Human Liberation

i used to write a blog before this.

mostly, in fact, i used to translate things in said blog. but sometimes i would write.

there i wrote things from the point of view of a three-way conjunction: libertarianism + direct action (anarchism) + humanism.

i have since repudiated humanism entirely, and driven my anarchic libertarian view towards a more realist/Darwinist stance. i could argue i have simply made my mutualism thicker, but that’s for another occasion.

nonetheless, i want to bring some of my old writing into focus here, and add the proper criticism to it.

i will be thus translating and adding new remarks and bits to my old posts. they will be archived in the “Human Liberation” header in the sidebar. i hope to bring forth through this a more profound comprehension of my own current view.

after that i shall goes into further depths of coldness…

Quibbles with Moldbug

[This post was retrieved from the InternetArchive website snapshot of That’s Magazine Shangai (now unfortunately offline). Uploading here for the preservation of a great piece.]

by Nick Land

To be a reactionary, minimally speaking, requires no more than a recognition that things are going to hell. As the source of decay is traced ever further back, and attributed to ever more deeply-rooted – and securely mainstream — sociopolitical assumptions, the reactionary attitude becomes increasingly extreme. If innovative elements are introduced into either the diagnosis or the proposed remedy, a neo-reactionary mentality is born.

As the United States, along with the world that it has built, careers into calamity, neo-reactionary extremism is embarrassingly close to becoming a vogue. If evidence is needed, consider the Vacate Movement, a rapidly growing dissident faction within the 0.0000001%. This is a development that would have been scarcely imaginable, were it not for the painstakingly crafted, yet rhetorically effervescent provocations of Mencius Moldbug.

From Moldbug, immoderate neo-reaction has learnt many essential and startling facts about the genealogy and tendency of history’s central affliction, newly baptized the Cathedral. It has been liberated from the mesmerism of ‘democratic universalism’ – or evangelical ultra-puritanism – and trained back towards honest (and thus forbidden) books. It has re-learnt class analysis, of unprecedented explanatory power. Much else could have been added, before arriving at our destination: the schematic outline for a ‘neocameral’ alternative to the manifestly perishing global political order. (On a trivial etiquette matter: Moldbug politely asks to be addressed as ‘Mencius’ — comparable requests by Plato Jiggabug and Siddhartha Moldbucket have been evaded too.)

Moldbug scrupulously distances his proposals from any hint of revolutionary agitation, or even the mildest varieties of civil disobedience. Neocameralism is not designed to antagonize, but rather to restore order to social bodies that have squandered it, by drafting a framework compatible with the long-lost art of effective government. (‘Long-lost’, that is, to the West – the Singapore example, among those of other city states and special economic zones, is never far removed.) Neocameralism would not overthrow anything, but rather arise amongst ruins. It is a solution awaiting the terminal configuration of a problem.

The neocameral program proceeds roughly as follows:

Phase-1: Constructively disciplined lamentation

Phase-2: Civilization collapses

Phase-3: Re-boot to a modernized form of absolute monarchy, in which citizens are comprehensively stripped of all historically-accumulated political rights

Despite its obvious attractions to partisans of liberty, this program is not without its dubious features, a few of which can be touched upon here whilst rehearsing the Moldbug case for Neocameral government in slightly greater detail. Stated succinctly and preliminarily, our reservations drift into focus when that guy on a white horse appears. Where exactly does he come from?

To answer ‘Carlyle’ would be easy, and not exactly inaccurate, but it would also miss the structural coherence of the issue. Moldbug refuses to call his neocameral dictator a ‘national CEO’ (which he is), preferring to describe him as a ‘monarch’ (which – as a non-dynastic executive appointee — he isn’t), for reasons both stylistic and substantial. Stylistically, royalism is a provocation, and a dramatization of reactionary allegiance. Substantially, it foregrounds the question of sovereignty.

Moldbug’s political philosophy is founded upon a revision to the conception of property, sufficient to support the assertion that sovereign power is properly understood as the owner of a country. It is only at this level of political organization that real property rights – i.e. protections – are sustained.

