Seasteading Conference & Ephemerisle

Interested in how to Let A Thousand Nations Bloom? Come to the Second Annual Seasteading Conference in San Francisco, CA, Sep. 28th – 30th!
Speakers of particular interest to our readers include:
- Peter Thiel: Back To The Future
- Paul Romer: Charter Cities
- Michael Strong: Free Zones (our most popular post so far on ATN has been his Free Zones as an additional option for the Cambrian Explosion in Government)
- David Friedman: Legal Systems Very Different From Ours
- Erwin Strauss, author of How To Start Your Own Country
- A roundtable between Paul Romer, Michael Strong, and I on the relative merits and differences between Seasteading, Charter Cities, and Free Zones for increasing competition in government.
See the conference webpage for more speakers and information.
If you’re interested in immediate action as well as talk about the future, consider attending our first ever Ephemerisle festival of politics, community, and art. Ephemerisle will be held Octover 2-4, 2009, on the water in the Sacramento River Delta region east of the SF Bay Area. TSI will provide a central platform, and residents will bring boats, inflatable islands, and crazy home-built structures.
Ephemerisle is one of the parallel legs in our seasteading strategy – letting one Temporary Autonomous Zone bloom in a river is a step on the way towards more permanence and autonomy.
Please help spread the word for these awesome events by linking to this post on your blogs, forums, facebooks, twitters, etc. And don’t hesitate to personally invite anyone you think would enjoy and add to the experience!
Any Technology Can Be Improved
The discussion riffing off Charter Cities has been fairly interesting – for the latest see Will Willkinson’s Arnold Kling on Freedom as Exit, especially the comments. On the one hand I’ve found it a bit frustrating because Wilkinson seems to be operating from such different assumptions, but OTOH, elucidating differences in assumptions is often a productive and stimulating exercise.
I don’t want to clutter up the blog with constant back-and-forth posting, which is why I’ve been using comments instead, but in the comments on my last post Wilkinson obligingly gave me a straight line that I simply can’t resist, because it relates to the very core of our political philosophy. In much of the other discussion in this engagement (“How free are liberal democracies compared to past societies?” “In what context do voice and exit work best?”), the discussion comes down to definitions and knowledge of history and I don’t have high confidence in my positions. But here is where I feel sure that I have hold of a piece of important truth that is missing from most people’s political worldview, including Will’s. He writes:
So far, in the natural experiments that have been run, democracy works. So I’m not sure why you insist on predicting that successful seasteads will not be democracies of some form. I predict that if there are successful seasteads, they will be democracies of some form on the basis of democracy’s actual winning record. The basis of your prediction, if you’re making one, is not so clear to me.
Imagine it is 1850. Will predicts that successful personal transportation systems will involve horses of some kind on the basis of horse’s actual winning record. He is very wrong, and he could have known that he would be. You can think of many more examples in this vein, I am sure.
Technology advances almost inexorably. If no planet-wide disaster happens, technology will continue to advance. No one expects the best possible computer, best possible car, or best possible psychedelic drug to remain the same forever – for the current best technology to stay the best.
Now, it may be that the best accessible computer, car, or psychedelic drug remains the same or even goes backwards, because society sometimes limits our ability to use the best possible version of a given technology. But it is very rare for the state of the art to decline – for best practices to be lost. And it is also very rare for the state of the art in an active technological field (one being used to meet people’s needs) to not advance.
With economics, we can add more nuance. The rate of progress of a technology is intimately related to the degree to which the technology is developed and sold in a competitive market. The greater the barriers to competition and profit – whether regulation, barriers to entry, overly restrictive IP laws that prevent building new discoveries on old, whatever – the slower a technology advances.
A prediction that the best possible technology in the future will be the same as the present is almost guaranteed to be wrong. If there is a competitive market for the technology, we can remove the “almost”. Thus it only remains to point out that rules, governance, political systems, decision-making mechanisms, social arrangements, whatever you want to call them, are technologies. Thus, they can be improved, and will improve, with time.
Unfortunately, the market for them is not very competitive, and so our knowledge of the best possible forms of political organization advance in quality quite slowly. But to say that democracy will always be the dominant form of social organization merely because it is the current dominant form is a claim of immense technological pessimism. It is a claim that this particular technology is so unique that unlike almost every other technology, a market for it will never produce any new discoveries, new products, inventive new arrangements that we would never have thought of in advance. For it to be true, not only must, say, my dad’s favored new governance technology fail, but so must every other idea of every other political theorist!
