The voluntaryist spirit El espiritu voluntario L’esprit bénévole O espírito voluntário Der freiwillige geist


Carl Watner

Voluntaryism is a dual doctrine, having both a positive and a negative side. As a brand of anarchism it is the doctrine that all coercive government (what most people would refer to as “the State”) should be voluntarily abandoned; that all invasions of individual self-ownership rights should cease. This is its negative side. Its positive side is that all the affairs of people should be conducted on a voluntary basis. It does not argue for the specific form that voluntary arrangements will take; only that the sovereignty of the individual must remain intact, except where the individual coerced has already aggressed upon the sovereignty of another non-aggressive individual.

To voluntaryists, this dual doctrine represents a means, an end, and an insight. The end, predicated upon a theory of self-­ownership and just property titles, is a peaceful anarchy, an all voluntary society. All the affairs of people, both public and private, should be carried out by individuals or their voluntary associations. The means to reach such an end-state must be consistent with the goal sought. As shall be demonstrated, it is in fact the means that determine the end. So only voluntary methods of persuasion, education, and nonviolent resistance to State criminality may be used to bring about voluntaryist goals. People cannot be coerced into freedom. Finally, voluntaryism is a realization about the nature of political society, viz., that all States are grounded upon general popular acceptance and require the cooperation of their victims.

These three aspects of voluntaryism mutually reinforce each other. The very goal of an all-voluntary society suggests its own means. The attempt to use governmental or political processes to reform or abolish the evils of coercion is not a voluntaryist means because it rests on coercion. The distinguishing marks of voluntaryism — that it is at once both nonviolent and non-electoral in its efforts to convince people to voluntarily abandon the State — set it apart from all other methods of social change. The voluntaryist insight into the nature of political power does not permit people to violently overthrow their government or even use the electoral process to change it, but rather points out that if they shall withdraw their cooperation from the system, it will no longer be able to function or enforce its will.

The voluntaryist spirit is thus an attitude of mind or a sense of life, if you will, which animates those engaged in the struggle for the recognition of self-ownership rights and the demise of the State. It is the passionate disinterested love of justice for its own sake, regardless of the consequences which the struggle brings to one personally. It is a knowledge that if one takes care of the means that the end will take care of itself. It is an understanding that the morality and principles of voluntary interaction with other self-owners is the only practical manner of living life upon this earth. It is an epistemological rejection of violence, a knowledge that coercion can never rationally convince. Come what will, wherever the chips may fall, voluntaryism seeks the perfect way but it differs from other philosophies of life in seeking it with utter disinterestedness. Right means are an end in themselves, their own reward.

There is a great deal of affinity between what has been called “the aristocratic spirit” and the voluntaryist spirit. Writing in the March 1920 issue ofThe North American Review, Hanford Henderson defined the former “as the love of excellence for its own sake, or even more simply as the disinterested passionate love of excellence. The aristocrat, to deserve the name, must love excellence everywhere and in everything.” Continuing on, Henderson wrote:

He must love it in himself, in his own beautiful body, in his own alert mind, in his own illuminated spirit and he must love it in others; must love it in all human relations and occupations and activities, in all things in earth or sea or sky. And this love must be so passionate that he strives in all things to attain excellence, and so tireless that in the end he arrives. But not even the hope of Heaven may lure him. He must love and work disinterestedly, without the least thought of reward, enamored only of the transcendent beauty of excellence, and quite unregardful of himself.

Both the aristocratic spirit and the voluntaryist spirit demand the highest effort of the individual. It is a contradiction to say that aristocracy or voluntaryism asks for privilege, which can only be upheld by violence. Coercive grants of power are contrary both to the doctrine of perfection and voluntary means. What the aristocrat and the voluntaryist want is that people come to share their attitudes toward life. Neither “may accept nothing which others may not have upon precisely the same terms, and the terms are unremitting, passionate effort. … It is not a matter of birth, or occupation, or education. It is an attitude of mind carried into daily action. …”

Terence MacSwiney, an early 20th Century Hibernian patriot, referred to the voluntaryist spirit as “a moral force”, “that great virtue of mind and heart that keeps a man unconquerable above every power of brute strength.” “A man of moral force is he who, seeing a thing to be right and essential and claiming his allegiance, stands for it as for the truth, unheeding of any consequence. It is not that he is a wild person, utterly reckless of all mad possibilities . . . and indifferent to any havoc that may ensue. No, but it is a first principle of his, that a true thing is a good thing, and from a good thing rightly pursued can follow no bad consequence. And he faces every possible development with conscience at rest — it may be with trepidation for his own courage in some great ordeal, but for the nobility of the cause and the beauty of the result that must ensue, always with serene faith.”

Although neither Henderson nor MacSwiney would have considered themselves anarchists, they did realize that this mind cast made for a laissez-faire attitude, particularly in such fields of endeavor as education and industry. The aristocratic spirit seeks excellence in variety and resists the tendencies towards enforced uniformity in all areas of life. It looks for a multiform and varied excellence. “The aristocratic world is not one of dead levels, but a world of varied interests and constant promise and unfaltering progress. It is, in a word, the world of evolution.” In fact, it is only in a voluntaryist setting that the aristocratic spirit can truly operate. The attempt to coerce must inevitably vitiate such a spirit. For as Henderson concludes, the teaching that the end justifies the means is not at all in harmony with the aristocratic spirit. “The whole event must be excellent, the means as well as the end. … It is only in the disinterested quest of excellence that anything notable can be accomplished. … Disinterestedness is the essential condition of success.”

MacSwiney, too, understood the importance of means and ends in the Irish struggle against England. “A fight that is not clean-handed will make victory more disgraceful than any defeat.” He maintained that Ireland could not win her independence by “base methods” and that no physical victory could compensate for a spiritual defeat. He also noted that every sphere of a man’s life is interconnected with the rest. Therefore he claimed that the secret of strength was the development of individual character in every activity of life. In an interesting comment on means and ends, he noted that “the middle of the day has a natural connection with the beginning of the day and the end of the day, and in whatever sphere a man finds himself, his acts must be in relation to and consistent with every other sphere. … One cannot be an honest man in one sphere and a rascal in another. … Everything that crosses a man’s path in his day’s round of little or great moment requires of him an attitude towards it, and the conscious or unconscious shaping of his attitude is determining how he will proceed in other spheres not in view.”

Voluntaryism relies heavily on the means-end insight to justify its own position. Indeed, without any formal guidelines as to the shape that an all-voluntary society will take, voluntaryism necessarily concentrates exclusively on the means. Voluntaryism is means-oriented, not goal-oriented because all it objects to is the initiation of coercion against the non-invasive person. So long as the means are peaceful, respectful of self-ownership and property titles, the ends cannot be criticized from the voluntaryist perspective. This is not to imply that the only standard of judging human behavior is whether or not it is voluntary. Certainly some behavior may be irrational, vicious, immoral, religious, irreligious, (etc., etc.) but the first question the voluntaryist asks is: “Is it truly voluntary?” The voluntaryist spirit attacks the State on precisely this basis: although certain government goods or services may be essential, it is not essential that they be provided by government. Whether we object to what governments do (i. e., the provision of whatever product or public service, whether it be public schools, the post office, etc.) is beside the point. Voluntaryists oppose the State because it relies on force for its very existence. We oppose the State because of its means, regardless of its ends.

The means orientation of voluntaryism is not unlike the concept of disinterested attachment associated with the aristocratic spirit. Similarly, it relates to the Hindu doctrine of nonattached action which relies on the paradox “that one cannot travel on the path unless one has become the path itself.” Indeed, although one must have an ultimate goal and destination in life, one’s attachment to it eventually becomes irrelevant and disappears. One’s concern must be with the next step rather than the summit. Only in such a fashion can the exhilaration of the climb become an end in itself rendering unimportant the attainment of the peak. That is why the means to the goal become more important than the goal itself and why the means then become the test of progress. “To travel on the proper path” is more important than arriving at one’s destination. Thus full effort becomes the measure of victory rather than the attainment of one’s goal. The effort is within our power and control; the end is not.

The means-end insight encompasses many important points, the least of which is the commonplace observation that the means one uses must be consistent with the goal one seeks. It is impossible in the nature of things to wage a war for peace or to fight politics by becoming political. Gandhi, who might be considered one of the true aristocrats of all times, understood that “there is a great mystery concealed in the fact that the means are more important than the ends.” As he wrote:

They say means are after all means. I would say means are after all everything. As the means, so the end. There is no wall of separation between means and ends. We have limited control over means and some over the ends. Realization of the goal is always in exact proportion to that of the means. … Our progress towards the goal is always in exact proportion to the purity of the means. This method may appear to be long, perhaps too long, but I am convinced, it is the shortest.

Since the means are the only things we have to work with, they are at least as important as the actual ends we seek. Means to be means must be within our reach. As John Dewey explained it, “the end is merely a series of events viewed at a remote stage and a means is merely the series viewed at an earlier one.” Means must be viewed as intermediate steps but because of this the one closest to us must be considered the most important. The most important means is the next one, the next step in the series of intermediate actions we take to finally arrive at our destination. If we take a false route, even though we know where we wish to go, we will never get there. To finish our journey we must not only begin it but we must begin it in the proper direction and this means attention to the means. “To reach an end we must take our minds off from it, and attend to the act which is next to be performed.”

