be increased and also the number of pages, the printing and the paper and the frequency of appearance. (Yes, I am largely only thinking of relatively poor people's magazines. The others could always buy advertising space for their purposes.) One should definitely not rush towards monthly or even weekly appearances - unless the successes obtained truly warrant this. To many people proceed in this from extreme optimism to hopelessness in next to no time and some forethought could avoid this.

Subscriptions should, initially, run only for a certain number of copies or pages and not for a definite time period.

When such magazines are published only by individuals or very small groups, then they will also often be short, initially, of suitable material for publication and, in the beginning, of correspondence and contributions from readers. Then it might be advisable to peruse at first collections like the Archive for Social Reform Ideas, discussed below, and the Encyclopaedia of the best refutation of common errors etc., likewise suggested below. With such material, masters for the next few issues could be compiled and

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this material would be replaced to the extent that new material becomes available. Once the contents for a few issues is assured, the publishers could concentrate for a while on the large job of distributing the magazines once printed. (Self-printing is advisable only for those with the necessary skills, equipment, patience, space and time and materials, a not very frequent combination.)

Here five different establishment avenues are shortly hinted at. Naturally, others are possible and might be preferred:

1. Members of a small workshop write or compile a few numbers of the planned magazine, share the printing costs for the first few issues and distribute them in the ways suggested above.

2. By means of the Archive for Social Reform Ideas (see below, the Institute for the Publication of an Encyclopaedia of the best Refutations, see below), the Discussion and Open Air Speaking Centres (proposed above) and the magazine suggested under 5), perhaps also by some advertisements, sufficient numbers of advance subscribers are collected and also of willing distributors and contributors. All these should then be invited to a foundation meeting.

If by such measures even an individual could rapidly gather thousands of addresses of supporters, then even one person could edit the first issues and could get them printed and distributed, by hiring some labour or using volunteers. But in this case an editorial board or committee would mostly be preferable. The one-man-shows tend to introduce the one man's bias so strongly that most readers are deterred in the long run.

3. The magazine could be established through cooperation between a number of small reform associations which are so far without their own publications or run only newsletters for members. They could at least reach a wider circle in this way and could put their programme up for discussion and announce their meetings.

The initial sales difficulties could be eased by ordering a copy for each of their members. One difficulty certain to arise then, unless it is avoided already through the initial agreement: Members will want to publish only the views of the initial members. The openness to other views must be guaranteed from the beginning..

4. Such a magazine could appear as the first publication of the Archive for Social Reform Ideas (see below).

5. The magazine appears at first only as in insert to the meeting guide and directory suggested below, under 5.

4/12 Proposals on how to Finance them

Financing does largely depend upon how these magazines are established or distributed. f they begin small, no great capital is required. In case they are distributed in the above suggested ways, only paper and printing costs must be covered. The latter could already be born, for small issues, by half a dozen committed people, and, if necessary, by a single person. Then at least in theory, the sales proceeds from the first issue is to finance the next one etc. At one stage this must really have been possible: All first copies sold out without great effort and one can proceed to the next issue etc. Bismarck complained once in the German parliament that at this time one could, with a capital of only 150-300 Gold Marks, establish a paper for the opposition! Perhaps, by means of the above described distribution method, a similar condition can be achieved, again.

One possibility would be to finance oneself the first issue in a relatively large issue, as an advertising hand-out, and to seek with it, as an example, further supporters for regular but much smaller issues. Such a procedure has a better chance for success than the drafting and distribution of a special prospectus on the programme of the planned publication. Unfortunately, many first copies of new magazines turned out like that, are unsaleable, anyhow and have to be given away and do still not gather sufficient supporters.

Naturally, and hopefully, this special kind of new magazine would have a wider appeal. But the situation is by now almost like the one in the book market: What is one more book among so many annually produced and what is the annual book production compared with all books ever produced?

During the foundation meeting or in advertisements, a number of shares in the enterprise could be offered. But those looking for investments will, as a rule, not look for such investments. Also, like in Australia, the Securities Acts and Companies Acts might be obstacles. Appeals for subscriptions and advance subscriptions are more direct and one should be honest and state openly that repayment or supply could not be guaranteed and that the initial

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funds thus gathered would be used for the production and distribution of the first few issues only. Thus one might rather try to sign up sponsors or friends of the project or sustaining members.

While one cannot always promise a profit for such speculative investments, but can only attempt to reduce the risks, one could always offer open, public, above the board dealings and promise and offer one's profit and loss accounts to scrutiny by all supporters. Some little magazines do this very simply by printing all their expenditures and the donations and subscriptions and the sales achieved.

Initial capital might also be gathered through a restricted savings account that is only to be touched when the targeted amount is reached and the project will really go ahead.

Once sufficient advance orders have been collected, then, although they are not yet paid up, one might risk taking a printer's credit and produce and mail the first issue.

4/13 Some Characteristics of these Magazines which Will Facilitate their Financing

As these are magazines for the free expression of opinions, their financiers will largely finance the spread of their own opinions. Part of the costs, particularly the printing costs, will be born by the contributors of lengthy articles. Articles will not be paid for and only few editors will be required, mostly honorary ones. The special distribution method in meeting places for minority group people, will also save advertising and distribution costs.

From the wisdom of hindsight, after 20 years, though not yet from practical experience with such a magazine, I have left out some of the more optimistic sounding passages and introduced a more cautious tone.

As you can judge by my present actions, I have given the printed paper medium amiss, at least for the time being, in favour of microfiche publications. I believe that on microfiche one can very cheaply and practically without risk produce any kind of magazine - for as many readers as one can persuade to purchase, hire, lease or borrow a reading machine and for those who, as students in university libraries or in their jobs or professions have already access to such machines.

The initial outlay for one small reading machine is usually lower than the contributions which would be required from an active supporter of a new printed magazine and with the same reading machine one has access to literally to millions of other publications. (Alas, not yet to all anarchist and libertarian ones! - Not even CD-ROMs are as yet utilised for this purpose! - J.Z., 15.12.02.)

5. Magazines for the Timely and Sufficient Announcement of all Lecture

and Discussion Events at which Guests Are Welcome

In almost any city it is very simple to inform oneself on all cinema, theatre, concert, art exhibition and sports events taking place - because many newspapers provide, at least once a week, special surveys for them.

At the same time it is presently not possible, in most cities, to get a similar, clear and complete survey for all planned public meetings of associations, discussion groups, seminars, lecture events etc. Only a very small fraction of these events is somewhere publicly mentioned at all and this usually in an insufficient form.

Consequently, lectures deserving to be heard by thousands and for which there really are thousands of interested people (if only they would hear about them), take place before only a few dozen listeners or they are not delivered at all because either the lecturers or their supporting organizations are too short of funds to advertise for listeners and to invite all people who might be interested.

An institution is missing which would automatically bring supply and demand in this sphere together and would thereby save the organisers advertising costs while reaching freely or very cheaply most of the people who would be interested.

The kind of institution required follows from the sensible application of the experience gathered with the advance notices of cinema programmes etc. and radio and television programmes. In short, in every large city or district at least one magazine must be established, independently or as an insert to an existing one, which is dedicated, exclusively, to advance notices for individuals and minority groups offering, during the next weeks or months, some cultural or educational event or the other.

Such magazines could, obviously, contribute much to promote the life of small public assemblies of a cultural or educational character and could multiply the members of small associations and even the number of these associations.

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They could be established, maintained and distributed by these associations and individual lecturers speakers, tutors, discussion leaders etc.

The founders would soon be paid back for their investment by increased and improved audiences, more members and the further spread of their ideas.

If they published such magazines independently, they could also use them as platforms for their messages, to review past events, to advertise their literature etc.

If only a few associations established them, they could, while advertising the events of all other groups, use all spare pages for the propagation of their particular views and ideas.

Such magazines could soon cover the costs of their establishment and current production, seeing that almost all visitors of public meetings are potential purchasers of such an information service. The sale of these publications could most easily be arranged just before and after all such meetings, and could be organized by those running the meetings, in their own interest.

Such magazines, like the above magazines for free expression, could be started with a small circulation and volume by a handful of people. But they should be produced, right from the beginning, rather frequently, at least in intervals of two months, and lastly weekly, or even daily as inserts.

They could also appear right away as interesting inserts - if one can persuade one or the other magazine of newspaper of the benefits even for their own circulation. The labour of gathering and editing the information is so considerable that one should not expect journalists to undertake it.

When regular appearance cannot be promised, then one can do the next best thing, as I once did with seven issues of a "CONTACTS" journal for Sydney, duplicated, rather primitively, with up to 2,000 impressions: I listed mainly the regularly repeated events of small associations, by weekdays, either every weekday or 1st -4th. of every month, also the addresses of all such groups that I could get hold of, in their groups or classifications. The number of such events and groups that I heard of grew from about 24 to several thousand, of which at most a thousand were mentioned at a time. I covered the costs with most of the issues but the work associated with it become too much for me, as a one-man job, run from a distance of 85 miles away from Sydney, which I could only visit rarely, due to too much overtime work. If I had then lived in Sydney, I could, possibly, have turned it gradually into a commercial success and the work-load would have been bearable. Private reasons did not permit this.

Now I am thinking of reviving this project very cheaply in micrographic form, produced upon demand, corrected largely by the readers, and initially only exhibited, with readers, in a few public places. I have still a few of the old Contacts copies as samples, for those interested. Now and then, 10 years later, I still receive some enquiries for current copies. This was a free market par excellence - yet I could not interest libertarians in it!

(By now it could possibly be most conveniently be published on a website or, via e-mail, to subscribers. - J.Z., 15.12.02.)

6. Archive for Social Reform Ideas and the Addresses of Social Reformers

"The whole cosmos has, according to Kant value and sense only due to the fact

that there are in the world some humans who try to achieve social reforms." - Ulrich von Beckerath

6/1 The Importance of Social Reform Ideas

"Right ideas are the only real and lasting assets of any nation.

Progress stands in direct relation to the frequency of proposals

for improvements which are conceived, published and applied..."

P. Clavell Blount

Social progress consists exclusively out of the realisation of rightful and reasonable reform ideas and almost all large problems of our times are social reform problems: the danger of war, unemployment, inflation, housing shortage etc.

The continuance of the present conditions, with no hope for improvements, would make as much sense as an existence in a permanent hell. But not even continuance of present evils is built into our conditions: They are all preparations for a "Final Solution", the general holocaust. For details on this assertion read the 500 points made in PEACE PLANS No. 16-18.

Please note also that the basic proposal here made has been further developed in Peace Plans No. 20: "The Need for and Financing of AN IDEAL MARKET FOR FREEDOM IDEAS and for other Ideals as well", 1977, 164 pp. It is now available in print, on microfiche and via e-mail. In the latter case free of charge, until made available on a website and or CD-ROM. Among other things, it lists a thousand freedom ideas and invites international collaboration on each of them - and thousands more, in an international division of labour scheme.

Likewise available via e-mail are now the German original IDEAS ARCHIVE proposal and its English translation. Both were microfiched in PEACE PLANS 183. (Revised: 15.12.02.)

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6/2 What Obstacles Exist for the Realisation of Social Reform Ideas?

Presumably, every citizen should be prepared to impartially examine every reform proposal, to discuss it and only thereupon to either approve of it or to reject it.

If all social reformers were thus received, then the social, economic and political problems would have long ago been solved, in practice, not only in theory. But for almost all social reform proposals only rarely can interested people be found. As a rule such proposals encounter only indifference, ignorance, animosity or ridicule.

The interests of most people are confined to their family and professional lives, to entertainments and hobbies. Thus reform ideas can only rarely encounter serious interest - if one just left encounters to chance.

"Don't ever believe that the social problems are being solved.

No, they are by-passed by a bored mankind."

"Nobody should ever believe that one would have waited for him as the messiah."

Everything new is opposed by the traditional, by that inherited, the customs and habits. Somehow one muddled along with the old institutions and thus one tends to believe innovations are superfluous, nay, even harmful because they would abolish the old and tried. (The irrational counterpart to this is the uncritical acceptance of everything new just because it is the latest or "modern". This applies even to some new ideas or rather useless old ideas in new verbal camouflage.)

Moreover, every reform proposal is confronted by sheer mental laziness, lack of imagination and judgement. Under all kinds of pretences they avoid mental labour like, or possibly more so than, physical labour. Instead of forming their own independent judgement they are ready to simply adopt the ruling opinion and oppose with it any new idea.

"Sapere aude! Dare to use your own reasoning powers,

is thus the motto of enlightenment." - said Immanuel Kant.

Moreover, the ignorance of the majority which, in a democracy, would first have to be convinced of the value and rightfulness of a reform idea, is so large that a reform idea is often not understood at all. Sometimes the listeners' (if they can be induced to listen for a few minutes) vocabulary is simply too small to grasp a new ideas. (That can happen to anybody listening to experts conversing in their special language.)

Many revolutionary reform ideas do originate not from recognized authorities but rather from persons who are merely considered as lay people by the public. And such people, naturally, do not find very attentive ears.

Self-evidently, but usually overlooked, nevertheless, there are no experts for new ideas, simply because they are new. Nevertheless, everyone who possesses some special knowledge in a completely different sphere, feels called to condemn or ridicule a new idea. It is widely known that new and outstanding ideas and talents had usually to fight a hard battle against the ruling opinions represented by recognised experts. We hear only of the survivors of these battles and rarely ever counted the dead.

Social reformers live also rather isolated, here and there, largely out of touch with each other and out of touch with the masses. Thus they have only rarely a chance for fruitful cooperation with others. As individuals in the present society they also feel largely powerless and in many instances not without good reasons. Almost the only other people, who would be interested in their reform proposals, are the other, similarly isolated social reformers, whom one usually meets only rarely and by accidents.

Shouldn't one suppose political parties to be interested in good reform proposals, willing to listen, test and represent them if they are sound? Far from it! Primarily, they want to win votes and thus they keep their proposals within the framework of the ruling prejudices, those of the majority. In order to avoid party splits one rarely ever publishes a concrete reform programme serving the name of a reform programme, or dares to deviate somewhat from the party's doctrines. (The expression of wishes or good intentions cannot be rightly called a programme unless it is clearly stated how the aims can be achieved.) Party discipline sees to it that the minority of more enlightened party members still votes with the crowd. The party leaders, who primarily would have to test proposals for the change of party platforms, are, as a rule, not the most capable ones but merely the most popular members. Moreover, party work rarely leaves them enough time to study new ideas sufficiently. At best they refer them to some political committee - and the less is said on these the better. Party politics and party existence have become a purpose in themselves. What was once a means has become the end itself.

Moreover, to develop or discover something new and to realize this new insight in practical applications, these are two very different activities requiring different abilities.

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Often especially the great thinkers are so obsessed by their task, so completely committed to the pure intellectual achievement itself, that they neglect, thereupon, the task, which is also enormous, to work for the realisation of their ideas. Even if, like many social reformers, they have good intentions in this direction, are energetic and eager and have the time and some means, they usually lack the special abilities required to be good public relations men, salesmen or propagandists or practical experimenters and technicians. Least of all should one expect them to be good popularisers. Specialisation is the name of the game and one wrongly expects these people to be all-round talents. Moreover, if they are really top innovators, then they tend to produce many more good ideas than they would have time to test and realize. Who are you to say that they should just pick out some and forget about the rest? Even in their more or less pure research work or their speculative thinking, they have to do that more than they like, anyhow. Each of these people should, ideally, be surrounded by a well trained staff, ready to pick up the slightest suggestion and to follow it through, independently. Most of them have not got the initial resources for that.

Ulrich von Beckerath was also such a man. He used to snow under his friends and correspondents with numerous suggestions and proposals - and with the best of will they could follow up only a few of them. He could have kept a battalion of full-time assistants busy with various projects. Naturally, he never had as many active friends and sympathisers at hand and left the few rather stunned and hopeless before the numerous and sometimes huge tasks set before them. They often did not even find the time to glimpse, far less read, study and follow-up his written suggestions, far less the oral suggestions, from one meeting to the other with him. There can be too much of a good thing, as Midas found out.

Whosoever brings something new into the world, no matter how well it could satisfy urgent needs, will nevertheless not encounter for a considerable time, an active and financial demand for it: Because the potential financiers like the masses, have no concept or understanding of this new thing. They are not 'accustomed to it. They did so far without and did not even clearly see that it was missing simply because it is something new.

It is also only natural when only few people show right away an interest in something new. For this they would have to recognize the present lack or imperfection or abuse like the originator, discoverer or inventor did. Even if they had the interest, they usually have not the opportunity, time and means for testing a new idea sufficiently to become fully convinced.

There exists at present no suitable forum for the announcement, discussion and realisation for reform proposals. Moreover, the possibility to realize social reforms is today largely monopolised by governments, bureaucrats and parliamentarians.

"One cannot tell or teach the decisive men in the State anything.

But is it different with any other government in the world?

One can only influence governments by creating a 'movement'

and making it so large that it might become uncomfortable

if one would continue to ignore it."

Ulrich von Beckerath.

The majority does also often require decades, or even more, in order to finally accept to some extent reform ideas proposed by individuals or minorities, orally or in writing and many of them it simply refuses to accept, like e.g. the ideas of the Free Traders or of more comprehensive libertarians. This fact does discourage many reformers.

Often the majority is afraid of changes and experiments. Thus: "No Experiments!" is the election promise of many successful politicians. Consequently, one prohibits all experiments, not approved by the majority, so extensively that even tolerant experiments by minorities, which can be shown to take place only at the risk and expense of the minorities, are not permitted. Whoever argues thus against experiments attempts, out or ignorance of human rights and natural rights, to put laws in place of these rights. This restriction of liberty is very serious because most people

can hardly at all be convinced by mere words while most of them can be influenced by visual evidence, i.e. by the success of tolerant experiments which have taken place publicly and in their neighbourhood

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Petitions to governments or parliaments make sense only when their contents is also sufficiently published at the same time. But this can only rarely be achieved by minorities or individuals.

Moreover, every government and every party collects thousands of petitions which they have neither the time, knowledge or interest to study sufficiently.

Many reform proposals encounter very rapidly the opposition by the vested interest of powerful (in means or in numbers) organizations. Perhaps the best instance is the opposition of protected industries against Free Trade.

It is also true that many reform ideas fail because they have not yet been sufficiently thought through and perfected. Thus they provoked many well founded objections.

But how can a single reformer, without easy access to the work of all his predecessors and related thoughts and proposals of contemporaries, get around to perfect his own proposals to the satisfaction of every serious critic? Thus we find among social reformers much more so than among natural scientists and technicians, the tendency to repeat the mistakes of others, again and again, in ignorance of their experiences and their teachings.

The evidence with which a reformer could support and develop his proposals, as well as the best arguments for their propagation, is distributed over millions of books and other printed items, or often not even recorded in writing yet and is nowhere in the world concentrated. Moreover, during a lifetime most people can only read a few thousand books at most.

Naturally, one might say, it is the task of a free press in a free country to publish reform proposals. But the press of today is largely designed to cater to the mass of those who are not interested in reform proposals and tends to publish anyhow only items in which most readers are already interested now and not information for which, as at least somewhat rational beings, they should show or develop an interest, like sound social reform proposals.

There exists so far no magazine or newspaper or publishing enterprise that welcomes all kinds of reform ideas. Everywhere there is a degree of censorship and exclusiveness according to the prejudices and interests of the rulers, the presumed experts, the publishers, editors and now often even the journalists.

A publication of his own is usually out of reach of the reformer. They could afford it only if they had already many followers. But how are they to gain these in the first place?

Often hostility against proposals is awakened out of misunderstandings. New ideas are rarely properly understood and often known only under the name given to them by their enemies. Distorted images are formed, which rapidly spread, and then these strawmen are attacked instead of the ideas themselves. Towards these wrong images the attackers are mostly right. (I must confess with shame that until very recently, until I had finally read a few pamphlets by the English "Levellers", I was prejudiced against their movement because I simply assumed that this name, actually given to them by their enemies, summed up their aspirations. Instead, they were radical early democrats and advocates of basic rights and if they had won, and the world had muddled through from then on, in the usual way, we might have had a world based on individual liberty already for the last 100 -200 years! Just think of the bloodshed and oppression which would have been avoided in this century alone! And still their image is tarnished for most people by a name given to them more than 300 years ago with the intention to slander them!

(For contemporary instances of wrongful and senseless resistance against reforms consider the war against drugs and the gun control attempts. Unfortunately, one could mention many other instances. All the prejudices that make wars, civil wars, inflation, unemployment and wide-spread poverty still possible - still dominate the minds of the masses of their "great leaders" - and of the legislators. - J.Z., 15.12.02.)

Animosity against all social reforms arises also out of the undeniable fact that the majority of all reform proposals is valueless, nay often wrong and harmful, and that, nevertheless, fanatical advocates of such proposals have often tried to impose reforms which in reality made matters worse. This kind of attempts has tended to give all reforms and experiments and new suggestions a bad name.

Quite frequently it is also simply much easier to attack a new idea than to defend it. The mass or even a small group rarely misses a chance for an easy victory over an individual confronting them with radically different ideas.

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If it is true that a joke is the comparison of a thing with a quite different notion (Schopenhauer), then one should also not be surprised that for most people a new idea appears merely ridiculous.

Most people also are adverse to being proved wrong or in error. But precisely this task confronts every social reformer towards the majority of his fellow citizens.

Because of these and similar difficulties for social reformers, some of which have been hinted at above or will be below, a senseless waste takes place of our most precious capital, the progressive social, economic and political ideas. All too frequently they become forgotten, indefinitely postponed or suppressed. Sometimes only chance brings about their realisation and then only belatedly. Many reform ideas are realized all too late or not at all. Thus many abuses continue on and on although thorough solutions for them have existed already for many years, decades and, sometimes, centuries.

Thus numerous reform proposals still have to be unearthed, developed, propagated, promoted and realized - by means of the institution here proposed.

6/3 What Should be Done to Facilitate the Realization of Social Reform Ideas?

"It would be in the public interest to see to it that all efforts aiming at the general welfare

would become known as soon as possible and that their pioneers receive aid and support."

For all kinds of capital, with the exception of the ideas capital, there are well developed markets and exchanges. For cash there are banks, for securities and raw materials there are various exchanges. Employment agencies exist for the unemployed etc. The value of such institutions is hardly ever denied by rational people. And yet, there exists as yet nothing similar for social reform ideas.

Patent offices deal only with a fraction of all new ideas, the inventions which can be commercially utilised.

"One does not find a solution for the most urgent problems of the world because one has not even attempted as yet a systematic collection of all ideas, plans etc. which might be suitable for the solution of these problems, and to find all the special talents existing for the solutions of these problems, because one does not possess a central and world-wide register for ideas and talents. Instead, with regard to these most important values and assets one operates like a businessman without bookkeeping and without a systematic method." - K. H. Z. Solneman, "Ideen-Archiv" (Ideas Archive), reproduced in PEACE PLANS 183.

Therefore, a central register should be established for all kinds of social reform ideas and all other ideas which are or might be of significance for social progress, and also a register of the addresses of all social reformers and innovators, stating their special interests and abilities.

6/4 What Particular Advantages Would this Archive Have to Offer?

It would acquaint the few people who have already an interest for particular reform ideas, especially social reformers themselves, with all social reform ideas and reformers which would be of special interest to them. It could achieve this by throwing its collections and registers open to the public and by a variety of specialised publications. It could easily not only register the supply of such ideas and addresses but also the demand for them. Thus it could, almost automatically, make social reform ideas and addresses very widely known among all those who have the greatest interest in them, and put them in touch with each other.

In combination the social reformers could then constitute a new power - for the realisation of social reform ideas.

On the general value of such an archive for the promotion of all reform ideas even the most fanatical opponents among the social reformers will soon come to an agreement.

The optimal utilisation of all good reform ideas and of all social reform talents and energies (for which such registrations are the first steps) i.e., of the source and motor of all social, economic and political progress, is a task which overshadows all others in its practical importance.

This archive would offer a comprehensive survey over all social reform proposals so far worked out - and all objections and counter arguments raised and of all proposals made for their realisation and of all talents and

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interested people, including financiers, for their realisation. The process from thought to action would almost be automated - if an idea is worthwhile. If not, our knowledge would be increased on how not to do things.

Instead of the expensive and difficult advertising and marketing for single reform ideas, we will have the simple register of it in this comprehensive market for all social reform ideas.

The archive would be a neutral institution and would, e.g. refuse to register mere attacks on persons and omit all personal slander from the arguments it records.

Thus the subsequent discussion of the ideas involved would become much more objective.

No reform idea would any longer be forgotten or misunderstood for all too long.

All such ideas would soon become known and, if they deserve it, recognized and realised. Even the sharpest criticism of alleged experts could no longer assure the downfall of a valuable idea. It would be remembered. Others would rise to its defence and it would soon be properly tested and evaluated.

In short, the archive would constitute something like a world memory for all social reform ideas and social reformers.

Every idea registered there would be viewed, discussed, criticised, rejected or developed or accepted by numerous interested people. All ideas would thus enter an intensified struggle and competition with each other in which the best ones have a very good chance to be soon widely recognized.

To take an analogy. If you play chess with yourself, it is pretty hard to cheat or deceive either your black or your white army. The multiple involvement of numerous seriously interested people in the same reform ideas would have the similar effect: approaching something like a universal consciousness.

Soon this centre could offer and publicise, for every remaining social, economic and political problem, very good reform proposals - and also very thorough refutations of the currently very popular ones. Thus the information supplied by the Archive would very soon prove to be unbeatable in public debate i.e. it would spread and be accepted and realized.

(Precautions against bomb or arson attacks by disappointed fanatics, whose lifelong struggle turns out to have been in vain and quite absurd and ridiculous with hindsight, should be taken and perhaps a duplication of all records should be arranged. Modern computer and micrographic techniques would enormously facilitate this.)

All ideas contained in this book and the other PEACE PLANS publications originated from a small archive for social reform ideas compiled by the author and some friends.

Every reasonable and rightful reform proposal, even if presently upheld only by a single person, would, by means of this Archive, get a chance to become rapidly known and realized. In effect, its registration in the Archive has the effect of a permanent advertisement in the most suitable publicity organ. (Naturally, in all such comparisons one thinks always not of the effect of such an archive in its embryonic but in its fully developed stage.)

The Archive can and will publish the collected and thoroughly discussed reform proposals in its own periodicals - and supply individuals and groups all information on them. Almost all social reformers registered by the Archive are potential subscribers to one or several such publications. (A great personal danger arises for me out of these publications. Once they are available, I might never stop reading!)

If these periodicals are published in a suitable form, e.g. on large cards, then every subscribers could gradually build up his own small ideas archive and would, thereupon, tend to become a still more active collaborator. (In this format my father tried to publish his first periodical on the Ideas Archive. Alas, his choice of ideas for this publication was not of sufficient interest to most anarchists and libertarians, including myself. I have, nevertheless, microfiched this set. - J.Z., 15.12.02.)

By means of its collection of the addresses of all social reformers and of those searching for certain ideas and talents, it could, without effort, arrange for contacts between them and bring advocates and opponents together for fruitful ex-changes on any specialised subject

One of the main functions of the Archive would be to serve as a general information centre. Everyone could obtain from it surprising new points of view and solutions, get to the frontline of new thinking in every field, upon a mere enquiry.

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Every social reformer could easily obtain from it in the fastest and cheapest way the relevant experience and theories of all his predecessors and contemporaries.

The numerous all too imperfect party programmes and laws could be effectively criticised through the Archive as it would, among numerous defective reform proposals, collect also the best ones and the best refutations of the bad proposals, practices, institutions and laws.

If a party programme criticised and corrected by the Archive and then submitted to the party concerned, would be ignored by that party, then the party most opposed to that party would be supplied with this information in order to utilise it during the next election campaign - or a new and competing party or movement or community would be established with the improved programme.

Every minister and representative could be easily disproved and countered in all his absurd and wrongful projects and shown up as ignorant - if he would not resort to the information supplied by the Archive. Thus they would indirectly be forced to make the best possible use of its services, in order to be always sufficiently informed.

6/5 Principles and Conditions of the Archive

The Archive will register all kinds of social reform proposals - as well as significant inventions and discoveries (those of potential importance for social progress).

This would exclude e.g. plans for new devices for mass destruction and mass extermination and similar "ideas" which are, quite obviously, contrary to human rights and the natural rights of rational beings.

The Archive as such will not presume to be able to judge, always or mostly, correctly whether a certain social reform idea is valuable or not. It will therefore register any idea and publish it which is communicated to it as supposedly valuable. (With the exception of those obviously contrary to basic rights.)

Likewise, every citizen without any testing, will be registered as a social reformer, who believes to be a social reformer or is held to be one by others.

The process of testing and evaluation and grading etc. will be undertaken gradually, by the numerous users, in free competition. In the long run, no flaws or positive features are likely to be overlooked then. Each subject would be discussed by many different people, at many different times from different angles and compared with all facts and other ideas available. All references would lastly be as available to those interested as any aspect of the discussion within a computer conferencing system. (See "CREATIVE COMPUTING", September-October 1977.)

 

(Would the Internet be optimal for an Ideas Archive? So far it tends to represent, just like the mass media, more false and prejudices opinions and ideas than rightful and correct ones. The best ideas in it, in spite of the availability of numerous search engines, remain for long periods more or less buried in it, unnoticed by most users of the Internet. As special Ideas Archive within it might be more successful - but how many of the proposals submitted could it publish there? Websites are still limited in volume and expensive to establish and maintain. Here the CD-ROM project could be a great help, too, although I proposed it initially only for libertarian literature. See: www.butterbach.net/project.htm Note that the INSTITUTE FOR SOCIAL INVENTIONS has established a GLOBAL IDEAS BANK there. Unfortunately, it contains only what it classes as "social inventions", which are, mostly, of as little interest to anarchists and libertarians as had been the periodical IDEAS ARCHIVE that my father published for a while. Nevertheless, libertarians and anarchists, until they have established their own IDEAS ARCHIVE, should make use of this opportunity to offer their ideas in abstracts. - J.Z., 15.12.02.)

With the best of will the Archive could not pay for the reform proposals submitted to it, at all or according to their value. Who could possibly sufficiently reward the originator of a good peace or employment programme?

Fortunately, it is one of the characteristics of most social reformers that they are more interested in the propagation and realisation of their ideas than in a financial reward. The recognition of authorship and priority in the development of a social reform idea are often already satisfactory to them - and they could lead to financial advantages, also. This recognition could e.g. lead to good positions for them or to one of the rewards offered by various foundations.

The Archive will therefore refuse to pay for any of the ideas submitted and even demand from those submitting them an explicit declaration that they will not raise any claims against the Archive and the users and beneficiaries of his proposals, not even against those who will publish their ideas. All such financial arrangements, if desired, should be made outside the framework of the Archive. The Archive might, in these cases, do no more than register an abstract of the proposal involved. and the address of the originator and that of its present sponsor.

This clause would automatically exclude most ideas, inventions and discoveries which are not of great social significance, and would still permit to include at least hints towards copyrighted and patented ideas which might be of significance.

Naturally, the Archive will always be prepared to certify when and from whom it has received certain submissions and will be open to searches whether anyone at any time before has ever registered a similar idea.

6/6 How Could this Archive Be Established?

 

Naturally, it would be best if this Archive could be established right away on a world- wide scale.

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This would involve e.g. a very large financier, a wide-spread subscription of shares a large supportative movement or the involvement of one of the large humanitarian foundations. (These and similar initiation projects are detailed by two books of K. H. Z. Solneman (Kurt H. Zube), which will be translated for the PEACE PLANS series, and in Peace Plans No. 20.) (One was later published, with an English translation, in PEACE PLANS 183 & both of these are now available from me by e-mail. But his second book on the Ideas Archive has not yet been microfiched or scanned by me, far less translated, largely because it is typewritten with a very faint ribbon & I do not fancy retyping the lot of this long manuscript. Secondly, I have not yet a good and working German scanning program on hand. My Omnipage 9 does not even recognize my HP ScanJet 6200C! - J.Z., 15.12.02.)

Most likely, this archive will have to begin on a small scale and will be able to grow, initially only very slowly. It might only in many years, perhaps too late, acquire the size and influence envisioned here. Will it be established in time to help prevent WW III? (A small beginning has been made. See PP 20/1 and the micrographic publishing enterprise, described in "Gone Fiching, of which this book is one product.) (Another approach or suitable medium for it has been described in my CD-ROM project: www.butterbach.net/project.htm - J.Z., 15.12.02.)

6/7 The Archive here Proposed Is merely Part of a General Archive for Ideas and Talents

"Wasn't this always missing? A very simple idea - but a Columbus egg. An Archive with staff distributed all over the world, which searches for all ideas, plans, methods, procedures, research results, inventions and discoveries which are in some sphere of life or the other of practical significance, and also collects and registers all these and makes them accessible to all interested people by periodical publications.

This is to be supplemented by the scouting for, collection, registration, mediation and support for all creators and advocates of ideas, moreover, of all who are specially capable in any field, of every talent and genius in the world.

The Ideas Archive will not only deal with inventions or technical and scientific problems but with ideas related to all aspects of living.

Supply and demand for all ideas, all outstanding people and specialists. all talents and geniuses, can now come together in one place instead of being wasted, as happened so far, in isolation." - K.H.Z. Solneman: Ideen Archiv Nr. 1, 1949.

7. An Encyclopaedia of Wide-spread Prejudices, Errors and Fallacies - which Obstruct Social Progress -

together with the Best Refutations so far Found -

for Use in all Discussions on Economic, Social and Political Problems

7/1 On the Spread of Prejudices

"The road leading to wisdom is plastered with stupidities" - says an old proverb. A similar remark was made by Hans Kudszus: "In order to conceive a single thought we have to discard many others."

Robert Horser wrote (in: "DAS PARLAMENT" (The Parliament), 14.8.1957 ) that

" ... when we observe ourselves and our fellows more closely then we will find that for certain questions there are typical answers, pre-coined formulas, which are repeated over and over again and which gradually push aside all other possible replies which could be made."

G. B. Shaw also dealt with this problem (This is a translation back into English from the German translation!):

"One should not suggest that I am a flat-earther or want to assert that all objects of our surprising credulity are mere deception or fraud. I merely defend my own age against the accusation that it would be less imaginative than the Middle Ages. I assert that the 19th. and still more so the 20th. century, far surpass the 15th. century in their receptiveness for miracles, holy men and prophets, magicians, monsters and fairy tales of all kinds. (From his introduction to Saint Joan.)

Three sayings by Christian Morgenstern do also fit into this compilation:

"There is nothing more obstructive than commonplaces and sayings. Every proverb is merely the distorted mask of the own thoughts and a parasite within the tissue of thinking."

"There is no other bait with which the devil can fish so successfully than with every-thing that, in the narrower or wider sense, falls under the concept of catchwords."

"There are people who coin slogans like coins, and others who use slogans like a club. Nothing is so widely spread as slogans are. They are used at the highest mental levels and stick like pigtails even to the sharpest heads."

Ulrich von Beckerath's friend, H. L. Follin in "Paroles d'un Voyant" (Paris, 1934, PEACE PLANS 322. I would like copies of his other works as well. He favoured individual secession & exterritorial associations!) had the following thought to contribute :

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"What a bad service one offers to the masses with vague formulas, which are, moreover, wrongly interpreted, when one makes them believe that these wordings would really state something of the reality, which is unknown to them. This false science, this tendency to be satisfied with mere words and to express things only approximately, this aversion against the intensity of thinking that is required in order to recognise which kind of reality corresponds to every word, these are great plagues of our time and the press bears the greatest responsibility for them."

Someone else said:

"We always find assertion confronted by assertion, thesis by thesis and only rarely is a sufficient, satisfactory and final proof attained. That is and remains the great and 'inherited evil' of all social sciences, among which economics must still be counted."

One could quote many similar remarks (I do, in my SLOGANS FOR LIBERTY compilation. - J.Z., 16.12.02) but I would like you to accept already the above as some sort of sloganeering and catchword "evidence". To make matters still worse, I add my own unproven assertion, take it or leave it - if you can (I am sure it will somehow subvert your thinking, also, like other mere phrases do):

"The educated people distinguish themselves today from the "uneducated" ones merely by the great number of prejudices collected and used by them. Those who know many prejudices are counted as scholars, those who know only a few, as ignorant!"

And I will refuse to accept your judgement on this subject because I consider you, too, as filled with of prejudices!

Oh, happy! who still can hope

to rise above this ocean full of errors.

Exactly what one does not know,

that is the thing one needs,

and what one knows,

one cannot use." - W. v. Goethe: Faust, Part I.

 

7/2 On the Importance of Prejudices

"Already for a long time the moral thing is no longer self-evident in a century in which the corruption of every moral idea, the distortion of every political ideal, nay even the frivolous play with words and concepts has become one of the most powerful weapons for the propagation of tyranny."

Erich Kaestner, DIE NEUE ZEITUNG, 14.12.1952.

 

"If we want to reform the bad habits of a country and introduce better ones, then we must deprive people of their prejudices, remove their ignorance, and convince them that the intended changes are in their own interest. Such a transformation cannot be achieved in a single day." - Benjamin Franklin

"Commonly, the words are not in the power of men but men are in the power of words." - H. v. Hoffmannsthal.

"Men are more plagued by the opinions which they have of things than by the things themselves." - Source?

Naturally, prejudices can not only be found among the enemies of social reformers but also, and perhaps even more so, among the social reformers themselves! The consequences were described by G. B. Shaw already in 1919 (again in re-translation!):

"The idealists agree neither on the aims not on the means. They are a colourful heap of 15 opinions among a dozen heads and go so far with their individualism that they are always the weaker ones towards their enemies, although, if they cooperated, they would form the overwhelming majority."

How do popular prejudices obstruct social progress? They are held by the majority and the majority and its representatives act in accordance with them. The more enlightened minorities have little chance to convince the prejudiced majority and other minorities by mere words. One is not free to use, at present, practical experiments in the social, economic and political sphere to convince others - and enjoy the benefits of certain ideas already for oneself - because the majority enforces its territorial laws, which are based on the prevailing prejudices, uniformly upon all dissenting minorities as well and the right of individuals to secede is not recognized. On this Goethe re-marked aptly:

"There is not any sight more terrifying to behold than ignorance in action."

If volunteer groups could, at their own expense and risk, act upon what they consider to be their wisdom and others might consider to be evidence of their ignorance, then they could, at most, only harm themselves but when the majority enforces its views, being least likely the most enlightened ones, then everybody is harmed and, if he was a dissenter, also wronged.

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What crimes have been committed, what harm has been done, and is still being done, by prejudices falling under racism, nationalism and religious fanaticism, is well enough known - but there is also the host of other prejudices which are less well seen as such - and between them and due to them still more crimes and wrongs are committed.

Friedrich Schiller was well aware of the importance of prejudices. He wrote, in "Die Schaubuehne als moralische Anstalt betrachted" (Theatre considered as an institution for moral propaganda):

"We viewed mankind, compared peoples with peoples and centuries with centuries

and found how slavishly the great mass of the people

was attached to the chains of prejudice and opinion,

that the pure rays of truths lit only a few heads,

who may have paid for this with the efforts of their whole lives.

How can the wise legislator spread the light of truths within a nation?

The theatre ..."

7/3 On the Ease of Accepting and Spreading Prejudices, Errors and Fallacies

Ulrich van Beckerath commented upon errors in the field of social sciences:

"Everything that rushes through the heads of people,

they express and, seeing that they feel no inhibition when doing so,

they believe these expressions to be right."

The some idea was otherwise expressed by Clausewitz in "Vom Kriege" (On War):

"For in these things everyone believes

that whatever comes to mind when the pen is grasped,

would be good enough to be publicly spoken and printed,

and he doubts it as little as he would doubt that two by two is four."

Karl Otto Erdmann pursues this thought further in the following remarks taken from his book: "Die Kunst Recht zu behalten" (The Art to Be Considered Right), H. Haessel Verlag, Leipzig, 1924, P. 329ff.:

"... One cannot expect to become conscious of the counter examples in time. For the good ideas do not come when one wants them but when they want to come. And the listener cannot, during a conversation, insist upon long pauses, in order to always undertake complicated inductions and time-consuming tests, for which he usually has not, anyhow, the necessary inner and outer preconditions. Thus he accepts the seemingly self-evident sentences upon good faith - and the endless number of errors in the world is again increased by one more. ...

"This ease in the induction of rules and laws finds its counterpart in the credulity of the listeners, their naive trust in the value of general statements.

The suggestive power of single cases and of the tendency of selected examples is in these cases irresistible. It is surprising how few people feel any need to test assertions which appear self-evident upon first glance.

" ... Isn't it really comical when new and perhaps fundamental generalisations about whole peoples, cultural epochs lasting centuries, great and involved mental developments, are merely, upon simple hearing, either faithfully accepted as right or discarded as wrong? It is quite instructive to keep now and then before one's eyes how shaky the foundations of our book culture are, how little our pretended deep insights and our unshakeable convictions have to do with real knowledge."

In short, as James Harvey Robinson said in "Die Schule des Denkens" (The School of Thinking ):

'We are subject to being influenced to a terrible extent. Our mental attitude is much more determined by credulity than by doubts. All of us believe, almost all the time. Few doubt and even they only now and then."

A biting remark on this comes from G. C. Lichtenberg's pen:

"People imagine their brain to be their most noble organ. How wrong!

Their stomach, for instance, violently rejects already within a few hours

everything rotten that has been put into it. The brain keeps it, until death."

Let me conclude with three further arguments from authority, all by the old master, W. v. Goethe:

"Proper obscurantism does not consist in hindering the spread of whatever is true, clear and useful but,

instead, in putting into circulation that what is wrong."

"It is much easier to grasp an error than it is to find the truth. For the error lies on the surface.

One can easily make it one's own. But truth lies in depths and not everybody is inclined to dig for it."

"Truth contradicts our nature, error does not and this for a very simple reason:

Truth demands that we recognize ourselves as limited while the error flatters us

into believing we would be unlimited in one or the other way."

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7/4 On the Difficulties of Attempts to Refute Prejudices, Errors and Fallacies

"One finds, especially in the intellectual-ideological sphere and quite frequently, such crass differences of opinion that one asks oneself how this is possible at all in our age which is characterised by very similar influences by means of films and television, radio and press." - Curt Ganswindt

A challenging thought this is, indeed, but I would say that the impressions provided by the mass media are not as uniform as C. G. presumes. One finds within them, however much cut short and attacked, almost every point of, view, at least now and then. It must only be admitted that the popular prejudices and their repetitions in various forms, predominate. To this must be added the fact that C. G., like most people belonging to several groups of non-conformists, would be able to make this kind of observation much more frequently than the so-called mass-man could.

But there are also other explanatory factors: How can these opposite views continue to exist side by side in different people (sometimes even in one and the same person!)? Simply because every prejudice, even the most nonsensical one, is not easily refuted, at least not in the eyes of whoever holds it. One of the reasons for this fact was mentioned by Arthur Schopenhauer: "All errors have an underground connection and all truths, likewise."

Consequently, whoever has been refuted on one point - in the opinion of his opponent, can rapidly recover by resorting to the large arsenal of all other related errors and prejudices. There is barely ever time and opportunity available and also the special knowledge required, to refute the whole series brought forward. In the following some further difficulties are enumerated:

To stick to certain prejudices and errors is often advisable, and automatically done, when one wants to advance in the so-called society or in one's career:

'When his rise began, he did not have any well fitting suits yet but already well-fitting prejudices."

Hans Krailsheimier.

"It is impossible to carry the torch of truth through a crowd without singing some-one's beard."

G. C. Lichtenberg.

"What is learnt in one's youth that sticks.

Consequently, people represent opinions most of which were taught 30 years ago.

Their teachers were in the same position." - Otto Leibecke.

"It is easier to believe a lie which one has heard already a thousand times

than a fact which is entirely new to the hearer." - Source?

"In a single sentence once can easily express 5 errors

but one cannot even sufficiently refute them in 5 sentences." - Source?

"There is no excuse in the world too bad for someone who wants to avoid thinking." - ThomaS Edison.

"The popular errors are the genuine religion of the people." - Source?

To the last remark one might add: All religions have, in spite of all enlightenment efforts, a very long life-span.

The way of thinking of most people consists in adding one pearl to another onto a necklace of prejudices. (You might say that this section proves this!)

"People have always found the right path only once they have tried out all the dead ends." - Source?

"In the same way as means of payment are not always available

when and where they are most urgently needed,

so are the best arguments often out of one's grasp

when one needs them most during a discussion." - Ulrich von Beckerath

"There is no error which has not a truth behind it

and no shadow which is not cast by a light." - Fr. Rueckert

"Whole, half - and quarter errors

are rather hard and difficult to arrange,

to survey and to separate from whatever truth they contain." - Goethe, "Sprueche in Prosa, I.

"How can a young man by himself achieve to consider as blameworthy and harmful

what everybody does, approves and promotes?

Why should he not let himself and his nature go in the same direction?" - Goethe, ibid.

"Completely depressing are the continuous repetitions everywhere." - Goethe, ibid.

"In combat, when one confronts one's opponent with the sword, a single blow is decisive,

for according to the laws of nature, a man, once he is separated from his brain, is honestly dead

and will cause you no further trouble.

But how different it is when one fights with reasonable arguments!

Here no definite victory can be considered as decisive.

One can beat one's enemy with parliamentary invective until he is out of his mind.

One can cut him to pieces

and hang one half on this and the other half on that point of a dilemma,

one can beat his brain or his capacity to think completely out of him for the moment:

but it is all in vain.

Next morning he will revive and sharpen his weapons again!

- Thomas Carlyle: The French Revolution (Retranslated English from the German translation.).

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"In forming our articles of belief we are careless beyond words

but we will passionately defend them should someone attempt to take them from us."

