In Soviet Wales, Organ Donates You!

Last year, I was with friends in Wales, (Wrexham to be specific). On one afternoon we went shopping and they told me that I had to pay 5p for any bags I used. In other words: supermarkets, grocery stores, retail outlets – if you want to bag your goods there is a 5p mandatory fee for the bag. Why? Because the Welsh government passed a law forcing all retailers to impose a 5p fee on shopping bags. On principle, I refused to buy a bag in any store I went to. I even carried my goods the old fashioned way. Silly? Petty? No. Because this is the thinking behind the Welsh government in plain terms:

  1. People aren’t giving enough to charity, in our wise opinion.
  2. We want people to give more to charity, despite the fact they already have the free choice to do so and obviously are choosing not to.
  3. If we point a gun at private citizens who own retail shops, they will have to do whatever we tell them.
  4. Let’s do just that, and order them to surcharge their customers, other private citizens, into paying for carrier bags.
  5. Let’s then give that money to a charity/charities of our choosing.

Stop for a second and ask yourself what the reaction would be if a private corporation used its economic power and customer loyalty to increase its profits by simply raising prices on items that customers couldn’t do without? There would probably be uproar and boycotts and harsh language and another round of “blame all the greed and evils of the world on capitalism”. Actually, it might not get that far: the government might step in to stop one group of innocent private citizens from agreeing terms with other innocent private citizens because another group of citizens doesn’t like the idea. However, that same latter group of objectors is usually the sort which despises the very idea of a free enterprise gaining wealth through voluntary trade through value exchange, but has absolutely no problem with the State using its monopoly of physical force to dictate, at the point of a gun (because that is what physical force ultimately is), what two people may or may not trade and for how much, and whether your right as a human being to aid those in need, or not, is acceptable.

But it’s all for a good cause, isn’t it?

No. For years I have warned and written about fascism in our governments and how it will only keep increasing. I can use all the clichés I’d care: a slippery slope; the thin end of the wedge; the tip of the iceberg. The point is the same. When my friends told me that the law required a 5p compulsory charge on carrier bags, my first reaction was disbelief. ‘What a blatant and horrific abuse of political power!’ But, because it’s in the name of charity, the law was passed. (Of course, it wasn’t a law, it was a statute. A law in classic terms is one that protects the rights of human beings. Historically, no one is above the law, not even the Monarch or the government. Our governments get around this by issuing statutes, which are only valid because we don’t know any better to object. Of course, we are led a merry dance by a legal system, in league with lawyers, magistrates and the police, into thinking we have no lawful recourse. We do. It’s called the word ‘no’. But I digress…)

For one thing, charity at the point of a gun is not charity. If you want to give to charity, why do you need to be forced to pay for a carrier bag to do so? And even if you’re lazy and/or mindless enough to tolerate such decisions being taken off your fragile little mind, please don’t pretend to speak for the rest of us.

This is what happens when a government thinks it is on a holy crusade to make the world a better place. Why is this a bad thing? Because it comes down to how a government gets its own way, as opposed to the way the rest of us get what we want. It comes down the difference between economic power and political power. What is the difference between the two? What is the line? Where is the line? This is a question that is almost never asked in political debates, and never answered. Too many people have too much to gain by clouding the issue. The difference is this: physical force. As much as the Left would like you to believe differently, a vast corporation can only get to the top through exchanging values (it can get there through bribery and corruption, but only by the very system the Left wants). A corporation is only successful when it wins and retain customers. Customers are FREE to choose a corporation or its competitors. If they have no choice, then the corporation is the only one which can give them what they want. Without that corporation, they couldn’t have what they wanted anyway. This is economic power – the power to leverage based on the values you possess. Political power is exactly the opposite. Political power is this: do what I say, or I will hurt you. Or: do this and I will hurt you. No corporation is allowed this power, rightly so. Governments should have this power, otherwise they couldn’t function. But that is why this power should be used so sparingly and be strictly limited. The power of the government is: the right to point a gun at a person and force them to act (or not act), or punish them for acting (or not acting). This is why a government’s roles must be clearly defined. In other words, we the people invest our right to self-defence in the government and say: only you may use physical force, for everyone else it is banned. This, this and this, is where you should use it, and in no other circumstances.

