CCCLXIV – Cool Story, Bro

Or, 10 Rules for the Catholic Reactionary

All this stuff with the society of Scootland is interesting but I’ve said here and elsewhere that I’m not going to suggest we advocate for Monarchy, so what is the point of all this? What can we take away and bring with us to real life?


  1. Don’t Vote
    • Secede from Liberalism, stop voting. Help change the culture to one centered on virtuous values and truth, rather than performative political gestures and populism.
  2. Advocate for a Just system of taxation
    • Taxation can be evaluated by mechanism, by amount, and by calculation method. Advocate for justice in all three.
  3. Respect & Obey Authority
    • Zippy: Obedience is Voluntary. Obedience is Mandatory. Both/and, not either/or.
  4. Live imaginatively in your home, and serve your community with the intent of bringing your imaginings to reality.
    • Love your country and your community and see the good and seek to emphasize the good, true, and beautiful.
  5. If you have land, use it productively
    • Self sufficiency is always good and always cheap. Do what you can to use your land productively.
  6. As a matter of self mastery and self improvement, seek training in defense. Be a defender to your household, and a defender to your community.
    • It’s just a good thing to do. Be useful, and be a protector of justice. God willing you won’t need to fight for Justice, but be ready just in case.
  7. Write letters to your representatives
    • This is actually probably better than voting. It is direct, personal association with leaders and allows you to represent your ideas to them. They may never read it but if you want to do something, that is a perfectly valid thing to do for a politically aware reactionary who doesn’t want to content himself with merely not voting.
  8. Be involved in your children’s formation in religion, politics, and all areas of education
    • If practicable, send your children to the parish school, do not send them to public schools. Be involved in your parish and in bringing the best out of your parish.
      • If you don’t like your parish, then change your parish.
  9. Understand Tradition, ritual, and precedent, and bring those things into your home, bring them (if they are not already abundant) into your parish.
    • These things give a certain predictable regularity to life and become joyful milestones everyone looks forward to.
  10. Consume the cultural output from your culture and avoid the cultural output that is contrary to your culture.
    • We are talking about political or religious culture first and foremost. If you want to read the news, read news that is biased the way you are biased. Look at art that promotes your culture, read books that share your values. Understand that variations of these exist that seek to undermine your culture and it is best for your good and the good of your household to censor things that are contrary to your values.

AMDG

CCCLXIII – Law, Citizenship, and Multigenerational Sovereigns

This is Part 5 of a series on the hypothetical nation of Scootland. (Part 1, Part 2, Part 3, Part 4)


We are in an interesting position now with our model of the fictional state of Scootland. We have some bones but a few open questions still. How does the concept of citizenship work? In nations with universal or even limited suffrage, there was a clear connection between citizenship and the right to vote. Scootland is not a Liberal society so there is no policy making by vote. The King is the sole decision maker in almost every facet of government. So Citizenship obviously will have a different meaning since there is no voting.

We also have intentionally avoided talking about micro-laws but I think it would be worth while to discuss it a little bit, as laws and judging and justice are all important parts of society, and will help determine the stability of the relationship between subjects and sovereign.

Finally, I would like to consider something I have talked about in a vacuum, namely, how to control for the goodness of the sovereign across generations. Let’s dig in!


Citizen Subject

Being a citizen of Scootland would be a different experience. There’s no voting, so there’s no method of control, except what I have been jokingly referring to as the “Kids-table council” which is an advisory council of subjects to the Sovereign, and serves as a release valve for popular discontent. The body would be split into two kinds. There’s the body that serves at the discretion of the King, which would be the People’s Council. The People’s Council is only in session when convened by the King and when the King is present. Absent the presence of the King, the People’s Council still needs to meet to discuss things and plan recommendations for the King. These informal meetings would be called the People’s Congress. The Congress is a meeting without the King, and is designed to iron out specific recommendations. The Council is a meeting with the King, and is designed to present recommendations to the King.

I mentioned previously that Scootland has birthright citizenship. That confirms both a duty and a benefit. The duty is one of loyalty to the Sovereign and to obey all his lawful commands; the benefit is to receive the custodial care of the sovereign, and to allow oneself to be put under his protection. Upon achieving the age of majority (18 is typical in America so let’s say it’s 18 in Scootland), one can attend the Congress and voice ones concerns. I imagine the Congress being kind of like a town council, with elected members merely for the sake of giving the body order and structure but not with any formal authority. These elected members elect from among themselves a Speaker to actually give the presentation of the matter at hand to the Sovereign in the Council.

There can be smaller versions of this Congress/Council phenomenon aimed at the lesser Nobility (Dukes, Counts, Barons) designed to address concerns more locally. The National Congress and the National Council would be aimed at National problems.

So really, Citizenship just identifies you as a subject of the sovereign, and all that implies.


Justice and Legislation

There’s two aspects of this, one is law and one is justice. Law describes the process of making laws and Justice describes the process of enforcing them.

There’s a real risk here in thinking about Legislation in a positivist way: that everything must be documented. So we’re going to have to get creative so that we can avoid having to create a legislature in our model of Scootland.

The first kind of law is going to be Tradition. Tradition is ceremonial practices which make the people happy to do and lend legitimacy to the official participating. Maybe it is tradition that the King convene the National Council on the day after New Years (New Years Day being a feast day). Perhaps there is a tradition of the Coronation mass, where the Church installs and blesses a new sovereign. There are Church traditions and State traditions and they can and do bleed into each other.

The second kind of law is going to be Edict. Edicts from the King are official decrees that define some way of doing things, change some rule, etc. Taxes are encoded in Edicts, if there was a law banning wearing purple shirts on Thursdays, it would be an edict. Edicts are the closest thing to positive law but silence on some matter in an Edict does not imply legality or illegality.

The third kind of law (in no particular order) is Ecclesial Law. The first part of consideration of acts is of it’s morality and then of it’s legality. Where positive law (edict) is silent, moral law prevails–and moral law cannot be overridden by edict either.

