Jim Stewartson’s “Resistance Is Feudal” examines modern societal structures

The emerging civilizational framework proposed by figures like Donald Trump, Elon Musk, and Peter Thiel can be categorized as neo-feudalism—a system where personal sovereignty and obedience shape societal structures, with survival hinging on one’s loyalty to a sovereign. This system has been subtly established over the years, but recent events indicate a more blatant attempt to realize its full impact. For example, Trump’s proposals on social media include monetary benefits for loyalty while threatening retribution for disobedience, targeting air traffic controllers for their dissent, illustrating a disturbing extension of power dynamics.Historically, feudalism thrived in medieval Europe, characterized by bonds of loyalty and mutual obligations among lords and vassals. The transition from this system, particularly during the French Revolution, showcased a significant shift in societal structures. The iconic question posed by Abbé Sieyès—”What is the Third Estate?”—highlighted the plight of the common people against the aristocracy. This revolutionary spirit enabled the masses to declare their existence and rights, ultimately leading to foundational changes in governance through documents like the Declaration of the Rights of Man and of the Citizen, embodying Enlightenment principles.

Musk’s interpretation of Voltaire’s philosophy appears to reflect a troubling inversion of his ideals, as he positions himself as a technocratic authority peddling dangerous narratives under the guise of guidance. By suggesting that artificial intelligence could dominate thought processes, Musk appears to advocate for blind allegiance to his technological vision, paralleling aspects of a mafia-like protection racket where compliance offers safety from societal chaos.

The neo-feudalism espoused by these influential figures is reminiscent of historical oppressive systems, such as apartheid, which relied on violence and coercion to maintain disparities. By conflating contemporary political conditions with past oppressive regimes, Thiel expresses a desire to revert society to a feudal-like construct, suggesting that resistance to this movement is not only futile but also misguided. This perspective emphasizes a troubling trend where economic power consolidates among a select few, leading to a distortion in market realities reminiscent of previous financial bubbles.

The lesson of the Third Estate serves as a reminder of the potential for collective action against oppressive structures, which would not require violence, but a reframing of societal questions about identity and agency. As the American populace grapples with its position within this evolving hierarchy, the pivotal question remains: Are we merely subjects of a tech-centric aristocracy or a united majority resisting exploitation? Echoing French revolutionary thought, there’s an underlying hope that the collective consciousness of society can be awakened to reclaim agency from the grips of a neo-feudal system.