leftypol's day of the sun edition
<if we dont have inbred monarchs ruling over us people will resort to cannibalism
159 posts and 280 image replies omitted.The more art of Alunya like this… the more I need to come up with pictures to fire back…
What the Rothschild puppeteers says is basically so, reach & repetition is what matters for the propagandist.
This cartoon illustrates that. People are surrounded with the repetition of themes–it surrounds their consciousness and soon the environment clouds their thoughts–where they see honor and worship extended out, and others participating in it, they'll likely follow.
…
Carl Schmitt, for instance, criticizes Hobbes' for allowing private conscience, but Hobbes' mentality is reach and repetition when it comes to public worship.
Where men see public worship, they fall into a state of awe by the power of others & private conscience is seeped into.
…
Fascist propaganda takes the same lessons expounded in Hobbes' Leviathan: there is a use of repetition and civil worship.
Duce, duce, duce.
Si, si, si, si.
Vincere, vincere, vincere.
These propagandists know repetition is useful for breaking into a train of thought & inspiring actions by a sequence of their thoughts.
Hobbes: Civil Worship
>But in a larger use of the word Image, is contained also, any Representation of one thing by another. So an earthly Soveraign may be called the Image of God: And an inferiour Magistrate the Image of an earthly Soveraign.
>To be uncovered, before a man of Power and Authority, or before the Throne of a Prince, or in such other places as hee ordaineth to that purpose in his absence, is to Worship that man, or Prince with Civill Worship; as being a signe, not of honoring the stoole, or place, but the Person;
>To pray to a King for such things, as hee is able to doe for us, though we prostrate our selves before him, is but Civill Worship;
>And of that opinion, the externall signes appearing in the Words, and Actions of men, are called Worship; which is one part of that which the Latines understand by the word Cultus: For Cultus signifies properly, and constantly, that labour which a man bestows on any thing, with a purpose to make benefit by it. Now those things whereof we make benefit, are either subject to us, and the profit they yield, follows the labour we bestow upon them, as a natural effect; or they are not subject to us, but answer our labour, according to their own Wills. In the first sense the labour bestowed on the Earth, is called Culture; and the education of Children a Culture of their mindes.
>The End of Worship among men, is Power. For where a man sees another worshipped supposes him powerful, and is the readier to obey him; which makes his Power greater.
>And this is Publique Worship; the property whereof, is to be Uniforme: For those actions that are done differently, by different men, cannot be said to be a Publique Worship. And therefore, where many sorts of Worship be allowed, proceeding from the different Religions of Private men, it cannot be said there is any Publique Worship, nor that the Common-wealth is of any Religion at all.
>And because opinions which are gotten by education, and in length of time are made habitual, cannot be taken away by force, and upon the sudden: they must therefore be taken away also, by time and education. And seeing the said opinions have proceeded from private and public teaching, and those teachers have received from grounds and principles, which they have learned in the Universities…
>The End of Worship among men, is Power. For where a man sees another worshipped supposes him powerful, and is the readier to obey him; which makes his Power greater.
This is definitely a fetishpost. Just admit your desire for submission, boo.
Monarchia Triumphans:
>Base Locusts, Grasshoppers, Insects, and Flies,
>Who have no King, by their confusion dies.
>Others live long, as th' Ant and Royal Bee.
>A Guard who keeps, lives, dyes in Majesty.
>Their Hives, Walls, Combs, Cities, Holes, Houses are,
>Stings are their Arms, one rules in peace and war.
Kim Il Sung Aphorism - Queen Bee
>Just as worker bees form a group and live in a disciplined way, centring on a Queen Bee, so the collective must have a centre and discipline.
Kim Il Sung – Party Organization
>Kim Il Sung repeated this question to himself, picking up a pencil and tapping it lightly on the table. After a while, he asked the foreign quest: "Do you know how bees live?"