It is the government’s sacred duty to protect our Rights. It is most certainly not the government’s job to decide whether or not we are giving enough to charity, and force us to charge other people on carrier bags!

If the government can use its power so flagrantly and arbitrarily, what else will it decide to do? What other moral crusades will it embark on?

When I heard about the 5p carrier bag levy, I said ‘it won’t stop there.’ And I was right…

http://news.sky.com/story/1110822/wales-approves-organ-donation-opt-out-law

…because now the Welsh government has decided that all its citizens are organ donors, unless they state otherwise. Let’s think about the implications of this for a moment: by simply living in Wales, this agency has assumed that it has the power to make claims over your body! The fact that you can opt out is irrelevant. The level of sheer arrogance and abuse of power to instantiate such a statue is mind-boggling. It is despicable and evil. By what possible power does such a government even base such a ruling on? How on earth does it get away with such a blatant violation of individual rights?

Let me say this again, because it’s being trotted out by those wishing to defend “paying back Caesar’s things to Caeser”: the fact that you can opt out is irrelevant! The very notion of “opting out” implies that if you don’t, you have consented to be an organ donor, which implies that the government’s claim over your organs is valid, which means that the government owns your organs…unless you explicitly claim them for yourself! I try to keep a modicum of decency on my blog, but, seriously, WHAT THE FUCK?!

What greater example could there be of a government claiming: ‘your life belongs to us’?

This is collectivism through and through. This is why a government that acts for “moral” reasons should never be trusted. This is why altruism and collectivism are two sides of the same coin. It is why collectivism always leads to Statism. It is why altruism is inconsistent with human well-being.

Almost all of us have come across the “classic moral dilemma” thought experiment at one point in our lives. The scenario usually involves a runaway train and people lying on the track, or a doctor who needs to save ten people at the cost of one organ donor. Even when confronted with the ten versus one “dilemma”, most people wouldn’t choose to kill the one innocent man to save ten (or even a hundred) because we recognise that regardless of the numbers involved, that one man’s life doesn’t belong to us. We also know, in our hearts, that the needs of the many do not outweigh the needs of the few. Or perhaps we’re more comfortable with the thought of a faceless government taking from a faceless man, something we wouldn’t be prepared to do ourselves if we had to look him in the eye and explain why.

But here, the Welsh government (perhaps drunk on the power of finally being able to rule its staggering population of 3 million (less than a major UK city)), has turned that thought experiment into reality. Oh dear, it seems they’ve actually taken it literally: what do you do when you aren’t getting enough organ donors? Claim ownership of all the people you are faithfully entrusted to protect, and their organs. It’s amazing what you can do with power, isn’t it?

Of course, this raises the question: why are organ donations so low? Well, I don’t claim to have all the answers to that, but it seems to me that organ donations historically rely on one key factor: someone has to die. (But hey, we might not have to even wait for that in the future.) Maybe organs are becoming harder to get because fewer people are dying? Which raises an even more interesting thought experiment: what if, due to medical advances (no, don’t laugh – even with the NHS, it could happen…), the quality of life greatly reduces the incidence of death, and life expectancy increases? What if, due to these factors, organ donations drop 90% over the next 50 years? My question to the Welsh government is: what then?

Of course, the obvious retort might be: “we’re not saying more people have to die, just that more people have to donate”, (although it seems somewhat hard to do one without the other…). So, maybe there are plenty of deaths (hoorah), but not enough people consenting to be organ donors? It almost makes you think there could be a perfectly valid moral reason that free individuals have chosen not to be cannibalised for their parts after death. Or, maybe many just never give it a second though. (I admit, I would happily be an organ donor but I haven’t given it that much thought. Is this laziness on my part? Maybe. Does this mean I’ve defaulted on my duties and now my body belongs to the State? Nope.) Perhaps raising public awareness and education is the way to go? Maybe people aren’t feeling particularly generous towards others (I can think of a few reasons why, in this day and age – what, when everyone seems to be lobbying the government to get something off you)?

