The "Problem" of Initial Acquisition
by Peter Cresswell
Philosopher and academic Gerald Cohen has a problem with how values come into the world, with how they came to exist. He calls this "the problem of initial acquisition." I call it trivial idiocy, but he and his supporters set great store by it.
Cohen argues that all the world’s resources were originally "jointly owned" and therefore, like Proudhon, he claims that all property is therefore theft. “Why was its original privatization not a theft of what rightly should (have continued to) be held in common?” he asks.
There is a "dilemma" in this "theft," says Cohen:
1. The acquisition of most natural resources was by force.
2. Either force made the acquisition illegitimate or not.
3. If it did, then governments may now rightfully confiscate and redistribute it.
4. If it did not, then governments may now rightfully confiscate it and redistribute it.
5. Hence, either way, if force was the source of the initial acquisition, then governments may rightfully redistribute current holdings.
You will observe then that he follows Marx’s programme for the abolition of property as advocated in point one of the Communist Manifesto, and that he makes the same error as Proudhon of stealing the concept of ownership in order to argue against it—an error that Marx himself pointed out.
But let’s be clear: he is advocating theft. Ironically, Proudhon wasn’t; he was being ironic. “Property in its modern form ...,” Proudhon went on to say, “may in fact be considered as a triumph of Liberty. For it is born of Liberty, not, as it may first appear, against right, but through the operation of a better understanding of right .... There is a corollary to this principle, that property is the only power that can act as a counterweight to the State ...”
Indeed. And this is what Cohen is arguing against. He wants a State large enough to give him anything he wants. As Thomas Jefferson pointed out, such a State is big enough to take it all away again—and take it away big governments frequently do.
In any case, Cohen's claim that the world is “jointly owned” itself must be challenged by argument. Quite apart from stealing the very concept of ownership, to which Cohen can certainly claim no right, it is absurd on its face.
If for example the island on which Robinson Crusoe finds himself is the coast of West Australia, he has no more claim to the continent than does an aboriginal tribe living on the New South Wales coast – and in no sense can they be said to ‘jointly own’; the whole continent. In fact, if those two locations were the only Australian locations inhabited, then no one would own Australia—each group or each person would only own what they owned.
This argument of initial acquisition is of little importance outside the academies, for three very simple reasons:
1) Most land isn’t acquired by theft anyway, except in those few remaining bastions of Marxism that still follow Mr Cohen’s antediluvian social model.
2) Most ‘property in such and such’ is in things other than land: sweaters, for instance; cars; laptops; skyscrapers; cyclotrons; the beer in my fridge, etc. Was the ‘initial acquisition’ of my Dell Inspiron 8000 done by force? Of course it wasn’t. Would I retaliate if you tried to take the beer out of my fridge? Of course I would.
3) As I’ve said before, most importantly, most property is composed of things that have been brought into the world as a new thing that did not previously exist, and to which the producer has a natural right.
Cohen has a problem with ownership. He doesn’t like it, and he clearly doesn’t understand it. To use his example, if I own a sweater, Cohen maintains that somehow deprives someone else of that sweater—as if a) there are only so many sweaters to go around, and b) the sweater was plucked from a sweater tree jointly owned by all of us, and not produced and brought into the world by a certain individual who has the rightful claim of ownership of that sweater, and who may then wear it, destroy it or use it to trade for other goods or services—just as I did with the producer in order to take possession of the sweater.
But that sweater-producer owes a debt to others, you say. To whom? To the person who claims he is deprived of it because he doesn’t want to offer him a value in exchange? To that moocher he owes nothing but contempt. To the shepherd? The wool-sorter? That debt has already been paid: they each produced part of the sweater, and each exchanged the value of what they produced for a greater value, such as their own beer vouchers to put their beer into their own fridge.
How about the people who ‘jointly owned’ the sheep, or who ‘jointly owned’ the fields in which the sheep were grazing then? Get outta here. Neither fields nor sheep are any more ‘jointly owned’ than is the beer in my fridge. Enclosing an unused field takes away nothing from anyone else. Buying a used field from one who has already enclosed it takes away nothing from anyone else. Growing sheep on that field takes away nothing from anything else, and brings into the world a new value that never previously existed—as in fact does each stage of this process, from enclosure to shearing.
If it were I that enclosed or bought that field and produced those sheep, then these newly produced values are mine, and I have every right to them. Producing these values and trading the surplus is what keeps me alive, and allows me to stock my fridge.
So if Mr Cohen wants one of my beers, let him ask nicely. And let him realise too that a beer tastes best when you know you've earned it.
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