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One line of attack against various forms of socialism has been that these organizational models run contrary to human nature. Humans naturally want to keep the produce of their labor, so any system that requires them to give over their labor to the whole is going to require a great deal of force to implement. Similarly, humans are not equal in ability, so there will always be unequal outcomes. A system that supposes no one is in charge and everyone is equal is unnatural.

Libertarianism has a similar problem. Like communism, it assumes things about humans that are not true. This is why there are no libertarian societies. As Hans Hermann-Hoppe observed, there is no way to go from the present to a libertarian society within the rules of libertarianism. More important, there is no way to maintain a libertarian society within the rules of libertarianism. Like communism, libertarians imagine a world that is odds with the human condition.

In both cases, what we see is a clash between the model-dependent reality of the ideology and reality itself. It is not hard to imagine a society that operates by the sorts of rules the ideologue prefers. The trouble comes when you try to implement the scheme on flesh and blood human beings. As with every model, there are going to be things the model must ignore in order to make sense. In real life, the things that exist outside the model tend to land in a death camp.

It is becoming clear that liberalism, as in Western liberalism or liberal democracy, has the same problem as communism and libertarianism. That is the model makes perfect sense and answers the main problems of human organization. In reality it falls prey to what the other great ideologies have found impossible to address. That is, it requires things from human beings that do not come naturally to man. Like those other models, the only available solution is coercion.

The madness that is gripping the West can be viewed from two angles. One is that the system has been taken over by spiteful mutants who exist to trample the underlying assumptions of the liberal order. These are the people who intrude in on your private space and tell you how to live and think. They also seek control of the common space in order to impose increasingly deranged rules on society. These people are overrunning the liberal democracies of the West.

What this tells us is that the model does not contain within it the tools to defend itself against these people. While the current madness is novel in many respects, it is part of a wave that began long ago. You can draw a line from the abolitionist fanatics to the pride parades of this age. All along the way, liberalism has had no way to defend itself against these people. For that matter, it had no way of dealing with communists and fascists, other than extreme illiberal violence.

The other way of looking at this problem is that something within the liberal order cultivates the spiteful mutant. Perhaps as Ed Dutton has proposed, scarcity requires a firm hand on the spiteful mutant. They must either be controlled or culled from the population, which keeps their numbers and influence at a minimum. Liberalism results in material excess, which in turn eliminates the apparent need to control the spiteful mutants and so they multiply like rabbits.

A simpler answer is that the liberal model is lacking something that is critical to understanding the human condition and human organization. Like communism, not accounting for an essential bit of reality leaves a choice. You either change the model or you change reality. As anyone who has worked with model makers will tell you, the model maker is like God in that he loves his creation and will do anything to preserver it, no matter how terrible it seems.

In this long post in defense of liberalism and conventional conservatism, Harvey Mansfield provides a clue to the problem. He writes that the goal of liberalism is a society where no one is in charge in the sense that anyone is compelling anyone else to sacrifice for the common good. The liberal model of reality “yields a fundamental right to consent that protects all other rights from infringement by rulers.” In other words, human society is purely voluntary.

Therein lies the two critical flaws in the liberal model. The first and most obvious is that it assumes a human society of equals. No one is in charge because no one can compel another to act either against his own interests or in the common good. This not only flies in the face of observable reality, but it contradicts the point of society. Human beings organize into groups for more than material benefit. The group provides structure to the individual identity, which provides a rationality to existence.

Human organizations possess properties not present in the members. The most obvious is culture. Just as individual atoms do not possess temperature, individual humans do not possess culture. Temperature is the product of atoms interacting with one another. Similarly, culture is the product of humans interacting with one another, not just in real time, but over generations. In other words, essential to what makes us who we are and our lives worth living is our people.

As Mansfield explains in his post, liberalism does not account for this bit of reality and instead substitutes what amounts to magic. The private and public choices of the members will magically address the common good. The decisions of members in their private deliberations and ad hoc public choices will somehow result in conditions that preserve the society. As with other models of human reality, liberalism inevitably falls back on magic to solve its problems.

The other critical flaw is the assumption that a society in which no one is compelled to act in the public good is possible or even desirable. The reason communist systems failed is they finally accepted a truth of the human condition. That is, human societies are always hierarchical. Whether it is the party, the ruling class or the aristocracy, a group of people will rule over the rest. What reality tells us is that coercion is just as much a part of the human condition as left-handedness.

This is why Western liberalism looks a lot like communism in practice. On the one hand, the model requires everyone to pretend that no one is in charge, and everyone is voluntarily submitting to the rules. On the other hand, a model-dependent elite is making the rules and ruthlessly imposing them on the whole. As with communism, the “good of society” is easily confused with the good of the ruling elite. Instead of abandoning the model, the ruling class works around the flaws.

The liberal model of society is failing because like all models it leaves out the bits of reality that make the model messy or impossible. On the one hand, it has no defense against the illiberal tyrants that are multiplying like rabbits. On the other hand, it lacks a method to compel members of society to act in the common good or to even conceive of a common good. As a result, the liberal model is leading to the destruction of the people who conceived it.

Finally, the growing similarities between the liberal model and the communist model are rooted in two common assumptions. The first assumption is that the point of human organization is the liberation of the individual. This means freedom from political coercion, as in an aristocracy, freedom from economic coercion, as Marx explained and now freedom from cultural coercion, as we see with our woke rulers. None of this is ever explained or justified. It is simply assumed to be true.

The other assumption is that these models must never be opposed. It is why the great champions of communism and liberalism sound more like religious fanatics than reasonable advocates. Once one accepts the moral claims about human freedom, one is compelled to attack anyone who questions these moral claims, as to do otherwise suggests doubt. If you accept that maybe liberation is not the point of society, these models fall apart and take their champions with them.

In the end, the answer to the flaws of model-dependent reality is reality. Once one accepts the reality of human organization, the political models fade away and what you are left with is an understanding that human society is only possible when the members feel a duty to maintain it and defend it. Anything or anyone which undermines this primary mission must be removed from society. In other words, the point of human society is to preserve itself and thereby preserve the members.

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