JLS JV

L IBERTARIAN S TUDIES
20, NO. 2 (SPRING 2006): 5364

OURNAL OF
OLUME

HANS-HERMANN HOPPES
ARGUMENTATION ETHIC: A CRITIQUE
ROBERT P. MURPHY

AND

GENE CALLAHAN

ONE OF THE MOST prominent theorists of anarcho-capitalism is HansHermann Hoppe. In what is perhaps his most famous result, the
argumentation ethic for libertarianism, he purports to establish an a
priori defense of the justice of a social order based exclusively on private property. Hoppe claims that all participants in a debate must
presuppose the libertarian principle that every person owns himself,
since the principle underlies the very concept of argumentation.
Some libertarians (e.g., Rothbard 1988) have celebrated Hoppes
argument as the final nail in the coffin for collectivism of any type;
following Hoppe, they believe that to deny the libertarian ethic is not
only wrong, but also internally contradictory. On the other hand, a
number of other prominent libertarians characterized Hoppes initial
statement of his case as one muddle after another (Steele 1988, p.
47) or a tissue of bald assertions (Yeager 1988, p. 45).
At the end of the symposium (in Liberty) that included both of
the above-mentioned comments, Hoppe responded to his critics,
contending that they had misunderstood his argument and misidentified what he took it to demonstrate. Hoppes original paper is still
cited, by some libertarians, as having established an irrefutable case
for libertarian rights; for example, Kinsella says: Thus [per Hoppes
argument], opponents of liberty undercut their own position as soon
as they begin to state it (Kinsella 1996, p. 323; Meng 2002).
Therefore, we believe that the question of whether Hoppe was able
to answer his critics adequately is worth examining.
We contend that Hoppe was not, and that his project is fatally
flawed, despite the fact that we are largely sympathetic to the conclusions to which it carries him. We intend to demonstrate that even
Robert P. Murphy is visiting assistant professor of economics at Hillsdale
College. Gene Callahan is a PhD candidate in philosophy at the London
School of Economics.
53

54 JOURNAL OF LIBERTARIAN STUDIES 20, NO. 2 (SPRING 2006)

on its own terms, the argument does not prove self-ownership in the
way Hoppe wants. More important, we shall then demonstrate a crucial flaw in the argument, which renders it a non sequitur.

A SUMMARY OF HOPPES ARGUMENT

Inasmuch as Hoppes reasoning is at times complicated, and our critique occasionally will rely on subtle distinctions between our understanding of these matters and his, we encourage the reader to review
Hoppes own exposition, which is available online.1 However, let us
here sketch (what we take to be) the essentials of Hoppes argument,
as well as placing it in its context in the history of political philosophy.
Hoppe pursues the ancient goal of removing all contingency and
uncertainty from reasoned political discourse, making the conclusions
reached by that activity logically demonstrable, rather than merely
persuasive. Indeed, Hoppe must be counted, with Plato and
Rousseau, as one of the few thinkers who has actually recognized
what is necessary for an apodictic political theory to work: All conclusions must spring from a single principle. The introduction of diverse
and potentially conflicting axioms (Oakeshott 1991, p. 84), as in a natural rights attempt to arrive at apodictic political conclusions, is
defeated by its own premises, since it is thrust back into the realm of
contingency and persuasive discourse whenever it must arbitrate conflicts between two or more of the various natural rights it posits.
Hoppe opens his grab for this gold ring by noting that some
propositions are self-contradictory. For example, if someone declares
I am not here at present, and intends it to be taken literally, rather
than as an indication he is daydreaming, we know he is talking nonsense, since here means the place a person presently occupies. Other
propositions, while not inherently self-contradictory, can still be circumstantially so. To adapt an example from David Gordon (1988, p.
47), the statement Bill Clinton is dead is not in itself self-contradictory, but if Slick Willie himself were to say it (barring the possibility
of communication from beyond the grave), it would become so.
Philosophers call such a statement a performative contradiction.
Hoppe next invokes the ethics of argumentation, which was
developed by Habermas and Apel (Rothbard 1988, p. 45). They contend that whenever people are engaged in debate, they have implicitly agreed to a certain set of norms, for example, that they will
restrict themselves to peaceful means in their efforts to persuade
other participants of their contentions. Hoppe claims that, beyond
1See

http://www.hanshoppe.com/publications/Soc&Cap7.pdf.