The idea that the ends can justify the means actually has the process in reverse order. Since the ends pre-exist in the means (like begets like, we shall reap as we have sowed), no end can ever justify a means. What actually happens is that the means not only justify what they accomplish, but they guarantee it. “What today is, makes tomorrow what it shall be.” As Gandhi and many others have said: “take care of the means you employ and the end will take care of itself.” The Rom (the gypsies) have a saying that “the road leading to a goal does not separate you from the destination; it is essentially apart of it” and this readily explains why impure means must result in an impure end.

Different means must inevitably bring about different ends for the simple reason that they lead one down different paths. For the voluntaryist concern with an all-voluntary society this necessitates both eschewing the electoral process as well as revolutionary violence. Neither of these routes can even approximate voluntaryist goals because they depart from the voluntaryist spirit. The existence of a voluntaryist society depends on a change in attitude, an improvement in the moral tone of the people who comprise it. Therefore our means must be voluntary, for moral ends can only be attained by moral means. Our means must be as pure as our ends.

Emma Goldman, in her analysis of the Russian Revolution, written in the early 1920’s, realized that “today is the parent of tomorrow.” The means used to prepare for the future becomes its cornerstone and therefore she held that the means used to bring about social change must always harmonize with its purpose:

There is no greater fallacy that the belief that aims and purposes are one thing, while methods and tactics are another. This conception is a potent menace to social regeneration. All human experience teaches that methods and means cannot be separated from the ultimate aim. The means employed become, through individual habit, and social practice, part and parcel of the final purpose; they influence it, modify it, and presently the aims and means become identical. . . . The whole history of man is continuous proof of the maxim that to divest one’s methods of ethical concepts means to sink into the depths of utter demoralization.

The voluntaryist holds that “the only way to freedom is ‘by’ freedom.” This path does not dictate what specific form the economic system of voluntaryism will take. Its only guidelines are that the resultant system be voluntary, which already implies a respect for self-ownership and just property titles. A regime of proprietary justice allows all economic systems to compete on a voluntary basis and there is no reason why voluntary cooperatives could not exist side by side with voluntary communes or voluntary capitalist companies. How people choose to conduct their voluntary affairs in the absence of the State is up to them.

In advocating an all voluntary society, voluntaryists place the burden of proof on those who wish to justify any form of the coercive State. The advocate of any form of invasive coercion — ­State or non-State — is in a logically precarious position. Coercion does not convince, nor is it any kind of argument at all. In fact, the initiation of invasive force is a confession of the failure of the invader’s persuasive powers. As William Godwin said, “if he who employs coercion against me could mould me to his purposes by argument, no doubt he would. He pretends to punish me because his argument is strong, but he really punishes me because he is weak.”

The epistemological bias against violence is an essential part of the voluntaryist spirit. Those in the position of initiating violence are in a morally and logically indefensible position. As Godwin added, “Force is an expedient, the use of which is much to be deplored. It is contrary to the nature of the intellect, which cannot but be improved by conviction and persuasion. It corrupts the man that employs it, and the man upon whom it is employed.” The burden of proof rests on the advocates of violence (or the State) because “liberty, or the absence of coercion, or the leaving of people to think, speak, and act as they please, is in itself a good thing. It is the object of a favorable presumption. The burden of proving it inexpedient always lies and wholly lies on those who wish to abridge it by coercion.”

Voluntaryist arguments proceed against State coercion by criticizing the means, regardless of the ends. Health care or vaccination may be important, but if they are to be achieved by force (the means) they “ipso facto” become tainted. If those who advocate compulsory vaccination or State health care must rely on force to accomplish their goals, then there is something drastically wrong with their ends. Vaccination or health care is either good or bad. Its goodness removes the need for compulsion and its badness destroys the right to coerce those who oppose it. Coercion never convinces, never brings about a change of mind.

Similar arguments may be applied against the State itself. Either it is good or bad. Its goodness should avoid the need to apply invasive force (for it should be possible to persuade people of its goodness) and its badness already speaks for itself. If a government cannot rely wholly on voluntary support, then it deserves not to exist. Statists, in their anxiety to coerce others, already demonstrate their own lack of faith in the prescription they suggest.

On the other hand, the voluntaryist spirit is permeated with peaceful, nonviolent means. Voluntaryism is certainly not the cure all or end all of social evils, but to the extent that people can be persuaded to embrace the voluntary principle, it offers the best of all possible worlds. Voluntaryism is not to be compared with the model of perfection, it is only offered as the most satisfactory among competing theories.

Voluntaryists do not operate on the principle that everyone necessarily knows his or her own best interest, but only that everyone should have the right to pursue his or her interests as they deem best. “What is being asserted is the right to act with one’s own person and property and not the necessary wisdom of such action.” So long as you “do your own thing” with your “own” person and property you in no way violate the spirit of voluntaryism.

The claim that governments have a monopoly on knowledge is implicit in the arguments of statists. However, given the fact that every individual person is a unique human being, it is highly unlikely that any monopolistic government could engineer or plan a society better than the outcome of the workings of the voluntary principle. Governments have no exclusive monopoly on knowledge or any exclusive monopoly of the knowledge of facts which would enable them to run an economy. In fact, they would have no need to resort to the use of force if their services were voluntarily desired. The very fact they must initiate force to sustain themselves proves they are unwanted and undesired by at least some of the people within their purview.

The fact that the State coercively monopolizes the administration of justice (courts, police, and law code in a given geographic area) makes the State, and its employees, automatically suspect. If there are certain natural laws of justice, then there is no reason for government to become a coercive monopolist. Because the principles of justice are grounded in objective, natural laws, they fall within the province of human knowledge by all who choose to study them and reason them out. Just as we do not require a government to dictate what is right or wrong in steel-making, so we do not require a government to dictate standards and procedures in the realm of justice. If it is possible to verify objectively that one legal procedure is valid, and another not, then it does not matter who employs the procedure in question. We should look to reason and fact; not to government. On the opposing hand, if there is no such thing as natural law and natural justice, then government could certainly not claim to administer a thing which did not exist. In such case there would be no need for government.

Austrian economics, bolstered by the arguments developed by Ludwig von Mises, has long argued that economic calculation under central government planning is impossible. Since profit and loss serve as the central guide for directing the flow of resources, the government of a centrally planned economy has no rational way of calculating because it has sabotaged or destroyed the market pricing system. This inability to make rational economic decisions saps the vitality of any economic system and is inherent in all forms of government intervention. Despite their seeming ability to “direct” and “fine-tune” the economy, government employees and politicians have no special means of obtaining knowledge, any different from those of others. No one has a monopoly of knowledge and no single group or person has a monopoly on the truth, honesty, or fair play. As we have seen of government itself, the very fact that a centrally planned economy needs to initiate force to sustain itself indicates that it is not the most efficient method of social and economic organization. As Murray Rothbard has asked, “if central planning is more efficient, why has it never voluntarily come about through the creation of one big firm?”

Voluntaryists, seeing all forms of government as invasive ‘per se’, nonetheless realize that the State is just one form of coercive monopoly which sustains itself by the use of force, albeit legitimized in the eyes of many. An examination of how to attack coercive monopoly on the market should shed light on how to undermine State power. After all, the problem with government is exactly the same problem as with any other coercive monopoly. The voluntaryist insight points out that all businesses depend on the cooperation, support, and patronage of their customers. The ultimate weapon of both consumers and producers on the market is the option of expressing their indignation by not purchasing from or selling to, boycotting, ostracizing, and non-cooperating with the would-be or actual monopolist. In fact, all market activity on the free market can be interpreted as a variety of nonviolent resistance against those whom one does not wish to deal with. An understanding of monopoly theory applies not only to private monopolies but to any situation where one group has acquired control over the means of production over a large area.

The voluntaryist spirit attacks government and coercive monopolies where it hurts them the most: it destroys whatever legitimacy they lay claim to and urges the withdrawal of the consent and cooperation on which all organizations depend. The “popular health movement” of the 1830’s and 1840’s in the United States illustrates this attitude at work in two distinct ways. First, it shows what incredible diversity can come about when a government does not attempt to monopolize knowledge and coerce people into accepting its authority. Second, it demonstrates the integral nature of freedom. As one medical historian has explained: “A people accustomed to govern themselves . . . want no protection but freedom of inquiry and freedom of action. It was the spirit of the times to throw all fields of business and professional endeavors open to unrestricted competition — why not medicine among the rest? … Hence medicine, with all other human activities, must take its chances in the grand competitive scramble characteristic of the age.” If Americans were entitled to religious freedom, why not medical freedom as well?

“The freedom to discover truth” is what competition is all about. It is only through voluntary exchanges that the truth of the market place can be discovered. “The subjectivity of human wants implies that only individuals participating in an exchange can be the legitimate judge of their own interests. Competition is a learning process” where self-ownership and property rights “provide an incentive to make individuals responsible for their mistakes and give them an incentive to learn.” It is only under voluntaryism that this learning process and self-responsibility are able to exist.

The voluntary principle insures that while we may have the possibility of choosing the worst, we also have the right to choose the best. “By attempting to compel virtue, we eliminate its possibility.” Thus we can see that “freedom is a necessary but not sufficient condition for the achievement of virtue.” Certainly the price of moral freedom is the responsibility of acting at one’s own peril and this always includes the possibility of failure. The voluntaryist spirit, however, asserts that the real victory goes not to those who win the battle but rather to those that fought the best. As David Norton, the author of Personal Destinies, has explained, “moral nobility is earned by the efforts of the individual. It comes about in no other way, it is available to all persons, and it is not a matter of birth but of individual effort.” He reminds us, “that if there is a chance for a good life, the risk of a bad one must also be accepted.”

