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I had nothin’ this morning, so, as is my usual practice, I took a look at the usual hives of scum and villainy. Where I came across this:
We need a new theory of democracy — because this version has failed
It’s Karen: The Website, from last August, and on the one hand it’s the usual litany of Orange Man Bad. But on the other hand, sometimes they provide insight despite themselves (that’s why I check). So I read on, hoping to learn — at the minimum — just what exactly Karen considers “democracy.” Because as much as they chant it — “Democracy” is one of their Power Words — I still don’t really understand what it is they think it means.
But also because I, too, have been contemplating alternate theories of government of late. I’m not 100% droolingly enthusiastic for Operation AIPAC Fury, which according to the Ace of Normies crowd means I’m a Nazi (these days, the dude can’t hardly go a single post without calling someone a Nazi). And I figure hey, I guess if I’m going to be there no matter what I do, I might as well learn about my new comrades in arms. So I checked out their 25 point program, and I gotta say, I’m liking the cut of their jib. For example:
Whoever has no citizenship is to be able to live in Germany only as a guest and must be regarded as being subject to foreign laws.
Given that Bad Orange Man — who is not a Nazi by the Ace standard, because he’s bombing Iran on Israel’s orders, but who is a Nazi according to the Left; politics is confusing — is just now losing a Supreme Court case about “birthright citizenship,” in which they’re about to decree that anyone who manages to drop a tadpole on our soil is now and forevermore a 100% True American, this speaks to me.
The right of voting on the state’s government and legislation is to be enjoyed by the citizen of the state alone. We demand therefore that all official appointments, of whatever kind, shall be granted to citizens of the state alone.
I guess that’s not just a Current Year problem then. The difference being, back in 1920 “the state” was a pretty malleable concept, at least in Germany. In 1920, there were still plenty of living people who came to adulthood as subjects of the Margrave von Farting-Shittenburg, got incorporated into the Kaiserreich, saw its defeat in war, and found themselves “citizens” — whatever that meant — of this bizarre thing called “The Weimar Republic.”
But still: The idea that only the Citizens of the State should vote on matters of State is so blindingly obvious, I can’t believe anyone would even have to write it down, much less make it into an enumerated demand in a political platform. I wonder if Homey’s “new theory of democracy” addresses this — the idea that the “demos” part of “democracy” is meaningless if literally everyone can participate?
All further immigration of non-Germans must be prevented. We demand that all non-Germans, who have immigrated to Germany since 2 August 1914, be forced immediately to leave the Reich.
This is, mutatis mutandis, the most sensible proposition ever put forward by a political party in the history of governance. I guess Ace is right; I’d vote for these guys.
The first obligation of every citizen must be to work, either mentally or physically. The activities of the individual must not conflict with the interests of the general public, but must be carried out within the framework of the whole and for the benefit of all.
We’re going to stop at this point, because we’ve reached an inflection point. This is the point where Liberal Democracy (for rhetorical convenience) fails: It’s aces (heh) at assigning obligations to the State vis-a-vis the Citizens, but weak to nonexistent in spelling out the Citizen’s reciprocal obligations to the State.
The modern version, of course — the Karen version — simply wouldn’t grok the idea of reciprocal obligations. To Karen, the State exists to distribute the gibs. Exists as a practical matter, I mean, insofar as Karen considers practice; in reality, to Karen the State exists primarily to provide a captive audience for her self-actualization. Karen is incapable of second-order thinking, so it never occurs to her to wonder where the gibs come from, and what happens if they stop.
But since we are capable of second-order thinking, comrades, it might behoove us to consider that this might, in fact, be the point at which talking about “the State” first starts to make sense: When a society starts to define, however nebulously, a set of reciprocal obligations vis-a-vis its ruling machinery.
Does it make sense to talk about, say, the English State in the time of Edward I? Certainly it was governed. We can describe more-or-less permanent administrative structures. But the actual governance — the individual acts of governing — were probably still all personal. Edward I probably knew all his tax collectors personally. He certainly knew all his aristocracy personally, and his governance came in the form of personal relations: Whatever the Duke of Earl did for the “government,” he did because of his personal obligations to Edward I, the man.
Could you provoke a crisis of conscience in the Duke of Earl? Could you convince him that what Edward I, the King of England, wanted to do was against the best interests of England, the realm? Could you meaningfully speak to him about England’s interests, as opposed to the personal interests of Edward I?
On a more basic level, could you field troops for “England”? Could you set up a recruiting booth, pitching the notion that “England’s” interests were at stake in the ongoing French wars, and you should sign up For King and Country? Could you meaningfully speak of an “Englishman’s” duty to defend the realm? Not “go fight that French raiding party which just landed,” but to go fight them in Champagne, in the parlance of our times, so we don’t have to fight them in York?
