Thursday, May 10, 2007 10 Comments

Roth, castes, chimps and Rangordnung

Conrad Roth, whose literary erudition, unlike mine, seems quite genuine (if the masthead isn't warning enough, readers should know that I've never studied any of the subjects I expound upon with such professorial authority, and some commenters have already seen how easy it is to scratch my bogus polymathic veneer) does me the distinct honor of linking.

(I mean, doesn't just the name "Conrad Roth" sound like some celebrated literary figure? A man who might have clinked glasses with Svevo in Trieste, slashed Robert Musil with a sword-cane on the Ringstrasse, or consoled Edmund Wilson through his turbulent marriage with Mary McCarthy? I actually get the impression he's barely old enough to drink, but since I myself am a failed child prodigy I can hardly complain. Anyway, his blog, the Varieties, is well worth a visit.)

Conrad, if I may, is most interested by my failure to follow the convention - accepted by Hindu, Marxist and Scholastic alike - of ranking the castes. As if they were prepended to some Great Chain of Being, with innocent, big-eyed apes poised just below the squalid Poor, then horses and dogs, those noble beasts, and so on down to amoebas, lawyers and real-estate agents. I admit that this is customary and sensible, and I should explain my deviation.

I'm one of those who believe human social behavior is not entirely learned. Chimps and other primates exhibit many social patterns that would strike any human as familiar. They form tribes, reciprocate grooming, spring devastating ambushes in routine board meetings, and so on. One of these social patterns is, of course, linear ranking.

In a stable chimp society, every chimp knows his or her rank versus every other chimp. This exacts a mighty mental tax on the little chimp brain, but it enables these natural weightlifters to live together without constantly tearing each others' genitals off. (If you ever find yourself in a fight with a chimp, I recommend the fetal position.) We can think of this ur-Rangordnung as a sort of simian version of formalism. The Law of Chimp is that the little chimp shall yield unto the Big Chimp, and all shall get along.

When the system fails and ranks are unclear, chaos ensues. And this goes for humans as well - not just individuals, but castes.

In chimp terms, the history of the last 200 years is a four-way genital-ripping battle royale for reproductive dominance between the old feudal-clerical nobility, the new merchant nobility, various military brotherhoods, and what in Old Regime France they called the noblesse de la robe - the scholar or Brahmin caste. The losers in this struggle may keep their actual gonads, but they lose their repeaters, ie, the institutions which install values and beliefs in the young.

So, since the Brahmin victories of the 20th century, it's very rare for a young Western man to grow up in anything like an aristocratic or militaristic tradition, or to learn business in the traditional apprenticeship style. Instead all are thoroughly Brahminized, and if this doesn't take, they remain nyekulturny - Vaisyas, in a word, whatever their tax bracket.

People somehow assume that this change is an automatic consequence of modern technology, as though DVD players were somehow incompatible with fancy-dress balls, sadistic pseudo-Spartan boot camps, or learning a trade by actually practicing it. Of course, military history is for all practical purposes random, and surely if the Luftwaffe had won the Battle of Britain you'd be reading this on the Nazi Internet. I'd have to use delicate circumlocutions to try to convince my readers that young men and women might spend a little more time studying, and a little less giving each other horrible facial scars with obsolete edged weapons.

In any case, during this "modern" period - now ending, mainly because the Brahmins have reached the point where they have no real enemies left, and their credibility in conjuring up an Optimate menace of Colonel Blimps, pedophilic cardinals and servant-eating capitalists isn't what it once was - the linear Rangordnung did not apply. Instead there were two or more (I have lumped all the non-Brahmin elites in my "Optimate" caste, simply because otherwise there wouldn't be enough to fill a decent ballroom) castes contending for the Big Chimp spot.

We can see this most clearly when we look at the emotions different castes express toward each other. English, at least, uses very different words for group emotional response depending on the rank relationship of the castes involved.

For example, affection, as expressed from higher to lower, becomes caring or concern. So, for example, Brahmins care about the poor (Dalits and Helots). But when this same emotion goes from lower to higher, it becomes loyalty or respect. Not that Dalits have much of either, but I suppose Helots probably do. Historically, the relationship of reciprocal concern and loyalty, normally felt between elites and their subjects, is very common and remarkably stable.

