3 ms·

> You cannot will away an old debt without consequence because a current entity owns it, now, in the present. You cannot do ANYTHING without consequence, why w

> You cannot will away an old debt without consequence because a current entity owns it, now, in the present. You cannot do ANYTHING without consequence, why would that be a criterion for anything? And ownership is a legal fiction, hence why Russia was able to seize all those passenger planes, likewise with Western nations seizing the assets of Russian oligarchs. Ownership, particularly of intangible things like debt, is not some universal truth or force of nature like gravity: it's an emergent property of the system we have set up. One of the reasons why the UK is (or was) the centre of finance was because of its robust legal system that puts an extreme emphasis on property rights. And that's a deliberate decision. The idea that such a decision is amoral is ridiculous. > There is not a real concept of trust like between individuals Yes, there absolutely is? In fact, it is the currency of international relations. International law isn't even really a thing: international law is domestic law; it only exists to the extent that a country respects the Rule of Law. It's why certain countries that blatantly violate international law face no legal consequence. It's why the response to the violation of international law are sanctions, not a higher courts overruling them: there is no higher court. And even when there are hypothetical higher courts, like the ECJ, again it only works so far as the member state is willing to play along, which is partly why Hungary is in such hot water with the EU. I'd even go so far as to say that nations rely on trust more than people do. The fact that you don't think trust even a concept with nations is wild and makes me doubt whether you understand the concept of international relations at all. And all this is also true within a nation: if you cannot trust your state institutions, those institutions are worthless. --- I do not think it is worth conversing further since this is clearly unproductive.

typewithrhythm 1y ago
Your fundamental problem is you are taking ideas that apply to individuals and are trying to apply them to abstract groups. You are doing it again with the idea of trust. Trust between nations is a concept that exists, but it's not the same thing as trust between individuals. Trust inside a state is even more interesting, how can I possibly trust a state that arbitrarily redistributes money based on one topical historic injustice? Either it should be consistent and analyse all lineages for all wrongs, or accept that it's only a structure for allowing current people to interact civilly. You have taken the idea that reparations are right, and are now trying to draw a line between reparations and other abstract concepts that are already accepted to try to be an advocate. The flaw is that moral arguments that apply to individuals do not apply to nations, without some solid reasoning you have not made. So you cannot extend the idea that an individual should make good some injury to reparations.
- Defletter 1y ago
  Your fundamental problem is that you presume and assert that "ideas that apply to individuals" cannot also apply to groups, communities, and institutions. You realise such things are, ultimately, just collections of individuals, right? Institutions are not freak forces of nature either, they are created by people, for people, to act on behalf of people; the institutions act as individuals (hence why you can sue an institution like it's a person) and is comprised of people. Obviously, there are things institutions can do that an individual cannot and vice versa (eg: an institution cannot marry), but this clean and objective divide you continue to insist upon is simply untrue. > Trust between nations is a concept that exists, but it's not the same thing as trust between individuals. And here's an example of the above: you reject my claim that trust between nations and trust between individuals are comparable and within the same category because it's not literally the exact same thing. Okay, let's follow your logic: trust between people and their institutions are not the same concept; trust people family members and friends are not the same concept; trust people have in their tools or craft is not the same concept. It is not useful or relevant to compare any of this because if it's not literally the exact same thing in the exact same context, it's irreconcilably different. > You have taken the idea that reparations are right Not quite. I am arguing for reparations as a form of devil's advocacy (relevant: https://news.ycombinator.com/item?id=44364746 https://news.ycombinator.com/item?id=44364746). What I've been doing in this thread is questioning your (and others') unwavering loyalty to finance obligations regardless of whether they span centuries to where there's no overlap whatsoever between those who agreed to the obligations, those who are paying for it, and those who are receiving it. You do not bat an eye at this, and you seem somewhat exasperated at needing to explain it, asserting the apparent obviousness of it. But when it comes to material human suffering and the legacies of injustice that can still be felt and witnessed today, the idea of attempting to remedy this does not compute. --- Put simply, you are so entirely entrenched in this "don't therefore can't" mentality that you cannot comprehend alternatives. It's like when people cannot comprehend hypotheticals: What if you didn't work here? But I do. Yes, but what if? But I do work here. Societies could, if they wanted to, see past injustice as something contemporary society has an obligation to resolve... we don't do this because we've chosen not to, not because it's impossible to do so. And the choice to do so or not is a moral decision. Ditto with choosing to prioritise financial obligations over remedying human suffering. I'm sorry that you are unable to see this. I'm not going to entertain this conversation further.

typewithrhythm 1y ago

Your fundamental problem is you are taking ideas that apply to individuals and are trying to apply them to abstract groups. You are doing it again with the idea of trust. Trust between nations is a concept that exists, but it's not the same thing as trust between individuals. Trust inside a state is even more interesting, how can I possibly trust a state that arbitrarily redistributes money based on one topical historic injustice? Either it should be consistent and analyse all lineages for all wrongs, or accept that it's only a structure for allowing current people to interact civilly. You have taken the idea that reparations are right, and are now trying to draw a line between reparations and other abstract concepts that are already accepted to try to be an advocate. The flaw is that moral arguments that apply to individuals do not apply to nations, without some solid reasoning you have not made. So you cannot extend the idea that an individual should make good some injury to reparations.

Defletter 1y ago
Your fundamental problem is that you presume and assert that "ideas that apply to individuals" cannot also apply to groups, communities, and institutions. You realise such things are, ultimately, just collections of individuals, right? Institutions are not freak forces of nature either, they are created by people, for people, to act on behalf of people; the institutions act as individuals (hence why you can sue an institution like it's a person) and is comprised of people. Obviously, there are things institutions can do that an individual cannot and vice versa (eg: an institution cannot marry), but this clean and objective divide you continue to insist upon is simply untrue. > Trust between nations is a concept that exists, but it's not the same thing as trust between individuals. And here's an example of the above: you reject my claim that trust between nations and trust between individuals are comparable and within the same category because it's not literally the exact same thing. Okay, let's follow your logic: trust between people and their institutions are not the same concept; trust people family members and friends are not the same concept; trust people have in their tools or craft is not the same concept. It is not useful or relevant to compare any of this because if it's not literally the exact same thing in the exact same context, it's irreconcilably different. > You have taken the idea that reparations are right Not quite. I am arguing for reparations as a form of devil's advocacy (relevant: https://news.ycombinator.com/item?id=44364746 https://news.ycombinator.com/item?id=44364746). What I've been doing in this thread is questioning your (and others') unwavering loyalty to finance obligations regardless of whether they span centuries to where there's no overlap whatsoever between those who agreed to the obligations, those who are paying for it, and those who are receiving it. You do not bat an eye at this, and you seem somewhat exasperated at needing to explain it, asserting the apparent obviousness of it. But when it comes to material human suffering and the legacies of injustice that can still be felt and witnessed today, the idea of attempting to remedy this does not compute. --- Put simply, you are so entirely entrenched in this "don't therefore can't" mentality that you cannot comprehend alternatives. It's like when people cannot comprehend hypotheticals: What if you didn't work here? But I do. Yes, but what if? But I do work here. Societies could, if they wanted to, see past injustice as something contemporary society has an obligation to resolve... we don't do this because we've chosen not to, not because it's impossible to do so. And the choice to do so or not is a moral decision. Ditto with choosing to prioritise financial obligations over remedying human suffering. I'm sorry that you are unable to see this. I'm not going to entertain this conversation further.