Another selection from the always-enlightening Hitherby Dragons:

Wolves have fur. This makes wolves furries. Since they’re already wolves, they don’t pretend to be wolves. They pretend to be humans. A small excerpt from wolf furry-play follows.

The alpha male struts in. He puts down his briefcase. He says, “Hello, honey, I am home! Since you do not need estrus to stimulate your sexual interest, perhaps you would be up for a rousing bout of Church-endorsed missionary position sex?”

“Oh, no, honey, not now! I am too busy shooting my gun at the wolf who culled the weakest members of our herd of cows! Bang!”

“That sounds like fun. Shooting wolves improves the strength of their gene pool! But surely we could have sex and shoot wolves at the same time?”

“That is very kinky. I admire your dirty mind!”

“Bang!”

“Bang!”

Together: “Bang!”

That is how wolves imagine human intercourse must be.

The strangely brilliant Hitherby Dragons reconciles Objectivism and Christianity:

The lion lays himself down on the table. “Peter,” he says. “Have you a sword?”

Though only 13, Peter is a general in the military of three separate countries, and so he answers, “A dress sword.”

“Then draw it,” says Aslan, “and cut open my heart.”

“I can’t,” says Peter.

The lion is silent.

Peter’s face contorts with a terrible grief and shame. “You cannot ask this. It is too much.”

“Do you know,” asks the lion, “how spring comes to Narnia?”

Peter looks at Susan, who is the closest to a natural scientist amongst the Pevensie children.

“It’s usually fairly standardized,” Susan says.

“When it is a winter such as this,” says Aslan, “brought by sin compounded upon sin, incompetence compounding inefficiency, the king must give his life to break the winter cold. This is the thing that the witch could never do.”

“But how can you sacrifice your life?” weeps Peter.

The lion’s words are terrible, and they lash at Peter like the winter cold. “Have I not told you, Son of Adam? Have you no ears? I do not make sacrifices.”

“I’m sorry,” whispers Peter.

“I am not sacrificing my life,” says Aslan. “I am exchanging it for a thing of greater value. I do this for the animals, that they may know another spring; for the centaurs, and the women of the wood and well, and the fauns, and the unicorns; and for Edmund, who was tasted the Turkish Delight and cannot otherwise be redeemed.”

“Din’t taste it,” says Edmund. “Just touched it. Maybe with my tongue. Just a little. But not really tasting.”

Peter looks at Edmund.

“I do not do this thing,” rumbles Aslan, “because you are unworthy and small. You are not. I do not do this thing to save an evil land. It is not. I do this because Narnia is good. I do this because you are good. I do this because you are worth this to me. Because in a world that seems very dark I will prove to you that you are worthy of my life.”

Lysander Spooner estimated that no more than 5-10% of the American population was even eligible to vote at the time the Constitution was framed and ratified. In his own time less than 20% of the population could vote.

In the very nature of things, the act of voting could bind nobody but the actual voters. But owing to the property qualifications required, it is probable that, during the first twenty or thirty years under the Constitution, not more than one-tenth, fifteenth, or perhaps twentieth of the whole population (black and white, men, women, and minors) were permitted to vote. Consequently, so far as voting was concerned, not more than one-tenth, fifteenth, or twentieth of those then existing, could have incurred any obligation to support the Constitution.

At the present time [1869], it is probable that not more than one-sixth of the whole population are permitted to vote. Consequently, so far as voting is concerned, the other five-sixths can have given no pledge that they will support the Constitution.

2. Of the one-sixth that are permitted to vote, probably not more than two-thirds (about one-ninth of the whole population) have usually voted. Many never vote at all. Many vote only once in two, three, five, or ten years, in periods of great excitement.

Even if there had been unanimous support for ratification of the Constitution among voters that would have been roughly the same percentage of the population that voted for Ross Perot in 1992. And Perot finished a distant third.

Yet constitutionalists pretend that this small minority was somehow entitled to bind all Americans in an eternal social contract.

Spooner’s critique doesn’t end here of course, he’s just getting warmed up. In No Treason he systematically demolishes any hope for the idea of legitimate Constitutional authority.

“Three days! Three acres! Three THOUSAND men! Only one will win THE GREAT OUTDOOR FIGHT!”

The Achewood epic begins here!

The Official Center for “Respect the Verdict”

The ancients who wished to demonstrate illustrious virtue throughout the kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extention of knowledge lay in the investigation of things. . . . From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.

- attributed to Confucius in The Diamond Age

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