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Future Citizens of All Kinds

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We here at Open Borders have made a bit of a history questioning the value of citizenism. This post is a contribution to the debate from a somewhat different focus: the problem of future citizens.

Citizenism advocates like Steve Sailer have been clear that citizenism is a philosophy for promoting the interests of current citizens. For instance, in his article on citizenism versus white nationalism, Sailer explicitly writes (emphasis added):

By “citizenism,” I mean that I believe Americans should be biased in favor of the welfare of our current fellow citizens over that of the six billion foreigners.

Let me describe citizenism using a business analogy. When I was getting an MBA many years ago, I was the favorite of an acerbic old Corporate Finance professor because I could be counted on to blurt out in class all the stupid misconceptions to which students are prone.

One day he asked: “If you were running a publicly traded company, would it be acceptable for you to create new stock and sell it for less than it was worth?”

“Sure,” I confidently announced. “Our duty is to maximize our stockholders’ wealth, and while selling the stock for less than its worth would harm our current shareholders, it would benefit our new shareholders who buy the underpriced stock, so it all comes out in the wash. Right?”

“Wrong!” He thundered. “Your obligation is to your current stockholders, not to somebody who might buy the stock in the future.”

That same logic applies to the valuable right of being an American citizen and living in America.

Just as the managers of a public company have a fiduciary duty to the current stockholders not to diminish the value of their shares by selling new ones too cheaply to outsiders, our leaders have a duty to the current citizens and their descendants.

Leaving alone for the moment the argument that natives do in fact benefit from migrants, specifying current citizens is a necessary step for the citizenist position. For instance, Tino Sanandaji, in a blog post titled Open-Borders Daydreams, uses this citizenist logic to attack those arguing immigration benefits society:

Another amusing line of reasoning increasingly advanced by libertarian economists is that low-skilled immigration is good for “society”, as long as we redefine “society” to include the entire planet!

If the focus is not restricted to current citizens, then migrants might have to be considered future citizens, and therefore their gains would have to be considered in government actions. But this opens up a potential inconsistency: namely why include “descendants” under this system? If you want to include potential future citizens, why not also include migrants? Continue reading Future Citizens of All Kinds →

What do governments owe non-citizens?

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A common intuitive response to the case for open borders is, “What do I owe someone I’ve never met, who shares no creed, affiliation, or allegiance with me? What does my government owe someone who isn’t even a citizen?” Co-blogger Nathan has already addressed this line of thought in his own way, but I would like to further grapple with the assumptions underlying this citizenist logic.

The problem I see with this intuition about immigration is it totally denies the existence of any human rights. It presumes that all rights must flow from the existence of a nation-state, and that without the state, one would have no rights. From a law enforcement perspective, this is trivially true: the state is the instrument by which human beings mutually guarantee our rights. But from a moral standpoint, it hardly follows that states only owe anything to their constituents, and owe nothing to anyone else.

Suppose it is true that governments’ only role and mandate is to maximise the welfare of their citizens. Would that justify the hostile annexation of a neighbouring state? Would that justify permitting the theft of non-citizens’ property, or assault against non-citizens? Clearly not.

One can argue that the reason modern states prohibit crimes against foreigners is because of the threat of retaliation from foreign states. Does that imply that it would be fine for any one of us to rob, rape, or kill a stateless person, since we have no retaliatory threat to fear?

You could argue then that this would still be a net welfare loss for the nation, because other states might refuse to protect my nation’s citizens in their jurisdictions, unless they see that my nation too upholds the sanctity of human rights. Precisely! Many rights do not flow from the state; they flow from the innate worth and dignity of every human being.

When the topic of open borders comes up, skeptics are quick to say: “But we can’t let everyone in! What do we owe foreigners? We can’t afford to give everyone welfare! And look, not everyone is entitled to be a citizen of my country.” But welfare, suffrage, the privileges of citizenship — those are all political rights, which obviously and by necessity flow only from a state. Beyond political rights, there are fundamental human rights, which the international community and all reasonable human beings recognise derive from no earthly governing body.

Defenders of the status quo love to say “the law is the law; it must be followed” when it comes to immigration. When asked to defend the law on its merits, they insist there is no need to, because every sovereign nation is entitled to its own immigration policy. That may be true, but every human being is entitled to rights of their own too.

We accept that governments have the right to kill people. We accept that they have the right to coerce people. But we would not take it lying down if tomorrow our government told us “I’m going to kill 5,000 people, because I feel like it.” Americans would not be happy if their government said “I’m going to reinstate the draft, because I have the right to do that.” Even the most hardcore restrictionist would probably be unsure about defending the merits of an immigration policy that executes all illegal border-crossers on sight — even though illegal immigrants supposedly have no rights which a foreign state is bound to respect.

None of this is to say that human rights dictate that sovereign governments have no right to an immigration policy, any more than most understandings of international trade would suggest that sovereign governments have no right to a trade policy. But human rights create a strong presumption that governments must rebut before implementing policies that restrict human rights. If a government wants to conscript its residents, it needs to have a better justification than “Because I can.” And if a government wants to tear families apart, or prevent people from looking for gainful employment, it needs to have a better justification than “Because I can.”

