Moldbug's distinctive approach to politics is what he calls “anti-spin.” Dismisssing any humanist appeals to the heart, the text presents “the cold, gritty gears of the naked machine.” This permits him to sidestep the rhetorical burden of persuasion: “if you don’t understand UR [unqualified reservations, the blog where this was published], you are very unlikely to believe it. And this is better for both of us.”
The book circulates around a central paradox – how to square atheism with a belief in divine right. It is therefore unsurprising that the proposed corporate state is inspired by a covenantal understanding of contract law. Moldbug denounces his opponents for propping up 'muppet states' (paradigmatically exemplified by the Soviet Union and Maoist China) arguing that the appearance of independence and individuality conceal a deeper dependency. Moldbug prefers that these power imbalances be out in the open:
“To live on a Patchwork patch, you have to sign a bilateral contract with the realm. You promise to be a good boy and behave yourself. The realm promises to treat you fairly. There is an inherent asymmetry in this agreement, because you have no enforcement mechanism against the realm.”
Perhaps we could call this the 'puppy state,' one sustained by the political equivalent of scooby snacks, inquiries into one's status as a good boy, and games of catch.
Moldbug cheerfully proclaims himself in favor of exploitation and imperialism, in the name of peace, order and security. Crucially, all three of these are seen as identical in a cod Schmittian manner, against a democratic tradition that would divide them.
The notion of responsibility is decisive. The fatal flaw Moldbug detects in democratic regimes is their neglect of financial responsibility, striving in vain to limit government by means of moral responsibility. This leads him to worry about those wards of the state who require care but cannot take responsibility for themselves. He floats the possibility of a genocide of these dependents, ultimately shrinking back from this modest proposal and arguing for the construction of immersive virtual prisons:
“Our goal, in short, is a humane alternative to genocide. That is: the ideal solution achieves the same result as mass murder (the removal of undesirable elements from society), but without any of the moral stigma... The best humane alternative to genocide I can think of is not to liquidate the wards—either metaphorically or literally—but to virtualize them. A virtualized human is in permanent solitary confinement, waxed like a bee larva into a cell which is sealed except for emergencies. This would drive him insane, except that the cell contains an immersive virtual-reality interface which allows him to experience a rich, fulfilling life in a completely imaginary world.”
Taking as his point of departure the phobias of the left, Moldbug suggests that reactionaries should work to make the conspiracy theories of leftists a reality.
What tips the text over into the realm of dystopian nightmare is ultimately Moldbug's foreclosure of man as a rational dependent animal. Missing in Moldbug's praise of self-control is an acknowledgment of the liberation accompanying the realisation that one is not the master in one's house.
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Take two. Moldbug is a creative thinker, but any originality in his argument is derived from presupposing the very model he's trying to defend. It's easy to underestimate or mock the power of Moldbug's covenantal conception. This would be a mistake. Analogies between citizen/State and man/God are the bread and butter of political theory. The issue is that Moldbug unnecessarily restricts this contract. To tease this out, consider the contrast between Shamai and Hillel. Moldbug's jurisprudence bears striking similarities to Beit Shamai's model, popularized among contemporary conservatives by Leo Strauss. On this conception, what we owe to God is unthinking obedience. Beit Hillel's model makes room for God to be wrong. Perhaps the most interesting moment in the Hebrew Bible is when Moses refuses to carry out God's order for genocide, on the ground that genocide would be inconsistent with God's own law. The Talmud gets very excited about this, understandably. Returning to Moldbug, what he seems to have never considered is the possibility that the best form of obedience to God is to point out the contradictions in divine commands. Following the analogy, we see that a State can only be improved if there are possibilities for dissent. Virtualizing dissent leads to one of two bad outcomes: either dissent is rendered irrelevant, in which case the State stagnates, or dissent gains traction unofficially and begins to undermine the legitimacy of the State. If what Moldbug wants is undivided sovereignty, it would be in his own interest to switch from the Shamai to the Hillel model. The issue is that if he were to do this, he would have to read Spinoza, who first codified a conception of undivided sovereignty based on reason alone. But of course, Moldbug won't do this, since really he doesn't care about undivided sovereignty. What he cares about is making monarchy appear plausible again, and discussing sovereignty is just his excuse for his underlying agenda of defending the conquests of corporate kingship.