In my latest Mercatornet article I warn that AI is moving further and faster than we understand, with potentially disastrous consequences even if it gives us the life we think we want.
“The state is not the source of individual rights or of social community. It presupposes that these exist and are worth protecting, and that individuals reciprocally benefit from their interactions with one another…. The state becomes a moral imperative precisely because there is something of value that is worth protecting from the unbridled use of force by those who forsake tradition, family, and friends. A set of forced exchanges from existing rights does not create the original rights so exchanged… A forced exchange does not create culture and sense of community, it protects them by removing the need for compelling or allowing everyone to act as a policeman in his own estate.”
Richard Epstein, Takings: Private Property and the Power of Eminent Domain
“A serious house on serious earth”
Philip Larkin, a non-believer, in his poem “Church Going”, describing what churches used to be and wondering what will happen if nobody goes any more, quoted by fellow non-believer Robert Fulford in National Post Dec. 24, 2005
“the Doctrine of Evolution has not furnished guidance to the extent I had hoped.”
Herbert Spencer on the question of ethics and morality, quoted in Famous Last Words calendar July 14, 2003
“The Roman republic did not fall before external foes. It had not been permanently crippled or weakened by long wars against powerful neighbours. What, then, were the faults and weaknesses that brought it to disaster? Were they due to defects in Roman political life or to a faulty machinery of government? Where they the result of an unsound economic system which discouraged the production and upset the distribution among all the people of the good things of this world? Was Roman law unjust, producing social discontent and resentment? Or did the trouble spring from some deeper cause, traceable perhaps to some fundamental change in men’s attitude towards life? If so, was it a matter of altered social relationships between one class and another, between rich and poor, between the old families and fashionable society on the one hand and the unknown ‘common man’ on the other, between the free and the slaves or between the Romans and the Italians or the Romans and foreigners? Beyond all these possible sources of weakness was there a failure of old religious and moral beliefs and a decay of old habits that had in the last resort been the true source of the vitality of the State? Such seem to be the main questions that arise as we read about Cicero…”
Introduction in F.R. Cowell Cicero and the Roman Republic
“Social questions are the vital questions of today; they take the place of religion.”
Beatrice Webb in her diary in 1884, quoted in Gertrude Himmelfarb The De-moralization of Society
“The beneficial effect of State intervention, especially in the form of legislation, is direct, immediate, and, so to speak, visible, whilst its evil effects are gradual and indirect, and lie out of sight.... Nor… do most people keep in mind that State inspectors may be incompetent, careless, or even occasionally corrupt… Hence the majority of mankind must almost of necessity look with undue favour upon governmental intervention. This natural bias can be counteracted only by the existence, in a given society, as in England between 1830 and 1860, of a presumption or prejudice in favour of individual liberty—that is, of laissez faire. The mere decline, therefore, of faith in self-help… is of itself sufficient to account for the growth of legislation tending towards socialism.”
Albert Venn Dicey Law & Public Opinion