Murray Newton Rothbard: Notes toward a Biography

JoAnn and Murray Rothbard, 1950s

I may be fairly described as (among other things) road-kill along the way to the definitive biography of Murray Rothbard (1926-1995). In 1997 I sought and gained the cooperation of his widow, Joann, and Lew Rockwell, then president of the Ludwig von Mises Institute, to begin that project.

All I managed to do, however, was fulfill the prediction that this effort would overwhelm me. My enthusiasm for the idea of telling Murray’s story and expounding his ideas blinded me to the fact, obvious to everyone but me (and perhaps my mother), that I was not up to the task. The life of Rothbard, an intellectual giant, awaits its Hülsmann. And if the interval between the death of Ludwig von Mises and the production of Guido Hülsmann’s Mises: Last Knight of Liberalism is any guide, the wait is far from over.

On display below is barely refined ore mined from not only from secondary sources but, more importantly, from interviews conducted with people who knew Murray: in the first place JoAnn Rothbard, but also Leonard Liggio, Ralph Raico, George Resch, John McCarthy, and James Sadowsky.  Readers who have profited from Justin Raimondo’s An Enemy of the State: The Life of Murray N. Rothbard and Reclaiming the American Right: The Lost Legacy of the Conservative Movement as well as Murray’s own monograph, The Betrayal of the American Right will discover a fact or two not related in those works, which I highly recommend.

I was pleasantly surprised when, in 2010, Gerard N. Casey, Professor (Emeritus), School of Philosophy, University College, Dublin, and Associate Scholar of the Ludwig von Mises Institute cited my unfinished essay (first published on my old site in 2008) in his fine monograph Murray Rothbard, a sure milestone on the road to the “definitive biography” project.1


Murray Newton Rothbard was born in the Bronx on March 2, 1926. His father, David Rothbard, a shoe­maker’s son, was raised in Vishigorod, Ukraine, 40 miles north of Warsaw on the Vistula. David, who had attended Hebrew school as a child, abandoned Juda­ism because its scriptures told of a God who had instigated the violent behavior of the Israelites, and that horrified him. Continue reading “Murray Newton Rothbard: Notes toward a Biography”

Sadik Hakim, 1919-1983: Chance Encounter? A Jazz Digression.

It may be, as the Buddhist proverb has it, that when the student is ready, the teacher will appear.  When Sadik Hakim briefly appeared in my life, however, I wasn’t ready, and wouldn’t be for more than a third of a century, that is, until it was too late. So, maybe he wasn’t supposed to be “the teacher,” right? He was certainly, however, “present at the creation” of arguably the world’s greatest music (well, that’s how I’d argue); if I had known then what I learned later, I could have benefited from our chance encounter even more than I did.

He was christened Argonne Thornton a century ago on July 15th in Duluth, Minnesota. On November 26, 1945, this denizen of 52nd Street in its glorious Bebop period had alternated with Dizzy Gillespie on piano on Charlie Parker’s immortal “Ko-Ko” date. (Britt Aamodt tells the story here.)

According to his Wikipedia entry, “Hakim is credited with co-writing Thelonious Monk’s standard ‘Eronel’ and is rumored to have written a few famous bop tunes credited to other composers. He adopted his Muslim name in 1947.”

The most common, and most apt, adjective associated with Sadik Hakim is “unsung.”  Although the average jazz fan cannot recognize his name, I have run into it repeatedly, and unexpectedly, in many jazz biographies. For example, I’ll pick up From Swing to Bop only to read Shelly Manne’s memory of a night at the Onyx on 52nd Street in the early ’40s when big Ben Webster knocked over nearly every table to dissuade some rowdy solider on leave from further pestering his pianist. Or just today, when I consulted Feather and Gitler’s The Biographical Encyclopedia of Jazzfor information on a former music teacher of mine, saxist Paul Jeffrey (with whom I took a single, but valuable, lesson in 1974), I learned that Professor Jeffrey had played with Hakim in 1961.

Some of Sadik’s memories of befriending as well as working with Bird are recorded in Bird: The Legend of Charlie Parker, edited by Robert Reisner. Because I had read this book sometime before November 19, 1976, that I was able to appreciate the good fortune of his striking up a conversation with me, a stranger, that night at Bradley’s (70 University Place, 1969-1996).

I was there to see legendary bop-era guitarist Jimmy Raney, who did not disappoint. (He played Bird’s “Billie’s Bounce” at my request, and his son, Doug, sat in for one or two numbers.) During the second set I was, according to my diary, “joined at my table by Sadik (I think that’s it) who knew all the greats. It was great talking to him. After the second set I walked him over to Sweet Basil’s [88 Seventh Avenue South] where George Coleman was blowing an alto [sax] apart. On the way, I recall [to him] somebody from a book on Charlie Parker who had a Moslem name and who knew Bird well. It turns out it was he!! He doesn’t drink or smoke; he lives his religion.  I was very impressed with him.  He’s going on tour now with somebody.”

He accomplished much more than I can summarize usefully in a post, but a quick search will bring you to the most salient facts.  He passed away in June of 1983, about a year after playing “Round Midnight” at the funeral of Thelonious Monk. (Read Hakim’s “Reflections of an Era: My Experiences with Bird and Prez” on my old philosophy site, where one can also read scans of old clippings.)

In 1976 I could not have imagined paying tribute to him this way. Thank you, Sadik, for going out of your way to touch my life, however fleetingly, not in cyberspace, but at Bradley’s. I wish had gone out of my way to keep in touch, but my self-esteem, or lack of it, wasn’t up to the task. I had foolishly undervalued the evidence of your accessibility and ruled myself out.

Perhaps I’m learning from you after all, Teacher.  Requiescas in pace.

(This post is a slightly  modified version of one that appeared on Tony Flood’s House of Hard Bop” on July 15, 2010; you might also check out my other post on Hakim, “Forgotten Duluthian” from May 8, 2012.)

Did the Apostle Paul argue for God’s existence?

William F. Vallicella (right)

Theistic philosopher Bill Vallicella recently posted again on Apostle Paul’s Letter to the Romans (1:18-20). Here are the concluding sentences:

It ought to be obvious that one cannot straightaway infer from the intelligibility, order, beauty, and existence of nature that ‘behind’ nature there is a supernatural personal being that is supremely intelligent, the source of all beauty, and the first cause of all existing things apart from itself. One cannot ‘read off’ the being instantiated of the divine attributes from contemplation of nature.

Suppose I see a woman. I am certain that if she is a wife, then there is a person who is her husband. Can I correctly infer from those two propositions that the woman I see is a wife?  Can I ‘read off’ from my perception of the woman that she is a wife?”

No, we can’t read off “wife” (a relationship) from her body, but the prior question should be: can we can “read off” her being a woman from . . . what exactly? From nothing: we don’t infer “woman” (female person) from a congeries of sensory phenomena, but rather intuit “woman” immediately.

And we’re responsible for treating her with the respect due every person, and not treat her as though she were an insentient android (on the off chance that the “inference” to personhood is an inductive leap to a falsehood).

We don’t infer God from the world’s existence, organization and beauty, but that’s irrelevant to Paul’s claim. That is, Bill’s report of what’s obvious to him is not germane to Paul’s claim to have revealed something about our epistemological situation.

What is known (gnoston) of God (Roman 1:19) is understood (noumena) by the things that are made (Romans 1:20). It is not that the latter provide materials for an inference to God, but rather that they occasion the occurrence of insight (as Augustus Strong put it).

Continue reading “Did the Apostle Paul argue for God’s existence?”