Tuesday, August 29, 2023

Seattle’s ‘Poverty Excuse’ Policy is Driven by Hatred of Achievement and Envy, Not ‘Good Intentions’

One of the side effects of the 2020 Covid Pandemic was to trigger a movement to untether crime from consequences in some Leftist-governed cities. Brad Polumbo writes about one such city, Seattle. In a FEE article Why Seattle’s Proposed ‘Poverty Excuse’ for Crimes Would Destroy the City’s Economy, Polumbo writes that “This policy would basically give anyone with a good sob story a green light to violate property rights at will.” Indeed. Polumbo sights just one victim of the proposed “poverty excuse” policy:


Matthew Humphrey recently lost $4,000 worth of goods in a theft of his Seattle barbershop. Under a new proposal the Seattle City Council is considering this month, what happened to him wouldn’t even be a crime—if the thieves claimed they were driven by poverty, that is.


“I think it’s insane,” the victimized barber told a local news outlet. “It’s one of these well-intended concepts (of) we want to take care of people that can't take care of themselves. But what you are really doing is hurting other people." 


“Hurting other people” is the intention. This new “poverty excuse” policy lays bare the real motive behind the entire crusade against economic inequality—hatred of achievement and the individual virtues that lead to achievement. A policy like this is driven by that hatred. Destruction of people of virtue and achievement is the “intended concept.” They are the “other people” the barber speaks of. And it’s not “well-intended,” unless well-intended means nihilism.


First and foremost, this policy would obviously incentivize more crime and more theft.


First and foremost, it’s pointless to explain the consequences to the architects and supporters of this policy. They can’t fail to know where this must necessarily lead. Poverty is the natural state of man. Production and trade is the only way out. You can’t help “the poor” by destroying the non-poor—the producers and traders. If poverty justifies crime, it’s the end of production and trade, and man is reduced to a herd of predatory jungle animals. And that’s the whole point of a policy such as this. Karl Marx would approve. Civilized people will recognize this policy for the naked face of evil that it is, and fight this nihilism tooth and nail. And fighting back begins with not granting any benefit of the doubt to the perpetrators. The architects of the policy are not well-intentioned. They are not naive. They know full well what they are doing, and why. Mistakes of this magnitude are never made innocently.


The officially dubbed “poverty defense law,” which excuses the thieves and many other misdemeanor crimes from legal consequences if they claim poverty as their motive, never passed, to my knowledge. But just the fact that it was proposed and seriously debated in the city council of a major American city is an indication that we may be closer to chaos than we may have thought, at least in some cities.


Related Reading:


Hatred of Happiness, not Justice, Motivates the anti-Economic Inequality Crusader


QUORA *: ‘What makes someone a socialist?'


The Enemies of Charters Versus the Parents and Their Kids


Friday, August 25, 2023

QUORA: 'Can a fascist be a capitalist?'

 QUORA: Can a fascist be a capitalist?


I posted this answer:


In the narrowest economic sense, yes—if by “capitalist” one refers merely to the person(s) who own and run a business enterprise. National Socialism (e.g. Italy under Mussolini, Germany under Hitler) features nominally private business corporations. Such businesses were so heavily controlled and regulated by the state that they were essentially extensions of the state, allowed to exist only to the extent that they primarily served some collective good as determined by the state. If you refer to the owners of these quasi-private corporations as “capitalists,” then in a sense a fascist can be a capitalist simply by the business maintaining a nominally private facade.


But to properly and completely answer the question Can a fascist be a capitalist?, one must distinguish between a capitalist and Capitalism. In the wider—and more important—philosophical sense, a fascist and a capitalist are total and complete antipodes. 


Capitalism is the social system of individualism; specifically the individual as the standard of moral value and focus of law its corollaries; freedom based on self-ownership and individual rights, limited rights-protecting government, freedom of voluntary trade, private property rights, limited democratic governance, and the morality of rational self-interest and rational self-determination. Capitalism rests on three essential pillars; intellectual, economic, and political freedom for the individual. Under capitalism, each individual owns his life, which means the right to self-govern; to be lived according to his own judgment so long as he refrains from violating the same rights of self-government of others. Under capitalism, the economy is separated from government in the same way as the separation of religion and state; so no one can use the power of government to advance his own economic interests or hamper others, at others’ expense, by force of law. The activating social principle of capitalism is voluntarism.


