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Anarcho-capitalism (a form of . Anarcho-capitalist Libertarians believe that the only just way to acquire property is through voluntary Trade , gift, or labor-based Original Appropriation , rather than through aggression or fraud. Murray Rothbard coined the term "anarcho-capitalism" to distinguish it from anarchism that opposes private property.libertarianism. (2007). In Encyclopædia Britannica. Retrieved July 30, 2007, from Encyclopædia Britannica Online: http://search.eb.com/eb/article-234237 Anarcho-capitalists see free-market , Crony Capitalism , Corporatism , or contemporary Mixed Economies , wherein natural market incentives and disincentives are skewed by state intervention.Adams, Ian. Political Ideology Today. Manchester University Press 2001. p. 33 So they reject the state, based on the belief that states are aggressive entities which steal property (through Taxation and Expropriation ), initiate aggression, are a compulsory monopoly on the use of defensive and/or punitive force, use their coercive powers to benefit some businesses and individuals at the expense of others, create monopolies, and restrict Trade . The embrace of unfettered Capitalism leads to considerable tension between anarcho-capitalists and many Social Anarchists who tend to distrust the Market , and believe that free-market capitalism is inherently Authoritarian - hence incompatible with Egalitarian anarchist ideals. Various theorists have differing, though similar, philosophies which are considered to fall under "anarcho-capitalism." The first well-known version of anarcho-capitalism was developed by and the Principle Of Non-aggression . However, in David D. Friedman 's anarcho-capitalism, "the systems of law will be produced for profit on the open market,"Friedman, David. ''The Machinery of Freedom''. Second edition. La Salle, Ill, Open Court, pp. 116–117. which he believes would lead to a generally libertarian society if not an absolute one. Rothbard bases his philosophy on absolutist Natural Law grounds but also gives economic explanations of why he thinks anarcho-capitalism is preferable on pragmatic grounds. Friedman says he is not an absolutist rights theorists but is also "not a utilitarian," but believes that "utilitarian arguments are usually the best way to defend libertarian views."Friedman, David D. The Machinery of Freedom. Chapter 42 Hans-Hermann Hoppe , meanwhile, uses " Argumentation Ethics " for his foundation of "private property anarchism", Hans-Hermann Hoppe "Argumentation Ethics" Retrieved 6 February 2007 which is closer to Rothbard's natural law approach. PHILOSOPHY The nonaggression axiom See Also: self-ownership non-aggression axiom Anarcho-capitalism, as formulated by Rothbard and others, holds strongly to the central Libertarian ''nonaggression axiom'': : {Link without Title} The basic axiom of libertarian political theory holds that every man is a 2005 Rothbard's defense of the self-ownership principle stems from what he believed to be his falsification of all other alternatives, namely that either a group of people can own another group of people, or the other alternative, that no single person has full ownership over one's self. Rothbard dismisses these two cases on the basis that they cannot result in an 2005 In general, the nonaggression axiom can be said to be a prohibition against the initiation of force, or the threat of force, against persons (i.e., direct violence, 2005 The initiation of force is usually referred to as Aggression or Coercion . The difference between anarcho-capitalists and other libertarians is largely one of the degree to which they take this axiom. Minarchist libertarians, such as most people involved in Libertarian Political Parties , would retain the state in some smaller and less invasive form, retaining at the very least public Police , Courts and Military ; others, however, might give further allowance for other government programs. In contrast, anarcho-capitalists reject any level of state intervention, defining the state as a coercive monopoly and, as the only entity in human society that derives its income from legal aggression, an entity that inherently violates the central axiom of libertarianism. Some anarcho-capitalists, such as Rothbard, accept the nonaggression axiom on an intrinsic moral or 1972 ) Alternatively, others, such as Friedman, take a Consequentialist or Egoist approach; rather than maintaining that aggression is intrinsically immoral, they maintain that a law against aggression can only come about by contract between self-interested parties who agree to refrain from initiating coercion against each other. Property Private property Central to anarcho-capitalism are the concepts of Self-ownership and Original Appropriation : Everyone is the proper