Humpty Dumpty making omelettes
July 14, 2017 § 123 Comments
Today we’ll explore another infrared pill by showing that it is impossible for authority to limit itself.
Post Cartesian modernity believes in matter-energy, physical laws, and an interior realm of personal experience in which each human being orchestrates the drama of his subjective life in the IMAX theater of the mind. This radical disconnect between physics and subjective experience produces a purely subjective concept of value: “is” (it is thought) cannot give rise to “ought”, so economic and moral values are merely market aggregations of subjective preferences. Arson produces value as long as the arsonists all agree that it produces value. Nietzsche informs us that God is dead, Hume insists that facts and values live in entirly distinct realms. Thus modern man finds himself in the position of believing six impossible things before breakfast, as long as he finds them subjectively pleasing.
One of modernity’s more subtle contradictory ideas, resting in the radical subjectivity of this post Cartesian picture of the world as applied to authority, is the notion that authority can limit itself.
Now there is a very banal sense in which we might say, very loosely speaking, that authority can limit itself. A good leader exercises deliberation and restraint, as some of the virtues of good leadership. More accurately stated, persons who hold authority can choose different ways of governing, and of course some ways of governing are better than others given different circumstances.
But, more strictly speaking, it is impossible for authority to limit itself. Authority does not and cannot operate on itself: authority operates on subjects, on individuals who are obligated, in context, to obey some particular assertion of authority.
As I’ve described before, authority in its essence is a capacity for someone in a position of authority to create moral obligations on the part of subjects (those subject to that authority). When a property owner tells his guests to leave, this creates a moral obligation on their part to leave. Whether they do or do not actually choose to leave at that point is an exercise of their free will; but what they literally cannot do, in an act of free will, is destroy the moral obligation that they have to leave once the owner has told them to leave.
Authority is distinct from material capacity to enforce authority. An injured father in bed retains his authority over his sons irrespective of his physical ability to fetch and apply the switch to their behinds. The fact that sons might be able to avoid punishment doesn’t destroy their moral obligation to obey their father.
Now a particular father may fail to exercise his authority when he should, may act imprudently, may be lenient, may be strict, may tolerate things he shouldn’t, etc. He may even abdicate his own personal paternal authority by abandoning his family.
However, nothing that he does qua father can change the nature of the authority of fatherhood. The authority of fatherhood has a particular, given nature and scope: it is an objective reality, not something the nature of which fathers can themselves change or upon which particular fathers can place limits. That a particular father may choose to govern in a particular way doesn’t alter the nature of the authority of fatherhood, and therefore of his own authority in itself, in the slightest.
The idea that a person in a particular position of authority can choose the nature of the authority he exercises is self-negating. If he is just making up what his authority and responsibility entail like the author of a fictional story, then his authority and responsibilities can be whatever he subjectively decides to make them. But if authority is a fiction written by the person holding it then no subject has any objectively real obligation to obey it. The existence and nature of authority must of necessity be prior to the exercise of that authority, as the nature of a man is prior to his choices and is itself unchosen by that man. A man can pervert himself and destroy himself, but he cannot change the nature of what it is to be a man no matter how many tattoo inks and scalpels and vials of hormones he employs.
It is possible for individuals to lose (or regain, for that matter) their personal occupancy of particular positions of authority for a variety of reasons. A property owner might sell his property, as one of an infinite number of possible examples. It is also possible for the apparatus of enforcement to be configured in a virtually infinite number of ways.
But it is not possible for individuals in positions of authority to change the nature of authority itself, any more than a scientist can change the objective nature of matter by rewriting equations. Authority, like the good more generally, is a feature of given reality not an edifice built to conquer Heaven by the People of Babel.
A concrete real world example is the modern abortion regime. The sovereign has the authority and concomittant responsibility to treat murder as the crime that it is in fact, and to enforce the law against murder to the extent possible. Liberals pretend that the sovereign is merely ‘limiting himself’ when in the name of freedom and equality of rights he issues legal warrant to murder the weak and defenseless and enforces that warrant. But this regime of putatively ‘self limiting authority’ doesn’t in fact limit the actual authority (and concomitant responsibility) of the sovereign. Sociopathic exercise of authority isn’t ‘self limiting’ authority unless we are nominalists and simply define it that way by fiat.
And if we are nominalists then when we use a word it circularly means just what we say it means, nothing more, nothing less; rendering unequivocal communication, let alone understanding of reality, impossible.
A regime can pervert itself, make itself sociopathic, and even destroy itself. But no mechanistic scheme of Man can change the nature of legitimate authority.
 “Impossible” here is a statement of fact, not a statement of preference.
 “We insist that we must have only good leaders” is a nice sentiment; but welcome to the human race.