J. H. Robinson, "Die Schule des Denkens" (The School of Thinking).

"The founders and leaders of my party are good men, and thus their teachings are true. This is the opinion a sect with wrong beliefs - thus it is wrong. This has been believed in all the world for a long time, thus it is true! Or: This is new and therefore false. These and many similar sentences, which are in no way standards for right or wrong, are used by the great majority of people as yardsticks and they accustom their thinking to judge by them. And as they fall thus into the habit to judge with such absurd measures upon truth and falsehood, it is not surprising when they accept error as a certainty and very definitely insist upon points for which they have no reason at all."

John Locke: "Ueber den Menschlichen Verstand" (Essay on Human Understanding -

only the German text was on hand.)

'Very well! Seeing that I have to defend myself, you men of Athens,

I have to try to deprive you of a prejudice which you have held for a long time -

in the short time remaining to me." - Socrates.

"Somebody conscientious, trying to remain loyal to strict truth and reasoning,

cannot cope with an opponent who intentionally deceives and attempts to deafen

and who considers all means as permissible for his purpose." - Forster: "Ansichten vom Niederrhein".

"The disbelief of most people towards one thing

is usually based upon blind faith in some other thing." - Source?

Most people master the common social prejudices almost in their sleep. Upon certain remarks, as if by heart or in parrot fashion, they always come up with the same response. No one masters similarly all insights and facts.

One might compare the situation with that of a class having to solve a mathematical problem. Only one gets the right solution and while he knows or can prove logically that he is right, he cannot easily show the others where they went wrong. To do so, he would have to carefully and step by step follow their reasoning and that costs more time than is usually available in discussions.

"The real reasons for our articles of faith, once we understand their origin, are really of a historical nature. Our most important convictions, for example those referring to traditional, religious and moral beliefs, property rights, patriotism, national honour, the State and, indeed, to all conventional foundations of society, are, as I have already pointed out, rarely the result of reasonable considerations but rather of a thoughtless adaption to the social environment in which we live. Consequently, they have the character of 'instant certainties' and we are especially upset when they are subjected to doubts and criticism."

J. H. Robinson. ibid.

"It is an obvious fact that the ability of people, and especially of today's generation,

to convince others and to be convinced, can be found only with a few individuals." - Source?

If it is really more difficult today than it was formerly to convince others then one of the reasons might be that a certain minimal level of general education is today more wide-spread than ever before and that this kind of public opinion contains a multitude of popular prejudices. Really ignorant people would not know as many contradictory and faulty views.

"Everything can be contradicted; everything can be denied,

everything can be asserted, everything can be defended,

everything can be imitated, everything can be put into disarray,

everything can be forgotten. Oh. my poor head!" - Source?

"What one knows properly one really knows only for oneself." - Goethe

Where do all these difficulties lead while there is still not Encyclopaedia of Popular Prejudices and their Best Refutations? The single and relatively enlightened person resigns finally, as a rule, after many vain battles and says to himself, like Ludwig Renn (in: "Der Spanische Krieg" - The Spanish War):

"What can I alone do against such a powerful phrase?"

 

"Never let yourself be drawn to contradict:

wise people fall into ignorance

once they argue with the ignorant." - Goethe

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"Against stupidity even the gods fight in vain." - Schiller

 

One need not be a god, as will be shown below, in order to be able to fight stupidities effectively, with the aid of an Encyclopaedia of Prejudices.

"What is disturbing and frightening today is not so much the multitude of errors and inconsistencies - there were always many of these - but rather the fact that they find almost no concerted resistance any longer." - Jules Romain in: "DIE NEUEZEITUNG", 14.12.1952.

Can anybody really be convinced? Let us assume that we would have, in the sphere of social reforms, about 50,000 different views with only 10% of them correct, and at least 50 each for each of the larger problems like unemployment, inflation, war, etc. The true figures are possibly still larger because the author on his own collected, with some effort, already 5,000 different viewpoints on social reform problems. One can also assume that only few people know and represent more than 500 of these opinions, i.e., one percent. At any time conscious of them so that they could recite them almost at any time upon demand, they may know only 50. What do these assumed figures mean for any debate on social reform problems between two people?

At least 4 different cases are possible :

1. Assume, two average people discuss with each other, i.e. people with no considerable judgement on anything going beyond their household affairs and their professions and some popular hobbies. Each of them is then merely likely to utter some of the popular prejudices and to agree largely with those uttered by the other.

They discontinue or part soon, peacefully and agreeably. No intellectual progress is achieved. They might as well have recited some prayers or magic formulas.

2. If two such average people "discuss", who had grown up under different ideologies, then each of them is likely to utter the prejudices of his group. Each of them would represent, altogether, say, 500 prejudices somewhat interconnected, of his particular ideology and among these there would, most likely, be no more than about 50 opinions overlapping, i.e. approved by both. What would happen, merely mechanically, when they clash? They would agree only on every tenth point. For the points they disagree upon, each of them would resort to supporting arguments from his 500, of which 9/10th. are not recognized by his opposition. Thus none of them is able to refute or effectively counter more than at most very few of the points of view of the other. One could really ask: Could they come to an agreement at all, without being looked together in a cell, for the rest of their lives? Or would they rather attempt to kill each other in such an enforced confrontation? Without it they can at least, and rather soon, easily go their separate ways again, after some short, loud and rather useless dispute.

3. Someone with social reform knowledge and more than usual judgement might attempt to enlighten an "average" person on some social abuse or the other. Let us presume that the more intelligent one succeeds in inducing the other to a prolonged discussion on this abuse - in itself no mean feat, and that the "pupil" is not adverse to learning something from someone else. What does then happen in most cases, bearing in mind our above assumptions on the number and spread of prejudices?

A. utters a rightful thought. B counters with one of his prejudices. Thereupon A. cannot simply continue with further elaborating his first remark but must attempt to somehow refute the prejudice uttered by B. He does so and thereupon B. supports his first prejudice with another one. Thus A, before he can refute B.'s first prejudice, must also have a proper reply to his second one. He tries, and is promptly confronted with B.' prejudice No. 3.

Naturally. during this discussion, A. will now and then also make a mistake or fail to be quite clear in his explanation. But let us forget about this. Just imagine the above procedure continued and both remaining patient enough for a while. Finally, when A. has replied to the 10th prejudice of B, brought up like Nos. 2 -10 in defence of this first one, without A. getting much chance to develop his first thought or proposal then, especially when A. seemed to have a good reply to every objection made, B. is likely to look for a good exit, e.g. by making some strong assertion and pretending lack of time and some urgent business would prevent him from discussing the matter any further - and then to disappear. Usually this conversation is not continued later on, either. B.'s self-love couldn't tolerate continuing defeats. He may even make himself believe that he had been the victor - for didn't he

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have the last word? His disinclination to consider others as superior to him, on such subjects, would soon overcome his weak striving for knowledge. Often B., should he somehow chance upon A. again, perhaps in the company of others, and should the same topic be talked about again, will advance again all, most or similar arguments as were refuted to him by A. during their first interaction. All or most arguments of A, are likely to be forgotten by him or rejected.

In order to convince B. completely and lastingly, A. might have had to refute at least a dozen of the objections of B., each of them thoroughly, including the many side-tracks around each of them. For this a discussion of even a few hours would mostly be insufficient and even a few hours are rarely available for such an exchange of opinions.

Nor is it likely that B would soon encounter a C. and D. who would patiently continue the lesson for B. where A. had to leave it, because B had departed or A ran out of patience.

One can also presume that A. would not always have the best counter arguments ready on his tongue. He would fight for a good cause with blunted and outdated weapons. In-between he would have to attempt to recall certain relevant facts, to marshal his arguments in the proper order, to use the least offensive wording, to maintain flagging interest, never to lose his patience and his tolerance etc. Most of all, he would require time, much more speaking time than B. would need to utter his series of prejudices.. He would grow into the image of a talkative salesman who wants to domineer a reluctant customer.

Moreover, while B. would be likely to utter his prejudices more readily, rapidly, unthinkingly and with great confidence, A. would often not be as sure of himself. He would often have to think matters through and to work out a good reply. Then, if he is honest with himself, he would tend to doubt and test his own conclusions for a while. He would thus be in the psychologically weaker position. Anyone merely watching their attitudes would rather think B. to be the scholar and A. the doubtful pupil. Consequently, even these confrontations, although started under rather favourable conditions, are only rarely somewhat successful.

4. Now and then it happens (altogether too rarely because institutions like the ones discussed in this section are still lacking) that discussions occur between knowledgeable persons with judgement. These do indeed know more truths than other people do, but have, on the other hand, also become acquainted with more errors and have accepted many of the latter upon authority. They do not constitute a social danger because, by and by, they would enlighten themselves - if only they get often enough together. But even with the greatest talents and hardest work they cannot, during their lifetime, find their way through all the errors by which they are surrounded and infected. Moreover, they will not often hit upon the best refutations of such errors. They will also remain subjected to the rule of the unenlightened majority as long as experimental freedom for social experiments and the right of individuals to secede and to reorganise autonomously, under personal laws, have not yet been recognized.

Even between such disputants there are frequently still arguments about opinions which have long ago been brilliantly contradicted. To unearth these refutations in libraries would usually cost more time and labour than they want to spend. Nevertheless, their thirst for truth is large enough, so that once they have become acquainted with the idea of this Encyclopaedia of Errors and a beginning has been made with its compilation, they will become its most industrious developers and promoters.

The people hinted at under 1-3, relatively ignorant, prejudiced, disinterested and with little judgement, do constitute a social danger, especially when inclined towards the totalitarian myths. Against such people one has to forge not only iron but also mental weapons. What type of mental weapons would be suitable?

In no case is there a judge on the points of contention, one who is recognized by both sides. There is as yet no recognised authority for social reform problems. If they existed then these problems would be solved long ago. (To provide a sufficient authority of this kind may have been the intention of the early encyclopaedists and to some extent still of those who provided various encyclopaedias of the social sciences.)

Both disputants hold, as a rule, their opinions to be at least equivalent to those of the other. Thus assertion stands against assertion and argument against argument, proposal against proposal. Only rarely is something really learnt by either side, as a consequence, in arguments between two persons. The situation is already different when there are some interested listeners. Then one cannot, in most cases, consider or even declare the opponent to be mad or ignorant but has to attempt to prove the own case, to some extent, at least towards the listeners - unless they have

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come to believe that one of them is an authority.

The most common case of appeals to their judgement is, naturally, an appeal to their prejudices and errors and this is rarely done in vain. But even if we assume that a genuine intellectual case has been made at least by one side: Before ten points are likely to be threshed out, the discussion period is likely to be up or one or the other side will have lost patience. In many cases they will even part as bitter enemies, even when still politely smiling at each other.

Consequently, for almost all social gatherings, the "problematic" topics are outlawed, by custom and convention and only relatively neutral ones, like sports, weather, art and fashion or guessing games - like: "Who will win the election?" and not: "Why should anybody?", or: "Will there be another war?" and not: "What could we do to prevent it?" - will be desired and tolerated.

During discussions in larger circles the chaos of the various conflicting opinions uttered is still larger. Nevertheless, there is then a tendency to achieve "agreement". This agreement is then likely to consist in the further confirmation of the most widely held prejudice on this subject. It will mostly be uttered by someone who is considered by the majority of those present as an expert - because he shares their fallacies and can well express them.

What can be done to help true insights to victory over the host of errors and prejudices, in as many cases as possible?

7/5 What Is Required to Fight Prejudices?

"A means by which one could logically extinguish an opponent is probably still missing in our democratic culture. Unfortunately! For how can anything be promoted in our parliaments and the eternal talking cease or be reduced, unless one can determine, reasonable well, when somebody has died a logical death?" - Thomas Carlyle, translated from the German edition of his "French Revolution".

"But first of all a means must be designed by which reason is cured and, as far as this is initially possible, purified, so that it can recognize things as far as possible, and, fortunately, without error."

Spinoza: "Abhandlung ueber die Laeuterung des Verstandes" (Treaty on the Purification of Reasoning )

"Man can come closer to recognising the truth only when all the knowledge and experience of man are easily available." - Source?

"It should be once and for all recognisable what has already been found out concerning a certain problem and what is still in doubt." - Source?

"The whole misery of our times rests upon a savage battle between crazy ideas which, with their terrible lies and without mercy expose their followers and opponents to the absurdities of public and secret battle fields. Thus I desire, passionately, one book which would make people quite aware how stupid they are. Until the terrible delusions of utopian socialism, imperialism, communism, democratism etc. have become limited by an honest self-criticism of our ability to think, we cannot expect on Earth a break in the chain of disastrous catastrophes."

- Hans Domiz1aff, "DIE WELT", 24.12.1953.

What could be done to give discussions in cases like those discussed (under 7/4) a better chance for success?

A. should have access, within seconds, to the best refutations of each of the 50,000 prejudices which B. might possibly utter in the course of the discussion. Thus he should have on hand, among other things, the best refu-tations of thousands of prejudices which he has never heard before! These ideal answers must be offered to him and B. from a source which can claim considerable authority. Thus the source should at least indicate that the refutation has already been tested by a few dozen good minds and has been approved.

But at the same time, B. also, should be put into a position where he could very rapidly check whether A. himself would have been guilty of some fallacy during his explanations.

Could this close to ideal condition be somehow attained? It seems obvious that neither A. nor B., nor both together, could achieve it on their own, with their own knowledge and abilities and energies. No one has heard so far of such a Reference work. But to compile such a resource appears quite feasible. The creators of "Konversationslexika" ( literally: Encyclopaedias for Conversations, meaning general knowledge encyclopaedias) must have thought of something similar, as already the name indicates. Unfortunately, these reference works offer, as a rule, only a survey over the facts so far accumulated and not over the wide variety of opinions and interpretations, especially in

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the social sciences. To the extent that they bring opinions, they bring only the major ones or omit, "for reasons of objectivity", all refutations. If one wants, for instance, to refute the 25 points of the NSDAP's "programme", one would find almost nothing on this in most encyclopaedias.

Another example: Duden endeavoured to compile an encyclopaedia with whose aid one could decide, within seconds, certain arguments, those on the proper German spelling. Today hardly anybody doubts that he succeeded in this, nay, that this task must be soluble if only it is seriously undertaken.

Consequently, a similar encyclopaedia should be compiled, one of the widely spread prejudices, errors, fallacies, myths etc., especially of those which directly or indirectly obstruct social, economic and political progress. For each of these views the encyclopaedia should contain the best refutations which have so far become known, ranging from short scholarly ones with references, to sharp-hitting humorous replies.

A great variety of diverse encyclopaedias does already exist, e.g. an encyclopaedia of superstitions, numerous philosophical, economic and political encyclopaedias, but so far none which fulfils the above purpose as comprehensively as is here envisioned. (There are some promising starts in this direction, but none of them has gone far enough. E.g.:

Terry Arthur : "95 per cent is Crap", Libertarian Books, Bedford, England, 1975.

Dwight Bohmbach:"What's Right with America?" Harrow Books, N.Y., 1972.

Jeremy Bentham: The Handbook of Political Fallacies, first published 1824.

F.E.E.'s "Cliches of Socialism, 1962.

H. L. Mencken: Prejudices. (I have so far only the Vintage Books selection of 195S. & the 4th & 5th series of the Octagon Books, N.Y., 1977 edition. - J.Z., 16.12.02.)

There are, naturally, also a large number of specialised ones, some very good. I welcome hints to and contributions of all such literature! )

With this generalised encyclopaedia of refutations in mind one can, I believe, still say, with G. C. Lichtenberg:

"It is not true that there is no herbal cure for stupidity.

The fact is merely that no such plants are cultivated."

7/6 Proposal:

Compilation and Publication of an Encyclopaedia

of Wide-Spread Prejudices, Errors and Wrong Conclusions

together with their Best Refutations

In order to fight as many of these prejudices, errors etc. as possible, always stressing those which obstruct progress, the first task consists, obviously in collecting and sufficiently ordering them. This could probably best be done in alphabetical form according to catchwords (with cross references) in loose sheet files. At the same time, all refutations found could be integrated with them, for later selection of the best among them. Once a certain size is attained, a first publication could be attempted. (This could be done most cheaply on microfiche and in this form there are almost no limits to the final size of this encyclopaedia.) (Now there are Internet and CD-ROM options for this. - J.Z., 16.12.02.)

Obviously, this work is much too large for an individual. (Most of the small scale works of this type, like the above-mentioned ones, were only the works of individuals working on their own and they have corresponding limitations. Many of the prejudices of the authors do creep in and are not refuted there.)

This job could easily keep busy dozens if not hundreds of social reformers, full time, or at least spare time. During the process of collecting and ordering these views, these collaborators would already begin to mutually correct their own errors as well.

The first publication of this encyclopaedia could, moreover, appeal to every interested reader to become a collaborator. In this way a rapid correction, expansion and improvement of this reference work could be achieved. On microfiche, (or CD-ROMs) frequent new impressions could be produced - as soon as sufficient new material is gathered. (Compare also the appeal for collaboration on page 153 in Peace Plans Nos. 20.)

Who should decide whether a certain opinion rests upon a prejudice or not, whether it should be included or not? No such censorship should be attempted. Only the more or less completed encyclopaedia would be a sufficiently perfect "censor". Thus, initially, all supposed prejudices should be accepted for inclusion, as long as some people think they are prejudices, even if, in reality, they are truthful insights. It should be sufficient if some of the collaborators consider them as prejudices.

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Wouldn't this have serious consequences for this encyclopaedia? Whether a certain point of view is prejudicial or not will finally be clear because numerous social reformers, most with somewhat different beliefs and tendencies, will collaborate on this project and all opposing views will also be included, at least through cross references.

A process of mutual correction would be inevitable and would be speeded up by frequently revised and enlarged editions. The alphabetical arrangement or rather survey of all prejudices contained in this encyclopaedia would, I believe, speed up this process of purging the encyclopaedia.

But even once an opinion has been shown not to be prejudicial but truthful, if only it is an opinion that is widely held to be wrong, it should still be included, with a clear statement that this supposed prejudice is really truthful. Otherwise, on cursory perusal, people believing it wrong, might come to conclude that it has not yet been dealt with. Only cross references should be needed, in most cases, to point out the proofs.

To indicate more clearly the range of the views and opinions to be listed in this encyclopaedia, and to be refuted, here is a listing of the types, with no claim being made for comprehensiveness:

Ideas, theses, words, slogans and catchwords, wrongful generalisations, ambiguous terms, wrong definitions, inaccurate judgements, half- and quarter truths, unjustified objections, wrong observations of social phenomena, wrong assumptions, premises and suppositions, superficial views and wrongful reform proposals, sheer assertions, mere dogmas, commonplaces that are misleading, outdated concepts, intentional distortions, sophisms, characteristic remarks of wrong attitudes towards life and its tasks, errors and assumptions which are usually not even verbalised because they are considered as quite self-evident and above all criticism, especially errors in politics and economics considered as truths which would not require any proof, impertinences, insinuations and insults which require a sharp, fitting or humorous reply, religious beliefs on secular affairs, correct statements which are quite commonly wrongly interpreted, dialectic tricks and deceptions, wordings so general that everything or nothing can be thought under them, etc. etc.

Since especially those are to be collected which hinder social progress, priority should be given to those from the following subjects: economics, politics, law, sociology, psychology, military science and peace research, religion and philosophy. The refutations should always be as short, factual, clear and fitting as possible. For many prejudices etc. they should be supplemented with replies for different levels of listeners, e.g. replies to angry, noisy, hateful people, to children, to scholars, etc. should all be different and suitable for them.

7/7 What Advantages Would this Encyclopaedia Offer?

Once it is reasonably well completed (although the process of further improving it would, naturally, go on and on), then it would offer, for almost every wide-spread error or prejudice etc., whatever is the best and shortest and most fitting reply according to the stand of science. Brilliant refutations would not longer be forgotten and would be available even to inferior and mediocre minds for the defence of truths.

Once these refutations, by means of a wide distribution of this encyclopaedia (ideally in portable micrographic or computerized form), are on hand in all public discussions, then it will no longer be difficult to eliminate, i.e. satisfactorily refute, on these occasions, almost all errors, prejudices and wrong conclusions uttered. Ignorant and fanatic speakers would either soon learn to shut up or to inform themselves sufficiently before they open their mouths in public. They could not stand being continuously and easily and completely beaten in public debates by means of this tool.

Rash utterances of unfounded assertions and conclusions and the subsequent obstinate defence of them will become rarer and rarer.

As this encyclopaedia would act as something like a neutral arbitrator on contested points, discussions will be less distorted and side-tracked by personal remarks and insults. The sheer volume of information it offers will drive home to the disputants the fact that nobody can know everything and that both have much to learn and should seek the required references and facts. It would only be shameful not to use such a handy tool when it is available and carelessly to advance views long refuted in this encyclopaedia. People might then rather say: If this point of view

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has not yet been refuted in this encyclopaedia, then I would be inclined to state .... Let's us have a look and find out ..... Sorry, I really thought for a moment I had something here .... But then I never pretended to be a know-it-all, like this encyclopaedia seems to be.

This work would help to end the repetition of the same prejudices for years, decades and centuries. At the some time, it would give every new refutation, which is better than the past ones, a very good chance to be included in the very next issue of the encyclopaedia. A competition might thus develop, to beat the record, to find still flaws in this work, to eliminate them and thus, perhaps, find a place in its honour rolls.

This encyclopaedia would end the quixotic fight of all serious social reformers against the wind-mill-sails of popular prejudices.

The past and present fight against prejudices and errors could also be compared to the fight of Hercules against the Hydra. He had barely struck one head off this multi-headed monster and already two new head hads grown on the stump, attacking him again. Even the enormous strength and agility of Hercules would not have helped him. The only solution consisted in concentrated energy, that in the fire of a torch, which instantly burned the stumps and prevented further growths. The projected encyclopaedia would supply its owners with similar concentrated but mental energies, in form of the best arguments against almost all significant errors and fallacies, powers which would bring him almost instant victory - if he has truth on his side. Otherwise - tough luck or the deserved punishment for carelessness.

A single person, thus armed, could well defeat in a debate several opponents, each coming forward with quite a number of objections.

Finally, demagogues could no longer mislead whole nations. Their foolishness could be easily revealed in every public meeting.

Moreover, like a collection of mathematical formulas, users will not even have to go through the proofs and deductions showing that certain prejudices are wrong.

They will simply be able to state: This formula is here listed as wrong. Check it out for yourself if you doubt it. I take it that the case against you is already well enough established and will not waste now any further time against it.

If it should really be necessary, then the corresponding passages could simply be read out aloud - or screened from the microfiche duplicate against a wall, so that the text could be read by a number of people quietly, while the discussion might move on to other points. (Projectors for computerised information are, alas, still rather expensive. - J.Z., 16.12.02.)

"The more prejudices we throw overboard, the larger our knowledge will be." - Source?

The planned encyclopaedia will separate, in the sphere of opinions, the chaff from the wheat or help to find the proverbial needle - of truth - in the haystack - of errors and prejudices. It would help to find a way out of the labyrinth of peace and social reform proposals - simply by indicating one dead end after the other as such. Consequently, all sound proposals will have it much easier, will be faster recognized and realized.

Together with the Archive for Social Reform Ideas it would finally realize the dreams of the encyclopaedists of the 18th. century.

The flood of social reform literature would shrink. Finally, only such writings would be added which contain new and not yet refuted or truthful thoughts and reform-ideas. Most of this literature of the past will either be completely junked or stamped: Most ideas contained herein have already been refuted, with the following few exceptions Often only a short list of pages and paragraphs would then have to be attached.

Rational beings (to the extent that human beings can be rational at all, the human rights and natural rights of rational beings, listed in the appendix, assume that the degree of rationality required to recognize and respect the basic rights of others, will be a sufficient minimum) were so far never free in the meaning of the following saying by Goethe:

"Freedom is the possibility to do under all circumstances that what is reasonable".

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They had always to fight the resistance of the majority which was captivated by errors and prejudices and could never completely free themselves of their own.

The proposed encyclopaedia would give them the chance to realize whatever is reasonable in their endeavours.

This encyclopaedia would also prove that a degree of reason which would be, approximately, perfect, can only be found among the whole species of man, not in its individual examples, and even then only when this species finally gets around to properly order all the contributions individual members have made. The individual, even a genius, always possesses only a small fraction of reason and rationality taken in an absolute sense.

We are very fortunate that for a peaceful and free and just living together of all the different individuals no more knowledge and appreciation is required than that of basic rights and wrongs. (Compare appendix No. I.)

Reason was so far tied to individual and still all too imperfect brains. This encyclopaedia offers at least some substitute for a perfect brain - to the extent that such a brain would have to deal with refutations. It would combine, in this sphere, the best achievements of all human brains - to the extent that these could still be found or recorded.

By means of it almost all prejudices, errors, wrong conclusions etc. could be rapidly, certainly and authoritatively refuted.

In small discussions among 2 or a few people it would substitute for the corrective influence of public discussions and would, moreover, supply the supreme court of appeal and the highest authority. Almost everybody would willingly bow before its authority, unless he wants to make himself appear ridiculous. Thus it would settle most arguments. (At the same time it would not discourage but encourage further serious attempts to improve it and it would be continuously improved, in a process which might never come to an end seeing that we are at least very inventive regarding new errors.)

'When we come to fear the attachment to an unproven opinion in the same way as we hesitate to use cutlery wrongly during our meals, once the thought of upholding a prejudice is as abhorrent to us as some abominable disease, only then will the dangers of human malleability turn into advantages."

Trotter: Instincts of the Herd.

With the above indicated tool we might reach this objective.

Last not least, millions of people in the future will be alive only due to this encyclopaedia:

"Between the vagueness of all political programmes so far

and the numerous wars and the vagueness of the social programmes

and the numerous bloody revolutions, there is a very close connection."

Ulrich von Beckerath

7/8 How Could It Be Established?

As already stated above, a single person could hardly produce such an encyclopaedia on his own. No one knows all errors and far less the best refutations for them. One person could at best make a beginning in this direction - and this has already been made by my own small collection and by a number of books.

Parts of the manuscripts for such works would be published in magazines of the above described kind, exhibited in discussions centres like the ones discussed above, or published micrographically or in computer data banks, as I have suggested, in PEACE PLANS 20 and in "Gone Fiching - for Liberty!".

All such publications should be accompanied by appeals to submit more such errors and refutations for future publication, and to come forward as a regular collaborator in this project.

One might also organise public meetings in which a number of common prejudices are read out or exhibited and those present are asked to immediately jot down their refutations and either read them out or hand them in to the organisers, who might read them out, use them anyhow for the collection, or discuss some of them, then and there, in the attempt to find out which are the best ones.

Prize competitions could be run for this purpose..

After a while, a selection of all the material so far collected should be published. This could achieve a further completion of the collection and enlargement of the circle of collaborators. Probably at least 10, if not 100 revised

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and enlarged editions would have to be put out before this encyclopaedia could fulfil its task quite satisfactorily. If we still depended on the occasional printed issues, this might require a century. With micrographics and/or computers, it could be done within 5 years or less.

Whenever opposite points of view continue, being upheld by individuals or whole groups, then the directors of this enterprise will attempt to achieve a settlement by organising public debates on these subjects, flow-chart discussions, special research projects etc. As long as all such endeavours remain fruitless, the opposing views should be included side by side, as points so far not yet settled.

7/9 How, Where, When and What for Should this Encyclopaedia Be Used?

It should be applied wherever there are discussions, disputes, arguments, contentions, but at least in all public discussion evenings and lectures, election meetings and in parliaments. Readers of newspapers and periodicals should use it for corrections via letters to the editor.

The introductions to new editions of valuable books will in future usually contain references to the encyclopaedia wherever the author had slipped.

Reviews of books could be very much simplified with this tool. If the errors in the encyclopaedia were numbered (with sub-groups allowing insertions) then many reviews might end up as lists of numbers! (Apart from the section which would appreciate genuine achievements of the author.)

Every social reformer could save much time with its aid merely by including in his correspondence and essays references to points which are already settled in this encyclopaedia.

In future, whilst one's opponent keeps talking, after having made a mistake, one will quickly look up this error in the encyclopaedia, mark it and then refer to it as soon as time is given for objections. The passage need not always be read out. It might be sufficient to state that viewpoint xyz is unfavourably listed in this encyclopaedia. Perhaps even a new custom will develop, allowing immediate interruption of a meeting upon a point of order - consisting in a short reference to this work, once any error or prejudice had been uttered.

Imagine a small but determined group of owners of this work. They could, provided their freedom of speech is not interfered with, induce even a large and powerful party with a wrong and prejudicial programme, either to dissolve or reform. They could do this merely by systematically attending all its public meetings and, based upon their special reference work, continuously refuting the speakers of this party.

(Alternatively, they could supply the opposing parties with intellectual ammunition compiled from this encyclopaedia, leaving it up to these other movements to correct the flawed one. - J.Z., 16.12.02.

By means of negative selection in the production of this encyclopaedia, one would, naturally, arrive at a considerable number of either incontestable or so far not denied theses and statements and opinions which could and should be published as a separate encyclopaedia of social insights.

7/10 Some Technical Details of this Planned Encyclopaedia

This encyclopaedia could appear as a loose sheet issue, if it appears on paper and not, e.g. on microfiche. This would facilitate the inclusion of the numerous corrections and additions to be initially expected. (For micrographic issues these additions would simply be inserted among the lose sheets used for the production of the next film master.)

The very widely spread prejudices might be published in separate volumes, perhaps subject by subject.

The various tricks and sophisms could also be offered separately or only in the appendix.

Any issue of the encyclopaedia should also contain a wanted list for first or better refutations of certain errors. Alternatively, these might simply be listed - with blank space behind them. This might greatly appeal to some people with some pioneering spirit left in them.

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7/11 Would this Encyclopaedia Make Superfluous the above Discussed Tolerance

Freedom of Action and Experimental Freedom, or vice versa?

Even by means of this encyclopaedia no one would be forcefully converted. It would not infringe freedom of expression and belief. People are entitled to adhere to their errors and senseless activities - at their own expense and risk. Their mere existence has even a beneficial effect: They can serve, for many other people, as deterrent examples on how not to think and act.

It is also a fact that many people cannot be convinced by means of words at all. All advice and arguments are in vain towards them. They lack sufficient judgement or intelligence or language knowledge or experience in order to understand theoretical proofs sufficiently. And there is, in nature, apart from our more silly laws, no reason why one should confine demonstrations merely to theoretical ones. We do not do this in the natural sciences or in the technical sphere, either.

All these people will either have to suffer the consequences of their own experiments, made under their own wrong assumptions, or should get the opportunity to watch from close-by the successful experiments of other people.

It is even likely that experiments would sometimes demonstrate a truth which the encyclopaedia might have attacked and seemingly refuted as an error.

Many arguments can be much easier and some can only be decided by experiments.

Moreover, one has also to take into consideration that one and the same social system, whatever its "objective" advantages might be, would, nevertheless, not be the best one for all people. People are different, want to order their lives differently and have the right to do so. Thus this encyclopaedia would be far from making economic, political and social tolerance and experimental freedom superfluous. It is only likely to save the experimenters some cost and labour.

Would the maximised tolerance for tolerant actions and experiments render such an encyclopaedia superfluous?

The encyclopaedia would be required in the first place to realize this new kind of tolerance and all new individual rights. Moreover, many errors are merely speculative and cannot be settled by experiments at all, like many religious prejudices.

One can only hope that the issue of this encyclopaedia which will still be required 100 years from now - will not have to be as voluminous as the one that is required right now. (But remember, in microfiche form it could still fit either into your pocket or your briefcase!)

8. Flow-Chart Discussions

8/1 What Is a Flow-Chart Discussion?

A new form has been found to organise a discussion of even very involved subjects, rapidly and clearly, to avoid repetitions, follow certain lines of thought undisturbed and to permit anyone to participate in it, at any time and at any location.

It has been called placard-discussion or flow-chart debate because it develops from the centrally located topic in rays and branches all over one or several large sheets of paper - or similarly on blackboards or bulletin boards.

(By now there exist even special computer programmes for flow charts. But I do not know whether they have as yet ever been used for extensive written discussions and how powerful and convenient they would be for them. I one respect they would certainly be preferable in this format: The latest stand of a discussion could be easily shared with many people interested in it.- J.Z., 16.12.02.)

Replies, refutations, explanations, assertions, stated facts, follow each other, like pearls on a chain, in form of small tickets or strips filled with the relevant writing, or squares filled in with the arguments. In this way every thought on the subject can be developed in as many branches as one likes, all clearly visible and graphically connected to all related points. At any time the subject dealt with can be being followed backwards and forwards, as one likes. Branches shoot off from every point, as many as required or desired, in all directions that can be imagined. Nevertheless, by simple arrow-like linkages, even the most remote points can be easily traced and their position to the whole becomes visually clarified.

At the end of such a debate - or wherever it is temporarily broken off, the cream of the argument can be easily skimmed off, largely by collecting the final arguments in each branch and combining them in a summary or brochure.

The only thing like it that I have heard of as being related to such discussions are computer conferences of recent years. But they require access to considerable capital investments.

(By now there are numerous cheap discussion forums on the Internet. Lack of time has kept me from participating in any of them. To my knowledge they do still largely continue the page by page, or argument by argument lineal sequencing of discussion record. However, effective links can be inserted in them. I am still not sure whether they can be a good substitute to an extensive discussion of this kind carried out by a number of people on a large sheet of paper. Certainly, as opposed to the initial few participants in a flow chart discussion on a large sheet of paper, they would permit world-wide participation by many interested people. If a good computer program for that, making up for the small size of most of the affordable computer screens, does not exist as yet then sooner or later it is likely to be produced. The enlargement and reduction options for texts on computers could also be effectively used in such discussions. - J.Z., 16.12.02.)

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Here pens and large sheets of paper - or equivalents - will suffice. Microfiching does also permit to reproduce up to 6 of such large (4 x 6 feet) sheets on one microfiche at low reduction rate. and thus to reproduce these discussions for screenings before small groups. I will in future offer some such samples in this series. To provide paper copies for viewing by others elsewhere, was so far too difficult or laborious for me. (They could be produced, expensively, on large photocopies, like large architectural or technical drawings. I have not yet got around to get microfilmed any of the flow chart discussions that I compiled. When I started enquiring about microfiching, back in 1977, the microfilming of 6 such large charts onto a single microfiche, at an agency prepared for such filming, would have cost me only $ 3. - J.Z., 16.12.02.

Once one has invested much thought and labour in one such debate, then one does not want to risk losing it by lending it to people. (I had once integrated hundreds of viewpoints on 3 large sheets on the so-called over-population "problem" and lent out these original sheets. Thanks to our magnificent postal service these originals got lost in the mail and I have not yet repeated the effort. Since 31/12/1957, when I first perceived this option, I finished, as far as I could, only a few of these discussions and started many more of them but am still short of collaborators in this technique. Micrographics would now permit the easy publication of a whole encyclopaedia of them.

8/2 What Advantages Does It Offer?

Even very complicated questions can be solved in this way by being subdivided into numerous detailed arguments or questions - or become recognized as insoluble or so far unsolved problems.

Questions towards which one take many different positions, can be described and surveyed with great ease.

The last developments of the debate are recorded, like all previous ones, and can be seen at a glance. In future, the discussion can at any time be taken up again, at the last points, avoiding repetition.

A major percentage of the labour of thinking seems then to be done by the method of arranging the material and by graphically connecting related points. All lines of thought not ending in dead ends offer answers or part answers or at least the stand of the debate.

This form saves, compared with oral discussions, much memorising and compared with other written forms of discussions, much searching.

The graphical form permits to view the discussion as a whole and to test it from every angle.

Each argument brought forward can be pondered as long as one likes, without disturbing others in their thinking and it can also be revised and edited as often as one likes, so that in the end each argument might be included in its optimal form. This discussion can easily be widened and deepened.

No opinion once uttered and included in this form is likely to be overlooked and forgotten. On the contrary, others are likely to see it and develop it or refute it, sooner or later.

Repetitions are reduced to a minimum.

It becomes much easier to stick to the main topic or to find one's way rapidly back to it. Every conclusion reached during the discussion can at any time checked back for flaws, step by step.

The participants need not meet at a certain time or place. Everyone could contribute via letters or phone or copies of the discussion in the latest version.

In oral discussions only one person at a time can have the word. Here, at the same time, ten participants might advance it, writing as fast, and clearly, as they can.

Once such a written debate, after reaching a certain stage, is somehow duplicated, an unlimited number of people can participate in improving it further. (I have this in mind particularly for microfiched issues. To reproduce 6 of them on 24x reduced microfiche would cost, per duplicate, only about as much as a single large enough sheet of quality paper for one such discussion.)

The written statement of the own opinion, within the framework of a series of like-wise written statements of followers and opponents, forces each participant to seriously deal with the ideas of others - unless one is willing to risk being rapidly discredited.

This form of discussion forces the participants to be concise and to contribute, as far as possible, only one thought or idea at a time.

One can see at a glance that the discussion advances and how fast and thus is encouraged to keep at it.

It helps all those people who find it easier to express their opinions in writing.

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8/3 How Can It Be Carried Out?

The first and most difficult precondition to be fulfilled is to find for each topic to be discussed a sufficient number of people. They must take themselves and their topic seriously enough not to be afraid of the associated effort, i.e. they must be aware that in this way they could arrive at new understanding and insights which would make their trouble worthwhile.

But even an individual can gradually, by collecting and systematically arranging all arguments heard or read on a subject, record such a discussion in this way and advance it to a level where it becomes interesting to others - if they get an opportunity to read it. If these individuals had then an opportunity to publicly display these discussions in suitable locations, they would soon get more contributions and corrections.

As materials one could use e.g. a large sheet of light-coloured packing paper, a small sheet of paper for the main topic and numerous small slips, strips or cards to write upon, further some glue or sticky tape or pins to attach the small written contributions and some marking pens to interconnect them after some re-arrangement has taken place, and some semi-permanent positions have been settled upon for attaching particular viewpoints on the small pieces of paper.

The initial draft might also be hand-written onto the large sheet itself. Later on, a final version should, preferably, be typed.

Otherwise just a large table, or bulletin board space or carpeted floor space is required to spread the large sheet accessibly.

The main topic is to be written in large letters, preferably in the form of a question, on an ordinary sheet of paper and to be attached to the centre of the large sheet. Then all participants should be asked to write their first responses upon small pieces of paper, legibly for others, and to arrange them around the main topic. These contributions could either be read out aloud or the participants could be asked to read them quietly, and then to comment upon any of them, if they want to, likewise on separate small pieces of paper and to put these, when finished, close to the argued point. This continued procedure will soon lead to a ray-like emanation of comments away from the central sheet with the question of the topic. This radial arrangement also allows space for the branching off of opinions into several lines of thought.

This procedure is to be continued until either the first sheet is filled or those present have, for the time being, nothing more to add.

Then all arguments should be reviewed, re-ordered and re-arranged if this seems advisable. Some might be shortened, some withdrawn. Bad or insufficient arguments might then be re-stated - and the replies also accordingly revised.

Finally, they should be somewhat attached to the main sheet, at least by pins, or tape or by glueing and interconnected in their logical or time-sequence with lines and arrows to facilitate their review.

Afterwards all kinds of refinements might be attempted:

The refuted opinions, the unsolved ones and the insights won and positive proposals might all be distinguished by framing them with differently coloured marking pens.

Cross references could be attached, perhaps to separate flow-chart discussions or merely to separate branches on the same one.

The whole sheet might be subdivided into squares in order to facilitate references to certain arguments or they might be numbered in sequences, with sub-numbers and letters.

All arguments could be listed, according to catchwords, in an alphabetical index with an indication of the square in which they can be found.

If one large sheet should not be sufficient then several might be used or a larger one or the basic question might be sub-divided.

Then this semi-finished discussion is to be presented for reading and review to many other people (and even the same people, later on).

Ideally, this could happen micrographically and through exhibition of the full sized copies (or of the microfiche of it, with readers) in discussion centres.

Finally, once a sign-debate or flow-chart-discussion has been repeatedly improved, its conclusions might be summed up and attached to the sheet or they might form the basis for a pamphlet or monograph to be more widely published.

The above should suffice to induce you to make at least a small attempt of this type for yourself and by yourself.

Have I finally brought you to the stage where you start talking or even writing to yourself?

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9. PROGRAMME FOR A GENUINELY CULTURAL REVOLUTION

The following is the copy of a programme which was first compiled for a meeting calendar for Sydney, which I produced for a while, about 10 years ago. It includes the above points and also goes beyond them. A more comprehensive listing of such points might come to a hundred or more. Many of them were mentioned in PEACE PLANS P 20 and in a future PEACE PLANS issue I will offer a more comprehensive programme of this type. (Alas, I have still not got around to do this. - J.Z., 16.12.02.)

____________________________________________________________________________________________

ADVANCEMENT OF ADULT EDUCATION IN SYDNEY

THROUGH FREE MARKET FACILITIES,

i.e., without putting a still higher burden on the taxpayer

The editor of CONTACTS and PEACE PLANS believes that in order to fully develop the adult education potential of a city , a few dozen institutions and facilities ought to be newly established or developed, on a voluntary basis. Some of these might require sacrifices. Others might even turn into profitable enterprises. In the following you find some of the more important ones listed and to some extent explained:

1.) Daily Opened Speakers' Corners

or Freedom of Speech, Assembly and Information in the Open Air,

in The Domain and elsewhere, every Day of the Week

Australia is a great country and, yes, to a large extent still a free country. It has thus become the country of my choice. It is all the more disappointing to find that one particular freedom (not to mention some others), which is completely outlawed by the communist rulers in Russia and China and by other despots elsewhere, is almost completely outlawed here, also. This is the freedom to assemble, speak and inform oneself free of charge, in the open air, at speakers' corners.

In Sydney this particular freedom is restricted to 3 1/2 hours in summer time and 3 hours during the winter, that is, to less than 2% of the time and, furthermore, it is restricted to a single place only, that is, probably, to less than 1% of all the possible localitions.

The people of Sydney do have the same right to fully exercise their classical human rights as e.g. the people of London and New York. The legal restrictions on meetings in The Domain and the outlawing of all other places for free speech must be abolished. No government in the world has the right to restrict the exercise of basic human rights to a single place and Sunday afternoons only.

To cite the inconvenience of traffic obstruction against these meetings, organised by minorities or individuals, is highly unfair. Traffic congestion caused e.g., by the Royal Easter Shows and world title fights, football or race meetings, are much larger and last longer and occur more frequently. Furthermore, freedom of expression, information and assembly represent such elementary and essential rights that for their sake we should put up with some small inconveniences. Take the extreme case: Would it really be a great misfortune if the very unlikely case once happened: all or almost all pedestrians and drivers stopped and started or joined open air meetings? Would not a complaint about this be comparable to parliamentarians being reproached for suddenly travelling less and taking every opportunity for talking sense or listening attentively in parliament?

Most democratic States were established after reform or revolutionary movements which began in and spread by large open air meetings. Moreover, they can continue as genuine democratic States only if they do not restrict such meetings. It is not surprising that almost every dictatorship starts with the complete suppression of this kind of freedom.

It is ridiculous to make the exercise of basic human rights dependent on a permission by a minister and of all ministers that of the minister for agriculture, as is the case regarding meetings in Sydney's The Domain, outside of the permitted few hours. No licence ought to be required for any open air meeting.

No policeman ought to have the right to raise the charge of traffic obstruction and to close an open air meeting at any particular place unless he can point out immediately and close-by another place to which a speaker and his listeners could easily walk and where traffic would be less obstructed.

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How could this freedom be realized?

Step one should be to turn the Sunday afternoon meetings in The Domain, presently largely only used by crackpots, religious fanatics, totalitarians, entertainers, and second-rate speakers, at least partly into a genuine open air academy (comparable to the first academies of classical Greece). This could be brought about by ensuring that at least for a few months every Sunday afternoon an additional 6-12 serious and good speakers turn up. A roster would have to be compiled and lecture promises exacted. These speakers would gradually draw to The Domain more serious and intelligent listeners while deterring many of the others. Once the level of public debate has been raised sufficiently, and in this way, The Domain free speech centre will become rehabilitated in public opinion. (For which purpose a well organised press conference would help). Then other serious lecturers and speakers will gladly take the place of those who initiated the change and they would keep up a high standard of speeches and dis-cussions at least on a considerable number of platforms.

A number of other related small steps should also be taken with the same aim in mind.

Once this aim is achieved and this genuinely democratic institution can no longer be ridiculed by the mass media as being merely a meeting place for crackpots, then, and only then, as a second step, a first small petition should be launched, asking for the extension of this freedom to other times and places.

If this petition should remain unsuccessful then, I believe, the third step, a mass petition, could force the issue, provided the signatories to this petition declare definitely that they will vote informal at the next elections unless their representatives do at least no longer restrict this particular basic freedom of the people, whom the politicians are supposed to represent and not to oppress.

2.) Private Notice Boards for Public Use

To make use of freedom of press, that is, to get your own ideas into print, is an expensive hobby, unless you are lucky with a letter to the editor or happen to be a staff writer or a recognized author. You can, naturally, print and distribute your views at your own expense - if you can afford this or you might get some of your contributions printed by minority publications - but how many people read these?

Freedom of expression by means of the written word requires therefore an additional opportunity, one by which at a minimum of cost and effort a relative maximum of readers could be reached. Wall papers or very large private bulletin boards at public places would have a high potential of this type, especially if they are placed along the walls of a thoroughfare with much pedestrian traffic. A single letter, pinned up at such a place, would possibly be read by several hundred interested people and could, therefore, be almost as effective as if the author had printed and distributed as many copies at his own expense.

Less ideal but also less difficult to establish are large bulletin boards in certain cafes or meeting centres and in libraries. The less regulated such notice boards are, the better they fulfil their purpose. Ideally, everybody should be free to pin up a notice, an article or letter or an invitation to a meeting, without having to acquire a permission by anyone. The space required for the notice should be granted free or for a small charge only and should be available for a certain minimum period or as long as the notice is relevant or as long as there is still free space on the board for further notices.

