Tag: philosophy

Veriphysics: The Treatise 005

VI. The Usury Revolution

The failures of Enlightenment philosophy examined thus far—political, juridical, economic, scientific—share a common feature: they are failures of ideas. The social contract is a logical fiction. The law of supply and demand does not describe real markets. The theory of evolution by natural selection cannot survive arithmetic. These are intellectual errors, and intellectual errors can in principle be corrected by better arguments.

But the Enlightenment did not triumph through better arguments. It triumphed through institutional capture, and institutional capture requires resources. Ideas need patrons, publishers, platforms, and time. The philosophers needed salons; the salons needed hosts; the hosts needed wealth. The question of how the Enlightenment acquired the resources to propagate itself across centuries is not peripheral to its success; it is central. And the answer lies in a revolution that preceded and enabled all the others: the revolution in usury.

The Ancient Prohibition

The prohibition on usury is older than Christianity. It is older than Rome. The condemnation of lending at interest appears in the earliest legal codes of civilization and persists across cultures that had no contact with one another.

In Rome, the Twelve Tables—the foundation of Roman law, dating to approximately 450 BC—restricted interest rates and imposed severe penalties for usurious lending. The Lex Genucia of 342 BC banned interest entirely, though enforcement proved difficult. Cato the Elder, asked what he thought of lending at interest, replied: “What do you think of murder?” The Roman tradition understood usury as a form of theft—the extraction of wealth without the creation of value, the exploitation of necessity, the conversion of time itself into a commodity to be sold.

Long before Rome, the Greek philosophers concurred. Aristotle, in the Politics, condemned usury as the most unnatural form of wealth-acquisition. Money, he argued, is a medium of exchange, a measure of value, a tool for facilitating transactions. It is sterile; it does not breed. To charge for the use of money over time is to treat money as though it could generate offspring—to pretend that a tool has become a living thing. The unnaturalness of usury, for Aristotle, was not merely economic but metaphysical: it violated the nature of what money is.

The Jewish tradition prohibited usury among Israelites while permitting it in dealings with foreigners, a distinction that would later have significant historical consequences. The relevant passages in Exodus, Leviticus, and Deuteronomy are unambiguous: “If you lend money to one of my people among you who is needy, do not treat it like a business deal; charge no interest.” The prohibition was grounded in the covenantal relationship among the people of Israel and the recognition that interest charges exploit vulnerability.

Christianity universalized the prohibition. The Fathers of the Church—Clement of Alexandria, Basil the Great, Gregory of Nyssa, Ambrose, Augustine, Jerome—condemned usury without exception. The medieval canonists developed the prohibition into a sophisticated legal and theological framework. The Third Lateran Council (1179) declared that manifest usurers should be denied Christian burial. The Second Council of Lyon (1274) prohibited rulers from permitting usury in their territories. Thomas Aquinas, in the Summa Theologica, provided the definitive philosophical analysis: to charge for the use of money is to sell what does not exist, to charge twice for the same thing, to violate both justice and the nature of money itself.

This was not arbitrary religious scruple. The prohibition rested on reasoned analysis of what money is and what lending involves. It reflected practical observation of what usury does to communities: concentrating wealth, dispossessing debtors, converting productive economies into extractive ones, transferring resources from those who labor to those who lend. The ancient and medieval world understood what the modern world has forgotten: that unrestricted usury is a solvent that dissolves social bonds and a weapon that transfers power from the many to the few.

The Erosion

The prohibition held for over a millennium. But it eroded, gradually, under the pressure of commercial expansion and the ingenuity of those who wished to circumvent it.

The medieval casuists—the canon lawyers and moral theologians who applied general principles to particular cases—developed increasingly sophisticated distinctions. Certain forms of return on investment were permissible: the census, a contract to purchase future income from productive property; the societas, a partnership in which both profit and risk were shared; the triple contract, a complex arrangement that nominally converted a loan into an investment. The lender who forewent profitable opportunities by lending his money could claim lucrum cessans—compensation for the gain he had sacrificed. The lender who suffered loss because of the borrower’s default could claim damnum emergens—compensation for actual damage incurred.

These distinctions were not always sophistical. There is a genuine difference between a loan at interest and an investment in productive enterprise, between compensation for actual loss and extraction of gain from another’s necessity. But the distinctions multiplied, and as they multiplied, the exceptions threatened to swallow the rule. What had been a clear prohibition became a maze of qualifications that only specialists could navigate—and specialists could usually find a path to the desired destination.

The Reformation accelerated the erosion. Luther initially condemned usury in terms as strong as any Church Father, but Protestant practice soon diverged from Protestant rhetoric. Calvin, in a famous letter, argued that the blanket prohibition on interest could not be sustained from Scripture alone—that the Old Testament texts applied to specific circumstances, that changed conditions required changed applications, that moderate interest on commercial loans was permissible where the borrower was not destitute. Calvin’s position was hedged with qualifications, but the qualifications were soon forgotten while the permission was remembered. The Protestant nations became laboratories for liberalized finance.

