@Angela,

I’m sorry if you find the essay disappointing. I certainly didn’t co-write the essay intending to make women “grateful;” I co-wrote it intending to argue for a specific point of view. I am glad where people have found it useful for clarifying or stimulating thoughts; sorry where they haven’t.

I also don’t think the point of the essay was to “rehabilitate” much of anyone, but rather than my trying to guess here, could you let me know who “the woman who destroyed feminism” is?

@Angela: “‘left-libertarian’ is just another name for another hen’s circle of white males.”

Maybe. Most libertarian circles are predominantly white, and predominantly male. To the extent it’s true, I think that’s a problem with the movement. But that’s not an argument against the content of the paper, is it? (And the fact that I know “left-libertarians” who are not white, and left-libertarians who are not male, is not an argument for it, either.)

@Angela: “You either believe in the NAP or you don’t. All these new names for libertarianism are bullshit”

“Libertarianism,” as I understand it, is a new name for “Anarchism.” (When it’s not — e.g. among Bob Barr supporters or Constitution fundamentalists or bomb-the-world Objectivists — “libertarianism” is generally not something I want anything to do with.) I’m not sure that makes a name bullshit; it just means that language evolves and people have shifting purposes in communicating.

In any case, Roderick and I both believe in the NAP, as we wrote in that essay and have said repeatedly all over the place. But he and I also believe in some other things that not all NAP-adherents believe in — for example, about the relationship between the NAP and some other social or political commitments that I have; and about the best strategy for achieving the political goal of a non-aggressive form of society; etc. So when communicating with other NAP-adherents about why I disagree with some of the details of their approach, it’s handy to have a label to help sum up where I’m coming from, and give a quick suggestion about the differences I have with them. Hence the “left-” prefix. I could just say (using the oldest term for our approach) that I am an “individualist anarchist,” like Tucker, Spooner, or de Cleyre). But that doesn’t mean as much to people now as it did in 1892, so sometimes “left-libertarian” is the best way of clarifying what I’m on about.

@Lassiter: “There is a percentage of left-feminists, female and male genders alike, who really, truly, deeply believe that women, by their nature, need government and laws to protect them from themselves.”

It is certainly true that there are statist feminists, and statist feminists often propose statist laws in the attempt to advance their political goals. Fortunately, there are many feminists (including the radical feminists we discuss in the paper) who have provided valuable critiques questioning that approach. Some are Anarchists; others are not. Those that are not haven’t carried their critiques through to consistent anti-statism; but I don’t need for people to be 100% ideologically consistent anti-statists in order to learn something from their writing or example.

In any case: whatever other “left-feminists” may believe, Roderick and I are Anarchists. We reject the claim that statist “protective” laws are necessary, desirable, or legitimate as means to feminist goals. For reasons that we discuss at some length in the paper.

@Tyler: “Why is there something about feminism written by two men?”

Well, why not?

@Tyler: “why would you not include women in the writing process”

Because it was written to advance a specific argument that Roderick and I had already discussed, in the middle of an ongoing conversation in which we represent only two voices. It’s not a manifesto written by committee, or intended (the Good forbid) to try and say everything that there is to say about libertarian feminism, let alone feminism as such.

@Bryan: “aside from a few questionable/unfortunate comments on homosexuals”

1. Well, aside from that, I think that Hoppe’s expressed views about immigration are both despicable and anti-libertarian (in the sense that he directly proposes continuing — indeed, escalating — massive government violence against innocent victims, solely on the basis of nationality and socioeconomic class).

2. While not involving direct proposals for state aggression, I also think that his expressed views on “internal ranks of authority” within the family (as discussed in the LibFem essay), traditional authority and “natural elites” within society, his qualified praise for hereditary monarchy, and his demand that “libertarians must be moral and cultural conservatives of the most uncompromising kind” are all absolute rot.