Nah, much easier to do it by force. And the most damning part of this is that the statue passed by 43 votes to 8 with two abstentions. That’s 81% of the government which saw no problem in claiming property rights over the people it exists to protect.

This wicked and inhuman action by a tin-pot government sets a very dangerous precedent, just like the silly 5p carrier bag fee did.

And the saddest part is that the most outspoken critics of this action are religious leaders! Jesus Christ, what have we come to when the people who believe in invisible beings in the sky are the ones leading the charge for morality?! Oh but don’t worry, these are the nasty religious zealots the left-wing humanists are so eager to get rid of before they fill your kids’ heads with nonsense (in their Church of England or Catholic school, where they’d probably get a better education than your secular state school anyway).

The arguments in favour of the bill? “It will save lives”. The British Medical Association praised the bill, also praising how Wales was “leading” the UK on the ban on smoking in public places years ago. The only thing the Welsh Assembly is leading is the march towards statism (and given the competition that’s an impressive feat).

It will save lives.” When that is the strongest moral justification for the monstrous violation of an individual’s sovereign claim to his own life and property, things will only get worse. I was going to make a rather macabre list of all the people who could be sacrificed if the end goal was simply to save more lives, but I won’t. I’ll leave it to you to think through the implications of this line of reasoning.

This little fiasco is, for me, a perfect example of the socialist mindset in action: erode the notion of genuine acts of kindness and compassion between human beings by assuming that such actions are a duty, not a free gift. Therefore, undermine the only genuine basis for human compassion (free will) by making charity a penance to be exacted for the sin of not giving enough.

Remember this the next time someone tries to tell you you’re living in a democracy. Did you give the State the power to lay claim over your body? Probably not. Even if you did, does any government have the moral right to take such a power even if it were offered up? Even if it could, do you have the right to claim the body and organs of another, using the government as your proxy? Does anyone group, no matter how large, have such a right? Does the number of people who claim your body change the fact that it is yours, your property, and no one else’s? Does any group, gang, minister, assembly, or representative have the moral right to make such a claim?

Only if your life belongs to the State by default. Which means that, after thousands of years of recorded history, having resigned tribalism to primitive corners of the earth, after the feudalism and despotism of the Dark Ages, having survived the Pharaohs and the Emperors and the Lieges, having outgrown the Divine Right of Kings and slavery, having fought civil wars to establish constitutional republics, having written the Magna Carta and the Constitution of the United States, having fought at least one world war against fascism, after seeing “The People” of communism intentionally starve millions , and “The Father Land” of German slaughter millions in its quest for perfection, after bringing the Berlin wall down… in the year 2013, in Wales, if you do not explicitly declare your body to be your own property, the State needs must take it as it wills.

It’s said the Welsh Assembly is “leading the way”. The scary thing is, where there are leaders there are followers.

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Are you selfish or selfless?

The more I think about the nature of selfishness, the more transparent it becomes that all moral and noble acts are selfish. It’s so obvious, (but then everything is in hindsight) I can’t believe I didn’t come to this conclusion myself long before reading Ayn Rand. But the reason I didn’t, and many people haven’t, is due to the corruption of the language and concepts involved.

Obviously selfishness is assumed to be evil and bad in almost all cultures today, and altruism and selflessness deemed to be good. It’s interesting that this is the moral code of religion which atheists have blindly adopted too, but that’s another discussion. Selfishness is taken to mean acting without any regard for others, sacrificing them to oneself, whilst selflessness is taken to be acting for the good of others without regard for oneself. However, Ayn Rand identified a huge flaw with this thinking, namely a false dichotomy; we are left with two polar options that exclude another type of interaction between humans: behaviour that requires no sacrifice of anyone to anyone else!