The best statement of the bare essentials of capitalism was made by America’s Founding Fathers in the Declaration of Independence:


We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed.


Fascism is a manifestation of collectivism; specifically the group as the standard of moral value, with its corollaries subordination of the individual to “society”, state supremacy, economic regimentation by government control, censorship, one-party rule, and the morality of altruism. The word “fascism” actually derives from fascio, which literally means “group”. Fascism, it follows, literally means groupism, the opposite of individualism. In explaining THE DOCTRINE OF FASCISM, Benito Mussilini was brutally clear on fascism’s hostility toward Capitalism’s fundamental underpinnings, individualism and individual rights:


Fascism is therefore opposed to all individualistic abstractions based on eighteenth century materialism [i.e., Enlightenment liberalism, including inalienable individual rights].


Anti-individualistic, the Fascist conception of life stresses the importance of the State and accepts the individual only in so far as his interests coincide with those of the State, which stands for the conscience and the universal, will of man as a historic entity [i.e., mysticism]. 


No individuals or groups (political parties, cultural associations, economic unions, social classes) outside the State (15). Fascism is therefore opposed to Socialism to which unity within the State (which amalgamates classes into a single economic and ethical reality) is unknown, and which sees in history nothing but the class struggle. Fascism is likewise opposed to trade unionism as a class weapon. But when brought within the orbit of the State, Fascism recognizes the real needs which gave rise to socialism and trade unionism, giving them due weight in the guild or corporative system in which divergent interests are coordinated and harmonized in the unity of the State (16).


Thus, fascism is a manifestation of socialism. Clearly, a fascist can’t be a capitalist. A fascist is essentially a pragmatic communist. THE DOCTRINE OF FASCISM makes clear and unequivocal: Fascism is as much a centrally planned social system—as thoroughly socialist—as communism. Fascism favors the same collectivist goals, but realizes that a minimal amount of economic freedom for private business is necessary to feed off of and prevent economic collapse. Unlike the impractical communists, the fascists recognized that government ownership of the “means of production” is not necessary to achieve socialism. Government control of the “means of production” is all that is required. Under fascism, society and the government are one-and-the-same: “We are, in other words, a state which controls all forces acting in nature. We control political forces, we control moral forces, we control economic forces,” Mussilini explains. Under fascism, as under any form of socialism, democratic or not, the individual’s life belongs to the state as the representative of the “common good” or collective. The activating principle of fascism is force. 


The best statement of the bare essentials of fascism was attributed to one of fascism’s leading adherents, Benito Mussolini's admirer, Adolf Hitler:


“The party is all-embracing…” said Adolf Hitler upon taking power, “Each activity and each need of the individual will thereby be regulated by the party as the representative of the general good…This is Socialism- not such trifles as the private possession of the means of production. Of what importance is that if I range men firmly within a discipline they cannot escape. Let them own land or factories as much as they please. The decisive factor is that the State, through the party, is supreme over all, regardless of whether they are owners or workers…Our Socialism goes far deeper…[the people] have entered a new relation…What are ownership and income to that? Why need we trouble to socialize banks and factories? We socialize human beings.” (From Herman Rauschning’s The Voice of Destruction, as quoted in The Ominous Parallels, by Leonard Peikoff, page 231-232. Emphasis added.) *


It’s true that, in the narrow economic sense, capitalists (business owners) may exist under fascism. But, to repeat, one must distinguish between the narrow economic concept capitalists and the social system Capitalism. Collectivism and individualism are antipodes. The foundational principle of fascism is that the individual has no moral right to live and exist for his own sake. The foundational principle of capitalism is that the individual has the moral right to live for his own sake. Therefore, fascism and Capitalism are antipodes. Philosophically, logically, and therefore in practice, a fascist can not be a capitalist, or vice versa. 


* [The attribution of this statement by Rauschning has subsequently been disputed by scholars. But the statement nonetheless captures the essence of the fascist approach to socialism.]


Related Reading:


QUORA: ‘Is fascism a capitalist ideology?‘


Fascism: Back Door to Socialism that Obama and the Left Well Understand


We Need a Deeper Understanding of Socialism


A is A, and Socialism by any Other Name...