Property is any stable structure of monopoly control. You own something if you alone control it. Your control is stable if no one else will take it away from you. This control may be assured by your own powers of violence, or it may be delegated by a higher power. If the former, it is secondary property. If the latter, it is primary or sovereign property.

The sovereign power (sovereign corporation, or ‘sovcorp’), alone, is able to ensure its own property rights. Its might and rights are absolutely identical, and from this primary identity subordinate rights (to ‘secondary property’) cascade down through the social hierarchy. Neocameralism is nothing but the systematic, institutional recognition of this reality. (Whether it is, in fact, a ‘reality’ is a question we shall soon proceed to.)

Perhaps surprisingly, Moldbug’s conclusions can be presented in terms that recovering libertarians have found appealing:

Neocameralism is the idea that a sovereign state or primary corporation is not organizationally distinct from a secondary or private corporation. Thus we can achieve good management, and thus libertarian government, by converting sovcorps to the same management design that works well in today’s private sector – the joint-stock corporation.

One way to approach neocameralism is to see it as a refinement of royalism, an ancient system in which the sovcorp is a sort of family business. Under neocameralism, the biological quirks of royalism are eliminated and the State “goes public,” hiring the best executives regardless of their bloodline or even nationality.

Or you can just see neocameralism as part of the usual capitalist pattern in which services are optimized by aligning the interests of the service provider and the service consumer. If this works for groceries, why shouldn’t it work for government? I have a hard time in accepting the possibility that democratic constitutionalism would generate either lower prices or better produce at Safeway …

In order to take a step back from this vision, towards its foundations, it is useful to scrutinize its building blocks. When Moldbug defines property as “any stable structure of monopoly control” what is really meant by ‘control’? It might seem simple enough. To control something is to use, or make use of it — to put it to work, such that a desired outcome is in fact achieved. ‘Property’ would be glossed as exclusive right of use, or instrumental utilization, conceived with sufficient breadth to encompass consumption, and perhaps (we will come to this), donation or exchange.

Complications quickly arise. ‘Control’ in this case would involve technical competence, or the ability to make something work. If control requires that one can use something effectively, then it demands compliance with natural fact (through techno-scientific understanding and practical skills). Even consumption is a type of use. Is this historical variable – vastly distant from intuitive notions of sovereignty – actually suited to a definition of property?

It might be realistic to conceive property through control, and control through technical competence, but it would be hard to defend as an advance in formalism. Since this problem thoroughly infuses the topic of ‘might’, or operational sovereignty, it is also difficult to isolate, or parenthesize. Moldbug’s frequent, enthusiastic digressions into the practicalities of crypto-locked military apparatuses attest strongly to this. The impression begins to emerge that the very possibility of sovereign property is bound to an irreducibly fuzzy, historically dynamic, and empirically intricate investigation into the micro-mechanics of power, dissolving into an acid fog of Clauswitzean ‘friction’ (or ineliminable unpredictability).

More promising, by far – for the purposes of tractable argument — is a strictly formal or contractual usage of ‘control’ to designate the exclusive right to free disposal or commercial alienation. Defined this way, ownership is a legal category, co-original with the idea of contract, referring to those things which one has the right to trade (based on natural law). Property is essentially marketable. It cannot exist unless it can be alienated through negotiation. A prince who cannot trade away his territory does not ‘own’ it in any sense that matters.

Moldbug seems to acknowledge this, in at least three ways. Firstly, his formalization of sovereign power, through conversion into sovereign stock, commercializes it. Within the neocameral regime, power takes the form of revenue-yielding property, available for free disposal by those who wield it. That is the sole basis for the corporate analogy. If sovereign stock were not freely disposable, its ‘owners’ would be mere stewards, subject to obligations, non-alienable political responsibilities, or administrative duties that demonstrate with absolute clarity the subordination to a higher sovereignty. (That is, broadly speaking, the current situation, and inoffensively conventional political theory.)