The voluntaryist spirit, as we have seen, comprises several diverse areas of libertarian thought. It expresses the epistemological bias against violence by arguing that rational persuasion is the only means of judging success. In a very real sense, there are only two relations possible among men — that of logic and war. The person who does not accept physical might as the expression of truth, who rejects the doctrine that might makes right, demands logic instead of force. The person who always demands proof and who never assumes anything on faith alone therefore always remains implicitly a voluntaryist. Such a person refuses to acknowledge the legitimacy of government because it “wields the most violence,” or because “no human society has ever existed without it,” or because “there would be chaos without government-provision of law and order.”

The resort to violence, in place of argument, is an implicit confession that one’s argument is weak and unconvincing. This explains why freedom is better than compulsion. To paraphrase the argument of a 19th Century English bishop, who preferred to see Englishmen free (and possibly drunk) rather than compulsorily sober, we say: With freedom, in the end we might attain our highest desires, but on the other hand, compulsion assures us that we would lose both freedom and our most highly cherished ends. A poor freedom is always better than a rich slavery.

Voluntaryism also emphasizes the importance of self-ownership and just property titles, which form the underlying basis for the very definition of voluntary relationships with others. In fact, we can have no concept of what it is to violate the rights of others, nor can we even make the distinction between invasive and non-invasive force without having an implicit concept of justice, or a code of principles, which defines what a man is due. In short, the very distinction between voluntaryism and coercion depends upon and presupposes a theory of justice in property titles and people. “The principle of self-ownership means we must treat all others with absolute respect for their self-ownership. You literally have no claim on the lives of others, nor they on you. You can only relate to them when, where, and how they want you to; otherwise you must let them be. You must treat them with respect for their self-ownership rights or not at all.”

Voluntaryists have a clear understanding of the nature of power (what they call “the voluntaryist insight”) — that all governments and human institutions depend on the consent and cooperation of its victims. A person who harbors the voluntaryist spirit understands that he or she cannot be compelled to do anything against his or her will. Such a person may suffer the consequences of holding to his or her belief, but as Corbett Bishop, a World War II conscientious objector who fasted for over 400 days in government prisons and hospitals, pointed out: Governments know that they can terrorize individuals into submitting to tyranny by grabbing the body as hostage and thus hoping to destroy the spirit (of conscience and resistance within the individual). But if one repudiates the body and will have nothing to do with it, the spirit remains free. This is the essence of total non-cooperation with one’s oppressors. The voluntaryist spirit also reminds us of the stoics “who were different from others” in refusing to allow pain to disturb the equanimity of their minds and the exercise of their reason.

There is the story of a Stoic who was captured and told to renounce his beliefs. He refused and was tortured. Still unable to make him recant, his captors told him he would be put to death. He answered they could do whatever they wanted with his body but whatever they did could not injure his philosophy. That was in his mind and their authority, in its physical and moral aspect, did not extend [that far].

As the relator of this story continues, “Stoicism was unique in that its martyrs did not go to death believing their ideas would change the world.” They went to death because their integrity was worth more to them than their existence. For life, if the courage to die be lacking, is slavery. The man who is afraid to die cannot possibly live up to his vision of the truth because he fears for both his person and property. Thus the only favorable course to those who uphold voluntaryism is “to remain loyal to one’s own integrity. For man, as a moral agent, has an obligation to value truth for its own sake, not for any supposed benefits it might bring as a by-product.”

The emphasis on the means-end insight in voluntaryism explains why voluntaryists deem it necessary to take action to achieve their goals. They know they cannot run away from weakness, that sometimes they must resist and disobey or else lose their own self-respect. The voluntaryist spirit is a passionate, disinterested quest for justice and truth. Since all times are proper for pursuing what is right, they realize that there is no time like the present; that the first chance is always the best. They are not bound by difficulties, but by justice. They must do what they think right and let the consequences take care of themselves. The love of truth is infectious. One’s ideals and ideas must be professed everywhere; there is no escaping it and no middle way. If voluntaryism is worth anything, it is worth the effort to try to work towards it. The truth is something to be done, not just something to be believed. The true secret of freedom is the courage to resist. “No one ever remains free who acquiesces in what they know to be wrong.” In the context of the voluntaryist critique of the State, disobedience to invasive laws is the greatest virtue.

It is said that a journey of a thousand miles begins with a single step, and the voluntaryist realizes that only by beginning the long-term efforts to deligitimize the State can any progress be made toward his or her goal. As futile as a single step may seem, it is only by taking that very first step that the journey towards voluntaryism can be started. Those who are moved by the voluntaryist spirit realize that they must do everything humanly possible to move towards their goal. People may not feel they have done everything they can do until they have tried to do it.

It was Ludwig von Mises in his Notes and Recollections who argued that it is a matter of temperament how we shape our lives in the knowledge of inescapable catastrophe. In high school he had chosen a verse by Virgil as his motto: “Tu ne cede malis sed contra audientur ito.” (Do not yield to the bad, but always oppose it with courage.) In the darkest hours of World War I he recalled this dictum:

Again and again I faced situations from which rational deliberations could find no escape. But then something unexpected occurred that brought deliverance. I would not lose courage even now. I would do everything (I) could do. I would not tire in professing what I knew to be right . . . I regret only my willingness to compromise, not my intransigence.

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Enabling individuals to free themselves. Permitir a las personas liberarse. Permettre aux individus de se libérer. Permitir que os indivíduos se libertem. Einzelpersonen befähigen sich zu befreien.

