1340: Lew Rockwell – They’ll Fasten Their Own Chains

It isn't a coincidence that governments everywhere want to educate children. If the government's propaganda can take root as children grow up, those kids will be no threat to the state apparatus — they'll fasten the chains to their own ankles. —Lew Rockwell
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It isn't a coincidence that governments everywhere want to educate children. If the government's propaganda can take root as children grow up, those kids will be no threat to the state apparatus — they'll fasten the chains to their own ankles. —Lew Rockwell
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It isn't a coincidence that governments everywhere want to educate children. If the government's propaganda can take root as children grow up, those kids will be no threat to the state apparatus — they'll fasten the chains to their own ankles. —Lew Rockwell
It isn't a coincidence that governments everywhere want to educate children. If the government's propaganda can take root as children grow up, those kids will be no threat to the state apparatus — they'll fasten the chains to their own ankles. —Lew Rockwell

It isn’t a coincidence that governments everywhere want to educate children. If the government’s propaganda can take root as children grow up, those kids will be no threat to the state apparatus — they’ll fasten the chains to their own ankles. —Lew Rockwell

1338: Karl Hess – Protecting Freedom

If our freedom is so fragile that it must be continuously protected by giving it up, then we are in deep trouble. —Karl Hess
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If our freedom is so fragile that it must be continuously protected by giving it up, then we are in deep trouble. —Karl Hess
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If our freedom is so fragile that it must be continuously protected by giving it up, then we are in deep trouble. —Karl Hess
If our freedom is so fragile that it must be continuously protected by giving it up, then we are in deep trouble. —Karl Hess

If our freedom is so fragile that it must be continuously protected by giving it up, then we are in deep trouble. —Karl Hess

1337: Ayn Rand – The Right to Enslave

If some men are entitled by right to the products of the work of others, it means that those others are deprived of rights and condemned to slave labor. No man can have a right to impose an unchosen obligation, an unrewarded duty, or an involuntary servitude on another man. There can be no such thing as “the right to enslave” —Ayn Rand
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If some men are entitled by right to the products of the work of others, it means that those others are deprived of rights and condemned to slave labor. No man can have a right to impose an unchosen obligation, an unrewarded duty, or an involuntary servitude on another man. There can be no such thing as “the right to enslave” —Ayn Rand
Normal Quality (3840×3840 249 KB)
If some men are entitled by right to the products of the work of others, it means that those others are deprived of rights and condemned to slave labor. No man can have a right to impose an unchosen obligation, an unrewarded duty, or an involuntary servitude on another man. There can be no such thing as “the right to enslave” —Ayn Rand
If some men are entitled by right to the products of the work of others, it means that those others are deprived of rights and condemned to slave labor. No man can have a right to impose an unchosen obligation, an unrewarded duty, or an involuntary servitude on another man. There can be no such thing as “the right to enslave” —Ayn Rand

If some men are entitled by right to the products of the work of others, it means that those others are deprived of rights and condemned to slave labor. No man can have a right to impose an unchosen obligation, an unrewarded duty, or an involuntary servitude on another man. There can be no such thing as “the right to enslave” —Ayn Rand

1336: Ayn Rand – A Guide to Rights

The rights of one man cannot and must not violate the rights of another. For instance: a man has the right to live, but he has no right to take the life of another. He has the right to be free, but no right to enslave another. The very right upon which he acts defines the same right of another man, and serves as a guide to tell him what he may or may not do. —Ayn Rand
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The rights of one man cannot and must not violate the rights of another. For instance: a man has the right to live, but he has no right to take the life of another. He has the right to be free, but no right to enslave another. The very right upon which he acts defines the same right of another man, and serves as a guide to tell him what he may or may not do. —Ayn Rand
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The rights of one man cannot and must not violate the rights of another. For instance: a man has the right to live, but he has no right to take the life of another. He has the right to be free, but no right to enslave another.
The very right upon which he acts defines the same right of another man, and serves as a guide to tell him what he may or may not do. —Ayn Rand
The rights of one man cannot and must not violate the rights of another. For instance: a man has the right to live, but he has no right to take the life of another. He has the right to be free, but no right to enslave another.
The very right upon which he acts defines the same right of another man, and serves as a guide to tell him what he may or may not do. —Ayn Rand

