Butler Shaffer Quotes

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," or what David Ehrenfeld labeled "the arrogance of humanism." That 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.

The idea of creating systems designed to threaten, coerce, and kill, and to imbue such agencies with principled legitimacy, and not expect them to lead to wars, genocides, and other tyrannical practices, expresses an innocence we can no longer afford to indulge.

Civilizations are not mandated by authorities, nor are they the products of systemic planning. People did not get together and say to one another "hey, let's start a civilization!" Such cultures have been, rather, the unintended consequences arising from the interplay of creative forces that sustain and enhance life. The variability and cross-fertilization of ideas and techniques that can arise in pluralistic settings conducive to diversity and spontaneity, have been indispensable to the life of modern civilization. In much the same way that "brainstorming" sessions provide synergistic opportunities for individuals to come together to produce solutions to problems that none could have brought about on their own, a culture supportive of individuality can generate values and systems at exponential levels of creativity.

Our lack of constant awareness has also permitted us to accept definitions of freedom that are not necessarily consistent with the actuality of being free. Because we have learned to confuse the word with the reality the word seeks to describe, our vocabulary has become riddled with distorted and contradictory meanings smuggled into the language.

I am often asked if anarchy has ever existed in our world, to which I answer: almost all of your daily behavior is an anarchistic expression. How you deal with your neighbors, coworkers, fellow customers in shopping malls or grocery stores, is often determined by subtle processes of negotiation and cooperation. Social pressures, unrelated to statutory enactments, influence our behavior on crowded freeways or grocery checkout lines. If we dealt with our colleagues at work in the same coercive and threatening manner by which the state insists on dealing with us, our employment would be immediately terminated. We would soon be without friends were we to demand that they adhere to specific behavioral standards that we had mandated for their lives. Should you come over to our home for a visit, you will not be taxed, searched, required to show a passport or driver’s license, fined, jailed, threatened, handcuffed, or prohibited from leaving. I suspect that your relationships with your friends are conducted on the same basis of mutual respect. In short, virtually all of our dealings with friends and strangers alike are grounded in practices that are peaceful, voluntary, and devoid of coercion.

"Anarchy" is an expression of social behavior that reflects the individualized nature of life. Only as living beings are free to pursue their particular interests in the unique circumstances in which they find themselves, can conditions for the well-being of all be attained. Anarchy presumes decentralized and cooperative systems that serve the mutual interests of the individuals comprising them, without the systems ever becoming their own reasons for being. It is this thinking, and the practices that result therefrom, that is alone responsible for whatever peace and order exists in society. Political thinking, by contrast, presumes the supremacy of the systems (i.e., the state) and reduces individuals to the status of resources for the accomplishment of their ends. Such systems are grounded in the mass-minded conditioning and behavior that has produced the deadly wars, economic dislocations, genocides, and police-state oppressions that comprise the essence of political history.

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 throughout the rest of nature: not from those who fashion themselves leaders of others, but from the interconnectedness of individuals pursuing their respective self-interests.

Those who seek to control our lives must first gain control of our minds. If one of your neighbors went through the neighborhood with a gun, informing you that he was the sovereign authority therein, and that you were required to obey his orders, how would you respond? When, as a child, I visited my aunt and uncle on their farm, there was a retarded man in the neighborhood who informed us that he was the local sheriff and we had to do as he directed. Since he was completely harmless and pleasant, the neighbors tended to humor him and treat him with respect. But when you listen to the gaggle of Democratic Party presidential candidates with essentially the same baseless claim to run your life with policies that would be far more disruptive of your interests, you become aware that you are not hearing the voices of good-natured chuckleheads; but of men and women who fully intend to make their delusions enforceable through the coercive powers of the state.

Men and women need nothing so much right now as to rediscover and reenergize their own souls. They will never be able to accomplish such purposes in the dehumanizing and dispirited state systems that insist upon controlling their lives and property. In the sentiments underlying anarchistic thinking, men and women may be able to find the individualized sense of being and self-direction that they long ago abandoned in marbled halls and citadels.

The study of complexity, or chaos, informs us of patterns of regularity that lie hidden in our world, but which spontaneously manifest themselves to generate the order that we like to pretend authorities have created for us. There is much to discover about the interplay of unseen forces that work, without conscious direction, to make our lives more productive and peaceful than even the best-intended autocrat can accomplish. As the disruptive histories of state planning and regulation reveal, efforts to impose order by fiat often produce disorder, a phenomenon whose explanation is to be found in the dynamical nature of complexity.