A small tool to view real-world ActivityPub objects as JSON! Enter a URL
or username from Mastodon or a similar service below, and we'll send a
request with
the right
Accept
header
to the server to view the underlying object.
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"content": "<a href=\"https://sites.google.com/view/reformed-anarchism\" target=\"_blank\">https://sites.google.com/view/reformed-anarchism</a><br />( tinyurl[dot]com/refoanarchism )<br />",
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"content": "https://sites.google.com/view/reformed-anarchism\n( tinyurl[dot]com/refoanarchism )\n",
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"content": "<a class=\"u-url mention\" href=\"https://www.minds.com/katvanstrat\" target=\"_blank\">@katvanstrat</a>, you're in. Say a bit about yourself on this side. (Other side is for short notes).",
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"content": "@katvanstrat, you're in. Say a bit about yourself on this side. (Other side is for short notes).",
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"content": "<a class=\"u-url mention\" href=\"https://www.minds.com/ccaughey\" target=\"_blank\">@ccaughey</a>, you're in.<br />",
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"content": "@ccaughey, you're in.\n",
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"content": "If you guys have any feedback, here's the beginning of a draft statement on \"What is Reformed libertarianism?\"<br /><br />----<br />Reformed libertarianism is a view of politics (or civil government) informed by a Reformed theology (a view of Biblical revelation expressed in the historical Reformed confessions) and a Reformed philosophy (a view of the nature of created reality directed by Biblical revelation). Based on a Reformed theology and philosophy, the following summarizes a Reformed view of 1.) culture, and 2.) society, as the broader context within which our view of politics is set, followed by 3.) civil government, and 4.) some implications for action.<br /> <br />1. What Is ‘Culture’?<br />Culture is the human activity of having “dominion” over the earth; being fruitful, filling, and subduing the world, cultivating and keeping it as God’s image (Genesis 1:26-28; 2:15; 9:1-7). Culture is also the result of that labor, the secondary environment of human production within the natural environment. Being made in God’s image, designed to exercise dominion, human beings, even fallen in sin, cannot help but act purposely, labor, and cultivate the creation (including ourselves) in some way and to some extent or other.<br />See: Henry R. Van Til, The Calvinistic Concept of Culture (1959; rep., 2001), p.xvii, 25ff.<br /><a href=\"https://www.contra-mundum.org/books/Concept.pdf\" target=\"_blank\">https://www.contra-mundum.org/books/Concept.pdf</a><br /><br />Our cultivative labor and its results can be understood in terms of various layers. On the surface, as it were, we manifest observable behaviors, some of which we call customs, and we produce material artifacts of all kinds. At a deeper layer we develop communities and institutions for numerous ends, and these often reflect, at a deeper layer still, the numerous values according to which we discern what concrete activities to do and how to go about them. And at a base layer we embrace what may be called worldviews; basic understandings of what the world is and our different purposes within it. And these various layers exist in a dynamic of reciprocal influence. Our technologies, practices, and communities affect our values and beliefs, and vice versa.<br />See: G. Linwood Barney, “The Supracultural and the Cultural: Implications for Frontier Missions,” in The Gospel and Frontier Peoples: a report of a consultation, December 1972 , ed. Robert Pierce Beaver (1973), p.48-55.<br />Partially quoted here: <a href=\"https://books.google.com/books?id=raf6uV74x4AC&pg=PA102\" target=\"_blank\">https://books.google.com/books?id=raf6uV74x4AC&pg=PA102</a><br /><br />The activities within all these layers are all cultural activity. Both Christians and non-Christians participate in all these sorts of activities. By them we form the histories of our individual lives and of civilizations alike. As an expression of our being God’s image, all human action is fundamentally grounded in ‘religion,’ which is our central orientation either towards the true God revealed in the Christ of Scripture, or away from Him towards a false idol. (Romans 1:18-25)<br />The image of God in human beings can be understood as having two dimensions. There is a ‘structural’ or official dimension, and there is a ‘directional’ or ethical/normative dimension. By structure, we refer to God’s creational laws or ordinances that are in force for created things, constituting such things as the kind of creatures they are. (In this sense we mean structure for creation and cultural activity, not structures of creation and culture; that is, not things or cultural products themselves). As there are different kinds of created things, so there are also different kinds of creational laws. Some laws are directly compelling, such as physical laws, for example the law of gravity. Other laws, while always in force, are appealing. That is to say, they can be violated. These appealing sorts of laws especially apply to cultural activity and may be referred to as norms, such as logical norms, for example the law of non-contradiction. By direction, we refer to negative deviation from and positive conformity to God-given norms. <br />See: Albert M. Wolters, Creation Regained (1985; rep., 2005), p.59, 88, 97.