HANS-HERMANN HOPPES ARGUMENTATION ETHIC: A CRITIQUE 55

the norms suggested by Habermas and Apel, argumentation also

presupposes that each individual properly has exclusive control over
his own body, since he must use it to engage in any discussion.
Furthermore, a transcendental analysis of argumentation also
reveals, among other presuppositions, universal rights to homestead
any ownerless resources and to engage in any voluntary exchange,
since control of physical resources is necessary to maintain life, and
one must remain alive if one is to argue ones point of view. In short,
to argue at all presupposes a libertarian view of the rights of individuals, so that it is a performative contradiction to argue against libertarianism. Furthermore, Hoppe claims that only argument can justify
a proposition or belief.
Therefore, he concludes that the libertarian view of property
rights is the only one that can possibly be defended by rational argument. Anyone who denied the libertarian doctrine would be unable
to rationally defend his rival theory; the moment he engaged others in
debate, he would implicitly be accepting the entire libertarian platform. The libertarian view of property is not merely correct, it is
irrefutably correct, and we can claim for it apodictic certainty.
We close this section with a concise summary of Hoppes argument in his own words:
One cannot deny [the law of contradiction] without presupposing
its validity. But there is another such proposition. Propositions are
not free-floating entities. They require a proposition maker2 who in
order to produce any validity-claiming proposition whatsoever
must have exclusive control (property) over some scarce means
defined in objective terms and appropriated (brought under control) at definite points in time through homesteading action. Thus,
any proposition that would dispute the validity of the homesteading principle of property acquisition, or that would assert the
validity of a different, incompatible principle, would be falsified by
the act of proposition making in the same way as the proposition
the law of contradiction is false would be contradicted by the
very fact of asserting it. (Hoppe 1988, p. 53)

WHY HOPPES ARGUMENT FAILS ON ITS OWN TERMS

As we stated above in the introduction, we believe that even if one
grants the basic validity of Hoppes approach, his argument still fails
2Of course, whether or not propositions are free-floating entities is the subject of a vast philosophical literature in its own right. Is it really the case that
the truth of the proposition 2 + 2 = 4 has anything to do with a proposition maker?

56 JOURNAL OF LIBERTARIAN STUDIES 20, NO. 2 (SPRING 2006)

to make the case for full self-ownership. At best, Hoppe has proven
that it would be contradictory to argue that someone does not rightfully own his mouth, ears, eyes, heart, brain, and any other bodily
parts essential for engaging in debate. But that clearly would not
include, say, a persons legs; after all, it is certainly possible for someone to engage in debate without having any legs at all. (Consider
physicist Stephen Hawking, who is quite physically handicapped
and yet manages to engage in propositional discourse of the highest
caliber.)
To illustrate how the above foils Hoppes intention, imagine a
collectivist arguing,
People should not have full ownership of their bodies, as libertarian theorists believe. For example, if somebody is sick and needs a
kidney, then it is moral to use force to compel a healthy person to
give up one of his.

Since it is not necessary to have two kidneys in order to argue,

Hoppe has not succeeded in demonstrating the contradictory nature
of such a collectivist claim.
Therefore, even on its own terms, his argument only establishes
ownership over portions of ones body. Now we will demonstrate
that, at best, it also only establishes self-ownership of those body
parts during the course of the debate.
For example, suppose a collectivist argues,
Generally speaking, people have the right to use their bodies as
they see fit. However, during national emergencies, it is moral to
use force to compel certain individuals to act in the public interest.
In particular, if the nation is being invaded, the government may
draft people into military service. Therefore, the libertarian claim to
absolute self-ownership is unfounded.