Excursus: This is probably why positive law is a problem. Absent moral convictions or considerations, one feels the need to define every little thing. In fact, with a moral law superseding positive law, there would no longer be a need to be expansive in legislation.

The fourth kind of law is Common Law. Common law is the sum of judicial judgements and allows judges to rely on precedent and, in effect, tradition. Common law is extremely conducive to stability because it provides a unifying force for the cause of Justice across time, space, and people. Deviations from common law become destabilizing.

The fifth and as far as I can tell last kind of law will be Ordinance. These will be local rules specific to a village, a city, or community.

The practice of Justice is going to reflect the structure of society, as it cannot help but do. We live in a democratic society, so we believe a Jury is a good method of deciding cases. Scootland is not a liberal society so there will be no juries. The King of course will be the chief justice but may delegate authority to Judges who act with the authority of the Sovereign to decide cases. Cases decided by judges can be appealed to the Sovereign, but the request for an appeal would need an endorsement of one of the lesser nobles just to keep the volume to a minimum. The sovereign would not hear the case again but receive documents and decide.

Justices would review first the moral law, then edict, then ordinance, then weigh all of these in light of tradition/common law precedent. Their verdict would enter common law and that would be that.

The challenge of corrupt Judges would be resolved by this simplified appeals process as well–the King could intervene quickly and easily in blatantly unjust decisions.


Sovereign Succession

We have two questions here: how to structure the rules for succession, and how to incentivize a good sovereign. I talked about incentivizing a good sovereign HERE and determined three methods of doing so:

There are three protections for the subjects from a bad sovereign. First is Tradition, which limits the sovereign in behavior and custom. Second is formation, which inoculates the sovereign against being tyrannical by forming him in the first place to have strong and positive values. Third is agitation, which is when the peasantry voice their discontent to the sovereign in varying degrees of peacefulness. 

Tradition is, in one sense, a way of holding the Sovereign accountable: it sets expectations. Formation is the family life, where a father must form his children to be good and just. We have created a formal mechanism for Agitation in the form of the National Council, which represents the concerns of the populace to the Sovereign in the form of policy proposals. I think these methods will work because the system also provides negative reinforcement for bad behavior across the board. If the sovereign is unjust in his evaluation of appeals or in administration of Justice, he will hear about it from the people. If he is arbitrary in exemptions from tax or corporate laws, he will hear about it. If he is heavy handed with law enforcement, he will hear about it. The National Council really just ensures that the King cannot insulate himself from hearing what is going on with the people. This plays a big part in ensuring the Sovereign not just behaves well but also that he cares for the population.

So then we get to the question of the means of succession. Primogeniture? First born son? First born child in general?

I am partial to the First born son method because it preserves the family name, which the people will come to love like the house of Windsor in England. This is somewhat arbitrary, as there is no reason to suspect that women would not be just and capable sovereigns, but including them in succession means that the surname of the royal family will change more frequently. This may be a simple matter of taste. In the case of a Sovereign who has no sons, I think that is when the exception is made to pass the line to a daughter, but then son-succession resumes, again so that the surname remains stable. In the event a sovereign has no children, it passes to the next of kin, and resumes from there.

There’s another question of what to do with second sons and daughters, who are not in line to rule over anything?

Diplomatic marriages are a custom as old as time, and giving appointments to political positions, especially close by, helps protect them in case the Sovereign should die in sudden and tragic circumstances. All children should feel a personal responsibility for the affairs of the state and should not be neglected in formation because they are not high on the line of succession.

Wars of usurpation would be a concern, but modern technology avoids doubt as to lineage, so I think it would be less of a challenge to determine who is the legitimate heir.


I think this gives us a fairly thorough look at life in Scootland. I am unsure where to go next with this idea, any suggestions? Again: constructive criticisms would be greatly appreciated–I am not capable of looking at this objectively, so any insight into areas where I have favored an idealistic interpretation over a realistic would be helpful to refining the idea.

AMDG

CCCLXII – Things Going Wrong

If you saw a version of this article posted, for some reason the date it posted was “yesterday”–I think because I started the draft on my phone. I have deleted the prior version and reposted this version so it would correct the timestamp to be “today”. Thank you, WordPress.


What are things that can go wrong with a nation state?

  • There’s corruptions of power
    • Military Power, powerful generals who want to make a name for themselves and parlay their power into a title
    • Ecclesiastical Power, where Church hierarchs enrich themselves and seek more expansive latitude within the state
    • Political power, where Nobles and Aristocrats are trying to control more and more of the apparatus of state.
    • Economic Power via Corporations, where profit-making entities seek more expansive latitude and occasionally exceptions within the state.
    • International power, where foreign entities seek to influence the affairs of Scootland in their favor, perhaps for favorable trade deals or exceptions to a fairly restrictive trade policy.
    • Populist power, where agitators drum up popular support among the people in order to change some way of doing things
  • There’s corruptions of Justice
    • Authorities who are willing to allow injustice for a price or otherwise some personal gain
    • Law enforcers who fail to enforce the law for a price or otherwise some personal gain
    • Corporations or landlords who engage in unjust or questionably legal practices
  • There’s corruptions of authority
    • An unjust use of force to enforce a just law
    • An unjust use of force to suppress a popular demonstration
    • An unjust law which harms the people
    • An unjust tax which harms the people
    • An unjust international policy which harms the people (or the people of another state).

The second two broad categories fall under matters of law and the specific system of justice. There will always be corrupt people but you hope the culture is such that it roots them out and isolates them. The real concern is the first category, corruptions of power, because these can be very destabilizing. In Ancient Rome, the Senate usurped the power of the King and made themselves primary, ushering in the Republic. Any time you have a body that views itself as being in competition with or resentful of a higher authority, they will gradually seek to reduce that authority and increase their own. So far I have not addressed a legislature for this reason–the fear is that a legislature represents a bastion of classical liberalism. There needs to be a mechanism for crafting and judging laws without relying on a populist conclave.