owner of his own physical body as well as of all places and nature-given goods that he occupies and puts to use by means of his body, provided only that no one else has already occupied or used the same places and goods before him. This ownership of "originally appropriated" places and goods by a person implies his right to use and transform these places and goods in any way he sees fit, provided only that he does not change thereby uninvitedly the physical integrity of places and goods originally appropriated by another person. In particular, once a place or good has been first appropriated by, in 2005 This is the root of anarcho-capitalist 1969 ) Retrieved 5 August 2006 By accepting an axiomatic definition of private property and property rights, anarcho-capitalists deny the legitimacy of a state on principle: :"For, apart from ruling out as unjustified all activities such as murder, homicide, Rape , trespass, robbery, burglary, theft, and fraud, the Ethics of private property is also incompatible with the existence of a state defined as an agency that possesses a compulsory territorial monopoly of ultimate decision-making (jurisdiction) and/or the right to tax." Common property Though anarcho-capitalists assert a right to private property, some anarcho-capitalists also point out that common property can exist by right in an anarcho-capitalist system. Just as an individual comes to own that which was unowned by mixing his labor with it or using it regularly, many people can come to own a thing in common by mixing their labor with it collectively, meaning that no individual may appropriate it as his own. This may apply to roads, parks, rivers, and portions of oceans.Holcombe, Randall G., Common Property in Anarcho-Capitalism , Journal of Libertarian Studies, Volume 19, No. 2 (Spring 2005):3–29. Anarcho-capitalist theorist Roderick Long gives the following example: :"Consider a village near a lake. It is common for the villagers to walk down to the lake to go fishing. In the early days of the community it's hard to get to the lake because of all the bushes and fallen branches in the way. But over time the way is cleared and a path forms - not through any coordinated efforts, but simply as a result of all the individuals walking by that way day after day. The cleared path is the product of labor - not any individual's labor, but all of them together. If one villager decided to take advantage of the now-created path by setting up a gate and charging tolls, he would be violating the collective property right that the villagers together have earned."Long, Roderick T. 199. "A Plea for Public Property." Formulations 5, no. 3 (Spring) Nevertheless, since property which is owned collectively tends to lose the level of accountibility found in individual ownership to the extent of the number of owners - or make such accountibility proportionately more complex, anarcho-capitalists generally distrust and seek to avoid intentional Communal arrangements. Air, water, and land Pollution , for example, are seen as the result of collectivization of ownership. Central governments generally strike down individual or Class Action censure of pollutors in order to benefit "the many". Legal and economic Subsidy of Heavy Industry is justified by many Politician s for Job Creation , for example. Privatization , Decentralization , and individualization are anarcho-capitalist goals. But in some cases, they not only provide a challenge, but are considered impossible. Established ocean routes provide an example of common property generally seen as unavailable for private appropriation. The contractual society . According to a theory associated with the economist David Friedman , Medieval Icelandic Society had some features of anarcho-capitalism. Chieftaincies could be bought and sold, and were not geographical monopolies; individuals could voluntarily choose membership in any chieftain's clan.]] The society envisioned by anarcho-capitalists has been called the ''Contractual Society'' — "... a society based purely on voluntary action, entirely unhampered by violence or threats of violence." — in which anarcho-capitalists claim the system relies on voluntary agreements ( Contract s) between individuals as the legal framework. It is difficult to predict precisely what the particulars of this society will look like because of the details and complexities of contracts. One particular ramification is that transfer of property and services must be considered voluntary on the part of ''both'' parties. No external entities can force an individual to accept or deny a particular transaction. An employer might offer Insurance and Death Benefits to Same-sex Couples ; another might refuse to recognize any union outside his or her own faith. Individuals are free to enter into or reject contractual agreements