<br /><br />After the fall into sin, humanity retains the structural dimension, continuing by God’s common grace to be His image as those who have an office of authority, called to exercise dominion (epitomized in making judgments). Yet by the fall into sin unregenerate humanity loses the deepest positive directional dimension of that image, no longer judging rightly. In the regenerate person the image of God is renewed in Christ, in true righteousness, holiness, and knowledge. While Christians are centrally re-directed towards God, they can still sin, suffer the effects of sin, and deviate from God’s norms for cultural activity. Nevertheless, the renewal of the image in Christ provides the possibility for Christians, in some measure, to discern and live in positive accordance with God-ordained cultural norms. Conversely, while the unregenerate are in a basic condition of mis-direction away from God, by God’s common grace, they can in some measure, act in external accordance with certain norms. <br />See: Meredith G. Kline, Images of the Spirit (1980; rep., 1999).<br />The first chapter is based on this article: <a href=\"https://meredithkline.com/klines-works/articles-and-essays/creation-in-the-image-of-the-glory-spirit/\" target=\"_blank\">https://meredithkline.com/klines-works/articles-and-essays/creation-in-the-image-of-the-glory-spirit/</a><br />See also: WCF 16.7 on good works by the unregenerate.<br /><br />2. What Is ‘Society’?<br />Society is not a single whole. Rather, by society we mean the numerous individual and communal relations of several varieties. There are inter-individual relations, communal relations, and inter-communal relations. While only individuals act, neither society, nor any communal relation can be properly reduced to only inter-individual relations. And an individual is never a mere ‘part’ of a given community of which they are a member. Neither individuals, nor communities are more ‘basic’ than, or have their origin in, the other. Both individuals and various communities are themselves wholes, ultimately structured or normed by God in creation. In this sense, we reject both an individualistic and a collectivistic view of society.<br />See: Roy Clouser, The Myth of Religious Neutrality (1991; rev., 2005), chapter 12.<br />Also see: Herman Dooyeweerd, A Christian Theory of Social Institutions (1937)<br /><br />There are distinct kinds of communities. Each kind of community is distinguished from other kinds by its own intrinsic nature, differently characterized in its organization and purpose, governed by its own God-given norms. For example, there are familial, ecclesial/faith, political/civil, commercial, social, charitable, educational, aesthetic/arts, and medical kinds of communities among others. No single kind of community properly encompasses or regulates all the others. Nor does any particular community of a given kind properly encompass or regulate all the others of that same kind. Each kind of community has its own particular function and its own kind of limited authority and competence directly ordained by God, not mediated by any other kind. We reject the collectivistic view of so-called “subsidiarity,” which, while seeking to be bottom-up, affirming that the lowest level of organization has original jurisdiction, nevertheless subsumes all societal communities (as so-called “mediating institutions”) under an all-encompassing state.<br />See: Gregory Baus, Dooyeweerd’s Societal Sphere Sovereignty (2006, rev. 2017)<br /><a href=\"https://www.academia.edu/32356017/Dooyeweerds_Societal_Sphere_Sovereignty_2017_revision_\" target=\"_blank\">https://www.academia.edu/32356017/Dooyeweerds_Societal_Sphere_Sovereignty_2017_revision_</a><br />Also see: Kerry Baldwin, Economics, Hierarchy, and the Question of the State’s Inevitability (2018)<br /><a href=\"https://libertarianchristians.com/2018/04/11/economics-hierarchy-states-inevitability/\" target=\"_blank\">https://libertarianchristians.com/2018/04/11/economics-hierarchy-states-inevitability/</a><br />and Inconceivable! The Plausibility of a Stateless Society (2018)<br /><a href=\"https://libertarianchristians.com/2018/05/07/plausibility-of-a-stateless-society/\" target=\"_blank\">https://libertarianchristians.com/2018/05/07/plausibility-of-a-stateless-society/</a><br /><br />Society, then, is ordered and governed ‘polycentrically’. A political order, or communities/institutions of civil governance, does not have a task of regulating society. Rather, the God-given task of