The absence of classical liberalism does not mean that power struggles will not happen, they certainly will. So here I plan to discuss what the controls or solutions are to these particular problems.


Controls for Military Power

A large standing army gives Generals a significant amount of power. Financial power, as a category on the Sovereign budget, and personnel power in the standing army. There is always a risk of a military coup to overthrow the sovereign. These also happened with worrying regularity in the Roman era.

The first control is that the professional military ought to be small. It is the smallest possible size to be maximally effective at first-line national defense. This means that a military coup, while possible, would be more challenging because the first-line military is the smallest part of the national military apparatus.

The second control is that the Generals serve at the discretion of the King. The King can reassign a general, dismiss a general, or appoint a general arbitrarily, because the King is the chief officer of the Military. A General who is beloved by his troops and is making noise about a coup or some other thing can be dismissed from service or reassigned to another regiment to whom he would be a foreigner. This might make the troops unhappy for a time but as a professional army they would be bound otherwise to serve for a certain term, and their only recourse would be to abandon their service or to revolt against their new general, both of these things being blatantly bad things if not crimes and easy to identify and suppress.

Because during war-time the army would swell in size and gradually increase in skill, the Sovereign has an incentive to keep wars as brief as possible, to avoid giving Generals too much war-time power that mitigates the controls in place in peace-time. This is a two-way control, where the Sovereign controls for the military and the military controls for the sovereign.

The result here, I think, would be a stable relationship between the Sovereign and the military.


Controls for Ecclesiastical Power

The Church is given a much more central and much more expansive role in this model, and the risk naturally being that certain Church hierarchs would abuse this power and seek more of it. This is part of the calculus for not including a Bishopric in the political schema–the Ecclesial hierarchy is parallel to and separate from the political hierarchy. The Church exists within the State, the state is subject to the authority of the Church, the two owe duties of mutual obedience and cooperation.

There are two avenues for Ecclesiastical Power that remain, since they would be somewhat isolated from political power. These avenues are economic power, as they would still receive a Tithe; and legal latitude. The Church could seek to exempt herself from taxes for example, or corrupt hierarchs could bribe politicians to get their way. The primary control there would be transparency–the Archdiocese of Scootland could report on it’s activities to the Sovereign, who could hold them accountable for high incomes but low results. The Church should also not be exempt from Land or Sales taxes, as it conducts business in the name of the Sovereign it should still “give unto Caesar that which is Caesar’s”.

Corruption and bribery fall, again, under a different species of problem, relating to the specific legal relationships between various entities. I will say only that the Titled Nobles to whom are delegated authority over the Duchies, Counties, and Baronies of Scootland serve at the discretion of the Sovereign, and if the Sovereign becomes aware of unjust behavior by the Nobility he can dismiss them and replace them. He cannot interfere with the Ecclesial hierarchy but that wouldn’t stop him from reporting bad affairs to Rome and encouraging the Church hierarchy to take disciplinary measures on any bad fruit on the Ecclesial vine.

I think this would result in a stable–but not without turbulence–relationship between the Sovereign and the Church.


Controls for Popular Power

Populism is a hard problem to root out. Essentially, an unhappy people without some place to vent their frustrations will rise up in revolt periodically. That’s part of the genius of democracy: an unhappy people go to the ballot box and release their revolutionary frustration, rather than doing so with a glass bottle filled with gasoline.

Especially since the cat of classical liberalism is out of the bag, in Scootland it would be difficult to suppress that knowledge. The first step to avoiding popular revolts is to get and keep the love of the people. This requires a sovereign trained in virtue and intimately connected to the lives of his subjects.

Second, there does need to be a formal mechanism for the people to express their concerns directly to the King. This would be like a consultative council separate from a legislature, but perhaps they provide policy recommendations to the King to address pressing issues.

It feels kind of like a “kids-table” council, especially because there is no binding resolution they can pass, just make recommendations to the King. Perhaps if they can get a noble–a Baron, Count, or Duke to endorse it, the Sovereign would take it seriously, but even with such an endorsement there is no obligation that the King should act on their recommendations. A great thing about such a council is that it would serve as a place for the public to release their political frustrations, and it creates another axis for political power that would need to be managed. Perhaps the ultimate control would be that the King himself convenes the people’s council and so all the work needs to be put in before the King is sitting in front of them to figure out what they are going to say. That way the King can dismiss the council also if they are getting to agitated and wait a while for the heat to die down–or manage some complaint they are raising consistently.

The rules of the “kids-table” council would effectively be that they raise policy recommendations to address specific problems and they take heads-or-tails simple majority votes on whether to present it to the King. If they can’t get a simple majority to agree that a certain thing is a problem or a certain thing is a solution to a problem, then there’s no need to waste the King’s time.

I think this would result in a bit of a political tug-of-war but at least it gives the people a venue to air their grievances, and it gives the King a ritual obligation to convene them and listen. It forces a relationship to exist between them–it is harder to be violently angry at an absent abstraction. This would result in an increase in stability.


Controls for Economic Power

At the time I started drafting this article, my number one concern was Corporations. I think the controls here are very simple: No multinational firms are allowed, Corporations must be independently chartered in Scootland and be majority owned by Scootland citizens or entities, and their cash must be held in Scootland banks. These create strong anchors to Scootland and hinder international gamesmanship. The power of the purse is very real, and there would be a real concern about corporate bribery to receive exemptions from certain rules, but the lynchpin here is that Charters would be certified at the discretion of the Sovereign and if they are misbehaving there would be a danger of the sovereign revoking their charter and terminating their (legal) operation.

But David the Barbarian raised a point that there’s something of an incentive for a guild system or cooperative. Guilds would certify a trade, it would provide a mechanism for ensuring quality and consistency, provide opportunities for apprenticeships. There could even be competing guilds for the same trade–no reason to limit to one per trade, as this consolidates power and introduces some instability–so competition becomes the mechanism for the guilds to differentiate themselves. The People’s Blacksmiths Guild wants to be seen as the highest quality, but the Blacksmiths Guild of Scootland introduces some new training method that increases their production time, lets say.