Individualism vs. Collectivism: Our Future, Our Choice—Craig Biddle for The Objective Standard


Correcting Michael Coburn: Fascism and Marxian Socialism are Not, Fundamentally, Opposites


A New Textbook of Americanism — edited by Jonathan Hoenig


The Capitalist Manifesto by Andrew Berstein


On ‘Capitalist Government’ and Corporate Bailouts


Sunday, August 20, 2023

QUORA: ‘If socialism is superior… why don't socialists simply make a socialist company and show to the world how much better it is compared to a capitalist company?’

 QUORA: ‘If socialism is superior… why don't socialists simply make a socialist company and show to the world how much better it is compared to a capitalist company?


I posted this answer:


This is a great question, and highlights a little-acknowledged but important aspect of the capitalism-vs-socialism paradigm. 


Socialists can and have established socialist companies; even, for a time, successfully. The key is for people to adhere to the basic principle of voluntary consent, and renounce the use of political power--governmental force and coercion--to impose their socialist beliefs on everyone by law.* 


Capitalism and socialism can coexist peacefully under a government that is economically neutral in the same way and for the same reason as it is neutral on religion and conscience. In such a society, the government secures everyone’s individual rights to live by her/his own judgment equally and at all times. 


Kibbutzim is an example of socialism coexistng with capitalism, because it is voluntary socialism. The Amish have a form of voluntary socialism. Neither Kibbutzes nor Amish communities are a threat to anyone else, and no one else is a threat to them so long as they adhere to the same basic, rights-respecting rule of law as everyone else. 


In The Communistic Societies of the United States,  Charles Nordhoff documents dozens of 19th Century communistic societies that were based on the common ownership of all property along with central economic and social planning, all based on strictly voluntary consent. Many of these communities were formed by refugees from Europe, where they were persecuted by governmental authorities still unified with religion. To escape the persecution, which often included jailing them for their beliefs, they emigrated to the capitalistic United States of America to take advantage of the freedom to live socialistically, if they chose to. In his History of American Socialisms John Humphrey Noyes expanded on these themes.


These societies collectively built and ran agricultural and manufacturing industries, trading and sometimes hiring workers from and with the “outside” Capitalist world. Though starting off poor, many grew to become quite prosperous (although rarely did any last past the founding generation.) The key features of these socialisms was voluntarism and the respect between the communists and the capitalist outside world for each other's rights and freedom. It’s amazing what people of common values can accomplish together when they get every associate’s voluntary consent, and respect the rights of those who want to pursue a different path.


The key takeaway is that capitalism is the natural consequence of free people guaranteed individual rights to life, liberty, rightfully acquired property, and the pursuit of happiness, including the rights to freedom of association, conscience, speech, and so on. Under these rule-of-law conditions, socialists are free to set up socialist companies. The danger arises when socialists turn to political power in order to use government force to impose their socialist values on the entire society regardless of anyone’s lack of consent. This is not peaceful socialism. This is criminal socialism. Perhaps the earliest practitioners of criminal socialism were the slaveholding plantations of the American antebellum South. In his best-selling Sociology for the South: Or the Failure of Free Society, leading pro-slavery intellectual George Fitzhugh described the Southern slave farm as “the beau Ideal of Communism,” and explained in detail how and why. In reading Fitzhugh’s arguments, one will recognize his theories, especially his anti-Capitalist arguments, as essentially those later popularized by Karl Marx.


The tyranny of theocracy was finally defeated when we separated religion and state, allowing all religions, agnostics, and atheists to peacefully coexist. The economic tyranny of socialism, as well as the free-for-all of our mixed, crony “capitalist” economic cold civil war, can be eliminated by separating economics and state, allowing people of differing economic beliefs and goals to peacefully coexist. 


The conflict between capitalism and socialism is, fundamentally, a conflict between a free society and totalitarianism. In a free society, as history has shown, socialism and capitalism can peacefully coexist based on the principles of inalienable, equal individual rights governed by a rule of law that secures those rights equally and at all times. Political socialism—that is, government imposed socialism—offers no such peaceful coexistence between socialists and capitalists.


The little acknowledged truth is that while socialists are free to pursue their happiness under Capitalism, Capitalists do not enjoy the same freedom under the political socialism inspired by Marx, practiced in many forms throughout the last two centuries, and advocated by such modern “democratic” socialists as Bernie Sanders and Alexandria Occasio-Cortez. Getting back to the QUORA question at hand, we don’t have to agonize over which works better. We only have to have a society where people are free to establish either socialist or capitalist companies, and whatever works, works. Why don't they? They can and they have. But they almost always fail, because the collectivist moral/economic vision that guides socialism runs contrary to the individualist nature of human life. Put simply, most people don't want to be chained to some collective. They want to be free to pursue their own concept of happiness, cooperating with others or being let alone as they choose.

