Metternich, Volume III page 460, Metternich to the Emperor Alexander, Troppau, December 15, 1820.
Religion, morality, legislation, economy, politics, administration, all have become common and accessible to everyone. Knowledge seems to come by inspiration ; experience has no value for the presumptuous man ; faith is nothing to him ; he substitutes for it a pretended individual conviction, and to arrive at this conviction dispenses with all inquiry and with all study ; for these means appear too trivial to a mind which believes itself strong enough to embrace at one glance all questions and all facts. Laws have no value for him, because he has not contributed to make them, and it would be beneath a man of his parts to recognise the limits traced by rude and ignorant generations. Power resides in himself; why should he submit himself to that which was only useful for the man deprived of light and knowledge ? That which, according to him, was required in an age of weakness cannot be suitable in an age of reason and vigour, amounting to universal perfection, which the German innovators designate by the idea, absurd in itself, of the Emancipation of the People ! Morality itself he does not attack openly, for without it he could not be sure for a single instant of his own existence ; but he interprets its essence after his own fashion, and allows every other person to do so likewise, provided that other person neither kills nor robs him.
In thus tracing the character of the presumptuous man, we believe we have traced that of the society of the day, composed of like elements, if the denomination of society is applicable to an order of things which only tends in principle towards individualising all the elements of which society is composed. Presumption makes every man the guide of his own belief, the arbiter of laws according to which he is pleased to govern himself, or to allow some one else to govern him and his neighbours ; it makes him, in short, the sole judge of his own faith, his own actions, and the principles according to which he guides them.
Is it necessary to give a proof of this last fact ? We think we have furnished it in remarking that one of the sentiments most natural to man, that of nationality, is erased from the Liberal catechism, and that where the word is still employed, it is used by the heads of the party as a pretext to enchain Governments, or as a lever to bring about destruction. The real aim of the idealists of the party is religious and political fusion, and this being analysed is nothing else but creating in favour of each individual an existence entirely independent of all authority, or of any other will than his own, an idea absurd and contrary to the nature of man, and incompatible with the needs of human society.
Perhaps the most interesting thing of all about the Progressive stance on diversity is that no one has a plausible explanation for why white Progressives decided to support racial diversity, except from what Metternich explains to Tsar Alexander I in his 1820 letter, an explanation that is best called “radical autonomy” even though Metternich never uses those exact words.
Nothing else, except radical autonomy, makes sense comprehensively in terms of what they have to gain that would outweigh the substantial downsides to the policy – and that is without mentioning the not so minor detail that Metternich in 1820 was able to anticipate Liberalism would eventually result in racial diversity, an era when it was still politically controversial to allow wealthy white men to vote.
Other explanations fall apart as explanations rather easily.
“Virtue signaling” is a 100% wrong answer because it is responding to the wrong question: Elite have ALWAYS signaled virtue throughout all of recorded history, and even before then.
Egyptian Pharaohs built pyramids to signal how virtuous they were to other elites.
The question is not why Progressives are signaling virtue.
Elites have ALWAYS signaled virtue, and elites always will signal virtue.
The question is why Progressives chose diversity as a virtue.
And the only explanation for it is radical autonomy because radical autonomy does not actually have an ultimate objective of racial diversity.
Radical autonomy, in the context of Metternich’s letter is not diversity. Instead, it is the removal of all legal, moral, and even all biological and scientific constraints and consequences in the world that hinder in any way the expression of the will.