Has Hoppe shown that someone uttering the above (during a

policy debate) is engaging in a performative contradiction? The collectivist is not using force during the debate; he is merely arguing that
under certain conditions the use of force is appropriate to compel
military service, thus denying the libertarian ethic. While we disagree
with our hypothetical collectivist, we dont see how his claims are
self-contradictory.
Before moving on, let us point out one rejoinder that is not valid
for the defender of Hoppes argument. In response to considerations
like the above, a Hoppeian might be tempted to say,
The fact that such collectivists would not be performing a contradiction at that moment is irrelevant. The beliefs of these collectivists
necessarily rest on might makes right when force is applied, and

HANS-HERMANN HOPPES ARGUMENTATION ETHIC: A CRITIQUE 57

at that point, they show that they are not really interested in justifying their aggression. For example,

the Hoppeian might continue,

a person forced into a hospital to have a kidney removed certainly
cant argue while hes under, and a person forced to the front lines
to repel invaders certainly isnt in a fair position to debate the justice of his condition. Therefore, these collectivists are engaging in a
contradiction when they try to justify forced kidney transplants or
the draft.

Hoppe himself has written:

[I]n the same way as the validity of a mathematical proof is not
restricted to the moment of proving it, so, then, is the validity of the
libertarian property theory not limited to instances of argumentation. If correct, the argument demonstrates its universal justification, arguing or not. (Hoppe 1988, p. 54)

Again, reasoning such as this is invalid; the defender of Hoppe

must come up with a different way to respond to our arguments
above. To see why this purported defense fails, consider the following proposition:
Patrons in a movie theater should refrain from talking during the
feature presentation (in accordance with their implicit agreement
with the owners of the theater) unless there is a genuine emergency
such as fire or someone needing medical attention.

Not only do we feel that it is consistent to justify this proposition,

but we actually believe the quoted proposition is true. (Before continuing, we urge the skeptical reader to decide for himself whether this
proposition seems true or false, and in particular whether it seems
compatible with a Rothbardian view of property rights.) Now, suppose that we are in an anarcho-capitalist society conforming to
Hoppes vision of justice. A certain man pays for his movie ticket,
observes the sign on the wall that says, ALL PATRONS AGREE TO
REMAIN SILENT DURING THE FEATURE PRESENTATION
EXCEPT FOR EMERGENCIES, buys some popcorn, and sits down
in the theater. About ten minutes into the show, this man begins
yelling at the screen, furious at the shoddy acting of several of the
thespians. The people around him try shhhhh for several minutes,
to no avail. Eventually two burly men who work for the theater must
use force to eject the man out onto the pavement.
Here is the interesting part of the tale: While he is being dragged
out of the theater, the man demands that his escorts debate the justice
of their actions. But rather than giving a rational exposition of the
nature of property and contractual agreements, these brutes continue