“How can this be?”, some might ask. “Surely, ultimately, we are acting either for ourselves or others?” This is actually true. All choices and actions we take, however large or small, are in pursuit of values. The question is, are those values our own or others’? Values are things which living beings strive to gain or keep to further their lives. Notice that: their lives. We pursue food, to further our lives. We pursue careers, music, art, entertainment, love – because they further and enhance our lives. All our values are directed at one thing: our lives. If this weren’t true, we would actually strive to acquire values that were of no benefit to our lives, or even detrimental to them. But if this were so, they wouldn’t be “values” since they wouldn’t be valuable. A value is only a value if it’s a positive enhancement. And of course the thing we must all strive to enhance, either consciously or otherwise, is our own lives.

“But I strive to enhance the lives of others!”, some might object. That’s true and I’ll get onto that. But first reconsider the above paragraph: it is only your continued life that allows you to take any action, pursue any value. If you’re dead or incapacitated, you can’t act for the enhancement of anyone. It is therefore life which makes value possible. Your own life gives rise to your values. Before we pursue anything, we must first pursue our own lives.

“Well, that’s obvious enough. What’s your point?” The pursuit of our own values (and therefore life) is a selfish act. We must evaluate things in our life, judge them as worthy, evaluate them as positive or negative, and pursue or avoid them. Each of us has to do this. No one can think for us, and we cannot think for another. We must act in our self-interest, because the alternative is misery and (ultimately) death. This may sound dramatic or radical, but it’s undeniably so: eventually you are either pursuing life, or its opposite.

“But if each of us pursues our own lives, what becomes of relationships?” Actually, it is only self-interested behaviour that allows for the beauty of human relationships; family, friendship and lovers. Consider: every person you hold dear is a value in your life. As such, they enhance and further it. It is positively selfish to have friends and lovers. If it weren’t, the people in our lives would actually be those we didn’t care for at all! But the best part is that just as the people in our lives are our selfish concern, so we are theirs in their life! What sort of friendship would it be if our “friends” were not values to us, but we maintained contact out of duty or guilt or fear? Would you want someone as a friend under these terms? Would someone want a lover based on force or blackmail? What sort of meaningful relationship could exist if the person we wanted didn’t really want us? And who would want another person who wanted us but whom we felt nothing for?

Obviously, self-interest is at the heart of not only every rational action of individuals, but it is the foundation of all honest human relationships. In voluntary relationships, both parties give, both receive, but no one loses out! This is the essence of the idea of not giving more than you should, nor withholding more than you should. A relationship where one gives and gives but doesn’t receive requires the sacrifice of yourself to another. A relationship where one takes and takes and never gives requires the sacrifice of another to yourself. No one wants a relationship like that. But this is the very definition of selflessness!: sacrifice, altruism, self-denial. Yet no proper human relationship could or does work this way.

The notion of selflessness has corrupted and bastardised the true virtue of selfishness, to the point where good noble actions towards other people have been couched in altruistic terms – as if it were not possible to be selfish and also be good towards other people. But as we’ve seen, not only is it possible, it is only selfishness that allows true benevolence to others.

“But what about strangers, whom aren’t a value in our lives? Surely that means they mean nothing to us and we shouldn’t regard them?” It is true that strangers are of significantly less value to us than people we know. But there are very practical and moral reasons to be kind to others, based on self-interest of course. Consider the simple act of holding a door open for another. This may appear to be putting yourself, rendering a service expecting nothing in return. But not so! If I hold a door open, I lose nothing except seconds of time. In exchange I get a thank you or smile from another thinking person, a person like me, one of my own kind – which makes me feel good. I have helped someone at no cost to myself, another bonus. I have directly contributed to a feeling of good-will between individuals, and since society is nothing more than a collection of individuals, I have contributed positively to the society I live in. This might encourage other people to act the same, and obviously living in a society of good-willed people is a selfish concern of mine – it is much preferable than living in a society of cutthroat thoughtless thugs. I also go up in that person’s estimation; they think higher of me and I want people to think highly of me, because it might open up opportunities for me down the line.