This is an extraordinary claim, and it requires extraordinary evidence. I grant that the technology of political organization has numerous peculiar qualities which render its progress extremely bumpy. And democracy is a very broad category. Predicting that democracy will always be the best form of social organization is less like predicting that horses will always be the best form of transportation and more like predicting that combustion will always be the best way to get energy. But while we still haven’t moved past combustion to fusion, fission, or photovoltaics, we inevitably will. Technologies improve – that is their nature. And the idea that our young race on our single planet has come close to exhausting the possibilities for technological development in any area, including governance, seems extremely far-fetched.
As Robin Hanson recently wrote:
a vast space of possible forms of government remains unexplored, and it is high time we explored it. Yes, democracy beats a dictatorship, but there might be better systems.
I only disagree with the “might”. If one views my claim narrowly: “I know some better form of government than democracy, and if we build seasteads, we will have it!”, then of course it is absurd. The winning record of democracy favors it over any single challenger.
But the point of Letting A Thousand Nations Bloom is to make the much broader claim: “Markets improve technologies. Governance is a technological field. Democracy is the current best technology. Markets can improve it. If we have a more competitive market for government, then we will get better technologies. The market will produce solutions that we can’t even imagine now. When given a chance, it almost always does.” Against all possible challengers, democracy is an overwhelming underdog.
Overcoming Democracy: Hanson’s Futarchy
This blog’s gospel is that we need more innovation in governance. We also need diversity. Complacency with either is our bugbear. But let us criticize democracy by offering ways of amending it. In a recent, but little commented on post, Robin Hanson does just that. From an article he’s published in BBC Focus:
…a vast space of possible forms of government remains unexplored, and it is high time we explored it. Yes, democracy beats a dictatorship, but there might be better systems.
First, let’s be clear on the main problem, and it isn’t politicians lying, exploiting the expense system, or selling us out. Far worse is that politicians approve bad policies – policies that the available information suggests just won’t work. We waste billions on wars, tariffs, and schemes that experts expect will fail.
This happens not because politicians can’t consult the best experts, but because we, the voters, tie their hands. We believe democracy’s flattering lie that each voter’s opinion is just as valid as anyone else’s. But, in fact, most voters’ opinions about what works are usually awful.
His modest proposal:
Under what I’ve called `futarchy’, we could continue to use democracy to say what we want, but use speculative markets, similar to the stock market, to decide on the best way to get it. Our elected representatives could formally define and manage an after-the-fact measurement of national welfare, an augmented GDP, while market speculators show us which policies will best help us to achieve improvements in it.
Anyone willing to pay a deposit could put forward a proposal to become policy. Two betting markets then open – one predicting welfare if we adopt the proposal and the other predicting welfare if we don’t. The basic rule would then be: a day after market prices clearly estimate national welfare to be higher given the proposal than without it, that proposal is adopted. If it is adopted, the deposit is refunded 10 times over and investments pay off years later, after national welfare is measured. Speculators can of course sell their entitlement to a share of any pay-off in the future and those who buy low and sell high are rewarded for improving the prediction.
There’s a persuasive theory underlying Hanson’s proposal, but we’ll never know how well it works until someone puts it to the test. The benefits could be enormous. This is just the kind of innovation in rules that we hope for and it’s why seasteading and Charter Cities are so important. My guess is that Hanson’s potential innovation has a better chance getting tested in either of those two domains than in Sacramento, Austin, Albany or D.C.
Liberal Democracy: D- or B+?
Will Wilkinson doesn’t hate the (democratic) state. Which is great! Rothbard’s “Do You Hate the State?” convinced me of the opposite of it’s point, and I firmly believe that hating the state is bad for your blood pressure and productivity. But Will Wilkinson seems to find it far more tolerable than I do, and that is unfortunate (for me, at least), because it means he is less motivated towards change.
In a comment on Will Chamberlain’s post, Wilkinson writes:
I’m a liberal meliorist who doesn’t think nation-states are likely to go anywhere and who wants them to be governed in a way that does the best possible for freedom and prosperity. I understand the utopian aspirations that animate this blog, and I wholeheartedly support experiments in living and jurisdictional competition. But it is precisely the empirical spirit some of you profess to uphold (when in an evangelizing mode — some of the thousand blooming nations will be democratic!) that leads me to stand by the well-tested success of liberal democracy. If there is some non-state, or non-democratic mode of governance demonstrated to do better, I’ll happily acknowledge it. But, as one might say when throwing down, put up or shut up.
Yes, liberal democracy is well-tested – it is by far the best system at achieving a 6 out of 10 on my personal 1-10 scale of economic and social freedoms. Tons of liberal democracies achieve that coveted 60% D- grade, which puts them at the top of their class of morons and retards. Perhaps Will finds this world of D-minuses satisfactory – I do not.
