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      "body": "My question is how people in a free society arrange for security and justice.  The tools of this inquiry are found in the study of political economy.  The study of political economy consists of two elements: politics and economics. \n\nPolitics is the application of coercive power within interpersonal groups and is an organic result of human interaction within social settings.  Economics derives from the ancient Greek term for household management and deals with the efficient application of finite resources to satisfy human desires. \n\nBoth politics and economics are concerned achieving goals and inevitably involve the application of resources.  Politics is the social orchestration of multiple human wills while economics is the mobilization of material things, both of which are oriented on reaching goals.  Both politics and economics exist within the realm of human action; that is, people taking action to improve their condition.\n\nPolitics is also inescapably concerned with how material resources are used in application, even if it involves the use of human bodies or voices.  Politics cannot exist without economic resources.  Further all human action takes place over time which is also a finite resource for the people involved.\n\nWhile politics cannot exist without economics, economics can and often do occur without coercion.    \n\nThe sociologist Franz Oppenheimer noted how attaining goals can only be done in one of two ways: either through the use of coercion or through cooperation.  The coercive means are known as political, while the cooperative means are termed economic. \n\nMost human interactions occur without the use of force and are frequently free of any social pressure.  This is increasingly true since the evolution of widespread industry and trade.  People have realized greater living standards occur through cooperation and exchange than through subjugation and conquest. \n\nStill, there exist in every society those that choose to live by the political means of coercion and force rather than by working to find mutually satisfying accord with their associates.  For this reason alone people must be ready to apply political coercion to prevent encroachments by anti-social actors, even if such political action is preemptive. \n\nIn this way, politics and economics emerge through what the Buddhists call “dependent arising”.  That is, since the preponderance of economic activity occurs within social interactions, there is a political element within economics and since politics involves the use of or coercive control over finite resources an economic component always exists within all political activity. \n\nThe involvement of politics with economics, and vice-versa, is not in terms of absolutes but always one of degrees.  Further, these two variables are in constant flux relative to one another.  In the real world political control through legislation, regulation, and enforcement activity is ever evolving and being applied on a case by case basis.  Similarly, economic activity is constantly changing based on consumer preferences, technological capabilities, and entrepreneurial initiatives.  Neither variable can be held constant since society does not interact under lab conditions or in isolation.  Both politics and economics are iterative processes.\n\nA free society is defined as an aggregate body of individuals that share a common affinity with one another and exercise unremitting control over their justly held material resources.",
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      "body": "In the modern context martial arts training is a means to prepare for everyday life.  The lone swordsman proved to be no match for modern artillery and military organization evolved along with technology.  While samurai related training remains relevant for limited forms of interpersonal conflict, such as street crime, the larger utility is found in personal development. \n\nTraining with the sword, knife, staff, or empty handed techniques builds skill through repetitive practice.  The emphasis on internalizing postures, movements, and basic forms is a means for programming the nervous system to respond instantaneously when called upon in moments of conflict.  The responses need to be pre-coordinated so that no time is wasted on formulating a response.  The Zen approach to samurai combat is summed up as having “no mind” involved in the action.\n\nThe mind-body system is a network of neural pathways centralized in the brain yet running through every cell, including the extremities.  Conditioning takes place not only in the brain but throughout the system as a whole.  This is why the samurai adage was to learn the techniques “in the bones”.  Through building these neural pathways, the individual is bringing more of their potential on line and making it available for use in all realms of endeavor. \n\nRepetitive practice adds layers of myelin to the neural pathways, increasing their capacity for pushing information through electrical impulses with greater speed.  This network orders the sequence of synaptic firing that controls muscular contraction and directs movement.  To move more quickly requires greater efficiency in the sequence of muscular engagement.  This is why building neural pathways through deliberate repetition is so central to skill development.\n\nThe same principle is at play when deliberating cognitive functions.  Physical training is the same as mental practice in the sense that acquiring skills, such as acuity and sharpness, requires deliberate repetitive practice to develop robust neural pathways to support desired goals.  Whether it be learning a language, solving math problems, or recalling historical events, the process for maximizing mental abilities requires building a neural network through training. \n\nThe martial arts rely upon basic practices, or suburi, that help internalize certain skills.  Mental training can also make use of suburi designed to build mental keenness.  This is why I enjoy going through my mental suburi routine every day. \n\nJust like brushing teeth, the habit of mental and physical training everyday supports a healthy lifestyle.  I use Lumosity.com to fire up the internal neural network at the start of my work day.  It challenges the mind while stimulating the senses. \n\nKeep in memory (KIM) games, such as those used by military scout/sniper teams, have been made using web technology.  Challenging the ability to recall the details of small objects in a field of possible distractions.  Doing math under pressure appears to be my greatest opportunity for improvement.\n\nSome days it’s frustrating and the body doesn’t seem to be responding to what the mind is telling it.   Some days I don’t feel like going to the dojo either.  As my teacher once told me, continuation is success. \n\nIts not a matter of who begins the practice with the greatest talent, but one of who will put in the work to develop progressively through repetitive practice.",
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      "title": "A Priori Defense of Natural Rights",