as they see fit. One social structure that is not permissible under anarcho-capitalism is one that attempts to claim greater , such as from malfeasance or other wrongdoing. There are limits to the right to contract under some interpretations of anarcho-capitalism. Rothbard himself asserts that the right to contract is based in Inalienable Human Rights and therefore any contract that implicitly violates those rights can be voided at will, which would, for instance, prevent a person from permanently selling himself or herself into unindentured Slavery . Other interpretations conclude that banning such contracts would in itself be an unacceptably invasive interference in the right to contract. Nozick, Robert (1973) ''Anarchy, State, and Utopia'' Included in the right of contract is the right to contract oneself out for employment by others. Unlike anarcho-communists, anarcho-capitalists support the liberty of individuals to be self-employed or to contract to be employees of others, whichever they prefer and the freedom to pay and receive wages. David Friedman has expressed preference for a society where "almost everyone is self-employed" and "instead of corporations there are large groups of entrepreneurs related by trade, not authority. Each sells not his time, but what his time produces."Friedman, David. The Machinery of Freedom: Guide to a Radical Capitalism. Harper & Row. pp. 144–145 Rothbard does not express a preference either way but justifies employment as a natural occurrence in a free market that is not immoral in any way. Law and order and the use of violence Different anarcho-capitalists propose different forms of anarcho-capitalism, and one area of disagreement is in the area of law. legal code which private courts would pledge to follow. Such a code for Internet commerce, called '' The Common Economic Protocols '' was developed by Andre Goldman. Unlike both the Tannehills and Rothbard who see an Ideological commonality of Ethics and Morality as a requirement, David Friedman proposes that "the systems of law will be produced for profit on the open market, just as books and bras are produced today. There could be competition among different brands of law, just as there is competition among different brands of cars."Friedman, David. ''The Machinery of Freedom''. Second edition. La Salle, Ill, Open Court, pp. 116–117. Friedman says whether this would lead to a libertarian society "remains to be proven." He says it is a possibility that very unlibertarian laws may result, such as laws against drugs. But, he thinks this would be rare. He reasons that "if the value of a law to it supporters is less than its cost to its victims, that law...will not survive in an anarcho-capitalist society."ibid pp. 127–128 Anarcho-capitalists only accept collective defense of individual liberty (i.e., courts, military or police forces) insofar as such groups are formed and paid for on an explicitly voluntary basis. But, their complaint is not just that the state's defensive services are funded by taxation but that the state assumes it is the only legitimate practitioner of physical force. That is, it forcibly prevents the private sector from providing comprehensive security, such as a police, judicial, and prison systems to protect individuals from aggressors. Anarcho-capitalists believe that there is nothing morally superior about the state which would grant it, but not private individuals, a right to use physical force to restrain aggressors. Thus, if competition in security provision were allowed to exist, prices would be lower and services would be better according to anarcho-capitalists. According to Molinari, "Under a regime of liberty, the natural organization of the security industry would not be different from that of other industries."Molinari, Gustave de (1849) The Production of Security ''(trans. J. Huston McCulloch)'' Retrieved (PDAs). The defense of those unable to pay for such protection might be financed by charitable organizations relying on voluntary donation rather than by state institutions relying on coercive taxation, or by cooperative self-help by groups of individuals.Rothbard, Murray N. (1973) ''For a new Liberty'' Collier Books, A Division of Macmillan Publishing Co., Inc., New York: pp.223. Retrieved 5 August 2006 Like classical liberalism, and unlike 2005 One difficult application of defensive aggression is the act of revolutionary violence against tyrannical regimes. Many anarcho-capitalists admire 2005 Anarcho-capitalists, i.e. Samuel Edward Konkin III also feel that violent revolution is counter-productive and prefer voluntary forms of Economic Secession to the extent possible. HISTORY AND INFLUENCES Classical liberalism See Also: Classical liberalism (1819–1912).]] , while limiting the State was based (for Locke) on a Consent Theory . In