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A definition of freedom Una definición de libertad Une définition de la liberté Uma definição de liberdade Eine definition von freiheit A monopoly on violence Un monopolio sobre la violencia Un monopole sur la violence Um monopólio da violência Ein gewaltmonopol A university built by the invisible hand Una universidad construida por la mano invisible Une université construite par la main invisible Uma universidade construída pela mão invisível Eine universität die von der unsichtbaren hand gebaut wurde Abstain from beans Abstenerse de frijoles S’abstenir de haricots Abster-se de feijão Verzichten sie auf bohnen Activities Activities Activities Activities Activities Against all nations and borders Contra todas las naciones y fronteras Contre toutes les nations et frontières Contra todas as nações e fronteiras Gegen alle nationen und grenzen Against authority Contra la autoridad Contre l’autorité Contra autoridade Gegen autorität Against woman suffrage Contra el sufragio femenino Contre le suffrage des femmes Contra o sufrágio feminino Gegen das frauenwahlrecht Altruism does not exist El altruismo no existe L’altruisme n’existe pas O altruísmo não existe Altruismus gibt es nicht An anti-capitalism anarcho-capitalist Un anticapitalismo anarcocapitalista Un anarcho-capitaliste anti-capitalisme Um anticapitalismo anarcocapitalista Ein antikapitalistischer anarcho-kapitalist An apolitical approach to libertarianism Un enfoque apolítico del libertarismo Une approche apolitique du libertarianisme Uma abordagem apolítica do libertarianismo Eine unpolitische herangehensweise an den libertarismus An experiment Un experimento Une expérience Um experimento Ein experiment An individualist formulation of collectivist property Una formulación individualista de la propiedad colectivista Une formulation individualiste de la propriété collectiviste Uma formulação individualista da propriedade coletivista Eine individualistische formulierung von kollektivistischem eigentum Anarchism and atheism, theism and statism La verdadera historia de la ética Anarchisme et athéisme, théisme et étatisme Anarquismo e ateísmo, teísmo e estatismo Anarchismus und atheismus, theismus und statismus Anarchism as scepticism El anarquismo como escepticismo L’anarchisme comme scepticisme Anarquismo como ceticismo Anarchismus als skepsis Anarchy and the problem of the commons La anarquía y el problema de los bienes comunes L’anarchie et le problème des communs Anarquia e o problema dos bens comuns Anarchie und das problem der commons Anatomy of the state Anatomia del estado Anatomie de l’état Anatomia do estado Anatomie des staates Animator Animator Animator Animator Animator Anthem Himno Hymne Hino Hymne Anyone for war? ¿Alguien para la guerra? Quelqu’un pour la guerre? Alguém para a guerra? Jemand für den krieg? Are anarchists pacifists? ¿Son los anarquistas pacifistas? Les anarchistes sont-ils pacifistes? Os anarquistas são pacifistas? Sind anarchisten pazifisten? Are anarcho-capitalists anti-war? ¿Son los anarcocapitalistas contra la guerra? Les anarcho-capitalistes sont-ils anti-guerre? Os anarcocapitalistas são anti-guerra? Sind anarcho-kapitalistische antikriegsführer? Are there different types of anarcho-capitalism? ¿Existen diferentes tipos de anarcocapitalismo? Existe-t-il différents types d'anarcho-capitalisme? Existem diferentes tipos de anarco-capitalismo? Gibt es verschiedene arten von anarcho-kapitalismus? Aren’t anarchists terrorists? ¿No son los anarquistas terroristas? Les anarchistes ne sont-ils pas des terroristes? Não são anarquistas terroristas? Sind anarchisten keine terroristen? Battleships and schools Acorazados y escuelas Cuirassés et écoles Battleships e escolas Schlachtschiffe und schulen Beyond patriarchy: A libertarian model of the family Más allá del patriarcado: Un modelo libertario de la familia Au-delà du patriarcat: Un modèle libertaire de la famille Além do patriarcado: Um modelo libertário da família Jenseits des patriarchats: Ein libertäres modell der familie Beyond the boss: Protection from business in a free nation Más allá del jefe: Protección de los negocios en una nación libre Au-delà du patron: Protection contre les affaires dans une nation libre Além do chefe: Proteção dos negócios em uma nação livre Jenseits des chefs: Schutz vor geschäften in einer freien nation Books Books Books Books Books Boot Boot Boot Boot Boot Borders Fronteras Les frontières Fronteiras Grenzen Bubblegum money Dinero de chicle Argent bubblegum Dinheiro bubblegum Bubblegum geld Bumblebee Bumblebee Bumblebee Bumblebee Bumblebee But that would be anarchy! ¡Pero eso sería anarquía! Mais ce serait l’anarchie! Mas isso seria anarquia! Aber das wäre anarchie! Caging the beasts Enjaulando a las bestias Mise en cage des bêtes Enjaulando os animais Käfig die bestien Calculator Calculator Calculator Calculator Calculator Calendars Calendars Calendars Calendars Calendars Camera Camera Camera Camera Camera Can anarcho-capitalism work? ¿Puede funcionar el anarcocapitalismo? L'anarcho-capitalisme peut-il fonctionner? O anarco-capitalismo pode funcionar? Kann anarcho-kapitalismus funktionieren? Can voluntaryism fix the machine? ¿Puede el voluntariado arreglar la máquina? Le volontariat peut-il réparer la machine? O voluntariado pode consertar a máquina? Kann freiwilligkeit die maschine reparieren? Capitalism Capitalismo Capitalisme Capitalismo Kapitalismus Capitalism versus statism Capitalismo versus estatismo Capitalisme contre étatisme Capitalismo versus estatismo Kapitalismus versus statismus Captain Davies and Private Slovik Capitán Davies y Soldado Slovik Capitaine Davies et Soldat Slovik Capitão Davies e Soldado Particular Slovik Kapitän Davies und Private Slovik Checks and balances: Two kinds Verificaciones y saldos: Dos tipos Contrôles et soldes: Deux types Cheques e saldos: Dois tipos Checks and balances: Zwei arten Children Niños Les enfants Crianças Kinder Children and the family Los niños y la familia Les enfants et la famille Crianças e família Kinder und die familie Christopher Hitchens on evidence Christopher Hitchens en evidencia Christopher Hitchens en preuve Christopher Hitchens em evidência Christopher Hitchens über beweise Code Code Code Code Code Communication Communication Communication Communication Communication Competition and cooperation Competencia y cooperación Concurrence et coopération Concorrência e cooperação Wettbewerb und zusammenarbeit Controls Controls Controls Controls Controls Counter the state Contrarrestar el estado Contre l’état Contador do estado Gegen den staat Coverage but not care Cobertura pero no importa Couverture mais pas attention Cobertura, mas não me importo Abdeckung, aber egal Creativity Creatividad La créativité Criatividade Kreativität Day of infamy: July 26, 1941 Día de la infamia: 26 de Julio de 1941 Jour d’infamie: 26 Juillet 1941 Dia da infâmia: 26 de Julho de 1941 Tag der schande: 26 Juli 1941 Define your terms: Capitalism Define tus términos: Capitalismo Définissez vos termes: Capitalisme Defina seus termos: Capitalismo Definieren sie Ihre begriffe: Kapitalismus Define your terms: Corporatism Define tus términos: Corporativismo Définissez vos termes: Corporatisme Defina seus termos: Corporativismo Definieren sie Ihre begriffe: Korporatismus Define your terms: State Define tus términos: Estado Définissez vos termes: Etat Defina seus termos: Estado Definieren sie Ihre begriffe: Staat Define your terms: Statism Define tus términos: Estatismo Définissez vos termes: Statisme Defina seus termos: Statism Definieren sie Ihre begriffe: Statismus Define your terms: Voluntaryism Define tus términos: Voluntariado Définissez vos termes: Volontariat Defina seus termos: Voluntariado Definieren sie Ihre begriffe: Freiwilligkeit Democracy is impossible La democracia es imposible La démocratie est impossible Democracia é impossível Demokratie ist unmöglich Democracy is slavery La democracia es esclavitud La démocratie est l’esclavage Democracia é escravidão Demokratie ist sklaverei Dictionary Dictionary Dictionary Dictionary Dictionary Discs Discs Discs Discs Discs Disproving the state Refutando el estado La réfutation de l’état Desprovando o estado Den staat widerlegen Do anarcho-capitalists favour chaos? ¿Los anarcocapitalistas favorecen el caos? Les anarcho-capitalistes favorisent-ils le chaos? Os anarco-capitalistas favorecem o caos? Bevorzugen anarcho-kapitalisten das chaos? Dock Dock Dock Dock Dock Does money inspire us to cooperate? ¿El dinero nos inspira a cooperar? L’argent nous inspire-t-il à coopérer? O dinheiro nos inspira a cooperar? Inspiriert uns geld zur zusammenarbeit? Does spanking violate the non-aggression principle? ¿Las nalgadas violan el principio de no agresión? La fessée viole-t-elle le principe de non-agression? A surra viola o princípio da não agressão? Verstößt spanking gegen das nichtangriffsprinzip? Don’t anarchists assume that all people are innately virtuous? ¿No asumen los anarquistas que todas las personas son virtuosas por naturaleza? Les anarchistes ne supposent-ils pas que tout le monde est naturellement vertueux? Os anarquistas não presumem que todas as pessoas são virtuosas por natureza? Gehen anarchisten nicht davon aus, dass alle menschen von natur aus tugendhaft sind? Don’t anarchists favour chaos? ¿No favorecen los anarquistas el caos? Les anarchistes ne sont-ils pas favorables au chaos? Os anarquistas não favorecem o caos? Bevorzugen anarchisten kein chaos? Don’t anarchists favour the abolition of the family, property, religion, and other social institutions besides the state? ¿No favorecen los anarquistas la abolición de la familia, la propiedad, la religión y otras instituciones sociales además del estado? Les anarchistes ne sont-ils pas favorables à l’abolition de la famille, de la propriété, de la religion et d’autres institutions sociales en plus de l’État? Os anarquistas não favorecem a abolição da família, propriedade, religião e outras instituições sociais além do estado? Befürworten anarchisten nicht die abschaffung der familie, des eigentums, der religion und anderer sozialer Institutionen neben dem staat? Economics Económicas Économie Economia Wirtschaft