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The Difference Between Dictators and Monarchs

Excerpt from Moldbug:

When proselytizing toward a libertarian or any other red republican, a royalist has another easy question to start with. What is the difference between Frederick the Great and Hitler? Both, after all, exercised absolute personal authority over a country of Germans. Yet refugees fled from Hitler’s Germany; to Frederick’s Prussia. Was this predictable? If so, how?

Until you understand the difference between a king and a dictator, you will continue to confuse the timeless human institution of monarchy with these monstrous 20th-century abortions. In truth, the dictatorships of the 20th century were attempts to restore the vitality of the old regime. The bad ones were just bad attempts. Bad is bad; anything can be done badly, monarchy and democracy certainly both included.

Hitler himself was a huge Carlyle fan. But Hitler was also Hitler. If you don’t understand the difference between Hitler and Frederick, it is not because you are ignorant of Hitler! The educated person of our time has a remarkably accurate picture of Nazi Germany. Of all the historical periods he understands, he understands the Third Reich best—usually, much better than his own present day. His view of the democratic regime, which survives, is shrouded in democratic euphemism; his view of the Nazi regime, which does not, is free from Nazi cant. And of the actual old regime, he knows nothing at all.

There are many differences between Hitler and Frederick, but perhaps the key one is stability. Frederick, while not intrinsically secure from his foreign enemies, was quite secure from any domestic opposition. No one was trying to kill him; no one could have accomplished anything by killing him. He was, in short, a monarch. A dead monarch is replaced, automatically, by another monarch—the identity of whom is already known. If the old monarch was assassinated, God forbid, the new monarch is generally not the assassin (or his employers).

Not so for a dictator! People were trying to kill Hitler all the time, and it’s a Satanic miracle that none of them succeeded. If, say, Elser’s bomb had worked, it would have changed the course of history. There was no Hitler 2.0, or vice-Hitler, or Son of Hitler, waiting in the wings. Hitler, for all his faults, was one of a kind. Thus, the incentive was considerable.

And thus, Hitler—unlike Frederick—has to devote considerable effort to shoring up his sovereignty, which is by no means secure. He has to scapegoat the Jews and fight the Communists, for instance; his sovereignty depends on his popularity, and he is popular because he fights these popular enemies. Otherwise, what’s the point of Hitler?

Hitler is also noted for his “two in a box” management style, in which he gives multiple subordinates the same job and lets them fight it out. This is generally not recommended at Harvard Business School. And so on. Thus, irrespective of his (dubious) sanity, Hitler has a rational motivation for tyranny. His regime is inherently violent, thus inherently chaotic.

The same, but far worse, is true for Hitler’s great adversary—Stalin. One of the most amazing documents of the 20th century is the Webbs’ essay Is Stalin a Dictator?. Their answer, of course, is no:

Sometimes it is asserted that, whereas the form may be otherwise, the fact is that, whilst the Communist Party controls the whole administration, the Party itself, and thus indirectly the whole state, is governed by the will of a single person, Josef Stalin.

First let it be noted that, unlike Mussolini, Hitler and other modern dictators, Stalin is not invested by law with any authority over his fellow-citizens, and not even over the members of the Party to which he belongs…

In other words, Stalin is not a dictator because (unlike Hitler) he is not legally a dictator. On paper, he is just what his title says he is: general secretary of the CPSU. A purely clerical position. As the title, of course, implies.

In real life, of course, Stalin was a dictator. Which made his position rather precarious! By the nominal collective, bottom-up, democratic structure of the Communist Party (completely absent, of course, in the Nazi Party), Stalin was a mere clerk. In the actual, unwritten reality, he was a Tsar.

Thus, the capacity of this system to revert from its informal Tsarism, to its formal “democratic centralism,” was on every second of every day latent. Formally, officially, Stalinism is an ultra-democratic, left-wing, bottom-up form of government. Actually, unofficially, it is an ultra-despotic, right-wing, top-down form of government. The contradiction is quite great. Here is our chaos: black and white, sharing a single desk. Stalin has the power of the Tsars, but not the security of the Tsars.

No wonder Stalin killed so many old Communists. He had to. At least, once he started. He was riding the tiger. After Stalin died, Beria tried to take Stalin’s place and hold this system together. A lot of bad things have been said about Beria and no doubt most of them are true, but no one to my knowledge has ever described him as a softie.

So he lasted surprisingly long: almost four months. After that, of course, he was shot. The Soviet Union never had a true dictator again. It did not become a democracy, of course, but an oligarchy. Later general secretaries were strictly primus inter pares among the Politburo.

Thus we see the chaos implicit in tyranny. The tyrant is depraved, on account of he’s deprived. Regardless of his personal mental stability, the instability of his regime compels him to tyrannize. Of course, if he’s a paranoid sadist, this may compel him as well; and indeed, this tendency may aid him in getting the job. It certainly is not a qualification for monarchy.

Dictatorship, of course, can evolve into monarchy. Every historical monarchy has originated as, in some sense, a dictatorship. Caesar’s is a good example. But if a dictatorship is to make this transition, if it is to achieve stability and permanence, it had better be designed to do so. 20th-century dictatorships were designed primarily to fit the needs of the processes that brought them to power. These were ugly processes, with no particular affection for stability and permanence. Hence, they bred tyrants. Only tyrants could harness the evil, chaotic power of these democracies gone wrong.