Some small notice boards of this kind do already exist in Sydney, e.g. in the Humanist House and in the Coffee Shop of the Wayside Chapel, 29 Hughes St., Potts Point. Alas, they are much too small to suffice for our purpose. By far the largest and least censored private bulletin boards (covering the walls of one whole room and one hall way) that I experienced in Sydney were those of the Free University of Sydney, while it existed.

I appeal to you to make the best possible use of these facilities and all other accessible notice boards you can find, to try to establish more such opportunities for them and to notify me of any you can find or establish, so that I could publish a list of them in the next CONTACTS issue. Please, test beforehand how censorious or willing the board's owners are, e.g. by pinning up Contacts and asking them whether they would e.g. pin up notices sent to them by mail.

(Since then part of the need for such bulletin boards has been abolished - by providing computerised bulletin boards and forum discussions. But paper publishing has not yet been abolished by the Internet and it would still be desirable to provide paper bulletin boards at suitable locations, even if some people would be inclined to condemn them as unsightly. During my visit to many US libraries, in 1990, I saw in one university dozens of meters of bulletin boards displayed. They were classified bulletin boards: Some e.g. for meetings, others for political statements, open letters etc., some for wanted and for sale notices, etc. There are so many blank walls which could be utilised in this way for educational information. With more such freedom of expression opportunities the vandalising of many walls with large slogans put on with spray cans would probably be reduced. - J.Z., 16.12.02.)

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3.) Speakers' Pool

There are many capable and willing speakers in Sydney and numerous potential listeners and associations who would like to engage their services. At the some time, many of these speakers find it difficult or expensive to find sufficient attentive listeners, associations are hard pressed for guest speakers and listeners have rarely the pleasure to listen to a good speaker who can satisfy their specialised interests.

CONTACTS itself will one day partly remedy this situation. But in addition, a list of all available speakers should be compiled and be accessible for a small charge. Many such speakers' pools have been set up in the U.S. I have not yet heard of a single one in Australia. I would like to prepare a list of available speakers for the next CONTACTS issue. Please advise me of all those you know, with details like telephone number, specialties, weekdays they are available, and fees.

4.) Market Information regarding Halls and Rooms for Meetings

There are numerous meeting places which remain for much of the time unused. On the other hand, it is often difficult to find a suitable and nearby meeting place when it is urgently required. Therefore, a comprehensive list of all not fully used meeting places in Sydney should be compiled and information on this subject should be obtainable by ringing a certain number. Compare the all too short list on page. 4. Please inform the editor of CONTACTS of any meeting place you know of, so that they could at least be listed in the next issue of CONTACTS.

5.) Centre of Second-hand Book Shops.

In many cities the second-hand book shops have been concentrated in a single street or district, for the benefit of sellers and buyers alike, e.g. in Paris, London and in Madrid. This concentration establishes a more comprehensive and altogether better known second-hand book market, thus facilitates book sales by dealers and private people to dealers. It would help to preserve many books from senseless destruction by giving them a better market value and would make it easier for readers to find books of special interest to them. As the out-of-print works far outnumber the current production and are frequently not available even in large libraries and as books so far are still the most important source of information, the cultural significance of this re-location of the second-hand book trade can hardly be exaggerated.

Please, put this idea to your book dealers so that by and by at least some of them would move closer together, in any particular city street. Once such a core exists, other book dealers will become eager to join, since they do not want to lose much of their business.

(For second-hand bookshops city locations have often become too expensive. One alternative that has been experimented with is to relocate many bookshops cheaply, in e.g. a village somewhere that can be easily reached by book lovers via car, bus or railway. - J.Z., 16.12.02.)

6.) Collection and Publication of Definitions

Almost all efforts to teach or learn, to propose, discuss or refute, suffer under a lack of precise and agreed upon definitions. As a result, enlightenment, particularly in the social sciences, does not advance as fast as it was once expected to do merely by the formal right to freedom of expression and information.

A first move to overcome this difficulty could be to systematically collect and catalogue all the various definitions - often there are hundreds for one and the same word or concept. With such a collection on hand and merely by pointing out the large number of different definitions in existence, one could often calm down opponents and make them more interested in finding out the truth on a subject than in further defending their particular definitions among the dozens or even hundreds of other ones that were so far advanced.

Such a collection could be compiled and exhibited at a suitable public meeting place and gradually the worst or most defective definitions could be marked as such, while the better ones are improved until they tend to become generally acceptable. Correspondents could easily help whatever group actually administers this collection. After some time, a first handbook of controversial definitions could be published, a book which would enumerate the faults of the wrong and sufficiently explain the merits of the right definitions, right according to the present development of the science involved. (Now such compilations could be offered on microfiche, floppy disk, a website or a CD-ROM. Even a floppy disk, zipped, could offer the volume of about 6 average books. - J.Z., 16.12.02.)

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7.) Encyclopaedic of the Best Refutations of Common Errors and Prejudices

Errors and prejudices, misunderstandings etc. far outnumber real knowledge, insights and understanding and only too often they defeat truth in public encounters by their sheer overwhelming numbers. Every defender of any single truth is usually confronted by a number of people well supplied with ignorance, prejudices, errors and misunder-standings and thus has hardly ever a chance to win an argument. Nobody is wise and knowledgeable enough to refute all these errors in the most effective way, on the spot and immediately.

What is required in such a situation is a handbook of the best refutations so far found or developed - at least concerning all those errors and prejudices which strongly hinder social progress or even reverse its direction.

Such a work could gradually be compiled by a relatively small number of patient and industrious people.

Once this work is to some extent completed, it could render almost everybody, who can at least read, into an effective opponent for skilled demagogues in public debates. With such a book in his hands, almost every voter could, for instance, successfully ridicule and refute the arguments and slogans of most professional politicians.

8.) Archive for Reform Ideas

Reform ideas are among the most precious possessions of mankind and yet they are among the least cared for. Only too often the principle "finders, keepers" applies to them. Without at least one widely known archive of reform ideas (comparable to the patent offices for inventions, but without power to grant a monopoly), the innovators, unless they happen to be in power, have unnecessary difficulties in spreading and realising their ideas and all too frequently their ideas die with them or are applied only decades or sometimes generations later. The history of ideas abounds with such cases.

A special free market is required in this sphere. Libraries, current book publications, papers and magazines cannot take its place. Demand and supply in this sphere can only be brought together by systematically registering them in a special archive. So far, only all too often, they meet merely by chance.

Since nobody is omniscient and many great reformers were for a long time regarded as crackpots, such an institution should not censor reform ideas but accept all and publish all as for as possible. (New suggestions e.g. for mass murder weapons or for upholding a totalitarian rule are naturally not to be considered as "reform" ideas.)

The editor would welcome any reform ideas but particularly those in accordance with human rights. He would embody them in his private archive, possibly publish them in PEACE PLANS and would gladly cooperate with anybody in setting up an archive of reform ideas for public use, at some suitable place in Sydney, e.g. in a discussion coffee house or a free university.

(Now a website or a CD-ROM might be a better location for such an archive. - J.Z., 16.12.02.)

Once such an institution has world-wide connections, it should enable an innovator to reach everybody in the world who might be interested in his idea, now or in the future, by no greater effort than that required to write a letter to this institute. From this moment on we could expect social progress to catch up with and perhaps even by-pass technological progress and advances in the natural sciences. (This would almost be a certainty - if experimental freedom were introduced in economics and politics, permitting groups of volunteers to try out their reform ideas among themselves, at their own expense and risk.) (The above was first published in CONTACTS No. 2, July, 1968, and has here been only slightly revised.)

Copied from Contacts No. 3:

CONTINUATION OF THE PROGRAMME FOR

A LITERALLY AND GENUINELY CULTURAL REVOLUTION

The concept of "cultural revolution" has been abused at least twice. Once, to defame the gradual, rightful and voluntary acceptance of US cultural products and institutions (mostly originating from all-over the world) and secondly to name the violent, stupid, political, and sometimes even military measures undertaken in China under

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the camouflage of poster-slogans. Only the institutional, voluntary and radical changes here advocated deserve to be termed a cultural revolution in a rightful and honourable sense.

Any man who has followed the news with common sense and without ideological blind spots, is naturally an enemy of the so-called "cultural revolution" in China, to the extent that it does not stand for a resistance against totalitarian Maoism by groups camouflaging themselves as Mao-ist reformers. ....

9. Pool of Listeners

All advertisements attempt to pick out potential customers among a multitude. For certain recurring needs the process could be reversed: The potential customers could combine to express their demand and thus attract a greater variety of suppliers.

A pool of listeners and fellow students, ordered according to their interests and studies, would be the counterpart to a pool of speakers. Those registered as interested in certain topics would be likely to be invited whenever these topics are discussed in a public meeting.

Such a pool could be developed combining attendance lists circulated at public meetings. These lists would have to be ordered and exhibited at some public place. They would have to state this purpose. A small fee might be charged to those intending to use this list for mailing their invitations.

In a technically advanced form, the listing could be contained in a coin-operated computer, placed, like e.g. photocopying machines, in or near the GPO. For a small fee or possibly free, a potential listener would register his address and his choice among, let us say, 5,000 specialised topics. The organisers of public meetings, for a larger fee, to be dropped in the coin slot, could then obtain a highly selective list of addresses (possibly already on gummed labels). One might compare this attempt with computer dating, though this computer would not concentrate on selecting all-over compatible individuals.

Naturally, this project could and should be started with moderate means only, using not tapes or other electronic memory aids but paper lists - to be copied by the organisers.

A good place to compile and deposit such lists for public inspection and copying by organisers, would be a discussion centre, perhaps in a coffee house.

10.) Yearbook of Associations

In Canberra the Department of the Interior publishes every year a booklet "Associations, Clubs and Committees in the A.C.T.". It contains merely the names of the associations etc. and of their Sec. and presidents and the latter's addresses and telephone numbers. Furthermore, it includes all groups, including sports, religious and trade organizations.

Instead of such a short and comprehensive listing of all kinds of groups, a concentration on all those with a particular cultural programme or message appears to me to be preferable. Thus a similar yearbook for Sydney could concentrate on cultural and scientific associations etc. with a self-advertisement for each of these, shortly describing their purpose and activities. It appears feasible to finance this project out of the advertisement charges. The editor knows of at least one such publication in Vorarlberg, Austria.

(A number of national directories of this kind do exist. Alas, mostly, they list all kinds of organizations - and provide, apart from name and address notes, just like the telephone books, not enough information on their kind. - J.Z., 16.12.02.)

Copies could be laid out in all libraries, possibly in all post offices. Quite a few might be sold through book stores and stationers and newsagents. The benefits of such a project for all concerned are obvious. I would not want any government to tackle it.

11) Why not Daily Elections?

The only time when politicians really get active and sometimes even discuss principles and contribute somewhat to public education or educate themselves, is shortly before elections. As soon as these are over, most of them relax again for a few years. Daily or almost daily elections of one representative by his electorate would not only involve the particular candidates but, through the party system, most other politicians, also. It would, through them and the news media, keep the discussion of public affairs going on, all year round. It would make it less likely that election

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promises would be altogether forgotten or ignored. Parties and functionaries would be kept on their toes all the time and we might get all the time at least some extent of street corner oratory into the bargain.

12.) Addresses of Letters to the Editor

All letters to the editor should contain full addresses of the letter writers - unless the writers expressly desire to remain anonymous. This would permit more contacts between readers with similar interests and would, in most cases, not require much more space. If the editors of these columns are afraid that, as a result, they might get less letters, then they could request in the heading that duplicates of letters to letter-writers be sent to the editor, provided only that their publication would be welcomed.

Please support this proposal in your next letters to the editor.

13.) All Education Efforts Should Be Tax-Free

Huge amounts of tax funds are spent on education - and at the some time numerous educational activities are subjected to large tax burdens. To eliminate this contradiction, every activity which even remotely furthers general or specialized education, should be completely freed from all direct and indirect taxes. Not only should teachers be tax-exempt. but also book stores, publishers, printers, stationers, newsagents, paper producers, all librarians, all performing arts, newspapers, magazines and all their staff, and, last not least, the producers and sellers of typewriters and duplicators (notice the vested interest?). Likewise, all custom duties on educational "raw materials" like paper, should be eliminated

After all, the payment of taxes becomes possible only because some or the other type of education took place which enabled the taxpayers to earn sufficient - in the eyes of the Fiscus - to burden him with taxes.

That in this fashion even business correspondence would be exempted from taxation would be no drawback, particularly if one considers that even business letters merely pass on relevant or desired information.

14.) "Pirate" Broadcasting

There should be free, private, and competitive use of the airwaves, the electronic waves as well as the sound waves. Only "shouting down" or systematic gagging or jamming should be prohibited in both cases.

No more private broadcasters would go on the air than could be clearly understood in most cases, at least in a limited area. If occasionally there would be too much mutual interference in certain wave lengths, the broadcasters would only harm themselves thereby as they would lose their listeners.

The resulting free competition would soon lead to the development of more sensitive receivers which could separate more wavelengths.

A division of labour might then develop between the various new broadcasters.

Some might concentrate on news and news commentaries, some on classical, some on modern music. At least some would, like the US educational stations, broadcast an educational programme all the time - and they could, like their US counterparts, support their programme largely by the sale of their fortnightly programme magazine.

That we have let even the air waves become monopolised by the General Postmaster and the ABC demonstrates and excessive statist and serf-like mentality. If any tribute is due for the "privilege" of having bought a radio with one's own money and turning it on to the station of one's own choice, then this tribute, surely, should rather go to the station of one's choice and not, automatically, by means of the post office, to the ABC, no matter how high the expenses of the ABC for its programme and activities are. The right price for a service is whatever is voluntarily paid for it. (In the meantime the "licence" charges for radios and TV's have been repealed. When their re-introduction was considered by the government, for financial reasons, Australia came very close to a tax strike against this particular tax - and the government withdrew its plans in fright. Opposed as I am to this like any other tax, I would have liked the government at this time to go on provoking this tax strike. It might have led to others, also.)

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15.) Private Mail and Telephone Services

The mail monopoly was originally introduced

a) to obtain a monopoly profit through the suppression of competing, cheaper or better services,

b) to render greater services to some (rural areas) at the same price than lesser services to others (city dwellers) and

thus at the latter's expense,

c) to facilitate censorship of private mail. All these motives still prevail to some extent and none of them deserves

respect.

Whenever and wherever competition in this sphere arose and was not rapidly suppressed, it supplied better and cheaper or at least more equitable services.

Economically and morally this monopoly amounts to a tax on private communications, on writing and talking (correspondence and telephone talks) and is thus clearly unwarranted in a free country.

16.) Contacts between Book Lovers

Libraries could mediate contacts between book lovers through the simple expedient of large bulletin boards and through card registers where book lovers could enter their names behind books they are particularly interested in. Many new discussion and study groups, lectures and seminars could indirectly result from this simple administrative measure. Libraries could expect the donation of many books, presented with the intention of thus finding new contacts.

All library books for which there are one or several addresses of interested people in the special and public register, should be somehow marked by the library, or by the ones entering their names in the register, e.g. with a simple rubber stamp reference.

Afterwards, libraries would not only serve for the communication with mostly long dead and some present day writers but also for communication within their present followership - to the extent that this is desired by those concerned.

The silence required in library rooms would not be disturbed by these contacts and costs could be covered by small charges for entries, e.g. by the sale of the entry cards.

Judging by my experience with most librarians so far, and their closed-minds to any suggestion not coming from their own privileged guild, I believe that public libraries would, as a first step, have to be replaced by private ones.

17.) Daily Opened Discussion Centres

In every city at least one daily opened discussion centre would be desirable, a place where people with various specialised interests could informally meet others and would always have a good chance to meet others with alike interests - for intensive discussions and collaboration in research, study and propaganda projects. French enlightenment was once promoted by the comparable 'salons'. Similarly, England's freedom was largely due to the London coffee house tradition (some literature on this subject exists) and may now have been lost to a great or considerable extent because of the lack of comparable institutions. In Sydney HUMAC, the FreeUniversity, and Cafe La Boheme were small beginnings in this direction.

From CONTACTS NO. 4:

18.) How to Co-Ordinate the Work of Several Organizations

"The relations between different organizations, especially when they are doing the same kind of work, need very careful handling. Groups of people when formed into teams or organizations are likely to be more 'introvert' than single individuals and may be very jealous of one another. When attempting to obtain the co-operation of another organization, it is advisable to ask the Secretary or some other official to collaborate informally, in his private capacity. Otherwise, the matter will be referred to his executive which means delay and, more often than not, rejection of the request; this is likely to happen because any one member of the executive, who happens to be destructive in his criticism, can usually bring about the rejection of a new proposal coming from outside.

"Several stages must normally be traversed in order to obtain satisfactory coordination of work carried out by separate organizations; it is only under special circumstances that the earlier stages can be omitted. The stages are as follows:

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1. Prepare an outline of the work carried out by the various organizations.

2. Arrange for exchange of notices of meetings, publications and offer to circularize same.

3. See that a few members of each organization belong to the others.

4. Arrange joint meetings. In so doing, however, it is important that some person or persons who do not belong to

either organization, should be the speakers, so that the members of the organization considered should feel

united in the body of the hall versus a third party.

5. Arrange, if possible, for the sharing of offices, facilities, committee rooms, duplicating.

6. Have some members of the Executive in common.

7. Affiliate formally only if absolutely necessary.

"If one has reached the sixth stage, there is generally no need to affiliate since the organization in question can be fully coordinated in that manner.

This form of 'interlocking directorates' has been known to work very well in business and industry and is preferable to formal affiliation or fusion. Formal affiliation often means little co-ordination in practice and complete fusion - unless proceeded by the stages indicated above - is likely to lead to friction and disruption. It is easier to bring about cooperation among groups whose interests are complementary to one another, or even apparently unrelated, than among groups pursuing the same object by the same methods. In every case, the existence of a 'higher loyalty' (such as a rational or religious or ethical bond) greatly facilitates co-operation."

- From a leaflet of the former "Research Coordination Committee", London, whose work is now carried on by SPUR: Study Panel for Unified Research, c/o Alan Mayne, 19 Aberdeen Rd., N5, and in Sydney by the Sydney Study Group.

19.) Association and Meeting Centres

The above mentioned organization had also established an association centre at 20 Buckingham Street in London, a centre in which some 16 organizations share office accommodation at a low cost. (Contributions from the organizations are pooled and pay for services as well as rent). An outline of a scheme to build up a larger centre for associations has also been prepared by the same group.

In Canberra we have something closely related to this: Griffin Centre, with a number of relatively cheap meeting halls in one and the same building, established by an association of 45 cultural associations in Canberra. To some extent the Sydney Opera House will also be a meeting centre once it is actually finished. - but only the very financial organizations will be able to afford its rooms. The Sydney Free University may make one of its houses available for this purpose but in the long run a much larger centre with at least a dozen meeting rooms for 50-200 persons each, would be required. Its establishment is only a matter of time, once Sydney's minority groups have been given the necessary shot in the arm - by being brought into contact with all potential members in Sydney.

20.) International Federation of Open-Air-Free-Speech-Movements_

For many years now I have been fascinated by the potential - not the current functioning - of open air speaking centres. I would like to see better and more such institutions everywhere, opened all the time. Seeing that Sydney offers this type of freedom of speech and information and assembly only on Sunday afternoons, that the quality of the speakers (including myself) still leaves much to be desired and consequently also the type of listeners, and seeing that it is difficult to collect sufficient local support to bring about improvements - I have often wondered whether it might be possible to gain sufficient international support from all the established meeting centres of this type. Please let me know whether you consider the following programme for such an organization as feasible, attractive and effective enough.

1.) An international and informal organization of speakers and visitors of all open air speaking centres to be established, mainly by personal contacts and correspondence. It could be an organization without officers, dues and directive powers. In various ways, independently and cooperatively, the members could work towards the realization of one or several of the following points:

2.) Improvements of all existing speakers' corners e.g. by establishing rosters of good speakers, providing permanent bulletin board space and speakers' stands, cooperative advertisement of topics, groups and speakers,

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agreement with suitable roofed meeting facilities nearby, to continue meetings during rainy days, exchange of information regarding all such efforts or experiments and suggestions.

3.) Repeal of legal restrictions confining open air meetings to certain days, hours and places only.

4.) International support, e.g. by letter writing and signatures for petitions for the establishment of such centres in all "free and democratic" countries.

5.) Public condemnation of the general prohibition of such centres in dictatorial or totalitarian countries and persistent demands towards all totalitarians etc., whether speakers, hecklers or writers, that they declare themselves publicly as being in favour of such meeting places in all countries.

6.) Public oath of speakers and listeners not to vote for any politician or party as long as they restrict open air speaking.

7.) Agreements to mutually exhibit or sell each other's publications in these centres - to provide minimum outlets for minority publications.

8.) Compilation of all reform proposals advanced in these centres and the best refutations of common errors and prejudices - to be made and published for the benefit of open air speakers and others. Members to be under obligation to discuss, as far as possible, all new ideas and arguments advanced in and reported from other free speech centres.

9.) Exchange of addresses of organizations and individuals who might be interested in certain minority publications.

10. Organization of direct democracy or town meetings to explain and demonstrate the peaceful attitudes and aspirations of people and to proclaim rightful war aims should they ever be forced into a war with dictatorial governments.

At present there exists not even a comprehensive list of all such centres with the address of at least one contact for each of them. Thus let me just mention those centres I heard of, centres which could make a start with the suggested international cooperation:

In Australia there are open air speaking centres in Sydney (The Domain), Perth, Melbourne (Yarra Banks), Adelaide and Brisbane (Centenary Park). The one in Brisbane was established only a few years ago. (I do not know whether it still exists. - J.Z., 1979.) There was an attempt to set one up in Canberra, but it failed, the most suitable place was refused and on the other too few people turned up.

There are efforts to set one up in Auckland, New Zealand. My efforts to set one up in West Berlin failed. Later speakers' corners were established in Hamburg (Moorweide) and Munich (near Viktualien-Markt). One centre, which developed naturally in a park of Stuttgart in the fifties, was all too soon suppressed by the police. The Netherlands are represented twice by centres in Amsterdam (established by the Provos) and in Den Haag. The Swiss people intend to set one up in the Buerkliplatz of Zurich. Freedom of speech and press (sale of minority publications) has been successfully defended against repeated attacks in London's Hyde Park, in its Speakers' Corner. Various London street corners are now and then used by orators and meeting centres exist in a number of other British cities. I heard definitely only of one in Powes Square, Notting Hill. There are two such centres in Denmark and one in Tokyo. The anarchist paper "FREEDOM" reported that such centres exist also in Guiana and Stockholm, Sweden. In the US, the old centres in New York (Union Square), Detroit, Ohio, Chicago and San Francisco do probably still function though only the new Berkeley centre has been much in the news over recent years.

In other words, the free speech movement goes ahead - but all too slowly. I do believe that some cooperation between the 'regulars' at these centres could have some beneficial effect if carried on along the above indicated lines. What are your views on the subject?

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21.) -Sign-Discussions

"Most big problems break down into a number of smaller problems." - Source?

Defects of the usual oral discussions are, for instance, that they cover too wide an area, go easily astray, repeat the same point too much or overhear or forget important points. Furthermore, they are not properly recorded and evaluated, are difficult to trace back - and, worst of all, different persons at different times go over the same ground again and again in ignorance of previous attempts.

A particular type of written discussions could eliminate most of these defects without restricting the spontaneous, creative and freely critical aspects of discussions. I call this form of recording an exchange of opinions a 'sign-discussion' (flow-chart discussion) for want of a better and more descriptive term.

The ordinary form of written discussions and dialogues (as in plays) spread arguments over so many pages and merely according to a time sequence, page by page, so that it becomes rather difficult to follow the various threats spun by diverse arguments and counter-arguments. This old type of written discussion involves still many repetitions and cross-references and makes it technically difficult to replace arguments by better ones. It becomes tedious to retrace and check certain lines of thoughts, especially when the topic is rather involved and many different points of view are taken. In short, the old form of written discussions does not supply a clear picture of the development and the achievements of a discussion.

Sign discussions avoid some of the disadvantages of both, the oral and the written old forms of discussions and combine most of their advantages (e.g., immediate response, no restrictions, record keeping). How? Sign discussions concentrate all relevant arguments in a survey of a topic on a single or no more than 2 or 3 large sheets which, like maps, help one to find one's way in a strange area. The main topic is written in the middle, in large letters. The arguments and counter-arguments do no longer advance from it in a single file and all intermixed but separated and going in all directions at once. Arrows interconnect all related arguments so that something like a shrub soon develops from a common root, a shrub with arguments on all leaves. Many different people can participate simultaneously or at different times and places. Definite progress is made. Errors which crept in can be easily eliminated and repetitions avoided. Too large topics can be subdivided and dealt with on separate sheets. No argument in this set-up is likely to be overlooked: it stands out, as unanswered so far. Each argument can easily be followed to its source, to eliminate mistakes. One man on his own, if only he is patient enough, can produce a far advanced stage of such a written discussion by objectively collecting and stating, then and pinning or gluing together, on such sheets, all arguments on the subject he can find, in an optimal arrangement. One can easily reach conclusions by joining the last arguments on each branch and sub-branch.

To be gradually compiled and perfected and publicised, all such discussion sheets should be exhibited at suitable public meeting centres.

More words are not likely to shake your remaining doubts - so why not give this idea or new educational game a try? You got a pen, paper, a large sheet, scissors, pins or glue? What are you waiting for?

22.) A Nursery for New Ideas

"The Research Co-ordination Committee was formed in January 1936 with the object of bringing about friendly cooperation among organizations aiming at the betterment of mankind, and to help activities which serve human progress generally. The ways in which the R.C.C. works include:

1. Bringing together groups, organizations and individuals interested in a given problem.

2. Offering such groups facilities for discussion and any office assistance needed for the formation of a permanent committee or organization.

3. Acting as a nursery for new ideas; it receives sympathetically and in a helpful manner anyone approaching it with specific suggestions.

Effective democracy: If it is accepted that not only leaders and famous people have valuable ideas, but that an average man - be it once in a lifetime - may have a new idea which would be of help to the community (if acted upon) then the problem arises: how can that idea be made effective?

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"New ideas are likely to meet strong opposition from the inertia of the multitude; moreover, new suggestions are likely to be imperfect, hence they stand very little chance of acceptance; they will be ignored or readily forgotten.

"One of the basic assumptions of the R.C.C. is that, from the point of view of humanity as a whole, a new idea is equivalent to a new born baby and deserves every care but, like the new born baby, in order to live and grow, it must accept nourishment. The new idea must be open to discussion and criticism, which will provide it with the necessary material to develop. If this condition is satisfied, the R.C.C. does not turn down any idea; its first principle is open-mindedness and the test it applies is: will the idea submitted stand up to constructive criticism by other persons interested?

"HOW AN IDEA CAN BE HELPED TO GROW: The first step, therefore, is to bring together a few possible supporters. By so doing two objects are achieved: Firstly, the idea is polished and rendered more acceptable; secondly, the force behind it is increased. Eventually, a group or organization may be formed which may gain sufficient influence to bring about the desired reforms.

"The technique of building groups or organizations has been worked out (jointly with Section C. of the Engineers' Study Group) and a duplicated report on this subject is available.

"Some people might object that there are too many groups and organizations in existence. There is, however, no harm in the existence of numerous groups. They are, as we have seen, essential to a democratic society. What is needed is coordination of their efforts and this has likewise been studied. A few basic principles, which have to be remembered when attempting to bring together organizations, are given in Appendix l." (Above under No. 18.)

23.) Library for Lecture Notes and Tapes

Numerous valuable lectures incorporating much independent and original research take place every year - and are heard often by only a few and are thus all too often rapidly forgotten. Usually, only a very small number of copies of the lecture exists in the hands of the lecturer and his friends - and others do not know of this material and could not easily obtain it.

An archive of all lecture notes (and tapes) that might be of value to the social and natural sciences (no censorship!) could remedy this situation, could make the contents of these lectures available to a large audience or readership.

Lecturers would, as a rule, be only too willing to donate a copy of their notes, would frequently even be willing to pay a small fee for the inclusion of their lectures, indexing and abstracting. Readers might contribute to the expense by a charge whenever they order a photocopy or duplicate tape of a lecture or by a small reading fee. Associations might subscribe to the expense in order to get all their lecturers' texts included and thus serve the purpose of the associations.

A newly established library, not yet short of space, might be willing to make temporarily some rooms available for such an enterprise - provided the project would be run by voluntary labour i.e. not at the library's expense.

Should the demand for certain lectures become large enough to warrant it, then subscriptions for duplication and even printing of the texts could be accepted.

Such an archive should also be wide open for the mass media which might be searching for some material to publish. A general information service might become associated with the project.

This collection need not be confined to manuscripts but should also include taped lectures. These could be advertised for lending and sales. They might spark off many discussions in small discussion groups.

Some tape recording fans have already established small tape libraries, including some lectures, but they are usually not sufficiently known. (The best recent US service of the latter type is Audio Forum, whose catalog has been reproduced in the PEACE PLANS compilation of Libertarian literature lists.)

(One of the advantages of listening to a taped lecture is that it can at any time be stopped, either to make notes or, when it happens in a public meeting, to discuss some point raised. Moreover, it can be played back to any particular point raised. The discussions that a taped lecture leads to might also be taped and such tapes might be added to the original lecture. By now a world library of lecture tapes could be built up, using e.g. CD-ROMs, in a condensed format, in which they could not only contain ca. 78 minutes but hours of talks. - J.Z., 17.12.02.)

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10. CONCLUSION TO SECTION VII:

The above discussed propaganda institutions for all reform proposals - and many similar ones which could be made - would help particularly those ideas so far advanced only by individuals and very small groups. They would bring about a condition where every proposal which deserves it would soon find sufficient promoters and be it by inducing the mass media to likewise reproduce them and thereby to finally spread enlightenment on a subject widely enough to be able to realize these reforms. This still presumes that the majority has veto rights, through its "democratic" institutions, against tolerant experiments undertaken by volunteers and at their cost and risk. With freedom of action, already small minority groups could practically demonstrate many new reforms - and could thereafter grow in a natural way.

The author expects that the proposals of this peace and social reform programme could be relatively easily realized with the aid of institutions as proposed above. Otherwise, merely by the publication of this book, even if it happened in print, and not only in this micrographic form, they would hardly have a chance.

I am firmly convinced that if these ideas do not get their chance then mankind will have lost its chance and some other life form on Earth, in a few million years, will gradually begin with its attempt to develop reasonable individuals capable and willing to morally and rationally cooperate to establish a peaceful, just and free society of intelligent beings.

Once public opinion has been sufficiently enlightened with the aid of the acceleration methods for public education which have been described above, then all necessary constitutional and legal changes suggested in the above sections could, in the democratic States, be realized quite peacefully, by referendum. Even the forceful measures proposed in Sections V and VI become possible only when based on a preceding and large-scale enlightenment effort, beginning in the relatively free countries.

Ideas Can Be The Most Powerful Weapons - If They Are Used.

John Zube, August 1979.

Somewhat revised and supplemented in December 2002.

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A P P E N D I X I

DRAFT OF A NEW DECLARATION OF THOSE HUMAN RIGHTS

AND NATURAL RIGHTS OF RATIONAL BEINGS -

WHICH WERE SO FAR DISCOVERED

CONTENTS

Introduction

Explanation of Terms

Preamble

Text of the Draft, including Comments

I. Existence

1. Life

2. Physical Injuries

II. Freedom and Equality

3. Free-born

4. Equality of Rational Beings

III. Expression and Information

5. Freedom of Expression

6. Petitions

7. Education

8. Information and Secrecy

9. Natural Science Research

10.Assemblies

11.Language

12. IV. Movement, Migration and Asylum

V. Privacy

13. Right to Privacy

14. Family, Marriage and Sex

15. Noise and Quietness

16. Right to Make Mistakes

VI. Tolerance for Tolerant Social Actions

17. Religious Tolerance

18. Social, Economic and Political Tolerance

19. Contracts

20. Individual Secession

21. Associations and Exterritorial and Autonomous Communities of Volunteers

VII. Economic Rights

22. Work

23. Professions

24. Unions and Strikes

25. Prices

26. Free Trade

27. Full Value for Production

28. Property

29. Natural Resources

30. Voluntary Taxation

31. Clearing

32. Issue of Money

33. Rejection of Deteriorated Money

34. Standard of Value

35. Housing

36. Insurance

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VIII. Protection of Human Rights and Natural Rights of Rational Beings

A) Democratic Constitutions

37. Representation and Recall

38. Referendum

B) Legal Actions

39. Legal Protection, Guardianship and Authority

40. Indemnification

41. Individual Responsibility

42. Proof of Guilt is Required

43. Fair Trial

44. Arbitration

45. Arrests

46. Interrogations

47. Punishment

C) Rightful and Forceful Resistance

48. Resistance against Oppression

49. Arms

50. Military Organization

51. Tyrannicide

52. Revolution

53. Right to Refuse Participation in an Unjust War

General Comment

____________________________________________________________________________________________

W A N T E D: All other human rights drafts by individuals and minorities for a special microfiche issue on alternative human rights drafts. (A first compilation of ca. 100 private human rights drafts appeared in PEACE PLANS 589 & 590. - J.Z., 17.12.02.)

"No man is good enough to govern another man without the other's consent." - Abraham Lincoln

"God grant that not only the love of liberty

but a thorough knowledge of the rights of man,

may pervade all the nations of the earth,

so that a philosopher may set his foot anywhere

on its surface, and say, 'this is my country'." - Benjamin Franklin

"Establish justice as the only means

of banishing the menace of war."

Ramsay Muir, in: Future of Democracy, 1939.

"None of the evils which totalitarianism claims to remedy

is worse than totalitarianism itself." - A. Camus

"Statute law is not based on natural law;

they are the antithesis of each other." - Sprading: Liberty and the Great Libertarians, 20 .

"... Bastiat spelled out his concept of moral law

(frequently referred to as natural law)

as the source of all life and progress - and thus

the proper basis for all relationships among men." - Dean Russell: Bastiat, 3.

"Laws - just laws, natural laws - are not made, they are discovered." - Albert Parson

The following draft is a revised version of the one published in PEACE PLANS No. 4, in June 1965.

It had previously undergone several revisions.

I am looking forward to more revisions with the aid of my readers.

Most of the suggestions go back to notes made by Ulrich von Beckerath.

These were first compiled into a draft by my former wife, Erika Margarete Zube, born Lehmann, now Shoshanna Shaw.

This one may be about the 12th version of her first draft.

There were many omissions, additions and rewordings.

I am all too aware that the intelligent and interested collaboration of many people is required to gradually turn this draft into something widely acceptable.

I never expect it to be completely finished and look forward to new discoveries of human rights and aspects of them.

John Zube, August 79.

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DRAFT OF A

NEW DECLARATION OF THOSE HUMAN RIGHTS AND NATURAL RIGHTS

WHICH WERE SO FAR DISCOVERED

INTRODUCTION

Almost all difficulties experienced with former human rights declarations are due to one of the following three factors:

1. They were all too incomplete. Important rights were not included, e.g. the right to issue private money tokens,

without which neither unemployment could be abolished nor a free and therefore harmless competition could be

realized. (See 32.)

2. They assumed that all human beings, criminals, madmen and children included, are sufficiently rational or

human in an idealised sense to entitle them to claim all so-called human rights.

3. Many of the supposed rights were not freedoms of individuals but instead demands directed against the State or

society, demands which neither the State nor society could fulfil, e.g. the right to be supplied with work by State

authorities. (Compare 22.)

In this draft an attempt has been made:

1. to further approach completeness,

2. to discern between rights of rational beings and rights of all human beings and

3. to omit presumed rights which are only unjustified wishes or demands.

"Her" should be read instead of "his" wherever this applies, at least until a better and more attractive term has been invented.

Points which are either new to most people or which were so far not included in most of the previous human rights declarations, have been stamped "NEW" on the margin.

Those especially interested in Children's Rights are referred to plan 244/5 in PEACE PLANS No. 15, pages 49-59, those interested especially in crime and punishment and the rights of criminals and victims and prison staff to plan 227 in PEACE PLANS No. 13, pages 47-70.

A SHORT EXPLANATION OF MAJOR TERMS

RIGHT is the agreement of everybody's unfettered actions with the unfettered actions of everybody else according to a general principle of freedom.

It is accompanied by the authority to enforce it. ( Based on Kant's definition.)

FREEDOM is a condition in which each being can exercise all his rights unhindered. It must not be mixed up with ARBITRARINESS. Arbitrary actions, even of a single person, lead almost always to the infringement of the freedom of others. Arbitrariness has therefore nothing in common with a general condition of freedom.

RIGHT AND FREEDOM are closely related. The "law of equal freedom" is just another name for "right".

HUMAN RIGHTS are basic rights to which every human being is entitled at least from his birth. (The case for: "from conception" has been stated in plan 243 in PEACE PLANS No. 15), without regard to individual characteristics such as race and sex, religious and political opinions. Even a majority cannot deprive a man of these rights. (Compare point 4.)

RATIONAL BEINGS were endowed by nature with reasoning powers and are capable of using them.

A REASONABLE PERSON exercises them habitually.

Rational and reasonable beings have the right to use their reasoning powers in the same way as they may use their limbs. Their bodies and their minds must be unfettered and unchained. This means that they must leave all other such beings unfettered and unchained.

Only when they enjoy certain basic rights can they make free and fullest use of their physical abilities and their reasoning powers. These rights are the NATURAL RIGHTS OF RATIONAL BEINGS. They are inalienable as long and to the extent that the claimant remains rational.

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THE MINIMUM RATIONALITY REQUIRED (NEW)

for this purpose and in the context of this declaration is only the capacity and willingness to

a) distinguish between rightful and wrongful actions,

b) respect the basic rights of others and

c) exercise this respect.

On this particular point compare also point 2 of the introduction above, the comments at the end of this declaration, the distinction between "rational beings and their natural rights" and "human beings and their human rights" in most of the following points, and also the details given in points 4, 7, and 39.

PREAMBLE

Ignorance, neglect, and contempt of human rights and natural rights of rational beings are the main obstacles to freedom, justice, peace and wealth in the world.

Knowledge of all fundamental rights includes the knowledge how the suppression of these rights could be avoided or abolished. (NEW)

Like the principles of the different religious communities, the elementary rights, too, would often fall into oblivion if they were not sufficiently publicised e.g., periodically, in public meetings, broadcasts and in the press. (Compare: 48.)

One can rightly state that if one would have to have any kind of religion in order to get along harmoniously with one's fellow beings, any minimum civilisation, enlightenment, wisdom, maturity or morality, then the firm belief in, thorough knowledge of and consistent respect for the human rights of all human beings and the natural rights or all rational beings, should be sufficient.

I. EXISTENCE

1. LIFE

Every RATIONAL being has the right to life, children included because of their inborn capacity to become rational.

COMMENT: This right authorises all rational beings to undertake all precautionary and defensive measures to preserve or extend their lives and interdicts all attacks on the right to life of other rational beings.

Irrational and unreasonable beings have no unrestricted right to life. While, like other living beings, they may not be destroyed arbitrarily, rational beings may, under certain circumstances, even pass the death sentence upon them and execute it. (Compare 43 & 51.)

2. PHYSICAL INJURIES (NEW)

Every RATIONAL being has the right not to be physically injured against his will.

Every HUMAN being has the right to clean air, to food and water unspoiled by the addition of poisons, germs and radioactive elements, and the right not to be tortured or otherwise cruelly or inhumanely treated and punished. (Compare: 47.)

II. FREEDOM AND EQUALITY

3. FREE-BORN

All HUMAN beings are born free, that is, not as property or slave of any person or corporation, not even of a State, and they can never become or remain the property or slave of any person and any corporation against their will.

(Compare: 4, 20, 30, 48, 51.)

4. EQUALITY OF RATIONAL BEINGS

Every RATIONAL being has the right to equal freedom.

COMMENT: All adult human beings, without regard to sex, race, religion, ideology or membership in any nation, organization or group, property, birth or any other status, possess equal rights unless or until they prove, by

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certain actions, e.g. offences against the rights of others, that they are not rational. Then they may lose some or all rights or rational beings, forever or for a limited period only.

Anyone who has temporarily or permanently lost his reasoning powers is not wronged if he is forced, in order to uphold the basic rights of others, to do what as a rational being he would have done on his own initiative, like e.g., pay indemnification for damage he has done. (Compare: 39-48.)

Children are not born with unrestricted and equal rights. They gain them gradually, while growing up, until either by passing a certain age or before, after passing an examination of their reasoning powers, they can claim the full rights of rational beings.

III. EXPRESSION AND INFORMATION

5. FREEDOM OF EXPRESSION

Every RATIONAL being has the right to express and publish without interference his observations, thoughts, opinions, ideas, and information, in words, writing, print, pictures, or any other way, regardless of frontiers.

COMMENT: This freedom of expression is supreme even if an opinion is considered by others as wrong, obscene, valueless or harmful. Freedom of press may under no condition and in no form be infringed, suspended or abolished through preventive measures such as censorship, licensing, demand of caution-money, imposed conditions, mailing restrictions, broadcasting restrictions, limitation of the paper supply or other hindrances of free communication.

The instigation of a mob to commit a crime (e.g. manslaughter or destruction of property) would offend against fundamental rights. Rational beings would not trespass against this limit of freedom of expression.

Rational beings would not intentionally spread lies and errors, either. There is no right to wilfully spread false information which would injuriously affect the life, liberty, property or reputation or others. Therefore, as an integral part of liberty of expression and of the individual responsibility of people for their actions, every rational being has the right,

a) to correct himself at his expense What he considers wrong or

b) to demand correction by others, at the expense of the offending party,

of all such wrong reports and erroneous opinions, as soon as possible and at equal length.- In cases of doubt and whenever the accused denies the charge and refuses to publish the correction at his expense, then jurisdiction shall decide. It may be initiated by anyone interested in the truth of the matter and willing to outlay the cost of the prosecution. Avenues shall be either the existing courts, autonomous juries, militia courts or arbitration courts. Finally, all costs shall be paid by the loser.

Any viewpoint expressly stated as merely a personal opinion, speculation, hypothesis or at most theory, shall not be subject to such charges. (NEW)

(I have not yet finalised my ideas on this point and hasten to assure the readers that all views expressed in my PEACE PLANS series are just "personal opinions"!)

(I do no longer uphold that "right" Alternative media do offer everyone numerous and permanent correction options. - J.Z., 17.12.02.)

Once e.g. central registries for personal reputations are established and publicly accessible, encyclopaedias of defi-nitions, slogans and refutations, as above suggested, general data banks and information centres, especially archives for ideas - and all relevant comments, and once everyone, e.g. by resorting to micrographics, enjoys full freedom of press and information - see my booklet "Gone Fiching for Liberty" - there will be less and less need for such a "right to insist on correction of wrong statements in public" because these corrections would take place automatically, in a truly free market place for ideas. But in the meantime one should have something like the above indicated authority to shout: "liar!" in public and to demand a retraction, if only one is willing to foot all the costs arising - in case one is wrong. Think about it and if you prefer the alternatives, many of which were discussed in this book, promote them!

I also like the suggestion made, of public challenges to opponents, to place bets on the rightfulness of their state-ments and let the matter be settled in public debates, adjudicated by agreed upon arbitrators. The costs of such "duels" could be low - apart from the amounts betted, the entertainment and enlightening value of the procedures high and the organiser of such duels could recover betting losses from the sale of tickets to the show and the granting or printing rights for records of the proceedings and broadcasting and taping rights. The matter is important, seeing the number of lies and errors spread in the media.)

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6. PETITIONS

Every HUMAN being has the right to sign, authorise and publish petitions, to collect signatures for them and to submit them.

7. EDUCATION

Every HUMAN being has the right to develop at his expense all his faculties which do not endanger the human rights of others and, furthermore, the duty to acquire a certain minimum education in basic communication skills and on human and natural rights. Without such minimum education, they are not to be recognized as adult and rational beings but subject to guardianship in their own and in the interest of others.

(Compare: 11, 23 and 39.)

8. INFORMATION AND SECRECY (NEW)

Every RATIONAL being has the right to seek and receive information by all rightful means about everything that does not concern the private life of other living persons. He has the right and duty to keep information secret if its disclosure would offend against or endanger the human rights or natural rights of rational beings.

COMMENT: To keep the truth from unreasonable beings is sometimes a duty.

Freedom of contract makes the imposition of a special secrecy possible.

The right to resist, though, obliges every rational being to point out infringements of human rights or natural rights of rational beings, even within firms and associations and based upon contracts.

9. NATURAL SCIENCE RESEARCH (NEW)

Every RATIONAL being has the right to undertake scientific experiments and to acquire and spread scientific knowledge - as long as they do not endanger the rights of others, particularly the right to life.

COMMENT: Nuclear fission and fusion experiments, for example, may only be undertaken and atomic power plants only be set up if, in case of their complete failure, nobody but the scientists and their voluntary helpers would be endangered. In cases of doubts, a referendums, even a repeated referendum among the people whose rights would be threatened, should decide and not some bureaucrats or selected scientists.

Medical experiments with human beings, who did not volunteer for this, are not permissible.

10. ASSEMBLIES (NEW)

Every RATIONAL being has the right to assemble with others, even armed and in the open air.

11. LANGUAGE (NEW)

Every HUMAN being has the right to use his mother tongue or any other language.

COMMENT: The minimum education of rational beings requires a working knowledge of at least one major or international auxiliary language.

IV. MOVEMENT, MIGRATION, AND ASYLUM (NEW)

12. Every RATIONAL being has the right to unrestricted movement and residence unless society (the community of rational beings) can justify a particular limitation, like e.g. traffic or quarantine rules.

Every RATIONAL being has the right to migrate freely, anywhere.

Every HUMAN being fleeing from a country because his rights are violated or threatened there, has the right to seek and be granted asylum from oppression and persecution, in every other country.