.

The pioneering 19th Century socialists grasped this fact about human nature. As I previously wrote:


Success or fail, the [socialisms] were strictly voluntary arrangements, with none attempting to legally force their creed on others. And almost without exception, the socialisms failed. Also without exception, the architects of the socialisms offered excuse after excuse for why their particular attempts failed. The 19th Century socialists blamed their failures on everyone and everything, except their own theories. “[T]he time had not yet arrived” [P. 312] for socialism, observed one architect. “[W]e very much fear,” observed another, “that [socialism] will be unsuccessful on account of the selfishness of mankind, this being the principal obstacle to be overcome.” “General Depravity, all say,” observes Noyes, “is the villain in the whole story.” Quoting another socialist historian, whom he relied heavily on in this book, Noyes writes, “Macdonald himself, after ‘seeing stern reality,’ confesses that in his previous hopes of socialism he ‘had imagined mankind better than they are.’” 


This is why socialism, in all of its political manifestations, always leads to tyranny. It has to, because it faces an implacable force—human nature. People simply want to live for themselves. Capitalism is consistent with human nature. Socialism is not. But as long as we maintain a rights-respecting free society, as outlined in the Declaration of Independence, the socialists can keep trying to their heart’s content.


* [I distinguish here between voluntary associations based on socialist principles and socialism as a political/economic social system imposed society-wide.]


Related Reading:


Criminal Socialism vs. a Free Society


 Sanders’ Goal to ‘Transform Society’ Puts Him in Some Terrible Company


QUORA: ‘Is capitalism voluntary?’


QUORA: ‘Is fascism a capitalist ideology?‘


On the Purpose of a Corporation by the Business Roundtable, PART 1


On the Purpose of a Corporation by the Business Roundtable, PART 2


QUORA: ‘What are some of the best, specific arguments for capitalism and against communism?’


Wednesday, August 16, 2023

QUORA: ‘If libertarians believe in freedom, why don't they accept the right of people to not believe in unlimited free market capitalism?’

 QUORA: ‘If libertarians believe in freedom, why don't they accept the right of people to not believe in unlimited free market capitalism?


I posted this answer:


First of all, I don’t know what is meant by “unlimited free market capitalism.” There is no such thing. Capitalism features the rule of objective law by a government charged with protecting and securing individual rights. Under such a government, individuals are limited to exercising their own rights to freedom of action to pursue their own ends—a freedom that ends where the same rights of others begin. As Thomas Jefferson put it, expressing the common understanding of the Founding generation, "Rightful liberty is unobstructed action, according to our will, within limits drawn around us by the equal rights of others." That is Capitalism. Your freedom is limited by the equal rights of others.


By “unlimited free market capitalism,” the question may refer to so-called anarcho-capitalism, which is not Capitalism at all. It is anarchy. That’s all. Anarcho-capitalism should not be confused with laissez-faire Capitalism, in which each individual is left free—“allowed to do”—as one chooses within the context of the rights of others and the rule of objective law.


As to what “libertarians” believe, you’d have to ask one. But as a believer in a free society, which encompasses Capitalism, I certainly accept the right of anyone to believe in, or not believe in, anything they want. But no one has the right to impose their beliefs on others, whether through private violence or organized government legal coercion. A socialist, for example, is free to organize their own voluntary association of like-minded individuals. Under Capitalism, they have that freedom. Some self-described anti-Capitalists did just that in Toronto. American history is chock full of voluntary socialisms. Of course, many people who don’t believe in free market laissez-faire Capitalism are not full-blown socialists, believing instead in a mixed economy of socialist and capitalist elements, also known as the welfare state. But whether socialist, semi-socialist, or statist of any persuasion, no one may legitimately impose their statism on unwilling others. A government in a Capitalist society would not have the constitutional power to allow it. 


No one has to accept beliefs they don’t agree with. But freedom-loving people should always accept the rights of others to their beliefs, even if they don’t agree. People are free to believe what they want. But no one has the “right” to act on their beliefs in a way that violates the rights of others to their beliefs. Violating the rights of others; that’s what I don’t accept.