I don’t know. The only time I know for sure that this worked was in Revolutionary France, where la patrie en danger rallied ordinary citizens — a new idea at that time* — to the colors.
*Supposedly a hollaback to the citizens of the Roman Republic, of course, but clearly and intentionally different.
In Revolutionary France, at least, a theory of the State was in effect: Both State and Citizen had obligations to each other; so much of Revolutionary politics consisted in spelling them out. Was that applicable before the French Revolution? I don’t know. Not even in the case of America, where citizenship was determinedly local — the sense of citizenship of, say, Virginia was quite strong (witness Bob Lee’s decision to join the Confederacy, 100 years later), but the sense of “American” citizenship quite weak.
The idea of mutual citizen-State obligations reached its peak with the Soviet Union. The State’s obligations to the citizens were, of course, purely theoretical in the USSR, but on paper, at least, the Soviet State had endless duties to its citizens (and of course the State was supposed to be temporary), and they to it (which the State enforced with an iron hand).
I must’ve read a hundred thousand words from Karen: The Website, comrades, from dozens of different authorettes, but I still have no idea if they think the “citizens” of Our Democracy ™ have any obligations to the State at all. Indeed, it’s Alanis-level ironic, how they seem to believe that the American State is very close to what the Soviet State was intended to be: The mere administrator of things. We all “participate” in Our Democracy ™, but participation seems to boil down to slight adjustments of the gibs vector.
Let’s see what this goofball has to say:
A ccording to polling data, 62 percent of Americans favor the government being responsible for the health coverage of all people in the country. Sixty-five percent of Americans polled favored the infrastructure bill passed during Joe Biden’s presidency. In a poll taken just last year, 63 percent of Americans wanted to increase trade with other countries, and 75 percent worried that tariffs would raise consumer prices. Another poll found 83 percent of likely voters, including 80 percent of Republicans, supported providing federal housing assistance after a natural disaster.
That’s the first paragraph, and you know where he’s going:
Yet in 2024, a near-majority of voters chose a president who would not only not improve medical access, but would adopt a policy to
blah blah blah, you know the rest. The “problem” — which is really just a basic aspect of the human condition, that it takes a lot of college not to understand — is that, as the old saying has it, if wishes were fishes we’d all cast nets. Since music appreciation is a kind of Quality Learing, some kayfabe seems appropriate here:
Gosh that’s a pretty song, and musically pretty interesting too. When’s the last time you heard a harp in a pop song? Plus that opening snare hit — it’s perfect. Of all Brian Wilson’s many talents, “doing a lot with a little” is among the more underappreciated. Dennis Wilson wasn’t much as a drummer, but Brian got the most out of him. And say what you will about the Boomers, any culture that could make “Wouldn’t It Be Nice?” into a giant hit — #8 in 1966 — had to be pretty great.
Anyway, where was I? Oh yeah: Poll questions about “the government being responsible for the health coverage of all people in the country” and whatnot are like the Beach Boys asking “Wouldn’t it be nice?” They simply don’t translate into reliable voting behavior. Political “science” has known this since forever…
…which goofus actually goes on to detail:
Terms like “ignorance” and “low-information” are often used to describe much of the electorate, but ascribing Trump’s election to voters not knowing who he was or what he stood for is not credible. Indeed, it runs afoul of the entire basis of both political science and economic decision-making: the rational choice model of human behavior, whereby people are assumed to understand their own material interests.
People aren’t rational, dipshit. He pads this out with a whole bunch of silly stuff about the 1890s, Project 2025 (because of course, and hey, how’s that going? have they implemented all 463 bullet points or whatever, as Karen swore up and down they were going to do?), and so on, but it all boils down to “we lost because the voters are too stupid to see how great we are.”
Or… well, I suppose we must be fair at this point, comrades. Maybe the voters are rational; it’s just that they have a different sense of their own best interests. I admit I have a hard time with this, because I spent a lot of time in Academia, where for various boring, irrelevant reasons I came to know a few Labor Historians.
If you didn’t know that Labor History is a thing, consider yourself lucky. I don’t know how it works in Europe, but in America, Labor History devotes itself exclusively to the question “Why wasn’t there a Communist Revolution in America?” It starts from the premises that a) Communism is self-evidently the best thing for The Workers, and b) America was full of Workers, and therefore c) the only reason The Workers didn’t Revolt and make benefit glorious Socialist paradise was something something false consciousness.
That The Workers don’t think of themselves primarily — or at all — as “The Workers” never crosses their minds, because why would it? They’re so obviously The Workers, in the same way the Democratic Party’s policies, whatever they are at this exact second, are so obviously correct, and so on. They — labor historians, and by extension goofballs like our author — just can’t grok that self interest takes many forms. See also: What’s the Matter With Kansas?, in which Thomas Frank (whose dissertation work was on Advertising, natch), asks why those Bible-thumping, cousin-humping, NASCAR-watching rubes just can’t see how great abortion, degeneracy, and socialism are.