I’m glad that he supports the experiments, and I fully agree that some (perhaps most!) of the thousand blooming nations will be democratic. I think our differences lie in whether we consider the current “success” of liberal democracy to have achieved a reasonable standard of freedom, or a miserable but tolerable one. Relatedly, whether we think it achieves close to the best possible governance, and thus how easy and how important we think it is to do better.
For example, I believe in Mencius’ claim that over the last hundred years, a vastly decreased quality in governance has been masked by a vastly increased level of wealth, knowledge, and technology. I think life in liberal democracies is good despite their governance, not because of it. For example, inner cities that look like war zones, where it isn’t safe to walk for a man during the day, and certainly not a woman at night, are a feature of liberal democracy that would have shocked urban residents in past societies.
Perhaps I am wrong, and liberal democracy is a B+ on the scale of possible governance. But I think this difference may be at the heart of why he is relatively democraphilic and I am relatively democraphobic.
More Democraphilia from Wilkinson
Looks like we’ve got ourselves a good old-fashioned libertarian throwdown! Wilkinson argued that democracy was key to “real freedom,” which charter cities cannot provide. Kling offers a definition of freedom, “absence of monopoly,” under which democracy was certainly not key. Now Wilkinson is questioning Kling’s definition, and goshdarnit, he’s standing up for the importance of voice. Now, if this were a debate round, I’d be happy to go line-by-line, but I do have a book to write, and Kling is perfectly capable of defending himself. So let’s just zoom in one part of Wilkinson’s post that is extremely revealing:
And I would also say, though perhaps Arnold would not, that citizens of a state do not have “real freedom” if they are denied the right to voice their opinion about the laws, or are denied the right to have some formal role in shaping the system in which they live their lives. (bold mine)
These are two completely separate things, and it’s bizarre for Wilkinson to lump them together, because they get to the heart of whether or not democracy is key to “real freedom.” I, and I think Kling, and Patri, and everyone else, would agree that you don’t have “real freedom” if you are unable to voice your opinion about the laws of your country. That’s freedom of speech.
However, whether or not you have a formal role in shaping the system in which you live your life is a question of power, not freedom. To borrow from Charles Stuart, by way of Mencius (ironically discussing this exact predilection of Wilkinson’s…)
Truly I desire their liberty and freedom as much as anybody whomsoever; but I must tell you their liberty and freedom consists of having of government, those laws by which their life and their goods may be most their own. It is not for having a share in government, sir, that is nothing pertaining to them. A subject and sovereign are clear different things.
Do you feel less “free” in Amsterdam than you do in New York City? I don’t. I certainly feel like I have a lot more freedom in Amsterdam. But yet, by Wilkinson’s definition, I should feel less free – because I don’t have a formal role in shaping Amsterdam’s system.
Wilkinson might try to get out of that by saying that they should be able to shape “the system in which they live their lives.” But even under that interpretation, that would still mean that no expat could experience true freedom. As Patri wrote yesterday: democracy is a mechanism, freedom an outcome. If you define the right to shape your political system AS freedom, then congratulations, you’ve defined your way to victory, but you’ve hardly proven your point.
Freedom Is Exit, Not Voice
Will Willkinson calls charter cities illiberal, by which he means “undemocratic”, saying: “Unlike many of my libertarian friends, I do not think democracy is incidental to liberty”.
A very brief counter-argument Will Chamberlain & I discussed is to simply point out that democracy is a mechanism, while liberty is an outcome. Their relationship is an empirical question, and the evidence so far seems to suggest that democracy is a mechanism which substantially restricts liberty.
I see no need to expand on this angle, because Arnold Kling has responded brilliantly from a different one:
Consider the following definition of freedom: the absence of monopoly. The absence of monopoly means that you can exercise exit, even if you cannot exercise voice. The presence of monopoly means that, at most, you can exercise voice.
Neither my local supermarket nor any of its suppliers has a way for me to exercise voice. They don’t hold elections. They don’t have town-hall meetings where they explain their plans for what will be in the store. By democratic standards, I am powerless in the supermarket.
And yet, I feel much freer in the supermarket than I do with respect to my county, state, or federal government. For each item in the supermarket, I can choose whether to put it into my cart and pay for it or leave it on the shelf. I can walk out of the supermarket at any time and go to a competing grocery.
The exercise of voice, including the right to vote, is not the ultimate expression of freedom. Rather, it is the last refuge of those who suffer under a monopoly.