civil government is exclusively limited to administration of civil justice. The broader polycentric societal complex is coordinated ‘emergently’, through the self-governance of each instance of the varieties of relations and each particular community of the several distinct kinds. By God’s creational design, a dynamic societal harmonization comes about cumulatively through the varieties of normative human action, but apart from any human individual’s or community’s specific intention or attempt at coercive regulation. Any attempt at coercive regulation of society overall violates the nature of society, the various norms and relations, and the distinct kinds of community with differentiated and limited authority ordained by God, and so introduces wide-ranging distortions and disorder.<br />See: Norman Barry, The Tradition of Spontaneous Order (1982)<br /><a href=\"https://oll.libertyfund.org/titles/liggio-literature-of-liberty-summer-1982-vol-5-no-2/\" target=\"_blank\">https://oll.libertyfund.org/titles/liggio-literature-of-liberty-summer-1982-vol-5-no-2/</a><br />Also see: <a href=\"https://fee.org/learning-center/concepts/spontaneous-order/\" target=\"_blank\">https://fee.org/learning-center/concepts/spontaneous-order/</a><br /><br />Commercial or economic inter-individual and communal relations and communities in society are normed by God to properly function in terms of a ‘free market,’ that is, according to the God-given norms for the acquisition and use of scarce resources and voluntary exchange. Any coercive government restrictions or regulations, going beyond administration of actual civil justice, on the acquisition, ownership, or use of resources, no matter what the intention or pretense (whether this involves money, credit, investment, production, products, distribution, consumption, buying, selling, renting, speculation, saving, labor, employment, services, wages, prices, etc) are all reprehensible violations of economic, moral, and civil justicial God-given norms, and is ultimately destructive to proper societal functioning and well-being.<br />See: Shawn Ritenour, Foundations of Economics: A Christian View (2010).<br /><br />-----<br /><br /><br />",
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"published": "2020-03-05T19:55:00+00:00",
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"content": "If you guys have any feedback, here's the beginning of a draft statement on \"What is Reformed libertarianism?\"\n\n----\nReformed libertarianism is a view of politics (or civil government) informed by a Reformed theology (a view of Biblical revelation expressed in the historical Reformed confessions) and a Reformed philosophy (a view of the nature of created reality directed by Biblical revelation). Based on a Reformed theology and philosophy, the following summarizes a Reformed view of 1.) culture, and 2.) society, as the broader context within which our view of politics is set, followed by 3.) civil government, and 4.) some implications for action.\n \n1. What Is ‘Culture’?\nCulture is the human activity of having “dominion” over the earth; being fruitful, filling, and subduing the world, cultivating and keeping it as God’s image (Genesis 1:26-28; 2:15; 9:1-7). Culture is also the result of that labor, the secondary environment of human production within the natural environment. Being made in God’s image, designed to exercise dominion, human beings, even fallen in sin, cannot help but act purposely, labor, and cultivate the creation (including ourselves) in some way and to some extent or other.\nSee: Henry R. Van Til, The Calvinistic Concept of Culture (1959; rep., 2001), p.xvii, 25ff.\nhttps://www.contra-mundum.org/books/Concept.pdf\n\nOur cultivative labor and its results can be understood in terms of various layers. On the surface, as it were, we manifest observable behaviors, some of which we call customs, and we produce material artifacts of all kinds. At a deeper layer we develop communities and institutions for numerous ends, and these often reflect, at a deeper layer still, the numerous values according to which we discern what concrete activities to do and how to go about them. And at a base layer we embrace what may be called worldviews; basic understandings of what the world is and our different purposes within it. And these various layers exist in a dynamic of reciprocal influence. Our technologies, practices, and communities affect our values and beliefs, and vice versa.\nSee: G. Linwood Barney, “The Supracultural and the Cultural: Implications for Frontier Missions,” in The Gospel and Frontier Peoples: a report of a consultation, December 1972 , ed. Robert Pierce Beaver (1973), p.48-55.