Butler Shaffer Quotes

The hubris that attends all political programs of central planning is fueled by an ignorance of the forces of chaos.

As the creators of sophisticated technologies, we have made ourselves increasingly machine-like; robotic servants of institutional systems we have been conditioned to revere, whose purposes we neither understand nor control, and of which we are afraid to ask questions. Our corporate-state world plunders, enslaves, controls and destroys us, all in the name of advancing our liberty and material well-being. Most of us are dominated by an unfocused fear of uncertainty, a longing for the security of emptiness.

Western Civilization is in the crisis it is because we have sacrificed more profound values than the immediate and quantifiable consequences we tend to associate with the pursuit of our material interests. Among these are peace; liberty; respect for property, contracts, and the inviolability of the individual; truthfulness and the development of the mind; integrity; distrust of power; a sense of spirituality; and philosophically-principled behavior. But when our culture becomes driven by material concerns, these less tangible values recede in importance, and our thinking becomes dominated by the need to preserve the organizational forms that we see as having served our interests.

Modern society is in a state of turbulence brought about, in large part, by political efforts to maintain static, equilibrium conditions; practices that interfere with the ceaseless processes of change that provide the fluctuating order upon which any creative system—such as the marketplace—depends. Institutions, being ends in themselves, have trained us to resist change and favor the status quo; to insist upon the certain and the concrete and to dismiss the uncertain and the fanciful; and to embrace security and fear risk. Life, on the other hand is change, is adaptation, creativity, and novelty. But creativity has always depended upon a fascination with the mysterious, and an appreciation for the kinds of questions that reveal more than answers can ever provide. When creative processes become subordinated to preserving established interests; when the glorification of systems takes priority over the sanctity of individual lives, societies begin to lose their life-sustaining vibrancy and may collapse.

The origins of any productive system seem to be traceable to conditions in which the self-interest driven purposes of individuals are allowed expression. These include the respect for autonomy and inviolability of personal boundaries that define liberty and peace and allow for cooperation for mutual ends. Support for such an environment has led to the flourishing of human activity not only in the production of material well-being, but in the arts, literature, philosophy, entrepreneurship, mathematics, spiritual inquiries, the sciences, medicine, engineering, invention, exploration, and other dimensions that fire the varied imaginations and energies of mankind.

P46: For our world to be predictable and controllable, it must be mechanistic and linear in nature. But, the illusions of the behaviorists to the contrary notwithstanding, there is nothing less mechanistic and linear in nature than the human mind

The problem with all of this, as historians advise us, is that the institutionalization of the systems that produce the values upon which a civilization depends, ultimately bring about the destruction of that civilization. Arnold Toynbee observed that a civilization begins to break down when there is “a loss of creative power in the souls of creative individuals,” and, in time, the “differentiation and diversity” that characterized a dynamic civilization, is replaced by “a tendency towards standardization and uniformity.” The emergence of a “universal state,” and increased militarism, represent later stages in the disintegration of a civilization.

You and I can bring civilization back into order neither by seizing political power, nor by attacking it, but by moving away from it, by diverting our focus from marbled temples and legislative halls to the conduct of our daily lives. The “order” of a creative civilization will emerge in much the same way that order manifests itself through the rest of nature: not from those who fashion themselves leaders of others, but from the inter-connectedness of individuals pursuing their respective self-interests.

The belief that order must be intentionally generated and imposed upon society by institutional authorities continues to prevail. This centrally-directed model is premised upon what F.A. Hayek called “the fatal conceit,” namely, the proposition “that man is able to shape the world according to his wishes,”3 or what David Ehrenfeld labeled “the arrogance of humanism.”4That such practices have usually failed to produce their anticipated results has generally led not to a questioning of the model itself, but to the conclusion that failed policies have suffered only from inadequate leadership, or a lack of sufficient information, or a failure to better articulate rules. Once such deficiencies have been remedied, it has been supposed, new programs can be implemented which, reflective of this mechanistic outlook, will permit government officials to “fine tune” or “jump start” the economy, or “grow” jobs, or produce a “quick fix” for the ailing government school system. Even as modern society manifests its collapse in the form of violent crime, economic dislocation, seemingly endless warfare, inter-group hostilities, the decay of cities, a growing disaffection with institutions, and a general sense that nothing “works right” anymore, faith in the traditional model continues to drive the pyramidal systems. Most people still cling to the belief that there is something that can be done by political institutions to change such conditions: a new piece of legislation can be enacted, a judicial ruling can be ordered, or a new agency regulation can be promulgated. When a government-run program ends in disaster, the mechanistic mantra is invariably invoked: “we will find out what went wrong and fix it so that this doesn’t happen again.” That the traditional model itself, which is grounded in the state’s power to control the lives and property of individuals to desired ends, may be the principal contributor to such social disorder goes largely unexplored.

This is the only way in which any meaningful social change can ever take place; it will either arise within each individual, or it will not occur at all…Those who insist upon change coming from above, as something to be imposed upon mankind by institutional authorities, have given up on people. They have lost their confidence in the life processes that exhibit themselves only within individuals…It is now time to give people a chance to bring order to the world by bringing themselves to order.

Private property is the operating principle that makes real Immanuel Kant’s admonition: “Act so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only.

They can decide to solve their problem collectively, through resort to the State.

A sign on a church in the former East Berlin that read “nothing grows from the top down,” succinctly identified the anti-life nature of all forms of institutionally-directed, collective control over people.

the state becomes seen for what it is: an organizational tool of violence that is able to accomplish its purposes only through the willingness of its victims to accord it legitimacy.

Such a practice allows lifeless fictions to transcend—and thus demean—the importance of individual human beings.

If one scientist has been issued a patent for his invention of a widget, another scientist would likely be discouraged from continuing his own work on a similar product, or from making modifications or variations on the patented item.

The proposition that business firms are entitled to patent protection when they have produced variations in the genetic structure of plants (GMOs) conveniently ignores the fact that the pre-existing plants had, themselves, arisen from modifications or adaptations provided by our ancient ancestors.

(P62) The efforts of one organism to live at the expense of another is, when confined to members of the same species, a form of cannibalism.