Cooperatives would also serve as cost saving measures. A certain coop, lets say they are geographically restricted to be local, so a coop cannot transcend a counties borders, lets say. The coop purchases supplies (and pays sales taxes) and then distributes those supplies to the members of the coop, and the members of the coop operate as usual and contribute a portion of their revenue to the coop for continued purchase of supplies. The geographical limitation of coops helps prevent a massive national coop from forming–perhaps they become associated with Guilds but there would not necessarily be a requirement that coops are guild affiliated. It would probably naturally shake out that way.

The Guild and Coop system would be enough to positively affect a lot of industries, leaving Corporations to fill the gaps that cannot be filled by guilds or coops. By limiting their scope, Corporations would be somewhat defanged and have reduced power and influence. The Guilds would be controlled by competition, the Coops would be controlled by geography. All of these factors would serve to mitigate the power of consolidated economic means and the corruption that frequently accompanies this. This would create a stable relationship between Economic organizations and the Sovereign.


Controls for International Power

Minimizing foreign influence can be difficult at times, because there are many clever ways for a foreign entity to infiltrate a nation and influence affairs in their favor. One way is economic, which has been mitigated above through discussions of Corporations (no multinationals) and trade (no depletive exportation). The methods of influence that remain are through information and through diplomacy.

Diplomacy is simple, because the Sovereign is the chief diplomat of the land and all ambassadors serve as delegates of the Sovereign. Non-diplomatic relations, between say a Duke and a foreign nation, would be strictly illegal to begin with, but even if a wayward Duke accepted bribes there’s little the Duke could do to force the matter, as the Sovereign is the chief decision maker. This, and the Nobles serve at the discretion of the Sovereign so they could be dismissed if they violate their oath of loyalty to the King.

Information is more challenging, but a determined propaganda campaign by a foreign power only serves to influence the people, and the people have no direct authority other than to represent their opinions via the “kids-table” council. All of these controls serve to force foreign powers to direct their primary focus to the Sovereign and to ensure the Sovereign is hearing and considering their requests.

A corrupt sovereign could certainly make bad decisions that favor the foreign power, but exemptions from rules would be immediately obvious and receive the immediate displeasure of the people. There’s a negative feedback loop for every bad decision the Sovereign could make, and the Sovereign has all the power to address bad decisions by subjects of nobles.

This would result in a stable relationship between foreign powers and the King.


This has been an exhaustive look at problems with this model for society, as illustrated through the fictional state of Scootland. I am ever at risk of being blind to my own faults, so I welcome constructive criticisms of this model. The more we flesh it out the more coherent it feels, but the law of unintended consequences tells us that there’s ways this kind of society would run completely off the rails.

Let me know what you think!

AMDG

CCCLXI – Addressing Some Open Questions

In our previous article, where we introduced a conceptual social model under the framework of the fictional kingdom of Scootland, there were some questions which were open and which were raised by commenter David the Barbarian. Let’s tackle some of them.


Question 1: What happens to the Suburbs?

To answer this, let’s try and understand why suburbs exist today. Suburbs exist around cities, and generally are oriented towards cities. Cities contain jobs, suburbs contain people, and transit allows the people to get to the jobs in a reasonable amount of time. The suburbs allow for people to own a decent sized plot of land yet still have all the convenience and benefits of city life. Suburbs are only possible in areas that do not use the land itself for income (as in the Rurlands), and are only possible where transit is achievable to and from the City. That is to say, there is some distance from the city beyond which the commute is impractical and within which it is more profitable for developers to build homes than to work the land.

David’s comment says:

The distinction between Urban and Rural is very mixed up, turned upside down in some ways, in our time. Traditionally, the rural estate, from the crofter to the plantation, is a mini-city, a great deal of its goods are produced by itself. The monocultural agro-business and the suburb are mostly a product of technology, as well as social and economic factors, of modernity.

So, what I now see this thought experiment as affecting is making suburbs, exurbs and ruralish areas much more urban and rural in different ways. They would have to be more compact and more self-sufficient. The commuter town would just not work. That all would probably be more good than bad.

The incentives in the Rurlands are for self sufficiency and efficient land use. Because the Land Tax penalizes acreage, the priority in the Rurlands is to get bang-for-your-buck. If you can provide for all your necessities, and do so cheaply, then you won’t need to compound your tax burden with sales tax, and you could even multiply your income by selling the surplus of goods you provision for yourself.

The incentives in the Cities are for income maximization per acre, because the Sales tax penalizes economic activity. If you can build a high quality, low maintenance apartment building, you will earn more income than you pay in taxes both Land and Sales. Commercial properties would likewise want to maximize inventories available for sale to people, and the service economy would want to maximize revenue-generating employment per acre.

So lets say I am a citizen of Scootland and I have a white collar service job near the city but I don’t want to live in the city.

The land use outside of the city would not be efficient because it would not be producing anything from the land; neither would it be income maximizing for anyone but the banks in the form of mortgages, but again the ideal use per acre is for multi-story high density housing or low cost high inventory commercial real estate. So Suburbs just would not be an efficient use per this tax structure, not to say they wouldn’t exist but they would be much smaller.

Edit: It just occurred to me that we would get a series of wealthy countryside villas, because only the wealthy would be able to afford land that doesn’t need to be worked, and they could build a nice and/or luxurious compound on a small enough plot to get recreational use out of it. This mirrors what I believe we saw in the ancient times.

This introduces another problem I hadn’t thought about, so let’s look at that next.


Question 2: Roads and Highways

The incentives in both the Rurlands and the Cities are essentially income maximization per Acre, but using different methods. The Rurlands method is maximizing income by self sufficiency; the Cities method is maximizing income by density. Surface Area becomes a hot commodity to the sovereign–the Sovereign’s goal is maximizing tax revenue generating surface area of his Kingdom. So let’s look at roads and highways for a moment.

