7
" We have got into the habit of admiring colossal bandits, whose opulence is revered by the entire world, yet whose existence, once we stop to examine it, proves to be one long crime repeated ad infinitum, but those same bandits are heaped with glory, honors, and power, their crimes are hallowed by the law of the land, whereas, as far back in history as the eye can see—and history, as you know is my business—everything conspires to show that a venial theft, especially of inglorious foodstuffs, such as bread crusts, ham, or cheese, unfailingly subjects its perpetrator to irreparable opprobrium, the categoric condemnation of the community, major punishment, automatic dishonor, and inexpiable shame, and this for two reasons, first because the perpetrator of such an offense is usually poor, which in itself connotes basic unworthiness, and secondly because his act implies, as it were, a tacit reproach to the community. A poor man’s theft is seen as a malicious attempt at individual redress . . . Where would we be? Note accordingly that in all countries the penalties for petty theft are extremely severe, not only as a means of defending society, but also as a stern admonition to the unfortunate to know their place, stick to their caste, and behave themselves, joyfully resigned to go on dying of hunger and misery down through the centuries forever and ever … "
― Louis-Ferdinand Céline , Journey to the End of the Night
9
" So what? Why should an a priori proof of the libertarian property theory make any difference? Why not engage in aggression anyway?” Why indeed?! But then, why should the proof that 1+1=2 make any difference? One certainly can still act on the belief that 1+1=3. The obvious answer is “because a propositional justification exists for doing one thing, but not for doing another.” But why should we be reasonable, is the next come-back. Again, the answer is obvious. For one, because it would be impossible to argue against it; and further, because the proponent raising this question would already affirm the use of reason in his act of questioning it. This still might not suffice and everyone knows that it would not, for even if the libertarian ethic and argumentative reasoning must be regarded as ultimately justified, this still does not preclude that people will act on the basis of unjustified beliefs either because they don’t know, they don’t care, or they prefer not to know. I fail to see why this should be surprising or make the proof somehow defective. "
― Hans-Hermann Hoppe , The Economics and Ethics of Private Property: Studies in Political Economy and Philosophy