When government policies destroy families and destroy jobs, there is a clear obligation to justify these policies. You can argue that the benefits of denying certain rights outweigh the costs. But you cannot suggest that the costs are irrelevant. It is amply evident that every human being has rights, and yet that all these rights can be infringed as long as nation states exist. But we must be clear about why we make the difficult choice to declare some human beings’ rights not worth respecting.

Were the UK and US right to deny visas to Jews fleeing the Holocaust? Is it right for the UK or US to prevent a native-born child from living with his mother, because she is an unauthorised immigrant? Maybe — there’s a plausible argument that what these governments did and do here is right. But it is not an easy, slam dunk argument to make. The conventional response is that there is no need to make such an argument: governments have no obligations to foreigners; foreigners have no rights or dignity as human beings that are worth respecting. I think this conventional response does not actually make the difficult questions around these policy decisions go away.

Are illegal immigrants job thieves?

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The nomenclature for illegal immigrants page on this site has a summary of the major terminological battles about the labeling of people who cross borders illegally or overstay their visas. Restrictionists prefer to use the term “illegal alien” which is sometimes shortened to “illegal.” Among the criticisms that have been raised regarding this term is that, even if you care a lot about the legal versus illegal distinction and are unimpressed by the moral and practical counter-arguments, it is still inaccurate to call a person an “illegal” because illegality refers to an action rather than to a person. The argument is made, for instance, in this article on Diversity Inc.

Sophisticated restrictionists would no doubt counter that, obviously, discerning thinkers on the issue can understand the difference between illegal presence in a particular country and being an illegal person. Thus, when language change advocates argue against the use of the word “illegal” they are underestimating the intellectual sophistication of the people using these terms. This may well be the case, but I find at least one piece of evidence that points in the other direction: the use of the term “job thieves” for those illegal immigrants who find jobs.

I first encountered the term in a fascinating and illuminative piece by the courageous anti-immigration activist Brenda Walker for VDARE titled Sign Of “Improved Economy”—Media Happily Proclaim Illegal Mexicans Are Coming Again. (Walker is an outspoken critic of murders and other crimes committed by illegal immigrants and maintains a website here that sheds light on this important issue. While I’m sympathetic to criticism of violent and property crime, and admire Walker’s courage in raising this issue, I’m more skeptical of her singling out immigrants, particularly considering that the statistics suggest that she could better achieve her noble goal of reducing crime by broadening her focus to include crimes by US natives. But that’s a minor quibble).

In her piece, Walker uses two interesting terms for illegal immigrants that I hadn’t encountered in the past: “pests” and “job thieves.” I was naturally curious about the extent to which this terminology was unique to Walker. Turning to Google, I discovered that “pest” as a synonym for illegal immigrant was quite rare. In fact, the only other use of this metaphor I could find was a Yahoo! Answers question. I will therefore refrain from critiquing this choice of terminology, because I share Bryan Caplan’s rule of thumb:

As a rule, I do not respond to positions that are neither plausible nor popular.

However, “job thieves” seems to be a relatively popular description of illegal immigrants, so it would be incumbent upon me to respond to this choice of terminology. A quick Google search reveals many hits for “illegal immigrants” “job thieves” and a cursory glance suggests that about half these hits are written by people supportive, rather than critical, of the term. Continue reading Are illegal immigrants job thieves? →

Are immigration restrictionists pirates?

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Restrictionists frequently criticise unauthorised immigration by insisting on respect for the rule of the law. Dodging questions about the justness or reasonableness of immigration law, they continue to insist the law must be respected, independent of any concerns one might have about ethics or practicality. I wonder, then, if these same people have never illegally downloaded anything in their lives.

The parallels between intellectual property theft and immigration are rather interesting. As currently structured, both intellectual property and immigration laws are:

  • Difficult to enforce
  • Rarely consistently enforced except in extremely totalitarian states
  • When enforced, enforced quite arbitrarily
  • Considered unreasonable and/or unethical by many
  • Routinely disregarded by many, both in the developed and developing worlds

All the arguments for rounding up all “illegal immigrants” in the world and deporting them, as well as “tightening” border controls, are equally applicable to intellectual property laws. Governments should more seriously pursue those who illegally download MP3s, books, games, and software. They should take strong punitive action to ensure previous offenders don’t enjoy the fruit of their offenses, and strong preventive action to ensure nobody can offend these laws again. Consider the enforcement parallels:

  • Deport them all
    • Wipe all their hard drives
  • Build a wall
    • Shut down every filesharing website, including YouTube, Facebook, Google, etc.

You may think I’m kidding, but these enforcement parallels exist: when my alma mater finds a student has been using their wireless internet to illegally download or share files, they make them bring in their computer for a scan to ensure all offending material has been deleted. Automated copyright enforcement schemes even took out NASA’s live video feed, when a false positive led YouTube to declare NASA’s live video had violated the copyright of Scripps Local News.