3. I think Hoppe’s comments about homosexuality are rather worse than “questionable” or “unfortunate.” I’m not sure what you have in mind here — do you mean his (ridiculous and insulting) comments about homosexuality and time-preference in his UNLV lectures? His bizarre series of sexuality-related personal attacks on Tom Palmer? His frankly totalitarian insistence (in D:TGTF) that “the advocates of alternative, non-family and kin-centered life-styles, such as, for instance … homosexuality … will have to be physically removed from society, too, if one is to maintain a libertarian order”? I think these are all pretty despicable, and while you might be able to pass off the first two as personal idiocies of Hans-Hermann Hoppe’s, which can be passed over in order to get at the core of his theory, the last — the stuff about his “covenant communities” — is part of the core of what his theory is, of what he thinks a free society has to look like in order to be sustainable. (Much the same goes for, e.g., his Know-Nothing views on immigration, which are also attached to the hip to his picture of “covenant communities.”)

For reference, here’s Hans-Hermann Hoppe, Democracy: The God that Failed (p. 218): “In a covenant concluded among proprietor and community tenants for the purpose of protecting their private property, no such thing as a right to free (unlimited) speech exists, not even to unlimited speech on one’s own tenant-property. … There can be no tolerance toward democrats and communists in a libertarian social order. They will have to be physically separated and expelled from society. Likewise, in a covenant founded for the purpose of protecting family and kin, there can be no tolerance toward those habitually promoting lifestyles incompatible with this goal. They–the advocates of alternative, non-family and kin-centered lifestyles such as, for instance, individual hedonism, parasitism, nature-environment worship, homosexuality, or communism–will have to be physically removed from society, too, if one is to maintain a libertarian order.

“It should be obvious then that and why libertarians must be moral and cultural conservatives of the most uncompromising kind. The current state of moral degeneration, social disintegration and cultural rot is precisely the result of too much–and above all erroneous and misconceived–tolerance. Rather than having all habitual democrats, communists, and alternative lifestylists quickly isolated, excluded and expelled from civilization in accordance with the principles of the covenant, they were tolerated by society.”

Of course, none of this prevents one from citing Hoppe on those occasions where he is right. But may I just suggest that in a paper intended to discuss a radical form of libertarian feminism, I’ve found those occasions pretty rare?

Shouldn’t that read “TEH strand.” Isn’t liberty the point of all commitments?

Some people might hold that view, but I don’t. (I don’t think Roderick does either, but he can speak for himself.)

The stuff on the varieties of thickness explains why I think that libertarians have at least some specifically libertarian reasons for committing to other projects such as radical feminism, anti-authoritarianism, anti-racism, wildcat unionism, internationalism, gay liberation, etc. So the commitments don’t just run alongside each other in parallel; part of your reason to be both a libertarian and a feminist is that the insights of (what I take to be) the most plausible versions of feminism play a substantial role in coming to what I take to be the best understanding of libertarian theory and practice. (And vice versa; there are specifically feminist reasons for feminists also to be libertarians, and specifically anarchists. I have a thick conception of feminism as well as a thick conception of libertarianism.)

However, to say that libertarians have some libertarian reasons for commitments to feminism is not to say that libertarian reasons are the only reasons for a commitment to feminism, or even the primary reasons. I think the primary reason for committing to feminism is that feminism is right, and not just on those things that can be cashed out as having some effect on questions as to the role of force in social relationships; and it’s worth pursuing on its own merits, and would be so even if it had no impact whatever on the advance of libertarian politics.

Brandon:

I can’t see much evidence of any exploitation of women by men.

Of course you can’t. Sex-class is so deep as to be invisible.

If you want to find evidence of systemic male oppression of women, there’s a lot of detailed discussion of it in those feminist books that you haven’t read. I can make some suggestions for places to start, if you’d like.

Brandon:

If there really is a male conspiracy against females …

There is as far as I know no serious feminist theorist in the world who believes, or who has ever claimed, that there is any kind of conscious global conspiracy by men against women. Feminist theory, especially radical feminist theory, makes frequent use of concepts like “patriarchy” and “rape culture,” but that’s not the same thing as a deliberate plan to keep women down. You don’t need a conscious global conspiracy in order for there to be large social structures with intense systemic effects that tend to benefit men as a class and hurt women as a class. The second article that Roderick refers you to, Women and the Invisible Fist, specifically discusses this point at some length.

Hope this helps.