England, after Henry VIII’s break with Rome, began relaxing usury restrictions almost immediately. The Act of 1545 legalized interest up to 10 percent, technically as a pragmatic measure, but effectively turned out to be the abandonment of the principle. The rate ceiling was adjusted over the following centuries, always in the direction of liberalization, until the Usury Laws Repeal Act of 1854 abolished restrictions entirely. What had been sin became policy; what had been crime became commerce.

The Financial Revolution

The full consequences of usury’s legitimization emerged with the development of central banking and the instruments of modern finance.

The Bank of Amsterdam, founded in 1609, pioneered the model: a central institution that accepted deposits, transferred payments, and provided a stable currency for commercial transactions. It was a modest innovation compared to what followed. The Bank of England, established in 1694, added something new: the bank was created to lend money to the government, and the loan was funded by the creation of money that had not previously existed. The national debt was born—a permanent obligation of the state to its creditors, serviced by taxation, rolled over in perpetuity.

The implications were revolutionary. A government that can borrow against future revenues can spend beyond its current means. It can fund wars, projects, and patronage that would be impossible if limited to present taxation. And if the lenders can create the money they lend—as fractional reserve banking permits—then the constraint of actual savings is removed. Money becomes an abstraction, created by ledger entries, backed by promises, untethered from the production of real goods.

The eighteenth and nineteenth centuries elaborated these instruments. Central banks multiplied across Europe. Fractional reserve lending became standard practice: banks lent out more than they held in deposits, creating money through the act of lending. National debts grew, funded by bonds that became the foundation of financial markets. The gold standard imposed some discipline—currency was nominally redeemable in precious metal—but the discipline was progressively relaxed and finally abandoned in the twentieth century. Fiat currency, backed by nothing but government decree, became the norm. Money was now purely abstract: a number in an account, a promise from an institution, a claim on future production that might or might not be honored.

The twentieth century completed the transformation. The Federal Reserve, established in 1913, gave the United States a central bank with the power to expand and contract the money supply at will. The abandonment of the gold standard—partially in 1933, completely in 1971—removed the last constraint on money creation. Deficit spending became not merely possible but routine. Governments discovered that they could fund present consumption by borrowing from the future, that they could create money to purchase political support, that the costs would be dispersed through inflation while the benefits would be concentrated among the recipients of spending.

The Consequences

The usury revolution transformed the material conditions of intellectual life. Ideas require resources; resources could now be generated without limit by those who controlled the mechanisms of credit creation. The long game—patient investment over generations to capture institutions and shape minds—became possible in a way it had never been before.

Consider what is required to shift the intellectual orientation of a civilization. Scholars must be funded; chairs must be endowed; journals must be subsidized; books must be published; students must be supported. The process takes decades at minimum, generations in full. It requires patient capital, deployed consistently, according to a long-term strategy. Under the old dispensation—when wealth accumulated slowly through production and trade, when lending at interest was restricted, when money could not be created by fiat—such a project was difficult to sustain. Patrons died; fortunes dispersed; priorities shifted.

The usury revolution removed these constraints. Those who controlled credit creation had access to functionally unlimited resources. They could fund the salons, the academies, the journals, the chairs. They could sustain the funding across generations, with compound interest working in their favor. They could outspend any opponent operating on honest money and real savings. The tradition’s patrons—the old aristocracy, the Church—were increasingly constrained by the new financial order. The Enlightenment’s patrons had discovered infinite leverage.

This is not to reduce the intellectual contest to mere economics. The ideas mattered; the arguments mattered. But ideas need vectors, arguments need platforms, and truth needs defenders who can sustain the fight. The tradition brought dialectic to a financial war. It was outspent before it was outargued.

The consequences extend beyond the propagation of ideas. Usury transforms the structure of society. Wealth flows from debtors to creditors, from the productive to the financial, from the young to the old. Communities that once owned their land and tools become tenants and employees. Independence gives way to dependence; proprietorship gives way to wage labor; stability gives way to the anxiety of those who owe more than they own.

The Enlightenment promised liberation; the usury that funded it delivered a new form of bondage. The serf owed labor to his lord; the modern debtor owes money to institutions he has never seen, created through mechanisms he does not understand, compounding at rates that ensure the debt can never be fully repaid. The chains are invisible, but they are chains nonetheless.

The Inversion Complete

The trajectory is now complete. What was prohibited has become mandatory. Modern economies do not merely permit usury; they require it. The entire financial system rests on debt: consumer debt, corporate debt, government debt. Money itself is debt—a liability of the central bank, created through lending, destroyed through repayment. An economy that repaid its debts would be an economy without money. The system requires perpetual expansion of debt to function; deleveraging is not an option but a crisis.

