Mencius Moldbug asks us to imagine a new order of hereditary nobility. What would it take to make it happen?
First, we need to define noble status. Our rule is simple: if either of your parents was a noble, you’re a noble. While this is unusually inclusive for a hereditary order, it is the 21st century, after all. We can step out a little. And nobility remains a biological quality — a noble baby adopted by common parents is noble, a common baby adopted by noble parents is common.
Fine. What are the official duties and privileges of our new nobility? Obviously, we can’t really call it a noble order unless it has duties and privileges.
Well, privileges, anyway. Who needs duties? What’s the point of being a noble, if you’re going to have all these duties? Screw it, it’s the 21st century. We’ve transcended duties. On to the privileges.
The basic quality of a noble is that he or she is presumed to be better than commoners. Of course, both nobles and commoners are people. And people do vary. Individual circumstances must always be considered. However, the official presumption is that, in any conflict between a noble and a commoner, the noble is right and the commoner is wrong. Therefore, by default, the noble should win. This infallible logic is the root of our system of noble privilege.
For example, if a noble attacks a commoner, we can presume that the latter has in some way provoked or offended the former. The noble may of course be guilty of an offense, but the law must be extremely careful about establishing this. If there is a pattern of noble attacks on commoners, there is almost certainly a problem with the commoners, whose behavior should be examined and who may need supplemental education.
If a commoner attacks a noble, however, it is an extremely serious matter. And a pattern of commoner attacks on nobles is unthinkable — it is tantamount to the total breakdown of civilization. In fact, one way to measure the progress that modern society has made is that, in the lifetime of those now living, it was not at all unusual for mobs of commoners to attack and kill nobles! Needless to say, this doesn’t happen anymore.
This intentional disparity in the treatment of unofficial violence creates the familiar effect of asymmetric territorial dominance. A noble can stroll anywhere he wants, at any time of day or night, anywhere in the country. Commoners are advised not to let the sun set on them in noble neighborhoods, and if they go there during the day they should have a good reason for doing so.
One of the main safeguards for our system of noble authority is a systematic effort to prevent the emergence of commoner organizations which might exercise military or political power. Commoners may of course have friends who are other commoners, but they may not network on this basis. Nobles may and of course do form exclusive social networks on the basis of nobility.
Most interactions between commoners and nobles, of course, do not involve violence or politics. Still, by living in the same society, commoners and nobles will inevitably come into conflict. Our goal is to settle these conflicts, by default, in favor of the noble.
For example, if a business must choose whether to hire one of two equally qualified applicants, and one is a noble while the other is a commoner, it should of course choose the noble. The same is true for educational admissions and any other contest of merit. Our presumption is that while nobles are intrinsically, inherently and immeasurably superior to commoners, any mundane process for evaluating individuals will fail to detect these ethereal qualities — for which the outcome must therefore be adjusted.
Speaking of the workplace, it is especially important not to let professional circles of commoner resistance develop. Therefore, we impose heavy fines on corporations whose internal or external policies or practices do not reflect a solid pro-noble position. For example, a corporation which permits its commoner employees to express insolence or disrespect toward its noble employees, regardless of their relationship in the corporate hierarchy, is clearly liable. Any such commoner must be fired at once if the matter is brought to the management’s attention.
This is an especially valuable tool for promoting the nobility: it literally achieves that result. In practice it makes the noble in any meeting at the very least primus inter pares. Because it is imprudent for commoners to quarrel with him, he tends to get what he wants. Because he tends to get what he wants, he tends to advance in the corporate hierarchy. The result, which should be visible in any large business without dangerous commonerist tendencies, will be a predominance of nobles in top executive positions.
And, of course, this should be especially the case in government… but enough. We’ve made the point.
And what exactly is that point? Well, three points.
One: this system is profoundly unhinged and bizarre, and completely inappropriate in anything like a sane, civilized society.
Two: it is — save for the change in terminology — a fairly close description of the present legal status of non-Asian minorities (NAMs) in present-day America. (Which is by no means the only modern government to adopt such a system.)