“Material interests,” as he would have it, are a small part of a person’s world. Or a normal person’s world, anyway. Leftists are obsessed with stuff, as we’ve all noted many times. In fact, if you take “luxury beliefs” to fall under Conspicuous Consumption — and how can they not? — there’s a two-word definition of Leftism, right there. Whatever The Current Thing is, it boils down to Conspicuous Consumption.
And that right there was the genius of Fascism, comrades. They pitched it as an economic arrangement, precisely to those voters who would give Thomas Frank et al a chubby: vote for us, and your immediate material needs will be met. In Weimar, where all the voters had lived through the Turnip Winter, that was a serious incentive. But they also pitched it at a much higher level. When Chef Boyardee said “all within the State, nothing outside the State, nothing against the State,” he wasn’t talking about economics. He was talking about meaning. He wanted people to find personal meaning within their mutual obligations to and from the State.
You know, this:
The activities of the individual must not conflict with the interests of the general public, but must be carried out within the framework of the whole and for the benefit of all.
We — normal people — cringe at this, because we find our meaning the old-fashioned way: in our families, churches, communities, and so on. In war-torn Europe, though, where families, churches, and communities all died in the trenches, this made a lot of sense.
The point, comrades, is simply that people aren’t cells on a spreadsheet. Political “scientists,” because they’re a subset of Leftists, simply can’t grasp this. They’re ideologically committed to the idea of people as interchangeable production- and consumption-units, and so are wedded to the idea of “rational choice,” where “rational” can only mean “economic.”
He then goes on to suggest that Fox News might be to blame, because of course he does. But then dismisses it, for the most hilarious possible reason:
To the extent that calculated mendacity delivered through the media can swing elections, the implications are grave for democratic theory. If there is no “marketplace of ideas” where one can objectively shop in the manner of comparing prices at Home Depot versus Lowe’s and, instead, insidious manipulation determines outcomes, then human beings are no more capable of exercising free will than so many laboratory rats.
Lab rats, you say. This from the guy who just wrote a whole big thumbsucker about how the stupid voters are voting to — and this is a direct quote — “deny themselves medical insurance.” Which according to “rational choice theory” they simply should not be able to do. Those stupid rats are doing it wrong.
Just suppose that the great majority of Trump voters are not oblivious or deluded, that they more or less understand his policies and like them, as well as his performative cruelty, vulgarity and general jackassery. In that case we can assume that his epic corruption, so blatant it would make Boss Tweed blush, doesn’t bother them. We can also suppose that his violent language that usually results in death threats does not trouble their consciences, as it retaliates against people his voters regard as evil or even demonic.
Trump supporters may value these qualities in a politician more than whether he tries to provide them health care or education, things that may poll well only in isolation from other priorities
Ah yes. One begins to see the real problem with Our Democracy ™ — it’s the demos. Which has an obvious solution, one Bertolt Brecht recognized all the way back in 1953:
After the uprising of the 17th of June
The Secretary of the Writers’ Union
Had leaflets distributed on the Stalinallee
Which stated that the people
Had squandered the confidence of the government
And could only win it back
By redoubled work. Would it not in that case
Be simpler for the government
To dissolve the people
And elect another?
I believe that willful, conscious and knowing support of Trump and his policies is a greater factor than conventional wisdom would have it, and more likely to have been politically decisive than accidental or zombie-like support.
And there you have it! You know what’s coming, so I’m only quoting this because I want to make Alanis’s cooter explode:
This possibility has unpleasant implications, as it suggests that your neighbor or work colleague might not be unduly troubled if you are hauled off to prison for a social media post or deprived of your pension for being photographed at a demonstration.
In all seriousness, though, let’s run with this notion that Trump is a reflection of us; that we’ve gotten the government we deserve. Leaving his Big Middle East Adventures aside, and focusing solely on his domestic policies, is it not fair to say that Trump has reintroduced the notion of mutual responsibility between State and Citizen? However partially, however crudely, he seems to approach The Government as something other than a distribution node for gibs. I haven’t heard him use the word “accountability,” but isn’t that what a lot of it boils down to?
He’s one of the Bobs from Office Space. He has posed an unanswerable question to so much of the Apparat:
Indeed, he’s asked it of… well, I can’t say “of the citizenry,” for obvious reasons, so let’s say he’s asked it of the people who currently reside inside the administrative area of the US:
In his crude, spastic way, he’s asking us to consider if there might not be more to it than just cashing Government checks and consuming product. Which, when it comes down to it, was one of the big secrets of Mustache Guy’s appeal, too…