\nPartially quoted here: https://books.google.com/books?id=raf6uV74x4AC&pg=PA102\n\nThe activities within all these layers are all cultural activity. Both Christians and non-Christians participate in all these sorts of activities. By them we form the histories of our individual lives and of civilizations alike. As an expression of our being God’s image, all human action is fundamentally grounded in ‘religion,’ which is our central orientation either towards the true God revealed in the Christ of Scripture, or away from Him towards a false idol. (Romans 1:18-25)\nThe image of God in human beings can be understood as having two dimensions. There is a ‘structural’ or official dimension, and there is a ‘directional’ or ethical/normative dimension. By structure, we refer to God’s creational laws or ordinances that are in force for created things, constituting such things as the kind of creatures they are. (In this sense we mean structure for creation and cultural activity, not structures of creation and culture; that is, not things or cultural products themselves). As there are different kinds of created things, so there are also different kinds of creational laws. Some laws are directly compelling, such as physical laws, for example the law of gravity. Other laws, while always in force, are appealing. That is to say, they can be violated. These appealing sorts of laws especially apply to cultural activity and may be referred to as norms, such as logical norms, for example the law of non-contradiction. By direction, we refer to negative deviation from and positive conformity to God-given norms. \nSee: Albert M. Wolters, Creation Regained (1985; rep., 2005), p.59, 88, 97.\n\nAfter the fall into sin, humanity retains the structural dimension, continuing by God’s common grace to be His image as those who have an office of authority, called to exercise dominion (epitomized in making judgments). Yet by the fall into sin unregenerate humanity loses the deepest positive directional dimension of that image, no longer judging rightly. In the regenerate person the image of God is renewed in Christ, in true righteousness, holiness, and knowledge. While Christians are centrally re-directed towards God, they can still sin, suffer the effects of sin, and deviate from God’s norms for cultural activity. Nevertheless, the renewal of the image in Christ provides the possibility for Christians, in some measure, to discern and live in positive accordance with God-ordained cultural norms. Conversely, while the unregenerate are in a basic condition of mis-direction away from God, by God’s common grace, they can in some measure, act in external accordance with certain norms. \nSee: Meredith G. Kline, Images of the Spirit (1980; rep., 1999).\nThe first chapter is based on this article: https://meredithkline.com/klines-works/articles-and-essays/creation-in-the-image-of-the-glory-spirit/\nSee also: WCF 16.7 on good works by the unregenerate.\n\n2. What Is ‘Society’?\nSociety is not a single whole. Rather, by society we mean the numerous individual and communal relations of several varieties. There are inter-individual relations, communal relations, and inter-communal relations. While only individuals act, neither society, nor any communal relation can be properly reduced to only inter-individual relations. And an individual is never a mere ‘part’ of a given community of which they are a member. Neither individuals, nor communities are more ‘basic’ than, or have their origin in, the other. Both individuals and various communities are themselves wholes, ultimately structured or normed by God in creation. In this sense, we reject both an individualistic and a collectivistic view of society.\nSee: Roy Clouser, The Myth of Religious Neutrality (1991; rev., 2005), chapter 12.\nAlso see: Herman Dooyeweerd, A Christian Theory of Social Institutions (1937)\n\nThere are distinct kinds of communities. Each kind of community is distinguished from other kinds by its own intrinsic nature, differently characterized in its organization and purpose, governed by its own God-given norms. For example, there are familial, ecclesial/faith, political/civil, commercial, social, charitable, educational, aesthetic/arts, and medical kinds of communities among others. No single kind of community properly encompasses or regulates all the others. Nor does any particular community of a given kind properly encompass or regulate all the others of that same kind. Each kind of community has its own particular function and its own kind of limited authority and competence directly ordained by God, not mediated by any other kind. We reject the collectivistic view of so-called “subsidiarity,” which, while seeking to be bottom-up, affirming that the lowest level of organization has original jurisdiction, nevertheless subsumes all societal communities (as so-called “mediating institutions”) under an all-encompassing state.