Rummikub in Anarchy
2009年5月20日11時41分
I spent a large number of hours in adolescence playing Rummikub with my family. We played the game according to our understanding of the printed rules that came with the game. Eventually we lost that piece of paper, but we kept playing and having fun.
As an adult I sometimes play this game with new groups of people with prior experience of the game. Sometimes they interpreted the rules differently. Generally we resolve these differences without calling the police or giving someone the right to beat up whoever disagrees. I would be very unhappy if the police threw my friend in jail because he wanted to play the game differently. I would be very unhappy if my friend had to pay a heavy fine because he understood the rules differently than a judge.
Do I really need a government forcing my friends to play Rummikub with a specific set of rules? Things seem to work pretty well without it. Maybe the same can be said of coercive government in other areas too.
A person may note the necessity of judges in any highly competitive game. The World Cup and World Series use judges to resolve inevitable disputes. Not all people agree with the results, but the process works pretty well.
Does this idea work as well in real life?
The nature of games and real life have a very importance difference: the goals of a game are predetermined. Everyone playing the game agreed to play by those rules beforehand. It is impossible to play outside the rules or invent new rules while still playing the game.
For example, a player cannot decide during a chess match that he wants to arrange his pawns in the shape of an S. His goal is predetermined: capture the other player’s king. The black and white teams cannot decide to work together to move all their pawns to the other side of the board.
Real life is more flexible. A baby is not born holding a piece of paper upon which a handy set of rules and goals are written.

In Human Action, Ludwig von Mises noted how man must discover his own goals:
man chooses not only between various material things and services. All human values are offered for option. All ends and all means, both material and ideal issues, the sublime and the base, the noble and the ignoble, are ranged in a single row and subjected to a decision which picks out one thing and sets aside another. Nothing that men aim at or want to avoid remains outside of this arrangement into a unique scale of gradation and preference.
And the best way to accomplish them:
Means are not in the given universe; in this universe there exist only things. A thing becomes a means when human reason plans to employ it for the attainment of some end and human action really employs it for this purpose. Thinking man sees the serviceableness of things, i.e., their ability to minister to his ends, and acting man makes them means. It is of primary importance to realize that parts of the external world become means only through the operation of the human mind and its offshoot, human action. External objects are as such only phenomena of the physical universe and the subject matter of the natural sciences. It is human meaning and action which transform them into means.
We will disagree on both goals and the means to achieve them: I want to code; you want to fish.
Daneil Lapin explains how these disagreements are what creates prosperity:
If we all agreed that fishing was better than sitting on a computer, none of us could be discussing such things on the internet.