the 19th century, classical liberals led the attack against statism. One notable was Frederic Bastiat ('' The Law ''), who wrote, "The state is the great fiction by which everybody seeks to live at the expense of everybody else." Henry David Thoreau wrote, "I heartily accept the motto, 'That government is best which governs least'; and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which also I believe, 'That government is best which governs not at all'; and when men are prepared for it, that will be the kind of government which they will have."Thoreau, Henry David (1849) Civil Disobedience The early liberals believed that the state should confine its role to protecting individual liberty and property, and opposed all but the most minimal economic regulations. The "normative core" of classical liberalism is the idea that in an environment of , as well as in thinkers such as Paul Émile De Puydt and Auberon Herbert . Ulrike Heider, in discussing the "anarcho-capitalists family tree," notes '' published in 1844. Later, in the early 20th century, the mantle of anti-state liberalism was taken by the " Old Right ". These were minarchist, antiwar, anti-imperialist, and (later) anti- New Deal ers. Some of the most notable members of the Old Right were Albert Jay Nock , Rose Wilder Lane , Isabel Paterson , Frank Chodorov , Garet Garrett , and H. L. Mencken . In the 1950s, the new "fusion conservatism", also called " Cold War conservatism", took hold of the right wing in the U.S., stressing anti-communism. This induced the libertarian Old Right to split off from the right, and seek alliances with the (now left-wing) antiwar movement, and to start specifically libertarian organizations such as the (U.S.) Libertarian Party. Nineteenth century individualist anarchism in the United States (1808–87).]] See Also: Individualist anarchism in the United States Rothbard was influenced by the work of the 19th-century American individualist anarchists"...only a few individuals like Murray Rothbard, in Power and Market, and some article writers were influenced by these men. Most had not evolved consciously from this tradition; they had been a rather automatic product of the American environment." DeLeon, David. The American as Anarchist: Reflections on Indigenous Radicalism. Johns Hopkins University Press, 1978, p. 127 (who were also influenced by classical liberalism). The question of whether or not anarcho-capitalism is a form of individualist anarchism is controversial. rather than to labor amounts in free market. And he did not think that there was anything exploitative about people receiving an income according to how much others subjectiely value their labor or what that labor produces, even if it means people laboring the same amount receive different incomes. , social egalitarianism, and the proper scope of private property, both schools of thought agree on other issues. Of particular importance to anarcho-capitalists and the individualists are the ideas of "sovereignty of the individual", a market economy, and the opposition to Collectivism . A defining point that they agree on is that defense of liberty and property should be provided in the free market rather than by the State. Tucker said, " is a service like any other service; that it is labor both useful and desired, and therefore an economic commodity subject to the law of supply and demand; that in a free market this commodity would be furnished at the cost of production; that, competition prevailing, patronage would go to those who furnished the best article at the lowest price; that the production and sale of this commodity are now monopolized by the State; and that the State, like almost all monopolists, charges exorbitant prices."Tucker, Benjamin. "Instead of a Book" (1893) But, again, since anarcho-capitalists disagree with Tucker's labor theory of value, they disagree that free market competition would cause protection (or anything else) to be provided "at cost." Like the individualists, anarcho-capitalists believe that land may be originally appropriated by, and only by, occupation or use; however, most individualists believe it must ''continually'' be in use to retain title. Lysander Spooner was an exception from those who believed in the "occupation and use" theory, and believed in full private property rights in land, like Rothbard. Watner, Carl . [http://www.mises.org/journals/lf/1975/1975_03.pdf Spooner Vs. Liberty in The Libertarian Forum. March 1975. Volume VII, No 3. ISSN 0047-4517. pp. 5–6. The Austrian School See Also: Austrian School (1926–95).]] The Austrian School of economics was founded with the publication of Carl Menger 's 1871 book '' Principles Of Economics ''. Members of this school approach economics as an ''a priori'' system like logic or mathematics, rather than as an empirical science like geology. It attempts to discover axioms of human action (called " Praxeology " in the Austrian tradition) and make deductions therefrom. Some of these praxeological axioms are:
