The Environmental Protection Agency, the last time I checked a regulatory body charged only with enforcing legislation, is “deliberating” on expanding its own powers through the Rio Conference scheduled to be held in June 2011. That’s right, a government agency filled with unelected bureaucrats is effectively deciding whether or not it wants to make law and expand its own powers, all in the name of promoting “sustainability.”
The murder of Western culture by the left’s secular prophets left a gaping void in the souls of men; one yearning for a worldly master to seize control from the deposed heavenly one. The Unholy Trinity of Karl Marx, Sigmund Freud, and Frederic Nietzsche laid the foundation for the totalitarian state on God’s chalky sepulchre, on whose pyre man erected vast marbled monuments to ego, massive ziggurats down whose steps the blood from human sacrifices would pour.in
The angst of being born into a universe profoundly alone, and the pathos of being consigned to death from one’s conception, led to modern man’s cognitive demand for emancipatory release from the strains and constraints of this world. The palliative sought was found in the demoralizing yet liberating anthem of Nietzsche for man to move “beyond good and evil.”
The disavowal of morality is freedom caved in upon itself; it is the void that results when one rejects God, and then goes one step further, by refusing to acknowledge the individual’s right to live for himself. Self-control becomes an obstacle to elites who seek power outside themselves to fill their spiritual emptiness within. Resultant political madness leads to destabilization, and crisis leads to the cries of the cowering masses for normalization on any terms.
The rationalization of elites who crave power is nonetheless inevitably parsed in the language of good and evil; their proposals are intrinsically good, and those of their opposition are intrinsically evil. This switch from universal objective morality to personal subjective morality is a key to understanding power elites who divorce morality from means and who elevate ends that invariably provide them with more personal arbitrary power over the lives of others.
The great tactician of today’s New Left, Saul Alinsky, was quite Machiavellian in that he called for “radical pragmatists” not to become separated from reality. But it appears to be a truism that serial deceivers on the left who proffer their warped vision of the good as an excuse to use immoral means to attain power for its own sake inevitably wind up believing their own lies.
But if the pragmatism of these radicals in some sense represents the imbuing of amorality into political decision-making, the ideology nonetheless leads to unimaginable immorality when exercised.
If one doesn’t believe in right and wrong, one can commit greater evil than even if one desired to be evil. Why? Because at least with the man who believes in good and evil and rejects the good, there is still the presence of a conscience, and the possibility that he can either see the unnecessary cruelty of his ways or grow weary of them as the emotional gratification or high of inflicting pain on others wears off.
The cold-blooded “radical pragmatists” on the left are fully capable of coolly and pseudo-rationally abusing power in a methodical and relentless matter to break down all opposition to their plans for human domination, including the opposition of humane morality itself. Once morality goes, and more specifically, respect for individual human life, the world can easily become an abattoir.
Foreseeably, due to the inherently totalitarian nature of radical environmentalism, or more fashionably, sustainability, humans could once again become sacrificial fodder for elites’ abstract causes, that is to say, their personal security. The supposed human herd could be thinned through wars, engineered famines, poisonings, sterilizations, or manmade diseases, everything and anything is on the table for the radical pragmatists. And suffice it to say, with our present state of technology, these demented elites’ power base would be great indeed should they somehow consolidate global power.
Fortunately, there are a number of potential flaws in the creation and function of any totalitarian human system that one can draw some hope from:
1) When egomaniacs conspire to dominate the world, the end is the fracturing of the coalition. It comes down typically to the fact that one party will not yield power to another, or for the greater interest of the grand coalition. Mutual distrust reigns and the coalition splits or the parties tear each other apart in a mad scramble for the top.
2) When a complex human system gets more centralized, there is a tendency for there to be more chaos, not less. Lack of information abounds, leading to inefficiencies. While it is true that technology can mitigate some of the problems past centralized regimes experienced, there are still too many variables taking place in real-time for elites to administer a massive polity and maintain control over the long-term. In sum, reality is a bitch.
3) Humans are not infinitely malleable. While in some scenarios they may crave outside control, they are intrinsically driven by biological motives to live one’s own life and to succeed relative to others. Frustration of human desires leads to demoralization, which leads to corruption, economic decay, and collapse in the long run. To quote from Aristotle, “Tyrannies tend to be short-lived.”
These are not overly optimistic claims, but are rather inferred from objective reality and human nature. If elites want to construct a staticof a world, they would have to make human beings static and without motivations of their own. It is no accident that the ancient Greek word for revolution was stasis. If elites think they can avoid stasis through massive waves of propaganda, it is a fact of neuroscience that repetitive agitation leads to desensitization. There is no circumventing the fact that demoralization comes inevitably from the frustration of man’s natural desires, and particularly, his desire for happiness.
Adding complication to the would-be tyrants’ schemes, the global masterminds need to avoid death in order to found and continue any comprehensive regime. Plans beyond the revolutionary stage involve preserving the institution they founded; that is, if they desire it to remain in tact. If the elites choose to have institutional stability by following a singular global despot, there is the danger of intra-organizational tumult during transitions, especially those connected with death. If the elites allow the despot to choose his successor, then the despot may choose a weak one to mitigate threat of assassination.
Personal dynamics of exclusive groups wielding greatthat there is great instability at the top, as the vicissitudes of immoral characters and their interactions are amplified throughout the system, leading to shockwaves and unimaginable consequences.
If the elites opt for an egalitarian power-sharing arrangement, various unspoken coalitions of like-minded individuals will form and shift, and the organization will take on the trappings of high school politics, as petty recriminations and hurt feelings will rule the day, and distract the politicians from effectively ruling the state. Without ample threat from the masses to rise up and overthrow them all, the organization will simply decay into power-struggling coalitions. The world economic order will likewise decay, as the ruling group destroys itself.
Ironically enough, even in the worst totalitarian system, it is the fact of human death that can give subjects the greatest hope. For no set of rulers can live forever, and it is the nature of egomaniacs, particularly sheltered ones, to seek meaning in grandiose plans. This necessarily entails overturning the existing order.
Whether challengers to any totalitarian state would seek to overturn the existing order based on lies, or on eternal truths, is the key question. For one might suppose that elites who have lived within a deceptive ruling class might seek something greater and more glorious for themselves; and that requires founding an order based on truth, human life, and the promotion of happiness.
For who can be happy for long enslaving people who are not grateful for their enslavement? Such a state of affairs where rulers easily preside over perpetually miserable human beings would not only represent a hollow victory over others, one not garnered by merit but by the accident of technological superiority, it would get quite boring.
Immorality can only perpetuate itself for so long before it collapses in on itself; thus sparking the innate drive for the true, the just, and what is conducive to human life and happiness; if only to be contrarian, people would eventually seek to be right.