  • They are expensive to maintain
  • They consume a lot of surface area
  • They increase the efficiency of transit between the Cities and the Rurlands.

To put it briefly: Roads present a tradeoff between the movement and sale of goods within the kingdom and income generating surface area.

To my mind this tradeoff incentivizes highways between population centers and is another mark against suburbs, because suburbs consume a lot of surface area without being self sufficient or income generating. We would end up with a system of villages oriented around specific economic activities and highways between them stretching over undeveloped commons. You want quick and efficient transit and you don’t really want a sprawling road system–you just want to get people and goods quickly and easily from point A to point B.


Question 3: Military and The King’s Peace

I decided to combine considerations of national defense and domestic peace enforcement. The King ought to have a small professional army deployable immediately in case of an invading, aggressive neighbor, but it ought to remain small. the domestic peace enforcers would serve as the next line–trained for combat but deployed to keep the King’s Peace within the national borders. They would be deputized by the Sovereign and be charged with ensuring peace and apprehending people who violate that peace until the Justice system can evaluate their case. In times of military crisis they would be deployed with the army.

The third line would be a pool of volunteers, like the national guard, who train periodically but are otherwise considered civilians. The fourth line would be drafting military age men, let’s call these Irregulars. To reiterate:

  • Small professional army, sized appropriately to effectively mitigate risks of immediate military danger.
  • Modest force of law enforcers, whose immediate priority is the King’s Peace but as martial men are also prepared for national defense.
  • A substantial force of Volunteers, who train periodically for some term but are otherwise considered civilians.
  • A huge pool of irregulars: military-age, able bodied, civilian men who are draftable in times of crisis, but not otherwise engaged in military activity.

The sovereign’s responsibility would be to avoid deploying them aggressively, as unjustified use of the populace would be immediately unpleasant to all the subjects; and to keep this military pool large enough to deter aggressive neighbors.

Law enforcement would be funded locally as much as possible, and it would be the responsibility of the Nobles to ensure they are well staffed and supplied. It would be the responsibility of the Sovereign to ensure law enforcers and national-guard volunteers are trained and equipped for combat if necessary.


Question 4: Education & Universities

I like the idea of education being an ecclesiastical responsibility. This ensures that education is linked to the search for truth and that science, rhetoric, history, are all validly joined as aspects of God’s creation. There would already be a Church in every town and village, so why not include parochial schools as part of that? Tithes both from subjects and from the Sovereign (The sovereign being subject to the Church and not in competition with it) would fund pastoral duties as well as parochial schools.

Advanced studies would take three different tracks: Professional/Vocational schools, Seminaries, and Philosophical universities. Professional/Vocational schools would train students for work in a trade, in a profession, in a service, whichever. I went to school for Accounting, I would have gone to a professional school for accounting. Seminaries obviously would train both Priests and teachers. Philosophical universities would be for the truly advanced and learned men and women who are studying and advancing the search for truth. Seminaries would be funded by the Tithe, Professional and Vocational schools would be funded by private tuition and professional sponsorships/apprenticeships, and Universities would be something of a patronage model, like the arts. A learned man would receive a patronage to conduct his studies at a place of learning in some quest for truth. The patronage would pay for his necessities and a fee to the university to allow him to live there and access the academic resources of the university.


Question 5: International Trade

We’ve already built out a model for this, somewhat. The policy would be that products would not be permitted to leave the country so long as some domestic need is unmet. For example, if there are starving people anywhere in the country, the King would not permit exporting food. If there was a lumber shortage in one part of the country, we would not export lumber from another. Exporting is for surplus after needs are met.

Foreign investment would be tightly controlled as well. Again–foreign companies wanting to manufacture goods would not be able to export raw materials–raw materials would never be exported, because they must be used to serve domestic needs first. Neither could manufactured goods be directly exported unless domestic demand for them was fully satisfied. Effectively, anything produced and extracted, all economic activity, would be geared first towards satisfying domestic needs, and then be permitted to exit the country. It is the failure of this that leads to a permanent third world and exploitation of resources and workers in other countries. No matter what riches are offered, the most prudent thing is always to ensure domestic needs are met first. This creates an incentive in foreign nations and in domestic manufacturers to ensure domestic needs are met so that they can export to their hearts content.

Importing foreign goods would only be to supplement unmet demand internally. If population exceeds food supply, for example, we would need to import food, but we would not import food after the food supply caught up, because then the cheap import would serve as a disincentive for domestic production. This system would be balanced with tariffs.


That’s all for now. What else did I miss? In the next installment I think I am going to start exploring defects in the system using other states to illustrate when things don’t work according to the ideal.

AMDG

CCCLX – The Commons, Feudalism, and Psychogeography

Property Taxes as a subject lies tangent to so many interesting areas. So let’s build a model here and include as much of it as we can.


We have to start with a country. Let’s call it Scootland, which is an island nation. It is proximate to Hambonia, Orthonesia, and Zippia–in case I need other examples.

Scootland is a Kingdom, with King Scoot on the Throne. This is basic context, we are going to turn now to the bottomest level and work up and see how that looks.

There are three kinds of land areas in Scootland. There’s the Cities, which are marked by high populations, dense construction, lots of economic activity and domestic and international trade. There’s the Rurlands (I don’t know a better term for Rural areas that is as succinct as the word City), which are marked by low, dispersed populations, agrarian economies and domestic trade. Lastly, there’s the Commons–undeveloped land that is rich in natural resources but the development of which includes certain challenges, challenges which include the development costs, clearing the land, accessing the natural resources; but some geographical challenges, like deserts or mountains or other obstacles. The Commons are available but in some cases not easy to develop.

The people of Scootland have birthright citizenship, but Scootland as a Kingdom follows a feudal model. Scootland is divided into Duchies which are administered by Dukes, Counties which are administered by Counts, and Baronies which are administered by Barons. Any political division smaller than a Barony is organized locally and follows locally defined rules. Each level of the Feudal system owes a duty of fealty to the level above, and a duty of custodial care to the subjects below. To be clear, Dukes and Counts do not have nothing to do, they each have a demesne to personally administer, but the rest of the territory is delegated to a subordinate noble.

