Seditious
GodSlayer
ok, I see how you got there. cheers.In the aforementioned context, the argument against doing so was civilization, as if everyone competed for resources as in a state of nature, the result would be a war of all against all..
that anyone could grant, but the point at issue is whether or not there is merely force, and no rights to be spoken of in any philosophically (as opposed to lip-service legislative) sense, or actual rights which are transgressed if someone is sneaky and steals while you cannot apply force, such that we could say 'the sneaky had no right to do what he did', employing a 'right/duty' relationship between people and their property.Property rights are moot unless backed by force, protecting such rights is one of the primary roles of a state respectful of natural rights.
there is proof in the sincerity of the religious. Indeed if you said such as you did, no one would believe it, for we know such a statement is most unlikely to be rational given your education/culture/etc.That is somewhat tricky. To that, I would have to reply 'extraordinary claims require extraordinary proof', otherwise one could allege all manner of absurdities i.e. 'I will have to part you and your gold or it will rain blood and hail flesh'.
Sam Harris noted this distinction in a lecture some years ago, saying "If you believe that saying a few lines in Latin will change your breakfast cereal into the body of Julius Caesar you have lost your mind, but if you believe the same thing about a cracker on Sundays you're very likely perfectly sane, and maybe perfectly intelligent, you're just almost certainly Catholic. And this I actually think is quite dangerous, because it allows people, en mass---by the millions---to believe what only lunatics or idiots could believe on their own."
It seems that perhaps the burden of proof would be on you to demonstrate how you could possibly be sincere in such a statement---what network of beliefs supporting such a claim you have.
but in any case, my point indeed was such an argument itself is an implicit absurdity.
certainly it is not expedient to be a criminal of crimes the laws against which are supported by the majority of voters, and which have a hefty prison sentence, but yea, that's a matter for those people struggling with such lifestyles, all that matters for my interest here is whether that right to revolution exists, not how utterly unlikely or unsuccessful it would be.However, it would not be in his interest to exercise it so just yet, such revolutions are predicted upon other participants acting in their individual enlightened self interests (i.e. if they can take down his meth lab, they can raid my hemp plantation or impose some other arbitrary restrictions averse to my interests).
why is it mine? because I said it is? suppose, little do you know, a nice old man was eating the berries, I slit his throat, buried him some way away, and said 'k, mine now'. Why are you to treat this like it's 'mine' when it's only mine because I didn't treat it like it was someone else's?--this seems to imply so long as I kill people who aren't of your view, and take all that they own, people like you will leave me alone to my new bounty of riches.If I had picked them from a bush on your property, to which you held title, yes, you could deprive me of said berries as it was your lawful property along with the bush at the time of the picking.
I'll stab you so you don't come back. or perhaps 'to make an example' as the judges like to say, as if it isn't despicably crude. In any case, having the right to stop you, its really your responsibility to avoid such situations where I might do more harm to you than you think necessary.Stabbing, though, is a over the top for something as petty as berry-theft (especially if lethal force had not been initiated and one had already been asked to leave, as it could well have been a misunderstanding if the boundary between neighbouring properties was not clearly marked)
Whence comes a lack of right to use lethal force? A law can put Jews to death, so we can't of course interrupt moral discourse with 'when a legislator decides that's what he wants'.
this is where I draw one of my disagreements with Locke. I want to protect my castle by just starving off all the possible competitors, so I just horde up all the farmland, harvest all the crop, and let it spoil, as a means of depriving them of the sustenance to increase their population and pose a threat to my kingdom... it's preemptive self-protection. Locke wanted to say 'hey, no, you have to leave it for them to eat if you can't eat it yourself'. We're inclined to do this for trade, that's why money came about, so that we could keep more than we need...and have its value not wither. But Locke spoke as if I wasn't enjoying the wealth of the fruits because I let them rot, though my benefit from them was in depriving others. It seems he wanted to say 'we have to act like animals, animals use only what they need to consume, and they leave the rest for others to take', but as far as human strategy, as I've outlined, that's simply conduct of other animals' inability to be so cunning, and it isn't as if man is defying nature by doing such strategy, though in any case, there is no argument I know of him providing for why we should constrain our behavior to what is more common in nature than civilization.though for something more valuable I can see how greater force could be used vis-a-vis the 'castle doctrine'..