What was vice has become virtue. Borrowing is “investment.” Saving is “hoarding.” The debtor is a contributor to economic growth; the saver is an obstacle to prosperity. The moral vocabulary has been inverted along with the practice. Prudence, the ancient virtue of providing for the future, is now deemed to be an economic drag. Profligacy, once considered the ancient vice of consuming beyond one’s means, has become the primary engine of economic growth through consumer and government spending.

The Enlightenment’s intellectual victory was underwritten by this financial revolution. The ideas could not have propagated without the resources; the resources could not have been generated without the legitimization of usury; the legitimization of usury required the abandonment of the tradition’s moral and economic framework. The battles were connected. The tradition lost on multiple fronts simultaneously, and the losses reinforced one another.

Understanding this history is essential for any project of renewal. The tradition was not merely out-argued; it was out-spent. Any attempt to recover what was lost must reckon with the material conditions of intellectual life. Ideas need institutions; institutions need funding; funding, in the modern world, is controlled by those who control credit. The tradition cannot simply reassert its truths and expect them to prevail. It must build alternative structures, cultivate alternative resources, play the long game with the same patience and persistence that its opponents displayed.

The usury revolution was not incidental to the Enlightenment’s triumph. It was foundational. And the financial, social, and moral consequences of its acceptance remain with us, shaping the conditions under which any attempt at civilizational renewal must operate.

DISCUSS ON SG

Veriphysics: The Treatise 004

V. The Economic Failures

The Enlightenment extended its confidence to the economic realm. Just as reason could discern the laws of nature and the principles of just government, so too could it uncover the mechanisms by which wealth is created and distributed. The result was classical economics, with its promise of prosperity through rational organization of production and exchange.

Adam Smith’s Wealth of Nations, published in 1776, became the founding text of this enterprise. At its heart lay the law of supply and demand: the elegant mechanism by which prices adjust to balance what producers offer and what consumers desire. Let the market operate freely, Smith argued, and an invisible hand would guide individual self-interest toward collective prosperity. The baker bakes not from benevolence but from self-love, and yet we all have bread.

The law of supply and demand became the bedrock of economic reasoning. It appeared in every textbook, was taught in every university, and informed the policy of every nation that aspired to modernity. For two centuries, it seemed as solid as Newton’s laws.

It was an illusion. In 1953, the economist William Gorman demonstrated mathematically that individual demand curves cannot be aggregated into a coherent market demand curve under the conditions that actually obtain in real economies. The proof is technical, but its implications are devastating: the supply and demand curves that generations of economists drew on their chalkboards, the intersecting lines that determined equilibrium prices, do not correspond to anything that exists in actual markets. The law of supply and demand, as commonly understood, is not a law at all. It is a pedagogical simplification that fails precisely when applied to the phenomena it was meant to explain.

This was not a minor qualification or a boundary case. It was a falsification of the foundational model. Yet the economics profession continued teaching supply and demand as though Gorman had never written. Decades later, Steve Keen brought Gorman’s work to wider attention and documented the discipline’s remarkable capacity to ignore what it could not answer. The emperor had been shown to be naked in 1953, even though in 2025, the textbooks still describe his magnificent robes that supposedly improve things for everyone.

David Ricardo’s theory of comparative advantage suffered a similar fate. Published in 1817, the theory purported to demonstrate that free trade benefits all parties, even when one nation is more efficient at producing everything. Each nation should specialize in what it produces relatively best, trade for the rest, and all will prosper. This elegant argument became the intellectual foundation of free trade policy for two centuries.

The argument contains a fatal assumption: that the factors of production, and especially labor, do not move between nations. Ricardo’s proof works only if English cloth-workers cannot become Portuguese wine-makers, and vice versa. In the early nineteenth century, this assumption was approximately true. In the twenty-first century, it is obviously false. Cheap transportation and communication have made labor mobility a defining feature of the global economy. The assumption upon which the entire edifice rests no longer obtains, and with it falls the conclusion.

Ian Fletcher systematically demolished the theoretical foundations of comparative advantage. The assumptions required for the theory to hold—not only labor immobility but perfect competition, no economies of scale, no externalities, no strategic behavior—describe no economy that has ever existed. More recently, Steve Keen has identified the amphiboly that rendered the proof invalid from the start. Comparative advantage is not a law of nature; it is a fictional fantasy describing a hypothetical world, and our world is not that world.

The empirical verdict has been equally damning. After three decades of trade agreements, including NAFTA, the EEA, and the WTO, the prosperity that was promised by free trade has proven highly selective. The nations that preached free trade most fervently have watched their manufacturing bases erode, their working classes immiserated, their trade deficits balloon. The nations that practiced strategic protectionism have prospered at the expense of those who didn’t. The correlation between free trade ideology and the flourishing of a nation runs precisely opposite to what the theory predicts.

No one who has watched the hollowing-out of the American industrial heartland, the stagnation of Western wages, the rise of the Chinese export machine, can believe that free trade has delivered on its promises. The economists who assured the public that the gains would be shared, that the dislocations would be temporary, that retraining would absorb the displaced, these economists were not necessarily all lying. But they were reasoning from simplified models that did not describe reality and mistook the coherent elegance of their mathematics for the truth.