Secondly, the neocameral state exists within a patchwork, or system of interactions, through which they compete for population, and in which peaceful (or commercial) redistributions — including takeovers and break-ups — are facilitated. Unless sovereign stock can be traded within the patchwork, it is not property at all. This in turn indicates that ‘internal’ positive legislation, as dictated by the domestic ‘sovereign’, is embedded within a far more expansive normative system, and the definition of ‘property’ cannot be exhausted by its local determination within the neocameral micro-polis. As Moldbug repeatedly notes, an introverted despotism that violated broader patchwork norms – such as those governing free exit — could be reliably expected to suffer a collapse of sovereign stock value (which implies that the substance of sovereign stock is systemically, rather than locally, determined). If the entire neocameral state is disciplined through the patchwork, how real can its local sovereignty be? This systemic disciplining or subversion of local sovereignty, it should be noted, is the sole attraction of the neocameral schema to supporters of dynamic geography (who want nothing more than for the national government to become the patchwork system’s bitch).

Thirdly (and relatedly), neocameralism is floated as a model for experimental government, driven cybernetically towards effectiveness by the same types of feedback mechanisms that control ‘secondary’ corporations. In particular, population traffic between neocameral states is conceived as a fundamental regulator, continuously measuring the functionality of government, and correcting it in the direction of attractiveness. The incentive structure of the neocameral regime – and thus its claim to practical rationality — rests entirely upon this. Once again, however, it is evidently the radical limitation of local sovereignty, rather than its unconstrained expression, which promises to make such governments work. Free exit – to take the single most important instance — is a rule imposed at a higher level than the national sovereign, operating as a natural law of the entire patchwork. Without free exit, a neocameral state is no more than a parochial despotism. The absolute sovereign of the state must choose to comply with a rule he did not legislate … something is coming unstuck here (it’s time to send that white horse to the biodiesel tanks).

Neocameralism necessarily commercializes sovereignty, and in doing so it accommodates power to natural law. Sovereign stock (‘primary property’) and ‘secondary property’ become commercially inter-changeable, dissolving the original distinction, whilst local sovereignty is rendered compliant with the wider commercial order, and thus becomes a form of constrained ‘secondary sovereignty’ relative to the primary or absolute sovereignty of the system itself. Final authority bleeds out into the catallactic ensemble, the agora, or commercium, where what can really happen is decided by natural law. It is this to which sovereign stockholders, if they are to be effective, and to prosper, must defer.

The fundamental point, and the reason why the pretender on the white horse is so misleading, is that sovereignty cannot, in principle, inhere in a particular social agent – whether individual, or group. This is best demonstrated in reference to the concept of natural law (which James Donald outlines with unsurpassed brilliance). When properly understood, or articulated, natural law cannot possibly be violated. Putting your hand into a fire, and being burnt, does not defy the natural law that temperatures beyond a certain range cause tissue damage and pain. Similarly, suppressing private property, and producing economic cataclysm, does not defy the natural law that human economic behavior is sensitive to incentives.

Positive law, as created by legislators, takes the form: do (or don’t do) this. Violations will be punished.

Natural law, as discovered by any rational being, takes the form: do what thou wilt and accept the consequences. Rewards and punishments are intrinsic to it. It cannot be defied, but only misunderstood. It is therefore absolutely sovereign (Deus sive Natura). Like any other being, governments, however powerful, can only comply with it, either through intelligent adaptation and flourishing, or through ignorance, incompetence, degeneration, and death. To God-or-Nature it matters not at all. Natural law is indistinguishable from the true sovereign power which really decides what can work, and what doesn’t, which can then – ‘secondarily’ — be learnt by rational beings, or not.

Moldbug knows this – really. He demonstrates it – to take just one highly informative example — through his insistence that a neocameral state would tend to tax at the Laffer optimum. That is to say, such a state would prove its effectiveness by maximizing the return on sovereign property in compliance with reality. It does not legislate the Laffer curve, or choose for it to exist, but instead recognizes that it has been discovered, and with it an aspect of natural law. Anything less, or other, would be inconsistent with its legitimacy as a competent protector of property. To survive, prosper, and even pretend to sovereignty, it can do nothing else. Its power is delegated by commercium.