Related Reading:


The Capitalism Tour


The Capitalist Manifesto by Andrew Bernstein


QUORA *: ‘Does laissez-faire capitalism want to abolish social programs, etc.?'


QUORA: "Is having an 'Anarcho-capitalist' society possible?"


QUORA: ‘Is capitalism voluntary?’


QUORA: ‘What were those new ideas from which led to the rise of capitalism?’


Criminal Socialism vs. a Free Society


Saturday, August 12, 2023

QUORA: ‘How can libertarians justify wealth inequality since people are lucky for being born with natural talents as a result of the genetic lottery?’

 QUORA: ‘How can libertarians justify wealth inequality since people are lucky for being born with natural talents as a result of the genetic lottery?


I posted this answer:


The question implies a false premise—that luck is the driver of economic achievement. So, I would counter this question with one of my own: How can economic Egalitarians justify forced wealth and income redistribution through coercive government policy—taxes and regulations—in the name of achieving wealth equality? 


Economic success is not based on a “genetic lottery” or luck. Natural talents don’t automatically transform magically into economic achievement, like winning some kind of lottery. The same goes for luck. It takes mental and physical effort and good character virtues, exercised over time, to turn whatever “luck” or “natural talents” one is born with into economic success. Plenty of people “win the genetic lottery,” but not all succeed. Why? Plenty of people get lucky breaks, but not all make something of that luck. Because. Some make bad choices, some are unmotivated, some simply misuse their natural endowments. Neither natural talents or luck are anywhere near not enough. They are a starting point, nothing more. Character and effort (and other factors like personal choice and relationships) vary from individual to individual, so wealth outcomes will vary. This human diversity leads to wealth inequality. That’s perfectly natural and morally just. 


Of course, it’s perfectly rational to question how a person achieved his wealth, but not that he has more wealth than the next person. Did he achieve it by honorable means, like work and trade, being respectful of other people’s property and liberty? Or did he appropriate it by force or fraud. Honorable people earn their wealth. Burglars forcibly take from others. But this is not a question of wealth inequality. It’s a question of justice. The fact is, there is only one valid way to reduce wealth inequality, if that is your focus—refuse to buy the wealthier person’s product. Any government policy to coercively reduce wealth inequality is legalized burglary.


If by “libertarian,” the questioner refers to advocates of free market capitalism, the libertarian has nothing to justify. Wealth inequality is not a flaw of Capitalism. It is a feature of Capitalism—that is, of a free society, because freedom allows every individual to advance as far as one’s talents, values, initiative, temperament, and moral character—and, yes, to some extent luck—will carry them. That’s one of the features that makes free market Capitalism the only moral social system.


The best resource for understanding wealth inequality in a free society that I can recommend is Equal Is Unfair: America's Misguided Fight Against Income Inequality by Don Watkins and Yaron Brook.


Related:


My QUORA answer to “How do capitalists justify the inequality/high disparity part of a capitalistic society that a socialistic system tends to stop?”


My QUORA answer to “ How do investment bankers justify earning 7 figures?”


Related Reading:


Free Market Champions Must Defend Economic Inequality


Billionaires' Likening of Today's Campaign Against the Rich to Nazi Germany is Frighteningly Close to the Mark


Hatred of Happiness, not Justice, Motivates the anti-Economic Inequality Crusader


Obama's Corrupt "Equality" Campaign and the 99/1 Premise


QUORA: ‘How do capitalists justify the inequality/high disparity part of a capitalistic society that a socialistic system tends to stop?’


QUORA: How do investment bankers justify earning 7 figures?


An Economic Egalitarian Acknowledges: Ending Income Inequality’ Begins With Legalized Theft.


The Justice of Income Inequality Under Capitalism by Ari Armstrong  for The Objective Standard


The Left’s Egalitarian Trap (and Why Republicans Must Not Step In)


Contra Obama’s Pandering to Cuba’s Dictator, Economic Inequality is America’s Strength and Equality is Cuba’s Tragedy


Monday, August 7, 2023

WAPO's Alarm Over GOP Election Bill is Unwarranted

In an op-ed, House GOP election bill expands dark money and curtails D.C. autonomy, the Washington Post Editorial Board is sounding the alarm on a Republican bill making its way through the House of Representatives. But is the alarm warranted? WAPO opines:


House Republicans have unveiled a bill that would open up the spigots of dark money nationwide and make voting more difficult, especially in D.C. What they are calling the American Confidence in Elections Act integrates nearly 50 stand-alone bills that House Republicans have introduced to please their grass-roots base and major donors.


