Another example why your belief system of defending IP is stupidly ignorant and unattainable.
Some advocates of copyright and other forms if IP try to justify IP with natural law type arguments. For example, some say that the author "creates” a work, and “thus” is entitled to own it. However, this argument begs the question by assuming that the authored work is property in the first place; once this is granted, it seems natural that the “creator” of this piece of property is the natural and proper owner of it.
But “creation” does not justify ownership in things. If I homestead a farm, there need be no “creativity” involved, in the copyright sense; I need only be the first possessor of the land. On the other hand, if I carve a statue into your block of marble, I do not thereby own the resulting statue. In fact, I may owe you damages for trespass or conversion. Thus, creation is neither necessary nor sufficient for ownership.
It is scarcity that is the hallmark of ownable property, and it is by first possession that one comes to own such ownable property. This can be seen by examining the purpose and nature of property rights. Were things in infinite abundance, there would be no need for property rights. But in the real world, there are scarce resources. These things can be used and controlled by only a single person.
Because of this fact of scarcity, there is always the possibility of interpersonal conflict over scarce resources. If I take your lawnmower, you no longer have it. If I take over your house and your land, you lose control of it. These tangible goods are scarce. Property rights exist to allocate ownership in scarce resources to a specified owner, thereby permitting conflicts over the use of these scarce resources to be avoided (and resolved). Thus, it is only things that are scarce, in the economic sense, that can be property. This is why, for example, there can be ownership of tangible, scarce resources such as land, cars, printing press, paper, and ink. Moreover, in the libertarian and conservative view, these property rights in scarce resources are allocated in accordance the Lockean homesteading rule, in which unowned scarce resources are homesteaded by the first possessor.
The intangible “things” covered by copyright are simply not scarce, in this sense. An idea or pattern of words, for example, can be copied by others an infinite amount of times, without “taking” the idea from its originator. Unlike tangible property, several persons can use the idea at the same time, independently. If you copy my novel, I still “have” the novel, and you have it, now, too. Ideas are not scarce and are not property. As Thomas Jefferson, himself an inventor and the United States’ first Patent Examiner, wrote, “He who receives an idea from me, receives instruction himself without lessening mine; as he who lights his taper at mine, receives light without darkening me.” For this reason, copyrightable works should not be viewed as property, and copyrights should not be granted.
In fact, because ideas are not property, granting property rights in them has to end up diluting the property rights accorded to actual, scarce resources.“
— Stephan Kinsella
And then ultimately rothbard destorys your line of thinking by showing us praxeologically how human flourishing and advancement could never be attained with your thinking
The history of thought and ideas is a discourse carried on from generation to generation. The thinking of later ages grows out of the thinking of earlier ages. Without the aid of this stimulation intellectual progress would have been impossible. The continuity of human evolution, sowing for the offspring and harvesting on land cleared and tilled by the ancestors, manifests itself also in the history of science and ideas. We have inherited from our forefathers not only a stock of products of various orders of goods which is the source of our material wealth; we have no less inherited ideas and thoughts, theories and technologies to which our thinking owes its productivity. But thinking is always a manifestation of individuals.
Ludwig von Mises, Human Action, p.178