58 JOURNAL OF LIBERTARIAN STUDIES 20, NO. 2 (SPRING 2006)

to urge him to keep his mouth shut! The man is horrified at this
brazen refusal to even try to justify their violence against him. As he
recounts the episode to his sympathetic friends hours later, the man
points out the ultimate irony of the theaters rule: Not only is the prohibition against talking during a movie wrong, it is actually unjustifiable! For how can someone debate the justice of such a rule if he is
forbidden to speak?!
Hopefully we can end our silly tale at this point. But in all seriousness, we must ask the reader: What specifically is wrong with our
fictitious mans position? Among other flaws, one of his errors is the
notion that a rule is indefensible if its application would make debate
at that particular moment impossible (or difficult). In our example of
the movie theater, we feel most Hoppeians would agree that it is perfectly acceptable to use force to uphold a rule, so long as the justice
of the rule could be rationally defended beforehand, when force isnt
being used to intimidate anyone.
Now is there any important difference in this respect between our
example of the movie theater, and the earlier collectivist justifications
of the military draft or organ transplant? Just because one cant argue
on the front lines or in an operating room doesnt by itself prove that
these outcomes are unjustified uses of force. It is true, as Hoppe
points out, that once a proposition has been proven, the proof does
not expire the moment the discussion of it ceases. But the conclusion of a valid proof is still only necessarily true when its premises
are true. Hoppe has shown that bashing someone on the head is an
illogical form of argumentation. He has not shown that the fact that
one has ever argued demonstrates that one may never bash anyone
on the head, nor has he demonstrated that one may not validly argue
that it would be a good thing to bash so-and-so on the head. We cannot convince you of anything by clubbing you, but we may quite logically try to convince you that we should have the right to club you.
Our final point in this section is to note that, even setting aside
all of the above difficulties, its still the case that Hoppe has only
proven self-ownership for the individuals in the debate. This is because,
even on Hoppes own grounds, someone denying the libertarian
ethic would only be engaging in contradiction if he tried to justify his
preferred doctrine to its victims.
For example, so long as Aristotle only argued with other Greeks
about the inferiority of barbarians and their natural status as slaves,
then he would not be engaging in a performative contradiction. He
could quite consistently grant self-ownership to his Greek debating
opponent, while denying it to those whom he deems naturally inferior (Aristotle 1905, Book I, sections 46).

HANS-HERMANN HOPPES ARGUMENTATION ETHIC: A CRITIQUE 59

Once again, let us point out that the defender of Hoppe must
exercise caution. It is tempting to respond to the above example by
saying, Thats silly. If Aristotle tried to justify his views to a barbarian debating opponent, he would necessarily be engaging in contradiction. Therefore, his views are in general unjustifiable.
Why is this response illegitimate? Because, if we accept it, then
we must also admit that human domination of lower animals is
also unjustifiable. Human beings never ask polar bears their thoughts
on zoos. Horses are never allowed to debate the justice of their position in society. But surely the Hoppeian would not consider the
denial of self-ownership to these creatures as an unjustifiable practice. Indeed, there are debates all the time on the issue of animal
rights, and humans do try to justify experiments on animals, slaughtering animals for food, etc. But when they do so, it is always in order
to convince other human beings. Nobodynot even animal rights
activistsever demands that we justify our practices to the animals
themselves.
Of course, the Hoppeian might respond that horses are not as
rational as humans, and therefore do not need to be consulted. But
Aristotle need only contend the same thing about barbarians: they
are not as rational as Greeks. Indeed, that was precisely why he held
that they were naturally slaves. And the only way a libertarian could
prove him wrong would be to argue that barbarians deserved the
same rights as Greeks; i.e., one would have to start from scratch in
trying to defend a libertarian concept of rights. Hoppes argument as
such offers nothing to help in this task. To assume from the outset
that whatever rights any particular individual enjoys (through argumentation), must therefore extend to all peopleincluding newborn
infants, the mentally retarded, as well as senile and comatose individuals, none of whom can successfully debateis to beg the question.3
This is a crucial point, so let us approach it from a different angle.
Suppose an animal rights activist reads Hoppes argument and is
fully convinced of its coherence, and is in fact overjoyed at its ramifications. She immediately announces to the world that she now has
irrefutable proof that slaughtering chickens is immoral. After all, how
3To

simply declare that ownership rights must be universalizable is no

help, either; after all, communists could cite the same principle to prove
that everyone should have equal shares to all property. And, of course, the
basic dispute between Aristotle, the animal rights activist, and Hoppe is precisely over which group of living beings ownership rights must be universalizable.