<"What do you mean?" asked the latter
>With a meaningful smile on his face, Kim Il Sung resumed: Bees are united around the Queen Bee. Of course, this mode of experience is a natural phenomenon based on their instinct, but it may provide an answer to the question of how to build up a party.
>He went on: "Just as bees live in an orderly fashion united around the Queen Bee, there must be a centre and discipline within a collective."
>He said that what was essential in building up a party was to unite all its members firmly around the leader, concluding that a party, which achieved the unity of all its members in ideology and will with the leader at the centre, would be ever-victorious.
Kim Il Sung Aphorism - Household
>If a family is to manage its household affairs well only one member of the family should control its finances. Likewise, if a nation is to manage its economic life properly it must use its finances on the principle of a single management system.
Kim Il Sung – The Peach Story
>Kim Il Sung looked around the room, and picked up a peach from the table.
>Then he answered, "A party should be built like a peach."
<"Like a peach?"
<The guests looked at the peach.
>Pointing at the peach in his hand, Kim Il Sung said: Success can be achieved in the revolution and construction only when the single-hearted unity of a leader, the party and the masses is achieved; compared with this peach, the masses are the flesh, the party is the stone, and the leader is the core in the stone.
Kim Jong Il – The leader is the life of the socio-political community
>The essence of the leader in all context lies in his being the centre of lthe life of the socio-political community. There is no doubt that the center of life is important for the existence and activities of the organism. Unless the masses are united, centring on the leader, they cannot acquire vitality as an independent socio-political community. We must understand and believe that the leader is the centre of the life of the socio-political community and that it is only when we are linked to the leader organizationally, ideologically and as comrades that we can acquire immortal socio-political integrity.
Kim Jong Il - Fatherly Leader & Motherly Party
>In order to have a deep understanding of the value of the organization, one must consider it in relation to one's own socio-political integrity. Only through the party organization, the parent body, can the popular masses be integrated into an independent socio-political organism and become the real masters of their own destiny. We must value and respect the Party organization as the parent body of our integrity. We refer to the leader as the fatherly leader and to the Party as the motherly Party because the Party organization with the leader at its centre is the parent body of our socio-political integrity.
DPRK Book:
>Great leader Comrade Kim il Sung said that the DPRK has the unity of the Leader, the Party and the masses. Nothing can be done, without the Leader. The Party only is not enough. There must be the Leader. There are queen in the group of bees and king in ants' group. The Party must be built just like the peach.
>He further explained meaningfully that as the DPRK has the unity of the Leader, the Party and the masses, she is strong against whatever threat of the US and that the unity prevents the country from the ruin which makes the people beggars.
>"It is an essential requirement of a working-class party to ensure the unity of ideology and leadership. This is effected by establishing the Party's monolithic ideological system. Only when this is done can the whole Party be armed with the Leader's intention and become a living organism, breathing and acting in conformity with his idea and will."
>"It is important in establishing the Party's monolithic ideological system to pervade the whole Party with the Leader's idea."
>"The Leader is the embodiment of the organizational will of the whole Party and his idea is explicitly the guiding ideology of the Party. The ideological unity of the Party is brought about only on the basis of the Leader's idea."
- Kim Jong Il
—
>"The revolutionary cause of the working class is precisely the cause of its Leader. The Leader is the top brain of the revolution and its highest Leader and as such he plays the decisive role in the accomplishment of the revolutionary cause of the working class."
- Kim Jong Il
—
>"The Party's monolithic ideological system is, in other words, the Leader's ideological system and system of guidance. Without them the existence of our Party is inconceivable. The revolutionary idea of the Leader is the eternal guiding ideology of our Party and revolution."
- Kim Jong Il
—
>"If the Masses are an Almighty Being, our Leader is the Sun of the Masses, who personifies the hearts of the People."
- Kim Jong Il
—
>"The process of the building of our Party is a process of patterning it on the Juche idea. Imbuing all Party members with the Juche idea is a continuation and a higher stage of our Party's historic struggle to model itself on that idea."