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COMMENT: The right to free migration includes the right to unrestricted immigration and emigration and the right to settle anywhere. Even the requirement of passports would restrict it. No State, nation, race or community has the right to exclusive possession of any continent or country. All their territorial possessions are restricted to the recognised private property claims of their individual members. Compare: 29, 39, 48 and PEACE PLANS No. 5, plan 120.

V. PRIVACY

13. RIGHT TO PRIVACY

Every RATIONAL being has the right to an undisturbed private life. This includes e.g., the right freely to enjoy rest and leisure, privacy of postal and other communications, inviolability of one's property, home and family life, even the right to dress as one likes and the right to behave, however odd and non-conformist. as long as one does not infringe the rights of others.

COMMENT: The rights to freedom of expression, information and movement are limited by this right.

 

14. FAMILY, MARRIAGE AND SEX (NEW)

Every RATIONAL being has the right freely to associate with one or several RATIONAL persons of the other or even the same sex, under optional contractual conditions, permanently or only for a certain time, to a matrimonial or other family or sexual group.

Each member may leave any such group at any time when his/her basic rights are infringed, otherwise after giving notice.

Sexual acts among RATIONAL consenting adults are not to be subjected to any restrictions.

Every RATIONAL being has the right to father or mother an optional number of children but is obliged to support them to the best of his/her ability until they are themselves RATIONAL beings and can support themselves as a consequence.

15. NOISE AND QUIETNESS (NEW)

Every RATIONAL BEING has the right to cause some noises during his work, travel or spare time activities but he may not cause undue noise because, at the same time, every rational being has the right to quietness and rest. (Compare: 2.)

16. RIGHT TO MAKE MISTAKES (NEW)

Every HUMAN being has the right to make mistakes and errors, to act thoughtlessly and clumsily, to learn by his own experiences, as long as he does not offend against the rights of others or the duties a rational being has towards his own person.

COMMENT: Men who rule themselves may make mistakes, but they have a chance to correct them. If let alone, their common sense would soon rectify them whenever things get so far wrong as to attract their notice. At the worst, one might state, they would only harm themselves.

Howevert, as Kant has clearly stated, there are also certain duties every rational being has towards himself as a rational being. Such duties, and also the rights of others, are infringed when someone unnecessarily incapacitates himself by excessive intoxication, while moderate drinking may, under normal circumstances, still be considered as permissible. Compare: 18, 21 and 39.

VI. TOLERANCE FOR TOLERANT SOCIAL ACTIONS

17. RELIGIOUS TOLERANCE

Every HUMAN being has the right to belong to no religious denomination or to any of his choice, to change his religion and to manifest it in teaching, practice, worship, and observations, to establish or give up or leave a religion or church at any time, as long as he does not infringe human rights or natural rights of rational beings.

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COMMENT: Most importantly, everyone may leave a religious group, community or church at any time. This would often indicate his advance to the status of a rational being. Nobody may be forced to participate in any way in religious ceremonies, to respect for himself religious holy days, to reveal his religious belief or non-belief or to use or not to use any religious confirmation of an oath. .

New religious movements or churches may be formed by anyone. No recognition of their faith is required. Those resorting, in extreme cases, to sacrifices of not yet adult members, will be interfered with to uphold the basic rights of minors, even against their own parents, by a militia for the protection of human rights and natural rights, as is suggested below.

18. SOCIAL, ECONOMIC AND POLITICAL TOLERANCE (NEW)

Every RATIONAL being has the right to do everything not only in his private life but also in the social, economic and political sphere, regardless of the existing laws, if and as long as it is done at his own expense and risk and does not infringe the human rights or natural rights of rational beings.

COMMENT: It is unjust to force rational beings to arrange their lives according to a temporarily prevailing theory , even one incorporated in parliamentary or other laws or official rules.

For instance, no State has any rightful authority to interfere with laws in social, constitutional, economic and political experiments, if these experiments are tolerant, that is, concern only e.g. the life, health, property, and employment of voluntary participants.

At the same time, exterritorial and autonomous communities constituted of genuine volunteers do have the right to regulate their own affairs, i.e. of all of their voluntary and rational members, however they like. Those who dissent in such communities do always have the option of seceding and then experimenting or doing their own thing in another such community.

19. CONTRACTS (NEW)

Every RATIONAL being has the right to conclude contracts freely, even to contract upon deviations from existing laws, as long as these deviations remain within the framework of human rights and the natural rights of rational beings.

COMMENT: Rational beings would e.g. not undertake a real estate business without sufficient documentation and would not regard the requirement of public registration of such contracts as an infringement but rather as a safeguard of their rights.

People e.g., strongly under the influence of alcohol or other disabling drugs are at least temporarily not to be considered as rational. Compare: 7, 8, 14, 20-38, 44.

20. INDIVIDUAL SECESSION (NEW)

Every RATIONAL being has the right to give notice of withdrawal from a free contractor association and to secede from every unnatural association based on compulsory membership, including e.g. the State, armed forces, unions and totalitarian parties, in the same way as he may resign from a church, i.e., without losing, as a consequence, even a single human right or natural right.

COMMENT: The social contract is neither voluntarily concluded between individuals nor is it unnatural. Its compulsion consists only in the inescapably duty to protect human rights and natural rights of rational beings. Compare 48.

21. ASSOCIATIONS AND EXTERRITORIAL AND AUTONOMOUS COMMUNITIES OF VOLUNTEERS (NEW)

Every RATIONAL being has the right to join or form private associations. He may not be forced to join or to remain in any of them.

ALL RATIONAL beings have, furthermore, the right to associate in exterritorial and autonomous communities, even within the territories of those States from which they have seceded, as long as these new communities permit secession themselves and act within the framework of the human rights and the natural rights of rational beings.

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RATIONAL beings have the right to join even several such communities simultaneously, according to their free choice, and the right to change their membership. Nobody may be arbitrarily deprived of his membership. But every community may refuse to accept or keep someone who has obstinately offended against its laws.

COMMENT: Every rational being has e.g. the right but is not obliged to belong to a party standing up for the basic rights. He is free to leave it at any time and also to set up another party more to his liking.

No State or exterritorial and autonomous community, union or armed force may enforce membership in any form and under any pretence or in any situation, not even during wars or revolutions. Compare: 48 - 53.

Rights 20 and 21 give not only the majority in each generation but every individual rational being the right to choose for himself the form of government, mini-government or no-government that he believes to be the most conducive to his own happiness.

In other words, these rights give the opportunity for full self-government and independence to all minorities, no matter how small they are. Lastly, they amount to individual sovereignty - for everyone who wants to claim it and sees to it that he respects the individual sovereignty or the minority autonomy, and the majority autonomy, of others.

They would thus help to avoid wars and civil wars. Only police actions against aggressive totalitarians would still be necessary.

The court of Taranto, Italy, gave a ruling in 1954 in which it stated that the tendency today is "to regard citizenship as an essentially voluntary relationship, the implication being that one has to accept the principle of the freedom of will of the individual and to concede his claims to an opportunity of shaping his life according to his own free choice."

Concerning unions see: 24.

VII. ECONOMIC RIGHTS

22. WORK (NEW)

Every RATIONAL being has the right to provide himself with paid work without depriving anybody of it, by undertaking all monetary, financial and organisational measures necessary for this purpose.

COMMENT: This follows from the right to life which includes the right to support oneself and this implies that every rational being has the right to associate with others under optional conditions in order to achieve employment, e.g. by setting up clearinghouses and employment banks issuing their own means of payment (without legal tender, naturally) and by establishing private employment agencies. Compare: 21 & 32.

23. PROFESSIONS (NEW)

Every RATIONAL being may freely dispose of his services and his time. He has the right to choose a profession or job and to attend a training institution of his choice, to exercise his chosen profession freely and to change it.

He has the right to contract any number of working hours for himself.

He may not be submitted to forced labour but is obliged to render assistance in emergencies like conflagrations, earthquakes, floods and accidents.

COMMENT: Nobody has to submit to restrictions like the passing of certain examinations, the acquiring of certain degrees, licensing or registration demands, before he may exercise a profession - except among volunteer associations, all of whose members insist upon such distinctions.

Everybody is e.g. free to set up schools and universities, manage them, teach in them, unless as member of a certain exterritorial and autonomous volunteer association, he has for the time being renounced this right.

Whosoever wants to practise as a teacher, physician or lawyer without having the conventional academic qualifications, has naturally no right to deceive the public. He has e.g., to exhibit sufficient information concerning his kind of qualifications and training at the most conspicuous place outside his office. Compare 7.

Whenever "conscripted" in case of emergencies, he may, later on, claim a just remuneration from the community or individuals which benefited from his exertions.

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24. UNIONS AND STRIKES (NEW)

Every RATIONAL being has the right to form and to join trade unions and other professional associations of his choice and he may refuse to join them.

He has the right to leave them at any time and also to negotiate separate work contracts which are different from the collective bargaining contracts signed by unions for their voluntary members.

Every RATIONAL being has the right but not the duty to participate in a RIGHTFUL strike (a rightful act of withholding his own labour in full accordance with his labour contract), a strike which affects only the employer and not innocent outsiders, as a strike e.g., of postal and railway workers, bank employees, fire fighters, policemen, doctors and prison officers inevitably would.

COMMENT: No union may monopolise any kind of activity for its members.

The above described right to strike does not permit to hinder someone who wants to go on working or who wants to take over a job which the striking men think is not good enough for them. People who prevent others from exercising their basic rights are, naturally, not to be considered and treated as rational beings.

The above right to strike does not permit the breaking of an employment contract at will. A strike will therefore only be permissible if it has been agreed upon in the work contract and only after the contracted notice has been duly given.

This right to strike does also in no way infringe the corresponding right of employers to give notice to employees nor does it in any way diminish the rights of those who disagree with coercive unionists and are thereupon denounced by them as "scabs" and "strike-breakers".

What is right in "the right to strike" as a basic right is only the "right of a slave or serf to resist genuine exploitation and oppression" and here the terms are to be very carefully defined before they can become a justification for forceful acts of resistance.

Once rights 27, 29 and 32-34 are realized, unions and strikes will probably be found superfluous and one will come to consider the "right to strike" no longer as a basic right. People who manage their own working lives in a free market and private property and free contract situation, will have no one but themselves to complain about or strike against.

25. PRICES (NEW)

Every RATIONAL being has the right to freely settle the price to be paid for his products, labour, capital etc. together with his business partner or customer, employer or tenant etc.

COMMENT: No legally fixed minimum or ceiling prices, wages, fees or rents of any kind are rightful - except within the framework of an exterritorial and autonomous community of volunteers. Everybody is free to ask for or to pay more or less than a "fixed" price-or rate or wage.

26. FREE TRADE (NEW)

Every RATIONAL being has the right to trade freely with all kinds of goods, products, assets, valuables and services with everybody, everywhere, across all artificial frontiers and at any time, without let or hindrance.

COMMENT: This right requires e.g. the repeal of all customs duties, imposed quotas, monopolies, foreign exchange restrictions and shopping hour laws. It includes the right to trade freely with valuables like gold.

Trade with poisons, explosives, weapons etc. may be restricted for the protection of human rights and the natural rights of rational beings. Thus they may e.g., be freely sold only to rational beings.

As long as the majority is too ignorant to make use of this right, the enlightened minorities may, based on rights 18-21, establish exterritorial and autonomous communities of Free Traders for Free Trade among themselves. All other human and natural rights may, naturally, be realized in the same way.

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27. FULL VALUE FOR PRODUCTION (NEW)

Every RATIONAL being (minors included - their guardians ought to see to that) has the right not to be exploited while earning his livelihood. In other words, he has the right to receive a compensation equivalent to the product or full free market exchange value of his work. For the realisation of this right, he is authorised to break all artificially upheld economic monopolies, including all State monopolies, and to set up or join productive partnerships and cooperatives with optional statutes.

COMMENT: Exploitation is, in particular, the abuse of an exigency or of the ignorance of others, to their disadvantage and the own advantage. It becomes a criminal act, a fraud, if somebody is intentionally deceived or coerced in the process.

Legal monopolies permit exploitation and lead to it as a rule because they put those dependent upon the monopolised product or service into a predicament.

Large enterprises established through free competition and kept going through efficiency - in spite of or as a result of free competition by others - do not possess a monopoly, no matter how large they are, and thus cannot exploit others merely by the fact that they are large. Any enterprise that is closer to its optimal size will be more productive. Small enterprises can obtain most of the benefits of large enterprises by means of cooperation between them.

The full exchange value of one's work is the freely established price for one's product or service, or that part of the total price of an item which is due to one's service. It is the price which labour would receive on a truly free market. It could only be achieved by freeing the market from all its chains and fetters - which amount, directly, to chains and fetters for individuals. Compare 22-36.

Naturally, people may renounce this right for themselves as long as they like.

No law or regulation may restrict the establishment of cooperative productive enterprises, partnerships and similar self-managing arrangements of productive people, including investors, e.g. by demanding a minimum of liquid capital, approval by some authority, adherence to certain prescribed rules etc. Compare 18.

The above right includes the right to attempt to transform an enterprise into a productive cooperative association by inducing the labour force of it, including the management staff, to associate into a cooperative or partnership of volunteers, offering to take over and manage the enterprise themselves, paying for it on terms, or with bonds gradually redeemable within 10-20 years. This would require no other sacrifice than that of apathy and irresponsibility. These bonds would, in practice, become redeemed out of the additional profits gained through this organisational reform. This reform would extend the advantages and responsibilities of free enterprise to everyone productively engaged, from the director to the messenger boy. It would transform the so-called capitalism, one of the few, into a genuine capitalism, one of and for all.

A system may be rightfully called capitalistic only if all participants are capitalists and free. Capitalism is not dying out. It has barely even begun and is everywhere still in chains, mainly legally imposed ones. The so-called chains of capitalism are in reality chains on capitalism, on all free people who morally own their labour and their property but are not allowed to make the best possible use of them. Whoever calls the present system capitalistic does, as somebody once said, slander capitalism.

Inventors, discoverers and authors are entitled to a reasonable reward, payable by those who profit most from their work. Market institutions can assure this reward better than government ones or privileged and coercive unions of innovators. See especially Peace Plans 183 & 20. In cases of doubt the juridical process will decide. Different exterritorial and autonomous communities of volunteers will also make different arrangements for them.

Infringements of this right e.g. by general or special taxes supposedly for the common good, or based on marital status and number of children, are not permissible in any territorial State but, only by consent, e.g. among the members of exterritorial and autonomous communities of volunteers, who agreed for themselves rather to certain tax or contribution levies, than arranging for the individual payment of all services wanted by fees or subscriptions. Compare 30.

All monopolies established by laws, e.g. concerning water and electricity supply, money and credit supply, rubbish removal, police and postal services, broadcasting and transport facilities, are unjust and may rightly be broken or ignored - unless they have been individually consented to by members of volunteer communities.

28. PROPERTY (NEW)

Every RATIONAL being has the right to acquire, hold, and dispose of property, alone as well as in association with others. This right is unlimited only with regard to earned, inherited, won or donated property. It cannot be

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claimed of natural resources such as land, mineral deposits, sources of energy, lakes, rivers, seas and oceans, air and space, nor of socially essential services and structures like railways, streets and canals, because this would establish particularly harmful monopolies in many cases.

It includes the right to freely dispose of all property by last will and testament except that required to secure a minimum standard of living to one's dependants.

No one may be deprived of his property except in cases of evident public necessity, legally ascertained and on condition of a previous and just indemnification. Both of these are subject to a trial by jury, if claimed. In an emergency the indemnification has to be settled immediately afterwards.

COMMENT: Compare 29 and 30. (Produced air, e.g., in space colonies, is another matter. It is property, entitling to payment from the users. - J.Z., 17.12.02.)

29. NATURAL RESOURCES (NEW)

Every rational being has the right to participate

a) in the exploitation of all natural resources like land, mineral deposits, energy resources, rivers, lakes, seas and oceans, air space and space beyond the Earth, and

b) in the administration of all institutions, installations and structures beneficial to all, if and as long as they possess some kind of inherent monopoly like rail-ways, streets, canals, telephone networks and whole cities do.

COMMENT: Private as well as national, State, federal, provincial or municipal ownership would monopolise them and thus infringe right 27. Therefore, such monopolies should be rendered harmless by the above right. It could be realized by the "open co-operatives" proposed by Theodor Hertzka. These were called "open" because they would allow everybody to join them, either as a working member, or as an investor, or as both, or as a councillor and voter in its general meetings and also because they would have no business secrets at all.

The members of an open cooperative, like that of most other cooperatives, would share their earnings according to their work and capital contributions. The sharing of monopoly profits and decision-making power achieved by this openness would reduce monopoly profits practically to nil.

Compare the above points 12 and 26 and also PEACE PLANS No. 5, plan 113 and the references to this right in the above book.

30. VOLUNTARY TAXATION (NEW)

Every human being has the right to refuse payment of taxes for all purposes to which he has not given his consent - unless they are necessary for the protection of human rights or natural rights of rational beings.

Concerning the remaining taxes - which would necessarily be direct - for purposes a taxpayer has either generally approved or which, according to the above rule are justified, even without his consent, he has the right to decide how his tax contribution for a certain period has to be spent. Nobody may be forced to pay a higher tax contribution for the same public service than others or, in other words, more than a poll tax.

COMMENT: Naturally, within the framework of an exterritorial and autonomous community, all kinds of other tax or no-tax arrangements may be adopted by its voluntary members. Justified in the above sense would e.g. be taxes levied by a militia (Compare 50) to finance a police action for the protection of human rights or natural rights. Everybody could decide how his tax contribution ought to be spent by transferring it directly to the institutions most favoured by him, e.g. libraries and universities.

For all such contributions tax deductions could be claimed, not only from the taxable income but from the taxes claimed and consented to. The department of taxation could only demand to have a look at the receipts.

Extensive publicity of all revenues, current and planned expenditures of the government, government departments and public bodies, combined with the great diversity of interests of the taxpayers and their great number, would guarantee that all really desired services would be financed to the extent that they are desired.

When this right is realized, most of the present State expenditures, financed out of unjust levies, would come to an end. Most of the rest, consisting of justified or generally desired expenditures, would be covered out of contributions of the voluntary members and by fees for particular services. Whosoever required more services would then have to pay more. Progressively increased and even flat rate taxation would have to be abolished - in all but volunteer communities.

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As a result of voluntary membership in exterritorial and autonomous communities (Compare 21), the payment of taxes within them would automatically become voluntary to a large degree. Discontent people would secede and associate in new communities which are more to their liking. Within such communities, they would collect contributions according to a tax or contribution scheme of their choice. Because of their voluntary membership, their payment would still be voluntary.

The total costs of all justified and common external expenses of all exterritorial and autonomous communities of volunteers could be equitably distributed among these communities by means of a poll tax or a percentage from the membership fee collected. Every community belonging to such a voluntary federation, would have to guarantee the payment of this tax or fee. It could distribute this burden among the members in any other way than a poll tax or a surcharge to its membership fees, if only the members agree, even by progressive taxation.

Voluntary taxation, even in the limited form described above, would make excessive State expenditures and ever increasing public debts impossible - because there would be no guaranty for a repayment of a public loan by future involuntary taxpayers and, naturally, every expenditure must be covered by general consent and sufficient pay-ments by voluntary contributors.

This would mean a part-realisation of the right to be born free, e.g. free from the burden of imposed taxes and free from the burden of debts incurred by former generations. Exterritorial and autonomous communities of volunteers would, with regard to loans, be in the same position as any other private enterprise.

Compare the section in the above book, the articles on tax strikes and voluntary taxation in PEACE PLANS 13 and 14, and also the plan for the complete abolition of taxation, meaning coercive taxation, which is implied in the proposal in PEACE PLANS No. 19C.

31. CLEARING (NEW)

Every RATIONAL being has the right to settle his debts with his assets by clearing, whenever they are due and may select the best technical form for this purpose.

He has the right to try to pay off his debts with any kind of exchange medium. He may not be forced to discharge them only with one particular means of payment - unless he has explicitly contracted to do so.

Nobody may be declared bankrupt before every possibility for clearing is exhausted.

COMMENT: On these and other aspects of monetary freedom arising out of free clearing, compare especially PEACE PLANS issues 8-11,19 and 40-45.

32. ISSUE OF MONEY (NEW)

Every RATIONAL being has the right to issue and offer as means of payment - private money tokens, purchasing and clearing certificates, goods and service vouchers, banknotes etc., which are typified and in pieces like money, provided only that they are not legal tender in general circulation but instead subject to a free market rate and the right of individuals to reject them (the issuer and his debtors excepted) and that they guarantee a certain value, e.g. the value of a certain weight of gold on a free market, expressed in goods or in services of the stated value.

In other words, every RATIONAL being has the right to issue private exchange media which entitle the bearer to exchange them at their stated value into goods and services of the issuer.

Every RATIONAL being is, furthermore, entitled to issue freely transferable short, medium and long-term promissory notes, bonds and other securities, provided that no detail of their issue or relating to it is kept secret.

COMMENT: This right would introduce free competition in the field of the supply of exchange media and would thereby abolish currency and short-term-credit shortages. It would establish, for the first time, a really free market. Thus it would put an end to involuntary mass unemployment, sales difficulties for goods needed by many people and to depressions in general. Even people unemployed because of technological advances would then easily get a loan for retraining and another job.

Once a perfect clearing system is established, even individuals could get their personal IOU's, in standardised form and round denominations like money, widely accepted as means of payment. Until then, associations of shop keepers, large public utilities and note issuing banks discounting (or "cutting up" into handy pieces) sound

commercial bills, would have the least difficulties in achieving at least a local circulation for their currency.

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33. REJECTION OF DETERIORATED MONEY (NEW)

Every HUMAN being has the right to refuse acceptance of exchange media either completely or at their nominal value, unless he has issued them himself or has obliged himself to accept them.

This right finds its limit in the obligation to accept the local currency at its nominal value as long as it is not deteriorated and nothing to the contrary has been agreed upon.

COMMENT: This right requires the repeal of all legal tender laws, privileges and monopolies for the issue of means of payment. It would make inflations impossible. Compare Peace Plans No. 19 A.

34. STANDARD OF VALUE (NEW)

Every RATIONAL being has the right to invest his capital safely, that is to use in all business contracts, including e.g. employment, rent, building and insurance contracts, declarations and offers, a standard of value or a value protecting clause of his choice, e.g. a gold clause.

He has, furthermore, the right to base his own private money tokens on the value standard chosen by him and acceptable to his trading partners.

COMMENT: A freely agreed upon standard for measuring values may not be interfered with by any law. Finally, the most reliable standard would be almost universally and voluntarily accepted. Most likely, it will be the value of a certain weight of gold on a completely free market - until something still better is found.

35. HOUSING (NEW)

Every RATIONAL being has the right to supply himself with accommodation without taking it from others in any way but free competition, by free contracts concerning rent and purchase, building and building loans. He may not be forced to provide or subsidize housing for others than his dependents.

36. INSURANCE (NEW)

Every RATIONAL being has the right and duty not only to support himself while he can but also to provide in some way against the basic risks of normal life, e.g. by taking out an insurance with an insurance company of his choice.

COMMENT: While temporarily still member of an exclusive territorial State, he may only be forced to take out an insurance just sufficient to guarantee a minimum standard of living in case of illness, accident, invalidity, and old age, so that he may never become a burden to others, claiming support based on his right to life.

Membership in certain exterritorial and autonomous communities of volunteers may guarantee such or even a larger protection, either free of direct contributions or in form of loans or in other ways.

VIII. PROTECTION OF HUMAN RIGHTS AND NATURAL RIGHTS OF RATIONAL BEINGS

A ) DEMOCRATIC CONSTITUTIONS

37. REPRESENTATION AND RECALL_

Every RATIONAL being has the right to authorise somebody to represent his rights and interests. He may withdraw this authority at any time without having to state his reasons.

COMMENT: This concerns particularly the election and recall of parliamentarians, public servants and military officers. Compare: 20,30 and 50.

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38. REFERENDUM

Every RATIONAL being has the right to initiate a referendum and to decide in it together with other members of the same community about proposed laws, constitutional questions, international treaties, armament and disarmament, war and peace, the financing of his community etc., as long as all such decisions would not offend against the basic rights of others. Compare: 52.

B ) LEGAL ACTIONS

39. LEGAL PROTECTION, GUARDIANSHIP AND AUTHORITY (NEW)

Every HUMAN being has the right to effective legal protection by independent and impartial courts, by guardians or other representatives, against all acts infringing his fundamental rights.

Every RATIONAL being has the right to make himself the guardian of any human being, or rational being temporarily out of his mind, in order to protect and realize that person's rights and also, to protect the rights of others against him. This guardian-ship authority is only temporary - until each case is settled. See under resistance.

Every RATIONAL being has the right to institute legal proceedings before every court of justice - whenever human rights or natural rights of rational beings are infringed, even if he is not personally involved (class action authority).

COMMENT: Often legal protection cannot be given or not immediately or soon enough. Therefore, it cannot fully replace self-help measures and guardianship measures against serious offences. Compare 48-53.

The guardianship provision here proposed does not infringe e.g. the right of parents to take care of their own children but it would prevent or end the abuse of parental power.

On the rights of children see especially plans 244 and 245 in PEACE PLANS No. 15.

40. INDEMNIFICATION

Every HUMAN being wrongly confined, treated or dealt with, harmed or infringed in his rights or possessions, has the right to be indemnified by those responsible for these acts.

41. INDIVIDUAL RESPONSIBILITY (NEW)

Every HUMAN being has the right to be held responsible only for his own actions or negligence and not collectively for actions of other members of his group, be it a State, a racial or religious or any other group.

COMMENT: Whoever respects this right would, perhaps first among many other things, destroy "his" atomic weapons, even one-sidedly, and would negotiate a separate peace treaty with the involuntary subjects of a dictator.

One possible exception from this rule was described in Peace Plans 13, plan 227 - for persons found to have been so irrational, at least at one stage, that they were convicted of a crime.

42. PROOF OF GUILT IS REQUIRED

Every HUMAN being charged with a penal offence has the right to be presumed innocent until convicted.

Whenever detention becomes indispensable for an accused, in case capital crimes, then he may not be submitted to any hardship not required for preventing escape. Excessive bail must not be demanded. See also 43.

43. FAIR TRIAL (NEW)

Every HUMAN being has the right to be sentenced only by an independent and impartial or equitably constituted court, in a public trial at which he has all the guaranties necessary for his defence.

Anyone accused, in all but trivial cases may, instead, claim a trial by a jury of his peers. This jury is to be as independent of central government legislation, prescribed procedures and judges as the old Anglo-Saxon juries once were. They may take no more than this basic rights declaration as their guide.

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Nobody may be subjected to arbitrary detention. Every human being has the right to be brought before a magistrate, or the equivalent, within 24 hours after his arrest, the right not to be detained any longer without authorisation of the magistrate and the right to be either charged and sentenced or discharged within a reasonably short period.

COMMENT: Tyrants ignore or suppress this right with regard to almost all their subjects. Consequently, they could not claim it for themselves. While they are in power, they would never permit legal proceedings against themselves. Their subjects may, therefore, condemn them even to death without such a trial. Compare 51.

The public may be excluded only when and insofar as the right of a witness to privacy is involved and claimed.

The accused has the right to hear cause and nature of his accusation, to be confronted with the accusers and witnesses and to call for evidence in his favour.

44. ARBITRATION (NEW)

Every RATIONAL being, not wanting to submit to the jurisdiction of the courts of his State or exterritorial and autonomous community, has the right to agree with others upon arbitration courts to settle all their disputes or to arrange for a jury trial as stated above.

45. ARRESTS

Nobody may be arbitrarily accused or arrested. An arrest is permissible only upon a warrant signed by a magistrate, president of an arbitration court or a grand jury.

The warrant has to be presented before the arrest. Otherwise, arrests are only permitted when somebody is caught in the act of committing a crime.

46. INTERROGATIONS (NEW)

Every accused has the right to be interrogated only in the presence of his lawyer or of another impartial witness, selected by him. None of his statements may be held against him unless they have been confirmed by this witness. Compare 2.

47. PUNISHMENT

Every HUMAN being has the right to be sentenced only to a punishment corresponding to his offence or crime.

COMMENT: See also point 48 and plan 227 in PEACE PLANS No. 13.

C) RIGHTFUL AND FORCEFUL RESISTANCE

48. RESISTANCE AGAINST OPPRESSION (NEW)

Every RATIONAL being has the right and duty to resist by all rightful means all attempts to suppress human rights or natural rights of rational beings and to help in the realisation and protection of these rights.

The right to resist includes the right to ignore all laws and regulations which

a) are older than 30 years,

b) are not made public by posting the full text to every citizen concerned,

c) are not sufficiently explained and motivated in these publications.

COMMENT: This right can be deduced from the other rights and the general idea of right which authorises the use of force for its protection.

It does not apply to rights which have been voluntarily and individually renounced for the time being.

No generation may bind the following by its laws.

No general rules of conduct can have any obliging power without having been made sufficiently public and having been motivated and explained sufficiently.

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The right to life and personal security and any military or other subordination find their limit in this duty. Everything done under the authority of this right is neither to be considered as breach of an oath nor as treason, espionage, sabotage, desertion, mutiny, rebellion, sedition, subversion etc. in any derogatory sense.

An individual may render an attacker or offender harmless in self-defence or while defending others, may arrest him or even kill him if necessary but he is not authorised to carry out retaliatory or punitive measures. This is the concern of impartial courts, juries and arbitration courts.

49. ARMS (NEW)

For the exercise of the right to resist, every RATIONAL being has the right to own and bear arms which do not, by their very nature, automatically endanger the basic rights of others.

COMMENT: All weapons for mass extermination do, inevitably, threaten or offend against human rights and natural rights of rational beings.

Infantry and police weapons on the other hand, can be used discriminately, sparing innocent people and avoid unnecessary destruction.

50. MILITARY ORGANIZATION (NEW)

Every RATIONAL being has the right to associate with others in military organisations for the realisation and protection of human rights and natural rights of rational beings and to train himself in the use of rightful weapons.

COMMENT: From the other human rights and natural rights of rational beings, it follows that these organizations must be organized in such a way that they could not be used for anything else. Membership must be voluntary, permitting anybody to leave this organization at any time.

Members must swear to defend the fundamental rights and nothing else and to resist all orders to the contrary.

They are not permitted weapons which are, by their very nature, unjust. They would have to be free to elect and, if necessary, to recall their officers. Their obedience must find its limit in the human rights and natural rights of rational beings and they must, even as soldiers, retain their liberty of speech, press and assembly.

Such an organization, described in the above book in more details, would not be a militaristic and oppressive force but an ideal police and peace force.

51. TYRANNICIDE (NEW)

From the right and duty to resist it follows that every RATIONAL being has the right and duty to render tyrants harmless, killing them if necessary.

COMMENT: A tyrant is a powerful politician who does not recognize the human rights and natural rights of rational beings and has systematically offended against them or has given orders or prepared measures which, if carried out, would offend against these rights of a large number of people. A threat with atomic weapons is such an offence. Furthermore, he is a person who cannot be peacefully recalled or legally charged because he remains in power only by suppressing basic rights like freedom of speech, press, assembly and association, and the rule of law.

If a man is backed up by a tyrannical majority then he is not a tyrant in the usual sense of the word but merely the leader of a tyrannical mob. Nevertheless, he could also be executed as a tyrant under the above ruling and be it only because he is a too successful demagogue in his advocacy of the suppression of the rights of minorities or individuals.

52. REVOLUTION (NEW)

In extreme cases, when peaceful remedies are not provided and individual acts of resistance are insufficient, the right and duty of RATIONAL beings to resist becomes a right and duty of RATIONAL beings to revolt against a tyrannical government and its voluntary supporters - if this is done without offending against human rights and natural rights of rational beings.

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COMMENT: The suppression of these rights has to be regarded as a declaration of war against mankind. Revolutionaries who know, use, and respect these rights, particularly rights 20, 21, 32 and 41, could carry out a revolution against a dictator with relative ease. All revolutions which do not respect these rights are to the same degree not justified and deserve to be suppressed.

Rights 18-21 provide opportunities for rapid but peaceful radical (revolutionary) changes for all those who really desire them. Wherever these particular rights are respected, revolutions are neither justified nor necessary.

53. RIGHT TO REFUSE PARTICIPATION IN AN UNJUST WAR (NEW)

Every RATIONAL being has the right and duty to refuse participation in an unjust war and to defend this right.

COMMENT: This right implies e.g. the right to decide directly, by voting in plebiscites (compare 38), or to secede individually from such a government (see 20 & 21), the right to decide in meetings of a volunteer militia (50) about war and peace, armament and disarmament, weapons and defence methods, and also the right to revolt against a government which e.g. prepares an unjust war.

It is infringed as long as State membership and taxation are compulsory and as conscription and weapons for mass extermination (especially nuclear, germ and poison weapons) exist. These weapons would inevitably kill non-combatants, even secret friends and allies, and offend therefore against human rights and natural rights. The mere existence of such weapons is a threat to this right and the right to life. Every rational being has therefore the right to participate directly in the destruction of all such weapons and the means by which they are produced and to search all suspicious localities for hidden weapons of this kind. The right to resist does at least in these cases supersede the right to inviolability of one's home or, rather, the latter does not include a right to hide mass extermination weapons.

Conscription is unwarranted because only rational beings are entitled and obliged to resist. Rational beings would voluntarily join a militia of the above (50) indicated kind.

Since unreasonable beings have, mostly, no right and duty to resist, their rights must be protected by others, by rational citizens. (Compare 39.) Consequently, it is not permissible to conscript them. For a volunteer peace force of the above indicated kind, they would, anyhow, be more of a burden than an asset. In future, the recognition and realisation of the right to secede from all unnatural associations would frustrate all attempts to uphold or introduce conscription.

G E N E R A L C O M M E N T

All abovementioned basic rights may be invalidated neither by a majority nor by a church or political organization and may not be infringed even in times of war and revolution or by laws or juridical decisions. Public servants and soldiers may claim them as well as any other citizen. Every law and public official is bound and limited by them.

Apart from the newly included rights, the most controversial concept underlying the whole of this declaration is naturally its concept of "unequal" rights, of rights of all human beings and of natural rights of rational beings only. But this concept is not as new as it may seem at first. Many human rights declarations include a general limiting clause, restricting the exercise of human rights to those only who would not abuse them to suppress the rights of others. Thus, for example, article 30 of the Universal Declaration of Human Rights, adopted by the United Nations on December 10th., 1948, says :

"Nothing in this Declaration may be interpreted as implying for any State, group or person

any right to engage in any activity or to perform any act aimed at the destruction of

any of the rights and freedoms set forth herein."

This is only another way of saying that only rational beings, that is beings who can at least distinguish between right and wrong and are willing to respect the rights of others, may claim all human rights for themselves.

If one conceded human rights without any restrictions e.g. to tyrants and their helpers and to other criminals, then world peace and local peace would remain threatened.

If one conceded the right to bear arms to members of totalitarian organizations or other people known to be

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inclined towards unprovoked and violent aggression against the rights of others, because of their temperament, addiction, intolerant ideas or criminal inclinations, then one would actually aid them in their suppression of the rights of all others. Then the exercise of a human right or natural right would endanger the human rights. This is a contradiction which can only be solved by recognising that most human rights are meant to be only rights for rational beings. In practice, but not yet in theory and public consciousness, this is to a large extent already recognized by the imposition of legal restrictions on madmen, totalitarians and criminals. No mad, totalitarian or criminal act is covered by the abstract definition of right which was quoted in the beginning. As has been properly stated:

"Liberty is the only thing you cannot have unless you are willing to give it to others." - White

Other, quite common and practical and legal distinctions, which embody the same idea and thus prevent the granting of EQUAL rights to EVERYONE are those between adults and children and those between adults in the full possession of their senses and adults who are temporarily or permanently unable to make important rational decisions.

By distinguishing in almost every of the above articles between the rights of all human beings and the natural rights of rational beings, an attempt was made to incorporate such previous and general limiting clauses in every particular right. I am aware that this distinction requires much more discussion than it has had so far.

For such a discussion a number of humanitarian and egalitarian dogmas and premises has to be set aside as not being sufficiently proven or not supplying sufficient proof merely by their repeated statement.

From the above it should also be clear (but the subject is so important that I restate the point here shortly) that the voluntary restriction of human rights and natural rights, undertaken by the adult and, otherwise, rational members of an exterritorial and autonomous community of volunteers, is possible and likely and rightful when voluntarily maintained and applied only to themselves, i.e. to volunteers. Then outsiders may not interfere in order to restore there the rule of basic rights, which are not desired by the people associated in such a community.

A panarchistic society would embrace many different exterritorial and autonomous volunteer groups. Some of them would claim all the human and natural rights so far discovered and would experiment even with new rights proposals or presumed discoveries. Other such communities would recognize almost none of these rights for themselves. Many, if not most, at least in the beginning, would have a mixed system of laws and basic rights.

This declaration of basic rights would unite all these different groups only insofar as no individual or group would be authorised to infringe any of these stated rights against members of other communities (The own they may contract to restrict.) - whenever these others do claim such rights for themselves. Moreover, any human or rational being is free to claim all of these rights at any time for himself, e.g., by seceding from his present restrictive community. More on this below.

I am not yet satisfied with this draft myself although I have already rewritten it many times. I find it deplorable that so few people are willing to undertake such labours. This draft could and should be further improved. It has still to pass a barrage of discussion, proposals and criticism to emerge purified and improved.

After all, thinking is, as Heinrich von Kleist said, a collective process to a large extent. (How much thinking could we do without our inherited languages, without ever been contradicted or doubted?)

I am, therefore, asking and waiting for your contributions. But, please, send me only constructive criticism: proposals for alterations, better wordings, expressions of other rights which should be included.

Once it is sufficiently criticised and improved, then the aim must be to make it part of e.g., the Australian Constitution as a bill of rights, and, finally, to include it in every other constitution, also. The present Australian constitution is concerned only with the federal and State machinery of government, legislation and jurisdiction and not at all with human rights and natural rights of individual citizens.

While I obtained and used the texts of the more important and government-sponsored declarations of human rights, I am particularly interested to collect and make use of human rights codes of other individualists.

By now, in 1979, 1 have already accumulated a small collection of private human rights drafts and I intend to publish it and a discussion of them in this series. (This was done in PEACE PLANS 589 & 590.)

Moreover, a supplementary essay collection is planned on definitions and justifications of concepts like "rights",

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"human rights", "natural rights" and "freedom", which would survey the various attempts - and there were many very interesting recent ones - to establish them on as firm a foundation and as provably as possible.

The contest between the moralists and the utilitarians has remained unsettled for all too long. I would, naturally, not mind it either, if some utilitarian would bother to offer a similar code in form of clauses for a contract or an "agreement of the people" as was once proposed by those misnamed "Levellers".

The above human rights declaration is to a large degree the vision of a future, rational and just society, seemingly on a uniform basis, a foundation of extreme libertarianism, one to be accepted by all. Thus understood t it comes into conflict with the ideal political system described in "Panarchy" (See Appendix 11/2), a system in which everybody would have only one right, the right to choose and change (compare the essay on panarchy). But is there really a contradiction?

If you read "Panarchy" more closely, you will find that de Puydt's underlying concept is also a belief in human rights. One might say that the declaration brings nothing but a detailed application of the main panarchistic principle: 'Laissez-faire, laissez-passer" and shows its extent and its limits. It believe that it shows the maximum of freedom which may be claimed and the minimum of rights one has to respect in others.

You might object: did he not claim "one" right only? I concede this point and ask: What is a "right? It is a freedom you may or may not claim for yourself. You may claim it fully or partly, to any degree you desire. You are, as a rule, not obliged to make use of any human or natural right.

Apart from the still very controversial concept of duties a rational being has towards himself (Kant), these rights imply "duties" only with regard to the rights of others, not in case they are merely temporarily and voluntarily disclaimed but, whenever they are suppressed.

It is your duty to inform yourself, to protest, to resist, if rights of others are suppressed, and not when others, voluntarily and intentionally, do not exercise them. The panarchic concept of human rights means, each may exercise them to the extent he, together with his associates, wants to exercise them - but he has always to respect fully these rights in the members of other communities who claim or tolerate these rights in their members.

If both peace plans (the human rights declaration and the "panarchy" proposal by de Puydt) were realized together - and they go far in showing how it could be done - we would see numerous different exterritorial and autonomous communities of volunteers established:

On the one extreme end would be loose associations of libertarians, even of anarchists, who would lay claim to and exercise most if not all these rights, as free and rational beings. Their political and other social institutions would be reduced to the absolute minimum they think to be necessary (possibly only to some insurance companies, watch-men services and arbitration courts) but even in these there would be considerable variations among them. The human rights declaration itself would form their statutes - with the exemptions required by their varied beliefs.

On the other extreme end we would find friendly or paternal despotisms, based on unanimous mass following, extreme welfare States, whose members claim no individual rights at all or none without far-reaching restrictions. There, we would have even totalitarian societies - clipped of their intolerance towards members of other societies. They would be totalitarian only towards their voluntary members, like e.g., the communist party is in its internal organization. (A totalitarianism deprived of this evil side deserves another and better name.)

In between these extremes there would be numerous other communities with all the varieties and shades their members desire.

I believe that radical individualist-libertarian communities with full economic freedom would be the ideal societies for rational beings, towards which all other communities would tend to develop. You may believe that the period of transition would end in an almost general voluntary acceptance of your particular utopian scheme. Good luck to you. If your social experiments would prove you right and disprove my theories, I would soon join you. Nothing succeeds more than success. There should be an open path for all rightful attempts to succeed.

Whilst we are both attempting to realize our own programmes for ourselves and compete, peacefully, for more members, we have only to agree upon a basis for our external affairs.

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As I said above and repeatedly, the recognition of the human and natural rights of the members of other communities, at least to the extent that they claim them, would be a sufficient basis for peaceful cooperation and coexistence of independent communities. Everybody who would ignore them with regard to anybody but his own voluntary followers, would thereby reveal himself as an aggressive, despotic, perhaps even an imperialistic and tyrannical person and would, naturally, have to expect the corresponding forceful resistance against him from a federation of the members of all other free communities, ideally organized in a volunteer militia for the protection of human rights and natural rights.

This kind of panarchy, voluntarism, anti-monopolism, mutualism, pluralism, libertarianism, anarchism, individualism, communalism, anti-imperialism, coexistence, cooperation, competing governments, parallel institutions, meta-utopia, free enterprise and free market in the politicial, economic and social spheres, would also lead to an easy separation betwee nrational beings and their comprehensive natural rights and the more or less still unreasonable beings with lesser rights, as described in the above draft. They would, apart from those rational beings who would take upon their shoulders the burdens and pleasures, if any, of ruling and advancing more or less immature voluntary followers, separate themselves voluntarily, spontaneously, in different communities, as described in the essay "Panarchy". The more rational they would be, the more basic rights they could claim and exercise, tolerantly, among their equals.

One of the many advantages of the human rights and natural rights of rational beings, in a panarchic society, would be that for their realisation the majority need not be won over first. These freedoms could, to a large extent, already be realised and protected by small minorities and could, from the smallest beginnings, spread all over this globe. It would e.g. be sufficient if freedom of expression and information, even the right to issue private money tokens, to trade freely, to secede, to establish productive cooperatives, to resist, are at first only intelligently applied by small and local minorities. These rights do have a self-preserving and self-multi-plying power. Once they are intelligently and successfully applied anywhere, they would attract more and more adherents.

If either the Soviet Union or Red China were to adopt and realize the human rights declaration, then whoever did so would no longer have to be afraid of the other communist power. The opponent's soldiers would then refuse to fight in earnest and would rather desert or revolt.

(To hope for or gloat over the possibility that these powerful regimes might come to war with each other, reveals, I believe, a horrifying ignorance or lack of human feeling and moral sentiment, as, in the process of such a war, these rulers would not hesitate to sacrifice millions of their i n v o l u n t a r y "followers". Furthermore, this attitude reveals ignorance of the possibility that we might become directly involved, also, as we were in the war between Hitler and Stalin.)

Once these basic rights are sufficiently broadcast and explained, then in these and similar countries their soldiers might rise against their oppressors, with the aim to realize these rights for themselves and for their fellow citizens. As this declaration implies the panarchic system, they would find only little fanatical resistance against their liberation attempts. Yes, discontented, oppressed and conscripted soldiers are, in some countries at least, likely to be the first to claim and realise the panarchic freedom so lucidly explained by de Puydt.

Among all the plans so far published in this Peace Plans series, almost all refer directly or indirectly to the above declaration of basic rights and the "panarchy" proposal below.

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Ralph Borsodi in "Seventeen Problems of Man and Society", Charotar Book Stall, India, 1968, reproduced in PEACE PLANS 427, pp. 491,499,500 and 510/11, describes "Panarchy" as a term for something very different from de Puydt's and my concept of panarchy:

"Panarchy - A State in which government is total, in which everybody is employed by the government, in which no private sector exists." (page 491)

"Panarchists believe that the State should plan every institution in society and own and operate every enterprise." (page 510.)

Proudhon, similar to Borsodi and opposite to de Puydt, used the term "panarchy" in 1863 in his work on federalism (Macmillan Student Edition, Selected Writings, S. Edwards, 1969, p.103:

"Government of all men by all men, that is PANARCHY or COMMUNISM."

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A P P E N D I X II:

SOME CONTRIBUTIONS TO EXPLAIN THE PROPOSAL TO

ESTABLISH EXTERRITORIAL AND AUTONOMOUS COMMUNITIES OF VOLUNTEERS

- IN ORDER TO ACHIEVE WORLD PEACE

11/ 1 Johann Gottlieb FICHTE: Extracts from "Beitrag zur Berichtigung der Urteile des Publikums ueber die Franzoesische Revolution" (Contribution to Rectify Public Opinion on the French Revolution), 1793, mainly from Book 1, chapter 3, with some comments.