60 JOURNAL OF LIBERTARIAN STUDIES 20, NO. 2 (SPRING 2006)

can someone possibly claim that a chicken need not have legal ownership of its body, without engaging in a performative contradiction?
We urge the skeptical reader not to dismiss our suggestion as
ridiculous. What is the actual error4 of our hypothetical animal rights
activist? There are many possible responses a Hoppeian might
advance; our point does not depend on the specific reply. But whatever the reply may be, if it is equally applicable to any human being,
then Hoppes argument must not make the universal case for libertarian rights, after all.5

HOPPE CONFLATES USE WITH OWNERSHIP

In the previous section we argued that, even if one grants the basic
validity of Hoppes approach, he has still not made the case for universal, full self-ownership in the libertarian sense. At best, all Hoppe
has proven is that it would be a performative contradiction for someone to deny in an argument that his debating opponent (and perhaps
those in the same class) own the body parts (such as eyes, brain,
and lungs) necessary for debate, for the duration of the debate. This
is a far cry from showing that it would be a contradiction for someone to deny the case for libertarianism. In particular, a collectivist
could argue that people can rightfully be forced to give up a kidney,
or go to war, if such actions would help the rest of society.6
But now we move on to a more fundamental objection to
Hoppes argument: One is not necessarily the rightful owner of a piece of
property even if control of it is necessary in a debate over its ownership.
Because of this fact, a crucial link in Hoppes argument fails.
Someone can deny the libertarian ethic, and yet concede to his opponents the use of their bodies for debate. There is nothing contradictory about this, as we shall demonstrate with a few examples.
First, imagine a devout theist who believes that God created the
entire universe, and is therefore the rightful owner of everything,
including the bodies of human beings. The theist might believe that

4Assuming

that the reader believes she is in error!

5For example, if the reader excludes chickens on the ground that they cannot

engage in rational debate, then Hoppes argument doesnt apply to infants

or comatose people, either.
6Again, to avoid confusion, let us reiterate that we (obviously) are not saying that such a collectivist could successfully argue his position. But we do
claim that he would not be uttering a contradiction by making his case. (If
someone argues that George Washington is still alive, he is certainly wrong,
but hes not performing a contradiction.)

HANS-HERMANN HOPPES ARGUMENTATION ETHIC: A CRITIQUE 61

God has granted humans temporary control over His property, just as
a landlord leases an apartment. However, just as the landlord would
prohibit certain destructive acts, so too (the theist might think)
would God prohibit such things as suicide and prostitution. Because
of his worldview, such a theist might argue (against a libertarian
atheist, perhaps) that people do not own their bodies, and that it is
perfectly legitimate for outsiders to use force to prevent someone
from committing suicide.
Now, we grant that the theist would have a difficult time proving his case; indeed, we would disagree with his conclusions if such
a theist really existed and advocated this stance. However, we do not
think he has, by making such a case, in any way engaged in contradiction. Since we have come up with a logical counterexample to his
sweeping result, Hoppes argument as it stands must be incorrect.7
Second, imagine that a Georgist were to argue that everyone
should own a piece of landed property. The Georgist could go so far
as to claim that his position is the only justifiable one. He could correctly observe that anyone debating him would necessarily grant
him (the Georgist) some standing room, and then he might deduce
from this true observation the conclusion that it would be a performative contradiction to deny that everyone is entitled to a piece of
land. We imagine that Hoppe would point out to such a Georgist that
using a piece of land during a debate does not entitle one to its full
ownership, and Hoppe would be correct. But by the same token,
Hoppes argument for ownership of ones body falls apart; Hoppe
has committed the exact same fallacy as our hypothetical Georgist.8
7I.e., Hoppe didnt begin his proof by saying, Assume God doesnt own
everyone.
8We can use this case of the hypothetical Georgist to fend off another possible counterresponse by the Hoppeian. In answer to the claims of our article,
the fan of Hoppes argumentation ethics might suggest that yes, although it
is possible to engage in a debate even if one, say, is a slave or has had a kidney removed at gunpoint, nonetheless the deck is stacked against such a
participant. (Imagine if the defense counsel were dependent upon the judge
for his daily bread!) Thus, the Hoppeian could conclude, it is still correct to
claim that, in the spirit of Habermas, one can only have a fair debate if ones
opponent has been granted full libertarian rights. But wait one moment: By
the same token, a typical member of the proletariat, who owns no landed
property and is utterly dependent on his weekly paycheck for survival, is not
in a very strong position to argue with fat cat capitalists. Does this mean that
the wage system is exploitative after all? The defender of Hoppe must be
very careful when proceeding on this slippery slope; once we move beyond
bare survival, it is no longer clear that we can stop at full libertarian rights.

