Taxation is theft.
The state would definitely agree with you and for sure would be willing to share some of the stolen money to give some subsidies to your non-profit fact-checking agency. They would also steal me some more to be able to provide some free education to my children. There they will teach them taxation is not theft. Yeah, yeah, your story is the official one.
Anyway, condolences to those of you who are statist while seeing some particular taxes are unfair… It has to be hard to fight with non-consistencies in your brain.
The solution is not to eliminate taxes but to elect better taxers.
The only solution, other than anarchy.
Maybe the merits of taxation is a debate for another (endless) thread?
I don’t think discussing taxation is completely off topic considering the previous line of argument. Just wanted to share my condolences to all the tax suffering.
To be clear, I am not making an argument I am stating the Law and my own experience of it (at least in the UK). The argument is not with me, but the authorities. I don’t like it, I really don’t but the very last thing I want to see is somebody like @Seneca getting caught out as I was.
I am with you there. Laws are there and we need to adapt so we are as little vulnerable to them as possible. I wish @Seneca stays strong and uses the funds for the original purpose.
At the risk of getting this thread shut down, the average working-class person sees tax evasion and tax avoidance as two cheeks of the same greed driven parasite arse.
We can certainly agree on that at least.
People have been primed to think of anarchy as something bad but it might not necessarily be the case.
Here is an excerpt, opening few paragraphs from a book “Everyday Anarchy” by Stefan Molyneaux:
It’s hard to know whether a word can ever be rehabilitated – or whether the attempt should even be made. Words are weapons, and can be used like any tools, for good or ill. We are all aware of the clichéd uses of such terms as “terrorists” versus “freedom fighters” etc. An atheist can be called an “unbeliever”; a theist can be called “superstitious.” A man of conviction can be called an "extremist”; a man of moderation “cowardly.” A free spirit can be called a libertine or a hedonist; a cautious introvert can be labeled a stodgy prude. Words are also weapons of judgment – primarily moral judgment. We can say that a man can be “freed” of sin if he accepts Jesus; we can also say th at he can be “freed” of irrationality if he does not. A patriot will say that a soldier “serves” his country; others may take him to task for his blind obedience. Acts considered “murderous” in peacetime are hailed as “noble” in war, and so on. Some words can never be rehabilitated – and neither should they be. Nazi, evil, incest, abuse, rape, murder – these are all words which describe the blackest impulses of the human soul, and can never be turned to a good end. Edmund may say in King Lear, “Evil, be thou my good!” but we know that he is not speaking paradoxically; he is merely saying “that which others call evil – my self-interest – is good for me.” The word “anarchy” may be almost beyond redemption – any attempt to find goodness in it could well be utterly futile – or worse; the philosophical equivalent of the clichéd scene in hospital dramas where the surgeon blindly refuses to give up on a clearly dead patient. Perhaps I’m engaged in just such a fool’s quest in this little book. Perhaps the word “anarchy” has been so abused throughout its long history, so thrown into the pit of incontestable human iniquity that it can never be untangled from the evils that supposedly surround it. What images spring to mind when you hear the word “anarchy”? Surely it evokes mad riots of violence and lawlessness – a post-apocalyptic Darwinian free-for-all where the strong and evil dominate the meek and reasonable. Or perhaps you view it as a mad political agenda, a thin ideological cover for murderous desires and cravings for assassinations, where wild-eyed, mustachioed men with thick hair and thicker accents roll cartoon bombs under the ornate carriages of slowly-waving monarchs. Or perhaps you view “anarchy” as more of a philosophical specter; the haunted and angry mutterings of over-caffeinated and seemingly-eternal grad students; a nihil- istic surrender to all that is seductive and evil in human nature, a hurling off the cliff of self-restraint, and a savage plunge into the mad magic of the moment, without rules, without plans, without a future… If your teenage son were to come home to you one sunny afternoon and tell yo u that he had become an anarchist, you would likely feel a strong urge to ch eck his bag for black hair dye, fresh nose rings, clumpy mascara and dirty n eedles. His announcement would very likely cause a certain trapdoor to open under your heart, where you may fear that it might fall forever. The heavy syllables of words like “intervention,” “medication,” “boot camp," and “intensive therapy” would probably accompany the thudding of your quickened pulse. All this may well be true, of course – I may be thumping the chest of a br oken patient long since destined for the morgue, but certain… insights, yo u could say, or perhaps correlations, continue to trouble me immensely, and I cannot shake the fear that it is not anarchy that lies on the table, cling ing to life – but rather, the truth. I will take a paragraph or two to try and communicate what troubles me so mu ch about the possible injustice of throwing the word “anarchy” into the pit of evil – if I have not convinced you by the end of the next page that something very unjust may be afoot, then I will have to continue my task of resurrection with others, because I do not for a moment imagine that I woul d ever convince you to call something good that is in fact evil. And neither would I want to.
One can read it in full (free online) https://www.freedomain.com/2019/07/18/everyday-anarchy/?