It is surely no coincidence that Cnut the Great has been described by Norman Cantor as “the most effective king in Anglo-Saxon history.” As Wikipedia relates his story:

His accession to the Danish throne in 1018 brought the crowns of England and Denmark together. Cnut held this power-base together by uniting Danes and Englishmen under cultural bonds of wealth and custom, rather than sheer brutality.

Most importantly:

Henry of Huntingdon, the 12th-century chronicler, tells how Cnut set his throne by the sea shore and commanded the tide to halt and not wet his feet and robes. Yet “continuing to rise as usual [the tide] dashed over his feet and legs without respect to his royal person. Then the king leapt backwards, saying: ‘Let all men know how empty and worthless is the power of kings, for there is none worthy of the name, but He whom heaven, earth, and sea obey by eternal laws.’

on realism (aka “stop whining”)

on realism (aka “stop whining”)
if reality rules, the first thing is to recognize it.
civilization works and wins out. liberal civilization works better and wins out even more often.
civilization is able to produce a legitimized and hence very functional hierarchy out of essentially egalitarian young male primates. this turns out to be a very efficient military organization, that eliminates its competition. territorial conquest follows.
the downside of civilization is that after some time it gets exhausted. status competition becomes more central than military conquer, resources get mostly concentrated in the hand of a few, people – especially the essentially egalitarian young male primates who were the basis of civilization – get fucking pissed off at dying for a few leaders (that are usually the moronic sons of former approved kings, or the compulsive liar politicians of late republics) and internal order collapses inexorably. too bad, but natural selection is a tough bitch. stupidity dies.
western (i.e., liberal) civilization works pretty much the same way all civilizations: astounding military conquest, territorial expansion, ensuing stupidity in managing social order. but some strange loops make liberal civilization weirder (and gets one wondering if this time it’s different).
anyone attempting to analyse or do something in the present is certainly advised to looking back to history as a teacher. but not as a moral teacher. to think that history is unfair – our side lost! – is already to give up any sort of teaching it may have. spooky ghosts won’t teach you what works. and what doesn’t work dies. in fact the very definition of “death” could be “not functioning”. whining about how wicked civilization is, or how improperly demoralized liberal civilization has become, is to ignore that, well, civilization slaughtered every other type of social organization and, well, liberal civilization overtook the globe. sadness is not an argument.
once one learns the lessons of history, the question is “what happens next?” good prediction makes fortune. the more moralistic “what should be done?” is going to look for ghosts. of course, individually everyone will have to decide what to do at every moment. that’s the predicament of human life: imperfect knowledge and hence free will. our feebleness entertains the gods. but if a blurry glimpse of the future is allowed to our primitive senses through prediction, fortune may be made.
so, what works for the Left in the wake of the 21st century, in view of history and the little prediction we can harvest? a few themes suggest themselves:
1) give up governments, go to small scale: fragmentation is becoming the worldwide trend, not onyl in communication, but emanating out of it into human organization. it’s a known in network science that centralized networks are less resilient (and hence less durable) than decentralized or (preferrably) distributed ones.
2) relentless outbreeding and/or genetic engineering towards human admixture (we’ve been through this yesterday, go check).
3) guns and AI are your friends; “proper science” is not: if we’re coming back to small-scale, lab-coat monks are not the raw materials. we need insane inventors, like old scientists, not theoreticians.
4) kill Christianity once and for all; side with witches: i am not one to despise the strength of organized rituals, but rejecting human imperfection in search for some “transcendental values” (even if they are oh so very progressive), and looking forward to taming dissent, is not at all what the Left feeds on. what ever happened to “we are the daughters of all the witches you couldn’t burn”. stick to the runes and the naturalness of paganism. the elementals are closer to reality than the Pope or the Good Book.
5) stop whining; start doing: the Left shall slowly perish into a whirlwind of complaints as long as it views its objective as “pleading for our rights”. the State doesn’t care, God doesn’t care, no one cares, which your supposed “rights” are. if you can’t build and defend them, they are void.
a realist Left, that understands power in order to effectively distribute it, that brings its madness into action (and not merely lodge it in low-grade literary academic papers) is the challenge ahead. if we fail reality, reality doesn’t go away, we do.
whining will only get yourself killed.