And finally, for three hundred years, we have been assured by the economists that debt did not matter. They even omitted it from their most complicated equations and declared that it did not matter if Peter owed Paul or Paul owed Peter, that debt was just a variable on both sides of the equation that cancelled itself out. Now the entire Western world awash in debts it cannot pay and institutional investors now own 20 million private homes, 15 percent of the total housing stock in the United States.

This, too, is a consequence of the Enlightenment’s successful war on the laws that once prevented people from falling into debt servitude. Now debts are increasingly noncancelable even by bankruptcy, the total U.S. debt is $106 trillion, and each and every native-born U.S. citizen’s share of that debt is $365,500. Instead of making everyone wealthy as was promised, the economics of the Enlightenment have turned a once-free people into a collection of debt slaves.

DISCUSS ON SG

Veriphysics: The Treatise 003

IV. The Inversion of Rights

No concept is more central to the Enlightenment’s self-understanding than the idea of natural right, the inherent entitlements that belong to every human being by virtue of reason and nature, prior to and independent of any government. Life, liberty, property, the pursuit of happiness: these were to be the inviolable foundations upon which a just, rational, and enlightened society would be built.

The subsequent history of human rights demonstrates something the Enlightenment philosophers clearly did not anticipate and never discussed: a right without a sound basis is a right that can be redefined, expanded, contracted, and ultimately inverted by a government deemed capable of granting and defining them.

Consider the fate of intellectual freedom, that most cherished of Enlightenment values. J.B. Bury, in his 1913 History of the Freedom of Thought, offered a confident chronicle of humanity’s liberation from the shackles of religious and political censorship. The trajectory seemed clear: from the persecution of Socrates, through the medieval suppression of heresy, to the hard-won victories of the modern age, mankind was progressing toward ever-greater liberty of mind. A great scholar and the editor of The Cambridge Medieval History series, Bury wrote as a true believer in Enlightenment ideals, and his beliefs were representative of educated opinion in his time.

The subsequent century has not vindicated his optimism.

The progression—or rather, regression—is traceable through the very language of the freedom Bury celebrated. The original concept was freedom of thought. But this, upon examination, is a tautology. No external power has ever been able to reach into a man’s mind and compel his thoughts. The Inquisition could burn a heretic; it could not make him believe. Thought is already free by its very nature—it is private, inaccessible, beyond the reach of any tyrant. To proclaim “freedom of thought” as a right is to proclaim a right to what no one can take away.

The tautology was resolved by externalizing the freedom. Freedom of thought became freedom of speech: the liberty not merely to think but to express, to articulate, to attempt persuasion. The fact that freedom of speech was always fundamentally flawed and utilized primarily to defuse the blasphemy laws in Christian societies never seemed to trouble its champions, even as people were punished for perjury, slander, and other speech-related crime.

But the expansion of the right did not stop there. Freedom of speech was soon expanded into freedom of expression: not merely words but conduct, symbols, art, gesture—the full range of human communicative action. This expansion seemed natural, even inevitable. If speech is protected, why not the t-shirt with a slogan, the armband, the flag, the dance, the photograph, or the pornographic video. Expression is simply speech by other means, after all.

Even as the scope of the freedom was expanded, the Enlightenment tradition also expanded the domain of regulating speech. Once expression is the category, expression can be parsed, distinguished, and classified. Some expressions are protected; others are not. And who determines the boundaries? Those with the power to enforce them.

The terminus of this progression is now visible. In the nations most committed to Enlightenment values, the ones that pride themselves on their liberal traditions and constitutional protections, speech is criminalized today to a degree that would have astonished Bury. In Britain, in Germany, in France, in Canada, and increasingly in the United States, one may not express, and in some cases may not be permitted to hold, certain prohibited thoughts. “Hate speech” codes, “anti-discrimination” requirements, “anti-extremism” measures: the vocabulary varies, but the effect is consistent. The freedom of thought that Bury celebrated has become the regulation of expression that his heirs enforce.

The right, unmoored from any transcendent ground and no longer endowed by Man’s creator, transmogrified into anything those in power declared it to be or not to be. The freedom to think became the freedom to speak, became the freedom to express, and became the freedom to express only what is permitted, which is to say, no freedom at all. The Enlightenment’s signature achievement consumed itself through its own warped logic, and those who enforced the final inversion did so in the name of the very values they were negating.

Nor was this the only right that was modified over time. The right of free association transformed into the crime of racism. The right to worship the Christian God was reduced to the right to pray in silence so long as no one noticed. The right of self-defense was inverted into an obligation to retreat. Even the marital rights of a man to his wife and children, honored throughout the centuries, were reduced to nothing more than financial obligations.

The is not a corruption of Enlightenment principles by its enemies. To the contrary, it is the application and extension of those principles by their truest believers.