Education Educación Éducation Educação Bildung Eight dangerous myths about spanking Ocho mitos peligrosos sobre las nalgadas Huit mythes dangereux sur la fessée Oito mitos perigosos sobre surras Acht gefährliche mythen über prügel Encyclopaedia Encyclopaedia Encyclopaedia Encyclopaedia Encyclopaedia Environment Medio ambiente Environnement Meio Ambiente Umgebung Ethics Ética Éthique Ética Ethik Ethics, human nature, and government Ética, naturaleza humana, y gobierno. Éthique, nature humaine, et gouvernement Ética, natureza humana, e governo Ethik, menschliche natur, und regierung Existence, logic, evidence, and truth Existencia, lógica, evidencia y verdad Existence, logique, évidence et vérité Existência, lógica, evidência e verdade Existenz, logik, beweise und wahrheit Family Familia Famille Família Familie Files Files Files Files Files Film Editor Film Editor Film Editor Film Editor Film Editor Fonts Fonts Fonts Fonts Fonts Forget the argument from efficiency Olvida el argumento de la eficiencia Oubliez l’argument de l’efficacité Esqueça o argumento da eficiência Vergessen sie das argument der effizienz Free association Asociación libre Association libre Associação livre Freie vereinigung Free body Cuerpo libre Corps libre Corpo livre Freier körper Free families to statist societies and back again Familias gratuitas a sociedades estatistas y viceversa Libérer les familles des sociétés d’état et inversement Famílias livres para sociedades estatistas e vice-versa Freie familien zu statistischen gesellschaften und wieder zurück Free markets and monopoly Mercados libres y monopolio Marchés libres et monopole Mercados livres e monopólio Freie märkte und monopol Free mind Mente libre Esprit libre Mente livre Freigeist Free trade Libre comercio Libre échange Livre comércio Freihandel Freedom on a leash Libertad con correa Liberté en laisse Liberdade na coleira Freiheit an der leine Freedom to chose your own money Libertad para elegir tu propio dinero Liberté de choisir son propre argent Liberdade para escolher seu próprio dinheiro Freiheit dein eigenes geld zu wählen Freedom, liberty, peace, happiness, and prosperity Libertad, libertad, paz, felicidad y prosperidad Liberté, liberté, paix, bonheur et prospérité Liberdade, liberdade, paz, felicidade e prosperidade Freiheit, freiheit, frieden, glück und wohlstand Freedom, reason, and cults Libertad, razón y cultos Liberté, raison et cultes Liberdade, razão e cultos Freiheit, vernunft und kulte Frequently asked questions Preguntas frecuentes Questions fréquemment posées Perguntas frequentes Häufig gestellte fragen Funding public goods: Six solutions Financiación de bienes públicos: Seis soluciones Financement des biens publics: Six solutions Financiamento de bens públicos: Seis soluções Finanzierung öffentlicher güter: Sechs lösungen Government Gobierno Gouvernement Governo Regierung Government as rape Gobierno como violación Le gouvernement comme viol Governo como estupro Regierung als vergewaltigung Government control of immigration: Is it a violation of individual sovereignty? Control gubernamental de la inmigración: ¿es una violación de la soberanía individual? Contrôle gouvernemental de l’immigration: est-ce une violation de la souveraineté individuelle? Controle governamental da imigração: É uma violação da soberania individual? Kontrolle der einwanderung durch die regierung: Handelt es sich um eine verletzung der individuellen souveränität? Green rising: The dangers of political environmentalism Levantamiento verde: Los peligros del ambientalismo político Levée verte: Les dangers de l’environnementalisme politique Crescimento verde: Os perigos do ambientalismo político Grüner aufstieg: Die gefahren des politischen umweltschutzes Hard money in the voluntaryist tradition Dinero duro en la tradición voluntarista De l’argent dur dans la tradition du volontariat Dinheiro duro na tradição voluntária Hartes geld in der freiwilligen tradition Have there been any anarcho-capitalist societies? ¿Ha habido sociedades anarcocapitalistas? Y a-t-il eu des sociétés anarcho-capitalistes? Houve alguma sociedade anarco-capitalista? Gab es anarcho-kapitalistische gesellschaften? Have there been any historical examples of anarchist societies? ¿Ha habido ejemplos históricos de sociedades anarquistas? Y a-t-il eu des exemples historiques de sociétés anarchistes? Houve algum exemplo histórico de sociedades anarquistas? Gab es historische beispiele für anarchistische gesellschaften? Health Salud Santé Saúde Gesundheit Health care: An anarchist approach Cuidado de la salud: Un enfoque anarquista Soins de santé: Une approche anarchiste Cuidados de saúde: Uma abordagem anarquista Gesundheitsversorgung: Ein anarchistischer ansatz Healthcare is a right? La asistencia sanitaria es un derecho? La santé est un droit? Saúde é um direito? Gesundheitswesen ist ein recht? Home Home Home Home Home Home is best El hogar es lo mejor La maison est la meilleure Lar é o melhor Zuhause ist am besten How can governments be abolished? ¿Cómo se pueden abolir los gobiernos? Comment les gouvernements peuvent-ils être abolis? Como os governos podem ser abolidos? Wie können regierungen abgeschafft werden? How do anarcho-capitalists compare with other anarchists? ¿Cómo se comparan los anarcocapitalistas con otros anarquistas? Comment les anarcho-capitalistes se comparent-ils aux autres anarchistes? Como os anarco-capitalistas se comparam a outros anarquistas? Wie vergleichen sich anarcho-kapitalisten mit anderen anarchisten? How free is the “free market”? ¿Qué tan libre es el “mercado libre”? Le “marché libre” est-il gratuit? Quão livre é o “mercado livre”? Wie frei ist der “freie Markt”? How government solved the health care crisis Cómo el gobierno resolvió la crisis de salud Comment le gouvernement a résolu la crise des soins de santé Como o governo resolveu a crise da saúde Wie die regierung die gesundheitskrise gelöst hat How might an anarchist society be achieved? ¿Cómo se puede lograr una sociedad anarquista? Comment une société anarchiste pourrait-elle être réalisée? Como uma sociedade anarquista pode ser alcançada? Wie könnte eine anarchistische gesellschaft erreicht werden? How might an anarcho-capitalist society be achieved? ¿Cómo se puede lograr una sociedad anarcocapitalista? Comment parvenir à une société anarcho-capitaliste? Como uma sociedade anarco-capitalista pode ser alcançada? Wie könnte eine anarcho-kapitalistische gesellschaft erreicht werden? How the free market works Cómo funciona el mercado libre Comment fonctionne le marché libre Como funciona o mercado livre Wie der freie markt funktioniert How the state destroys social cooperation Cómo el estado destruye la cooperación social Comment l’état détruit la coopération sociale Como o Estado destrói a cooperação social Wie der staat die soziale zusammenarbeit zerstört How the state thrives, how the state fails Cómo prospera el estado, cómo falla el estado Comment l’état prospère, comment l’état échoue Como o estado prospera, como o estado falha Wie der staat gedeiht, wie der staat versagt How to establish a government Cómo establecer un gobierno Comment établir un gouvernement Como estabelecer um governo Wie man eine regierung gründet How to prevent violent criminal behaviour in the next generation Cómo prevenir el comportamiento criminal violento en la próxima generación Comment prévenir les comportements criminels violents dans la prochaine génération Como evitar comportamentos criminosos violentos na próxima geração Wie man gewalttätiges kriminelles verhalten in der nächsten generation verhindert How would anarchists handle the public goods problem? ¿Cómo manejarían los anarquistas el problema de los bienes públicos? Comment les anarchistes géreraient-ils le problème des biens publics? Como os anarquistas lidariam com o problema dos bens públicos? Wie würden anarchisten mit dem problem der öffentlichen güter umgehen? How would anarcho-capitalism work? ¿Cómo funcionaría el anarcocapitalismo? Comment fonctionnerait le capitalisme anarcho? Como funcionaria o anarco capitalismo? Wie würde der anarchokapitalismus funktionieren? How would anarcho-capitalists handle the public goods problem? ¿Cómo manejarían los anarcocapitalistas el problema de los bienes públicos? Comment les anarcho-capitalistes traiteraient-ils le problème des biens publics? Como os anarco-capitalistas lidariam com o problema dos bens públicos? Wie würden anarcho-kapitalisten mit dem problem der öffentlichen güter umgehen? How would left anarchy work? ¿Cómo funcionaría la anarquía de izquierda? Comment fonctionnerait l'anarchie de gauche? Como a anarquia de esquerda funcionaria? Wie würde die anarchie funktionieren? Human nature La naturaleza humana Nature humaine Natureza humana Menschliche natur i suport publick skools apoyo a publick skools je soutiens les écoles publick eu apoio skools publick ich unterstütze publick skools I, Pencil Yo, Lápiz Moi, Crayon Eu Lápis Ich, Bleistift Ignorance of the law is an excuse La ignorancia de la ley es una excusa L’ignorance de la loi est une excuse A ignorância da lei é uma desculpa Unwissenheit über das gesetz ist eine entschuldigung Immigration: Anarchy worked Inmigración: La anarquía funcionó Immigration: L’anarchie a fonctionné Imigração: Anarquia trabalhou Einwanderung: Anarchie hat funktioniert Importing freedom Importando libertad Importer la liberté Importando liberdade Freiheit importieren In defence of anarchism En defensa del anarquismo Pour la défense de l’anarchisme Em defesa do anarquismo Zur verteidigung des anarchismus In defence of organ-legging En defensa de las piernas de órganos En défense du legging d’orgue Em defesa da legging de órgãos Zur verteidigung von organbeinen In search of the super villain En busca del super villano À la recherche du super méchant Em busca do super vilão Auf der suche nach dem superschurken Individual liberty Libertad individual Liberté individuelle Liberdade individual Individuelle freiheit Interventionism Intervencionismo Interventionnisme Intervencionismo Interventionismus Is anarchism the same thing as libertarianism? ¿Es el anarquismo lo mismo que el libertarismo? L’anarchisme est-il la même chose que le libertarisme? Anarquismo