This partisan power grab masquerading as a defense of election integrity would nullify President Biden’s 2021 executive order aimed at making voting easier. 


So, what is “dark money” and what does it mean to “make voting more difficult?” Let’s take WAPO’s complaints in turn.


[The bill] would ban federal agencies from helping register voters or even encouraging people to participate in elections. 


Do voters really need help registering to vote? One of the ways suggested by the meddlers is through automatic voter registration. New Jersey implemented automatic voter registration through the motor vehicle agency, of all things, in 2014. But what if someone decides not to be registered? I think this violates my rights, and I said so.


What does it mean to have the government “encourage” people to vote? This kind of meddling in people’s electoral choices is exactly what government officials should not be doing. People may not vote because they don’t like the choices, and abstaining from voting is the way of conscientiously objecting. Or they may not vote due to apathy or simply lack of interest. I think people should vote, and if not for a good reason. Private initiatives to encourage people to vote, such as through get-out-the-vote drives, are perfectly fine. But it’s none of the government’s business. Government officials should be strictly neutral. 


[The bill would] reduce transparency by ratcheting back disclosure requirements to allow individuals and corporations to stay anonymous more easily as they pour money into electioneering.


Freedom of speech is integral to the election process. The freedom to spend one’s own money expressing one’s own views, individually or collectively, is integral to freedom of speech. The right to keep one’s election spending anonymous (private) is critical, and the courts, from NAACP vs. Alabama to New Jersey’s attempts to ban “dark money” have upheld these privacy rights repeatedly. People who want to end anonymous political spending have only one goal—to silence by intimidating people’s expression. How is it good for voters to stymie public debate? 


Note WAPO’s contradictory stances. The WAPO thinks the government “encouraging people to participate in elections” is a good thing. But voting is not the only way to participate in elections. One of the main ways, and arguably a more important way than voting, is through political free speech, like donating money to issue advocacy groups. Yet WAPO wants the government to discourage such participation by forcing political action committees and issue advocacy groups to disclose their donors’ identities! 


It would also treat the District as the proving ground for a wish list of aggressive proposals to make it harder to vote. The bill would require D.C. voters to show a photo identification card to cast a ballot or request an absentee ballot.


My first reaction was, “SO?”I have recently had to show my photo identification card to get on a plane, to cash in an old Series EE savings bond at my bank, to access my safe deposit box at my bank, and to register for knee replacement surgery at my medical center. How is it a hardship to produce one to vote? Would it make it “harder to vote?” No more than any effort to follow simple rules. Of all of the demonizing about GOP “voter suppression,” voter ID is the most ridiculous complaint. And this is the kind of thing that Biden refers to as “Jim Crow 2.0.” Give me a break! *


[The bill would] compel the District to create books that compile photographs of every registered voter for poll workers to check.


Finally, something that may be problematic. One can argue that this is a bit of overkill. After all, the poll worker could simply look at the person rather than thumb through a book. But this would seem to be an unnecessary burden on poll workers. 


[The bill would] ban same-day voter registration.


It seems like a bad idea to burden poll workers, who are busy facilitating people there to cast their votes, with having to spend time checking individual credentials in order to register them. Even some powerful Democrats oppose it.


This looks like a “solution” in search of a problem. What’s so hard about individuals having to get registered in advance? It’s never been a problem for me or anyone I know of. Ok, some people may forget, and thus lose out on the chance to cast that vote. So what? A responsible person doesn’t forget, and if he/she does, they will learn their lesson and be sure to register before the next election. Same-day registration is not, and should not, be necessary.


[The bill would] restrict the use of ballot drop boxes.


The ballot drop box was one of the emergency innovations enacted to facilitate safe voting during the COVID-19 pandemic. They didn’t even exist prior to 2020. Now they have apparently become a permanent feature of our election. They have clearly made it more convenient (or “easier” in WAPO’s terminology) to vote. Why squabble over the number of drop boxes? Any voter who wants to use a drop box can surely locate one. Are a few less dropboxes really “a threat to our democracy?”


It would forbid D.C. from mailing absentee ballots unless requested by voters. . .