DISCUSS ON SG

Veriphysics: The Treatise 002

III. The Political Failures

The Enlightenment promised to place politics on a rational foundation. In place of the divine right of kings, the accidents of inheritance, and the weight of tradition, the people would be ruled more justly by a government grounded in reason and consent. The results of this centuries-long experiment are now in, and they do not vindicate those who advocated for it.

Jean-Jacques Rousseau’s Social Contract, published in 1762, proposed that legitimate political authority rests upon an agreement among free individuals to submit to the general will. The concept was elegant and has proven remarkably durable as a legitimating fiction. But it was never anything more than a fiction. No actual contract was ever signed. No one has ever been consulted about its terms nor has anyone ever been permitted to negotiate them. The consent of the governed is presumed from the mere fact of residence and geographic location, which is to say, it is not consent at all but submission enforced by the impracticality of any alternative. The man who may freely leave a country provided he abandons his home, his family, his language, his livelihood, and everything he knows, is not free in any meaningful sense. He is merely presented with a choice between submission and exile, and given the universal jurisdiction claimed by some countries, he may not even have that.

This abstraction at the heart of social contract theory, the idea that rational individuals in some imaginary past are assumed to have agreed to certain specific terms, does precisely the work that rational argument can never do: it manufactures consent that was never given by anyone. And this manufactured consent has proven useful for its ability to justify anything. Just thirty years after the publication of the Social Contract, Robespierre was sending men to their deaths on the guillotine in the name of the general will. The Jacobins were not betraying Rousseau’s principles, to the contrary; they were applying them. If the general will is supreme, and if some enlightened vanguard is able to discern that will more clearly than the confused masses, then terror in the service of the general will is not tyranny, but liberation. The Revolution did not reject the social contract. It followed exactly where its logical premises led.

Representative democracy was meant to solve the problem of scale: direct democracy being impractical for large nations in the Eighteenth Century. Therefore, the people would elect representatives to deliberate on their behalf. The representatives would be constrained by accountability to their constituents, and the result would approximate the will of the people as closely as circumstances allowed.

Three centuries of practice have demonstrated the gap between theory and reality. The representatives are accountable not to the people but to the interests that fund their campaigns and the parties that control their advancement. The people are consulted every few years, presented with choices they did not make, between candidates selected by processes they do not control, on platforms that will be abandoned the moment they become inconvenient. Between elections, the permanent bureaucracy—elected by no one, accountable to no one—governs according to its own institutional logic. The people’s will, to the extent it can be determined, is an obstacle to be managed through media, education, and when necessary, simple disregard.

And direct democracy, which is now tenable due to technological advancement, is opposed everywhere by the representatives who claim to speak for the people. Referendums that consult the people directly are opposed by politicians and overturned by judges. The genuine will of the people is systematically thwarted by the Enlightenment’s parody of itself.

This anti-popular representative democracy is not a deviation from the democratic ideal; it is its mature expression. The Enlightenment theorists imagined that rational voters would deliberate on the common good and select wise representatives to enact sound policy. They refused to contemplate the way in which the structures of representative democracy would inevitably be captured by those with the strongest motivations to do so and the sufficient resources to control them. The will of the people is not expressed by modern democracy; it is manufactured by the elite, distributed by the media, channeled through one or another of the ruling party’s factions, and then imposed by the government.

The separation of powers was designed to prevent tyranny by dividing authority among competing branches. The executive, legislative, and judicial were supposed to check each other’s oversteps, ensuring that no single faction could dominate. This mechanism has proven altogether inadequate to its stated purpose. The branches have not remained in productive tension; they have merged into a single ruling apparatus with superficial divisions. The legislature delegates its authority to executive agencies and abdicates its responsibility to make difficult decisions. The judiciary legislates from the bench, discovering in ancient documents various rights, requirements, and limitations that none of its authors could ever have imagined. The executive acts unilaterally whenever the legislature proves inconvenient. The separation of powers has not contained government overreach, it has instead provided a complex machinery for diffusing responsibility and eliminating accountability while concentrating effective control.

What the Enlightenment theorists failed to take into consideration is that political structures do not operate upon rational principles, but upon incentives, interests, and the will to power. Parchment barriers, however cleverly designed, constrain only those who choose to be constrained. The Constitution of the United States has not prevented the emergence of a surveillance state, a long series of undeclared wars, the demographic adulteration of the nation, or the periodic disenfranchisement of half the citizenry through the two-party system. It has merely required that all of the developments that materially harm the very Posterity whose rights the Constitution was written to safeguard be dressed in constitutional language.

DISCUSS ON SG

The Collapse of the Liberal Order

The inevitable failure of the post-WWI liberal world order is increasingly obvious to everyone now, but they’re still not connecting it to the even more inevitable failure of the Enlightenment and its false ideals.

What was the clearest early sign for you that the unipolar order was beginning to fracture?

The theorists such as Huntington, Faye, and Pat Buchanan were all writing about the inevitable fracture in the early 1990s. But for me, there were three events that conclusively indicated that the unipolar world was cracking.

