by Thomas Scarborough
It stands to reason, that hereditary monarchy ran into trouble in modernity.
Following the Age of Reason and the Scientific Revolution, things increasingly had to be measured and controlled. People’s lives were less and less the province of natural and personal influences—until, in the 20th century, Theodor Adorno famously wrote, ‘Reason itself appears insane as the world acquires systematic totality.’
In time, our lives became easier to predict, more manageable, and more secure—which is to say, a self-imposed causality increasingly prevailed. It meant, wrote Thomas Huxley, ‘the extension of the province of what we call matter and causation’. Ultimately, we came to control—in a sense—the weather (climate control), the abundance of nature (global streams of goods), even the sun (artificial lighting), and so much more.
However, while this brought many improvements to our comfort and well-being, it often represented a loss of accident and freedom in our lives. We lost something of the essence of life: the smell of the rain, the wind in our hair, the chill of the evening, or the soil under our feet. Susan Sontag wrote, ‘All the conditions of modern life ... conjoin to dull our sensory faculties.’
This drive towards predictability and control included political systems. Hereditary monarchs, who were often fickle, volatile, unpredictable—and too often, simply dangerous—were increasingly reined in or replaced by more regular and predictable dispensations. Republicanism in particular gained in favour, in the sense of ‘a scientific approach to politics and governance’.
This shift meant, at the same time, that as humanity emerged from pre-modernity, hereditary monarchy generally left behind it a period in which it was vainglorious, out of touch, and abusive. People’s lives, too, were no longer ruled by monarchical colonists' prerogatives. While previously, social and material cultures were repressed or destroyed, causing grief and trauma to this day, hereditary monarchy has now, by and large, disavowed such supremacy.
I pause this post now to turn my attention to you, the reader. Without saying as much, you and I have—if indeed it is agreed—developed the argument that the character of hereditary monarchy has been shaped by the era and intellectual climate in which it existed. Therefore, our attitude towards monarchy, and the desirability of monarchy itself, has to do with historical eras—most immediately, pre-modernity, modernity, and postmodernity.
We may now ask, how does hereditary monarchy relate to postmodernity—a period which many would estimate to have begun around the 1960s?
All over the world, things have changed. Our transitions to modernity, then to postmodernity, mean that we no longer greatly value, as we once did, what Friedrich Nietzsche called ‘glittering mirages’—called metanarratives now. We are deeply suspicious, today, of monolithic philosophies, ideologies, and systems. We have gained in experience, too. We have now seen that even republicanism is subject to confusion, impotence, capture, and war.
In postmodernity, hereditary monarchy may represent five things which we generally prefer over the preceding modernity:
- That human fate is bound up always with the uncertainty and ambiguity of personality and personal destiny. The ‘humanity’ which we find in systems, both good and bad, will not be worked out of them. Hereditary monarchy reminds us that our fate is bound up with personal factors, and our own designs and expectations continually confounded.
- Hereditary monarchy reminds us that government itself cannot ultimately be reduced to reason and rules, and that systematic control is elusive. Monarchy, in an important sense, now represents accident and freedom, rather than the regimentation and subjection it once did.
- We are reminded, through hereditary monarchy, that government is not a mere administrative function, but can only be properly viewed where we include personal meaning. It is not all of it about rational, scientific, or even efficient control, but often it comes down to the mystery of semiotic codes: a smile, a gesture, a cup of tea, or a set of brooches.
- Hereditary monarchy, contrary to what once was the case, withers metanarratives and ideologies, which have been so destructive to humanity in the past. It shows us that there is no novum ordo, no social optimism, no Omega Point. Instead, we have people, with limited lifetimes, and limited capabilities.
- With individuals being the focus of hereditary monarchy, we are reminded, in fact on a daily basis, that monarchies are fallible—perhaps moreso than we may recognise it in the entirety of a republican order. Rather than representing autocracy, as once was the case, hereditary monarchy reminds us of the necessity of checks and balances.