62 JOURNAL OF LIBERTARIAN STUDIES 20, NO. 2 (SPRING 2006)

Finally, we point out with some irony that Hoppe and

Rothbardian libertarians in general do not believe in universal selfownership. In particular, they believe that criminals may be rightfully
enslaved to pay off their debts to victims (or their heirs). Now we
ask: Would it be contradictory for legal procedures in an anarchist
society to allow convicted criminals the right to appeal? Couldnt
criminals take the stand and testify as to their wrongful conviction?
We can imagine a private judge saying to the criminal, You currently do not possess full self-ownership rights, but we want the
community to trust in the equity of our proceedings, so by all means,
please explain your objections to your conviction. Would such an
utterance by the judge be contradictory?
If not, then it must not be true, after all, that one needs to own his
body in order to debate. This is obvious; Thomas Paine wrote the
first portion of The Age of Reason while imprisoned, the famous
Birdman of Alcatraz submitted scholarly articles to journals while
serving time for murder, and the imprisoned Timothy McVeigh certainly tried to justify the bombing to which he had confessed, in correspondence with Gore Vidal. Indeed, Ludwig von Mises, Murray
Rothbard, and Hans Hoppe were denied their rights to self-ownership (by the governments claiming authority over them), yet they
managed to advance plenty of arguments.
Hoppes response to this objection, when it was made by David
Friedman, Leland Yeager, and others,9 was to point out that he was
not denying the historical existence of slavery, but rather its justification. But Hoppe misunderstood his critics point. Friedman, for
example, wasnt merely saying that because slavery has existed,
Hoppe must be wrong. Rather, Friedman argued that, because countless slaves have engaged in successful argumentation, Hoppe must
be wrong when he claims that self-ownership is a prerequisite to
debate.
9After summarizing a crucial plank of Hoppes argument as the claim that
[i]n order to argue about the truth of propositions we must have absolute
self-ownership of scarce means. Friedman goes on to write:

[N]ote that if this is literally true nobody, including Hoppe, has

ever argued about the truth of propositions, since there are no completely libertarian societies in which to do so. . . . One can think of
an enormous number of non-libertarian ethics and non-libertarian
societies consistent with people being able to argue in their
defense. (Friedman 1988, p. 44).
In the same symposium, Leland Yeager, David Ramsay Steele, and Mitchell
Jones also made this point.

HANS-HERMANN HOPPES ARGUMENTATION ETHIC: A CRITIQUE 63

This is a crucial point, so we wish to elaborate. Not only did

Hoppe believe the particular evidence cited by his critics was harmless to his argument; he thinks all empirical facts are irrelevant.
Hence, its not merely that he believes Friedman et al. were mistaken
in their criticism, but that they completely misunderstood the type of
claim he was making:
My entire argument, then, claims to be an impossibility proof. But
not, as the mentioned critics seem to think, a proof that means to
show the impossibility of certain empirical events, so that it could
be refuted by empirical evidence [such as the existence of non-libertarian societiesRPM and GC]. Instead, it is a proof that it is
impossible to justify non-libertarian property principles without
falling into contradictions . . . empirical evidence has absolutely no
bearing on it. (Hoppe 1988, p. 53)