      "body": "A priori truth is embedded in the reality of existence, given the nature human life occurring in a realm of time, space, and form.  It may appear simplistic due to the tautological statements made regarding a priorism, some even say that they are mere definitions, yet truth claims made through a priori reasoning offer perspectives on humanity’s place in the universe and how to make practical use of knowledge to improve living conditions, which is the purpose of all science. \n\nWe, who are looking for answers to this scientific inquiry, can use a priorism to test truth claims.  The range of application is unlimited, yet actual a priori truths are limited to those things that do not require experience of a phenomena to validate.  In other words, once we need to go out into the world to test our claim, we have left the field of a priorism and have entered into an empirical inquiry.\n\nFor instance, the truth claim that two parallel lines do not enclose a space requires no physical testing to validate.  Because we know the definition of parallel and line we can know that no matter what length the lines are, as long as the run parallel to each other, they can never enclose a space.  Simple as it may be, this truth claim tells us something about the real world.\n\nIn the realm of human action and social organization, a priorism can tell us things about the nature of rights.  The US Declaration of Independence appeals to a priorism by stating that the truths it addresses are “self evident”, meaning they require no empirical testing for validation, and are derived from “the laws of nature and of nature’s God”, that is, embedded in the fabric of reality. \n\nNotice the separation of “laws of nature” and “nature’s God”.  This indicates that the way creation works, the nature of reality, is distinct from religious belief.  In other words, a priori truth and the validation of individual rights require no specific religious dogma. \n\nWith this in mind, how can a priori truth claims be tested for validity?    \n\nSince a priori truths are derived through thought experiments, the test processes require conceiving of all possible alternative claims.  If an alternative is conceivable, the inquiry needs to move into the empirical method.\n\nCan you conceive of two parallel lines that actually do enclose a space?  Of course not.  To do so requires the lines to be something other than parallel.  It requires a change in the nature of parallel lines.\n\nReturning to the realm of human action, social organization, and rights, we can use a priorism to test the claims in the Declaration of Independence. \n\nThe first step requires stipulating operative terms.  For purposes of testing the definition of “All Men” means every individual human being, “created equal” means the principles are universally applicable to to everyone at all times, “endowed by their creator” means by fact of human existence within the realm of time, space, and form, and “inalienable rights” means inseparable. \n\nFor purposes of illustration, the test is on the right to life.  This does not address issues like abortion, the rights of children, parental obligations, or anything that requires positive obligations, providing sustenance to another, or other issues that convolute the test.  For this reason, the test takes as given the adult human being absent mental or physical impairment that makes them dependent upon anyone else for their basic functions.\n\nThis inquiry simply focuses upon the right to life, which, like all verifiable rights, are actually statements of negation: the right to not be killed. \n\nAs a priori testing shows, any rights claims that require positive action from another are readily dismissed as privileges or agreements conditionally held with another and cannot, by definition, be rights. \n\nWhile rights are social constructs, they only require observation and non-action from others, rather than positive action or contributions on another’s behalf.  (Robinson Crusoe, alone on his island, has no need of any rights whatsoever until Friday shows up.  Then the two of them need to come to agreement on the standards of their interactions, what belongs to who exclusively, and what things are reserved from interference by the other.)\n\nDoes every human being have a right to life and if so, where does it come from?  The answer comes from analysis of conceivable alternatives.\n\nOne: The right to an individual’s life is conditionally held by another.  Whomever this “other” may be has the authority to revoke the individual’s life at will.  This is the fuhrerprinzip where each individual is subject to the omnipotent master and may be at any time sacrificed in service to the leader’s whims.  This cannot be true while adhering to the principle of equality.  An individual that wants to live cannot be subject to death for the preferences of another while enjoying equal rights.  Can anyone conceive of a world where every individual’s life is conditioned upon the caprice of another?  Such a world is devoid of rights, properly understood.\n\nTwo: An individual’s life is conditionally held by society as a whole.  Permission for the individual’s continued life requires communal agreement.  For the same reasons as Alternative One, leaving the individual subject to the communal will cannot be done with equality.  A fifty-one percent majority electing to murder the forty-nine percent minority does not overcome the universality of equal rights.  Similarly, can an individual’s life be in all but name only while waiting for social consensus?  How long would anyone last if continued living required the permission of seven billion others?  Which leads to the other confounding questions: what is the definition of society, how is the in-group delimited, how are the groups chosen, and by whom?  Clearly, this alterative is even more unworkable than the first. \n\nThree (the null set): Individuals have no rights.  Their lives can be snuffed out at any time, by any one, for any reason.  Bellum omnium contra omnes.  This destroys the very notion of rights to begin with.  Social conventions are directed toward acceptable behavior with which people can live together without conflict, and contemplating a reality devoid of rights invalidates the nature of the present inquiry altogether.\n\nFour: An individual’s life is theirs alone.  Everyone is entitled to an exclusive sphere from which all others are prohibited from interfering.  No one has the right to deny another’s right to life without negating their own.  This is the only approach that allows universal application for everyone at all times.  In other words, only an individual right to life is conceivable given the fact of human existence within the realm of time, space, and form. \n\nConclusion: A priori inquiry proves the individual right to life is embedded in the fact of human existence.  The individual right cannot be separated from the individual and made conditional upon the will of another, whether it be an individual or group.  All other rights formulations are inconceivable within the nature of known reality.  The right to life is a priori valid.\n\nThis does not address the issue of property, living space, personal space, trade or anything further than illustrating a priori reasoning in the development of rights. \n\nSimilarly, it does not address supernatural phenomena or the possibility of mystical revelation or divine intervention.  These are, however, not provable a priori claims and are squarely within the realm of empiricism.  Generally speaking, relying upon mysticism is no basis for enduring social mores, let alone government policy. \n\nThere are other works using a priori reasoning that have successfully justified property rights and I recommend the works of Hans Hoppe, among others, to you for further inquiry.",
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