Each Duchy includes all three types of land areas: City, Rurland, and Common, in varying proportion.


Question 1: Can we enclose the Commons?

The proposal I have seen approaches this topic a different way, so let’s provide some background. The Commons, you have heard from the oft-invoked “Tragedy of the Commons”. The Tragedy of the commons is the idea that there is unowned communal property and if everyone exploits it in self interest then the commons is degraded and unproductive for everyone involved. Enclosing the commons involves essentially ending the concept of the commons. It is no longer communal property and so can no longer be exploited for self interest. The commons becomes assigned. The proposal linked above effectuates this assignment by the use of corporate style shares. It gives the public responsibility for and custodianship of the commons, which incentivizes it’s careful use.

Scootland is a Kingdom, and the whole realm is the personal demesne of the King, delegated in part to the Duchies and other feudal hierarchs. Because the whole realm is subject to the King, there’s no need to enclose the Commons, it is already assigned–assigned to the Sovereign. The sovereign can delegate the commons to a subject for any reason, but there is no need for a special mechanism. Kristor’s proposal leverages Corporate structures, but as I pointed out to David the Barbarian in a comment on my previous article, the language of Shares implies a level of authority and control greater than mere ownership. The analogy is that if you own 51% of the shares of a company, you own the company; if you own 51% of the land area of the Kingdom, you are still subject to the Sovereign.

Question 2: How does the Sovereign provide for the needs of the Kingdom?

Taxes. There are two kinds of tax. The first tax is a Land tax, apportioned at some number of Scootbucks per Acre. It is the same for all land, regardless of type, productivity, level of improvement. The tax represents a rent–an acknowledgement that this land is delegated to me via ownership from the King. However, the Land Tax disproportionately affects the residents of the Rurlands, because their homesteads and farms are on the main a greater area than any given property in the Cities. This is offset by a flat Sales tax. The Sales tax applies the same rate to all sales transactions. This means that a property owner in a City will have one acre but build a 10 story apartment building. This owner will pay very little in Land Tax, but operating an apartment building is expensive work and so will pay proportionately more in Sales taxes on all of his transactions. A homesteader in the Rurlands will pay far more in Land Tax, but as a homesteader will be very self sufficient and need to pay very little in Sales Tax. These two taxes should be balanced against each other.

These two taxes provide a steady stream of income to the King, who can then use them to manage the budget, provide public projects, and have a standing army.

Question 3: What about local taxes from the Feudal Hierarchy?

All taxes would be collected at the most local level, and passed up the chain, each level taking a bite of the apple to fund their administrative budgets. A Baron would collect taxes directly, and pass some proportion (the majority) up to the Count, who would take some and pass some proportion (the majority) up to the Duke, who would take some and pass some proportion (the majority) up to the King. Everyone gets a cut, but always the lions share goes to the King.

Question 4: Why is a Feudal Hierarchy necessary?

Because the chain of authority is clearer and the responsibility for the deeds (or misdeeds) of government is more apparent. This is the benefit of a King, and so it makes sense that Delegations from the King would follow the same model.


What’s that word “Psychogeography”?

I read an article on Substack that introduced me to the concept and I immediately saw a connection to these ideas of Commons and Feudalism. It’ll be a bit of a walk, so bear with me. The article quotes this, in answer to the question “Why does no one ever notice [that Glasgow is a magnificent city]?”

‘Because nobody imagines living here…think of Florence, Paris, London, New York. Nobody visiting them for the first time is a stranger because he’s already visited them in paintings, novels, history books and films. But if a city hasn’t been used by an artist not even the inhabitants live there imaginatively.’

The key idea I want to take away here is “living there imaginatively”. This idea is tangent to but not the same as patriotism. The peasant, noble, and sovereign all must equally love the land and imagine themselves creating it into the best version of the country they love. The nation everyone loves lives in the collective imagination of the people; it is distinct from the nation everyone sees and the collective imagination blinds people to the reality they see. Because they see potential, even through the actual.

The Sovereign must love his country and imaginatively occupy it and see the consequences of his actions as taking reality closer to the beautiful imaginings. The Nobles and the peasants must do the same. That also ensures the effective exploitation of the commons.

So how do you incentivize this imaginative occupation of the kingdom? In one sense, by rituals and culture; in another sense by social checks and balances (social, not governmental); in a final sense by faith in God and an understanding that the beauty, goodness, and truth of the kingdom comes from God–it is borrowed, which makes us take better care of it.


Question 5: What are social checks and balances?

These are the social customs that control behavior. We’ve talked about how “politeness” precedes law, and this idea of social checks and balances taps into that. Social mores ensure stability between subjects and neighbors, but it is threats of conflict and tension that help ensure the Sovereign behaves properly and the people stay in line. The Sovereign has the advantage of authority, the people have the advantage of numbers. The Sovereign wants to keep the people happy, and if the Sovereign behaves badly then the people will be angry and want to hold the Sovereign accountable. If the people are behaving out of line then the Sovereign ought to bring a just and moderate exercise of authority to bear and restore order. It is a challenging balance but essential for an orderly society. It begins with a common understanding of social mores.

Question 6: Doesn’t all this sound pretty idealistic?

Yes, absolutely. Reality includes lots of variables and human behavior is very unpredictable. Controlling for multigenerational nobility and transfers of power, controlling for the political inclinations of humans and the quest for power, it is all very difficult. These do not represent a complete model for society, nor does it represent a proposal for our present society. The idea of all this is to explore the intersection of different ideas we have developed and to see how they work together. We aren’t developing a policy proposal, but a coherent model for how such a thing could work.

I’m going to leave this off here, because this is an expansive article that covers a lot of ground. Let me know what you think! I’m enjoying developing these thought experiments.