Misesian economists will no doubt appreciate Hoppes frustration; he believes he is in the analogous position of someone being
asked to deal with ostensible counterexamples to the law of diminishing marginal utility. However, as we stated above, it is Hoppe who
is misunderstanding the type of claim being made. Yes, Hoppe is
arguing for a conclusion (namely, that only libertarian ethics are consistently justifiable) that by itself makes no empirical claims, and
hence cannot be falsified by observation. However, Hoppes chain of
arguments to reach that (empirically neutral) conclusion crucially
relies on an empirical assumption, to wit, that a person needs to
enjoy self-ownership (and all other libertarian rights) if he is to successfully debate. It is this empirical assumption that his critics
attacked, and quite successfully so: It is simply not true that one
needs to own his body in order to fairly debate, just as one doesnt
need to own standing room in order to fairly debate.
We do not wish to deny that there is a definite sense in which, if
there is to be a legitimate give-and-take of ideas, the two parties in
question must enjoy a degree of autonomy or freedom. It would
indeed be silly if the puppeteer debated his marionette, or if a man
trained his dog to engage in a mock argument. Yet this transcendental self-ownership is not what Hoppe is after; even the heretic being
burned at the stake ultimately has free will and owns his mind. It
was ingenious for Hoppe to attempt to equate the conditions necessary for rational discourse with the property rules of radical libertarianism, but it is obvious to us that this attempted mapping fails.

CONCLUSION
We believe that we have demonstrated the inadequacy of Hans
Hoppes argumentation ethic as a proof that libertarianism is the

64 JOURNAL OF LIBERTARIAN STUDIES 20, NO. 2 (SPRING 2006)

only defensible political stance. In the second section we showed

that, even on its own terms, Hoppes proof at most establishes fleeting and partial ownership of ones body. In the above section, we
showed that his proof doesnt even succeed in this, for it confuses
temporary control with rightful ownership.
Let us emphasize that we realize Hoppes observations are consistent with the rest of libertarian thought. For example, Hoppe advocates human self-ownership as an initial state of affairs, only to be
denied to individuals in special circumstances, such as when they
have been convicted of a crime. But the whole point of Hoppes
approach is not to argue that libertarianism is merely reasonable or
preferable, but that it is logically undeniable; for his argument to
work, he cannot afford to assume any libertarian principles at the
outset. So if Hoppes argument doesnt prove that criminals own
themselves, then it cant prove that non-criminals do, either, since
theres nothing in the argument itself concerning criminal behavior.
Hoppes argument is an intriguing one, but it ultimately fails.
Although we support Hoppes goals, we cannot endorse flawed
arguments aimed at achieving those goals, as the acceptance of such
implies that we do not have better arguments on our side.

REFERENCES
Aristotle. 1905. Politics. Benjamin Jowett, trans. Oxford, England: Clarendon
Press.
Friedman, David. 1988. The Trouble with Hoppe. Liberty (November):
5354.
Gordon, David. 1988. Radical & Quasi-Kantian. Liberty (November):
4647.
Hoppe, Hans-Hermann. 1988. Utilitarians and Randians vs Reason.
Liberty (November): 5354.
Kinsella, Stephan. 1996. New Rationalist Directions in Libertarian Rights
Theory. Journal of Libertarian Studies 12 (12): 32338.
Meng, Jude Chua Soo. 2002. Hopp(e)ing Onto New Ground: A Rothbardian
Proposal for Thomistic Natural Law as the Basis for Hans-Hermann
Hoppes Praxeological Defense of Private Property. Working paper,
http://www.mises.org/journals/scholar/meng.pdf.
Oakeshott, Michael. 1991. Rationalism in Politics and Other Essays.
Indianapolis: Liberty Fund.
Rothbard, Murray. 1988. Beyond Is and Ought. Liberty (November): 4445.
Steele, David Ramsay. 1988. One Muddle After Another. Liberty
(November): 4546.
Yeager, Leland. 1988. Raw Assertions. Liberty (November): 4546.