>"Imbuing all Party members with the Juche idea means, in essence, strengthening and developing our Party for all time into a party of Comrade Kim Il Sung."
>"Strengthening and developing our Party into the party of the great Comrade Kim Il Sung implies having him eternally at its head and holding fast to his ideology and line and implementing them throughout all generations."
>"The respected Comrade Kim Il Sung is the great leader who has, for the first time in their history of several thousand years, been acclaimed by our People; he is the Teacher and Father of our Party and People."
- Kim Jong Il
>"The unity and cohesion of our Party are great and unbreakable because the entire membership is united around the great Comrade Kim Il Sung and because they are based on its infinite loyalty to the Party and the Leader. The Leader is the centre of the Party's unity and cohesion, and its strength depends on how firmly the entire membership is united behind him. The unity and cohesion of our Party are not just achieved out of duty. They are based on the membership's infinite respect for, and absolute trust in, the Party and the Leader, and founded on its unshakeable revolutionary belief and sense of gratitude which cause it to defend and protect the Party and the Leader politically and ideologically and to fight for them even at the cost of its members' lives."
>"The unity and cohesion of our Party are great and unbreakable because they are based on unity of idea and purpose. The important thing in the Party's unity and cohesion is to achieve the unity of idea and will. Unity based on a single idea and purpose must be durable, otherwise it cannot achieve lasting unity. The single ideology means precisely the revolutionary idea of the Leader, the founder of the Party. The Leader's revolutionary idea is the basis of the Party's unity and cohesion; the unity and cohesion of the working-class party is the unity of idea and purpose based on the revolutionary idea."
- Kim Jong Il
>"The Leader is, indeed, the infinitely benevolent father of our people and our children. We must give schoolchildren a clear understanding that their happiness is entirely due to the Leader's love for them and his consideration for them. Only then will the children remember the Leader's benevolence, support him from the bottom of their hearts and become revolutionary fighters who are unfailingly faithful to him, when they are adults."
- Kim Jong Il
>"Our Leader is the supreme revolutionary genius, the Sun of the nation and the benevolent father of our People, who has built a socialist paradise on this land and brought the People the happiness and glory we see today, by leading the arduous Korean revolution along the path of trials to victory without the slightest vacillation. Because of the immortal feats he has performed for mankind, his extraordinary intelligence, outstanding leadership ability and lofty communist virtues, the Leader is supported and boundlessly revered by the People. Our People eagerly desire to meet their fatherly Leader who, by devoting his entire life to the freedom and liberation of the People and leading the vanguard of the revolution and socialist construction, has provide them with the greatest happiness and continues to provide the condition for their lives to flourish, and once they have met him, they brim over with the resolution to give their wholehearted loyalty to the Leader, and are engrossed in infinitely solemn feelings and emotions."
- Kim Jong Il
>Our Party equipped all our people fully with the Juche idea, united them closely behind the Leader organizationally, ideologically and morally, and thus made the revolutionary ranks a socio-political organism.
>Today the Workers' Party of Korea stands firmly in the centre of the revolutionary ranks in our country, and the masses of the people, who have withstood every manner of ordeal by sharing their destiny with the Party in the long revolutionary struggle, are united rock-firm behind the Party and the Leader, sharing one mind and one will.
- Kim Jong Il
>Our Party regarded education in the monolithic ideology as its basic ideological task and carried it out energetically. As a result, a single ideology has prevailed throughout the Party, and all its members have been armed firmly with the Leader's revolutionary idea, the Juche idea, and have come to think and act as required by this idea.
>Another important factor in establishing the monolithic ideological system is to achieve the Leader's unitary leadership absolutely.
>The Leader is the supreme controller of a party, and the party's leadership is precisely his leadership. Our Party has set up a well-regulated system under which all its organizations and members act as one man under the unitary leadership of the great leader Comrade Kim Il Sung, give absolute authority to Party policies and defend and implement them without question.