Previously published in English to my knowledge only in PEACE PLANS No. 12, plan 198, pages 5-11, in March 1969, under the title: "Institutionalised and Permanent Revolution, Non-violent and Fully Individualized - A La Fichte."

The following is possibly the first English translation of some passages from an unjustly forgotten work by J. G. Fichte, the famous German philosopher, 1762-1814, who in writings like these was largely libertarian but in later writings like "Der Geschlossene Handelsstaat" (The Closed Mercantile State) came close to being a modern nationalistic totalitarian.

For this translation the 1922 German edition published by F. Meiner, Leipzig, was used. Jack Allen Horrigan, whose current address is wanted, had helped to edit the translation. All remaining flaws I claim as my own and look forward to a better translation. John Zube, 8/79.

From Pages 112 ff:

"… In vain, therefore, does the State demand the return of a culture which it neither gave nor could supply. In vain it complains that I turn a present against it which was not its in the first place.

"Everyone has the perfect right to secede from the State, as soon as he wants to. He is neither restrained by the social contract between citizens - which is valid only as long as everyone desires it - nor through special contracts regarding his property or the culture he acquired: His property remains his; his culture, which could not betaken from him anyhow, does not authorise the State to complain about infringement of a contract or ingratitude.

If one may secede from the State then several can do likewise. After-wards, these will be, among themselves and against the State, subject to Natural Law alone. If those who separated themselves want to associate closely and agree on a new citizen contract with conditions according to their choice, then they have the perfect right to do this - because of the Natural Law to whose sphere they have withdrawn. - A new State has been established. The revolution is completed though it embraces for the time being only a part (of the citizens). -

Every revolution consists in the renunciation of an old contract and association under a new one. Both actions are rightful, consequently, every revolution is rightful, too, in which both occur in a lawful manner, that is, voluntarily." (Expressed in bold print by J.Z.)

"Up to this point there exist still two States, aside and within each other. The behave like all States behave against each other, that is, like individuals who are, apart from special contracts, only subject to the Laws of Nature. - But, here I am confronted with the powerful objection which asserts the harmfulness of a State within another State, a case which would obviously result here. I have opted out and joined the new combination. My neighbours, right and left, are still members of the old one. Likewise, and extending beyond range of sight, everything is inter-mixed. Would not confusion and disorder result from this?

"However that may be, you should not always ask first of all what would result, but

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you ought to enquire primarily what you may rightly do or may not do in order to prevent it. You cannot rightfully prevent me from leaving your association and joining a new community. You would infringe upon one of my human rights. (1) Likewise, I am not permitted to force you to give up the old ties and to enter the new system to-gether with me. If I did so, I would violate one of your human rights. Consequently, we have to accommodate ourselves as well as we can and to bear what we are not free to prevent. It may very well be that a State regards it as uncomfortable to see develop within itself another State. But this is not the decisive point. The question is whether it can rightfully prevent this development and to this I answer: No.

Moreover, I ask you, is it even likely at all that a great many evils would result from this? You, who are so much afraid of the danger of such relationships, did you really never discover that those dangers surround you all the time a hundred-fold?

Almost through all countries of Europe a powerful State is spread, with a hostile attitude towards all others: Judaism. (2) I do not believe, and I hope to demonstrate it in the following, that Judaism is not terrifying by constituting a separate and so firmly built State, but by being built upon the hate of the whole human species. Of a people, whose lowest member traces his ancestors further back than we do all our history, a people which sees its founder in an Emir older than all our traditions (a legend which we have accepted among our articles of faith), a people seeing in all nations merely the descendants of those who drove them out of their fatherland, which they loved with so much enthusiasm, a people which has condemned itself and is being condemned to the physical weakening small trade, which is also deadly to the spirit and noble emotions, a people which through the strongest binding force which mankind possesses - through its religion - is excluded from our meals, our joyful drinking, and from the sweet exchange of cheerfulness from heart to heart, a people which even in its duties and in its rights and even in the soul of the Almighty, segregates from itself all the rest of us - from such a people one should expect something different than that what we see, that in a State where the absolute king may not deprive me of my father's hut, nevertheless, the first Jew whom it pleases, may freely plunder me. All this you see and cannot deny. (2) Nevertheless, while offending against our primary human rights, you talk sweet words about tolerance and human rights and civil rights. In your loving tolerance towards those not believing in Jesus Christ, you find no end to titles, honours and positions to give them, while at the same time publicly attacking those who do not believe in Jesus Christ in the some way as you do and even depriving them of their citizen rights and honourably earned bread. (3)

Don't you remember here the State within the State? Don't you perceive the obvious danger that the Jews, who without you are citizens of a State firmer and more powerful than all your States, would trod all the other citizens completely under their feet, if you conceded them furthermore citizenship in your States? (4)

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(Footnote by J.G. Fichte): (My own comments follow under the bracketed numbers! - J.Z.)

"May the poisonous breath of intolerance be as far from these pages as it is from my heart! The Jew who overcomes the barriers, one might almost say, the invincible barriers, confronting him, and who penetrates to a general love of justice, mankind and truth, is a hero and a holy man. I do not know whether such Jews ever existed or exist now. I will believe it as soon as I see them. But do not try to sell the appearances for reality! All right, they might not believe in Jesus Christ, they might not even believe in any God at all, if only they would not believe in two different moral codes and a God hostile to human beings. They must have human rights, though they do not concede the same to us. For they are human beings and their injustice does not authorise us to be like them. Never compel a Jew against his will and do not permit that it happens when you can prevent it. This at least you owe him. If you have eaten yesterday and are hungry again and have only bread for today, give it to the Jew who is starving near you and has not eaten yesterday. You would do a good deed. But to give them citizen rights would only be practicable if one could, overnight, cut all their heads off and replace them by others which do not contain a single Jewish idea. (5)

To save us from them, I see no other means than to conquer for them their holy land and to send them all there. (6)

Predominant tolerance for Jews in States where for self-thinkers there is no tolerance" (See, again, note 3. The Ed.) "shows clearly the true intention. The preservation of your faith is close to your heart. See these Jews: They do not at all believe in

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Jesus Christ; you must not suffer this and nevertheless, I see you overwhelming them with benevolence. - 'Oh, they have some religious faith and that is enough for me. You may freely believe in Zoroaster or Confucius, in Moses or Mohammed, in the Pope, Luther or Calvin. That is all the same to me, if only you do believe in some foreign reason. But you want to have reason yourself. This I will never tolerate. Be immature, otherwise you will grow over my head' -

"I do not want to state at all that the Jews should be prosecuted because of their faith but that nobody at all should be prosecuted because of it. (7)

"I know that before various knowledgeable tribunals one might rather attack the whole of morality and its most holy product, religion, than the Jewish nation. To those, I say that a Jew never cheated me, because I never dealt with them, that several times at my peril and to my disadvantage I have protected Jews who were molested, that, therefore, no private hostility guides my tongue. What I say, I believe to be true; I express it in this way because I think it to be necessary. I add that the attitude of many more recent authors towards the Jews seems to me contra-dictory and that I believe to have the right to express what I think and how I think. Whoever is not pleased with what I said, should not shout, lie or appeal to emotions but rather try to refute the above-mentioned facts.) (8)

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"Aside from this one there exists an almost as terrible State within military monarchies: the military establishment. Through precisely that which makes their class hard, the strict discipline and tied to it through its laws, which are written with blood, they find their honour in their debasement and their reward for its burdens in their immunity for offences against the citizen and countryman. The coarsest half-barbarian believes that with his uniform he dons a certain superiority over the shy and terrified countryman who is only too happy if he can bear his mockery, insults and offensive remarks without being, in addition, dragged before the dignified commanding officer and being beaten up. The youth with more ancestors but less education accepts his sword as an authority with which to look down with scorn on the merchant, the respectable professor, the notable statesman, who perhaps even could defeat him in the proof of noble descent, taunting him and pushing him around. He might even try to cure our youths who have dedicated themselves to the sciences - from their assumed mischievousness - by kicking them."

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(Footnote by Fichte): "That here is not a single trait which could not be certified by numerous facts - is known by everyone who knows certain strong garrisons. That, apart from this, precisely this caste excellently cares for several noble virtues; that rapid and courageous determination, manly and free frankness, the spice of social life, can be found in our times almost exclusively only among educated officers, I do point out here and want to assure here all respectable men in that profession, whom I know or do not know, my all the greater respect. But the general judgement is here not at all built on the larger or smaller number of facts but on reasons. If a profession is withdrawn from the general laws of all morality and subject only to special courts, if the laws of these courts are very different from the general laws of all morality and are punishing with severe harshness what is hardly a mistake in the eyes of this morality, and absolve for offences which would be firmly punished by it, then this profession obtains a separate interest and a separate moral code. It becomes a dangerous State within the State. Whoever escapes the temptations of such a constitution is all the more a worthy man. But he does not refute the rule, He would only be an exception."

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"Much less dangerous, since it is no longer the exclusive owner of riches and of the scarce culture of immature nations, but, nevertheless, a real State within the State, is the nobility, segregated through intermarriage among people of their class and through the still continuing right to demand certain services; a caste beneficial at most there where the people still need such a protection against despotism.

I do not mention the continuing terrible power of the Catholic Church because I write foremost for Protestant countries. But when our clergy through its exclusive subordination under 'Oberkonsistorien, Konsistorien and Superintendents, through its separate jurisdiction and through the maxim, still very dominant not to reveal eve-rything in order not to give the Philistines a chance to laugh, in short, through its separate State, nevertheless does not more publicly and stronger oppress the excluded citizens, this proves no more than that the Reformation has really brought about a better spirit into Christianity. And, has not our clergy, succeeded also in holding up the progress of the human spirit and in resisting, with good fortune, important improvements?

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"Minor offences are committed by the guilds of artisans and tradesmen. They are felt less only because one has still to fight greater plagues.

"All these are indeed States within States. They have not only a separate interest but one contrary to that of all other citizens. These are truths which I mention here only in passing but which I will reduce to principles in the following chapter if I will meet my reader again. They are really hostile States. Why then does one not remember one's main objection in these cases?

"No State becomes dangerous by being within the territory of another but exclusively by having an interest opposed to that of the other.

"If all States, like isolated human beings, are subject to Natural Law and this law prohibits, without qualifications, the obstruction of the lawful freedom of the other, insofar as it does not obstruct one's own, then such an antagonism cannot develop at all, unless in one of the States, or in both, the members are resolved to act unjustly. This they are not required or obliged to do. They are, therefore, not entitled to complain about the pressure of circumstances but only about their own evil intentions. They need only be just, and they could pursue the most diverse enterprises, living completely intermixed and yet separate from each other."

( I put the above paragraphs into bold print! - J.Z.)

"Did you never notice that in different parts of the German empire the oppressed and exploited lands of large or small despots are spread among the blessed parishes of mild and humane princes and that, nevertheless, the withering slave ploughs orderly rows along the strong farmer? Did you never leave the area of a certain free city, in which the well nourished, educated and respected peasant does not find it novel to be your equal, because he is a human being, to step over borders signified, instead of by a coat of arms - by the image of the hand under the axe and of a man tied to a cart, into areas where you meet dried-out mummies in rags, who before your whole suit draw their head-dress before you even notice them? The latter live quietly aside and among the former and do presently spend their last drop of blood for the ruler who sold their former ones. Here, indeed, are very different States, in the same area, and no antagonism develops between them.

"Therefore, all those who have left the old combinations, may freely join a new one and strengthen their league through the voluntary signing up of others. They have the perfect right to do so. If, finally, the old organization has no more followers and if all have voluntarily joined the new one, then the all-embracing revolution has been rightfully executed.

"Here I lay down my pen to take it up again on this point would I find that I have not worked in vain, i.e. if the public refutes - for once, by action - the customary accusation that it is not yet ripe for such examinations. If not then I will run my way in another sphere."

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Well, how many people listened to Fichte then? How many listen to him even now?

In part II of the same work, pp. 229-231 of my issue, Fichte makes some more remarks which are relevant although they refer directly only to secession from the Church:

Page 229:

"Man is by nature free and no one has the right to impose a law on him but he himself. Thus the Church has no right to force (by physical compulsion) its articles of faith on anyone or to subject him by force to its yoke. Through physical force, I say, for Natural Law dominates over the real world, also. Against moral pressure, the offended would not be allowed to fight with other means than the same weapon.

Page 230:

"Everybody becomes free again as soon as he wants to become free and he has the right to discard obligations which he has imposed upon himself. Everybody, whenever he wants it, may, therefore, declare that he will no longer obey the Church ...

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Page 231:

"If one may leave the church, then several may do likewise. If the members of the first church could associate through a treaty and establish a church, then these, too, may associate and establish a separate church. The former may not apply physical means to prevent this. The result will be several spiritual States near each other, who would have to fight each other not with material weapons but with the weapon of knighthood, which is spiritual. May they mutually excommunicate, condemn and curse each other. That is their law of warfare. ..."

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FOOTNOTES BY THE EDITOR:

(1) Compare the wordings of points 18-21 of the Human Rights Declaration above.

(2) Fichte's views on Jews require a comment in all future reprints. They may partly explain why his revolutionary idea was not taken up and developed by others.

While asserting tolerance and objectivity, Fichte was really a child of his time and shared most of its racist prejudices. As is well known. antisemitism was much stronger in his time than it is today. His value judgements in these passages are unworthy of a philosopher. Nevertheless, his remarks are interesting because they stress the historical fact of a large-scale autonomy of Jews in guest countries or at least of aspirations towards autonomy.

A former subscriber and orthodox and scholarly Jew, freelance writer and founder of a Sydney inter-faith group called "The Sons of Abraham", Mr. Mark Braham (present address unknown) made the following comments to these views of Fichte:

"Fichte apparently was influenced by traditional Christian teachings which attempted to minimise the high moral teachings of the Old Testament in order to emphasise the superiority of the New Testament.

"In fact, as Rabbi Dr. S. Hertz points out, the law of love was explicit in the Old Testament and the oft-quoted text 'Hate Thine Enemy' does not even appear in the Old Testament.

"'Thou Shalt Love Thy Neighbour As Thyself' (Leviticus XlX,18). The world at large is unaware of the fact that this comprehensive maxim of morality - the golden rule of human conduct - was first taught by Judaism. No less a thinker than John Stuart Mill expressed his surprise that it came from the Pentateuch. Not only is it Jewish in origin, but, long before the rise of Christianity, Israel's religious teachers quoted Leviticus XIX, 18, either verbally or in paraphrase, as expressing the essence of the moral life." (Hertz)

"Rabbi Hillel's famous answer to the Roman who asked him to expound the Jewish Law, while standing on one leg, was: 'Whatever is hateful unto thee, do it not unto thy fellow; this is the whole Torah; the rest is explanation.'

"Fichte was a product of his times - when Christian anti-Semitism had so distorted the picture of Judaism that it was virtually impossible for a Gentile raised in a Christian country not to have had s o m e anti-Semitic prejudice. An Anglican clergyman of today, Rev. James Parkes says:

'It is the Pauline abuse of Torah, and its repetition and accentuation by Gentiles who knew very little of what they were attacking, which has been the main and the most impassable barrier between the two religions ever since. The vulgarity of the abuse of Judaism which is to be found in the works of such men as John Chrysostom, the entire falsification of biblical history, which we meet in writers such as Eusebius of Caesarea ... And this picture is not wholly dispelled today. To the Christian tradition it has meant a distortion and a loss; to the Jews it has brought far more deadly results, culminating in the appalling massacres of our own days." - James Parkes 'The Foundations of Judaism and Christianity', Valentine, Mitchell London, 1960.)

(3) Fichte had written another anonymous essay in the same year: "Critique of all Revelations". This work brought him considerable trouble. Possibly a Jewish lecturer with less controversial views had, as a result, been preferred to Fichte in a University appointment in Leipzig or Warsaw and this might have fired Fichte's animosity.

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(4) This line of "reasoning" reminds me strongly of the "thoughts" of some defenders of the "White Australia Policy". Nevertheless, I agree with him when he indirectly asserts, in this passage, that domination by either side would be avoided through the voluntary, exterritorial, decentralized and autonomous segregation he suggests. He implies that his proposal would amount to the only practical and rightful settlement of disputes between diverse groups with diverse aspirations. On second thoughts, Fichte did probably realize how strongly his antisemitic pre-judice leaked out in the above remarks. Therefore, he tried, but in vain, to mitigate the impression he had created by his footnote.

(5) As long as such ignorant and emotional "thinking" directed against "foreigners" persists, exterritorial autonomy for them appears to be the only solution which permits a peaceful coexistence between "natives" and "foreigners". See also footnote No. 2.

(6) Here he not only overlooked the rights of the conquered but, mainly, that the system of individual secession and association, which he proposed and justified, would offer a better solution to Jewish aspirations in Israel and elsewhere, and an answer to Christian and atheistic, but anti-semitic, anxieties, and that it would also solve the problems resulting from his conquest proposal - by satisfying fully all the rightful aspirations of Jews and Arabs in and around Israel or Palestine and also the rightful aspirations of the numerous minorities on both sides. (On this compare plans 200-203 in PEACE PLANS No. 12.)

(7) Instead of welcoming the fact that at least one minority group's independence was at that time already partly recognized or tolerated, he became jealous of its newly won recognition and independent status! When even serious philosophers like him can come to such "judgments" - what can one expect from others?

(8) A factual example like the following would, I believe, have dispersed many of Fichte's antisemitic prejudices and strengthened his belief in separate development, on a voluntary, exterritorial and autonomous basis - towards a final voluntary integration to the extent desired by all:

"In K'aifeng, an ancient city on the Yellow River and the capital of Honan Province, live a handful of Jews who cannot be distinguished in any superficial way from the Chinese. Yet what marks them out as a unique ethnic group is their devotion to the Jewish religion. Their synagogue, now relinquished, was beautiful and elaborate, with exquisitely designed courtyards and chapels in the style of a Chinese temple.

On one of the stone tablets in the compound of the Synagogue was an inscription in Chinese characters. It read: 'Adam was the first man, Abraham was the founder of our religion, then came Moses and gave us the Law and the Holy Scriptures. ...'

"Now, even without a house of worship, they nevertheless cling to the Law that Moses gave them. The few traditional clans that they make up, Chinese fashion, desperately hold together in a common identity.

"Some historians speculate that the Jews of Klaifeng are partly descended from Jewish stock that had been previously settled in Persia. Unknown events probably had obliged them to seek refuge in China in the days of the Maccabees, a period which coincided with that of the Han Dynasty.

"There is little doubt that the K'aifeng Jews, both in numbers and in influence, must have formed, at one time, an important element in the community. The Chinese emperors of the Vang Dynasty (seventh century C.E.) set a mandarin over them to look after their welfare. Once a year this princely official would enter the synagogue at K'aifeng and, in the name of the emperor, whom he represented, would burn incense before the altar. The Chinese emperors granted the Jews full protection and accorded them courteous treatment. It is an interesting commentary on the varying social philosophies of peoples that at the very time that the Crusaders were savagely exterminating hundreds of Jewish communities in Europe, a Chinese emperor welcomed the Jews with these words:

'You come to our China; revere and preserve the customs of your ancestors.' He even helped them build their synagogue.

"There were many migrations of Jews into Honan during the centuries. Their numbers must have been quite formidable to deserve the frequent official mention made of them in imperial records. The Jewish newcomers resembled the Chinese in so many ways as to make them readily acceptable: their gentleness, their scholarly

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predilections, their devoted study of religious writings, and not the least - their great reverence for tradition and for their ancestors. This may explain why it is that in time Jews began to disappear from Chinese life, though they were neither killed off nor forcibly converted. They were probably absorbed biologically and culturally, in a slow but inexorable process. Today, only enough of them are left - barely a few hundred - to serve, so to speak, as ethnological museum specimens."

From: Pictorial History of the Jewish People, by Nathan Ausubel, Crown Publishers, New York, 14th. printing, 1963.

General Comment To Fichte's Remarks On The Right Of Individuals To Secede

Please, don't let Fichte's type of antisemitism distract your attention from the great importance of the secessionist principle and possibility he advocates. In this respect Fichte was, obviously, 200 years ahead of his time.

I would be grateful to anyone who would point out to me a better translation than the one I made or show me some of my translation errors.

Fichte does not seem to have fully realized:

a) the peace-promoting effects of the right to secede. (Basic and undesirable characteristics of modern States become irrevocably altered, either abolished or rendered harmless, once exterritorial autonomy and personal law and voluntary membership are realized in the political, economic and social sphere.),

b) the tendency for several volunteer communities in one territory to become permanent establishments,

c) that here he demanded not only freedom of expression but also freedom for tolerant actions - for in other passages he assumes as self-evident that there cannot be freedom of action,

d) that such a novel and important idea ought to have been pondered and described in details, not just in a few paragraphs, regardless of whether his contemporaries would be interested or not.

Herbert Spencer in "Social Statics" and P. E. de Puydt (plan 109, PP 16-18 and below) did consider details and a few peace plans in this series have further developed this possibility. Spencer (see below) has particularly dealt with the right of individuals to secede from or to ignore the State, de Puydt with its consequences.

In PEACE PLANS No. 12, p. 11, I added to the above, among other things, the following note:

PARALLEL INSTITUTIONS

The idea of alternative, competing governments is alive! During the last U.S. presidential election, a minority candidate, Dick Gregory, took it up when writing in an otherwise unimpressive election pamphlet:

"If Gregory is not elected, he will inaugurate a Government-in-Exile in Washington, D.C., a functional focus for the thousands of community and movement activities to change this country."

I do admit that in this form the idea is still rather hazy.

I do not know his current address or how he fared with his plan. Already a comprehensive directory to all these movements and activities would have been very helpful. He may have considered this proposal as no more than another Dick Gregory joke.

"The right of secession would seem a better safeguard for liberty, especially if every individual person were to possess it on his own behalf. If one does not grant this right, then one would seem to have removed a key safeguard for liberty." - William Stoddard, "Reason", 3/74.

"I please myself with imagining a State at last which can afford to be just to all men, and to treat the individual with respect as a neighbor; which even would not think it inconsistent with its own repose if a few were to live aloof from it, not meddling with it, not embraced by it, who fulfilled all the duties of neighbors and fellow-men. A State which bore this kind of fruit, and suffered it to drop off as fast as it ripened, would prepare the way for a still more perfect and glorious State, which also I have imagined, but not yet anywhere seen." - Henry David Thoreau : On the Duty of Civil Disobedience, 1849 .

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... men's natural right to do as they please about supporting the government. ..."

Lysander Spooner: No Treason, VI/40, (Works I )

"What was true of our ancestors, is true of revolutionists in general. The monarchs and governments from whom they choose to separate, attempt to stigmatize them as traitors. But they are not traitors; inasmuch as they betray, and break faith with, no one. Having pledged no faith, they break none. They are simply men, who, for reasons of their own - whether good or bad, wise or unwise, is immaterial - choose to exercise their natural right of dissolving their connection with the governments under which they have lived. In doing this, they no more commit the crime of treason - which necessarily implies treachery, deceit, breach of faith - than a man commits treason when he chooses to leave a church, or any other voluntary association, with which he has been connected.

This principle was a true one in 1776. It is a true one now. It is the only one on which any rightful government can rest. It is the one on which the Constitution itself professes to rest. If it does not really rest on that basis, it has no right to exist; and it is the duty of every man to raise his hand against it." - L. Lysander Spooner, No Treason I.

"Thus the whole Revolution turned upon, asserted, and, in theory, established, the right of each and every man, at his discretion, to release himself from the support of the government under which he had lived. And this principle was asserted, not as a right peculiar to themselves, or to that time, or applicable only to the government then existing; but as a universal right of all men, at all times, and under all circumstances." - Lysander Spooner, Ibid, No Treason I, p. 11 of Works I.

"If you do not choose to associate with us on those terms, there must be two separate associations. You must associate for the accomplishment of your purpose; we for the accomplishment of ours.

"In this case, the minority assume no authority over the majority; they simply refuse to surrender their own liberties into the hands of the majority. They propose a union; but decline submission. The majority are still at liberty to refuse the connection, and to seek their own happiness in their own way, except that they cannot be gratified in their desire to become absolute masters of the minority."

L. Spooner, Trial by Jury, Works II, p. 219.

"... quit the club and find a better one." - Harry Brown: How I found Freedom ... 75.

"No society can make a perpetual constitution, or even a perpetual law."

Jefferson (Parrington, Main Currents, II, p. 11.)

"Unlike Stephens, who took the federal Union as a joint-stock operation, Thoreau

took all States as artificial and asserted his right to secede.

J. R. Stromberg, in: LIBERTARIAN FORUM, 6/76, p. 6.

"A constitutional compact is terminable."

J. R. Stromberg, in LIBERTARIAN FORUM, 6/76, describing this as the doctrine which Paine and Jefferson derived from the French School.

"The Right to Quit"

Leonard Read: Having My Way, p. 152, heading of chapter 27.

"You CAN beat 'em if you DON'T join 'em."

Prof. Galambos

"No one may be compelled to belong to an association."

Art. 20, par. 2 of the Universal Declaration of Human Rights of the U.N., 1948.

"Workers! Opt out of the State-socialist mess!" - J.Z.

"The proper secession of a single individual is the beginning of the end for all tyrannies." - J.Z.

"Let rioters secede - before they riot!" - J.Z.

Let the Whitlam followers have Whitlam & the Fraserites, Fraser - that's enough punishment for both! - J.Z.

 

 

 

 

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11/ 2

P A N A R C H Y

by P. E. dePuydt

From :"Panarchie", Revue Trimestrielle, Brussels, 1860, July issue. Roughly translated by Erika Margarete Zube and John Zube. Then properly translated by Adrian Falk, slightly re-worded by John Zube. For the original French essay, & latest version, in German, English, Italian and Spanish see: www.panarchy.org

Here I merely reproduce the version in my 1979 translation, keeping its paging.

Ulrich von Beckerath had seen a reference to this essay in Wilhelm Roscher's works and tried to obtain the essay, in vain since W.W. I. Once, then, he came close to it - but was arrested and almost shot as a deserter for his effort! Finally, many years after WW II, I could send him a copy. (I have not found this reference in those of Roscher's works that I posses. - Who can send me a photocopy of his review?)

I made a point of hitchhiking to Brussels and getting a photocopy, just before I left Europe, in 1959. I included the German translation in my first and German peace book, 1962, later microfiched in PEACE PLANS 399-401 and only recently digitized. It took some years before I got a good enough English translation made. This was published in PEACE PLANS No. 4, in June 1965. From there it was reprinted by others only once, in "RAMPART JOURNAL - of individualist thought", in the Fall, 1966 issue.

As this brilliant article was still far too little known and discussed in libertarian circles, far less in others, and as it integrates and establishes a sound basis for most peace plans so far published in this series, especially for the comprehensive one against nuclear war, in PEACE PLANS 16-18, it was reproduced in its appendix 15, pp. 223-233 also, in 1975, but in all too small print for many readers. I included it in my main website. From there it was mirrored in the OPTIONALITY website.

It was, naturally, as my favourite essay, one influencing all my thoughts on public affairs, included in the German manuscript to this book, begun in 1959. Thus I shove it towards you here, once again, time with the "intolerant" instruction:

"Read it and think about it if you are truly interested in peace and freedom for this world. For then you have, first of all, to become tolerant towards tolerant actions, even when performed by voluntarist "States" formed by people who disagree with you.

____________________________________________________________________________________________

P A N A R C H Y

by P. E. dePuydt, July 1860

I. PREFACE

"One contemporary said: 'if the truth were in my hands, I should be careful not to open them'. This is, perhaps, the saying of a savant; certainly that of an egotist. Someone else wrote: 'The truths which one least likes to hear are those which most need to be pointed out.'

Here, then, are two thinkers whose views differ widely. I would rather agree with the second, although, in practice, his outlook presents difficulties. Wise men of all nations teach me: It is not always best to tell the full truth. However that may be, the problem is how to discern the truth. Moreover, the scriptures say: 'Hide not your light under a bushel.'

Thus I am now confronted with a dilemma. I have a new theory, at least so I believe and I feel it my duty to expound it. Although, on the point of 'opening my hands', I hesitate, for what innovator has not been persecuted a little?

The theory itself, once printed, will make its way on its own merits; I consider it advanced. My concern is rather for the author; will he be forgiven for his idea?

There was once a man who saved Athens and Greece, who, in an argument following a discussion, said to some barbarian who was lifting a stick against him: 'Strike, but listen!' Antiquity abounds with such good examples. Thus, in the manner of Themistocles, I set out my idea, saying to the public: Read it to the end; you may stone me then, if you please.

However, I don't expect to be stoned. The barbarian I spoke of died in Sparta twenty-four centuries ago, and we can all see how far humanity has come in 2,400 years. In our times, ideas may be freely expressed; and if, occasionally, an innovator is attacked, it is not done physically, as in former times, but by calling him an agitator or utopian. Reassured by these thoughts, I proceed resolutely to the thesis.

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II.

"Sirs, i am a friend of all the world."

- Sosie (a double) in Moliere's writings.

I have a high esteem for political economy and would that the world shared my opinion. This science, of recent origin, yet already the most significant of all, is far from reaching fulfilment. Sooner or later - I hope it is sooner - it will govern all things. I am justified in this opinion, for it is from the works of the economists that I have derived the principle whereof I propose a new application, still farther reaching and no less logical than all others.

Let us first quote a few aphorisms, whose connection will prepare the reader for what follows :

'Freedom and property are directly connected: one favours the distribution of wealth,

the other makes production possible.'

'The value of wealth depends on the use to which it is put.'

'The price of services varies directly with demand and inversely with supply.'

'Division of labour multiplies wealth.'

'Freedom brings about competition, which in turn generates progress.'

- Ch. de Brouckere, Principes generaux politique .

Thus there is a need for free competition, first of all between individuals, later internationally. Freedom to invent, work, exchange, sell, and buy. Freedom to price one's products. And simply no intervention by the State outside of its special sphere. In other words: 'Laissez faire, laissez passer!'

There, in a few lines, is the basis of political economy, a summary of the science without which there can be nothing but faulty administration and deplorable governments. One can go further still and, in most cases, reduce this great science to one final formula: 'Laissez fare, laissez passer!'

I recognize this and go on to say: In science there are no half truths. There are no truths which are true on the one side and cease to be true under another aspect. The system of the universe exhibits a wonderful simplicity - as wonderful as its infallible logic. A law is true in general; only the instances are different. Beings, from the most noble to the lowest, from the animated plant even down to the mineral, show intimate similarities in structure, development and composition; and striking analogies link the moral and material worlds. Life is an entity, matter is an entity, only their physical manifestations vary. The combinations are innumerable, the particulars infinite; yet the general plan embraces all things. The feebleness of our understanding and our fundamentally wrong education alone are responsible for the confusion of systems and inconsistency of ideas. Of two conflicting opinions, there is one true and one false, unless both are false; they cannot both be true. A scientifically demonstrated truth cannot be true here and false elsewhere; true, e.g. for social economy and false for politics: This is what I want to prove.

Is the great law of political economy, the law of free competition, 'laissez faire, laissez passer', applicable only to regulate industrial and commercial affairs, or, more scientifically, only to the production and exchange of wealth?

Think of the economic confusion which this law has dispelled; the permanently troubled condition, the antagonism of conflicting interests which it has resolved. Are not these conditions equally present in the domain of politics? Does not the analogy indicate a similar remedy for both cases? 'Laissez faire, laissez passer!'

We should realize, though, that there do exist, here and there, governments as liberal as human weakness actually permits, wrong only in assuming that all is for the best in the better republics. Some say: ' This is precisely because there is too much freedom', the others: 'It is so because there is still not enough freedom.'

The truth is that there is not enough of the right kind of liberty; the fundamental liberty to choose to be free or not to be free, according to one's preference. Every man is a self-appointed judge and settles this question according to his particular tastes or needs, Since there abound as many opinions as individuals, 'tot homines, tot sensus', one can see what confusion is graced with the good name of politics. The freedom of some denies the rights of others, and vice-versa. The wisest and best of governments never functions with the full and free consent of all its subjects.

There are parties, either victorious or defeated; there are majorities and minorities in perpetual struggle, and the

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more confused their notions are, the more passionately they hold to their ideals. Some oppress in the name of right, the others revolt for the sake of liberty, to become oppressors in turn, as the case may be.

-- I see! - the reader might say. You are one of those utopians who would construct out of many pieces a system wherein society would be enclosed, by force or consent. Nothing will do the way it is, and your panacea alone will save mankind. I cannot accept that!

-- But you are wrong! My problem is quite a general one. I differ from no-one except on one point, namely that 1 am open to any persuasion whatsoever - in other words, I allow any of the forms of government. At least, all those that have some adherents.

-- I do not follow you.

-- Well, allow me to go on: There is a general tendency to push theories too far. But does it follow that all the elements of such a theory must be wrong? It has been said that there are perversities or foolishness in the exercise of human intelligence. But, to declare one does not like speculative ideas and detests theories, would that not mean a renunciation of our reasoning powers?' These considerations are not my own; they were held by one of the greatest thinkers of our time, Jeremy Bentham. Royer-Collard expressed the same thought with great succinctness:

'To hold that theory is good for nothing, and that experience is the sole authority, means the impertinence of acting without knowing what one does and of speaking unaware of what one is talking about.'

Although nothing is perfect in human endeavours, at least things move towards an ultimate perfection: that is the law of progress. The laws of nature alone are immutable. All legislation must be based on them, for they alone have the strength to support the structure of society; but the structure itself is the work of mankind.

Each generation is like a new tenant who, before moving in, changes things around, cleans up the facade, and adds or pulls down an annex according to his own needs. From time to time some generation, more vigorous or short-sighted than its predecessors, pulls down the whole building, sleeping out in the open until it is rebuilt. When, after thousand privations and with enormous efforts, they have managed to rebuild it to a new plan, they are crestfallen to find it not much more comfortable than the old one. It is true that those who drew up the plans are set up in good apartments, well situated, warm in winter and cool in summer; but the others, who had not choice, are relegated to the garrets, the basements or the lofts. So there are always enough dissenters, trouble makers, of whom some miss the old building whilst some of the more enterprising already dream of another demolition. For the few who are satisfied, there is an innumerable mass of objectors. We must remember, however, that a few are satisfied. The new edifice is, indeed, not faultless but it has some advantages. Why pull it down tomorrow, later, indeed ever, as long as it shelters enough tenants to keep it going? I myself detest the wreckers as much as the tyrants. If you feel your apartment is inadequate or too small or unhealthy, then change it; that is all I ask. Choose another place, move out quietly; but, for heaven's sake, don't blow up the whole house as you go. What you found unsuitable might delight your neighbour. Do you understand my comparison?

-- Almost; but what are the consequences of this? To have no more revolutions would be fine. I feel that nine times out of ten their expenses outweigh their achievements. We prefer to keep the old building, but where can you accommodate those who move out?

-- Wherever they like; this is none of my business. I feel that this way liberty is best conserved. This is the basis of my system: laissez faire, laissez passer.

-- I think I understand: anyone not content with the government as it is, must look elsewhere for another. There has been a choice, actually, from the time of the Moroccan empire right up to the republic of San Marino, without mentioning all the other empires, from the city of London to the American Pampas. Is that all your theory amounts to? It is nothing new, I can tell you.

-- It is not a matter of emigration. 'A man does not carry his native land on the soles of his shoes.' As for the rest, such colossal expatriation is and always will be impracticable. The expense involved could not be met by all the wealth in the world.

I have no intention of resettling the population according to its convictions; relegating Catholics to the Flemish provinces, for example, or marking the liberalist frontier from Mons to Liege. I hope we can all go on living together wherever we are; apart from this, however one likes, but without discord, like brothers, each freely

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holding his opinions and submitting only to a power chosen and accepted by himself. I do not understand this at all.

I am not at all surprised. My plan, my utopia, is apparently not the old story you first thought it to be; yet nothing in the world could be simpler or more natural. However, it is common knowledge that in government, as in mechanics, the simplest ideas always come last.

We are coming to the point: one can found nothing lasting except on liberty.

Nothing that already exists can maintain itself or operate with full efficiency without the free interplay of all its active parts. Otherwise, energy is wasted, parts wear out rapidly, and there are, in fact, breakdowns and serious accidents. Thus I demand, for each and every member of human society, freedom of association according to inclination and of activity according to aptitude; in other words, the absolute right to choose the political surroundings in which to live, and to ask for nothing else. For instance, suppose you were a republican ...

-- Me? May heaven beware me!

-- Just suppose you were. Monarchy does not suit you; the air is too stifling for your lungs and your body does not have the free play and action your constitution demands. According to the present frame of mind, you are inclined to tear down this edifice, you and your friends, and to build your own in its place. But to do that, you would come up against all the monarchists, who cling to their monument, and in general, all those who do not share your convictions. Do better: assemble, declare your programme, draw up your budget, open membership lists, take stock of yourself, and if numerous enough to bear the costs, found your republic.

-- Whereabouts? In the Pampas?

-- No, truly not; here, where you are, without moving. I agree that it is necessary, up to the present, to have the monarchists' consent. For the sake of my argument, I suppose the matter of principle to be settled. Otherwise, I am well aware of the difficulty of changing the state of affairs to the way it should be and must become. I simply express my idea, not wishing to impose it on anyone; but I see nothing but the routine which might suppress it.

Don't we know how bad a household establishment the governed and the governments make together, everywhere? On the civil level we provide against unworkable households by legal separation or divorce. I suggest an analogous solution for politics, without having to circumscribe it with formalities and protective restrictions, for in politics previous associations leave no children or physical marks. My method differs from unjust and tyrannical procedures followed in the past in that I have no intention to do anyone violence.

Those wishing to form their own political schism may be its founders, but on one condition, that is, to do so among themselves, within a group, affecting neither the rights nor the creed of others. To achieve this, it is absolutely not necessary to subdivide the territory of the State in so many parts as there are known and approved forms of government. As before, I leave everyone and everything in its place. I only demand that people make room for the dissenters so that they may build their churches and serve the Almighty in their fashion.

-- And tell me, please, how are you going to put this into practice?

-- This is just my strength. Are you aware of the methods of a civil registry office? It is just a matter of a new application of them. In each community is opened a new office, a 'Bureau of Political Membership'. This office would send every responsible citizen a declaration form to fill in, just as for the income tax or dog registration: 'Question: What form of government would you desire? Quite freely, you would answer: Monarchy, or democracy, or any other.

'Question: If monarchy, would you have it absolute or moderate .... if moderated, how?' You would reply: constitutional, I suppose. Anyway, whatever your reply, your answer would be entered in a register arranged for this purpose; and once registered, unless you withdrew your declaration, respecting the legal forms and delays, you would, thereby, become either a royal subject or a citizen of the republic. Thereafter, you are in no way involved with anyone else's government - no more than a Prussian subject is with Belgian authorities. You would obey your own leaders, own laws, and own regulations; would be judged by your equals, taxed by your representatives. You would pay neither more nor less, but morally it would be a completely different situation. Ultimately, everyone would live in his own individual political community, quite as if there were not another one near ... nay, ten other political communities, coexisting with his, each having its own contributors, too.

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If a disagreement came about between subjects of different governments, or between one government and a subject of another, it would simply be a matter of observing the principles hitherto observed between neighbouring peaceful States; and if a gap were found, it could be filled without difficulties by the human rights and all other possible rights. Anything else would be the business of common courts of justice.

-- This is a new gold mine for legal arguments which would bring all lawyers on your side.

-- I counted on this. These legal disputes could and should interest all inhabitants of a certain district likewise, no matter what their political allegiance is. Each government, in this case, would stand politically related to the whole nation almost as each of the Swiss cantons, or, better, the States of the American Union stand to their federal government.

Thus all these fundamental and seemingly frightening questions are met with ready-made solutions; jurisdiction is established over most issues, and would present no difficulties whatsoever.

Certainly, it will happen that some malicious spirits, incorrigible dreamers, and unsociable natures will not accommodate themselves to any known form of government. Also, there will be minorities too weak to cover the costs of their ideal States. So much the worse for them. These odd few are free to propagate their ideas and to recruit up to their full complement, or rather, up to the needs of their budget, after which all would resolve into a matter of finance. Until then they will have to opt for one of the established pattern. You must admit that as insolvent minorities will not cause any trouble.

This is not all; the problem rarely arises over extreme opinions. One fights more often, one struggles much harder, for shades of colour, than for the national flag.

1 have no doubt that in Belgium the overwhelming majority would opt for the flourishing institutions, a few accepted shortcomings notwithstanding, but would one be more content with their functioning?

Do we not have two or three million Catholics who follow only Mr. de Theux, and two or three million liberals who owe allegiance only to themselves? How can they be reconciled? By not trying to reconcile them at all; by letting each party govern itself - in its own way and at its own expense. Theocracy if you want it.

Freedom should even extend to the right not to be free and should include it.

Due, however, to the fact that only shades of opinion are required to multiply the government machinery infinitely, one will exert oneself, in the general interest, to simplify this machinery. One will apply the same cog to achieve a double or threefold effect.

I shall explain myself: a wise and openly constitutional king could suit both, Catholics and liberals - only the ministry would have to be doubled: Mr. de Theux for some, Mr. Frere-Orban for the others, the king for all.

Who would hinder certain gentlemen, whom I shall not name, if they convened to introduce absolutism, letting the same prince use his superior wisdom and rich experience manage those gentlemen's business, freeing them of the regretful necessity of having to express their opinions about government affairs? Truly, when I think of it, I do not see why this one prince should not make a quite acceptable president of an honest, moderate republic, if one accepts the contrary settlement. Such a plurality of offices should not be prohibited.

III.

"Though freedom has its inconveniences and pitfalls, in the long run it always leads to deliverance."

- M. A. Deschamps

One of the many incomparable advantages of my system is to render unimportant, natural, and completely legal those differences of opinion which in our time have brought some upright citizens into disrepute, and which one has cruelly condemned under the name of political apostasies. Such impatience for change, which has been considered criminal in honest people, which has caused old and new nations to be accused of wantonness and ingratitude; what is it but the will to progress? Furthermore, is it not strange that in most cases, those accused of capriciousness and instability, are precisely those who are most loyal to themselves? The faith one would like to have in one's party, flag and prince, is possible if party and prince are constant; but what if they do change or give way to others who are not their equals? Suppose, I had selected, as guide and master, the best prince of the times; I had acquiesced to his powerful and creative will, and foregone my personal initiative to serve his genius. On his

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death, he might be followed, by succession, by some narrow-minded individual, full of wrong ideas, who little by little squanders his father's achievement. Would you expect me to remain his subject? Why? Simply because he would be the direct, legitimate heir? Direct, I allow, but not legitimate in the least, as far as I am concerned. I would not rebel over this matter - I have said that 1 detest revolutions - but I would feel injured and entitled to change at the end of the contract. Mme. de Staël once said to the Czar: 'Sir, your character is your subjects' constitution and your conscience their guaranty.' - 'if that were so', answered Alexander, ' I would have been merely a happy accident.' These words, so lucid and true, completely convey my meaning.

My panacea, if you will allow this term, is simply free competition in the business of government. Everyone has the right to look after his own welfare as he sees it and to obtain security under his own conditions.

On the other hand, this means progress through contest between governments forced to compete for followers. True, world-wide liberty is that which is not forced on anyone, being to each just what he wants of it; it neither suppresses nor deceives, and is always subject to a right of appeal.

To bring about such a liberty, there would be no need to give up either national traditions or family ties, no need to learn to think in a new language, no need at all to cross rivers or seas, carrying the bones of one's ancestors. It is simply a matter of declaration before one's local political commission, for one to move from republic to monarchy, from representative government to autocracy, from oligarchy to democracy, or even to Mr. Proudhon's anarchy, without so much as removing one's dressing gown and slippers.

Are you tired of the agitation in the forum, the hair-splitting of the parliamentary tribune or the rude kisses of the goddess of freedom? Are you so fed up with liberalism and clericalism as to sometimes confuse Mr. Dumortier with Mr. de Fré, to forget the exact difference between Mr. Rogier and Mr. de Decker? Would you like the stabili-ty, the soft comfort of an honest despotism? Do you feel the need for a government which thinks for you, acts for you, sees everything and has a hand everywhere, and plays the role of deputy-providence as all governments like to do?

You do not have to migrate South like swallows in autumn or geese in November. All you desire is here, there, everywhere. Enter your name and take your place!

What is most admirable about this innovation is that it does away, forever, with revolutions, mutinies and street fighting, down to the last tensions in the political atmosphere.

Are you dissatisfied with your government? Change over to anotherl

Four words, always associated with horror and bloodshed, words which all courts, high and low, military and special, without exception, unanimously find guilty of inciting to rebellion; these four words become innocent, as if in the mouths of seminarists, and as harmless as the medicine so wrongly mistrusted by Mr. de Pourceaugnac.

'Change over to another' means: Go to the Bureau for Political Membership, cap in hand, and ask politely for your name to be transferred to any list you please. The Commissioner will put on his glasses, open the register, enter your decision, and give you a receipt. You take your leave, and the revolution is accomplished without spilling any more than a drop of ink. As it affects you alone, I cannot disagree with it. Your change affects no one - that is its merit. It does not involve a victorious majority or a defeated minority. But nothing will prevent 4,600,000 Belgians from following your example, if they wish. The Bureau for Political Membership will ask the remaining individuals to declare their choice.

What, basically, all preconceptions apart, is the function of any government? As I have indicated above, it is to supply its citizens with security, in the widest sense of the word, under optimum conditions. I am well aware that on this point our ideas are still rather confused. For some people, not even an army is protection enough against outside enemies; for some, not even a police force, a security force, a royal prosecutor, and all the honourable judges suffice to assure internal order and protect rights and property. Some people want a government with its hands full of well paid positions, impressive titles, striking decorations; with customs at the frontiers to protect industry against the consumers; with legions of public servants to maintain the fine arts, theatres and actresses. I know, too, of the empty slogans propagated by governments playing at providence, such as we have mentioned before.

