“…as to your avowed intention to institute a Universal Income, we welcome such systems – as evidenced by our own Citizen’s Dividend – as an excellent answer to paracoercive states. (Para-, in this case, meaning “not really”, but having initially solved the ethical problems of true coercion, which is to say choice-theft, we may rightly turn our attention to the moral concern of those whose volitional phase-space is limited not by the actions of others, but the insufficiency of their own resources.)

“The difficulty, of course, is that one is not permitted to use unethical means in the pursuit of moral ends, for the one is mandatory and the other supererogatory, as is necessarily the case when ill means poison all good ends. For ourselves, the Citizen’s Dividend is a voluntary obligation accepted by all of our citizen-shareholders in their signing of the Imperial Charter, and since citizen-shareholdership is a privilege (which may be denied by the existing citizen-shareholders in Senate assembled on the grounds of philosophical incompatibility), those lacking properly enlightened self-interest or the generosity appropriate to a daryteir are merely denied that privilege.

“As a korasmóníë, of course, such a Universal Income in your case, if attained through political means, would be doing precisely that, inasmuch as it would be funded by institutionalized robbery on a mass scale. We would not, and obviously did not, find this acceptable in our own case. However, in yours…

“In your case, we must acknowledge reluctantly that local conditions do not always admit of the immediate implementation of ethically perfect solutions. I fear I am as unable to offer you advice on this matter as the old proverb would have it. While it is easy for me to advocate the construction of a system such as ours funded by infrastructure returns and externality fees, or one entirely funded by voluntary contributions in the manner of the Plurality, this depends on an existing consensualist governance, or at the least one which can be counted on not to interfere.

“As for the other, you yourself must weigh in the balance the reduction of paracoercion against the increase in coercion actual in the context of progress towards your desired consensualist future, while bearing in mind the risk – I have attached a number of relevant clionomic models – that a nonconsensual Universal Income carries with it a substantial risk of becoming an instrument of mulcting in perpetuity.

“If I may offer a final thought: I would only remind you that “While certainty is best, where there is doubt, it is best to err on the side of the Excellences. For the enlightened sophont acting in accordance with Excellence can only be betrayed, and cannot do wrong.”

– Meris Ejava, Freedom’s Seed COG, letter to the Second Temne Seed