Exit and voice are not equal, because exit includes some voice – leaving is a statement, and a powerful one. But voice does not include exit – the nature of a monopoly is that you must use its services.
Another way of looking at it is that freedom and choice are, while not identical, closely related. The right to exit, plus decent alternatives, results in actual choice between actual options. Voice merely constitutes choice in stated preference. This allows for affiliation and complaining, but not choice in actual outcomes. It seems rather obvious to me which is more like “freedom”.
Seasteading and Charter Cities
I’ve had some thoughts in my head about similarities and differences between Seasteading and Charter Cities since talking to Paul Romer a couple weeks ago. I was thinking of saving them for the planned Competitive Government roundtable at the upcoming Seasteading Conference, but now that Alex Tabarrok is comparing the approaches, I’ll post my thoughts.
First, I want to emphasize the core observation that is at the heart of both ideas (and this blog). Governance, laws, institutions – all of these are types of information technology. Given the right incentives, technology, especially information technology, can advance quickly and provide enormous benefit to humanity. Unfortunately, certain structural elements of the governing industry give it poor incentives and little competition, which results in very slow improvement – especially now that there is no frontier for bloodless resets. In fact, the implementation of current government technology is actually getting worse, due to democratic sclerosis.
Thus the way forward is to enable small scale experimentation in governance to increase the rate of innovation of the technology, and to increase competition among governments so as to improve the implementation of the technology. We need real experiments, not just talk, so Folk Activism is out. We will challenge entrenched power structures, so inhabited land will probably not work.
I believe that this set of ideas, so contrary to the vast majority of attempts to reform government, is crucial to achieving real change, regardless of how it is implemented. That is why this blog is about letting A Thousand Nations Bloom – not just seasteading, and why the similarities are far more important than any differences between the ideas.
That said, differences can be fruitful to explore. Here are a few of the important ones I see:
Spread Best Practices vs. Raise The Bar: Charter Cities can be thought of as a way to bring the current best practices in governance to places that currently have vastly inferior governance technology. Seasteading, on the other hand, is an attempt to raise the bar by improving the current best practices. Both are useful and important. Note that in the long-term, charter cities also enable raising the bar, by promoting the concept of governance as a product and providing it as a business. Thus in the long-term, it can result in experimentation with new governance technology, not just spreading best practices.
Government Relations: Charter Cities are closely tied to existing governments, as they are administered by one government, and located within the territory of another. This makes them less threatening to current states and gives them access to the enormous resources that states can command – which was key to the settlement of North America. On the other hand, this prevents the most radical innovations – stable governments tend to be conservative, and all the defects which we are trying to improve upon will be in effect to make improvement more difficult.
Seasteads require relationships with governments as well, for a number of reasons. Locating in the 200-mile EEZ is beneficial and requires a treaty. Autonomy requires that seasteads not offend the few major nations that can project power around the globe. Even economic relationships with countries requires some lack of animosity from the trading partner.
However, distance matters – militarily and psychologically. Being within the claimed territory of a current country means the residents will consider a charter city as “theirs”, unlike a distant seastead. Seasteads thus have the potential to operate with less government interference in the best case, although there is certainly quite a bit of risk. As Alex Tabarrok writes:
A charter city is an agreement between governments – Cuba agrees to let Canada import Canadian rules onto a small portion of Cuban property. Cuba could renege on the deal but it’s going to be much harder for Cuba to renege on Canada than for the U.S. government to regulate or otherwise control seasteading.
While it may be hard for Cuba to renege on Canada, a charter city is guaranteed to be regulated by Canada or Cuba, perhaps quite closely, and a seastead at least has a chance of being regulated loosely or not at all.
Ease of Startup: Seasteading requires significant but incremental developments in ocean engineering technology to make ocean living cheaper, more comfortable, and more permanent than existing technologies such as cruise ships and oil platform. However, it does not require initial permission from governments. Charter cities require no technology improvements, and can be built on land. In order to start one, however, you have to bring two governments to the table – a substantial task.
Both pose substantial challenges, and it is not clear to me which is easier. Certainly I am personally more comfortable with solving engineering problems that negotiating with governments, but I can easily imagine someone with better political connections feeling the opposite.
Long-Term Impact on Incentives: As Alex Tabarrok writes:
Seasteading is more radical but it is more open, less tied to elites, and more flexible so, if it works, it is a better design for what Romer calls innovation in rules formation.