The rights of one man cannot and must not violate the rights of another. For instance: a man has the right to live, but he has no right to take the life of another. He has the right to be free, but no right to enslave another.
The very right upon which he acts defines the same right of another man, and serves as a guide to tell him what he may or may not do. —Ayn Rand

1328: Ayn Rand – The Rights of Another

Any alleged right of one man which necessitates the violation of the rights of another is not and cannot be a right. —Ayn Rand, The Virtue of Selfishness (1964)
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Any alleged right of one man which necessitates the violation of the rights of another is not and cannot be a right. —Ayn Rand, The Virtue of Selfishness (1964)
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Any alleged right of one man which necessitates the violation of the rights of another is not and cannot be a right. —Ayn Rand, The Virtue of Selfishness (1964)
Any alleged right of one man which necessitates the violation of the rights of another is not and cannot be a right. —Ayn Rand, The Virtue of Selfishness (1964)

Any alleged right of one man which necessitates the violation of the rights of another is not and cannot be a right. —Ayn Rand, The Virtue of Selfishness (1964)

1327: Stephen Kinsella – The Non-Aggression Principle

The libertarian approach is a very symmetrical one. The non-aggression principle does not rule out force, but only the initiation of force. In other words, you are permitted to use force only in response to some else's use of force. If they do not use force you may not use force yourself. There is a symmetry here. — Stephan Kinsella, Lawyer, Author, Anarcho-Capitalist
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The libertarian approach is a very symmetrical one. The non-aggression principle does not rule out force, but only the initiation of force. In other words, you are permitted to use force only in response to some else's use of force. If they do not use force you may not use force yourself. There is a symmetry here. — Stephan Kinsella, Lawyer, Author, Anarcho-Capitalist
Normal Quality (1920×1372 370 KB)
The libertarian approach is a very symmetrical one. The non-aggression principle does not rule out force, but only the initiation of force. In other words, you are permitted to use force only in response to some else's use of force. If they do not use force you may not use force yourself. There is a symmetry here. — Stephan Kinsella, Lawyer, Author, Anarcho-Capitalist
The libertarian approach is a very symmetrical one. The non-aggression principle does not rule out force, but only the initiation of force. In other words, you are permitted to use force only in response to some else's use of force. If they do not use force you may not use force yourself. There is a symmetry here. — Stephan Kinsella, Lawyer, Author, Anarcho-Capitalist

The libertarian approach is a very symmetrical one. The non-aggression principle does not rule out force, but only the initiation of force. In other words, you are permitted to use force only in response to some else’s use of force. If they do not use force you may not use force yourself. There is a symmetry here. — Stephan Kinsella, Lawyer, Author, Anarcho-Capitalist

1314: Hans-Hermann Hoppe – Seven Year Old Voters

If the right to vote were expanded to seven year olds, its policies would most definitely reflect the legitimate concerns of children to have adequate and equal access to free french fries, lemonade and videos. —Hans-Hermann Hoppe
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If the right to vote were expanded to seven year olds, its policies would most definitely reflect the legitimate concerns of children to have adequate and equal access to free french fries, lemonade and videos. —Hans-Hermann Hoppe
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If the right to vote were expanded to seven year olds, its policies would most definitely reflect the legitimate concerns of children to have adequate and equal access to free french fries, lemonade and videos. —Hans-Hermann Hoppe
If the right to vote were expanded to seven year olds, its policies would most definitely reflect the legitimate concerns of children to have adequate and equal access to free french fries, lemonade and videos. —Hans-Hermann Hoppe