AMDG

CCLXXXIV – One Flesh

In Scripture, we see Adam and Eve referred to as “Bone of my bone, flesh of my flesh”. This is unifying oneness, two becoming one before God. The sacrament of Marriage mirrors this. We also see this language used to refer to Kings: From 2 Samuel 5:1-4:

Then all the tribes of Israel came to David in Hebron, saying: “Behold we are thy bone and thy flesh. Moreover yesterday also and the day before, when Saul was king over us, thou wast he that did lead out and bring in Israel: and the Lord said to thee: Thou shalt feed my people Israel, and thou shalt be prince over Israel.”

The ancients also of Israel came to the king to Hebron, and king David made a league with them in Hebron before the Lord: and they anointed David to be king over Israel. David was thirty years old when he began to reign, and he reigned forty years.

In this case, the people acknowledge David as being victorious in his battles and claim they are united to him in the same way a husband and wife are united–as bone of bone, flesh of flesh. David begins his reign over Israel as a father rules over his children, with custodial care for his family.

This is the care with which a sovereign must reign, it makes explicit that duty of care and that the role of sovereign is not a mere title to be claimed but a distinct responsibility. A husband must care for his wife, and a wife must care for her husband–the relationship goes both directions, but each has a duty to each. So to between a Sovereign and a people.

It is this dynamic that becomes complicated in a democracy. If the people are sovereign, as I have argued, then to whom do the people cleave? Themselves? To whom is owed a duty of custodial care? From whom is received that care? There’s no way to ease into the punchline: Democracy is narcissism. A people promising to love and honor themselves, and take care of themselves, and they don’t need anyone else. The sovereign marriage is between a sovereign and a people–in democracy, a people are married to themselves. The analogy is a husband marrying himself, promising to take care of himself and rule over himself. It is fundamentally incoherent. This is why Democracy, and the Liberal ideology from which it arises, is disastrous.

In such a condition, the people usurp the position and power and responsibilities of the missing spouse, the sovereign. All ownership is derived from the sovereign, but without the sovereign the logic is recursive. All ownership is derived from the people, and the people receive from themselves the delegated authority to acquire property, and they promise to use it to the ends selected by themselves for the custodial care of themselves. What?

Since the French Revolution, liberal institutions and democracies have been sustained but they must be fed and fueled. They must be balanced by something. It takes energy, consumes effort to sustain such an unnatural dynamic. I can’t predict the future but the instability we are seeing here in the USA and which is apparent in democratic societies around the world is directly related to this unstable dynamic.

It is this understanding of the Sovereign that will inform the rest of our discussions on the topic.

AMDG

CCLXXVIII – All Ownership Is Derived From The Sovereign

Or, The Sovereign & Property, Part 3 of 3

In Part 1, we discussed duties owed to the sovereign by the subject. In Part 2, we discussed some of the duties owed to the subjects by the sovereign. Here, we bring it all together with the idea of ownership.

Ownership is a lesser order of authority than sovereignty. To be sovereign obliges all the people and their property to be subject to the authority of the sovereign. To be an owner obliges only the thing owned to be subject to your authority.

Private property is an element of natural law, this means that it is proper to Man to have property of his own. What this also means is that it is proper to the sovereign to permit private ownership. Communism attempts to abrogate the private property aspect by returning all property to the sovereign; yet communism demands that the sovereign retain the duty of custodianship to the people and administer all that property for the good of the people. This is disordered not only because it abrogates private property but because it doesn’t change the relationship of the people to the sovereign. The sovereign does have a duty of custodianship to provide for the needs of the people, private property means, in other words, that people have a responsibility to determine the best way to satisfy their own needs. Currency permits this dynamic: The sovereign cannot be everywhere therefore the sovereign delegates authority via tokens which the people can use to acquire property which the sovereign ought to be providing for them.

However, the sovereign ought to provide because the sovereign has authority over all property. All property is subject to the Sovereign. Every inch of land, every ounce of raw material yet to be mined, every unit of processed goods which completed manufacture–all of this property is subject to the sovereign.

So this is the punchline: All ownership is derived from the Sovereign. Just as the Sovereign can delegate authority of West Scootland to the Duke of Scootland, the Sovereign can delegate authority of this computer I am writing on to me via ownership. The Duke rules West Scootland as a representative of the Sovereign, not as owner of West Scootland. I rule over this computer not as representative of the sovereign but as owner of it. In the former case, the Duke and West Scootland remain subjects to the Sovereign, but the Duke administers the province on the sovereigns behalf. In the latter case, the Computer and I remain subjects of the sovereign, but I can dispose of the property in whatever way best suits my needs.

The principle that describes this phenomenon is subsidiarity, the principle that problems should be solved at the closest possible level to the problem. The problem I have is that I need food, clothing, and shelter. Subsidiarity suggests that it would be inefficient for the sovereign to solve this problem for me, I must solve this problem for myself.

What is interesting to me is that implicit in all this is the virtue of an Aristocracy. Aristocracy, like the Sovereign, have a custodial duty to the people. Contrast this with Bureaucracy, who have a duty of efficiency to the Bureaucracy itself. Aristocracy have an obligation to treat people as people and to be the caring face of the sovereign. Bureaucracy have an obligation to administrate with profit motive, which we’ve already established does not imply public good.

I don’t know if these arguments make me a monarchist–it would be interesting to take this perspective and analyze our democracy with it; also to see what controls are necessary to prevent a monarchy/aristocracy from becoming a tyranny.

AMDG

CCLXXVII – Fun Sized Aristocracy

Or, The Sovereign & Property, Part 2 of 3

I mentioned I’ve been watching Downton Abbey and it has been an interesting peek into the world of turn-of-the-century British Aristocrats. In the early episodes there was a lot of talk about the “house” or the “estate” and the nearby town but it took me a while to realize that the main family were politicians. To be an Earl is a sufficiently foreign concept to me that it is meaningless, but I know what it is to be a Mayor. The patriarch of the family in the TV Show is the Mayor of a town, and when he dies his heir will be the Mayor. He didn’t choose that life but he has that life and he must rise to the occasion for the good of the residents of the town over which he is Mayor.