- Kim Jong Il, The Workers' Party of Korea is a Juche type revolutionarty party which inherited the glorious tradition of the DIU
Kim Jong Un Aphorism #1
>The socialist motherland is the Leader and the embrace of the motherland is his embrace.
Kim Jong Un Aphorism #2
>Devotion to the country is precisely loyalty to the Leader.
Kim Il Sung Aphorisms: Love of Family, love of Country
>A man who does not love his home, parents, wife and children cannot love his country and people.
>Earnest devotion to the revolution represents the supreme love for one's family.
>Only a man who loves both his country and his family can be called a truly dutiful son.
>One's family is the original source of one's patriotism and revolutionary spirit.
>When his love for his family cools, a man's enthusiasm for the revolutionary struggle will cool also.
<Dante: Notable Praise of Monarchy from De Monarchia
>Justice is the strongest with the Monarch. For the best structure of the world, it is necessary for Monarchy or Empire to exist.
>Therefore it is better that the human race should be ruled by one than by more, and that the one should be the Monarch, who is a unique Prince. And if it is better, it is more acceptable to God, since God always wills what is better. And inasmuch as between two things, that which is better will likewise best, between this rule by "one" and this rule by "more", rule by "one" is acceptable to God not only in comparative but in the superlative degree. Wherefore the human race is ordered for the best when ruled by One sovereign.
>In regard to the will, it must first be noted that the worst enemy of Justice is cupidity… When cupidity is removed altogether, nothing remains inimical to Justice… Cupidity is impossible when there is nothing to be desired, for passions cease to exist with the destruction of their objects. Since his jurisdiction is bounded only by the ocean, there is nothing for a Monarch to desire… So we conclude that among the mortals the purest subject for the indwelling of Justice is the Monarch.
>Moreover, to extent however small that cupidity clouds the mental attitude towards Justice, charity or right love clarifies and brightens it. In whomever, therefore, right love can be present to the highest degree, in him can Justice find the most effective place. Such is the Monarch, in whose person Justice is or may be most effective… That right love should indwell in the Monarch more than in all men besides itself thus: Everything loved is the more loved the nearer it is to him who loves; men are nearer to the Monarch than other princes; therefore they ought to be most loved by him.
>The Monarch is capable of the highest degree of judgment and Justice, and is therefore perfectly qualified, or especially well qualified to rule. Those two qualities are most befitting a maker and executor of the law.
>Therefore it is established that every good thing is good because it subsists in unity. As concord is a good thing itself, it must subsist in some unity as its proper root, and this proper root must appear if we consider the nature or meaning of concord. Now concord is the uniform movement of many wills; and unity of will, which we mean by uniform movement, is the root of concord, or rather concord itself. For just as we should call many clods concordant because all descend toward the centre, and many flames concordant because they ascend together to the circumference, as if they did this voluntarily, so we call many men concordant because they move together by their volition to one end formally present in their wills… All concord depends upon unity in wills; mankind is at its best in concord of a certain king. For just as one man at his best in body and spirit is a concord of a certain kind, and as a household, a city, and a kingdom is likewise a concord, so it is with mankind in its totality. Therefore the human race for its best disposition is dependent on unity in wills. But this state of concord is impossible unless one will dominates and guides all others into unity.
>With this in mind we may understand that this freedom, or basic principle of our freedom, is, as I said, the greatest gift bestowed by God upon human nature, for through it we attain to joy here as men, and to blessedness there as gods. If this is so, who will not admit that mankind is best ordered when able to use this principle most effectively? But the race is most free under a Monarch. Wherefore let us know that the Philosopher holds in his book, concerning simple Being, that whatever exists for ts own sake and not for the sake of another is free. For whatever exists for the sake of another is conditioned by that other, as a road by its terminus. Only if a Monarch rules can the human race exist for its own sake.