Until experimental freedom has done justice to them, I see no harm in letting them continue to the satisfaction of their adherents. I ask one thing only: freedom of choice.

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In a nutshell: freedom of choice, competition. Laissez faire, laissez passer! This marvellous device, inscribed on the banner of economic science, will one day be the principle of the political world, too. The expression 'political economy' gives some pre-taste of it, and, interestingly, some people have already tried to change this name, for instance into 'social' economy. The intuitive good sense of the people has disallowed this concession. The science of economics is and always will be the political science par excellence. Was it not the former which created the modern principle of non-intervention and its slogan: Laissez faire. laissez passer?

Let us try free competition in the business of government, as in all others. Imagine, after the first surprise, the picture of a country exposed to governmental competition, that is to say, simultaneously possessing as many regularly competing governments as have ever been conceived and will ever be invented.

-- Yes, indeed, that will be a fine mess. Do you suppose we could extricate ourselves from such a confusion?

-- Surely, nothing is simpler to understand, if only one applies oneself to it a little. Do you remember the times when people shouted religious opinions more loudly than anyone ever shouted political arguments? When the divine creator became the Lord of Hosts, the avenging and pitiless god in whose name blood flowed in rivers? Men have always tried to take the divine cause into their own hands, to make Him an accomplice of their own bloodthirsty passions: 'Kill them all] God will recognize his own!'

What has become of such implacable hatred? The progress of the human spirit has swept it away like the autumn winds the dead leaves. The religions in whose names were set up stakes and instruments of torture, survive and live together peacefully, under the same laws, eating from the same budget. If each sect preaches only its own excellence, it achieves more than were it to persist in condemning its rivals.

Indeed, has it not become possible in this obscure, unfathomable region of the conscience, what with the proselytism of some, the intolerance of others, the fanaticism and ignorance of the masses; is it not possible to the extent that it is practised in half the world without resulting in unrest or violence? Moreover, particularly where there are divergent creeds, numerous sects exist on a footing of complete legal equality, people, in fact, are more circumspect and careful of their moral purity and dignity than anywhere else. And what has become possible under such difficult conditions must be all the more possible in the purely secular domain of politics, where all is so clear, where the final aim is implicit in one phrase, where the whole science can be expressed in four words.

Under the present conditions, a government exists only by the exclusion of some, and one party can rule only after splitting its opponents; a majority is always harassed by a minority which is impatient to govern. Under such conditions it is quite inevitable that the parties hate each other and live, if not at war, at least in a state of armed peace. Who would be surprised to see that the minorities intrigue and agitate and that governments put down by force aspiring political forms which would be exclusive, too? So, society ends up composed of ambitious, resentful men waiting for vengeance, and ambitious, satisfied men, complacent on the edge of a precipice.

Erroneous principles never bring about just consequences, & coercion never leads to right or truth.

All compulsion should cease. Every adult citizen should be and remain free to select from among the possible, offered governments, that which conforms to his will and satisfies his personal needs. Free not only on the day following some bloody revolution, but always, everywhere. Free to select, but not to force his choice on others. Then all disorder will cease, all fruitless struggle will be avoided.

This is only one side of the question. There remains another: From the moment when forms of government are subject to experimentation, free competition, they are bound to progress and perfect themselves; that is natural law. No more hypocrisy, no more apparent profundities which contain merely a void. No more machinations passing for diplomatic subtlety. No more cowardly moves or impropriety camouflaged as State policy. No more court or military intrigues deceitfully described as being honourable or in the national interest.

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In short, no more lies regarding State machinery. Everything is open to scrutiny. The subjects making and comparing observations, the governor will finally see this truth of economics and politics: That in this world there is only one condition of a solid, lasting success, and that is, to govern better and more efficiently than others.

From this moment on, forces formerly wasted on useless labour, on friction and resistance, will unite to bring about an unprecedented, almost incomprehensible impulse towards the progress and happiness of mankind.

-- Amen! Allow me one small objection: When all possible types of government have been tried everywhere, publicly and under free competition, what will be the result? One form is sure to be recognized as the best, and thus finally everyone will choose it. This would lead us back to having one government for all, which is just where we began.

-- Not so fast, please, dear reader. Do you freely admit that all would then be in harmony, and that this would be just as when we began? Your objection gives support to my fundamental principle, insofar as it expects this universal agreement to be established by the simple expedient of 'laissez faire, laissez passer'.

I could seize this opportunity to declare you convinced, converted to my system. But I am not interested in half-convictions, and am not looking for converts. No, we would not revert to having a single form of government, unless perhaps in the far-distant future, when governmental activities will be reduced by common consent to the simplest form. We are not there yet, not anywhere near it.

It is obvious that men are neither of the same opinion or moral attitude, nor as easily reconciled as you suppose. The rule of free competition is therefore the only possible one. One man needs excitement and struggle; quietness would be deadly to him. Another, dreamer and philosopher, is aware of the movements of society only in the corner of his eye; his thoughts are formed only in the most profound peace. One, poor, thoughtful, an unknown artist, needs encouragement and support to create his immortal work; a laboratory for his experiments, a block of marble to sculpt angels. Another, a powerful and spontaneous thinker, endures no fetters and breaks the arm that would guide him. For one, a republic is satisfactory, with its dedication and self-denial; for another, an absolute monarchy with its pomp and splendour. One, an orator, would like a parliament; another, incapable of speaking ten connected words, would have nothing to do with such chatterers. There are strong spirits and weak minds; some with insatiable ambitions and some who are humble, happy with the small share which befalls them. Finally, there are as many needs as different personalities. How could all these be reconciled by a single form of government? Clearly, people would accept it only in varying degrees. Some would be content, some indifferent; some would find faults, some be openly dissatisfied, some would conspire against it. Whatever happens, count on human nature that the number satisfied would be smaller than the number of dissenters. However perfect a government might be - be it absolutely perfect - there will always be one opposition: the people whose natures are imperfect, to whom the whole structure is incomprehensible, even disagreeable. In my system the most extreme dissatisfaction would be similar to the marital dispute, with divorce as its final solution.

However, under the reign of competition, which government would allow itself to be overtaken by the others in the race for progress? What perfection, available to one's happy neighbour, would one refuse in one's own house? Such constant competition would work wonders. In fact, the subjects would become models of perfection, too. Since they will be free to come and go, to speak or be silent, to act or to leave things alone, they would have only themselves to blame if they were not completely happy. From now on, instead of forcing attention on the opposition, they will satisfy their vanity by assuring themselves and persuading others that their own authority is the most perfect imaginable. Thus, between governments and governed, a friendly understanding will grow up, a mutual trust and ease of relationships, clearly understood.

-- What, you who are wide awake, seriously dream of complete harmony between parties and political movements? You expect them to live side by side, in the same territory, without tensions? Without the stronger seeking to subdue and annex the weaker? You imagine that such thorough confusion would produce a universal language?

-- I believe in the universal language, to the same extent as I believe in the supreme power of freedom to bring about world peace. I can predict neither the hour nor the day of this universal agreement. My idea is merely a seed in the wind - will it fall on fertile ground, or on the cobbled road? I can have no say in this - I propose nothing.

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Everything is just a matter of time. Who, a century ago, believed in freedom of worship? And who, these days, would dare question it? Is it so very long since people scoffed at the idea of the press being a power within the State? Yet now, upright statesmen bow before it. Did you foresee this new force of public opinion, whose birth we have all of us witnessed, which, though still in its infancy, imposes its verdict even on empires? It is of utmost importance even in the decisions of despots. Would you not have laughed in the face of anyone daring to predict its rise?

-- Now that you are not making concrete proposals, we can talk about it. Tell me, for instance, how anyone is to recognize his own among this confusion of authorities? And if one may at any time join this government and resign from that, on whom or what could you rely to settle the State budget and to maintain the lists of members?

- - In the first case, I do not suggest one should be free to change one's government capriciously, causing it to go bankrupt. For this sort of contract one must prescribe a minimum term, say one year. Judging from the example of France, and elsewhere, I think it might very well be possible to support for a whole year the government to which one has subscribed. Regularly approved and balanced State budgets need oblige everyone only to the extent found necessary as a result of free competition. In any disputes, regular courts would make decisions.

Regarding recognition of its subjects, constituents, or taxpayers; would this really present more difficulties than for each church to account for its believers, each company its shareholders?

-- But you would have ten or twenty governments instead of one, thus as many budgets and membership lists - and general expenses would multiply with the number of government departments.

-- I do not deny the validity of this objection. Notice, though, that due to the law of competition, each government would, necessarily, endeavour to become as simple and economical as possible. The government departments which cost us, God knows! our very eyes, would reduce themselves to bare necessities, and superfluous office holders would have to give up their positions and take on productive work.

This way the question would be only half answered and I dislike incomplete solutions. Too many governments would constitute an evil, and cause excessive expenses, if not confusion. However, once one notices this evil, the remedy is at hand. The common sense of the people would do justice to any irregularities and soon only workable governments would be able to carry on. The others would die of exhaustion. You see, freedom is the answer to everything.

-- Perhaps. Do you believe that the existing dynasties, the prevailing majorities, the present corporations and accredited theories would retreat and quietly arrange themselves behind the banner of 'laissez faire, laissez passer'? You have put it very well that you are not making concrete proposals, but that does not get you out of the debate.

-- Tell me, first of all, if you really think they would be so confident of themselves as always to be able to afford to decline such large concessions? I myself would not overthrow anybody. All governments exist through some kind of innate power which they more or less skilfully use to survive. From now on, they have an assured place in my system. I do not deny that at first they may lose a considerable number of their involuntary followers, but without considering the chances of its coming about, what wonderful compensations do result from the security and stability of power! Less subjects, in other words, less taxpayers, but for compensation they will have complete submission; voluntary, moreover, for the whole term of the contract.

No more compulsion, less security officers, hardly any police; soldiers, but only for the sake of parades, therefore only the especially good-looking ones. Expenses will decrease fast enough not to decrease incomes; no more loans and no more financial difficulties. What has so far been seen only in the 'New World' will become reality; economic systems which at least would make men happy. One could be blessed, incensed and I am not speaking of stupefying vapours one presents to the noses of the faint, but, rather, of genuine Arabic perfumes, made for the sense of the elite, What majority would not agree to losing the whole of the minority?

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At last you see how a system based on the great economic principle of 'laissez faire' can deal with all the difficulties. Truth is not only a half-truth but the whole truth, neither more nor less.

Today, we have ruling dynasties as well as forsaken ones, princes wearing a crown and others who certainly would not mind a chance of wearing one. Each has his party and each party is primarily interested in throwing sticks between the wheels of the Coach of State, until they have tipped it up, thus gaining the chance of taking it over themselves, risking the same fate. It is like the charming game of seesaw, which the people never seem tired of paying for, as Paul-Louis Courier said.

In our system there will be neither any more expensive balancing acts nor catastrophic downfalls, no more conspiracies or usurpations. The whole world is legitimate and everybody can be himself. One remains legitimate as long as one can keep it up and for one's adherents alone. Apart from this, there will be neither divine nor secular rights, no right except that to change, to perfect one's programme, and to make fresh appeals to one's followers.

No exciles, banishments, confiscations, persecutions of any kind. A governor unable to meet the demands of his creditors, may leave his palace with raised head if he has been honest, his book-keeping is in order and his statutes, constitutional and otherwise, have been faithfully kept. He may go out into the country to justify himself in his memoirs. Under other circumstances, when ideas have changed, a deficiency is felt in society, something in particular is lacking, idle capital and discontented shareholders look elsewhere for investments ... , then one launches one's programme quickly, recruits members, and if one thinks one has got enough - instead of going into the streets as one would call it in a rebellion - one goes to the Bureau for Political Membership. One hands in one's declaration, supported by the statutes and a register for members to enter their names. Then one has a new government.

The rest are internal problems, management affairs, about which only the members need worry.

I propose a minimum fee for entrances and changes, raised for the benefit of the Bureau for Political Membership: Some hundred Dollars for the entrance to establish a government, a few cents to change as an individual from one to another. The employees would receive no other remuneration but I imagine that they would be well paid as 1 expect these offices to do plenty of business.

Are you not surprised by the simplicity of this apparatus, this powerful machinery which even a child could handle and which, nevertheless, would satisfy all needs? Search, scrutinise, test and analyse it. I defy you to find fault with it in any particular.

Furthermore, I am convinced that no one will desire any more. Such is human nature. It is this conviction in fact, which induced me to publish my idea. Indeed, if I do not find followers, this is nothing but a game with words and no existing power, no majority, nor organization, nobody, whatever he stands for, has any right to denounce me.

-- And so, you have converted me just by chance?

-- Shhh ... You might compromise met"

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NOTE FROM THE FIRST ISSUE OF THE ABOVE ESSAY, IN PEACE PLANS NO. 4:

De Puydt spoke mainly about the strife between monarchism and republicanism (and just mentions anarchism as a possibility in one sentence) but his system is, naturally, applicable to all other isms, to all modern ideologies, too, if only their totalitarian aspects are removed. Panarchism would remove them. Some degree of totalitarianism is unavoidable even in the best of the present systems - as long as one believes uniformity and territoriality to be necessary.

It really does not require a great mental effort to apply the panarchic system to the presently suppressed national, racial, ideological, religious etc. minorities or majorities, to apply it to end the fighting in Vietnam, Malaysia, Indonesia, Israel, the Congo, to settle the unrest in South Africa, the Southern States of the U.S.A., to render harmless the power of communist and other dictators, to end terrorist activities, to bring about one or several (peacefully co-existing) world-federations, to end the internal struggle between political parties and movements.

Under panarchy and the rule of human and natural rights, each group could achieve as much independence and self-government as it desires. Once this is recognized, most human beings will be rational enough not to strive for any more.

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A new science is required to determine exactly the extent and limits of economic, social, and political freedom of action and tolerance. I hope that the above contribution will help to bring it about.

Seeing my panarchistic approach, I am a utopian and a conservative, a libertarian and a socialist, an anarchist and an authoritarian, a believer and an atheist, a radical and a gradualist, a conservative reformer, a non-violent idealist and a militant revolutionary, an uncompromising compromiser and an immoderate moderator as well - and there is no contradiction involved!

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"On the other hand, if a libertarian, like me, has a slightly different conception of government, he might respond to Dance's claim by saying that there are indeed better governments than democracies, namely, private, voluntary institutions which offer their services on a free market, and which may be dictatorial, democratic, fascist, monarchical, and so on, depending on the wishes of the customers. To say that these kinds of organizations could exist as purely voluntary associations is not at all paradoxical; such organizations already exist, usually (but by no means always) in the guise of religious institutions. I suppose this puts me somewhere near the so-called 'agorist' camp, to borrow Dance's borrowed term." -

David B. Suits, in "OPTION", 6/78.

"It is as unjust to force one's government upon another,

as it is unjust to force one's religion upon another."

Charles T. Sprading: From the introduction to his Liberty and the Great Libertarians.

Panarchism has the potential of confederating more sensible people in this world than any other ism. The total numbers of all minorities - subscribing to panarchism - would far outnumber the largest coercive nation on earth. But panarchism would not only liberate minorities - but majorities as well. Thus, its minimum rules have the chance to become a new and rational world-religion. - J.Z., 79.

What does panarchy mean literally? It means: As many competing governments everywhere and at the same time - but without territorial sovereignty - as are desired by voluntary members, all of them with as many or as few powers as are claimed for them by their supporters. Between them they represent all forms of government and no-government which can find some voluntary support.

The introduction of panarchy or competing governments would, in reality, do away with "the State" as we know or fear it. "The State" would not even be retained by those who would not leave the present States or who would set up similar forms. Voluntarism and exterritorial autonomy would be their basic characteristics, also, once individuals are free to leave or secede from them and those who want to leave them have left them. Then nothing but volunteer associations with personal laws would remain. How they would regulate their internal affairs would be their concern alone. They could hardly endanger any others.

"You can't even have a guaranteed right to life or liberty in a dynamic system; the one absolutely guaranteed right is the right to TRY. But with absolutely no guaranty of success in your effort, nor any guarantee of reward for 'a good try, …' "

"... Some time in the future, there will arise a dynamic culture which has achieved a means of maintaining a dynamic stability." - ANALOG, Sept. 63, p. 98.

"Eighteen European monarchs are hopefully waiting for the time

when they will be restored to their vacant ancestral thrones... "

AUSTRALASIAN POST, 23/10/1975.

"... the no-government concept includes as a correlative proposition

the idea that people will be correspondingly free to choose

    • individually or collectively -

whatever economic, social, moral, et cetera, system they want."

Jerry Millett, Texas, in ANALOG, June 1961.

Panarchy is the most radical and most tolerant political system -

the only one with a chance to conciliate all ideologies sufficiently,

whether of a left, right or central position.

 

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II/3

THE RIGHT TO IGNORE THE STATE

By Herbert Spencer

Chapter XIX of "Social Statics", December 1850 edition.

1. AS A COROLLARY TO THE PROPOSITION THAT ALL INSTITUTIONS must be subordinated to the law of equal freedom, we cannot choose but admit the right of the citizen to adopt a condition of voluntary outlawry. If every man has freedom to do all that he wills, provided he infringes not the equal freedom of any other man, then he is free to drop connection with the State - to relinquish its protection and to refuse paying toward its support. It is self-evident that in so behaving he in now way trenches upon the liberty of others, for his position is a passive one, and while passive he cannot become an aggressor. It is equally self-evident that he cannot be compelled to continue one of a political corporation without a breach of the moral low, seeing that citizenship involves payment of taxes; and the taking away of a man's property against his will is an infringement of his rights (p.121).

Government being simply an agent employed in common by a number of individuals to secure to them certain advantages, the very nature of the connection implies that it is for each to say whether he will employ such an agent or not. If any one of them determines to ignore this mutual-safety confederation, nothing con be said except that he loses all claim to its good offices and exposes himself to the danger of maltreatment - a thing he is quite at liberty to do if he likes. He cannot be coerced into political combination without a breach of the law of equal freedom; he can withdraw from it without committing any such breach, and he has therefore a right so to withdraw.

2. "NO HUMAN LAWS ARE OF ANY VALIDITY OF CONTRARY TO THE law of nature; and such of them as are valid derive all their force and all their authority mediately or immediately from this original." Thus writes Blackstone, to whom let all honor be given for having so far outseen the ideas of his time and, indeed, we may say of our time. A good antidote, this, for those political superstitions which so widely prevail. A good check upon that sentiment of power worship which still misleads us by magnifying the prerogatives of constitutional governments as it once did those of monarchs. Let men learn that a legislature is not 'our God upon earth', though, by the authority they ascribe to it and the things they expect from it, they would seem to think it is. Let them learn rather that it is an institution serving a purely temporary purpose, whose power, when not stolen, is at the best borrowed.

Nay, indeed, have we not seen (p. 14) that government is essentially immoral? Is it not the offspring of evil, bearing about it all the marks of its parentage?

Does it not exist because crime exists? Is it not strong - or, as we say, despotic - when crime is great? Is there not more liberty - that is, less government - as crime diminishes? And must not government cease when crime ceases, for very lack of objects on which to perform its function? Not only does magisterial power exist because of evil, but it exists by evil. Violence is employed to maintain it, and all violence involves criminality. Soldiers, policemen, and jailers; swords, batons, and fetters are instruments for inflicting pain; and all infliction of pain is in the abstract wrong. The State employs evil weapons to subjugate evil and is alike contaminated by the objects with which it deals and the means by which it works. Morality cannot recognize it, for morality, being simply a statement of the perfect law, can give no countenance to anything growing out of, and living by, breaches of that law (Chapter I). Wherefore, legislative authority can never be ethical - must always be conventional merely.

Hence, there is a certain inconsistency in the attempt to determine the right position, structure, and conduct of a government by appeal to the first principles of rectitude. For, as just pointed out, the acts of an institution which is in both nature and origin imperfect, cannot be made to square with the perfect law. All that we can do is to ascertain, firstly, in what attitude a legislature must stand to the community to avoid being by its mere existence an embodied wrong; secondly, in what manner it must be constituted so as to exhibit the least incongruity with the moral law; and thirdly, to what sphere its actions must be limited to prevent it from multiplying those breaches of equity it is set up to prevent.

The first condition to be conformed to before a legislature can be established without violating the law of equal freedom is the acknowledgement of the right now under discussion - the right to ignore the State. (Footnote by Spencer: Hence maybe drawn an argument for direct taxation, seeing that only when taxation is direct does repudiation of state burdens become possible.)

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3. UPHOLDERS OF PURE DESPOTISM MAY FITLY BELIEVE STATE control to be unlimited and unconditional. They who assert that men are made for governments and not governments for men, may consistently hold that no one can remove himself beyond the pale of political organization. But they who maintain that the people are the only legitimate source of power - that legislative authority is not original, but deputed - cannot deny the right to ignore the State without entangling themselves in an absurdity.

For, if legislative authority is deputed, it follows that those from whom it proceeds are the masters of those on whom it is conferred; it follows further that as masters they confer the said authority voluntarily; and this implies that they may give or withhold it as they please. To call that deputed which is wrenched from men, whether they will or not, is nonsense. But what is here true of all collectively, is equally true of each separately. As a government can rightly act for the people only when empowered by them, so also can it rightly act for the individual only when empowered by him. If A, B, and C debate whether they shall employ an agent to perform for them a certain service, and if, while A and B agree to do so, C dissents, C can-not equitably be made a party to the agreement in spite of himself. And this must be equally true of thirty as of three; and if of thirty, why not of three hundred, or three thousand, or three million?

4. OF THE POLITICAL SUPERSTITIONS LATELY ALLUDED TO, NONE is so universally diffused as the notion that majorities are omnipotent. Under the impression that the preservation of order will ever require power to be wielded by some party, the moral sense of our time feels that such power cannot rightly be conferred on any but the largest moiety of society. It interprets literally the saying that 'the voice of the people is the voice of God', and, transferring to the one the sacredness attached to the other, it concludes that from the will of the people - that is, of the majority - there can be no appeal. Yet this belief is entirely erroneous.

Suppose, for the sake of argument, that, struck by some Malthusian panic, a legislature duly representing public opinion were to enact that all children born during the next ten years should be drowned. Does anyone think such an enactment would be warrantable? If not, there is evidently a limit to the power of the majority. Suppose, again, that of two races living together - Celts and Saxons, for example - the most numerous determined to make the others their slaves. Would the authority of the greatest number be in such case valid? If not, there is something to which its authority must be subordinate. Suppose, once more, that all men having incomes under L 50 a year were to resolve upon reducing every income above that amount to their own standard, and appropriating the excess for public purposes. Could their resolution be justified? If not, it must be a third time confessed that there is a law to which the popular voice must defer. What. then, is that law, if not the law of pure equity - the law of equal freedom? These restraints, which all would put to the will of the majority, are exactly the restraints set up by that law. We deny the right of a majority to murder, to enslave, or to rob, simply because murder, enslaving, and robbery are violations of that law - violations too gross to be overlooked. But if great violations of it are wrong, so also are smaller ones. If the will of the many cannot supersede the first principle of morality in these cases, neither can it in any. So that, however insignificant the minority, and however trifling the proposed trespass against their rights, no such trespass is permissible.

When we have made our constitution purely democratic, thinks to himself the earnest reformer, we shall have brought government into harmony with absolute justice. Such a faith, though perhaps needful for the age, is a very erroneous one. By no process can coercion be made equitable. The freest form of government is only the least objectional form. The rule of the many by the few we call tyranny; the rule of the few by the many is tyranny also, only of a less intense kind. 'You shall do as we will, and not as you will', is in either case the declaration; and if the hundred make it to the ninety-nine, instead of the ninety-nine to the hundred, it is only a fraction less immoral. Of two such parties, whichever fulfils this declaration necessarily breaks the law of equal freedom: the only difference being that by the one it is broken in the persons of ninety-nine, while by the other it is broken in the persons of a hundred. And the merit of the democratic form of government consists solely in this, that it trespasses against the smallest number.

The very existence of majorities and minorities is indicative of an immoral state. The man whose character harmonizes with the moral law, we found to be one who can obtain complete happiness without diminishing the happiness of his fellows (Chapter III). But the enactment of public arrangements by vote implies a society consis-ting of men otherwise constituted - implies that the desires of some cannot be satisfied without sacrificing the

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desires of others - implies that in the pursuit of their happiness the majority inflict a certain amount of unhappiness on the minority - implies, therefore, organic immorality. Thus, from another point of view, we again perceive that even in its most equitable form it is impossible for government to dissociate itself from evil; and further, that unless the right to ignore the State is recognized, its acts must be essentially criminal.

5. THAT A MAN IS FREE TO ABANDON THE BENEFITS AND THROW off the burdens of citizenship, may indeed be inferred from the admissions of existing authorities and of current opinion. Unprepared as they probably are for so extreme a doctrine as the one here maintained, the radicals of our day yet unwittingly profess their belief in a maxim which obviously embodies this doctrine. Do we not continually hear them quote Blackstone's assertion that 'no subject of England can be constrained to pay any aids or taxes, even for the defence of the realm or the support of government, but such as are imposed by his own consent, or that of his representative in parliament?'

And what does this mean? It means, say they, that every man should have a vote. True, but it means much more. If there is any sense in words, it is a distinct enunciation of the very right now contended for. In affirming that a man may not be taxed unless he has directly or indirectly given his consent, it affirms that he may refuse to be so taxed; and to refuse to be taxed is to cut all connection with the State.

Perhaps it will be said that this consent is not a specific, but a general one, and that the citizen is understood to have assented to everything his representative may do when he voted for him. But suppose he did not vote for him, and on the contrary did all in his power to get elected someone holding opposite views - what then? The reply will probably be that, by taking part in such an election, he tacitly agreed to abide by the decision of the majority. And how if he did not vote at all? Why, then he cannot justly complain of any tax, seeing that he made no protest against its imposition.

So, curiously enough, it seems that he gave his consent in whatever way he acted - whether he said yes, whether he said no, or whether he remained neuter! A rather awkward doctrine, this. Here stands an unfortunate citizen who is asked if he will pay money for a certain proffered advantage; and whether he employs the only means of expressing his refusal or does not employ it, we are told that he practically agrees, if only the number of others who agree is greater than the number of those who dissent. And thus we are introduced to the novel principle that A's consent to a thing is not determined by what A says, but by what B may happen to say!

It is for those who quote Blackstone to choose between this absurdity and the doctrine above set forth. Either his maxim implies the right to ignore the State, or it is sheer nonsense.

6. THERE IS A STRANGE HETEROGENEITY IN OUR POLITICAL FAITHS. Systems that have had their day and are beginning here and there to let the daylight through, are patched with modern notions utterly unlike in quality and color; and men gravely display these systems, wear them, and walk about in them, quite unconscious of their grotesqueness. This transition State of ours, partaking as it does equally of the past and the future, breeds hybrid theories exhibiting the oddest union of bygone despotism and coming freedom. Here are types of the old organization curiously disguised by germs of the new, peculiarities showing adaptation to a preceding State, modified by rudiments that prophesy of something to come, making altogether so chaotic a mixture of relationships that there is no saying to what class these births of the age should be referred.

As ideas must of necessity bear the stamp of the time, it is useless to lament the contentment with which these incongruous beliefs are held. Otherwise it would seem unfortunate that men do not pursue to the end the trains of reasoning which have led to these partial modifications. In the present case, for example, consistency would force them to admit that, on other points besides the one just noticed, they hold opinions and use arguments in which the right to ignore the State is involved.

For what is the meaning of Dissent? The time was when a man's faith and his mode of worship were as much determinable by law as his secular acts; and, according to provisions extant in our statute book, are so still. Thanks to the growth of a Protestant spirit, however, we have ignored the State in this matter - wholly in theory, and partly in practice. But how have we done so? By assuming an attitude which, if consistently maintained, implies a right to ignore the State entirely. Observe the positions of the two parties.

'This is your creed', says the legislator; 'you must believe and openly profess what is here set down for you.'

'I shall not do anything of the kind', answers the nonconformist; 'I will go to prison rather'.

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'Your religious ordinances', pursues the legislator, 'shall be such as we have prescribed. You shall attend the churches we have endowed and adopt the ceremonies used in them.'

'Nothing shall induce me to do so', is the reply; 'I altogether deny your power to dictate to me in such matters, and mean to resist to the uttermost'.

'Lastly', adds the legislator, 'we shall require you to pay such sums of money toward the support of these religious institutions as we may see fit to ask'.

'Not a farthing will you have from me', exclaims our sturdy Independent; 'even did I believe in the doctrines of your church (which I do not), I should still rebel against your interference; and if you take my property, it shall be by force and under protest',

What now does this proceeding amount to when regarded in the abstract? It amounts to an assertion by the individual of the right to exercise one of his faculties - the religious sentiment - without let or hindrance, and with no limit save that set up by the equal claims of others. And what is meant by ignoring the State? Simply an assertion of the right similarly to exercise all the faculties. The one is just an expansion of the other - rests on the same footing with the other - must stand or fall with the other. Men do indeed speak of civil and religious liberty as different things: but the distinction is quite arbitrary. They are parts of the same whole and cannot philosophically be separated.

'Yes, they can', interposes an objector; 'assertion of the one is imperative as being a religious duty. The liberty to worship God in the way that seems to him right is a liberty without which a man cannot fulfil what he believes to be Divine commands, and therefore conscience requires him to maintain it'.

True enough; but how if the same can be asserted of all other liberty? How if maintenance of this also turns out to be a matter of conscience? Have we not seen that human happiness is the Divine will - that only by exercising our faculties is this happiness obtainable - and that it is impossible to exercise them without freedom? (Chapter IV) And if this freedom for the exercise of faculties is a condition without which the Divine will cannot be fulfilled, the preservation of it is, by our objector's own showing, a duty. Or, in other words, it appears not only that the maintenance of liberty of action may be a point of conscience, but that it ought to be one. And thus we are clearly shown that the claims to ignore the State in religious and in secular matters are in essence identical.

The other reason commonly assigned for nonconformity admits of similar treatment. Besides resisting State dictation in the abstract, the dissenter resists it from disapprobation of the doctrine taught. No legislative injunction will make him adopt what he considers an erroneous belief; and, bearing in mind his duty toward his fellow men, he refuses to help through the medium of his purse in disseminating this erroneous belief. The position is perfectly intelligible. But it is one which either commits its adherents to civil nonconformity also, or leaves them in a dilemma. For why do they refuse to be instrumental in spreading error? Because error is adverse to human happiness. And on what ground is any piece of secular legislation disapproved? For the same reason - because thought adverse to human happiness. How, then, can it be shown that the State ought to be resisted in the one case and not in the other? Will anyone deliberately assert that if a government demands money from us to aid in TEACHING what we think will produce evil we ought to refuse it, but that if the money is for the purpose of DOING what we think will produce evil we ought not to refuse it? Yet such is the hopeful proposition which those have to maintain who recognize the right to ignore the State in religious matters but deny it in civil matters.

7. THE SUBSTANCE OF THIS CHAPTER ONCE MORE REMINDS US OF the incongruity between a

perfect law and an imperfect state. The practicability of the principle here laid down varies directly as social morality. In a thoroughly vicious community its admission would be productive of anarchy. In a completely virtuous one its admission will be both innocuous and inevitable. Progress toward a condition of social health - a condition, that is, in which the remedial measures of legislation will no longer be needed - is progress toward a condition in which those remedial measures will be cast aside and the authority prescribing them disregarded. The two changes are of necessity co-ordinate. That moral sense whose supremacy will make society harmonious and government unnecessary is the same moral sense which will then make each man assert his freedom even to the extent of ignoring the State - is the same moral sense which, by deterring the majority from coercing the minority, will eventually render government impossible. And as what are merely different manifestations of the same sentiment must bear a constant ratio to each other, the tendency to repudiate government will increase only at the same rate that governments become needless.

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Let not any be alarmed, therefore, at the promulgation of the foregoing doctrine. There are many changes yet to be passed through before it can begin to exercise much influence. Probably a long time will elapse before the right to ignore the State will be generally admitted, even in theory. It will be still longer before it receives legislative recognition. And even then there will be plenty of checks upon the premature exercise of it. A sharp experience will sufficiently instruct those who may too soon abandon legal protection. While, in the majority of men, there is such a love of tried arrangements and so great a dread of experiments that they will probably not act upon this right until long after it is safe to do so."

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In chapter XX of the same work, p. 195 of the 1970 Robert Schalkenbach Foundation, N.Y. reprint, he wrote:

"As lately shown, no government can have any ethical authority. The highest form it can assume is that in which the moral law remains passive with regard to it - tolerates it - no longer protests against it. The first condition of that form is that citizenship shall be voluntary; the second; that it shall confer equal privileges."

Spencer himself later renounced this chapter in general terms only and omitted it in further impressions, to my knowledge without ever fully stating his reasons. Moreover, so far I have looked in vain for a thorough discussion of Spencer's ideas on the right to ignore the State. I would like to hear of any references to it. But at least, in recent years, there were a few reprints of this chapter.

Do you agree or disagree with Herbert Spencer's ideas on this subject - or do you go on ignoring them? I believe that his ideas contain the germ of the solution to the problem of nuclear war - and have developed and applied them in Peace Plans Nos.16-17. Thus I believe that you will ignore these ideas at your peril - and that of all children and of yet unborn generations.

Jay C. Wood, in "REASON", November 1978. p. 46, reviewed a related book by John Gall: Systemantics, New York, Quadrangle, 1977, 111pp, $ 6.95. The review was favourable. He calls the system there a system of free choice of government or the principle of hegemonic indeterminacy. If I can get permission, I would like to reproduce it in this series. Quadrangle appears to be a division of Times Books, 3 Park Ave., Manhattan, N.Y.

Another book which goes far in this direction is: Le Grand E. Day's "A New Dimension of Freedom", developing his theory of "multigovernment". Published by Mojave Books, 7040 Darby Ave., Reseda, California 91335, 1977, 49 pages.

Day, like many of the others, believed he had discovered or invented the principle involved - which just goes to show how carelessly the most important ideas are still treated in spite of all modern information and library science. Just try to find half a dozen references to it in any modern large library!

J. R. Stromberg, in his article: "Secession, the Essence of Anarchy...", in LIBERTARIAN FORUM, June 1976, quoted Abraham Lincoln's 1st inaugural address:

"Plainly, the central idea of secession is the essence of anarchy."

If there had been anarchists in his audience, they could have applauded this remark and this would not have pleased Lincoln.

Rather than letting the collective destructively ignore the rights of the individual, the individual should be freed to creatively ignore the collective. The rule for the collective would then be: Don't interfere with an individual doing his own thing. Ignore him, meaning: leave him alone!

"Therefore, to 'do something about it' one should concentrate on society and leave politics severely alone; which means education and more education, and ignoring the politician altogether... " Frank Chodorov : Out of Step, 108.

"Start by listing the governmental restrictions that inhibit your freedom. Determine the possible consequences of ignoring them. It may be that no more than a warning is involved if you're caught. And you might also find that there are legal ways of avoiding the restrictions - if they're important enough to be worth the time to investigate.

In many cases, you can just ignore the law without incurring dangerous consequences. In others, you may have to go to more trouble - such as consulting an attorney or tax accountant."

Harry Brown: How I Found Freedom, p.177/8.

 

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II/ 4

APPEAL TO ESTABLISH A COSMOPOLITAN UNION

(The following is a rough translation of an appeal in "RADIKALER GEIST" (Radical Spirit ), a 1931 issue, in Germany, a type of review of unusual books, which brought instead of a review short and significant extracts from the books and advertised them. This group was founded by the writer Werner Ackermann, the draft was apparently influenced by Ulrich von Beckerath. My father, Kurt Helmut Zube, was also a member. Before the group could grow to any considerable size it was suppressed by the Nazis. But it had also its internal difficulties. After existing for two years the idea that there could and should also be competing court systems was still new to most members. Somehow, they had assumed that the State's courts would continue to exist indefinitely once the right of individuals to secede is introduced. All too few people are quite consistent in their beliefs.

This appeal was previously published also in Peace Plans No. 5 and has later several times served as a filler. On www.butterbach.net it can be found in several languages, at least also in German and French.

I would like to see such a group revived, and be it only in order to bring, first of all, all relevant literature to light. Then the ambition might be to approach all active minority groups with such a programme.)

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Membership in the Cosmopolitan Union is free.

Its members support - without any personal obligation - the following basic demands of the Cosmopolitan Union:

1. Everyone has the right to secede from the State like from a church.

2. Cosmopolitans (people who have voluntarily renounced their State membership) possess the right to migrate,

settle, and work everywhere.

3. Persons who have lost their nationality against their will, may by simple option, become either cosmopolites or

members of a State.

4. The State recognises as rightful a condition of non-membership and recognises cosmopolites as an international

minority according to modern international law.

5. The State respects the independence of a protective association of cosmopolites and recognises its right to

conclude treaties. This protective association may open branches with consular rights.

6. Cosmopolitan passports and personal documents issued by the protective association to its registered members,

are to be recognized by all State departments.

7. In case of war cosmopolites are to be considered as neutral foreigners. The State has neither in peace nor during

times of war a right to infringe freedom and property rights of cosmopolites. Cosmopolites may not be forced

to serve in the armed forces or auxiliary war services of a State, to contribute to war taxes or other expenses

connected with a war effort.

8. Nobody may be coerced in any form and under any pretence to retain his nationality, not even in wartime.

9. The State respects the independence of cosmopolitan benevolent and mutual benefit associations like welfare

centres, insurance companies, banking institutions, associations for legal protection, archives, educational and

training institutions, hospitals, homes for aged people, etc. The State will not force any institution or services

upon cosmopolites which the cosmopolites are willing and capable to supply themselves or which they do not

desire.

10. The State will investigate further demands resulting from the above fundamental principles of the

Cosmopolitan Union. Upon application by their protective association it will enter into negotiations concerning

an extension of the treaties concluded between them. Regulations concerning the detailed application of

the above principles, including rules for the period of transition, will be worked out between the State and the

Cosmopolitan Union."

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"Ignore ... politicians ... don't ignore what is right."

Robert Brakeman, SOUTHERN LIBERTARIAN MESSENGER, 6/76.

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II/5

DRAFT FOR THE NEXT PEACE TREATY WITH RUSSIA

By Ulrich von Beckerath, July, 1933

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The following draft was only contained in a letter. But at that time U.v.B. was careful enough, even in letters, to couch his proposals always only in terms which would make him appear rather as a supporter than as an enemy of the regime. Consequently, there were no official repercussions. My father, a few weeks earlier, had not been so careful although he thought he was smart enough. From Danzig, then neutral, he published a booklet under the provocative title :"Ist Anarchismus staatsfeindlich?" (Is Anarchism an Enemy of the State?) in which he tried to prove, largely by quoting the young J. G. Fichte, who had something like the position of a national philosopher for the Nazis (through his involvement in the national resistance against Napoleon I and his mercantilist-totalitarian later writings), that basically, the idealistic aims of States and of anarchists would be the same. The Nazis did not swallow this bait and excommunicated him and not only him but my mother, my sister and me! Collective responsibility was one of their main, although unstated beliefs.

But Beckerath, like my father, was wrong in assuming that he could somewhat infiltrate the Nazi movement with such ideas. The Nazis, well aware of their inferiority in rational public debates, had often enough stated: We do not argue with words but with the rubber-stick! Moreover, they were very experienced in breaking up peaceful public discussions. Thus, with such letters, Beckerath sailed as close to the wind as he could dare.

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War between Germany and Russia will come one day. The explanations of the chancellor in his great work on the subject are clear. He has not withdrawn any of these remarks and the Germans in Russia have therefore reasons to hope. But the subsequent peace will confront the German government with a task quite different from that which previous victorious governments had towards a defeated enemy.

Firstly, one may expect that militarily the events of 1805, 1807,1856 and 1904 will be repeated. The Russian armies in the field will be beaten and the Russian government will hurry to conclude a peace treaty before it is swept away by a national revolution. Thus the Russian government will even be willing to accept humbling peace conditions, as it has done on previous occasions. But the experience, not only with Russia but with many other States, has taught that neither annexations, nor reparations nor limitations of armaments can hold down a State in the long run. This time much more effective measures must be taken.

The occupation of the whole Russian territory is, in my opinion, out of question.

That a German army, under favourable conditions, could even cope with a fourfold larger Russian one, has been proven by events. But it is quite a different task to occupy, for many years, a country that is three times as populated and ten times as large as Germany, while one has, possibly, to stand guard against other enemies, also. Consequently, Russia could only be held down by letting its centrifugal forces freely develop.

It is well known that the power of the Soviets is exercised only by a rather thin ruling class. This has been increased, over the years, and could strengthen further, if it is not obstructed. But once the now subjugated classes, especially the peasants, are given an opportunity to emancipate themselves from their ruling class, then lasting new forms will probably result, precisely because the ruling class is so small and the subjugated class so large.

Naturally, one will first of all have to try to break Russia up and to dissolve it into as many small States as possible. But these are not the new forms I am referring to. In every of these new Russian States, the subjects ought to be given the opportunity to secede from these States in the same way as one may leave a church, i.e., without thereby authorising the country's government to expel the secessionists.

It must be the aim of the German government to support the rights of these secessionists as effectively as possible and to turn the Germans in Russia into the core of the secessionists, regardless of the fact that this idea is new to the public (naturally, it is not new to the thinkers). Only in this way can the German government attain its aims in the long run.

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Individual secession from the State is probably the most anti-communist principle that can be imagined. It is not altogether unknown in Russia itself. I read in 1921 that propaganda for it was punishable by death and this quite rightly so, from the communist point of view.

For Germany the acceptance of this principle would not mean any special innovation.

Ten years ago, Germany declared many of the Germans in neighbouring States to be its national citizens, with the express purpose to represent their interests with these other governments. This thought, then to my knowledge realized for the first time in world history, need merely be elaborated today. The following proposals are to serve this development:

1. Every Russian subject has the right to secede from the Russian State Federation.

2. This secession becomes effective by means of a declaration before the local police authority. Otherwise, the

procedure follows the system of the Prussian laws on leaving a church. In particular, no more costs and delays

may arise for the secessionist than are determined by these Prussian laws.

3. The secessionists have the right to apply for membership in the German State Federation. From the day of their

application at the nearest German Consulate, they are under German protection. Refusals to accept an applicant

will be communicated to the applicant and publicly explained by the consulate.

4. Inhabitants of the Russian Empire who for some reason do not possess the Russian nationality may also apply

for membership in the German State Federation.

5. All people of the Russian Empire who do not possess the Russian nationality or do not want it and who for

some reason do not possess or do not obtain the German nationality, either, have the right to associate in

protective organizations.

6. The German government reserves the right to recognize such protective organisations as friendly nations or

allies.

After this recognition, the leaders of the protective organizations have towards the Russian government the

privileges of German consuls and the members have the privileges of German nationals - unless something else

has been agreed upon in this treaty.

7. Protective organizations which are not expressly recognized by the German government as friendly

associations, do have, in any case, the right to apply before the League of Nations for their recognition as

minorities in the sense of modern minority laws.

8. Protective organizations friendly with the German government, do have the right to arm their members, train

them militarily, maintain armouries, establish arms industries and fortifications and to maintain naval forces.

9. The Russian government will not pass any laws or regulations which obstruct trade between Russian subjects

and members of those protective organizations which are friendly with the German government.

In particular, the Russian government will not hinder any of its subjects in transferring to members of these

protective organizations goods or land under the same conditions as apply to those with Russian nationality.

10. Residences, workshops, educational institutions, hospitals, buildings and properties serving trade or transport

purposes, welfare institutions and all other establishments essential for an orderly community, further military

reserves, are all to be considered as exterritorial when rightfully acquired by members of protective

organizations friendly with the German government or by these associations themselves.

Arguments arising out of the exterritorial status are to be settled before the international court in The Hague

unless the parties have agreed, from case to caseon special arbitration courts.

11. Those protective organizations friendly with the German government and their members have the right to

establish, at their own expense and risk, their own institutions, and to use them, in order to ensure and improve

377

the welfare, the security, the return from their labours and the exchange between the members and with

foreigners. As such institutions shall count: Educational institutions, Churches, productive and consumer

cooperatives, banks and credit institutions, insurance companies, employment agencies, printing shops,

newspapers and periodicals, radio stations and all other institutions which do not diminish the life, security,

welfare and production of Russian subjects but are desired by the protective organizations or their members.

12. The preceding and following clauses do also correspondingly apply to German nationals. Their rights and

interests are to be safeguarded by the German consuls who are responsible for them.

13. The Russian government is obliged to separately levy and show in its balances all those taxes whose revenues

serve for educational purposes, political propaganda, social services and military expenditures.

German nationals and members of protective organizations friendly towards Germany, are exempted from

these taxes.

In case indirect taxes are levied for such purposes then the German nationals and members of these protective

organizations have a claim to be indemnified for the corresponding amounts. These payments may be made in

Russian means of payment.

14. German nationals and members of protective organizations friendly towards Germany have the right to trade

duty-free with Germany, i.e., to receive goods and mail of any kind from Germany, and, likewise, to send

them to Germany, without having to pay any Russian import or export duties. The Russian government will

not pre-vent the establishment of depots and trading zones which serve this purpose.

15. The Russian government will not restrict residency of German nationals and members of protective

organizations friendly with Germany, or expel them or prohibit them from practising certain occupations.

16. The Russian government is not obliged to provide social services for German nationals or members of

protective organizations friendly with Germany. At the same time, it will not undertake any measures which

would hinder these persons in providing such services for themselves.

17. German nationals and protective organizations friendly with Germany have the right to use for trade among

themselves German value standards and German means of payment and also their own value standards and

means of payment. As such value standards are to be considered for instance, a gram of fine gold according to

the usages of a free gold market like that in London, or a certain quantity of silver, copper, grain, any other

products or a combination of them. As their own means of payment would count notes or typified cheques

which would derive their value from the fact that the issuers would oblige themselves to accept the

notes or cheques as means of payment against themselves.

