The "third way" is fascism. That's where ownership is nominally private, but the state still has full control over the economy. It's really
just another form of socialism.
Your attempt to label my "third way" of mutual aid and community action as "fascism" is not only a stunning display of historical and political ignorance, but it is also a desperate rhetorical grenade thrown to distract from the collapse of your own argument.
Let's be intellectually honest.
Fascism is a system of state power and ultranationalism where the government exerts absolute authoritarian control over private industry and society. It is the definition of coercion.
Mutual aid, charity, and community-led relief efforts are the epitome of voluntary civil society. They are, by definition,
the absence of state coercion.
To conflate voluntary community action with fascism is an unforgivable distortion. It proves you have no coherent response to the existence of a successful, non-state, non-market solution, so you must smear it with the most offensive label you can imagine.
You have spent this entire debate championing voluntary action. I have now presented you with the most powerful form of voluntary action that exists in a crisis, and you call it fascism. It's a breathtaking contradiction.
On Coercion
You claim that holding the sole supply of a life-sustaining resource over a desperate person is not coercion. This relies on a definition of coercion so childishly narrow it's useless.
If a mugger points a gun at me and says, "Your money or your life," is that a voluntary transaction? Am I not being coerced? I have a choice, after all.
The choice you present to the dehydrated family—"Pay me $100 or watch your child get sick"—is not materially different. When one party holds the power of life and death over the other, the resulting transaction is not free. It is an ultimatum delivered under duress. To pretend otherwise is to engage in a semantic game that insults the intelligence of anyone who has ever faced a true crisis.
This brings us to the fatal contradiction you are now trapped in. You state:
"I have no problem with the community stepping in voluntarily - bucket brigades, charity, mutual aid, all of it. BUT..."
That "but" is where your entire argument disintegrates. You cannot simultaneously support a system of mutual aid and a system of price gouging. They are fundamentally, philosophically, and practically incompatible.
Mutual aid operates on the logic of solidarity. It asks, "Who is in need? How can we help?" Its currency is trust and social cohesion. Price gouging operates on the logic of extraction. It asks, "Who is desperate? How much can I get from them?" Its currency is cash.
When the man with the pallet of water arrives in a neighborhood, he makes a choice. He can be a member of the bucket brigade you claim to support, distributing water based on need. Or, he can become the monopolist you defend, selling it to the highest bidder. He cannot be both. Capitalism only thrives when there is
actual competition not the conceptual "free market" capitalism that you romanticize, where "free market" is little more than a euphemism for "lawless market".
You are the one arguing against freedom
This entire time, you have hidden behind a caricature of my position, claiming I want to "ban prices" and "hand all power to the state."
Let me state this one last time so there is no confusion. I am not arguing for a centralized state planner to allocate every bottle of water. I am arguing that in a declared state of emergency, we must legally prevent predatory exploitation precisely so that true voluntary action can flourish.
We must protect the bucket brigade from the monopolist. We must protect the community from the predator. We must protect the vast majority who are willing to act in solidarity from the few who would profit from their misery.
You say, "You don't fight a fire by banning hoses." You are correct. But when a man is hoarding the only hoses around and charging dying people a fortune for a trickle of water, you sure as hell stop him. You don't celebrate his entrepreneurial spirit; you liberate the hoses for the good of the community so everyone can fight the fire together.
Your position isn't "honest" or "realistic." It is a rigid, antisocial dogma that, when followed to its logical conclusion, creates a world where the most basic human impulse—to help one another in a crisis—is replaced by a cash transaction. It is a philosophy that is so terrified of the state that it embraces a form of private coercion that is, in a crisis, even more immediate and cruel. It is a blueprint for how to fail as a society.