>If we consider the individual man, we shall see that this applies to him, for, when all his faculties are ordered for his happiness, the intellectual faculty itself is regulator and ruler of all others: in no way else can man attain to happiness. If we consider the household, whose end is to teach its members to live rightly, there is need for one called the pater-familias, or for some one holding his place, to direct and govern according to the Philosopher when he says, "Every household is ruled by its eldest."
>Likewise, every son acts well and for the best when, as far as his individual nature permits, he follows in the footprints of a perfect father. As "Man and the sun generate man," according to the second book of Natural Learning, the human race is the son of heaven, which is absolutely perfect in all its works. Therefore mankind acts for the best when it follows in the footprints of heaven, as far as its distinctive nature permits. Now, human reason apprehends most clearly through philosophy that the entire heaven in all its parts, its movements, and its motors, s controlled by a single motion, the primum moble, and by a single mover, God; then, if our syllogism is correct, the human race is best ordered when n all its movements and motors is controlled by One prince as by one mover, by one law as by one motion. On this account it is manifestly essential for the well-being of the world that there should exist a Monarchy of unified Principality, which men call the Empire. This truth Boethius sighed for in the words, "O race of men how blessed, dd the love which rules the heavens rule like your minds!"
>Monarchy is therefore indispensible to the world, and this truth the Philosopher saw when he said, "Things have no desire to be wrongly ordered; inasmuch as a multitude of Princedoms is wrong, – let there be One Prince."
<Robert Filmer: That the First Kings were Fathers of Families
>It may seem absurd to maintain, that Kings now are the Fathers of their People, since Experience shows the contrary. It is true, all Kings be not the Natural Parents of their Subjects, yet they all either are, or are to be reputed the next Hers to those first Progenitors, who were at first the Natural Parents of the whole People, and in their Right succeed to the Supreme Jurisdiction; and such Heirs are not only Lords of their own Children, but also of their Brethren, and all others that were subject to their Fathers: And therefore we find, that God told Cain of his Brother Abel, His Desires shall be subject unto thee, and thou shalt rule over him. Accordingly, when Jacob bought his Brother's Birth-right, Isaac blessed him thus, Be Lord over thy Brethren, and let the Sons of thy Mother bow before thee. [Gen. 27. 29.]
>It is confessed, that in the Infancy of the World, the Paternal Government was Monarchical… That the paternal Power cannot be lost… The Right of Fatherly Government was ordained by God, for the preservation of Mankind… All Power on Earth is either derived or usurped from the Fatherly power, there being no other original to be found on any Power whatsoever… Even the Power which God himself exerciseth over Mankind is by Right of Fatherhood; he is both the King and Father of us all; as God hath exalted the Dignity of Earthly Kings, by communicating to them his own Title, by saying they are gods; so on the other side, he hath been pleased as it were to humble himself, by assuming the Title of a King, to express his Power, and not the Title of any popular Government.
>Father and King are not so diverse; it is confessed, that at first they were all one, for there is confessed Paternum imperium & haereditarium, and this Fatherly Empire, as t was of itself hereditary, so it was alienable by Patent, and seizable by an Usurper, as other goods are: and thus every King now is, hath a Paternal Empire, either by inheritance, or by Translation, or Usurpation; so a Father and a King may be all one.
>As long as the first Fathers of Families lived, the name of the Patriarchs did aptly belong unto them: but after a few Descents, when the true Fatherhood it self was extinct, and only the Right of the Father descends to the true Heir, then the Title of Prince or King was more significant, to express the Power of him who succeeds only to the Right of that Fatherhood which his Ancestors did Naturally enjoy; by this means it comes to pass, that many a Child, by succeeding a King, hath the Right of a Father over many a Gray-headed Multitude, and hath the Title of Pater Patriae.
