I am not an economist and am not qualified to judge as regards Menger, Mises or the subjective theory of value, but I do think that Fleming is on to something regarding contemporary libertarians and their attitudes towards morality, though he doesn't do all that much better than I could at expressing it. You and #3 may very well have a point that a subjective theory of value (worth) is not a subjective theory of values (ethics). But what then is Mises theory of ethics or his attitude towards it? There is no reason why Mises should have such a theory since he works in a different field. But if he is taken to be so very important and essential a thinker by many, would the absence of such ethical views and the glorification of Mises have a harmful effect on the ethical views of his votaries? There does seem to be a gap between the suspension of judgement over value and the assertion of values that can and should be addressed by those who know more about it. Fleming addresses his doubts in a polemical anti-libertarian fashion, but he does express concerns that can and should be handled in a less confrontational fashion.
While I can't judge post #3 or the beginning of your post #4, the end is pure emotional rhetoric of the sort that one accepts or rejects more on faith than on anything else. There's nothing wrong with that, and it was very well written, but it's worth pointing out to those who find it convincing, that it's assertion rather than anything definitively proven or even supported by your earlier argument. There's nothing wrong with being a convincing writer -- and you seem better at it than Fleming -- but your reply #4 contains enough "rhetorical flourishes" of its own, impressive to those who already agree, but not convincing to those who don't.
You don't have to be an ecomonist to know the basics.
On Fleming's point about libertarians' attitude to morality, it depends which libertarians you're talking about. Maybe some of the people at Reason, but the writers for, say, RazorMouth.com would have a totally different set of attitudes.
In libertarian theory, a clear line is made between private ethics and public ethics. Each man should govern himself by the Golden Rule. Do unto others as you would have them do unto you. A virtuous man should live by this maxim. He should be a good father and husband, as the right would want. He should help the poor and the less fortunate, as the left proclaims.
While this dictum is an excellent guide for your own life, you make a serious mistake if you attempt to force others to apply it to theirs. It is, in fact, a violation of the Golden Rule to attempt to force others to act virtuously. Would you like it if someone else forced his ethical priorities on you? Why should I be a family man, after all? Perhaps, like mother Theresa, I feel that a vow of chastity and dedication to the poor is more important. Or something I am better able to do. Similarly, the man who devotes himself to his family is honorable, even if he never contributes to charity.
Thus, you must be less ambitious when judging the morality of others. Instead of insisting that they do good, all you can ask is that they do not do evil. As the Buddha said hurt not others in ways that you yourself would find hurtful. This negative version of the Golden Rule is what the libertarian calls the Principle of the non-initiation of force.
This, in a nutshell is libertarian morality. Forcing others to do good is a mistake which ultimately leads to totalitarianism. Conservatives understand that forcing people to care for the poor creates poverty. Why is it so hard to understand that forcing people to care for their family destroys the family?
One of the principles of the Common Law, that magnificent achievement of a free market in law, was that a man could not be forced to care for his children unless it was under his own roof. When that principle was violated in the 1920s, the stage was set for the modern catastrophe called divorce. The state had invented a new form of the family in which a man could be forced to continue to act as husband and father against his will while his wife abandoned her duties. Unsurprisingly, many women do precisely that.
Mises and Hayek were intensely ethical men. Most libertarians are. Imposing your ethics on other people is, in itself, unethical. Show by example or by argument. But never use force.
I got in a little late, so now what you say is no longer true. I am quite enthusiastic about the article. Also, I believe that I have successfully countered Architect's argument. Read my earlier posts to see if you agree.
Whether we like it or not we are stuck in a web of complex relationships and all of the libertarian talk of atomic actors in a free marketplace is just not an accurate depiction of what is really going on. This is what I believe Fleming is getting at, and what Architect and Mises and other libertarians either can't or won't see.