18. Germany does not claim a forced value or compulsory acceptance for its notes, in its trade with Russia. Nor

will it make any such claims towards the protective organizations which are friendly towards Germany. This

does not infringe the right of private persons or organizations to establish, by means of private contracts, a

compulsory acceptance at face value.

19. The Russian government will not make any difficulties for free relations between Germans and members of

protective organizations friendly with Germany.

This applies to private transactions as well as to public and closed meetings, to letters and to any opinion

exchange in words or writing.

The use of the German language in Russia will be subject to no other restrictions than those on the use of the

Russian language in Germany. The same applies to the propagation of German writings and the reception of

German broadcasts.

20. German nationals and members of protective organizations friendly with Germany are not obliged to appear

before or resort to Russian courts.

They are authorised to either have all their arguments between themselves settled by German consular

jurisdiction or by their own courts established by the protective organizations. Russian subjects living in

Germany are authorised to appeal to Russian consulates in Germany for the settlement of their legal

378

arguments.

In arguments between Germans living in Russia or members of protective organisations friendly with

Germany, with Russians or other protective organizations, mixed international courts will decide according to

the international law for such mixed courts. In case of doubt those rules apply which were in force on 1/1/1914

for Egypt. The mixed courts are not bound by any particular legal norms. But whenever they would deviate

from the "New Code of International Law" by Jerome Internoscia, then they should state their reasons in their

judgment.

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In order not to give the impression that U. v. B. was in any way favourable disposed towards the Nazi-movement, coup or regime, I state here, again, that this letter was written at a time when there was no freedom of expression any longer in Germany (July 1933) for any views unfavourable to the regime. Thus he had to take the opinions or pretences of the new rulers into account. His unstated and subversive purpose was, for this seemingly nationalistic programme, to become accepted and propagated by nationalists for want of some better concrete programme. Indirectly, and hopefully, it was then to lead to the dissolution of national states of the conventional type.

This programme, proposed or put into action against a defeated Soviet Union, would have been observed by the whole world, supposedly better understood and applied by the relatively free world, also against Germany, and would have thus, lastly, led to the defeat of the Nazi regime and the preventive measures to avoid the rise of another such totalitarian regime. Naturally, it does also offer, apart from the nationalistic camouflage, a good programme against totalitarian communism and against any future such regimes.

The Nazis were somewhat aware of these implications and did not accept this programme. If they had openly and honestly applied it (and could have done so in spite of their totalitarianism, i.e. could and would have offered more freedom to Russians than to Germans!), then either the war would have been avoided or the Russian soldiers would have offered no serious resistance at any stage. Why should they have? - seeing that this "enemy" would have brought them more liberty than they so far dared dream about.

Beckerath did not expect the Nazis to accept his plan. He merely tried to achieve in this circuitous way a public discussion of these ideas, thereupon, hopefully, also in foreign countries, which could or should have applied such ideas against Nazi Germany. Why did their secret services fail to spy out such political and economic "weapons" against the Nazi regime? Why did they merely try to counter brute strength and stupidity with brute strength and stupidity? Why do they still apply the same "policy" now, against today's totalitarian regimes?

Ulrich von Beckerath, in 1962, commenting upon the above essay by de Puydt, said:

"During the next peace treaty the victor should impose the duty upon the defeated to permit secession from the State by means of a new law and whenever it is applied for. The associations established upon the ideas of de Puydt should internationally have the same status which the Vatican has towards Italy and thereby towards all other States.

By means of such a law the defeated State becomes militarily completely powerless, to a much higher degree than by the old means of limiting the number of soldiers (Peace treaty of Tilsit, which limited Prussia to at most 40,000 men, Treaty of Versailles, which limited the Reichswehr to 100,000 men.) If the Allied in November 1918 had insisted to attach such a clause to the armistice of 15/11/1918, and had proclaimed "whoever secedes from the State is exempted from reparations", then perhaps 3/4 of all Germans would have seceded, the monarchists because they did not want to live in a republic, the others because they were fed up with the State altogether. The inflation, Hitlerism and the second world war would not have taken place!"

"And when they read the words of Abraham and Moses and Gideon and Samuel and Christ, saying that every individual is self-controlling and responsible, these words checked with the fact they knew from experience.

So when British Government tried to control them, they IGNORED it. To them the King's mark on a tree was only a mark; if they needed the tree, they used it. When Government stopped weaving in the colonies, weaving did not stop; women went right on working at their looms. When the King controlled trade, he did not control it; the colonists went right on trading."

Rose Wilder Lane: The Discovery of Freedom, 164.

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II/ 6

EDWARD GIBBON : THE LAWS OF THE BARBARIANS

An extract from vol. 4, chapter 38, of his famous work: The Decline and Fall of the Roman Empire.

The following extract was once before published in this series, as plan 136, (PEACE PLANS 6, March 66.) under the title: HOW BARBARIANS SOLVED THE PROBLEM OF PEACEFUL COEXISTENCE.

"… Yet the laws of the barbarians were adapted to their wants and desires, their occupations and their capacity; and they all contributed to preserve the peace, and promote the improvements, of the society for whose use they were originally established.

The Merovingians, instead of imposing a uniform rule of conduct on their various subjects, permitted each people, and each family, of their empire freely to enjoy their domestic institutions (69); nor were the Romans excluded from the common benefits of this legal toleration. (70)

The children embraced the law of their parents, the wife that of her husband, the freed-man that of his patron; and in all causes where the parties were of different nations, the plaintiff or accuser was obliged to follow the tribunal of the defendant, who may always plead a judicial presumption of right or innocence.

A more ample latitude was allowed, if every citizen, in the presence of the judge, might declare the law under which he desired to live, and the national society to which he chose to belong.

Such an indulgence would abolish the partial distinctions of victory: and the Roman provincials might patiently acquiesce in the hardships of their condition, since it depended on themselves to assume the privilege, if they dared to assert the character, of free and warlike barbarians. (71)

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69.) The Ripuarian law declares and defines this indulgence in favour of the plaintiff (tit XXXI. in tom IV. p. 240); and the some toleration is understood or expressed in all the codes except that of the Visigoths of Spain. 'Tanta diversitas legum' (says Agobard in the ninth century) 'quanta non solum in (singulis) regionibus, aut civitatibus, sed etiam in multis domibus habetur. Nam plerumque contingit ut simul eant aut sedeant quinque homines, et nullus eorum communem legem cum altero habeat." (In tom. vi. P. 356).

(There was such a difference between the laws not only in districts and communities but even in many homes. For it happened very often that, if there were five men together, none of them lived under the same law as anyone of the others.) He foolishly proposes to introduce an uniformity of law as well as of faith.

70.) "Inter Romanos negotia causarum Tomanis legibus praecipimus terminari."

(We order that all business done amongst Romans has to be done according to the Roman Law.)

Such are the words of a general constitution promulgated by Clotaire, the son of Clovis, and sole monarch of the Franks (in tom. iv. p. 116), about the year 560.

71.) "This liberty of choice…"

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We have here a practical example of exterritorial and autonomous communities of volunteers, existing peacefully together in the same country, although their subjects are members of different tribal communities with differerent laws.

Application of this experience to Australia would mean that the Labour Party, its members and voters, would be allowed to set up a separate State for themselves and that the people who are backing the Liberal Party would have an opportunity to live subjected only to liberal or libertarian laws of their own choosing. (The splinter groups would, naturally, claim the same right.) Thus the power struggle between the parties would be ended.

The same could be achieved on the international level. Voluntarism and exterritorial self-government permitted in East and West would give every side a chance to win rightfully and peacefully and would prove the wrong side to be wrong, quickly and convincingly enough.

I predict that all communist exterritorial experiments in the West would fail and that many of the liberal associations would succeed, the more liberal, or rather, libertarian, the better.

The totalitarians would not permit it? They could not, successfully, resist revolutionaries with such an aim!

Let us learn, even from Barbarians, as much as they have to teach us.

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"To the extent that people have been able to ignore

their various governments, civilisation has progressed."

Fred Woodworth, "Anarchism", p. 13.

 

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11/ 7

COMPARISON OF ANARCHISM

WITH THE NEW SOCIAL SYSTEM

PROPOSED IN THIS BOOK

By Ulrich van Beckerath, Berlin, 1957.

Previously published in Peace Plans No. 7, in June 1966, under the heading:

"Cosmopolitan Republicanism and Tolerance versus Anarchism."

"On 'anarchy' as expression for a social condition,

'anarchism' as a name for a political system

believed to be suitable to bring about 'anarchy'

and 'anarchist' as designation for adherents of anarchism

"John Henry Mackay, in his novel 'The Anarchists', lets the French anarchist Carrard Auban state:

"The word 'anarchy' describes exactly what we desire. It would be cowardly and unwise to discard it

for the sake of weaklings. Whoever is not strong enough to examine its true meaning and to understand it,

would not be strong enough to think and act individually, independently'.

Since the publication of Mackay's book, that is since 1891, all anarchists who know it agreed with Mackay's interpretation.

In a poem Mackay tried to explain the notion 'anarchy' and said:

'I neither want to dominate nor be dominated'.

Proudhon, in 1840, in his book 'Qu'est ce qu'est la propriété?' (What is Property?), has said almost the same.

This definition is alluring so that it is understandable when even as eminent persons as Elisé Reclus agreed with it and daringly called themselves 'anarchists'. If Reclus were alive today, he would probably proclaim himself a follower of Gandhi.

Spread of enlightenment as the only weapon to realize what Reclus and like-minded people called anarchy and renunciation of force on principle, were the political programme of Reclus and Gandhi alike.

The Queen's English by-passed this concept. It was determined by the fact that numerous anarchist assassinations were exclusively committed by followers of communist anarchism. In court, these persons confessed to be 'anarchists'. Their explanation was published in all newspapers.

In numbers, the adherents of communist anarchism surpassed those of individualist anarchism (Mackay, Borgius, Friedlaender, Tucker, etc.) many times over. Only few persons knew at all of the existence of an anti-communist group among the anarchists - some professors lecturing on political economy and writing articles about anarchism in encyclopaedias of economics, furthermore, a handful of writers. The common people and the intellectuals, now as before, understand under anarchist a villain who does not even hesitate to commit murder and arson to achieve his political aim or merely to draw attention to anarcho-communism ('propaganda by deed').

Under these conditions all those ought to discard the classification 'anarchist' as unsuitable today who are determined to employ merely enlightenment to bring about a society based on natural law and justice and who - being educated by the political experience of decades - expect assassinations to result only in retaliatory acts of superior powers (State and loyal parties).

It would be comparable to a physician calling himself a poisoner, hoping thus to inspire trust, or an astronomer titling himself star-gazer or even astrologer, through commonly these words are used not with the desired but a very different meaning.

There is still another reason why the name 'anarchist' has become impossible for all who are not disciples of communist anarchism, who therefore reject communism as the final aim of society and assassination as a political technique. This reason is the appearance of totalitarian parties and even States.

Followers of Gandhi, Elisé Reclus, Tolstoi, Jesus Christ (Matth. 5/39) or Lao Tse, were suddenly put in the same position - through the Nazis, Fashists and Bolshevists - as the pious, non-violence preaching Quakers of Pennsylvania in the Red Indian war described by Franklin. Without any reasonable motive, the Red Indians had attacked the settlements of all white people, Quakers and others, burned them down and tortured the inhabitants to death. After seeing the torture stakes and the thrown about bones, even the Quakers recognized that the principle of

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non-violence is a paper principle which one may preach in peaceful times and orderly communities but which, if applied to aggressors, would deliver the rule over the world to a few mean scoundrels, as long as the principle would be applied.

Granted, Mackay, too, Tucker and even very many serious followers of Jesus Christ, have differentiated between a defensive behaviour and an aggressive one; but in their differentiation they have not been as thorough as

practice demands. Especially, they did not realize that a man, defending his rights against a violent attack, has to render the aggressors harmless, must kill them if necessary. To utter with conviction Mackay's statement:

'I neither want to dominate not be dominated', is here not sufficient and appears even ridiculous.

In other words: Towards Nazis, Fascists and Bolsheviks even the individualist anarchist cannot remain an anarchist and, therefore, cannot honestly name himself thus.

New principles are necessary and new names, a new science of active defence of suppressed rights and a new technique, deduced from this science, are also required.

One should, therefore, discontinue to use the old, misleading and completely inappropriate terms anarchy, anarchism and anarchist. They fill others with loathing only.

Whoever has formed the opinion, from studying world history, that totalitarianism is an inherited social disease, subject to the well known biogenetic fundamental law, an ugly state of development which each generation has to overcome anew, would not strive for anarchy as an ideal state of society - but for an armed readiness of all human beings with moral sense, to hold down the totalitarians who are at any time ready to attack.

What the old Roman Republic tried to achieve, but neither did nor possibly could accomplish. must be the final aim: a volunteer community, spread over the whole world, based like the old Roman Republic on the following duty of all members:

Whenever some persons try to establish a tyranny, to attack these immediately, risking one's life, in order to kill them. (Montesquieu: On the Greatness and the Downfall of the Romans. chapter XI.)

Montesquieu emphasised that Caesar was not 'murdered' but executed by freedom loving citizens in fulfilment of the duty stated in the old law against tyrants. The Roman Republic could not achieve its final political aim because it did not recognize slavery and other outrageous social conditions for what they were and thus did not abolish them.

If anarchy is impossible as ideal social state and if this has been realized, then anarchism would become impossible as a movement. It would have lost its logical foundation. It ought to be replaced by a republicanism - in the old Roman meaning - which continuously examines the practical opportunities to defend natural rights and to extend our knowledge of them and which endeavours to realize them fully. If anarchy and anarchism have become logically, psychically and practically impossible, then the name anarchist ought to be replaced by a better term. also. What the better among the anarchists and those who deserve to be taken serious, have in reality always meant could, perhaps, be expressed by the name 'Cosmopolitan Republicanism'.

The resistance against Fascism in Italy, Nazism in Germany and Bolshevism in the Eastern countries has brought about a phenomenon which must never be forgotten, even though it is already half forgotten today:

This remarkable occurrence is the spontaneously developed solidarity between all upright persons against totalitarianism. Almost everybody has either experienced it himself or heard of trustworthy witnesses: the Socia-lists and Conservatives, Catholics and Protestants, Jews and others, stood faithfully together against the Nazis. All differences of parties, religions and races had suddenly become unimportant.

The conclusion concerning this really tremendous political experience, formerly thought to be impossible, has not yet been drawn but must finally be drawn. The conclusion must be:

Tolerance up to the limit of what is technically, socially and politically possible - towards all dissenters, if only they are not totalitarians.

Some examples may indicate in what ways the principle of tolerance should be extended after all constitutions have realized it in the sphere of religion, race and party formation - with the exception of totalitarian countries like e.g. those dominated

by the Bolsheviks, South Africa with its suppression of coloured people and some of the now independent former colonies:

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Monopolies are not to be protected any more by any legal title, neither the means of payment monopoly nor the guild monopoly (which, under various names, has again begun to spread in Germany) or the administrative monopoly, e.g. with regard to regulation of trade, organization of labour and old age insurance.

Conventions for aliens must be established which would grant all non-nationals at least the same liberties which foreigners formerly enjoyed in oriental countries. Foreigners and stateless persons should be free of every kind of government tutelage, even from all supervision, in all spheres of life, economy and culture, provided they guarantee that in cases of common need and danger they would offer their fellow men the same help they expect themselves.

The legal opportunity to secede from a State without having to leave its territory, should be conceded to all willing to submit to such a convention concerning foreigners or stateless persons.

The old aim of anarchism, to destroy the State, is therefore to be replaced by recognition of the right of adherents to the State idea to submit to a State government, i.e., by tolerance among those who called themselves formerly anarchists towards their statist-minded fellow men. The State is no enemy any more as soon as it recognises the principle of tolerance also in the social, economic and political sphere.

The inherent contradiction of anarchism was equally demonstrated by the conversion of several of its prominent representatives to totalitarianism. Mussolini, as is well known, was in his younger years a violent anarchist. Kropotkin, after the October 1917 revolution went to Russia and made his peace with Lenin, convinced that no fundamental differences existed between anarchism and bolshevism. In Germany, representatives of 'scientific' anarchism voted for the Nazis. Similar attitudes were shown by the individualists. Bruno Bauer wrote in the last years of his life for extremely reactionary newspapers. His brother Edgar, who in 1848 had appealed to the workers to pillage Berlin, became later on a regular correspondent of an extremely reactionary newspaper of the Protestant Church."

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III.

HAS PASSIVE RESISTANCE A CHANCE FOR SUCCESS?

1.) Some General Objections Against a Passive or Non-violent Resistance

The name itself appears unsuitable. It could, more accurately, be described as passive disobedience.

To suffer wrongs, e.g. in form of punishment for a rightful but unarmed refusal to obey, often demonstrates a slavish attitude.

How different it is from Kant's appeal:

"Do not become the slaves of men! Do not let your rights be trampled upon unavenged!"

In his theory of rights he demonstrates that any right is accompanied by the authority to enforce it:

"The resistance that counters the obstacle to an effect is a promotion of this effect and does agree with it. Now, everything that is wrong, is an obstacle to freedom according to general maxims while coercion is a hindrance or resistance against freedom. Consequently, when a certain use of freedom is in itself an obstruction to freedom ac-cording to general maxims, i.e., when it is wrong, then the force by which it is opposed, as a HINDRANCE to an OBSTRUCTION OF LIBERTY, does agree with freedom according to general maxims and is thus right. Thus a right is at the same time accompanied by the authority to force the one who infringes it, according to the law of contradictions." - From "Metaphysics of Morals, introduction, par. D: "Right Is Accompanied by the Authority to Enforce it."

From this point of view, passive resistance appears to be nothing else than Christian humility which has gone too far.

Force by itself is nothing evil. Only its abuse, better termed coercion or violence, is. Those favouring non-violence or passive resistance, do, as a rule, not distinguish enough between aggressive and defensive force, the use of force to violate rights and the use of force to protect them.

(This is to some extent understandable, seeing that at least in international affairs and all too often in internal affairs, also, there are all too few instances of the proper use of defensive force. Thus, in generalisation, one can easily come to condemn all use of force as supposedly wrong.)

The abstract aim should not be never to use force oneself but rather to hinder others, who use force to commit wrongs, now and in future, in such activities, if necessary by using force against them, in order to exclude force and violence as much as possible from human affairs.

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Admittedly, force should be used as little as possible (never more than necessary) but at the same time, it should also always be used as often as it is necessary to prevent or hinder wrongful coercion or violence.

The proper organization to apply the necessary and rightful force appears to be a volunteer militia for the protection of basic rights, as described in Section VI above.

Were the assassination or, rather, tyrannicide attempts against Hitler wrong in anyway? Should the Allies not have used any military force against the Nazi regime?

Should the all too few who actively resisted their extermination in the concentration camps be condemned for their resistance?

Admittedly, it is at least in theory preferable to die, helpless and unarmed, as a victim of a tyrant, rather than become and act like a tyrant. But it would be still better to help oneself and to avoid becoming a tyrant's victim, by countering a tyrant with armed resistance (much more effectively than the Allies did during WW II), rendering them harmless and thereby preserving one's own life and that of others.

If the Bible saying: "Who resorts to the sword will die by the sword" were right, then mankind would probably have died out long ago - for there are not many men who did never participate in any war.

(By the way, according to a recent count we had no less than 166 wars since WW II.)

A world which is largely neutral or prepared only for a passive resistance ("A passive resistance is a resistance that does not resist" - Ferdinand Lassalle), does thereby, unintentionally, encourage wrongful and violent aggressions.

Human nature being what it is, there will always be violent wrongdoers in the foreseeable future.

One should also ask whether one would wrong anybody by forcing him to do what, as a rational being, he would do anyhow?

Is it wrong to keep a violent criminal, sentenced to imprisonment by a fair jury trial, behind 4 walls during his sentence? Naturally, it would be preferable if his crime could have been forcefully prevented - and he himself would usually agree.

Is it wrong, in revolutionary times, to forcefully prevent an excited mob from engaging in senseless destruction and plunder?

Is it wrong to forcefully protect a peaceful assembly against a violent disturbance by a squad of some or the other totalitarian movement?

Was there ever a tyrannical government which was overthrown merely by passive resistance? Isn't the very freedom used by the advocates of non-violence to advocate this non-violence due to the fact that enough people were willing to risk their lives in battles to uphold this freedom?

Whoever leaves initiative and force always to others and never resists them forcefully, will be defeated in the long run. This is the historical experience. The non-violent or passive resisters have not yet built up a tradition to disprove it, and it does not appear as if they were likely to.

What chances as passive resistance against coups by armed and organized communist or nazi minorities?

Did the majority ever do much voluntarily for Nazis, Soviets or the Communist rulers of Red China? Were not most of them forced to obey these regimes? Aren't they successfully and forcefully prevented from passively resisting these regimes?

Would you blame the survivors of Buchenwald and Treblinka, Bialystok and Sobibor extermination camps - who survived by rising against their mass murderers?

How sensible is passive resistance against an enemy who uses nuclear weapons? (Admittedly, nuclear devices do not constitute a sensible counter-force, either - but there are other ways.) A tyrannical government would not hesitate to drop nuclear mass murder devices in areas where passive resistance is extensive. The survivors will be cowed.

Hasn't it been the general experience that most will return to obedience if a few of the non-violent resisters are condemned to forced labour or shot?

If one considers political events as natural forces and their effects, then one understands that passive resistance against them has as little chances for success as it would have were it applied against natural catastrophes like bushfires, floods and earthquakes.

In what ways could the police passively resist violent criminals? Please, tell them!

In practice, a non-violent resistance can be engaged in, largely only to mobilize public opinion, where there is already as much liberty that a forceful revolution would anyhow be superfluous because everything could be achieved by peaceful reforms.

(Compare, however, the proposals in this book and elsewhere on tax strikes and refusals to accept government paper money. - I believe, to be effective, such actions would need to be supported by ideal militia forces. - J.Z., 18.12.02.)

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Admittedly, something can be achieved with non-violent resistance towards democratic governments. But these do not constitute the greatest problems and even towards them the fullest possible use merely of freedom of expression and information could achieve more and more rapidly. Where they and freedom for tolerant actions exist, revolutions are neither necessary nor justified and passive resistance would appear ridiculous.

As for tyrannies : the blood sacrifices following extensive passive resistance against them would probably be larger and in vain if compared with those required for a successful armed rising against such regimes, especially when this armed resistance is undertaken in the ways described above in Sections V and VI.

It is not true that every revolutionary overthrow of a regime, even when many or most of the revolutionaries are armed, has to lead to much bloodshed. When Napoleon III was overthrown not one human life was lost. The same applied to the final overthrow of Mussolini's regime. The Tarquinian kings were merely banished, the Medicis driven out of Florence, without any bloodshed. The tyrannical James II was overthrown in 1688 by William of Orange without a single battle. Only a skirmish occurred. Most of his soldiers merely defected to the alternative government. The democratic Russian Revolution in March 1917 and the democratic German one in November 1918, cost only a few lives - and stopped an enormous bloodbath.

Such facts should be compared with the murderous deeds of totalitarian regimes. According to conservative estimates, Hitler's regime murdered about 30 million people, Stalin's about 40 million and Mao's about 32 million. How is passive resistance going to deal with such regimes? Is it, like most of our present governments, just going to tolerate them?

The totalitarian governments are rarely ever short of room for mass graves for those engaging in passive resistance.

A fundamental flaw of passive resistance is that it does not only hurt those against whom it is directed (if these are hurt at all) but also others, neutral ones or other victims of an oppressive government. Typical examples are tax strikes and general strikes.

Another wrong assumption of the advocates of passive resistance is that police, soldiers and public servants would not sympathise and fraternise with them. Why, otherwise, do they want to resist them? Once they have the majority of the members of the State's armed organizations on their side then their resistance would, obviously, be superfluous. Conventional passive resistance is probably one of the least effective ways to achieve such large scale defections.

If they have no hope at all to induce mass fraternisation with the forces of the enemy then one can only assume that the passive resisters constitute only a minority which opposes one or the other measure of the majority. But in these cases the minority cannot, rightly, in most cases, demand more than to be allowed to apply their desired innovations to themselves, in exterritorial and autonomous communities of volunteers, in alternative or parallel institutions.

Another basic idea of the advocates of non-violence appears to be: "A minority can only forcefully resist a majority but a majority can easily oppose a ruling minority with passive resistance". If a majority tries to non-violently realize its reforms against a violently resisting minority, then it is likely that altogether more blood would be shed than would be the case if the majority had resorted to arms and rapidly overpowered the minority. In such cases the adherents of passive resistance advocate a procedure which would lead to more bloodshed, moreover, bloodshed mainly among innocent people rather than among guilty ones.

But perhaps the main objection is the following: While the advocates of passive or non-violent resistance fight against certain government or government institutions in their ways, they all too rarely think of establishing their own, better and independent institutions already now, or at least of planning and preparing for them. They should, e.g. plan for their own banks, courts, protective forces, schools, welfare institutions, laws, finance centres, parliaments, administrations, etc. Once they have done this, quite thoroughly, then in many cases they would no longer have to resist - because they would already have resorted to the best solution: self-help. Naturally, this kind of thing would only be possible in a democratic State. But for the others there should be extensive advance planning of this type.

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2.) Conscientious Objection Against Military Service

According to the theory of passive resistance, a dictatorship could be easily overthrown once all its subjects were engaging in passive resistance. But, policemen and soldiers are also subjects and if they do already refuse to obey, why then should labourers strike, employers and businessmen refuse to pay taxes etc.? This would then, obviously, be unnecessary for this purpose. Thus, what advocates of passive resistance have vaguely in mind is really an unanimous and therefore bloodless military insurrection to realize the rights of men and citizens. But even the conscientious objectors themselves are not yet quite clear on this question, especially regarding the transition period. They come to consider conscientious objection itself as a value and thereby largely defeat their final purpose.

In the extreme case, they are in favour of non-violent and passive resistance to the extent that they would tolerate a situation in which all but one member of the armed forces would be on their side and would remain "dutifully" passive - while the one violent nonconformist among them would shoot them, one by one as rebels & mutineers, provided he has enough time and ammunition.

An absurd situation? Indeed. In practice, it has been sufficient, for centuries, if not thousands of years, to shoot every tenth soldier in order to force the rest back into submission, into becoming again, active slaughterers of innocents, or other victims like themselves, upon orders by persons who were not properly authorised to give such orders, either by themselves or by anyone else, nor could they be so authorised. But, naturally, one must not forcefully resist such people! That would be "unethical". Rather, let the slaughter go on - or increase it by further passivity!

3.) Tax Strike

The tax strike in the popular meaning: "We will simply no longer pay any taxes!" is another kind of passive resistance.

Apart from the difficulties to realize such a tax strike under a tax withholding system, the dilemma remains: who is to finance, at least for the period of transition to a free society, the current government expenditures for e.g. old age pensions, police and court costs etc. The majority of the population wishes such services and does not want to see them interrupted and would, therefore, not be willing to interrupt the payment of at least such taxes for a long time.

Soldiers, policemen and customs officers will, naturally, be prepared to enforce the collection of the means to pay their salaries with.

Consequently, one must attempt to organise a tax refusal in a way that only the non-desired expenditures are discontinued while the desired public expenditures would go on and be financed by tax contributions or otherwise. How could this be done? Lastly only by a system of voluntary taxation that is well thought out and worked out and believable for most citizens.

Would the Banks today refuse to pay taxes or follow an instruction to that effect? About 90% of all taxes are paid by them through transfers and clearing. The banks, with their many privileges, are almost always on the side of the State. The government could simply instruct them to write off every month 10% of all bank accounts in its favour.

It is already a common experience today that only high penalties upon tax evasion keep most taxpayers relatively "honest" towards the tax collectors.

The State could, as has been done often and successfully in history, declare certain groups collectively responsible for tax debts by members of such groups. These groups would then enforce the payment of taxes much more effectively than the present tax departments.

Moreover, today the governments could still fraudulently "finance" themselves by the issue of paper money with legal tender, i.e. a forced value and forced acceptance.

As long as their paper money is also the exclusive currency, anyone will simply have to accept it of them, unless they are prepared to do without all the advantages of a monetary exchange economy.

People like the Nazis would simply have published lists of those refusing to pay taxes, with appeals to unemployed, pensioners, war victims etc: "Take from the households of those, who want to starve you to death, whatever you need. We will guarantee your immunity!" - How long would a conventional tax strike last then?

A tax strike would be sensible and have a chance only if it were organized in a way that the dissenters are supplying all the public services they still want by means of their own institutions, i.e., by means of exterritorial and autonomous communities of volunteers. Once they have done so, a further tax strike would be superfluous.

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It would then make only sense during a revolutionary transition period. Once they achieved this means and aim, all their contributions would only amount to voluntary taxes or subscriptions or fees for the things they really want.

4.) Boycott

Even the passive resistance consisting in boycotts cannot be approved without reservations. To limit e.g. trade with the Soviet Union would primarily harm the Russian & other people of this empire and most of these people are, not without reasons, rather short of friendly sentiments towards their rulers. All such restrictions have not prevented the regime from building the most powerful military machine this world has ever seen. Voltaire's remark applies:

"The weakest and most miserable government in the world is always still strong enough

to calmly bear the misery of its subjects."

Most of the other measures of passive resistance, slogan shouting, marching, silences, fasting, sit-ins, temporary occupations of testing grounds etc., are so senseless or ineffective that it is hardly worthwhile discussing them. They are significant only in one respect: They indicate what degree of passivity the governments of today have forced upon their subjects, how much they have left them in ignorance or filled them with myths and prejudices and how much they are still, in spite of their good will and idealism and protests, a part of the present territorial and totalitarian democratic establishment.

(Even where their supposedly important "right to vote" is not restricted or corrupted, they have, obviously, not sufficient freedom of action left. They can't just do, in "free enterprise" among themselves, whatever they like to do and by individual and group secessions separate themselves from those people, institutions and practices they dislike. At least they ought to consider the theory of individual sovereignty, individual secessionism and its consequence: panarchism. As territorialists they will continue to have major problems which territorialism cannot solve for them. - J.Z., 18.12.02.)

IV.

SOME REMARKS ON THE THEORY THAT THE SECURITY OF THE FREE WORLD

COULD BE ASSURED BY MEANS OF THE DETERRENT EFFECT OF NUCLEAR DEVICES

According to the ruling opinion the security of the "free world" (this book shall, among other things, serve the purpose of demonstrating that it is by far not free but could easily become free, in a reformist way) depends upon the deterrent effect of the destructive nuclear devices of the large Western powers. There are some tacit or unconscious assumptions involved:

1. That a 100% effectiveness of this deterrent would be desirable and that a less than 100% effectiveness would be

sufficient.

2. That without nuclear devices the West would inevitably defeated by the greater numerical conventional strength

of the communist regimes.

3. That one must be as "strongly" armed as an opponent is and in a similar way, i.e., that one must have nuclear

devices against an opponent possessing such devices.

4. That this "politics of strength" would only and effectively deter those who ought to be deterred and that it does

not deter people from engaging in peace-promoting actions.

5. That the deterrent effect is always strong enough for all those who could start a war with nuclear devices.

6. That the deterrent effect is still strong enough when retaliation is threatened with the mental reservation,

required by our consciousness of rights and duties, never to really employ these devices.

7. That there is no chance nor could one be created to anticipate an enemy regime and destroy its nuclear devices.

without using nuclear devices, before that regime could resort to these devices against us.

8. That nuclear research itself, the production and readiness and testing of nuclear weapons and even the so-called

peaceful use of nuclear power is not dangerous for mankind.

Here are listed some of the fallacies, errors and oversights in these 8 premises upon which our present nuclear "defence" efforts are based:

1. When the deterrent effect of these devices is very strong, close to 100% or even 100%, then the powers armed

with nuclear devices can act as if they did not exist at all, the danger of war with conventional weapons would

continue, WW III would take place and during it one of the ruling madmen would be likely to use the nuclear

devices "for tactical purposes only" or in a fit.

It is also obvious that if the deterrent effect is not 100%, then it will not absolutely prevent nuclear war and

seeing the death and destruction involved, even the survival of man being at stake, already the smallest risk

would here be too large.

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2. Not only a military balance but a military superiority can be achieved by means of a militia as described in the

above sections V and VI, and the military power of a despotic enemy regime could be turned against it.

3. It is not necessary to be superior to an enemy with similar weapons. No dictator could effectively defend

himself with nuclear devices against a military insurrection of his own soldiers. If our preventive defence

consisted mainly in the incitement to such insurrections, then we would not need any nuclear devices. On the

contrary, our nuclear disarmament, i.e. our destruction of anti-people weapons, would help us to convince our

secret allies on the other side, would demonstrate that we intend to liberate and not to kill them.

4. One can deter only someone from committing a criminal act, who can or wants to commit it. This does not

apply, in the case of nuclear aggression, to the Russian people. (Or the over 100 ethnic groups there, plus xyz

other groups. - J.Z., 18.12.02) The Russian people are not deterred but rather threatened by the nuclear devices

of the Western powers. This threat creates enemies for us where otherwise we would have allies. Our actions do

here support the communist propaganda slogan: "The imperialist governments of the West want to destroy

Russia!" (Just replace the Soviet Regime by any other of the present rogue States. - J.Z., 18.12.02.)

5. When a dictator gives the order to attack us with nuclear weapons, then he will, most likely, do this from the safest shelter in the whole country ruled by him, i.e., he will have a good chance to survive. Thus he will not be deterred, at least not due to any fears about his personal safety. Even if, in case of nuclear retaliation, his own life would be threatened or destroyed, or if, as a result of their action "their" whole country would be destroyed, this would not always deter all of these power-mad people, people like Hitler, for instance. One can usually accuse them of many character flaws but they rarely lock the courage to face personal dangers. Some might say, that they do not value the lives of thousands of their countrymen very highly, precisely because they do not even greatly their own lives. (As has often been observed: Respect for the rights of others begins with self-respect. - J.Z., 19.12.02.)

The unstated assumption in all such hopeful speculations is that those disposing over nuclear destructive devices (or chemical and biological mass extermination devices) would always and under all circumstances act reasonably. This overlooks that most wars are undertaken, at least by one side if not by both, without any good reason. Already twice in this century, e.g., has a German government attempted to make war against almost all the rest of this world. According to some estimates, to my knowledge never denied by any government, the USA possesses 1250 times and the USSR 145 times as many nuclear devices as are required to wipe out the Soviet Union or the U.S.A. This estimate is at least 20 years old. I do not know the current figures but presume they are similarly mad. Between them they have the power to wipe mankind out, about 20 times over. Are these the preparations of rational men?

It might be sufficient if a dictator or even only one of his officers in units armed with nuclear devices, became drunk, drug addicted, love-sick or had a nervous or mental breakdown.

A wrongly interpreted radar observation might suffice. A swarm of meteors might be misinterpreted as a nuclear rocket salvo. A mechanical or electronic malfunction might occur. Aware of the reality of such risks numerous "failsafe" steps were taken - but are any of them sufficiently safe, considering the risks involved?

If you think so, please, tell me anything that man has ever built that was, completely failsafe! Anyone who has followed the cases which were not hushed up, which somehow leaked through to the press, will be aware that we have come close to mucler disaster already all too often and that we cannot expect this good luck to continue indefinitely.

An unintentional or accidental nuclear war has been predicted by many, as likely to occur within a time span variously estimated at from 5-50 years - and as being possible, naturally, this very hour.

If all people were sufficiently rational never to seriously plan the use of nuclear devices (even most libertarians seem to favour them at least for some instances!) then they would, long ago, have systematically searched for and destroyed them and would have taken all the steps required to prevent nuclear war and any other aggressive or national war. As it is, it is pretty hard to find anyone interested enough in this subject to be prepared at least to discuss it rationally and at some length!

Yes, some people still believe in the nuclear deterrence. This belief is in itself so irrational that it refutes the assumptions upon which it is based!

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One should also take into consideration the misinformation among the decision-makers. Their own censorship or ideological bias prevents them from seeing or hearing or understanding all the truths they ought to hear. Thus they tend to over-estimate the own and underestimate the strength of the enemy regime and may come to believe that the time would be 'ripe for an aggressive act.

(Consider how consistently our "great leaders", journalists and "respected advisors" do presently mix-up, e.g., the dictator Saddam Hussein with the people of Iraq, his ABC mass murder preparations with the country of Iraq or simply Bagdad, as if they were all interchangeable terms and rightful targets, all, for, of all things, nuclear explosive devices and as if nuking nukes would render them harmless. How many of them do take seriously into consideration the several suppressed minorities and the suppressed majority in Iraq? Likewise, even the intention of doing something to prevent mass murder devices from getting into the hands of a dictator, is criticised as an aggressive rather than a defensive act, an interference in internal affairs, as if, inevitably, it would mean an unwarranted attack upon all the people or all of the county of Iraq. Neither territorialism nor collective responsibility are questioned in this connection. As little thought is given to the facts as was given to them by the terms "Japs" and "Jerries" during WW II. The result may turn into a similar or even worse slaughter of innocents. - If all the relevant questions were put into an intelligent test and the usual questions were given, how may of those answering would get an IQ of at least 100 and how many would only come to 50 to 90%, or would even have to be classed as possessing no intelligence and judgement at all on this matter? Moreover, they still entertain delusions on the efficiency of disarmament actions by government or UN inspectors. - J.Z., 18.12.02)

It may also happen that in the leapfrogging advances of military sciences one or the other would gains a temporarily decisive (or believed to be decisive ) military advantage, which would induce this side to initiate nuclear aggression. In short, the nuclear deterrent is not always large enough for a ruler and his officers. This has been so widely realized that this subject has become a subject for popular fiction - which is, alas, usually empty of practical ideas for countering this threat.

There exists a specific and more effective method to deter dictators, including all those who stock nuclear weapons in readiness against other human beings. Nevertheless, this alternative is hardly anywhere discussed and when it is mentioned or proposed then, usually, only at a superficial level. This in spite of the fact that this defensive means does not kill innocents or non-combatants or conscripts, neither neutrals nor secret allies and that there is no sufficient defence against it, no matter how many guards and surveillance and alarm devices are employed. The means consists in the public oath of thousands of free men to kill anyone, if necessary under the sacrifice of the own life, who employs a nuclear weapon or threatens to use it or who keeps it in readiness for such a purpose, including the nuclear "deterrence" purpose. Assassinations or rather executions are, indeed, a deadly danger for any man in power - if only enough determined executioners can found. According to older estimates, never more than 12 such men would really be required to wipe one more tyrant from the face of this earth. But presently public opinion and, naturally, the law, frown upon all such actions and even proposals.

(Moreover, "the law", or rather a flood of gun control laws, comes down upon mere fire-arms in the hands of innocents but says nothing about mass murder devices in the hands of rulers. None of them has as yet managed to disarm the violent criminals but many crime victims were officially disarmed, too often with their own consent! - Nor were the minders of our "great leaders" disarmed by these laws. If the mere possession of fire arms is a great threat then our great leaders should be very afraid of their minders. - J.Z., 18.12.02.)

What effect has the nuclear deterrence policy had upon those manning the nuclear batteries? Regardless of the orders they may receive, if they fear being hit by the other side first, they will be inclined towards a pre-emptive attack themselves. We are very lucky that in their opinion the crises which did occur did not yet come close enough to make them believe: Now it's either them or us. One thing is certain, we have not yet done our utmost to deter them from continuing in what many consider to be their "duty". We have not yet induced them to rise or defect or to sabotage their "arms". (If they feared nuclear "weapons" enough then they would become unilateral nuclear disarmers on their own initiative. - J.Z., 18.12.02.)

6. One can presume that all dictatorial governments are prepared to resort to nuclear anti-people devices without hesitation, whenever they consider this necessary or advisable. For the Western governments, resting upon all too imperfect but at least somewhat moralistic democratic principles, one cannot assert this with the same degree of "confidence".

(However, the only two nuclear weapons, so far used in anger, were used were used by a "democratic" regime, in which the people themselves, like in all other countries, were quire disfranchised regarding war and peace and armament and disarmament decisions, as well as regarding international alliances and treaties. - J.Z., 18.12.02.)

They are quite often aware how wrongful and contrary to all rightful obligations it is to kill even a single innocent person and do, sometimes, act in accordance with this awareness. With their nuclear mass murder devices they would not only kill some but millions of innocents. It is thus not entirely impossible that, after a nuclear surprise attack against their countries, they will adopt the following humanitarian attitude:

Most people in the Western world or in many large cities of the Western world are already dead. Many more will be dead soon as a result of these attacks. The radioactive pollution resulting from them will, gradually, kill many more all over the world. We could, indeed, engage in retaliatory acts and impose the same degree of killing and destruction on the other side in a first exchange. But would it stop there? And what would we win by such an emotional response? While now about 50% of mankind may have a chance to survive, although under the yoke of a totalitarian regime, until they finally succeed in shaking it off, if we responded in kind, no one might have a chance; mankind may just become another failed experiment of nature. (Compare the debate on the "nuclear winter" scenario. - J.Z., 18.12.02.)

If Western Statesmen and military men succeed in the decisive moments in controlling their all too justified rage and urge for revenge and for such or similar reasons refrain from using their "deterrent" force, then they would, most likely, prevent further nuclear destruction - but, in anticipation of their limited reaction, the totalitarian regime might have undertaken the limited nuclear strike in the first place! (Only steps separate limited nuclear strikes from unlimited ones. - J.Z., 18.12.02.)

Anyhow, we have here another case which would turn the nuclear deterrent into a rather subjective one. Only dictators would fear that in struggles between them the other side would resort to nuclear devices without hesitation - and would to that extent be deterred themselves. But, at the same time, these rulers are still more irrational than

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those of democratic States. (No one will doubt the irrationality of the latter who has seen how they respond to libertarian proposals and how they repeat, over and over again, the same mistakes, including the nuclear deterrence policy.) Thus even in these cases the dictators are not sufficiently deterred because they are not sufficiently rational.

But when they are confronted with Western governments then they might imagine them to be as "weak" as they would suppose e.g., the Pope to be.

If the Pope would possess nuclear weapons and launching systems, then his threats to use them would, most likely, not be taken serious by dictators. And dictators might presume democratic governments to be similarly obsessed with "humanitarian spleens". Men like Trotzky were prepared to sacrifices "in the interests of socialism, if necessary" up to 75% of the population of Russia. Other such people are hardly less determined and they have been as outspoken, e.g. Nasser and Mao. Would you believe Idi Amin would always have been sufficiently deterred or that an ideal militia could, believably, threaten with nuclear devices?

(Hitler, informed on the strong peace movement in England, did not expect it to resist him effectively. He was right, insofar at it did counter-attack not him but rather the German people - and all its suppressed minorities, collectively, thereby strengthening rather than weakening Hitler's power! - J.Z., 18.12.02.)

7. By initiating a revolution and military insurrection in the Soviet Union and in Red China the West could pre-empt a nuclear attack by these communist regimes upon the West and could achieve the destruction of all the mass extermination devices of these regimes. But it could hardly achieve this aim as long as it threatened the people in these countries with its own nuclear devices.

If the knowledge how to overthrow a totalitarian regime is sufficiently spread in the West, the totalitarian regimes could not even risk sending their occupation troops over, once we destroyed out nuclear devices unilaterally, because this would help to speed up a military uprising against the dictatorship.

One should also take into consideration that the current nuclear arms race, if not interfered with, stopped and reversed (and only the people, not the governments could do that, successfully, as was shown e.g. in Peace Plans 16-17 ), then it will have, with 99% certainty, one end in the long run: nuclear war, mutual nuclear annihilation. Who between two such nuclear button pushers would you consider to be the aggressor? In my eyes both of them are aggressors and ought to be treated as such, in the ways described in the above book.

A few years ago, warning time, before the nuclear bombs would come down, was 2 hours. Then it came down to about 7 minutes for England, then down to 2 minutes. I do not know what warning time we would get for nuclear weapons from space. Two seconds? Are people deterred from playing with such toys or authorising others to play with them? No, they rather rely on them!

Are they interested in alternatives? I have still to find such an interest!

8. It could very well come to unforeseen nuclear explosions. Five of 6 fail-safe precautions of a nuclear bomb jettisoned over North Carolina did once fail. How would its explosion have been evaluated?

Nuclear research might advance to the stage where anyone determined and with access to some funds and help could construct at least a primitive but still very destructive nuclear device. Thus these weapons could come be in the hands of any small group of fanatics. (Some libertarians welcomed this as a defensive option! The only prominent libertarian I know of, who opposed nuclear weapons on principle was Murray N. Rothbard, in his short pamphlet: "War, Peace and the State.")

By now we have reached a stage where it is considered a part of freedom of the press to describe in detail how such bombs might be constructed and what kind of difficulties might be encountered and how they could be overcome! (Help me to get off this planet! I do not belong here!)

The first 100 nuclear weapons tests, according to experts of the US government, cost every year about 100,000 lives in the world. (The figure may by smaller by now.) By this number leukaemia and stillbirths increased. The U.S. government, quite rightly, considered these dead as among the first victims of W.W. III, but also considered them as "necessary sacrifices". I do not know how many nuclear tests were undertaken since then, by all governments and how "clean" or "unclean" they were. According to Linus Pauling, a single atmospheric test would gradually kill, in one way or the other, about 100,000 people.

Almost all calculations of supposedly safe or tolerable small doses have overlooked the harmful effects even of the smallest doses on human genetic material, and of the long-term effect even of the smallest particle in the human body emitting low power radiation upon the living cells around it.

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Generally speaking, e.g. the pistol in the hand of an "assassin" is a more effective defence for the West than 1,000 nuclear destructive devices - provided only that at the same time a peace-, revolution- and social reform programme like the above is available and sufficiently publicised to lead to corresponding actions.

