By not paying that $67 million, Saverin’s being greedy, ungrateful–even traitorous. Or at least that seems to be the consensus view among the tech press and the political talking heads. And it’s a view I strongly rejected in a post here a couple days back.

Noah Kristula‐​Green over at the Daily Beast thought so little of that post, he labeled it “The Weakest Defense of Eduardo Saverin.” Kristula‐​Green argues that Saverin gained much–if not everything he has–from America’s system of laws. Thus he owes the state for much–if not all–of his riches, and so ought to pay up. (Or, rather, he ought to pay more than he already will, because he’s not escaping the U.S. tax free.)

“If you think that Saverin should be convinced to maintain his U.S. citizenship,” Kristula‐​Green writes, “this is an incredibly important argument to get right.”

That’s true. But Kristula‐​Green doesn’t succeed.

Let’s start with a major assumption being made–one that must be argued for, but isn’t. This is the question of whether paying taxes is the only (or even the best) way of discharging debts you have to America for benefits you received from being a citizen. I wrote a rebuttal of the “only taxes will do” position last year.

The short version is simply that my debt from benefits received is ultimately owed not to the state, which may have been the immediate supplier of the benefits, but to the citizens who sacrificed to pay for them. Because of this, the debtor can discharge his debt in any way that helps those citizens. That may mean paying taxes, but it needn’t mean that exclusively. Rather, if Saverin benefited from all of us, his obligation (if he has one) is to in turn benefit us back. I argue he’s done that enough by being partly responsible for Facebook. But even if that’s not enough, I don’t quite see why he must “benefit” us by way of a check to the IRS instead of, say, funding private scholarships or launching a new business to put even more Americans back to work.

Further, while it’s true that Saverin benefited from America’s judicial system, that would seem to imply only a duty to give back to the judicial system. It’s unclear why it means he’s morally obligated to pay into a pot from which the judicial system will get something, true, but which will also be used to bail out banks, drop bombs on people in Afghanistan, subsidize rich sugar growers, and outfit SWAT teams perpetuating the shockingly immoral war on drugs.

Kristula‐​Green goes on to ding me for “express[ing] skepticism with the idea of a state at all.” To support that claim, he links to a post of mine on fair play theory, part of a series I’m writing on the philosophy of political obligation.

The question of political obligation–even if it makes us skeptics–matters. It’s not an easy question, but it’s one we need to address if we’re to have meaningful discussions within political philosophy. It’s a exploration that may lead to anarchism, but it needn’t necessarily take us that far. As I wrote in an earlier post,