>It may be demanded what becomes the Right of Fatherhood, in Case the Crown does esheat for want of an Heir? Whether doth it not then Dissolve to the People? The Answer is, It is but the Negligence or Ignorance of the People to lose the Knowledge of the true Heir: For an Heir there always is. If Adam himself were still living, and now ready to die, it is certain that there is One Man, and but One in the World who is next Heir, although the Knowledge who should be that One Man is quite lost.
>In all Kingdoms or Commonwealths in the World, whether the Prince be the Supreme Father of the People, or but the true Heir of such a Father, or whether he come to the Crown by Usurpation, or by Election of the Nobles, or of the People, or by any other way whatsoever; or whether some Few or a Multitude Govern the Commonwealth: Yet still the Authority that is in any one, or in many, or in all these, is the only Right and natural Authority of a Supreme Father. There is, and always shall be continued to the end of the World, a Natural Right of a Supreme Father over every Multitude, although by the secret Will of God, many at first do most unjustly obtain the Exercise of it.
>If we compare the Natural Rights of a Father with those of a King, we find them all one, without any difference at all but only in the Latitude or Extent of them: as the Father over one Family, so the King as Father over many Families extends his care to preserve, feed, cloth, instruct and defend the whole Commonwealth. His War, his Peace, his Courts of Justice, and all his Acts of Sovereignty tend only to preserve and distribute to every subordinate and inferiour Father, and to their Children, their Rights and Privileges; so that all the Duties of a King are summed up in an Universal Fatherly Care of his People.
>According to that of Aristotle, A Monarchy or Kingdom will be a fatherly government.
<Dante on Aeneas as father of the Roman People
>That the father of the Roman people was Aeneas, the famous king; and Titius Livus, illustrious writer of Roman deeds, confirms this testimony in the first part of his volume which begins with the capture of Troy. So great was the nobleness of this man, our ancestor most invincible and most pious, nobleness not only of his own considerable virtue, but that of his progenitors and consorts, which was transferred to him by hereditary right, that I cannot unfold it in detail, "I can but trace the main outlines of truth."
>He [Aeneas] was in the empyrean heaven chosen for father of Rome our parent and her empire.
<Giambattista Vico's New Science on Pater Familias
>Axioms 67-76, and particularly the corollary to 69, show us that fathers in the family state must have exercised monarchical power which was subject to God alone. This power extended over the persons and property of their children, and to a greater extent over those of the family servants, famuli, who had sought refuge on their lands. This made them the first monarchs of the world. (We must interpret the Bible as referring to such men when it calls them patriarchs, which means "ruling fathers".) Throughout the Roman republic, their monarchical rights were guaranteed by the Law of the Twelve Tables, which says, "The family father shall have the right of life and death over his children". And it adds that "Whatever a son acquires, he acquires for his father".
The day you kill yourself will be the happiest day in my life.
Gryffith Williams / A Kingdom = Great Family
>A family being nothing else but a small Kingdom, wherein the paterfamilias had Regal power… and a Kingdom being nothing else but a great family.
Why are ants and bees called royal animals?
Because like Aristotle notes.
Aristotle / Suckled by the same milk, of the same blood
>And this is the reason why Hellenic states were originally governed by kings; …the kingly form of government prevailed because they were of the same blood [and suckled 'with the same milk']
All ants in a monogamous ant colony are related to the ant queen as their parent and they are offspring.
A royal monarchy as father or mother of the people emulates this relationship:
Jean Bodin / The best prince, the best father
>The best Prince is the best Father.
>The Prince, whom you may justly call the Father of the Country, ought to be to every man Dearer and more Reverend than any Father, as one Ordained and Sent unto us by God.
Robert Filmer / Kings are the Fathers of their People
>It may seem absurd to maintain, that Kings now are the Fathers of their People, since Experience shews the contrary. It is true, all Kings be not the Natural Parents of their Subjects, yet they all either are, or are to be reputed the next Heirs to those first Progenitors, who were at first the Natural Parents of the whole People, and in their Right succeed to the Exercise of Supreme Jurisdiction.