Likewise, animosity, when expressed from higher to lower, appears as contempt. Expressed from lower to higher, it comes out as resentment. No one could possibly mistake these emotions for each other.

One key lacuna of Brahmin thought is a constant confusion and miscategorization of contempt and resentment. For example, the historical phenomenon that Brahmins call "hate" is most certainly contempt - for example, the attitude of many whites toward many blacks in the Old South. The attitude of many Brahmins today toward many Vaisyas - for example, San Francisco hipsters versus Peninsula suburbanites - is also contempt. And in both cases, the reciprocal animosity was and is resentment.

Yet Brahmins have a hard time engaging with this comparison. And they also have a hard time seeing that the genocidal outcomes of intercaste animosity tend to spring not from contempt, but from resentment. National Socialism, for example, was driven by the animosity of Mittelstand, Vaisya Germans for cosmopolitan Jews - resentment in a nutshell. The massacre of the Tutsis was pure resentment. And yet Brahmins, as they inveigh against "hate," and as they root out any traces of Optimate or Vaisya contempt with the wiccaphobic fury of their Puritan progenitors, seem to put an awful lot of energy into cultivating Dalit resentment.

What is so unusual about the Brahmin-Optimate conflict is that the emotion is, or at least was, contempt on both sides. Their view of the conflict is perhaps the less recorded, but I'm sure the late high Victorians lampooned by Lytton Strachey felt exactly the same way about him as he felt about them. In other words, they found him pathetic, just as he found them pathetic. In every hominoid species this is a recipe for titanic violence, and so indeed it proved.

Ultimately this is a major reason why I don't consider myself a "conservative" or a member of the "right." It is not that I don't agree with many of the thoughts of people like Larry Auster. But my goal is not to crush the Brahmins - not at all. My goal is to try, in my own small way, to remind them that they actually are the ruling caste, that their enemies basically no longer exist, that they can come down from their 20th-century insane chimp rage without getting their genitals ripped off and eaten by a lurking band of equally-enraged Optimates.

I regard the strategy of trying to engage Vaisyas (Pat Buchanan's "peasants with pitchforks") in democratic politics, as especially counterproductive. What makes a Vaisya a Vaisya is that he or she is a sensible normal person who takes an appropriate and healthy interest in his or her own life. Trying to involve these people in the disaster of democracy, in some sort of attempt to restore a Brahmin-ravaged Optimate culture that can no more be restored than Albigensian Provence or Mughal India, and which in any case was no more perfect than either of these wonderful and deceased societies, strikes me as an enormous mistake. It enrages the Brahmins and it achieves nothing, as the West has been run by its civil servants, not its politicians, since World War II. What is the glory and culmination of 40 years of American conservative politics since Barry Goldwater? The Bush Administration? Your honor, I rest.

If Vaisya votes are needed to help abolish our profoundly dysfunctional and moribund system of government according to proper legal procedure, fine. But let them vote once, on a proposition that is unambiguous and final, and prevents them from ever having to concern themselves with the ridiculous high-school absurdity of electoral democracy (so brilliantly satirized by Alexander Payne) ever again. Until there's an election in which one box is a clear mandate for abolishing the New Deal, if not Washington itself, democratist conservatives are wasting time and annoying the pig.

10 Comments:

Blogger The Lock said...

What percent of Vaiysas know that they are Vaiysas, you reckon? The beauty and tragedy of such an honest ideology like formalism is that for everyone to reap its benefits everyone has to buy into it. And since honesty isn't exactly one of the hallmarks of our species (unlike the chimps, perhaps) I think the Brahmins are out of the bag.

May 10, 2007 at 10:01 PM  
Anonymous PA said...

Mencius - A counterargument to yours is that perhaps it is impossible to merely persuade the Brahmins that they have won and have nothing more to fear from their former enemies. In the Brahmin mind, there is no rest for the weary. It's likely that absent Vaysia resistance, even if limited to the token, half-apologetic form of today's Republican Party or the masturbatory format of angry AM radio and far-right blogs, the Brahmin crusade for Social Justice would only intensify until all that remains of the land is a Mad Max wilderness with remaining sun-god Brahmins sitting in self-sustaining mountaintop fortresses, still chasing the ghost of Jim Corw.

Needless to say, I hope I’m wrong and you’re right.