é a mesma coisa que libertarianismo? Ist anarchismus dasselbe wie libertarismus? Is anarchism the same thing as socialism? ¿Es el anarquismo lo mismo que el socialismo? L’anarchisme est-il la même chose que le socialisme? Anarquismo é a mesma coisa que socialismo? Ist anarchismus dasselbe wie sozialismus? Is anarcho-capitalism the same thing as libertarianism? ¿Es el anarcocapitalismo lo mismo que el libertarismo? L'anarcho-capitalisme est-il la même chose que le libertarisme? Anarco-capitalismo é a mesma coisa que libertarianismo? Ist anarchokapitalismus dasselbe wie libertarismus? Is anarcho-capitalism utopian? ¿Es utópico el anarcocapitalismo? L’anarcho-capitalisme est-il utopique? O anarco-capitalismo é utópico? Ist der Anarcho-Kapitalismus utopisch? Is evil necessary? ¿Es necesario el mal? Le mal est-il nécessaire? O mal é necessário? Ist das böse notwendig? Is laissez faire capitalism exploitative? ¿El capitalismo de laissez faire es explotador? Le capitalisme du laissez-faire est-il exploiteur? O capitalismo do laissez faire é explorador? Ist der laissez-faire-kapitalismus ausbeuterisch? Is voting an act of violence? ¿Es votar un acto de violencia? Le vote est-il un acte de violence? O voto é um ato de violência? Ist das wählen ein akt der gewalt? Isn’t anarchism utopian? ¿No es utópico el anarquismo? L’anarchisme n’est-il pas utopique? O anarquismo não é utópico? Ist der anarchismus nicht utopisch? Judeo-Christian morality versus the free society La moral Judeocristiana frente a la sociedad libre Moralidade Judaico-Cristã versus sociedade livre Moralidade Judaico-Cristã versus sociedade livre Jüdisch-Christliche moral gegen die freie gesellschaft Justice Justicia Justice Justiça Gerechtigkeit Keep calm and forever libertarian Mantén la calma y por siempre libertario Restez calme et libertaire pour toujours Mantenha a calma e sempre libertário Bleib ruhig und für immer libertär Kill private capital, kill civilisation Mata capital privado, mata civilización Tuez des capitaux privés, tuez la civilisation Matar capital privado, matar civilização Töte privates kapital, töte die zivilisation Knockout Knockout Knockout Knockout Knockout Law enforcement socialism Socialismo de aplicación de la ley Socialisme répressif Socialismo policial Strafverfolgungssozialismus Law, property rights, and air pollution Ley, derechos de propiedad y contaminación del aire Loi, droits de propriété et pollution atmosphérique Lei, direitos de propriedade e poluição do ar Recht, eigentumsrechte und luftverschmutzung Libertarian anarchism: Responses to ten objections Anarquismo libertario: Respuestas a diez objeciones Anarchisme libertaire: Réponses à dix objections Anarquismo libertário: Respostas a dez objeções Libertärer anarchismus: Antworten auf zehn einwände Liberty as a lack of unchosen positive obligations La libertad como falta de obligaciones positivas no elegidas La liberté comme un manque d’obligations positives non choisies Liberdade como falta de obrigações positivas não escolhidas Freiheit als mangel an nicht gewählten positiven verpflichtungen Liberty for all means immigrants too Libertad para todos significa inmigrantes también La liberté pour tous signifie aussi l’immigration Liberdade para todos os meios também imigrantes Freiheit für alle bedeutet auch einwanderer Limited government Gobierno limitado Gouvernement limité Governo limitado Begrenzte regierung Limited government — A moral issue? Gobierno limitado: ¿Un problema moral? Un gouvernement limité — Une question morale? Governo limitado — Uma questão moral? Begrenzte Regierung — Eine moralische frage? Login Login Login Login Login Man, family, and state Hombre, familia y estado Homme, famille et état Homem, família e estado Mann, familie und staat Maps Maps Maps Maps Maps Market Mercado Marché Mercado Markt Market anarchism versus market statism Anarquismo de mercado versus estatismo de mercado L’anarchisme de marché contre l’étatisme de marché Anarquismo de mercado versus estatismo de mercado Marktanarchismus versus marktstatismus Market prices — Purpose versus arbitrariness Precios de mercado — Propósito versus arbitrariedad Prix du marché — But contre arbitraire Preços de mercado — Finalidade versus arbitrariedade Marktpreise — Zweck versus willkür Marx as utopian Marx como utópico Marx comme utopiste Marx como utópico Marx als utopist Messages Messages Messages Messages Messages Meth and other drug war facts Metanfetamina y otros hechos de la guerra contra las drogas Meth et autres faits sur la guerre contre la drogue Metanfetamina e outros fatos da guerra às drogas Meth und andere fakten zum drogenkrieg Minarchism Minarquismo Minarchisme Minarquismo Minarchismus Minarchism versus anarchism Minarquismo versus anarquismo Minarchisme contre anarchisme Minarquismo versus anarquismo Minarchismus gegen anarchismus Minarchism: Ethically self-contradictory Minarquismo: Éticamente autocontradictorio Minarchisme: Éthiquement contradictoire Minarquismo: Éticamente auto-contraditório Minarchismus: Ethisch widersprüchlich Money Dinero Argent Dinheiro Geld Multimedia Multimedia Multimédia Multimídia Multimedia Music Music Music Music Music Natural law La Ley natural Loi naturelle Lei natural Naturgesetz Neither tax nor punishment Ni impuestos ni castigos Ni impôt ni punition Nem imposto nem punição Weder steuern noch strafen News News News News News No rulers Sin gobernantes Pas de dirigeants Sem réguas Keine herrscher No treason: The constitution of no authority Sin traición: La constitución de ninguna autoridad Pas de trahison: La constitution d’aucune autorité Sem traição: A constituição de nenhuma autoridade Kein verrat: Die verfassung ohne autorität Notes Notes Notes Notes Notes Notifications Notifications Notifications Notifications Notifications Objective morality Moralidad objetiva Moralité objective Moralidade objetiva Objektive moral Objects are morally neutral Los objetos son moralmente neutros Les objets sont moralement neutres Objetos são moralmente neutros Objekte sind moralisch neutral On human nature Sobre la naturaleza humana Sur la nature humaine Sobre a natureza humana Über die menschliche natur On overcoming scarcity Sobre la superación de la escasez Surmonter la pénurie Superando a escassez Über die überwindung der knappheit On slavery in a free market Sobre la esclavitud en un mercado libre Sur l’esclavage dans un marché libre Sobre a escravidão em um mercado livre Über die sklaverei in einem freien markt On the meaning of voting Sobre el significado de votar Sur le sens du vote Sobre o significado da votação Über die bedeutung der abstimmung On the need for a final arbiter Sobre la necesidad de un árbitro final Sur la nécessité d'un arbitre final Sobre a necessidade de um árbitro final Über die notwendigkeit eines endgültigen schiedsrichters On the rule of law Sobre el estado de derecho Sur l’état de droit Sobre o estado de direito Rechtsstaatlichkeit On voting En la votación Sur le vote Na votação Bei der abstimmung Only cowards vote Solo los cobardes votan Seuls les lâches votent Somente covardes votam Nur feiglinge stimmen ab Ownership of the product by capitalists Propiedad del producto por los capitalistas Propriété du produit par les capitalistes Propriedade do produto pelos capitalistas Eigentum des produkts durch kapitalisten Pages Pages Pages Pages Pages Phone Phone Phone Phone Phone Photos Photos Photos Photos Photos Pixelater Pixelater Pixelater Pixelater Pixelater Plain talk about spanking Hablar claro de azotes Parler clairement de la fessée Discussão simples sobre palmada Einfach über spanking reden Podcasts Podcasts Podcasts Podcasts Podcasts Politics is the opiate of the masses La política es el opio de las masas La politique est l’opium des masses A política é o ópio das massas Politik ist das opiat der massen Positive “rights” “Derechos” positivos Des “droits” positifs “Direitos” positivos Positive “rechte” Power Poder Puissance Poder Leistung Pragmatic utilitarianism: A road to tyranny Utilitarismo pragmático: Un camino hacia la tiranía Utilitarisme pragmatique: Un chemin vers la tyrannie Utilitarismo pragmático: Um caminho para a tirania Pragmatischer utilitarismus: Ein weg zur tyrannei Principles, freedom, and you Principios, libertad y tu Principes, liberté et vous Princípios, liberdade e você Prinzipien, freiheit und du Private charity versus “public welfare” Caridad privada versus “bienestar público” Charité privée contre “bien-être public” Caridade privada versus “bem-estar público” Private Wohltätigkeit versus “Gemeinwohl” Private property or possession: A synthesis Propiedad o posesión privada: Una síntesis Propriété ou possession privée: Une synthèse Propriedade ou posse privada: Uma síntese Privateigentum oder besitz: Eine synthese Productivity Productividad Productivité Produtividade Produktivität Publisher Publisher Publisher Publisher Publisher Punishment versus restitution: A formulation Castigo versus restitución: Una formulación Punition contre restitution: Une formulation Punição versus restituição: Uma formulação Bestrafung versus wiedergutmachung: Eine formulierung Pursuing justice in a free society Persiguiendo la justicia en una sociedad libre Poursuivre la justice dans une société libre Buscar a justiça em uma sociedade livre Streben nach gerechtigkeit in einer freien gesellschaft Religion Religión Religion Religião Religion Religion Religión Religion Religião Religion Reminders Reminders Reminders Reminders Reminders Resist injustice Resistir la injusticia Résister à l'injustice Resistir à injustiça Widerstehen sie der ungerechtigkeit Resist untruth Resistir la mentira Résister au mensonge Resista à mentira Widerstehen sie der unwahrheit The state: A review El estado: Una revisión L’état: Un bilan O estado: Uma revisão Der staat: Eine überprüfung Review: Universally Preferable Behaviour Revisión: Comportamiento Universalmente Preferible Révision: Comportement Universellement Préférable Revisão: Comportamento Universalmente Preferível Rückblick: Allgemein Bevorzugtes Verhalten Ricky Gervais on offence Ricky Gervais en ataque Ricky Gervais en attaque Ricky Gervais no ataque Ricky Gervais in der offensive Right, wrong, and the difference Bien, mal y