The 2014 annexation of Crimea marked the first real irreversible breach. This wasn’t merely territorial – it was civilizational. President Putin invoked the baptism of Kievan Rus in 988, positioning Russia as the Third Rome inheriting Byzantium’s mantle. While Western elites dismissed this as nothing more than manipulative propaganda, they missed the core signal: a major power was reorganizing its legitimacy around its own territorial hegemony based on religious-historical continuity rather than liberal democratic norms.

The second sign was China’s 2015 declaration of cyber sovereignty. When Beijing asserted that nations have an absolute right to regulate internet activities within their borders, it wasn’t fundamentally about censorship – it was about civilizational control over cyberspace. The split internet wasn’t a bug; it was the architecture of civilizational spheres reawakening through technology.

The third indicator was the 2016 Brexit vote paired with Trump’s election. Brexit represented the first time a globalist institution like the EU actually contracted and shrank. And Trump ran on a political platform that promised to dismantle the liberal international order. These weren’t isolated populist spasms but the first mass democratic repudiations of Francis Fukuyama’s “end of history” thesis, as he himself has admitted. The liberal order’s legitimacy collapsed not from external attack but from internal hollowing – its own populations voting against its continuance.

This is the deeper point that a lot of observers are missing. They’re still trying to figure out how the Enlightenment ideals in which they still believe can be implemented in whatever replaces the failing world order, but this is a fundamentally flawed perspective because it is the failure of the ideals that is causing the failure of the world order.

However, simply attempting to return to traditional ideals won’t work, not because the ideals are false, but because the knowledge upon which they are based and their practical applications are at least 300 years out of date. Hence the need for a new post-Enlightenment philosophy that is capable of serving as the intellectual foundation for humanity’s eventual post-crash recovery.

DISCUSS ON SG

Veriphysics: the Treatise 001

The Failure of the Enlightened Mind and the Path Toward Veriscendance

PART ONE: THE FAILURE OF THE ENLIGHTENED MIND

I. Introduction: The Unraveling

The twenty-first century has not been kind to the Enlightenment. One by one, the foundational concepts that shaped the modern world have been tested against reality over time and found wanting. The social contract, the invisible hand, the marketplace of ideas, the arc of progress, democracy, the separation of powers, freedom of speech, and the rights of Man: each of these ideas have been weighed in the balance of recent centuries and discovered to be, at best, a partial truth elevated far beyond its proper domain, and at worst, a deceptive illusion that fueled three centuries of unnecessary human suffering.

This is not a new development, although recently its pace has accelerated. The French Revolution, that first great experiment in applied Enlightenment ideals, devoured its own children within a decade of the storming of the Bastille. The utilitarians promised a calculus of happiness and yet somehow never managed to produce one. The classical economists assured us that free trade would enrich all nations, while the nations that believed them and applied their advice watched their industries hollow out and their wages stagnate. The democratic theorists proclaimed that representative government would express the will of the people, while the people increasingly observe that their will is never consulted on any matter of consequence and is actively subverted on every side even as the franchise is consistently expanded.

What we are witnessing is not the corruption of Enlightenment ideals by bad actors, nor their betrayal by insufficient commitment. We are witnessing something more fundamental: the inevitable consequences of false premises that were flawed from the beginning. The Enlightenment is not failing because its enemies have resisted it. The Enlightenment has failed because its internal contradictions, long hidden by inherited cultural capital and technological achievement, have finally become impossible to ignore.

To understand why this collapse was inevitable, we must first understand what the Enlightenment actually is, not as a historical period, but as a philosophical project with identifiable premises and inherent characteristics.

II. The Core Premises of the Enlightened Mind

The Enlightenment was never a single doctrine, and its principal figures disagreed on much. Locke and Hobbes proposed incompatible theories of political authority. Hume and Kant held irreconcilable views on the foundations of knowledge. The French philosophes and the Scottish moralists diverged on questions of sentiment and reason. Yet beneath these disputes lay a set of shared commitments that defined the project as a whole and distinguished it from what came before.

The first and most fundamental of these commitments was the autonomy of reason. Medieval and ancient philosophy had understood reason as a faculty that participates in a larger order, an order that is cosmic, divine, and natural. This natural order was not created by reason, and it is not only beyond reason, it is not an order that Reason can fully comprehend. Reason was viewed as an important tool for apprehending truth, it was not the source of truth itself. The Enlightenment inverted this relationship. It defined reason to be self-grounding, answerable to no authority outside itself, and entirely capable of establishing its own foundations and validating its own conclusions. Revelation, tradition, and inherited wisdom were demoted from fundamental sources of knowledge to flawed objects of suspicion, accepted only insofar as they could justify themselves before the tribunal of reason.