Even in the early days, Austrian economics was used as a theoretical weapon against socialism and statist socialist policy. Eugen Von Böhm-Bawerk , a colleague of Menger, wrote one of the first critiques of socialism ever written in his treatise ''The Exploitation Theory of Socialism-Communism''. Later, Friedrich Hayek wrote '' The Road To Serfdom '', asserting that a Command Economy destroys the information function of prices, and that authority over the economy leads to Totalitarianism . Another very influential Austrian economist was Ludwig Von Mises , author of the praxeological work '' Human Action ''. Murray Rothbard, a student of Mises, is the man who attempted to meld Austrian economics with classical liberalism and individualist anarchism, and is credited with coining the term "anarcho-capitalism". He wrote his first paper advocating "private property anarchism" in 1949, and later came up with the alternative name "anarcho-capitalism." He was probably the first to use "libertarian" in its current (U.S.) pro-capitalist sense. He was a trained economist, but also knowledgeable in history and political philosophy. When young, he considered himself part of the 2006 Later, Rothbard was a founder of the U.S. Libertarian Party. In the late 1950s, Rothbard was briefly involved with Ayn Rand 's Objectivism , but later had a falling out. Rothbard's books, such as '' Man, Economy, And State '', '' Power And Market '', '' The Ethics Of Liberty '', and '' For A New Liberty '', are considered by some to be classics of natural law libertarian thought. HISTORICAL PRECEDENTS FOR ANARCHO-CAPITALISM in the Icelandic Commonwealth , which authors such as David Friedman and Roderick Long believe to have some features of anarcho-capitalist society.]] To the extent that anarcho-capitalism is thought of as a theory or Ideology —rather than a social process—critics say that it is unlikely ever to be more than a Utopian ideal. Some, however, point to actual situations where protection of individual liberty and property has been voluntarily-funded rather than being provided by a state through taxation. Medieval Iceland According to 2005 While not directly labeling it anarcho-capitalist, he argues that the Icelandic Commonwealth between 930 and 1262 had "some features" of an anarcho-capitalist society — while there was a single legal system, enforcement of law was entirely private and highly capitalist; and so provides some evidence of how such a society would function. "Even where the Icelandic legal system recognized an essentially "public" offense, it dealt with it by giving some individual (in some cases chosen by lot from those affected) the right to pursue the case and collect the resulting fine, thus fitting it into an essentially private system." The American Old West According to the research of Terry L. Anderson and P. J. Hill, the Old West in the United States in the period of 1830 to 1900 was similar to anarcho-capitalism in that "private agencies provided the necessary basis for an orderly society in which property was protected and conflicts were resolved," and that the common popular perception that the Old West was chaotic with little respect for property rights is incorrect.Anderson, Terry L. and Hill, P. J. An American Experiment in Anarcho-Capitalism: The Not So Wild, Wild West , The Journal of Libertarian Studies THEORETICAL VARIANCE AMONG ANARCHO-CAPITALISTS A notable dispute within the anarcho-capitalist movement concerns the question of whether anarcho-capitalist society is based on Deontological or Consequentialist ethics. Natural-law anarcho-capitalism (as advocated by Rothbard) holds that a universal system of rights can be derived from natural law based on the widespread acceptance of the Ethic Of Reciprocity . Consequentialists, however, do not require a universal system, maintaining that rights are merely constructs that humans create through contracts and individual relationships, and social relation must be judged by their consequences for all parties concerned. This is the approach taken by David Friedman. As a consequence, Rothbardian anarcho-capitalists lean toward Libertarian political deactivism while Friedmanites prefer Polycentric Law centered on Tort and Contract law. In '' The Machinery Of Freedom '', Friedman describes an economic approach to anarcho-capitalist legal systems. His description differs with Rothbard's because it does not use moral arguments; specifically, it does not appeal to a theory of Natural Rights . In Friedman's work, the economic argument is sufficient to derive the principles of anarcho-capitalism. Private defense or protection agencies