In fact to deny this is patently stupid: who would assert that consistently acting negatively to others is actually in one’s self-interest? Consider the person who consistently acts with disregard for other people. That person consistently loses the estimation and praise of others (a selfish and often necessary requirement), and their personal and professional relationships. What would we think of the self-esteem of such a person? If they do not bother (or care) to act in their own self-interest, they cannot have a very high opinion of themselves to consider themselves worthy of their own benefit. If they cannot care to pursue their lives, they certainly cannot care about others’. And no one would want that person as a friend. And why? Because friendship only works between selfish individuals. The selfless person is thoughtless and self-destructive, since they care less about their own life. Now think how ridiculous it is to assert, for example, that a thrill-seeking drug abuser is acting selfishly: to act for your own destruction without regard for one’s life or the thoughts of others is actually the most selfless thing one could do! Only a virtuous selfish individual abstains from short-term pleasures due to rational long-term goals. Such is the ultimate act of a healthy ego.

To briefly return to the issue of our values versus those of others – there is no competition here. If someone is a value in your life, their values become your values – and the pursuit of those is still selfish. To deny this would be to claim, for instance, that whilst you care about your child you don’t care if they do well in school or not. Or, that whilst you love your partner, it is irrelevant to you whether they exercise regularly or drink themselves into an early grave.

Being selfish in relationships forces us (in a casual sense) to cultivate positive qualities which make us more valuable to those we care about. Notice how we gain by becoming a better person and the other person gains to? And neither loses out. In fact, because we are a value in the lives of others, and the values of others are values to us, we become our own values! Likewise, the other person is not only a value to us but also to themselves through us. What perfect harmony! How does this manifest itself? Well there are countless ways but some obvious ones could be wanting to keep ourselves healthy (and more attractive), or better educated (and a better communicator), or braver, bolder, more confident. In short, whatever benefits us benefits the other, and whatever benefits them enhances us. But none of this would be possible on a foundation of sacrifice and self-denial.

There are extreme examples of selfishness, such as in emergencies, that are beyond the scope of this article. But to address them very briefly: it’s possible that another person is such an immense value in our lives that life without them would be unbearable. It such situations, we would be prepared to undergo anything to help them, perhaps even at the cost of our own lives. But this too, is selfish. The person who denies this essentially says that dying to save a lover is no different than dying to save an enemy. What’s the difference? The difference is selfishness. We don’t care about the enemy. We care about our lover. Our value, in our life.

So are you selfish or selfless? I’m selfish. In fact I strive to be a little more selfish every day. And I’m proud of it.

More taxpayers’ money pledged for foreign aid

David Cameron is offering up even more of our money on the altar of altruism: £814m to provide vaccinations for poor people in third world countries. Story.

Isn’t this a noble action? No. Let’s dispel this myth at the start. There is nothing neither noble nor honourable in pouring hundreds of millions of taxpayers’ money into another country. Bill Gates says “The United Kingdom has also been very generous and its taxpayers should be thanked.” No we shouldn’t, because we didn’t have a choice whether to contribute or not. Charity at gunpoint is not charity. (This little truth is ignored by all socialists in their war for a “humanitarian” redistributionist utopia.)

I am most certainly not cold to the suffering of others, but I am not a hypocrite either. In the words of Ayn Rand: “Poverty is not a mortgage on the labor of others—misfortune is not a mortgage on achievement—failure is not a mortgage on success—suffering is not a claim check, and its relief is not the goal of existence—man is not a sacrificial animal on anyone’s altar nor for anyone’s cause—life is not one huge hospital.”