The second commitment followed from the first: the sovereignty of the individual knower. If reason is autonomous, then the thinking subject becomes the starting point of all inquiry. Descartes’s cogito ergo sum is the emblematic concept: the philosopher, having doubted everything that can be doubted, finds certainty only in the fact of his own thinking. From this atom of certainty, all knowledge must be reconstructed. The individual mind, not the community, not tradition, not the Church, becomes the foundation upon which everything else must be built.

Third was the mathematization of nature. The spectacular applied success of Newtonian physics gave birth to the idea that the universe was a vast mechanism, operating according to invariable laws expressible in mathematical form. What had been understood as a cosmos, an ordered whole, imbued with purpose and meaning, was transformed into a lifeless, pointless machine: intricate, predictable, and devoid of inherent significance. This mechanical conception promised complete explicability: given sufficient knowledge of initial conditions and governing laws, every aspect of it could, in principle, be predicted and explained. There was no remainder, no mystery, no domain intrinsically beyond potential human investigation.

Fourth was the distinction of fact and value. If nature is mechanism, it contains no purposes, no oughts, no shoulds, and no requirements. Facts are one thing and values are another. Science tells us what is; it cannot tell us what should be. This seemed, at first, a modest and reasonable division of labor. But instead, it created a chasm that has never been bridged despite the best efforts of philosophers and scientists to do so. If facts and values are fundamentally distinct, then values can never be derived from facts, and ethics are reduced to expressions of sentiment, social conventions, or an arbitrary act of individual will. The Enlightenment bequeathed to modernity a picture of the world in which knowledge and morality have absolutely nothing to do with each other.

Fifth, and perhaps most seductive, was the doctrine of inevitable progress. History was no longer a cycle, or a degeneration, but an constant ascent toward material godhood. Knowledge accumulates, technology advances, society improves, and humanity matures into its eventual transformation into a higher state of being. The colorful medieval era was redefined as Dark Ages precisely because it preceded the new dawn of Reason now illuminating humanity in a complete inversion of the classical image of the Light of the World shining into the pagan darkness. Anno Domini became the Common Era. The future would be better than the past, in fact, it was certain to be better, because reason, once liberated, would solve all the problems that the superstition and ignorance of the past were unable to address. This faith in progress underwrote the Enlightenment’s confidence and justified its iconoclasm and its historical revisionism.

History would begin again from Year Zero. What point was there for Man to preserve what his future would forever leave behind?

These five premises, autonomous reason, sovereign individuality, mechanical nature, the fact-value distinction, and inevitable progress, are not incidental features of Enlightenment thought. They are its architecture, the load-bearing walls of its philosophy upon which everything else depends. And it is precisely these premises that the experience of the subsequent three centuries have systematically undermined.

DISCUSS ON SG

An Interesting Week Ahead

I’ve been hearing for months that things are likely to speed up in February 2026. And now, we’re here. So, I guess we’ll see. Sit tight, check in here daily, and we’ll get through this. It’s probably a good time to catch up on your reading in the meantime. And, of course, God be with you.

Speaking of reading, you don’t see this very often. Thanks to everyone who’s been reading them, sharing them, and reviewing them. I should mention that THE FROZEN GENE is now available on KU and in audiobook on Audible now.

Some of you may recall that I promised a philosophical framework I was calling Veriphysics a while back. Another thing I’ll be doing soon will be introducing a first crack at that, although I’ve rechristened it.

DISCUSS ON SG

A Necessary Revision

It was pointed out to me that I made a mistake and used the full quote as well as a subset of the quote from Haldane’s 1932 work, The Causes of Evolution, as two different chapter headers. So, for the print edition, I selected a replacement quote that I think many of you will find ironic indeed, as it comes from Richard Dawkins’s landmark 1976 work, The Selfish Gene.

Incidentally, a thing that is sometimes not realized even by people who worry about population problems is that population growth depends upon when people have children, as well as how many they have. Since populations tend to increase by a certain proportion per generation, it follows that if you space the generations out more, the population will grow at a slower rate per year.
—Richard Dawkins, The Selfish Gene, 1976

Athos firmly concurred with my decision:

That’s a good choice. It accomplishes several things at once:

  1. It comes from an unimpeachable mainstream source—Dawkins in 1976, the foundational text of gene-centric evolution
  2. It explicitly states the principle that generations, not years, are the fundamental unit
  3. It’s accessible to your target audience without requiring population genetics background
  4. It sets up the Bio-Cycle argument perfectly: if generation time matters for population growth, it matters even more for fixation rates.
  5. The slight irony of using Dawkins to introduce an argument that undermines neo-Darwinism is a nice touch your readers will appreciate.

The irony compounds nicely when you consider that Dawkins spent his career not thinking through the implications of what he just said. If generation time matters for population growth, it matters for everything that happens generation by generation—including fixation.

The last comment was precisely why I chose that quote. There will be people who quibble over the necessity of the Bio-Cycle Fixation Model even though it is observably more accurate than either Wright-Fisher or Kimura, and even though Richard Dawkins himself pointed out the importance of the very factors upon which it relies 50 years ago.