and courts not only defend legal rights but supply the actual content of these rights and all claims on the market. People will have the law system they pay for, and because of Economic Efficiency considerations resulting from individuals' utility functions, such law will tend to be libertarian in nature but will differ from place to place and from agency to agency depending on the tastes of the people who buy the law. Also unlike other anarcho-capitalists, most notably Rothbard, Friedman has never tried to deny the theoretical cogency of the neoclassical literature on " Market Failure ," nor has he been inclined to attack economic efficiency as a Normative benchmark. ANARCHO-CAPITALISM TODAY , who founded the Molinari Institute is one of many contemporary anarcho-capitalists.]] Besides the well-known David D. Friedman , many others carry on and evolve the anarcho-capitalist traditions. They include Ian Bernard , Walter Block , Per Bylund , Gene Callahan , Bryan Caplan , Scott Horton , Penn Jillette , Stephan Kinsella , Roderick Long , Carlo Lottieri , Wendy McElroy , Stefan Molyneux , Robert P. Murphy , Jan Narveson , Justin Raimondo , Lew Rockwell , Joseph Salerno , Jeremy Sapienza , Joseph Sobran , Mark Thornton , Jeffrey Tucker , Thomas Woods and George H Smith . CRITICISMS OF ANARCHO-CAPITALISM See Also: Criticisms of anarcho-capitalism Criticisms of anarcho-capitalism fall into several categories: practical criticisms which claim that anarcho-capitalism is unworkable in practice; critiques that claim that capitalism requires a coercive state to exist and that a society can be anarchist or capitalist, but not both; general critiques of the morality of capitalism and liberalism, which also apply to anarcho-capitalism; and a utilitarian critique, which claims that anarcho-capitalism would not maximize utility. Objectivists and others argue that an anarcho-capitalist society would degenerate into a "war of all against all". For example, Noam Chomsky says, "Anarcho-capitalism, in my opinion, is a doctrinal system which, if ever implemented, would lead to forms of tyranny and oppression that have few counterparts in human history."Lane, Tom. "Noam Chomsky On Anarchism" Znet (1996) Other critics argue that the Free Rider Problem makes the provision of protection services in an anarcho-capitalist society impractical. Another State would replace the first Some argue that a Private Defense Agency would inevitably gain a defense monopoly, or form a Cartel with other PDAs, after achieving a level of popularity that would give it an edge over its competitors. Anarcho-capitalists dismiss this claim, citing the power of market competition as a check on monopoly, the defensive nature of private security, and the level of offensive force that is required to prevent competition. Moreover, the anarcho-capitalists further counter this claim by arguing that it only creates a circular and contradicting argument, in which it implicitly advocates a monopoly on force to stop a monopoly on force from arising. Minarchist critics may argue that, if monopolies of force are inevitable, community-controlled monopolies are preferable to privately-controlled ones. Anarchist critics of private defense agencies may state that community militias should exist alongside or instead of private defense agencies. Other critics, both anarchist and minarchist, argue that formal police forces, whether community controlled or privately controlled, have institutional flaws which informal defense arrangements do not.Malatesta, Errico, 1921, in a letter to Venturini. Anarcho-capitalism is not a legitimate form of anarchism These arguments are also discussed in the Anarchism And Anarcho-capitalism article. Some Scholars do not consider anarcho-capitalism to be a form of anarchism, while Others do. Many anarchists argue that anarcho-capitalism is not a form of anarchism due to their belief that capitalism is inherently authoritarian. In particular they argue that certain capitalist transactions are not voluntary, and that maintaining the capitalist character of a society requires coercion, which is incompatible with an anarchist society. Moreover, capitalistic market activity is essentially dependent on the imposition of private ownership and a particular form of exchange of goods where selling and buying is usually mandatory (due to the division of ownership of the capital, and consequently, value). According to The Anarchist International , for example, capitalism is an economic without statism = liberalism." On the other hand, anarcho-capitalists such as Murray Rothbard maintain that anarcho-capitalism is the only true form of anarchism - the only form of anarchism that could possibly exist in reality, as, he argues, any other form presupposes an authoritarian enforcement of political ideology (redistribution of private property, etc.). In short, while granting that certain hierarchies will exist under an anarcho-capitalist system, they will have no real authority except over their own property: a worker existing within such a 'hierarchy' (answerable to management, bosses, etc) is free at all times to abandon this 'hierarchy' and 1) create an organization within which he/she is at (or somewhere near) the top of the 'hierarchy' (entrepreneurship), 2) join an existing 'hierarchy' (wherein he/she will likely be lower in the scheme of things), or 3) abandon these hierarchies altogether and join/form a non-hierarchical association such as a cooperative, commune, etc. Since there will be no taxes, such cooperative organizations would under anarcho-capitalism enjoy the freedom to do as they please (provided, of course that they set up their operation on their own -or un-owned- property. According to this argument, the free market is simply the natural situation that would result from people being free from authority, and entails the establishment of all voluntary associations in society: cooperatives, non-profit organizations (which would, just as today, be funded by individuals for their existence), businesses, etc. (in short, a free market does not equal the end of civil society, which continues to be a -rather bizarre- critique of anarcho-capitalism). Moreover, anarcho-capitalists (as well as {Link without Title} liberal minarchists and others) argue that the application of "leftist" anarchist ideals to society requires an authoritarian body of some sort that will impose this ideology. They argue that human beings are motivated primarily by the fulfillment of their own needs and wants. Thus, in order to prevent people from accumulating private capital, which could result in further fulfillment of human desires, there would necessarily be a redistributive organization of some sort which would have the authority to, in essence, exact a tax and re-allocate the resulting resources to a larger group of people. This body would thus inherently possess political power and would be nothing short of a state. The difference between such an arrangement and an anarcho-capitalist system is precisely the voluntary nature of organization within anarcho-capitalism contrasted with a centralized ideology and a paired enforcement mechanism which would be necessary under an 'egalitarian'-anarchist system. Stability of anarcho-capitalist legal institutions Two of the more prominent academics who have given some serious thought to essentially anarcho-capitalist legal institutions are 's later rebuke "Efficient Institutions for the Private Enforcement of Law",David D. Friedman. "Efficient Institutions for the Private Enforcement of Law." ''13 Journal of Legal Studies 379''. [http://scholar.google.com/scholar?hl=en&lr=&cluster=15612883692165763455 Friedman, however, proceeds to argue that "the inefficiency Landes and Posner have demonstrated in the particular private enforcement institutions they describe can be eliminated by minor changes in the institutions." ANARCHO-CAPITALIST LITERATURE See Also: Anarcho-capitalist literature Nonfiction The following is a partial list of notable nonfiction works discussing anarcho-capitalism.
Fiction Anarcho-capitalism has been examined in certain works of literature, particularly Science Fiction . An early example is Robert A. Heinlein 's 1966 novel '' The Moon Is A Harsh Mistress '', in which he explores what he terms "rational anarchism". Cyberpunk and Postcyberpunk authors have been particularly fascinated by the idea of the break-down of the nation-state. Several stories of Vernor Vinge , including '' Marooned In Realtime '', feature anarcho-capitalist societies, often portrayed in a favorable light. Neal Stephenson 's '' Snow Crash '' and '' The Diamond Age '', Max Barry 's '' Jennifer Government '', Cory Doctorow 's Down And Out In The Magic Kingdom , and L. Neil Smith 's '' The Probability Broach '' all explore anarcho-capitalist ideas. The cyberpunk portrayal of anarchy varies from the downright grim to the cheerfully optimistic, and it need not imply anything specific about the writer's political views. Neal Stephenson, in particular, refrains from sweeping political statements when deliberately provoked.12 SEE ALSO ;Related subjects
;General REFERENCES REFERENCES
Sources that consider anarcho-capitalism a form of anarchism As a form of individualist anarchism
=Sources claiming that individualist anarchism was reborn as anarcho-captialism
As a form of anarchism in general
Sources that do not consider anarcho-capitalism to be a form of anarchism
Sources that consider anarchism and capitalism mutually incompatible
FURTHER READING
EXTERNAL LINKS Anarcho-capitalist websites and articles
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