Continue reading here…

Are Torah/Science Contradictions Possible?

Why the Bible Is Immune To Scientific Criticism

by Shlomo Moshe Scheinman

One of the fundamental beliefs of Judaism is that G-d does not have a body. According to Rambam (Maimonides) one who denies this belief has no portion in the World to Come (Hilchot Teshuva, chapter 3). Raavad agrees with Rambam that G-d has no body, but comments (to Hilchot Teshuva 3:7) that in his opinion, people who wrongly interpret Scripture and therefore believe that G-d has a body, will not lose their portion in the World to Come over this error.

Sometimes the Bible Prefers to Present the Subjective Outlook of Man Rather Than the Absolute Objective Reality

Rabbi Yisrael Meir Kagan, known popularly as the Chafetz Chaim (in Sefer Mitzvot Hakatzar, Mitzvah 2:} sums up the Jewish view about G-d in the following way.

“It is a positive precept to attribute to the G-d, may he be blessed, an absolute state of being one; to believe with complete faith that he is one without any partner…

One must believe with complete faith that he is simple with the utmost state of being one and an absolute unity and has no body, nor will the factors that affect  the body affect him, nor will occurrences of the body occur to him, and there is no second to him and outside of him, there is no L-rd; and we are obligated to believe this principle of faith at all times and at all moments and the commandment is a requirement both for males and females”.

Given this strong Jewish belief that G-d has no body and factors that affect the body do not affect him, nor do occurrences of the body occur to him, it is surprising that many verses of the Bible if interpreted literally imply otherwise.

Maharal of Prague, in his book, Tifferet Yisrael chapter 33, solves this difficulty in such a way that will also begin to remove our “Scientific Problems” with the Torah (the first 5 books of the Bible). Regarding the verse, “And G-d descended on Mount Sinai” (Shmot/Exodus 19:20), and similar verses he explains, that this is talking from the perspective of a person, for thus was G-d subjectively perceived through man’s perspective as though he was descending from Heaven upon the Mountain. And therefore since since man thus perceived him, even though by objective reality, this was not indeed true, scripture will ascribe G-d as descending on the mountain. In other words Maharal is saying that although G-d did not really move from one position to another, Scripture ascribed movement to G-d at Sinai because that’s how things looked from a man’s perspective, who was experiencing the revelation.

Maharal in the same chapter of Tifferet Yisrael provides other examples, where G-d is described not by his true objective essence in the Bible, but rather by the way man perceives him. He brings what the Talmud (Sotah 48a) comments on  the Biblical verse where the Psalmist asks of G-d, “Awake, why do you sleep?” (Tehillim/Psalms 44:24). The Talmud poses a rhetorical question, “and is there sleep before the Holy One Blessed be He? Rather in the hour that Israel is not doing the will of the Omnipresent it appears to be as if, there is sleep associated with him (lit. before him). Behold it is called sleep, from the perspective of those experiencing G-d’s involvement (or seemingly lack of involvement) with the world at that period of time.

Other examples brought by Maharal are from the Midrash (Yalkut Yitro 286): “Rabbi Chiya Bar Ami said, according to each activity and each word did he appear to them. On the Red (or Reed) Sea, he appeared as a warrior engaged in battle and at Sinai, as a scribe who is teaching Torah and in the days of Shlomo (Solomon) according to their actions, his appearance was like Levanon (the name of a high quality forest area), excellent as Cedar Trees; while he appeared to them in the days of Daniel as an old man that was teaching Torah”. Behold it has become clarified to you that G-d, may he be blessed, is present (subjectively) in accordance to those that receive him and therefore when those present are due to obtain some great loss, such as what took place in the generation of the flood, it was stated, “and it grieved him at his heart” (Bereshit/Genesis 6:6). Or in the opposite way, when those that are present obtain perfection, G-d appears to them as happy, as it is stated, “Let G-d rejoice in his works” (Tehillim/Psalms 104:31).

Not just when describing G-d, does the Bible often prefer to present a subjective human view of events instead of the objective reality. The Talmud (Tamid 29a) specifically points to 2 Biblical verses that portray an exaggerated, subjective human view of reality, rather than an objective view. Namely, Dvarim/Deuteronomy 1:28, which states: “the cities are great and fortified up to heaven” and Melachim/Kings 1:40 which states: “so that the earth was split with the sound of them”.  And for those that need a more explicit source of my explanation for the Talmud see Rashi’s commentary to  Melachim/Kings 1:40 where he makes a similar claim to the one I raised above.

Similarly, when G-d started the Biblical flood in Breishit/Genesis 7:11, “the windows of heaven were opened”. Ibn Ezra, notes this term was also used by a man, who was skeptical of the prophet’s prediction of the complete end of a situation of starvation within the next day in II Melachim/Kings 7:2 and Ibn Ezra understood that both verses are not describing objective reality, but rather the subjective terminology that people use to describe the event.

Continue reading…

From 60 Ribo, here.

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