Once again, what’s the big deal? Absentee ballots have always been available on request, except that now they’re easier than ever to get one. Having to request one, as opposed to getting one unsolicited in the mail, makes it “harder to vote?” Well, maybe an itty bit. But how easy does it have to be to vote? Are we all children who need to be led by the hand to the “voting booth?” 


. . .prohibit D.C. from implementing ranked-choice voting, even if voters passed a referendum to allow it.


I admit that I haven’t thought enough about ranked-choice voting to form an opinion on it. But this looks like GOP overkill. Yes, Congress has legal oversight authority over the Washington DC district. But why not leave it to a public referendum? On the face of it, that seems reasonable.


The legislation would prevent D.C. from counting ballots that arrive by mail after polls close on Election Day and require the city to announce unofficial results no later than 10 a.m. the next day, except for military and overseas ballots. It would also ban D.C. from counting provisional ballots unless they were cast in the proper precinct.


These are technical issues that undoubtedly have valid pros and cons worthy of debate. On the face of it, these do not seem like unreasonable requirements, but neither do compromises seem unreasonable. I’ll leave these issues to people more knowledgeable on the vote counting process. But neither of these measures sink to the level of hampering people from voting or, as WAPO puts it, a “drastic step backward.” The wide use of mail-in ballots is one of the emergency Covid innovations that is now a permanent feature of our elections. If someone wants to mail in their ballot, they can make sure to allow plenty of time rather than take the risk of waiting until the last minute, and missing out on having one’s vote counted. 


As WAPO observes, “D.C. began sending mail-in ballots to all registered voters in 2020 because of the pandemic and has continued to do so.” The same was true around the country. This reform has now become a permanent fixture of our elections. WAPO does acknowledge the many problems this led to. Given that mail-in balloting was instituted on the fly during an emergency, this is understandable. It’s also understandable that efforts to smooth the process to minimize these problems, like requiring voters to actually request a mail-in ballot, are reasonable.


Wapo does find one good provision in the GOP bill:


We agree with the substance of one major provision in the GOP legislation. We have strongly opposed noncitizen voting in the District, which the bill would stop from going into effect. But Congress already tried and failed earlier this year to overturn the new law. The House passed a disapproval resolution. It died in the Senate.


The GOP legislation would also require the Department of Homeland Security and the Social Security Administration to provide voter data to states at no cost so they can remove dead voters and noncitizens from their rolls. 


All and all, I see nothing in the legislation that makes it hard for any reasonably intelligent, minimally motivated individual to vote in this country. As WAPO observes, this bill is an integration of “nearly 50 stand-alone bills that House Republicans have introduced to please their grass-roots base and major donors.” If this is the worst the Leftist fanatics can dig up to back their hysterical accusations of “Jim Crow 2.0” hurled against the Republican Party, they have nothing. The fact is, it is easier than ever to vote in America today, thanks in large part the the COVID innovations—many of which have now become permanent—than ever. It’s easier to vote now than when Bill Clinton (1992, 1996), George W. Bush (2000, 2004), Barack Obama (2008, 2012), and Donald Trump (2016) were elected.


It’s time for the WAPO editorial board and other Leftists to stop undermining Americans’ confidence in our electoral process bu hurling these the false accusations that the GOP is attacking voting rights, which is unequivocally not the case, and start rationally debating the pros and cons at the various election reforms and rule-changes being advanced around the country. And, above all, we must defend freedom of speech from the attacks on anonymous political spending, commonly demonized as “dark money.”   


* [Wapo claims that this bill “curtails D.C. autonomy.” Maybe. But that is a different issue and not the focus of this post. I have no opinion on the pros and cons of DC autonomy.]  


Related Reading;


The Vote: Get Off Your Butt and Register—But Keep the Nanny State Out of It


Free Speech Wins in NJ


Why Free Speech and Spending on Speech are Inextricably Linked


The Anti-Free Speech Fallacy of ‘Dark Money’


‘Dark Money’ is Free Speech. Protect It


The Intimidation Game: How the Left Is Silencing Free Speech--by Kimberley Strassel, especially Chapter 2, “Publius & Co.”


Voting Rights are Not the ‘Most Fundamental Right’—or Even a Fundamental Right


Jesse Jackson’s Big Lie: ‘American Democracy is Under Siege’


Statistical Disparities Don’t Prove Discrimination in Voter ID Laws