la diferencia Bien, mal et la différence Certo, errado e a diferença Richtig, falsch und der unterschied Rights Derechos Droits Direitos Rechte Roads to serfdom Caminos a la servidumbre Les routes du servage Estradas para a servidão Wege zur leibeigenschaft Secular deities and the problem of humanism Deidades seculares y el problema del humanismo Divinités laïques et problème de l’humanisme Deidades seculares e o problema do humanismo Weltliche gottheiten und das problem des humanismus Self-ownership Propiedad propia Propriété de soi Propriedade própria Eigenverantwortung Settings Settings Settings Settings Settings Sheets Sheets Sheets Sheets Sheets Shell Cáscara Coquille Concha Schale Slavery contracts and inalienable rights: A formulation Contratos de esclavitud y derechos inalienables: Una formulación Contrats d’esclavage et droits inaliénables: Une formulation Contratos de escravidão e direitos inalienáveis: Uma formulação Sklaverei-verträge und unveräußerliche rechte: Eine formulierung Slides Slides Slides Slides Slides Smokescreen Smokescreen Smokescreen Smokescreen Smokescreen Social Social Social Social Social Socialism of the right Socialismo de la derecha Socialisme de droite Socialismo de direita Sozialismus der rechten Society in jail Sociedad en la carcel Société en prison Sociedade na cadeia Gesellschaft im gefängnis Society without a state Sociedad sin estado Société sans état Sociedade sem estado Gesellschaft ohne staat Sound Editor Sound Editor Sound Editor Sound Editor Sound Editor Stateless dictatorships: How a free society prevents the re-emergence of a government Dictaduras sin estado: Cómo una sociedad libre evita el resurgimiento de un gobierno Dictatures apatrides: Comment une société libre empêche la réémergence d’un gouvernement Ditaduras apátridas: Como uma sociedade livre impede o ressurgimento de um governo Staatenlose diktaturen: Wie eine freie gesellschaft das wiederauftauchen einer regierung verhindert Stateless not lawless: Voluntaryism and arbitration Apátridas no sin ley: Voluntariado y arbitraje Apatrides pas sans loi: Volontariat et arbitrage Apátrida, não ilegal: Voluntariado e arbitragem Staatenlos nicht gesetzlos: Freiwilligkeit und schiedsgerichtsbarkeit Statist reasoning: Non-freedom for non-voters Razonamiento estadístico: No libertad para los no votantes Raisonnement étatique: Non-liberté pour les non-votants Raciocínio estatista: Não-liberdade para não-eleitores Statistische argumentation: Nichtfreiheit für nichtwähler Statist reasoning: Not me, but everybody else Razonamiento estadístico: No yo, sino todos los demás Raisonnement étatiste: Pas moi, mais tout le monde Raciocínio estatista: Não eu, mas todo mundo Statistische argumentation: Nicht ich, sondern alle anderen Stay positive Mantente positivo Reste positif Se mantenha positivo Bleib positiv Store Store Store Store Store Strong atheism Fuerte ateísmo Athéisme fort Ateísmo forte Starker atheismus Switch Switch Switch Switch Switch Symptoms of government meddling in health care Síntomas de intromisión del gobierno en la atención médica Symptômes d’ingérence du gouvernement dans les soins de santé Sintomas de intromissão do governo nos cuidados de saúde Symptome einer einmischung der regierung in die gesundheitsversorgung Tangled as political allegory Enredado como alegoría política Emmêlé comme allégorie politique Emaranhado como alegoria política Wirren als politische allegorie Tax is theft! Imposto é roubo! La taxe, c’est du vol! Imposto é roubo! Steuer ist diebstahl! Taxation Impuestos Imposition Imposto Besteuerung Taxation is robbery Los impuestos son robos La fiscalité est un vol Tributação é roubo Besteuerung ist raub Terminal Terminal Terminal Terminal Terminal Terrorists at the gate Terroristas en la puerta Terroristes à la porte Terroristas no portão Terroristen am tor Test Prueba Tester Teste Prüfung The age of the suitcase nuke La edad de la maleta nuclear L’âge de la valise nuke A idade das armas nucleares da mala Das Alter der koffernuke The anarchism and minarchism blur El anarquismo y el minarquismo se difuminan L’anarchisme et le minarchisme se brouillent O anarquismo e o minarquismo se confundem Der anarchismus und der minarchismus verschwimmen The argument from morality El argumento de la moral L’argument de la morale O argumento da moralidade Das argument der moral The case for free immigration, the case against borders El caso de la inmigración libre, el caso contra las fronteras Les arguments en faveur d’une immigration libre, les arguments contre les frontières O caso da imigração livre, o caso contra as fronteiras Der fall für freie einwanderung, der fall gegen grenzen The decline and fall of private law in Iceland El declive y la caída del derecho privado en Islandia Le déclin et la chute du droit privé en Islande O declínio e queda do direito privado na Islândia Der niedergang und fall des privatrechts in Island The decline of morality in the west La decadencia de la moral en occidente Le déclin de la moralité à l’ouest O declínio da moralidade no oeste Der niedergang der moral im westen The end of the end-means dichotomy El fin de la dicotomía de los medios del fin La fin de la dichotomie de fin signifie O fim da dicotomia final significa Das ende des endes bedeutet dichotomie The ethics of voluntaryism La ética del voluntariado L’éthique du volontariat A ética do voluntariado Die ethik des freiwilligendienstes The Fed’s grasping invisible hand La mano invisible de la Reserva Federal La main invisible de la Fed A mão invisível do Fed Die Fed greift nach unsichtbarer hand The fundamentals of voluntaryism Los fundamentos del voluntariado Les fondamentaux du volontariat Os fundamentos do voluntariado Die grundlagen des freiwilligendienstes The gold standard El estándar de oro L’étalon-or O padrão ouro Der goldstandard The immorality of the state La inmoralidad del estado L’immoralité de l’état A imoralidade do estado Die unmoral des staates The law La ley La loi A lei Das gesetz The libertarian immigration conundrum El enigma de la inmigración libertaria L’énigme de l’immigration libertaire O dilema da imigração libertária Das libertäre einwanderungsproblem The magical trillion dollar coin La moneda mágica de billones de dólares La pièce magique de mille milliards de dollars A moeda mágica de trilhões de dólares Die magische billionen-dollar-münze The meaning of Nagasaki El significado de Nagasaki La signification de Nagasaki O significado de Nagasaki Die bedeutung von Nagasaki The myth of the rule of law El mito del estado de derecho Le mythe de l'état de droit O mito do estado de direito Der mythos der rechtsstaatlichkeit The myth of the social contract El mito del contrato social Le mythe du contrat social O mito do contrato social Der mythos vom gesellschaftsvertrag The nature of law La naturaleza de la ley La nature du droit A natureza da lei Die natur des gesetzes The origin of government authority El origen de la autoridad gubernamental L’origine de l’autorité gouvernementale A origem da autoridade governamental Der ursprung der regierungsbehörde The pluralism of liberty El pluralismo de la libertad Le pluralisme de la liberté O pluralismo da liberdade Der pluralismus der freiheit The power in money El poder en el dinero Le pouvoir en argent O poder do dinheiro Die macht im geld The prince El príncipe Le prince O príncipe Der prinz The private justice alternative La alternativa de la justicia privada L’alternative de justice privée A alternativa da justiça privada Die alternative zur privaten justiz The production of security La producción de seguridad La production de sécurité A produção de segurança Die produktion von sicherheit The real curriculum of “public” education El currículum real de la educación “pública” Le véritable curriculum de l’éducation “publique” O currículo real da educação “pública” Der eigentliche lehrplan der “öffentlichen” bildung The rule of law without the state El estado de derecho sin el estado L’état de droit sans l’état O estado de direito sem o estado Rechtsstaatlichkeit ohne staat The sacred green cow La sagrada vaca verde La vache verte sacrée A vaca verde sagrada Die heilige grüne kuh The second question La segunda pregunta La deuxième question A segunda questão Die zweite frage The state El estado L’état O estado Der staat The state: Human parasite El estado: Parásito humano L’état: Parasite humain O estado: Parasita humano Der staat: Menschlicher parasit The stateless society La sociedad sin estado La société apatride A sociedade apátrida Die staatenlose gesellschaft The stateless society strikes back La sociedad apátrida contraataca La société apatride riposte A sociedade apátrida ataca Die staatenlose gesellschaft schlägt zurück The state’s education monopoly increases prices and destroys choice El monopolio educativo del estado aumenta los precios y destruye las opciones Le monopole de l’état sur l’éducation fait augmenter les prix et détruit le choix O monopólio da educação do estado aumenta os preços e destrói a escolha Das staatliche bildungsmonopol erhöht die preise und zerstört die wahlmöglichkeiten The statist mindset of anarchists La mentalidad estatista de los anarquistas La mentalité étatiste des anarchistes A mentalidade estatista dos anarquistas Die statistische denkweise der anarchisten The stone mover El motor de piedra Le déménageur de pierre O movedor de pedra Der steinmacher The theology of statism La teología del estatismo La théologie de l’étatisme A teologia do estatismo Die theologie des statismus The tragedy of political government La tragedia del gobierno político La tragédie du gouvernement politique A tragédia do governo político Die tragödie der politischen regierung The trouble with bureaucracy El problema con la burocracia Le problème avec la bureaucratie O problema com a burocracia Das problem mit der bürokratie The true history of ethics La verdadera historia de la ética La vraie histoire de l’éthique A verdadeira história da ética Die wahre geschichte der ethik The truth about anarchism La verdad sobre el anarquismo La vérité sur l’anarchisme A verdade sobre o anarquismo Die wahrheit über den anarchismus The unprotected class La clase desprotegida La classe non