If the right to vote were expanded to seven year olds, its policies would most definitely reflect the legitimate concerns of children to have adequate and equal access to free french fries, lemonade and videos. —Hans-Hermann Hoppe, Democracy the God that Failed

1313: Karl Hess – The Radical Position is a Lonely One

The radical-revolutionary position is a lonely one. It is feared and hated, by both Right and Left — although both Right and Left must borrow from it to survive. The radical-revolutionary position is libertarianism, and its socioeconomic form is laissez-faire capitalism. —Karl Hess
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The radical-revolutionary position is a lonely one. It is feared and hated, by both Right and Left — although both Right and Left must borrow from it to survive. The radical-revolutionary position is libertarianism, and its socioeconomic form is laissez-faire capitalism. —Karl Hess
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The radical-revolutionary position is a lonely one. It is feared and hated, by both Right and Left — although both Right and Left must borrow from it to survive. The radical-revolutionary position is libertarianism, and its socioeconomic form is laissez-faire capitalism. —Karl Hess
The radical-revolutionary position is a lonely one. It is feared and hated, by both Right and Left — although both Right and Left must borrow from it to survive. The radical-revolutionary position is libertarianism, and its socioeconomic form is laissez-faire capitalism. —Karl Hess

The radical-revolutionary position is a lonely one. It is feared and hated, by both Right and Left — although both Right and Left must borrow from it to survive. The radical-revolutionary position is libertarianism, and its socioeconomic form is laissez-faire capitalism. —Karl Hess

1312: Karl Hess – As Governments Fail

As governments fail around the world, as more millions become aware that government never has and never can humanely and effectively manage men's affairs, government's own inadequacy will emerge, at last, as the basis for a truly radical and revolutionary movement. —Karl Hess
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As governments fail around the world, as more millions become aware that government never has and never can humanely and effectively manage men's affairs, government's own inadequacy will emerge, at last, as the basis for a truly radical and revolutionary movement. —Karl Hess
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As governments fail around the world, as more millions become aware that government never has and never can humanely and effectively manage men's affairs, government's own inadequacy will emerge, at last, as the basis for a truly radical and revolutionary movement. —Karl Hess
As governments fail around the world, as more millions become aware that government never has and never can humanely and effectively manage men's affairs, government's own inadequacy will emerge, at last, as the basis for a truly radical and revolutionary movement. —Karl Hess

As governments fail around the world, as more millions become aware that government never has and never can humanely and effectively manage men’s affairs, government’s own inadequacy will emerge, at last, as the basis for a truly radical and revolutionary movement. —Karl Hess

1307: Karl Hess – Radical and Revolutionary Movements

Both Left and Right are reactionary and authoritarian. That is to say, both are political. They seek only to revise current methods of acquiring and wielding political power. Radical and revolutionary movements seek not to revise but to revoke. The target of revocation should be obvious. The target is politics itself. —Karl Hess (The Death of Politics)
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Both Left and Right are reactionary and authoritarian. That is to say, both are political. They seek only to revise current methods of acquiring and wielding political power. Radical and revolutionary movements seek not to revise but to revoke. The target of revocation should be obvious. The target is politics itself. —Karl Hess (The Death of Politics)
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Both Left and Right are reactionary and authoritarian. That is to say, both are political. They seek only to revise current methods of acquiring and wielding political power. Radical and revolutionary movements seek not to revise but to revoke. The target of revocation should be obvious. The target is politics itself. —Karl Hess (The Death of Politics)
Both Left and Right are reactionary and authoritarian. That is to say, both are political. They seek only to revise current methods of acquiring and wielding political power. Radical and revolutionary movements seek not to revise but to revoke. The target of revocation should be obvious. The target is politics itself. —Karl Hess (The Death of Politics)

Both Left and Right are reactionary and authoritarian. That is to say, both are political. They seek only to revise current methods of acquiring and wielding political power. Radical and revolutionary movements seek not to revise but to revoke. The target of revocation should be obvious. The target is politics itself. —Karl Hess (The Death of Politics)