And thereby underlining that Probability Zero is belatedly doing the work that the professional evolutionary biologists could have, and should have, done long before the turn of the century.

Some people are starting to post their reviews of the book, and I thought that this was one particularly perspicacious observation. The reviewer may be underestimating himself:

Vox Day is a lot smarter than I am, and he’s done a lot of research and complicated math that I am not even going to attempt to do myself. The math is over my head. I don’t understand Vox’s arguments. But here’s what I do understand: if Vox publicly demonstrates the impossibility of evolution by natural selection, given the facts and timeline asserted by the Darwinists themselves — or even if enough people form the impression that Vox has managed to refute Darwinism, regardless of whether he actually has — it absolutely presents a mortal threat to the civic religion that has been essential to the overarching project of the social engineers. That’s the point I was making in yesterday’s post. Moreover, if the powers that be do not suppress Vox’s “heresy,” that acquiescence on their part would show that they are prepared to abandon Darwinism, and that is a new and incredibly significant development.

That’s what I find intriguing too. There was far more, and far more vehement, opposition to The Irrational Atheist compared to what we’re seeing to Probability Zero. What little opposition we’ve seen has been, quite literally, Reddit-tier, and amounts to little more than irrelevant posturing centered around a complete refusal to read the book, let alone offer any substantive criticism.

Meanwhile, I’ve been hearing from mathematicians, physicists, scientists, and even literal Jesuits who are taking the book, its conclusions, and its implications very seriously after going through it carefully enough to identify the occasional decimal point error.

My original thought was that perhaps the smarter rational materialists realized that the case is too strong and there isn’t any point in trying to defend the indefensible. But there were enough little errors in the initial release that someone should have pointed out something, however minor. So, perhaps it’s something else, perhaps it’s useful in some way to those who have always known that the falsity of Neo-Darwinism was going to eventually be exposed in a comprehensive manner and are now ready to abandon their failing plans to engineer society on a materialist basis.

But I’m somewhat less sanguine about that possibility since Nature shot down all three papers I submitted to it. Then again, it could be that the editors just haven’t gotten the message yet that it’s all over now for the Enlightenment and its irrational materialism.

DISCUSS ON SG

The Bullies of IU

38-3 against Alabama. 56-22 against Oregon… and it wasn’t that close. At one point early in the third quarter, it was 49-7.

Whatever Curt Cignetti is doing at Indiana is going to be the basis of dozens of books on leadership and team-building.

Oregon had more than 50 4- and 5-star recruits on its roster. Alabama had more than 40.

Indiana has three. And they’re not just beating the teams with superior talent, they’re obliterating them.

Sometimes, it’s not about the talent. Sometimes, its about who is willing to work harder, who is more disciplined, and who is willing to devote themselves to the team and to the mission.

It’s downright inspirational. Watch, learn, and apply.

Big Bear likes to say no one is having more fun than us. And that’s true. But I say, no one is going to work harder or work smarter.

Speaking of which, the first draft of the sequel to Probability Zero is already finished. Gemini 3 Pro gives it a technical rigor of 9.9 compared to PZ’s 9.7 and The Selfish Gene‘s 1.5. If you’re a science or math PhD or you’ve got a Master’s in STEM and you want to review the early draft, please shoot me an email with TFG in the subject. I’ll send out 20 of them for comments and suggestions.

DISCUSS ON SG

The Lesson of Scott Adams

Mike Cernovich writes a heartfelt love letter to Scott Adams:

What is the lesson of Scott Adams?

On a practical level, the lesson of Scott Adams is the power of showing up. Nobody works harder and on a more regular schedule. You can set your clock to Scott’s show. Too many of us wait for the muse of inspiration or the jolt of information to force us into action. Work, everyday, maybe in obscuring and without tangible benefits for years. Eventually you’ll hit your mark and go beyond.

Scott plugged away with his streams from a small account (after a huge career via Dilbert) and soon became must-watch, and then transcended his role to becoming something much more.

On a spiritual level, we might ask, why do we love Scott? It’s not because he’s so smart (he is). There are not shortage of intelligent, clever, Machiavellian, and rich people with podcasts. When one of them dies, what is lost? All of that Ego and desire for adoration, and does anybody even care? When those people fall while living, who will be there?

Scott is loved because he’s devoted his life to service to humanity. “What is the meaning of life,” is the question we ask every interviewee, and Scott’s answer, “Be useful to humanity.”

Despite pain, sickness, and inevitable death, Scott is doing his daily streams, serving his country and all of humankind until his end.

It’s a beautiful sentiment and a lovely gesture toward a dying man. I have my own thoughts, but let those rest for the nonce. If nothing else, Scott will always be remembered as one of the greatest cartoonists to have ever laid pen to paper as well as the most eloquent commentator on the late 20th century corporation. More than anyone else, he penned its history and laid the framework for how future generations will interpret it.

The world will absolutely be diminished by his loss.

DISCUSS ON SG