May 11, 2007 at 6:39 AM  
Blogger Mencius Moldbug said...

pa, lock:

Unfortunately, I agree with both of you. The Mad Max scenario is all too easy to see.

At the same time, a little optimism: there are plenty of historical cases in which sanity has defeated insane fanaticism, even when the odds looked overwhelming. The Internet is certainly very good at transmitting fanaticism, but perhaps also sanity.

What happened in the Soviet Union owed a lot to the fact that the West existed and competed with it. Today's West has no West, unless you count Singapore, Dubai, etc, all of which have obvious imperfections.

But - a key ingredient of the fall of Communism was the fact that it created a social context in which the apparatchiks genuinely and sincerely believed - indeed, professionally, they had to believe - in doctrines which anyone on the street could see were ridiculous. This is a necessary condition for young, smart people to consider defecting.

But it ain't gonna happen tomorrow...

May 11, 2007 at 12:39 PM  
Anonymous Michael said...

While I don't see his name mentioned here it seems to me that Vilfredo Pareto has adequately described the conflict between Optimates and Brahmins in "The Rise and Fall of Elites" as that between lions and foxes, with the optimates taking the part of lions, and the brahmins that of the foxes.

The significant difference between the optimates and the brahmins is the rôle of inheritance. A real patriciate, which the optimate caste at least strove to become, depends upon the orderly transfer of wealth from one generation to another. This the rising brahmin class has managed to frustrate by the imposition of estate taxes and high taxes on higher incomes. Brahmin status, however, does not depend upon inheritance but upon the possession of credentials. The only way in which the tax regime permits the generational transfer of elite status is via the credentialling process, which is run by the brahmins. Thus, young optimates or the children of prosperous vaisyas are coöpted into the brahmin caste.

It is interesting to listen to spokesmen for the Democratic party and the left in general describe their antipathies to the Bush administration. The war in Iraq is always mentioned first, because it was the reason for the Democrats' gains in the 2006 election. Perhaps some other concern, such as public education or civil liberties will be mentioned next, but invariably, somewhere fairly close to the top of the list is their abhorrence for Bush's "tax cuts for the rich."

When one considers that taxation was hardly an issue in the 2006 congressional campaign, the prominence of this concern on the left's list of causes is remarkable. The fact that a higher proportion of Federal income tax is paid today by top-bracket taxpayers than was the case when top-bracket rates were higher hardly registers. That's because the left isn't primarily interested in maximizing revenues. Rather it wishes simply to discourage the accumulation and especially the intergenerational transfer of wealth.

A revival of the ability to transfer elite status between generations that bypasses the stamp of approval that is in the gift of brahmin institutions - the universities - is feared by them. Repeal of the estate tax, in particular, could lead to a revival of the optimates/lions, and is seen to threaten the ascendancy of the brahmins/foxes.

The alliance you posit between brahmins, dalits, and helots against the optimates and vaisyas is foreseen by Pareto when he points out that an ascending elite will often ally itself with some element of the lower classes in order to consolidate its triumph over an older and declining elite. We see this in U.S. history, for example, in the way in which wealthy New England industrialists aligned themselves with an incipient "brahmin" abolitionist movement, drew upon the fear that unskilled white free laborers had of competition from black labor, and set themselves up as champions of the poor enslaved southern Negro. This enabled the Northern industrial elite to trample upon the former landed and slaveholding squirearchy of the South. When the Northern elite had assured its victory, it promptly abandoned the poor blacks to a vengeful and fearful white working class in the South, as any objective reading of the period's history will demonstrate. See William Alexander Percy's "Lanterns on the Levee" for a memoir by one of the old superseded elite.

A useful summary of your brahmin/optimate conflict, from the viewpoint of an American disciple of Pareto is James Burnham's "The Managerial Revolution." What you have described was already underway six decades ago.

May 14, 2007 at 12:28 PM  
Blogger Aaron Davies said...

Linguistically interesting, especially to a sometime student of Japanese, where they take this stuff so seriously they conjugate for it. I like the idea of "concern" and "resentment" as the "irashaimasu" and "arimasu" of English.

June 13, 2007 at 10:00 AM  
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January 31, 2009 at 11:51 PM  
Anonymous Anonymous said...

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March 2, 2009 at 7:32 PM  
Anonymous Anonymous said...

^^ nice blog!! thanks a lot! ^^

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March 2, 2009 at 7:34 PM  

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