\nSee: Gregory Baus, Dooyeweerd’s Societal Sphere Sovereignty (2006, rev. 2017)\nhttps://www.academia.edu/32356017/Dooyeweerds_Societal_Sphere_Sovereignty_2017_revision_\nAlso see: Kerry Baldwin, Economics, Hierarchy, and the Question of the State’s Inevitability (2018)\nhttps://libertarianchristians.com/2018/04/11/economics-hierarchy-states-inevitability/\nand Inconceivable! The Plausibility of a Stateless Society (2018)\nhttps://libertarianchristians.com/2018/05/07/plausibility-of-a-stateless-society/\n\nSociety, then, is ordered and governed ‘polycentrically’. A political order, or communities/institutions of civil governance, does not have a task of regulating society. Rather, the God-given task of civil government is exclusively limited to administration of civil justice. The broader polycentric societal complex is coordinated ‘emergently’, through the self-governance of each instance of the varieties of relations and each particular community of the several distinct kinds. By God’s creational design, a dynamic societal harmonization comes about cumulatively through the varieties of normative human action, but apart from any human individual’s or community’s specific intention or attempt at coercive regulation. Any attempt at coercive regulation of society overall violates the nature of society, the various norms and relations, and the distinct kinds of community with differentiated and limited authority ordained by God, and so introduces wide-ranging distortions and disorder.\nSee: Norman Barry, The Tradition of Spontaneous Order (1982)\nhttps://oll.libertyfund.org/titles/liggio-literature-of-liberty-summer-1982-vol-5-no-2/\nAlso see: https://fee.org/learning-center/concepts/spontaneous-order/\n\nCommercial or economic inter-individual and communal relations and communities in society are normed by God to properly function in terms of a ‘free market,’ that is, according to the God-given norms for the acquisition and use of scarce resources and voluntary exchange. Any coercive government restrictions or regulations, going beyond administration of actual civil justice, on the acquisition, ownership, or use of resources, no matter what the intention or pretense (whether this involves money, credit, investment, production, products, distribution, consumption, buying, selling, renting, speculation, saving, labor, employment, services, wages, prices, etc) are all reprehensible violations of economic, moral, and civil justicial God-given norms, and is ultimately destructive to proper societal functioning and well-being.\nSee: Shawn Ritenour, Foundations of Economics: A Christian View (2010).\n\n-----\n\n\n",
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"content": "I'm Gregory. I grew up in Baltimore, in the OPC. Not married, no kids. I taught English for a number of years overseas, but I've been living in middle PA for almost 2 years, waiting tables, and working on an MA thesis in philosophy.<br /><br />I became more conscious of my Reformed convictions in high school, and as I became more politically conscious, I was drawn to Constitutionalism. Around 2007 I studied economics, and by 2008 I had become convinced of anarchism.<br /><br />I'd say I subscribe to reformational philosophy (in the line of Dooyeweerd), a Christian philosophy, and I hope to elaborate an anarchist political philosophy in those terms, eventually. Like all of us here, I suppose, I'd like to help (more) fellow Reformed believers affirm an anarchist view.<br /><br /><a href=\"https://www.minds.com/search?f=top&t=all&q=personalintro\" title=\"#personalintro\" class=\"u-url hashtag\" target=\"_blank\">#personalintro</a><br />",
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"published": "2020-02-13T18:45:28+00:00",
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"content": "I'm Gregory. I grew up in Baltimore, in the OPC. Not married, no kids. I taught English for a number of years overseas, but I've been living in middle PA for almost 2 years, waiting tables, and working on an MA thesis in philosophy.\n\nI became more conscious of my Reformed convictions in high school, and as I became more politically conscious, I was drawn to Constitutionalism. Around 2007 I studied economics, and by 2008 I had become convinced of anarchism.\n\nI'd say I subscribe to reformational philosophy (in the line of Dooyeweerd), a Christian philosophy, and I hope to elaborate an anarchist political philosophy in those terms, eventually. Like all of us here, I suppose, I'd like to help (more) fellow Reformed believers affirm an anarchist view.\n\n#personalintro\n",
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"content": "<a class=\"u-url mention\" href=\"https://www.minds.com/yemster\" target=\"_blank\">@yemster</a>, maybe you already know Lane, but tell us something about yourself in a comment, and we'll introduce ourselves ?<br />",
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"content": "@yemster, maybe you already know Lane, but tell us something about yourself in a comment, and we'll introduce ourselves ?\n",
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"content": "<a class=\"u-url mention\" href=\"https://www.minds.com/KerryBaldwin\" target=\"_blank\">@KerryBaldwin</a>, <a class=\"u-url mention\" href=\"https://www.minds.com/freexjc\" target=\"_blank\">@freexjc</a>, there's a group 'board' here and group 'chat' on right sidebar.<br />",
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"content": "@KerryBaldwin, @freexjc, there's a group 'board' here and group 'chat' on right sidebar.\n",
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