If we can solve the engineering problems, and seasteads are generally left alone by governments, seasteading will enable much quicker experimentation with rules systems because new ventures can be done entirely privately, with no government bureaucracy involved. In other words, the barrier to entry is lowered more by seasteading than by charter cities. Additionally, if seastead cities are built in a modular fashion, they allow residents to “Vote With Their Houses” (and factories, and office buildings). The ability to re-arrange ocean city-states is a crucial factor in resisting governance sclerosis and increasing the speed of innovation.
That said, seasteading’s main challenges (living on the ocean and obtaining autonomy) are significant, and charter cities avoid both of them. Thus they are lower reward, but also lower risk. As I have stated elsewhere, given that any such venture to improve government is far from certain, having a portfolio of multiple independent ventures will give far greater odds that at least one will succeed.
I have more thoughts relating to how we bootstrap credibility and who is the ultimate enforcer, but I will save them for the future…
Arnold Kling vs. Paul Romer vs. Bruno Leoni
Arnold Kling writes:
Paul Romer, in presenting his idea for charter cities, makes it sound as though we can take rules “manufactured” in, say, Canada, and export them anywhere in the world. Leoni would say that instead most law is embedded in social customs In fact, my daughter who just spent the summer in Tanzania, says that the custom of seeing law as something that ought to be obeyed is not nearly as natural there as it is here.
Not quite. Romer seems quite cognizant of the fact that you can’t just take Senegal’s legal code, replace it with Canada’s, and expect things to be peachy. If you’ve watched Romer’s TED talk, you’ll recall the image of those African students, all of whom probably have cell phones, studying under streetlights. The reason these students don’t have power in their homes is because of price controls that disincentivize power companies from supplying more people with power . And Romer notes that the political class in these countries is aware that these laws suck, but can’t change them because there are existing, entrenched interests that benefit from the existence of these laws.
Deng Xiaoping was facing the same situation. He went to places like Singapore, and saw that Communism didn’t work. But rather than replace communism with another system in one fell swoop, he created special economic zones where people could self-select to try a new system, and over time, there was incremental reform throughout the country in the direction of more economic freedom and respect for private property. Customs may not interchangeable, but they can evolve over time.
Romer wants charter cities to be built on uninhabited land for a number of very good reasons. One of them is that he sees them as a kind of intentional community – a city in which people self-select to try and live under a new set of rules. It’s because laws cannot be easily exported that Romer is trying to create new jurisdictions to experiment with new laws, rather than trying to convince leaders in established jurisdictions to adopt better laws.
Using Economic Means for Political Ends
In his 1919 work The State, Franz Oppenheimer noted a dichotomy between the two ways that a person could acquire wealth in society – via either political means or economic means. He defined the political means as all forms of theft, fraud, or re-appropriation – any way in which a person could acquire wealth by taking it from someone else. The economic means, then, were the ways in which wealth was created through labor and mutual gains from trade, and superior to the political means, because while wealth acquisition through the political means was zero-sum, wealth creation through the economic means was win-win. At the root of the political means is coercion, and at the root of the economic means is choice.
Oppenheimer’s work was a powerful influence for some early radical libertarians –Albert Jay Nock, and Murray Rothbard. They used it as the ultimate justification for libertarian politics, arguing that an ideal society would minimize the extent to which people used political means to acquire wealth, and maximize the degree to which people used economic means.
This is all well and good. But there’s an internal contradiction that exists in libertarian political thought. While preaching the virtues of the economic means for social interaction, they are trying to achieve political ends through political means. They want to replace the existing rules with a new set of rules. To do so means depriving individuals of a choice – the choice to continue living under the existing set of rules, rules which they might find preferable.
At this point one might wonder “How else would one achieve political ends except through political means?” The answer is to look to create new systems instead of forcibly replacing the old ones.
Paul Romer’s TED talk highlights the importance of this when it examines the problem of how to create change in countries with dysfunctional rules. Romer provides a picture of a group of students, in an African country, studying under street lights at an airport, because they don’t have power hooked up to their homes. This shortage is not due to a lack of wealth in society – most of these students probably have cell phones. It’s created by bad rules – price controls. While the leader of a country might see that these controls are constricting growth, they can’t change those rules without angering those who benefit from the current rules – those who are getting power at a cheaper price than they otherwise would. He contrasts the situation of such a country, to the situation of China, where special economic zones made it possible for leaders to implement and experiment with new rulesets without taking choices away from their citizens – to achieve political ends through choice, and not coercion.
There are a million political movements out there. Most of them seek success via political means, which is the reason that most of them fail. Nearly all of them could find a home in the competitive government movement, because it’s not about any one ideology being right. It’s about allowing people to use economic means to achieve political ends.
Romer TED Talk is Up
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