Micha: And I see the milquetoastiness of IHS as a feature, not a bug. Inforcing ideological uniformity entails devolving into a cult, ala Ayn Rand’s inner circle.

I don’t understand this argument at all, Micha. Arthur was referring to the way in which the so-called “urbane” libertarian outlets tend either (1) to shy away from hard or unpopular applications of libertarian principles — such as anarchism or criticism of bayonet-point Unionism — in the name of public relations, or else (2) to hold positively the wrong view on what libertarian principles entail. If (1) they are dissembling about their views in order to avoid public embarrassment, and if (2) they are being inconsistent. In either case, criticizing dissembling or criticizing inconsistency is a distinct issue from intolerance of dissent, n’est-ce pas?

This is not to say that the paleos in particular haven’t been intolerant of dissent on many occasions. They certainly have been. But I think the reasons have to do with something other than the radicalism of their views.

Micha: I’ll take the minarchist, pro-interventionist deviationism of Beltway libertarians over the not-so-thinly veiled racism, homophobia, goldbug-crankism, evolution-denial, fundamentalist Christianity and Confederacy apologetics of the Paleo alternative any day of the week.

Well, O.K.; it’s your business which features you choose to treat as decisive or defeating for dealing with someone as a friend, ally, or comrade. But I don’t understand how this meshes with your previous argument. As far as “enforcing ideological uniformity” goes, how is treating anti-racism, gay-positivity, evolutionism, “urbanity,” “cosmopolitanism,” or whatever as a litmus test different in kind from treating anti-interventionism or Civil War revisionism as a litmus test? Surely both of these involve demanding a certain degree of ideological uniformity; it’s just that they differ in the particular ideological features that they require.

This is not to adjudicate whether the paleos are right about their litmus tests, or whether you’re right about your litmus tests, or whether you’re both wrong, or whether it’s just a matter of taste. But I don’t see that the difference between their standards and your standards amounts to what you seem to suggest it amounts to.

(Personally, I tend to think that you’re both right, or both wrong, depending on the level and purpose of association that you’re talking about — who you’re willing to form issue-based coalition with, who you’re willing to read and cite, who you’re willing to consider yourself part of a common movement with, and who you’re willing to be friends with are all quite different questions.)