My personal views of intellectual property law are irrelevant to the parallels I’ve drawn here (though if you’re curious, it’s somewhat close to my view of immigration law: quite clearly inadequate and unjust, but some restrictions will remain administratively necessary for the foreseeable future). Whether you support or oppose the current intellectual property legal regime, the parallels are clear to see. What I want to know is, have restrictionists never downloaded something illegally? Never watched a video on YouTube that wasn’t the uploader’s to upload? Never viewed a webcomic or read a PDF that wasn’t the sharer’s to share?

If restrictionists take their own arguments about the rule of law seriously, they should scrupulously avoid benefiting from the flagrant violations of the law entailed by what we consider day-to-day usage of the internet. It doesn’t matter how unreasonable or unenforceable the law is — the law is the law. Sure, piracy isn’t physically stealing from anyone — and neither is crossing an imaginary line some people drew on a map, for that matter. Besides, it’s not like you’re giving up the job that can pull you out of poverty, or giving up all hope of living with your family — all you’re giving up are movies, TV shows, books, and music which you can and should be paying for already. If restrictionists defending the “rule of law” want to be taken seriously, they can start by showing us the way forward in respecting the world’s copyright laws.

Open Borders, Luck Egalitarianism, and the Common Ownership of the Earth

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This is a guest post by Filip Spagnoli. Spagnoli maintains a blog-cum-website on human rights here. His writings on open borders on his website are here.

The post by Spagnoli builds on the Rawlsian veil of ignorance argument for open borders by making the case for open borders in terms of luck egalitarianism, a version of egalitarianism inspired by Rawls. It also makes some of the arguments on the drowning child page of this website, but from a different perspective.

Luck egalitarianism is a school of thought in moral philosophy that argues in favor of interventions in people’s lives aimed at eliminating as far as possible the impact of luck. If you have the bad luck of being born into a poor family, your prospects in life should not be harmed by this and society should intervene in order to correct for it.

I’m not going to endorse luck egalitarianism because it’s a theory that suffers from some serious defects. However, the basic intuition seems sound to me and can be used to argue against immigration restrictions. Your country of birth is also a matter of luck, good luck or bad luck, depending on the country. It’s either good luck or bad luck because the place where you are born has a profound impact on your life prospects. The mere fact of having been born in Bolivia rather than the U.S. makes it statistically more likely that you will be poor, uneducated and unhealthy. Since no one chooses to be born somewhere, no one can be said to deserve the advantages or disadvantages that come with being born somewhere.

Hence, if Americans for example are just lucky to have been born in the U.S. and didn’t do anything to deserve being born there, what right do they have closing their borders and allowing access only to a chosen few selected according to criteria that they have unilaterally decided and that mainly serve their own interests? None whatsoever. In claiming that right they make it impossible for others to do something about the misfortune of having been born in a poor country. Hence, they double other people’s disadvantage.

As Joseph Carens has put it, immigration restrictions are the modern equivalent of feudal privilege, inherited status, birthrights and class rule. In our current, so-called modern and Enlightened societies, the good luck of being born in a wealthy country supposedly gives you the right to exclude others, just as in the olden days the fact of having been born in the class of nobles or aristocrats gave you the right to condemn others to the class of paupers. The lottery of birth yields unfair advantages in both cases.

One may claim that none of this necessarily argues in favor of open borders. The fortunate of this earth could compensate for their good luck by other means. For example, they could have a duty, not to open their borders, but to transfer money and resources to those who have had the bad luck of being born in the wrong country.

Contra Bryan Caplan, I think that assistance is a moral duty, but I fail to see how the fulfillment of this duty could grant you the right to close your borders. Those who argue that assistance is enough often use a domestic analogy. Consider Hugh Hefner, for example. The point is not that he probably wouldn’t have had the wealth he has now if he hadn’t been born in a country (or granted access to a country) where the average citizen is wealthy enough to spend large amounts of money on soft porn. The point is that there are millions of other people in the U.S. who, through no fault of their own, are burdened with bad luck, a lack of talent or a lack of education opportunities making it difficult or impossible for them to collect a Hefnerian amount of wealth, or even just a fraction of it. These people don’t deserve their lack of talent etc., just as poor Zimbabweans don’t deserve to have been born in Zimbabwe. Should Hefner therefore open the doors of Playboy Mansion? Or is it enough that he pays taxes to fund the welfare state? Most would choose the latter option.

What’s the difference between this domestic situation and the international one? If Hefner doesn’t have to welcome thousands of unfortunate U.S. citizens to his Playboy Mansion, why should the whole of the U.S. citizenry have to welcome millions of immigrants onto their territory? Well, because it’s not their territory, at least not in the way Playboy Mansion is Hefner’s property. People don’t have property rights to a part of the surface of the earth like they may have property rights to things. I have a long argument here in favor of the common ownership of the earth, and I invite you to click the link and read it. It’s too long to repeat it here, but suffice it to say that it leads to a strong presumption in favor of open borders without destroying the possibility of having borders and states in the first place.