The premise here is that in order to be a good Mayor he has to take his responsibilities seriously, and in order to ensure that he remains a good Mayor he has to make sure his kids understand the responsibilities and are capable of taking them seriously, too. The order of precedence is something like this: His kids must understand how to take care of themselves, how to take care of their family, how to take care of their subjects, how to take care of their community, how to take care of the state. More or less in that order.

In Part 1, I talked about how subjection is a higher order of authority than ownership, for both Sovereign and Subject. This means that it is a higher responsibility, even to be a subject. To put it this way, a subject of the Mayor has this order of precedence: They must understand how to take care of themselves, how to take care of their family, what duties are owed to their sovereign, how to take care of their community, how to take care of the state. Because they have no subjects themselves, they must be good subjects to the sovereign.

Implicit in the relationship between Sovereign and subject is a custodial relationship. The Sovereign must care for the needs of the subject, the subject must entrust themselves to the care of the Sovereign. These are lessons we don’t need an aristocracy to teach: teaching kids to be good subjects while simultaneously demonstrating being a good sovereign is important. It’s a fun-sized aristocracy you can enjoy at home, caring for your home the way a Mayor or Earl might care for a city or demesne.

An important part of all this which was mentioned in the previous article but is worth repeating: As subject, ones property must be disposed to the good of the Sovereign, or at least to the good of the order of precedence discussed earlier. Again, if we assume money is the delegated authority of the sovereign to make exchanges to provide necessities, then accumulating money is wasteful and the accumulation of luxury is disordered because it uses the sovereign authority to provide more than necessities and fails to provide for ones community or to return what is not needed back to the sovereign.

This is why wealth is a stumbling block to faith: luxurious wealth represents pride, usurping the authority of the sovereign to gives oneself the accidents of sovereignty. If we fully entrust ourselves to the care of the sovereign, accumulating excess is a failure in trust that the sovereign will provide.

This is why sacrificial giving is extremely important. Remind yourself that what you have is not yours, and you owe a duty to those around you.

AMDG

CCLXXVI – Change The Subject

Or, The Sovereign & Property, Part 1 of 3

We’ve talked a lot about Authority and we’ve talked a lot about Property and we’ve talked a lot about what it means to be a peasant, but we haven’t joined all of these ideas together, so here I will aim to do that. This is part one of a three part discussion on the relationship between Property and Sovereign.


In a previous article I said the Sovereign kind of “owns” the state. That’s how it is possible for a unit of currency to represent the delegated authority of the sovereign to transact and provide for our necessities. Currency comes to be a kind of allowance from the Sovereign. Let me back up for a second, because I am getting ahead of myself. Here is the relevant excerpt from my previous article:

In ownership, it means the King owns the land of the Kingdom. If a peasant carves out a patch of land for himself, he must buy that land from the King. The King may also fief land to nobles to rule a smaller, more manageably sized chunk of the Kingdom. All of this is a delegation of authority from the sovereign, and not an abrogation of authority. The Peasant has private property, but it is not independent from the domain of the King. Both the peasant qua subject and the land qua property belong to the king, but the peasant is given free exercise of the land insofar as the King respects private property.

Here is the conflict: What does it mean for the peasant to own private property and the King to control it? Who is losing–the peasant, for having to give some control to the sovereign; or the sovereign, for having to lose direct ownership to the peasant?

We know private property is an element of natural law from some encyclicals somewhere. So private property is a necessity when we are talking about this subject, we cannot invalidate it. But, neither can we get around an obligation to a sovereign. So lets start by thinking about what exactly private property is and build up from there.

Well, right now I think of private property as my computer on which I’m writing this article; or a pen I use to take notes; or the land on which I live. Its private because its mine, its property because it is not me.

We know also that ownership implies responsibility—we have the responsibility of disposing of our private property well, and for the glory of God and benefit of our neighbor, and with deference to the will of the sovereign.

Excursus: Property that is committed to the will of the sovereign is considered patriotic. Property that is underutilized is considered wasteful. Property that is committed against the will of the sovereign is sedition. Remember the Parable of the Talents? The parable is starting to make more sense the more I think about this. Same with the parable of the Rich Man and Lazarus.

Lets jump to the other side of the spectrum. When I talked about currency I argued that currency is delegated authority of the sovereign, which allows us to supply our own needs on his behalf. That means to a certain extent our money is like an allowance from the sovereign.

We see this in microcosm in a family. I give little Johnny a ten-spot to go buy baseball cards. The baseball cards are little Johnny’s property even if the money came from me. Little Johnny still has the responsibility of disposing of his allowance in a way that satisfies his needs and still glorifies God. There is no dispute that the baseball cards are little Johnny’s property even if he is subject to me.

You can think of Land in this way. The sovereign is responsible for the territorial possessions of his state. He “owns” the state—this is why when I buy a house I will still be an American citizen, private property doesn’t divest me from obligations to the sovereign. My property and I are still subjects to the sovereign.

We can think of ownership of property as a lesser order of authority or control when compared to Sovereignty. This is because ownership still is subject to the sovereign, while sovereignty is subject only to God. This is why the responsibility of the sovereign is very great, and the responsibility of the peasant is comparatively minute.

To be subject means that we live in the lesser order of authority, and give the better part of our deference to the Sovereign.

While the focus of this article is on our earthly sovereigns and material possessions, it is worth making the spiritual parallel explicit. We are all subject to God, which means we owe God the greater part of our deference and we owe an obligation of Worship. God has given us all our spiritual property: our gifts, talents, blessings, health, life, relationships, even our material property. We thus have an obligation to use these things for His greater good, for the good of the King of Kings, the Sovereign of Sovereigns. God is an infinite being and has provided everything to us directly, how much more do we owe him as dutiful, patriotic subjects?

More to come, keep an eye out for Part 2.

AMDG