Todd

“Imagine walking into a control room with a bunch of people hunched over a desk with little dials, and that that control room will shape the thoughts and feelings of a billion people. This might sound like science fiction, but this actually exists right now, today.”
― Tristan Harris

“More specifically, this book will try to establish the following points. First, there are not two great liberal social and political systems but three. One is democracy—political liberalism—by which we decide who is entitled to use force; another is capitalism—economic liberalism—by which we decide how to allocate resources. The third is liberal science, by which we decide who is right. Second, the third system has been astoundingly successful, not merely as a producer of technology but also, far more important, as a peacemaker and builder of social bridges. Its great advantages as a social system for raising and settling differences of opinion are inherent, not incidental. However, its disadvantages—it causes pain and suffering, it creates legions of losers and outsiders, it is disorienting and unsettling, it allows and even thrives on prejudice and bias—are also inherent. And today it is once again under attack. Third, the attackers seek to undermine the two social rules which make liberal science possible. (I’ll outline them in the next chapter and elaborate them in the rest of the book.) For the system to function, people must try to follow those rules even if they would prefer not to. Unfortunately, many people are forgetting them, ignoring them, or carving out exemptions. That trend must be fought, because, fourth, the alternatives to liberal science lead straight to authoritarianism. And intellectual authoritarianism, although once the province of the religious and the political right in America, is now flourishing among the secular and the political left. Fifth, behind the new authoritarian push are three idealistic impulses: Fundamentalists want to protect the truth. Egalitarians want to help the oppressed and let in the excluded. Humanitarians want to stop verbal violence and the pain it causes. The three impulses are now working in concert. Sixth, fundamentalism, properly understood, is not about religion. It is about the inability to seriously entertain the possibility that one might be wrong. In individuals such fundamentalism is natural and, within reason, desirable. But when it becomes the foundation for an intellectual system, it is inherently a threat to freedom of thought. Seventh, there is no way to advance knowledge peacefully and productively by adhering to the principles advocated by egalitarians and humanitarians. Their principles are poisonous to liberal science and ultimately to peace and freedom. Eighth, no social principle in the world is more foolish and dangerous than the rapidly rising notion that hurtful words and ideas are a form of violence or torture (e.g., “harassment”) and that their perpetrators should be treated accordingly. That notion leads to the criminalization of criticism and the empowerment of authorities to regulate it. The new sensitivity is the old authoritarianism in disguise, and it is just as noxious.”
― Jonathan Rauch, Kindly Inquisitors: The New Attacks on Free Thought

“We live in a complicated and interdependent society; each of us is constantly affected by events thousands of miles away occurring to people he has never heard of. How, in such a society, can we meaningfully talk about each person being free to go his own way? The answer to this question lies in the concept of property rights.”
― David D. Friedman, The Machinery of Freedom: Guide to a Radical Capitalism

“Since the function of politics is to reduce the diversity of individual ends to a set of common ends (the ends of the majority, the dictator, the party in power, or whatever person or group is in effective control of the political institutions), public property imposes those common ends on the individual. “Ask not what your country can do for you; ask rather what you can do for your country.” Ask not, in other words, how you can pursue what you believe is good but how you can pursue what the government tells you is good.”
― David D. Friedman, The Machinery of Freedom: Guide to a Radical Capitalism