With the economy on its last legs here and around the world, with recession and an ever-rising cost of living, with schools and hospitals being closed, overcrowded prisons, the NHS millions in debt, why is our government, our sacred protector, our servant, being so generous with our money? Now, this isn’t to say I support the NHS or state schools (as I reject all socialised institutions), but if taxpayer money is to be spent on futile altruistic causes, those causes should at least be domestic for one very important unassailable reason: the government serves the people of its country, NO ONE else. Redistribution of property is bad enough, as it necessarily means the sacrifice of the capable, intelligent and productive, but when taxpayers’ wealth is distributed outside the country it is an act of treason by the government against its very clients. The proper role of government is to protect Rights, not to act as international good-will emissary or charity function, or to play philanthropist with the very property of the people it should be safeguarding.

Shadow international development secretary Harriet Harman said it was “unacceptable” that millions of children in the developing world die from illnesses which could be prevented by vaccinations which are taken for granted in the UK.” I think it’s unacceptable that tens of thousands of deaths occur every year in the UK because cancer and blood clots aren’t spotted early enough by the NHS. But more on that shortly.

Pouring millions into third-world poverty is like trying to fill a colander. The point that our governments and all the altruists don’t realise, or choose to ignore, is this: why are some countries better off than others in the first place? If most diseases are easily preventable in the UK, it’s not because we are raping and pillaging poor countries. Our cures don’t come from the blood and souls of the poor. Diabolical pharmaceutical companies are not rounding up third-world children and making drugs out of their bones. So why then in the Western world is our standard of living so much better? Industrialisation, brought about by capitalism. Capitalism, though perverted, diluted, bastardised and corrupted by our governments, has a superb track record of improving quality and lowering prices. Any free or semi-free market proves this. Or in the words of Joseph Schumpeter: “It is the cheap cloth, the cheap cotton and rayon fabric, boots, motorcars and so on that are the typical achievements of capitalist production, and not as a rule improvements that would mean much to the rich man. Queen Elisabeth owned silk stockings. The capitalist achievement does not typically consist in providing more silk stockings for queens but in bringing them within the reach of factory girls in return for steadily decreasing amounts of effort.” (Bold mine).

The cure for poverty is not charity, and charity cannot by definition be given by taxpayers. What the third world needs is capitalism. The third world will be forever dependent on the developed world until it starts to produce for itself. That isn’t going to happen overnight and it won’t be easy. But it shouldn’t come through our sacrifices either. Consider that Bill Gates himself has donated more than the British government. Is it any surprise that GAVI is encountering a massive shortfall as fiat currency and inflation destroy the true wealth and savings of private citizens? (This is the source of charity.)

Harriet Harman continued: “The private sector must also play its part by supplying vaccines at the lowest possible prices.” Well, before one starts making demands on the private sector, one might want to consider where the bulk of tax actually comes from, and who discovers vaccines in the first place and the plethora of regulations and red-tape they are forced to endure. If government really wants to encourage private companies to be more generous with their vaccines, they might want to stop eating into the latter’s profit margin and investment capital. Why doesn’t the government be more generous with business tax and regulation?

“But don’t you care about millions of children dying in poor countries?” It is hard to give a straight answer to this question without being pilloried or misconstrued. Do I care? Yes and no. I would love to see poverty eliminated on earth entirely, just as I want to see crime and disease eliminated. I think a child dying of an easily-preventable disease is a tragic but logical consequence of their surroundings. I don’t feel guilty about it and I don’t believe I owe anything to those worse off. I don’t believe that the poor have earned goodwill simply by being poor, but I do approve of helping others when they are honest and well-intentioned people, and if their lives are conducive (however indirectly) to one’s values.  (For example, if third-world terrorists are starving, I couldn’t care less.)

But I also I accept that poverty, just like crime and disease, isn’t something that can be wiped out by fascist governments (no matter how well-intentioned their motives). The solution will require slow and strenuous effort to drag a country from poverty to wealth, and it will be the inventors, the businessmen, the capitalists, doing the dragging, as it always is. But it is not fair on the people of another country to be looted, even if it means that many lives are saved in the short-term. Charity must begin at home. Finally, we must totally reject the notion that governments make aid happen. If all government aid stopped in a week, the free wealthy people of this world would continue to help the poor, inasmuch as it is practical and worthwhile for them to do so.