protégée A classe desprotegida Die ungeschützte klasse The voluntaryist spirit El espiritu voluntario L’esprit bénévole O espírito voluntário Der freiwillige geist The war prayer La oración de guerra La prière de guerre A oração de guerra Das kriegsgebet The why of homeschool El porqué de la educación en el hogar Le pourquoi de l’école-maison O porquê do homeschool Das warum der homeschool The world’s biggest oxymoron El oxímoron más grande del mundo Le plus grand oxymore du monde O maior oxímoro do mundo Das größte oxymoron der welt There’s no government like no government No hay gobierno como ningún gobierno Il n’y a pas de gouvernement comme aucun gouvernement Não há governo como nenhum governo Es gibt keine regierung wie keine regierung These cages are only for beasts Estas jaulas son solo para bestias Ces cages sont réservées aux bêtes Essas gaiolas são apenas para animais Diese käfige sind nur für bestien This is a government war Esta es una guerra del gobierno Ceci est une guerre gouvernementale Esta é uma guerra do governo Dies ist ein regierungskrieg Thomas Sowell on politicians Thomas Sowell sobre los políticos Thomas Sowell sur les politiciens Thomas Sowell sobre políticos Thomas Sowell über politiker Thoughts on punishment Pensamientos sobre el castigo Réflexions sur la punition Pensamentos sobre punição Gedanken zur bestrafung Time to divorce marriage and government Hora de divorciarse del matrimonio y el gobierno Il est temps de divorcer du mariage et du gouvernement Hora de se divorciar do casamento e do governo Zeit, sich von ehe und regierung scheiden zu lassen Travel and labour should be peaceful Los viajes y el trabajo deberían ser pacíficos Les voyages et le travail doivent être pacifiques Viagens e trabalho devem ser pacíficos Reisen und arbeit sollten friedlich sein Truth or illusion Verdad o ilusión Vérité ou illusion Verdade ou ilusão Wahrheit oder illusion Understanding religion as child abuse Entendiendo la religión como abuso infantil Comprendre la religion comme un abus envers les enfants Entendendo a religião como abuso infantil Religion als kindesmissbrauch verstehen Utilities Utilidades Utilitaires Utilidades Dienstprogramme Vectoriser Vectoriser Vectoriser Vectoriser Vectoriser Vices are not crimes Los vicios no son crímenes Les vices ne sont pas des crimes Vícios não são crimes Laster sind keine verbrechen Videos Videos Videos Videos Videos Voice Memos Voice Memos Voice Memos Voice Memos Voice Memos Vote Nobody Votar Nadie Votez Personne Votar em Ninguém Stimmen sie Niemanden ab War Guerra Guerre Guerra Krieg War is a racket — made by government La guerra es una raqueta — hecha por el gobierno La guerre est une raquette — faite par le gouvernement A guerra é uma raquete — feita pelo governo Krieg ist ein schläger — von der regierung gemacht Weather Weather Weather Weather Weather What are first principles? ¿Qué son los primeros principios? Quels sont les premiers principes? Quais são os primeiros princípios? Was sind erste prinzipien? What are the major debates between anarchists? What are the recurring arguments? ¿Cuáles son los principales debates entre anarquistas? ¿Cuáles son los argumentos recurrentes? Quels sont les débats majeurs entre anarchistes? Quels sont les arguments récurrents? Quais são os principais debates entre anarquistas? Quais são os argumentos recorrentes? Was sind die hauptdebatten zwischen anarchisten? Was sind die wiederkehrenden argumente? What are the myths of socialism? ¿Cuáles son los mitos del socialismo? Quels sont les mythes du socialisme? Quais são os mitos do socialismo? Was sind die mythen des sozialismus? What are the myths of statism? ¿Cuáles son los mitos del estatismo? Quels sont les mythes de l’étatisme? Quais são os mitos do estatismo? Was sind die mythen des statismus? What criticisms have been made of anarchism? ¿Qué críticas se han hecho al anarquismo? Quelles critiques ont été faites à l’anarchisme? Que críticas foram feitas ao anarquismo? Welche kritik wurde am anarchismus geäußert? What does libertarian mean? ¿Qué significa libertario? Que signifie libertaire? O que significa libertário? Was bedeutet libertär? What has government done to our money ¿Qué ha hecho el gobierno a nuestro dinero? Qu’est-ce que le gouvernement a fait à notre argent O que o governo fez com o nosso dinheiro Was hat die regierung mit unserem geld gemacht? What is anarchism? What beliefs do anarchists share? ¿Qué es el anarquismo? ¿Qué creencias comparten los anarquistas? Qu’est-ce que l’anarchisme? Quelles croyances les anarchistes partagent-ils? O que é anarquismo? Quais crenças os anarquistas compartilham? Was ist anarchismus? Welche überzeugungen teilen anarchisten? What is anarchism? [01/14] ¿Qué es el anarquismo? [01/14] Qu’est-ce que l’anarchisme? [01/14] O que é anarquismo? [01/14] Was ist anarchismus? [01/14] What is anarchism? [02/14] ¿Qué es el anarquismo? [02/14] Qu’est-ce que l’anarchisme? [02/14] O que é anarquismo? [02/14] Was ist anarchismus? [02/14] What is anarchism? [03/14] ¿Qué es el anarquismo? [03/14] Qu’est-ce que l’anarchisme? [03/14] O que é anarquismo? [03/14] Was ist anarchismus? [03/14] What is anarchism? [04/14] ¿Qué es el anarquismo? [04/14] Qu’est-ce que l’anarchisme? [04/14] O que é anarquismo? [04/14] Was ist anarchismus? [04/14] What is anarchism? [05/14] ¿Qué es el anarquismo? [05/14] Qu’est-ce que l’anarchisme? [05/14] O que é anarquismo? [05/14] Was ist anarchismus? [05/14] What is anarchism? [06/14] ¿Qué es el anarquismo? [06/14] Qu’est-ce que l’anarchisme? [06/14] O que é anarquismo? [06/14] Was ist anarchismus? [06/14] What is anarchism? [07/14] ¿Qué es el anarquismo? [07/14] Qu’est-ce que l’anarchisme? [07/14] O que é anarquismo? [07/14] Was ist anarchismus? [07/14] What is anarcho–capitalism? What is anarcho–communism? What is authoritarian capitalism? What is authoritarian socialism? What is authority? ¿Qué es la autoridad? Qu’est-ce que l’autorité? O que é autoridade? Was ist autorität? What is centrism? ¿Qué es el centrismo? Qu’est-ce que le centrisme? O que é centrismo? Was ist zentrismus? What is communism? What is conservatism? What is corporatism? What is democratic socialism? What is exploitation? ¿Qué es la explotación? Qu’est-ce que l’exploitation? O que é exploração? Was ist ausbeutung? What is fascism? What is Georgism? What is international socialism? What is liberalism? What is libertarian capitalism? What is libertarian socialism? What is Marxism? What is minarchism? What is mutualism? What is national socialism? What is neo–conservatism? What is neo–liberalism? What is progressivism? What is property? ¿Qué es la propiedad? Qu’est-ce que la propriété? O que é propriedade? Was ist eigentum? What is social democracy? What is socialism? What is syndicalism? What is the free market? ¿Qué es el mercado libre? Qu'est-ce que le marché libre? O que é o mercado livre? Was ist der freie markt? What is the proper way to study man? ¿Cuál es la forma correcta de estudiar al hombre? Quelle est la bonne façon d’étudier l’homme? Qual é a maneira correta de estudar o homem? Was ist der richtige weg, um den menschen zu studieren? What justifications are there for anarcho-capitalism? ¿Qué justificaciones hay para el anarcocapitalismo? Quelles justifications y a-t-il pour l’anarcho-capitalisme? Quais são as justificativas para o anarco-capitalismo? Welche rechtfertigungen gibt es für den anarcho-kapitalismus? What major subdivisions may be made among anarchists? ¿Qué subdivisiones importantes se pueden realizar entre los anarquistas? Quelles subdivisions majeures peuvent être faites parmi les anarchistes? Quais subdivisões principais podem ser feitas entre os anarquistas? Welche hauptunterteilungen können unter anarchisten vorgenommen werden? What moral justifications have been offered for anarchism? ¿Qué justificaciones morales se han ofrecido al anarquismo? Quelles justifications morales ont été proposées pour l’anarchisme? Que justificativas morais foram oferecidas para o anarquismo? Welche moralischen rechtfertigungen wurden für den anarchismus angeboten? What other anarchist viewpoint are there? ¿Qué otro punto de vista anarquista hay? Quel autre point de vue anarchiste existe-t-il? Que outro ponto de vista anarquista existe? Welchen anderen anarchistischen standpunkt gibt es? When is government a legitimate authority? ¿Cuándo es el gobierno una autoridad legítima? Quand le gouvernement est-il une autorité légitime? Quando o governo é uma autoridade legítima? Wann ist die regierung eine legitime autorität? Who are the major anarchist thinkers? ¿Quiénes son los principales pensadores anarquistas? Qui sont les principaux penseurs anarchistes? Quem são os principais pensadores anarquistas? Wer sind die wichtigsten anarchistischen denker? Who’s really being naive? ¿Quién es realmente ingenuo? Qui est vraiment naïf? Quem está realmente sendo ingênuo? Wer ist wirklich naiv? Who’s the Scrooge? Libertarians and compassion ¿Quién es el Scrooge? Libertarios y compasión Qui est le Scrooge? Libertariens et compassion Quem é o Scrooge? Libertários e compaixão Wer ist der Scrooge? Libertäre und mitgefühl Why should one consider anarchism in the first place? ¿Por qué debería uno considerar el anarquismo en primer lugar? Pourquoi devrait-on envisager l’anarchisme en premier lieu? Por que alguém deveria considerar o anarquismo em primeiro lugar? Warum sollte man überhaupt über anarchismus nachdenken? Why should one consider anarcho-capitalism? ¿Por qué debería uno considerar el anarcocapitalismo? Pourquoi envisager l’anarcho-capitalisme? Por que se deve considerar o anarco-capitalismo? Warum sollte man den anarchokapitalismus in betracht ziehen? Why this spek? ¿Por qué este spek? Pourquoi ce spek? Por que esse spek? Warum diese spek? Without firing a single shot Sin disparar un solo tiro Sans tirer un seul coup Sem disparar um único tiro Ohne einen einzigen schuss abzugeben You don’t own me No me tienes Tu ne m'appartiens pas Você não é meu dono Du besitzt mich nicht You don’t own other people No eres dueño de otras personas Vous ne possédez pas d’autres personnes Você não possui outras pessoas Sie besitzen keine anderen personen

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