"NO SECURE AND JUST PEACE CAN BE BASED ON AN ARMED

BALANCE OF POWER BETWEEN NATIONS." - President Wilson, 1917 (re-translated)

____________________________________________________________________________________________

V.

S U M M A R Y

I have made several attempts to summarise my peace programme and the following was neither the first nor will it be the last one. The contents listing of this book may serve as such, the listing of peace plans in PEACE PLANS No. 12, the contents listing of peace plans in PEACE PLAN No. 46, plan 221 in PEACE PLANS No. 12, and appendixes 1, 6, 9 & 10 in Peace Plans Nos. 16-18. The human rights draft in this book and several of its panarchistic appendixes do also constitute peace programmes.

The following is just the shortened version (mainly in point 13) of the original book manuscript. Others will arise out of future discussions.

Programme lists of this type are, I believe, not superfluous until their end is obtained. But they should always be read and discussed in their proper context.

ESTABLISHMENT OF WORLD PEACE AND OF A JUST SOCIAL ORDER BY MEANS OF:

1. Decision on war and peace by the people themselves and direct.

2. Public declarations by the people on their peaceful and rightful intentions towards each other.

3. Destruction of all mass destruction devices (ABC "weapons") by the armed citizens themselves.

4. Establishment of local militias of volunteers for the protection of basic rights.

5. International federation of such local militias.

6. Provision of work and accommodation for all citizens and soldiers fleeing countries ruled by tyrants.

7. Inducing soldiers of tyrants to rise or defect, either to the militias or to their own and self-chosen government-

in-exile, one with rightful war and peace aims.

8. Outlawry of all tyrants and their high-ranking assistants.

9. Initiation of military insurrections and revolutions against all tyrants and totalitarian regimes.

10. Conclusion of separate peace treaties with the suppressed people, citizen groups and military units, over the

heads of their governments.

11. Transformation of national and territorial States which are, by their very nature war-like, into exterritorial and

autonomous communities of volunteers which can, by their very nature, peacefully coexist.

12. Proclamation and realisation of newly discovered human rights and natural rights of rational beings which are

required for the establishment of a free and just and therefore peaceful society, especially:

a) the right to individually secede from all presently coercive associations, including States and armed forces,

b) the right to undertake tolerant experiments in the economic, social and political spheres,

c) the right and duty to resist all preparations for the conduct of wrongful wars and all other attacks upon basic

rights,

d) the right to arm and organise militarily for the protection of basic rights,

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e) the right to unrestricted freedom of movement and migration,

f) the right of recall towards all representatives and members of governments who have not sufficiently fulfilled

their duty to work for the establishment of world peace,

g) the right not to be held collectively responsible for actions of other members of the same protective, racial,

religious or ideological community,

h) the right to refuse the payment of taxes for the conduct of wrongful, i.e. aggressive, not defensive or

liberating wars,

i) the right to receive the full value of one's labour, which, among other things, the right to ignore monopolies

and to establish productive cooperatives and other partnerships or to join them,

j) the right to privately issue standardised and typified means of payment without legal tender, in money

denominations (necessary to overcome mass unemployment),

k) the right to refuse to accept altogether or at par any means of payment one considers inferior (necessary to

overcome the threat of inflation) and

l) the right to freely choose a standard of value for one's contracts.

13. Acceleration of the process of enlightenment by means of a new kind of genuinely cultural revolution, which

could achieve the necessary public opinion changes in a very short time.

___________________________________________________________________________________________

"PANARCHY - rare (from pan, Greek for rule, realm.): UNIVERSAL REALM. "1839 Bailey: Festus XIX (1848) 208: "The Starry Panarchy of Space". - Another "panarchy" "definition" that is VERY different from dePuydt's. Found in: Oxford English Dictionary.

____________________________________________________________________________________________

"If you want peace, make diversity instead of unity your aim."

"Individual liberty drives out war."

"Freedom works peacefully."

"To want peace is not enough. You must also want the things that make for peace." - J.Z.

"Make money, not war!" - David Zube

"You can't have peace until the captive nations are free." - Mr. Michael Darby, 9/72.

"... Peace between nations cannot be attained by reasonable means, by conversation,

by arbitration, as long as the subordination of the people to the government continues,

a condition always unreasonable and always pernicious." - Tolstoi

"The road to peace travels over the burial mound of dictatorship,

and as long as we have dictatorship,

talk of peace will be no more than that.

History has taught us that the more a dictator talks of peace,

the closer he is to war." - D. R. Runes: Treasury of Thought, 148.

"Civilisation is synonymous with peace." - Madeleine Duke: Claret, Sandwiches & Sin, 125.

"Our foreign policy is a disaster, apparently designed to 'protect' us

by giving us the 'peace' that Comrade Khrushev bleated for so much.

(In case you have forgotten, the Soviets have it all figured out

that the world will have peace as soon as everybody bows down and obeys THEM.)"

R. S. Jaggart, JAG, 4.7.75.

"True peace is not merely the absence of tension;

it is the presence of justice."

Martin Luther King, Jr., Stride Towards Freedom, p. 24.

"Those who desire to be defenders of peace and liberty must renounce any initiation of force

and uphold man's rights. They must respect EVERY person's right to deal

or abstain from dealing with whomever he chooses.

In a word, they must advocate individual freedom."

From a leaflet distributed by the Workers Party.

"There is nothing incompatible between prosperity and justice,

between peace and freedom."

Frederic Bastiat, Economic Sophisms, p. 124.

"From liberty flow all the blessings of peace, prosperity, and human happiness,

from power flows war, impoverishment and despotism."

Murray Rothbard, LAISSEZ-FAIRE REVIEW, May-June, 1974.

"Whosoever wants to fight war has to abolish the State as the organiser of war.

World peace cannot be obtained any cheaper."

LERNZIEL ANARCHIE, No. 3.

"If you would preserve peace, then prepare for peace." -Barthélemy Enfantin, 1776-1864.

"We can no longer separate the traditional issue of war and peace

from the new global questions of justice, equity and human rights."

President Carter, THE AUSTRALIAN, 24/5/77.

"It's co-existence or no existence." - Bertrand Russell, - quoted in "Peter Plan", p.144.

"World peace through world trade" - IBM motto.

"Since wars begin in the minds of men,

it is in the minds of men

that the defences of peace must be constructed." - UNESCO Constitution

392

"Let no man posture as an advocate of peace if he proposes or supports any social system

that initiates the use of physical force against individual men, in any form whatever."

Ayn Rand: For the New Intellectual, 56/7.

(Alas, she did not consider territorialism to be authoritarian and aggressive, although at least "leftists" consider "capitalism" & "corporations" and "the market" to be aggressive and monopolistic under the economic laissez-faire of "limited governments". She did not propose, for socialists, communists etc: Let them have their chains! - J.Z., 18.12.02.)

"Just as war is the natural consequence of monopoly,

peace is the natural consequence of liberty."

Gustave de Molinari: The Production of Security, p. 14,

CLS Occ. Pap. 2: "The Free Market for Security" - Ibid, p. 12.

'Liberty leads to peace, while authority necessarily leads to war."

Sprading, Liberty and the Great Libertarians, Introduction, 29.

"Without freedom no peace." - Max Frisch, 1977.

"There can be but one issue.

The settlement must be final.

There can be no compromise.

No halfway decision would be tolerable.

No halfway decision is conceivable.

These are the ends for which the associated people of the world are fighting

and which must be conceded before there can be peace:

I. The destruction of every arbitrary power anywhere

that can separately, secretly, and of its single choice disturb the peace of the world;

or, if it cannot be presently destroyed, at the least its reduction to virtual impotence ...."

President Wilson, Speech in Mount Vernon, 4.7.1918.

LIBERTARINAN MICROFICHE PUBLISHING, PEACE PLANS, ON PANARCHY, SLOGANS FOR LIBERTY, ETC., c/o John Zube, 35 Oxley St., Berrima, NSW 2577, Australia, Tel: (02) 48 771 436. No Fax!

www.acenet.com.au/~jzube jzube@acenet.com.au

No copyrights are claimed for the above book.

Reprints and other copies, complete or in parts, are free and desired.

A copy of reproductions is requested.

393 ff

THE FOLLOWING QUOTATIONS WERE INSERTED IN BLANK SPACES OF THE A-Z INDEX:

"Each generation ... has the right to choose for itself the form of government it believes the most promotive of its own happiness ... A solemn opportunity of doing this every 19 or 20 years should be provided by the constitution." - Thomas Jefferson, to S. Kercheval, 1816. He need only have extended this from generations to minority groups and might have, if he had been aware of the potential for peaceful coexistence on an exterritorial and personal law basis. - J.Z.

"There is, therefore, no alternative but to say, either that the separate, individual consent of every man, who is required to aid, in any way, in supporting the government, is necessary, or that the consent of no one is necessary." - Lysander Spooner: No Treason I/11

"Libertarians believe that no individual or government should interfere with CONSENTING individuals who wish to produce goods and services for other CONSENTING individuals." - From a leaflet of the Society for Libertarian Life

Individual secessionism has the greatest possible effects

from the smallest beginnings and this in a non-coercive way. - J.Z.

I don't want second class citizenship

or first class citizenship in any of the present States

but rather separate class citizenship,

according to one's own free choice.

This alone would permit first class citizenship for everyone. - J.Z.

I do not care about the political or other views of INDIVIDUAL secessionists. They do not threaten me. - J.Z.

Don't unite coercively!

Let them go apart.

Let them go their own way. - J.Z.

Full autonomy for all conspirators -

and for all who disagree with them. - J.Z.

I only trust secessionist politicians - who let me secede, also. - J.Z.

The ultimate of tolerance is toleration of individual secession. - J.Z.

Secession instead of union! - J.Z.

Why don't you secede from those who bring you nothing but exploitation

by taxes, unemployment, inflation, injustice, regulations, wars and mere illusions? - J.Z.

"Break away from ... governments..." - Libertarian Handbook 1973.

Ballots need not be secret any longer once all individuals are free to choose their own government. Then they will no longer be under pressure or threats by those who disagree with them. Their "opponents" will have the same autonomy and run their own shows. They would not even turn up at their elections. - J.Z.

Every party is unfit to govern anyone but the own members and voters. - J.Z.

"How about the right of secession of your property

out from under the jurisdiction of the government?..."

"REASON", Oct. 73.

"The right to quit and the right to start

are basic aspects of the right to life."

Leonard E. Read in "Having My Way".

"... the right of each and every man, at his discretion, to release himself from the support of the government under which he had lived ... a universal right of all men, at all times, and under all circumstances ... This principle was

a true one in 1776. It is a true one now. It is the only one on which any rightful government can rest. It is the one on which the Constitution itself professes to rest. If it does not really rest on that basis, it has no right to exist; and it is the duty of every man to raise his hand against it." - Carl. Watner, on Spooner, in "REASON", 3/73.

Independence from other people's systems, isms and reforms

is best achieved by the right of individuals to secede. - J.Z.

"Abandon the Leviathan State and ... try freedom."

Murray N. Rothbard, For a New Liberty, 243.

DISENGAGE, DISENTANGLE? DIVORCE, DESERT, DROP OUT AND SEPARATE! - J.Z.

I, for one, recognize every voluntary secession and every voluntary federation! - J.Z.

Life was meant to be easy, only the politicians are making it hard! - J.Z.

Today's humanitarians are willing to let ten-thousands of "foreign" people fleeing from communist regimes die helplessly in the open seas, favour even use of naval forces against their landing etc. - but are very concerned about the supposed "rights" of convicted criminals. - J.Z.

Peace cannot be based on territorial nations or notion. - J.Z., n.d. & 21.12.02.

Every war is a civil war. - J.Z.

"Secrecy is the beginning of tyranny."

Robert Heinlein (Lazarus Long's notebook )

"Participatory democracy was the chief idea in the Port Huron Statement, the founding charter of the Students for a Democratic Society. It is a cry for a say in the decisions that shape our lives, as against top-down direction, social engineering, corporate and political centralisation, absentee owners, brainwashing by mass media. In its connotations, it encompasses no taxation without representation, grass roots populism, the town meeting, congregationalism, federalism, Student Power, Black Power, workers' management, soldiers' democracy, guerrilla organization. It is, of course, the essence of Anarchist social order, the voluntary federation of self-managed enterprises." - Paul Goodman, N.Y. TIMES, 14.7.1968.

"Government is like a child molester

who offers candy before his evil act."

James Utt, quoted in Curt Gentry's

"The last days of the late great state of California"

"Freedom for the modern State means the right to obey and conform to its laws and ideology." - J. H. Spring, Sociological and Political Ruminations, in W. F. Rickenbacher"s "The 12 Year Sentence".

"Freedom means making your own fetters. A free man circumscribes his actions just as surely as a slave. The difference: the free man chooses his own yoke; the preceptor imposes a harness upon the serf." - Ridgeway K. Foley Jr., in THE FREEMAN, 3/77

"Capitalism is color-blind. Black, brown, yellow, red and white are alike in the market place. A person is regarded for his ability rather than his race. Economic rewards in the market place, like honor and acclaim on the playing field, are proportionate to performance. The person who has the most skill, ability and ingenuity to produce, is paid accordingly by the people who value and need his goods and services." - Perry E. Gresham in THE FREEMAN, 3/77

____________________________________________________________________________________________

Joan Marie Leonard, in THE FREEMAN, 3/77:

"Authoritarian plans are solidified obstructions to change."

"Ours is the only society in history that ever went around actually looking for people's needs in order to satisfy them. That's the only way companies can exist and succeed in a free system. Many people earn their living just trying to find large numbers of people who need something ... marketing research people looking for needs that can be satisfied through the capabilities of their companies."

"Freedom is the natural synchronisation of interests into the movement we call simply - progress."

"Had we not abandoned our original ideas of political freedom, freedom FROM politics, war would have been outmoded by now. It is an un-economic exchange."

"Freedom begins with an exchange - you can't have it until you grant it. Your own liberty is measured by the extent you agree to grant it to others."

"Freedom exists to the degree exchange exists uninterrupted. It starts, proceeds and expands through exchange. All its blessings are derived from exchange."

"Freedom is lost with the first interruption of exchange, not the last."

"Profit acts like, a magnet drawing the market toward efficiency and inventiveness."

"Government barriers to exchange are rapidly confining us in a prison 'from sea to shining sea."

"As it is, we have creative energy confined and destructive energy on the loose."

"And the free market has a brain not unlike our own. As every nerve fibre sends messages to the brain, every transaction in the market sends messages of supply and demand through the social body telling producers what to produce and what they can charge, telling workers where the jobs are, telling investors where to invest - all making it possible for us to move ahead by fulfilling needs in the most efficient ways, putting all energy to use with as little waste as possible."

____________________________________________________________________________________________

"Liberty includes the freedom to associate - and NOT to associate..." - Mark Tier

"… laissez-faire societies have the added benefit of giving the individual

the right to withdraw from a relationship,

if he finds his 'wants and interests' not being adequately ministered to..."

Mark C. Frazier, "REASON",2/74

Let all politicians secede from us - and let all of us secede from all politicians. - J.Z.

Let everyone secede. - J.Z.

I recognize all genuine secessionists. - J.Z.

"One of the most basic human rights should be the right to get the hell out."

Poul Anderson, "REASON", 10/73.

If you want nuclear war: restrict secession! - J.Z.

Secede from the war mongering States! - J.Z.

"To the extent that one person forecloses the choice between alternatives available to another,

he dominates the latter and denies him his essential humanity."

Ridgeway K. Foley Jr., in THE FREEMAN, 3/77

"The point is that if ideas are free to flow, almost anything can happen." John Chamberlain, in THE FREEMAN, 3/77

"Why does the anarchy in the New World please, me so much?

Everyone lives according to his choice. That is also to my advantage.

I leave everyone alone in order to be able to live my life." W. v. Goethe

"In the end, the question is whether people are to be used for purposes other than their own."

Everett Dean Martin: "Liberal Education vs. Propaganda", a C.I.E. pamphlet

If we force school kids to attend schools - some of them will burn schools down. If we force all dissidents to remain subjects of the present States, then some of them will turn into terrorists. Once we remove the initial coercion, the compulsory membership, in schools and in States, both, arson and terrorism, would be greatly reduced, while every creative endeavour would be released. How often do kids burn down libraries? They are not forced to attend them. How often do terrorists burn down libraries? They are optional, for them, too! - J.Z., n.d. & 20.12.02.

We need competing police forces to get clean and efficient police forces. - J.Z.

Governments are "safety devices that do not protect". - E. E. 'Doc' Smith: Masters of the Vortex, p. 9.

Let everyone escape from a rule he doesn't like

and let him make his own alternative arrangements,

wherever he is or anywhere else. - J.Z.

The violence involved in our "peace" just becomes exaggerated during our wars.

A truly non-violent peace would eliminate war. - J.Z.

People who don't think and act for themselves - become pawns in the hands of others. - J.Z.

The more non-creative, empty, hard, aimless and hateful life is made, the more is death welcomed or the less it is feared. The apathy towards the nuclear war threat does not say much for our way of life, either. - J.Z.

We are all playing Russian Roulette with nuclear "weapons".

J.Z. - Rather, "our" governments do so! - J.Z., 21.12.02.

Let friends and enemies associate and separate themselves, with and from each other, individually, in war and peace - and you have the basic foundation for a lasting and just peace, in freedom. - J.Z.

The freedom revolution has first to be understood before it is fought.

Then there will be hardly any fighting. - J.Z.

"Respect for another's rights is the meaning of peace." - Benito Juarez

"Peace makes plenty." - 15th. century proverb

"History is philosophy teaching by examples." - Dionysius of Halicarnassus. 40(?) B.C., "Ars rhetorica" 11,2.

"No nation was ever ruined by trade."

Benjamin Franklin, Essays, Thoughts on Commercial Subjects.

"Anarchism is not a repudiation of social discipline

but rather an assumption of humanitarian responsibility."

Sholom Asch, "LIBERTARIAN ANALYSIS", Vol. 1, No. 4.

____________________________________________________________________________________________

"The freedom of press means this: all the opinions of all the citizens may be freely proclaimed." - Lenin, Vol. 14/2, p 112/13.

"The basic rule, the first commandment of any true revolutionary movement, should be: Do not depend on the 'State' ". - Lenin, Vol 14/1, pp. 290/1.

"The introduction of 'appointed' bureaucracy must not be tolerated, Only 'bodies' created by the people themselves should be recognized." - Lenin, vol 14/1, p. 126.

"Prevent the establishment of a standing army separated from the people, which constitutes a most certain generator of all manner of attempts to take away freedom." - Lenin, Vol. 14/1, p. 90.

A politician's promises ....

____________________________________________________________________________________________

"Liberty and experiment alone can determine the best economic forms of society."

Voltairine De Cleyre

"The whole system, dictatorial, authoritative, governmental, three synonyms,

rests upon this insensate idea that people con be represented by others than themselves:

No one can represent the people because no one better than they, can know their needs or their will."

Arthur Arnould: The State", Feb. 1896, in "THE REBEL".

" ... gathering taxes seems to be the only thing the authorities are actually in a hurry to do..." - John Clinton: Reducing your Income Tax, 1978. - Just as well, for we do not want them to be as fast in practising all their other abuses! - J.Z., 21.12.02.

"Modern government has also been summed up as a racket using the poor as a cover story."

Peter Samuels, THE BULLETIN, 5/6/79.

"So far governments have never shown any sign that they can learn lessons from history."

John Clinton: Reducing your income tax, 1978, p. 6

"… if you want the government to do something,

they're either going to take money from you to do it

or take it from someone else.

Which makes you either 1. a fool or 2. a thief." - Progress Party leaflet.

"The State is a condition, a certain relationship between human beings, a mode of behaviour;

we destroy it by contracting other relationships, by behaving differently." - Gustav Landauer

"Don't be fooled: The government is not 'our servant'.

The government is not 'the country'.

The government is not 'the people'. Progress Party leaflet

All governments are truly representing all those individuals,

who volunteered to be ruled by them -

as long as they remain truly voluntary members. - J.Z.

"What does a government do for ANYONE except the people who run the government? ..."

Larry Niven: Cloak of Anarchy

"Anything the government takes over gets more expensive, IMMEDIATELY." - Larry Niven, ibid.

"… law should be a contract the people make among each other..." - Poul Anderson,The Pugilist.

"… the great unsolved problem of politics:

how to keep the bastards from grinding you down."

Damon Knight, Rule Golden, p. 1.

"All modern systems of government, including the most utopian,

are based on the assumption that the system will produce benevolent rulers,

but in practice the bastards almost always end up on top,

because power is what they want and because the less scrupulous they are,

the easier it is for them to get it." - Damon Knight, ibid.

" ... reject authority, for it is not only immoral but functionally incompetent, which is unforgivable."

Paul Goodman, N.Y. TIMES MAGAZINE, 14/7/1968.

" ... abolish national frontiers."

Paul Good-man, ibid.

"In Anarchist theory 'revolution' means the moment when the structure of authority is loosened,

so that free functioning can occur. The aim is to open areas of freedom and to defend them..."

Paul Goodman. ibid.

"Anarchism is not anarchy. It is against existing social and political systems,

but it proposes to replace them with some form of ordered,

decentralized, individualistic community cooperation."

Paul Goodman, ibid.

"Competition is a good thing no matter how much people try to avoid it."

Perry E. Gresham in THE FREEMAN, 3/77.

Would they avoid opting out of taxes, wars and oppression,

given the option? Would all of them, all the time? - J.Z., 21.12.02.

"Capitalism denies the right of government to take the property of a private citizen at will, or to tax away his livelihood at will, or to tell him when and where he must work or how and where he must live. Capitalism is built on the firm foundation of individual liberty." - P. E. Gresham, ibid.

Full autonomy for everyone - and woe to anyone who attempts to repress it. - J.Z.

"Sociology points to the ways in which human beings can achieve secure and satisfactory attitudes, but a condition of this kind of stability is the ability of individuals and groups to create their own institutions without too much pressure from outside." - Alex Comfort, Authority & Delinquency,116

"For if the essence of men is that they are autonomous beings - authors of values, of ends in themselves, the ultimate authority of which consists precisely in the fact that they are willed freely, then nothing is worse than to treat them as if they were not autonomous, but natural objects, played on by causal influences, creatures at the mercy of external stimuli, whose choices can be manipulated by their rulers, whether by threats of force or offers of rewards." - Isaiah Berlin

"The essential principle of anarchy is individual autonomy."

Emma Goldman, speech at the Congress of the Anarchist International, Amsterdam, 1907.

"... support the claim of the Czechs to deny autonomy to several million Germans and Slovaks,

or the claim of the Germans to deny autonomy to all Czechs?"

Mises: Omnipotent Government 15.

"Barring force and fraud, autonomy need never be abridged in society,

if autonomy is understood in the sense of individual sovereignty."

R. A. Childs, Jr., THE INDIVIDUALIST, 10/71.

"... we as individuals cannot be averaged with other people."

R. J. Williams: You are extraordinary, p. 17.

"Social science built on the average man would be like United States geography built upon the concept of the "average state": It has an area of 72,000 square miles and a population of over 3.5 million. It has about 1,200 square miles of fresh water lakes and 37 square miles of salt lake. Its highest mountains are about 6,000 feet high. About 5,000 square miles of it lie in the Arctic regions, where the ground is frozen the year round (permafrost). It has a shoreline of about 150 miles. The average state produces yearly about 321 billion barrels of oil; 300,000 tons of coal, 50,000 pounds of copper; 10 million bushels of wheat; 3 million pounds of tobacco, 1 million bales of cotton; about 150,000 tons of citrus fruit and 9,000 tons of pineapples." - R. J. Williams, ibid, p. 189.

"Competition, on the other hand, compels the servicer to meet the standards set by his competitors, with the consumer the final judge as to proficiency. The beneficiary of competition is the buyer. In the matter of government services - which is the protection of life and property - the customer is the citizen." - Frank Chodorov: The Income Tax ... 87.

"Competition means decentralised planning by many separate persons."

Hayek: The Use of Knowledge in Society, p. 7.

Live under your very own constitutions and laws -

but do not force anyone else to live under yours. - J.Z.

Panarchy means, among other things,

a Republican Congress & a Democratic & a Libertarian one,

a Democratic, a Republican and a Libertarian Senate,

a Libertarian, a democratic and a Republican President,

all at the same time and in the same country

and all only for or against their voluntary followers

and at their own expense and risk. - J.Z., 21.12.02.

"What is constitutional may still be unwise."

Zechariah Chafee, Jr., THE NATION, 28/7/52.

When cost-cutting is monopolised then it is not surprising when costs go up. - J.Z.

The infant industries argument has become generalised.

All consider themselves now, in practice, as infant producers

and consumers who cannot stand adult competition. - J.Z.

The good thing about competition is

that its victories are always only temporary

and that thus a continuity of incentives is provided. - Source?

"Competition in any field is the greatest discovery tool in the world."

V. R. Forbes, in an address 17/11/1976.

"All governments, the worst on earth and the most tyrannical on earth,

are free governments to that portion of the people who voluntarily support them."

Lysander Spooner, Trial by Jury.

"It is true that a libertarian concept of a legislature is largely negative. It envisions the only function of government, and voluntary government at that, as lying in the realm of providing, by community agreement, the sort of protection for individuals which, otherwise, individuals could and would provide for themselves. Sound arguments, of course, can be delivered for the achievement of precisely this same sort of protection by non-governmental means, as through fee-services, voluntary arbitration agreements, commercial protective services, and so forth - or for the existence, side-by-side, of competing community and commercial services in all those fields." - Karl Hess: The Lawless State, 24.

"… replacing the existing power mechanism with competing free-market mechanisms

which will be called upon to perform the same functions."

Robert LeFevre: The Libertarian.

"Under freedom people could decide for this or that religion,

likewise, for this or that life style or economic system."

LERNZIEL ANARCHIE, Nr. 3.

" ... allow ... competing agencies for protection and defence,

each duly authorised by their respective customer's consent,

and bound morally to their own incorporation charters."

Don Franzen: Reply to Peter Crosby, THE PERSONALIST.

"We are not bound by constitutions or agreements made by our ancestors."

"THE MATCH", June 1975

"Men who might today be regarded as rather anarchistic, strongly argued against the Constitution, feeling that it rather established a State than guaranteed liberty. The Declaration itself seemed enough to some and, indeed, upon reflection, it might seem so to some today." - Karl Hess: The Lawless State, 22

"And so they devised our Constitution as to prevent destruction of natural rights by the acts of government." - Admiral Ben Moreell, The Admiral's Log I, 4

"… the constitution is a paper that nobody ever signed, that few persons have ever read, and that the great body of the people never saw; and that has, consequently, no more claim to be the supreme law of the land, or to have any authority whatever, than has any other paper, that nobody ever signed, that few persons ever read, and that the great body of the people never saw." - Lysander Spooner, Letter to Cleveland, Works I, 52

"If these amendments had been obeyed, they would have compelled all congresses and courts to understand that, if the government had any constitutional powers at all, they were simply powers to protect men's natural rights, and not to destroy any of them." - Lysander Spooner, ibid, 96

"The Constitution has no inherent authority or obligation. It has no authority or obligation at all, unless as a contract between man and man. And it does not so much as even purport to be a contract between persons now existing..." - Spooner: No Treason, Works, I

"Some men look at Constitutions with sanctimonious reverence, and deem them like the Ark of the Covenant, too sacred to be touched. They ascribe to the men of the preceding age a wisdom more than human, and suppose what they did to be beyond amendment. We might as well require a man to wear the coat that fitted him as a boy, as civilised society to remain ever under the regime of their ancestors. - Jefferson

"No society can make a perpetual constitution, or even a perpetual law. The Earth belongs always to the living generation: they may manage it, then, and what proceeds from it, as they please, during their usufruct. They are masters, too, of their own persons, and consequently, may govern themselves as they please. But persons and property make the sum of the objects of government. The constitution and the laws of their predecessors are extinguished then, in their natural course, with those whose will gave them being. This could preserve that being till it ceased to be itself, and no longer. Every constitution, then, and every law, naturally expires at the end of thirty-four years (the average life). If it be enforced longer, it is an act of force, and not of right..." - Jefferson, quoted in Sprading, 89.

"All of this seemingly elaborate mechanism was designed primarily for one purpose, to protect the smallest possible minority, one person, against oppression by the largest possible majority, all other persons combined. This is the very antithesis of political democracy!" - Admiral Ben Moreell, The Admiral'sLog, II, p. 6.

"It is unfortunate that the liberals have not yet widened this criterion from sex to trade and exchange, for if they ever would, they would be close to becoming full-scale libertarians. For the libertarian is precisely interested in legalising all interrelations whatever between 'consenting adults.' " - Murray N. Rothbard: For a New Liberty, 118/19.

"Without his consent ever having been asked,

a man finds himself environed by a government that he cannot resist;

a government that forces him to pay money, render service,

and forgo the exercise of many of his natural rights,

under peril of weighty punishments." - Lysander Spooner, No Treason, No. 2.

"The very term, government, implies

that it is carried on against the consent of the governed..."

George Fitzhugh, Cannibals All, 1857, p. 353

"No person will rule over me with my consent. I will rule over no man." - Garrison

"Man being by nature all free, equal, and independent,

no one can be put out of his estate and subjected

to the political power of another without his own consent."

Locke, Treatise on Civil Government, ii, par. 95.

(How could such a clear wording be so misunderstood for so long??? - J.Z.)

"My rights end where yours begin. I may do anything I wish with my own life, liberty and property without your consent; but I may do nothing with your life, liberty and property without your consent." - Workers Party, leaflet on Human Rights.

"As for the consent of the governed ,

can a man be held to have consented

to a government when he has never signed

any contract making it HIS government?" - William Stoddard, "REASON", 3/74.

"The only moral dealings between men are those which are by consent,

and that means the consent of every person involved."

Mark Tier, "FREE ENTERPRISE", 8/74.

"For in reason, all government

without the consent of the governed

is the very definition of slavery."

Jonathan Swift, The Drapier's Letters, V, 1723.

"Voting is not an expression of power, but an admission of powerlessness,

since it cannot do otherwise than reaffirm the government's supposed legitimacy."

THE MATCH", June 1975.

Do away with collective "consensus" politics

and replace it by one of exterritorial autonomy for all dissenters! - J.Z.

"I beg my friends the Liberals to tell me if ever in all history there was a Government which was based exclusively upon the consent of the people, and which was ready to dispense altogether with the use of force. There has never been and never will be such a Government." - Benito Mussolini, in March 1923 issue of Gerarchia; translation by N.Y. WORLD, 1923.

____________________________________________________________________________________________

393 ff

A L P H A B E T I C A L I N D E X

NOTE: I am well aware how incomplete and imperfect this index still is - but, then, so is this whole book.

Suggestions for further entries and corrections are welcomed.

By now I have spent perhaps already too much time on this compilation, in the attempt to make these ideas somewhat more accessible. Some cross references were made.

For lack of time I listed usually only the catchwords and not the ideas contents.

Likewise, the most important passages have not been stressed.

All who ever attempted such an index will know how tedious this kind of work is.

Rather than omitting any ideas reference, I have often quoted it repeatedly, whenever it was repeatedly mentioned in the book. (Someone might tell me one day how often certain ideas have to be repeated to certain people before they are understood.) - J.Z., 9/10/79.

Quotes which were inserted as fillers in empty spaces of this listing are here combined and added to the above quotes.

Page numbering 393 - 446 has been eliminated here as unnecessary, but has been continued for the following sections, from page 447 onwards.

ABBREVIATIONS:

"and the following" = ff

"see also" = +

"compare" = -

____________________________________________________________________________________________

A

Abandoning the benefits of citizenship 371 ff + autonomy, personal law

ABC "weapons" 160, 174, 193, 196, 199, 200, 212, 217, 224, 244, 248, 387, 390 + atomic, biological, chemical weapons, mass extermination devices, weapons/wrong

Abdication 173, 261

Ability to convince and be convinced 305 ff

Ability and jobs 131, 133, 135

Ability to pay 68/9, 94, 160,179, 180, 186 ff + monetary freedom

Abolition of taxes 340/1 + fees, subscriptions, voluntary taxation

Abraham 378

Absolutism 205

Abuses 53, 78, 82, 88, 90-92, 111, 115, 129,132, 134/5, 137,150, 152,158/9, 167,178,181, 215, 222, 234, 239, 279, 298, 339, 346, 354, 382

Academic economists 211

Academic qualifications 337

Academies, first, 318

Academy for revolutionaries 159, 193

Acceleration of the process of enlightenment 328, 391 + cultural revolution

Acceptance foundation for paper money 54/5, 65 ff, 95, 99,100,103, 105/6, 108 ff, 114/5, 144, 162, 179, 180, 377 + monetary freedom

Acceptance obligation 111, 341/2 + above

Acceptance, unlimited, of new members 134 + Asylum, Desertion, Immigration, Open coops

Access to the means of production 139 + capital, open coops

Accidental nuclear war 30, 87, 157, 212, 387, 389 + nuclear war threat, nuclear strength, deterrence

Accident insurance 131, 144 ff, 342

Accommodation 390 + housing

Accommodation for refugees & defectors 46, 195/6, 211, 251/2, 273 + housing shortage

Accounting 127, 129

Accused, rights of -, 342/4

Accusers' law applied 80, 379

Accusers who had to follow the defendants' law - under Merovingians 379

Achaen League 214

Ackermann, Werner 374

Action + freedom of action, tolerance, autonomy, experimental freedom, exterritorial ...

Action. wrongful 206 + indemnification

"Activism", 302

Adaptation to war economy and free trade 122

Address registers of social reformers and innovators etc 288, 294 ff, 298 ff, 321/2

Adenauer, Dr. Konrad 39

Administration 73, 91, 126, 129, 137, 146, 186, 359

Administration costs of free banks 102/3

Administration of natural monopolies 340 + open cooperatives

Administrative monopoly 282 + government, State, tolerance

Administrative taxation by inflation 110 + monetary freedom

Adult education 317 ff

Adults 347 + rational beings, + minimum rationality, - children

Advance payment of debts 100

Advance payment of taxes 111, 113 + tax foundation money

Advances on earnings 127

Advertising 94, 278/9, 285, 293, 299, 321

Advertising, mutual 282, 285, 293/4

Aetolian League 214

Affiliation, formal, of groups 323/4

Affinity groups at work 133 + coops and work coops

Age and pay 133 + seniority

Aggression 26, 32, 34, 36, 38, 41, 56, 59, 61, 69, 78, 158, 195, 200, 207, 209, 210,215 ff, 219 ff, 238, 245, 249, 265, 345, 347/8, 369, 381, 383, 388/9

"Aggression" against a dictator 221 + liberation wars

Aggressiveness 245

Agobard 379

Agora, Athens, 277, 283

Agoric revolution, 129 + coops

Agorism 368

Agitation 363/4 + propaganda

Agreement 44, 88, 133, 218, 365,370/1 + treaties, understanding, war aims

"Agreements" 308

Agreements of the people 170, 348 + separate peace treaties, + Peace declaration, unilateral

Agriculture 138, 189, 190 + land monopoly

Agricultural clearing certificates 106, 120 + clearing certificates, goods warrants

Aims, diversity of -, 302 + diversity, tolerance

Aims of the militia 209 ff + war aims

Aims of a rightful revolution 159/160, 184 + revolution

Air, clean 332

Aircraft, military 224

Airports 154

Air raids 31, 35, 199, 224, 241/2, 252/3, 266 ff

Air space 340

Airways, freedom of - 214

Alcohol 166, 172, 201, 235, 240, 269, 281, 335/6

Alemans 214

Alexander I, 363

Algerian War 58, 164, 210, 218, 264/5

Alien Acts 174, 195/6, 377

Aliens 31, 37-40, 61, 119, 165, 174, 242, 246, 252, 264, 277 + desertion, minorities, refugees

Aliens, conventions for - 382

"All against all" 207

Allegiance, oath of -: 262

Allegiance only to oneself 362 + loyalty + sovereignty, individual

Alliances 50/1, 56, 73, 78, 82, 210, 222, 238/9,248, 253 + allies, federations, separate peace treaties, treaties

Allies 27, 94, 170, 213, 216, 250

Allies, secret, potential and natural: 36/7, 39, 41, 43, 45/6, 48, 54, 163, 165, 167, 173, 175, 195 ff, 210, 213, 128, 245 ff, 268, 270,346, 387

Allies, WW II, 383

Alternative energy sources 152/3

Alternative governments 284, 356 + exterritorial..., +governments in exile

Alternative institutions 83 + experimental freedom, + parallel institutions + tolerance

Alternative means of payment 55, 66/7 + monetary freedom, goods warrants, clearing certificates

Amazonas 138

Ambassadors 79 + diplomacy

Ambiguous terms 301 ff

Ambitious men 364 + Power. + rulers

Ambler, Eric 267/8

Amendment of laws 89/90 + time limit

Amenities at work 132 + coops

American Dream 37

Americans 35 + USA

American War of Independence 232, 270/1 + Militia, revolution

Amin, Idi 389 + tyrannicide

Amnesty 169, 173 ff, 200/1, 212, 250, 259 ff + outlawry, tyrannicide

Amortisation of loans to coops 125

Anarchism 63, 260, 337, 348/9, 367/8, 373, 375, 380 ff + no government

Anarchists to be tolerant towards statists and vice versa: 382 + panarchism

Anarcho capitalist communities 83 + autonomy, minorities

Anarchy - for the individuals declaring for it: 263

Ancient juries 344

Anderson, Poul 156, 204

Anglo-Saxon juries 344

Animals 241

Annecy 268

Annexations 254, 375 + conquests

Annihilation 163, 221 + genocide, holocaust, mass extermination

Announcements, public + appeals, declarations, publicity

Antagonism 28, 72, 83, 353, 359 + enemies, hostility

Anthropology 57

Anti-bureaucracy committee 274

Anti-communism 159, 164, 376

Anticommunists among the anarchists 380

Anti-imperialism 349

Anti-industrial actions 128 + strikes, unions

Anti-Monopolism 65, 349 + Monopolies

Anti-people weapons 30, 52, 55, 65, 157, 174, 217

Antisemitism 351 ff, 354/5 + Jews

Anti-totalitarianism 6, 159, 349

Anxieties 355 + fear, nuclear war threat, threats

Apartments analogy 360

Apathy 5, 82, 133, 165, 200, 339 + ignorance

Apostles, history, Athens 283

Appeals, public: 6, 45/6, 54, 160, 165, 171 ff, 175, 196,198, 201, 210, 214/5, 227, 244 ff, 250/1, 263, 268, 270 ff, 374 + declarations, programmes, publicity, war aims

Appeals to the capital market by coops 127

Appeals - international courts 77

Appointments, military 228 + officers/election and recall

Arabs 355 + Israel, Jews, Palestine

Arbitrariness 56, 67, 74, 78, 89, 90, 204, 258, 331, 392 + dictatorship, power, tyranny

Arbitrary detention 343/4

Arbitration courts 62, 66, 76/7, 87, 90/1, 114, 120, 155, 169, 223, 227, 230, 235, 275, 344/4, 348+ court systems, international court, jurisdiction

Arbitration, international 43/4, 56, 62, 76/7, 84, 215, 218, 362, 379

Arbitration, authoritative and neutral, of discussions etc. 301 ff

Archenholtz 242

Archer, Len 208

Archive of lecture notes and tapes 327

Archive of social reform ideas 194, 286, 289, 294-301, 311, 330, 333 + Ideas Archives, private 374

Arena 284 + open air meetings

Argentina 111, 179

Arguments & argumentation, best & worst 301 ff

Armament 47, 55, 59, 61, 65, 70, 82, 148, 157, 216, 219 ff, 224, 343, 376, 390 + Strength, Weapons

Armament restrictions 375 + disarmament

Armament, secret 29, 30, 35, 175/6 + disarmament

Armed balance of power 390

Armed citizens 207, 210, 390 + militia

Armed meetings 284 + military insurrections, militia/meetings, open air meetings

Armed peace 364

Armed prophets 204, 206/7

Armed readiness against totalitarians 381

Armed resistance 384 + non-violence, passive resistance, resistance

Armies 26, 42, 51, 53/4, 59, 60, 62, 73, 160, 163, 166, 169, 171, 176/7, 180, 197, 204, 206/7, 210/1, 215/6, 219, 231, 238, 240, 244, 251, 256/7, 269, 270, 336, 374 + militia, soldiers, strength

Armistice 364

Armistice of 15/11/1918: 378

Arms 25B, 30/1, 46, 51/2, 59, 62, 158/9, 161, 170, 177, 204 ff, 224, 232, 273, 345, 390 + Atomic weapons

Arms industries 161, 224, 241/2, 266 ff

Arms: payment for arms of defectors 46 + Desertion

Arms race 29, 30, 49, 50, 54, 174, 216/7, 219, 388/9

Arms trade 121,338

Arndt, Ernst Moritz 258

Arrests 344/5

Arresting the government 215

Arresting of officers 227

Arsenal of related errors and prejudices 304 ff

Arson 164

Asia Minor and Persians 254

Asian troops 171, 182, 197/8

Askew, G. R. 37

Assassinations 260, 280, 283 + Terrorism, tyrannicide

Assaults 207

Assembly & association 157, 163, 209, 210,225, 283/4, 317/8, 334, 336, 350, 361 + freedom..., open air meetings

Assertions vs. assertions 301 ff

Assistance in emergencies 337 + duty, social contract

Associations 336, 353 + exterritorial, + militia, nations, right..., secession, voluntary associations

Association calendars of events 85, 293/4

Associations for legal protection 374

Associations & the market 146/7

Associations, military 345

Association principle 214 + federations

Associations, unnatural 336

Associations, voluntary 355, 357

Associations yearbook 321

Assumptions, wrong 301 ff + prejudices, premises

Asylum 61, 70, 173, 195/6, 200, 212, 215, 259, 271/2, 334 + immigration barriers

Atheism 351/2, 268

Athens 230, 234, 277, 283

Atomic destructive devices, "weapons" 8, 27 ff, 36, 51/2, 56, 65, 70, 81/2, 87, 152, 157, 164, 173/4, 176/7, 199/200, 216 ff, 221, 224, 238, 248, 256, 259, 271/2, 343, 345/6, 383, 386 ff, 389, 390 + ABC weapons, deterrence, nuclear strength, nuclear war threat

Atomic "weapons", primitive, cheap and home-built 389

Atrocities 165, 200, 230, 261, 264 ff + cruelties, mass extermination, torture, weapons/wrong

Attachment of earnings for indemnification purposes 275 + indemnification

Attacks + aggression

Attacks on persons 159

Attitudes, wrong 301 ff

Attorney general 88

Audiences 84

Audio Forum 327

Augustinus 3

Aurelius, Marcus 34

Australia 9, 85, 100, 191, 317, 321, 324, 347, 379

Ausubel, Nathan 356

Autarchy, economic 39, 69

Authoritarianism 131, 210, 219, 368

Authoritarianism, voluntaristic 368

Authoritative reference source for all discussions 308, 301ff

Authority 41, 168/9, 179, 295, 331, 336, 343, 366, 373, 385, 392 + experts, power

Authority to decide on war and peace etc. 219 + decision

Authority disregarded 372 + ignoring ...

Authority of laws 369 + laws

Authority, recognized, in discussions, 307, 301 ff

Authority must be subordinate 370

Authority to use force 382

Authorisation 90/1, 228 ff, 342/3, 370

Autocracy, subject to individual choice 363

Automation 71, 187, 341

Autonomy 6, 26, 33, 38, 45, 53/4, 56, 59, 73/4, 77/8, 124, 158, 196/7, 213/4, 218, 254, 307, 337, 350 ff, 354/5, 380 ff + exterritorial...+ government in exile, + minorities

Autonomy of business relationships among Romans living among barbarians 379

Autonomy of the militia 223 + militia

Autonomy of subgroups, work groups etc. 124, 129, 133 + coops

Awareness 205 + knowledge, understanding

B

Bacteriological weapons 160, 174 + biological …

Bad money driven out : 66/7

Bail 343

Bailey 391

Bailiff 94

Balance of Power 390

Balance of trade and payments 39, 115/6, 119/20

Balancing acts, no more 367

Ball bearing industries 164, 268/9

Balloons 159,194

Baltic States 259 + captive nations

Bamboo Curtain 194/5

Banks 374, 377, 385 + free banking + monetary freedom

Bank bonds 107/8

Bank directors 114

Bank of England 98

Banks of issue 106 ff, 178 + monetary freedom

Banks of issue, administrative costs 102/3

Banknotes 94 ff, 179, 341, 377 + goods warrants

Bankruptcies 66, 105, 113, 341

Banishment 367 + exile

Bans - against rulers 214 + outlawry

Barbarism 59, 60, 75,196, 204, 220, 358 + atrocities, collective responsibility, cruelties, immorality, nuclear deterrent, terrorism

"Barbarism" 379

Barnet, R. J. 221

Bargaining 131 + collective bargaining

Barricades 167 + revolutions

Barristers 98 + judges, lawyers

Barter 112, 180

Basic rights + human rights, natural law

Bastiat, F. 25A, 286, 330, 391

Bastille 235, 283

Bata, decentralized production 129 + work co-operatives

Batons 369 + force

Battle of ideas 308, 301 ff + archive of ideas

Battleships 224

Bauer, Bruno 382

Bauer, Edgar 382

Bay of Pigs landing 65 + liberation wars

Bearer bonds 107/8, 125,146

Beckerath, Ulrich von - : 4, 29, 41, 56, 78, 81/2, 94 ff, 98, 109, 115, 118, 144, 146, 149, 150, 158/9, 161, 164, 170, 176, 179 ff, 189, 192, 198, 204 ff, 209 ff, 214/5, 223, 228/9, 236,244 ff, 251, 258, 264, 266/7, 269/70, 272,278, 286/7, 294, 296, 301, 303/4, 312, 330, 358, 374 ff, 380 ff

Beginnings, from the smallest - : 349 + individuals, secession, sovereignty/individual