>If we compare the Natural Rights of a Father with those of a King, we find them all one, without any difference but only in the Latitude and Extent of them: as the Father over one Family, so the King as Father over many Families extends his care to preserve, feed, cloth, instruct and defend the whole Commonwealth. His War, his Peace, his Courts of Justice, and all his Acts of Sovereignty tend only to preserve and distribute to every subordinate and inferior Father, and to their Children, their Rights and Privileges; so that all the Duties of a King are summed up in an Universal Fatherly Care of his People.
Thomas Hobbes / Kings are the fathers of families
>To which end they are to be taught, that originally the Father of every man was also his Sovereign Lord, with power over him of life and death.
>But Kings are the Fathers of Families… [the Public Good / education of subjects], the care of which they stand so long charged withal, as they retain any other essential Right of the Sovereignty.
King James VI & I / For a King is truly Parens Patriae
>Kings are also compared to Fathers of families: for a King is truly Parens patriae, the politique father of his People.
Bossuet / My Father the King
>Man who, as has been said, saw the image of a kingdom in the union of several families under the leadership of a common father, and who had found gentleness in that life, brought themselves easily to create societies of families under kings who took the place of fathers… it is apparently for that reason that the ancient people's of Palestine called their kings Abimelech, that is to say: my father the king. Subjects took themselves to be children of the Prince: and, each calling him, My father the king.
Aristotle / The Association of Father & Son, the Ideal of Monarchy
>For the association of a father with his sons bears the form of monarchy… it is the ideal of monarchy to be paternal rule.
Ramses II / Speech for his Father
>For the son becomes the champion of his father, like Horus, when he championed his father, forming him that formed him, fashioning him that fashioned him, making to live the name of him that begat him.
>My heart leads me in doing excellent things… I will cause it to be said forever and ever: 'It was his son, who made his name live.' May my father, Osiris, favor me with the long life of his son, Horus, according as I do that which he did; I do excellent things, as he did excellent things, for him who begat me.
<Plato / There won't be any difference, so far as ruling is concerned, between the character of a great household & the bulk of a small city
>Visitor: Well then, surely there won't be any difference, so far as ruling is concerned, between the character of a great household, on the one hand, and the bulk of a small city on the other? – Young Socrates: None. – It's clear that there is one sort of expert knowledge concerned with all these things; whether someone gives this the name of kingship, or statesmanship, or household management, let's not pick any quarrel with him.
<Bodin / A household or family, the true model of a Commonwealth
>So that Aristotle following Xenophon, seems to me without any probable cause, to have divided the Economical government from the Political, and a City from a Family; which can no otherwise be done, than if we should pull the members from the body; or go about to build a City without houses… Wherefore as a family well and wisely ordered, is the true image of a City, and the domestical government, in sort, like unto the sovereignty in a Commonwealth: so also is the manner of the government of a house or family, the true model for the government of a Commonwealth… And whilest every particular member of the body does his duty, we live in good and perfect health; so also where every family is kept in order, the whole city shall be well and peaceably governed.
<Filmer / Political & Economic, No Different
>Aristotle gives the lie to Plato, and those that say that political and economical societies are all one, and do not differ specie, but only multitudine et paucitate, as if there were 'no difference betwixt a great house and a little city'. All the argument I find he brings against them is this: 'The community of man and wife differs from the community of master and servant, because they have several ends. The intention of nature, by conjunction of male and female, is generation. But the scope of master and servant is only preservation, so that a wife and a servant are by nature distinguished. Because nature does not work like the cutlers at Delphos, for she makes but one thing for one use.' If we allow this argument to be sound, nothing doth follow but only this, that conjugal and despotical [lordly / master] communities do differ. But it is no consequence that therefore economical and political societies do the like. For, though it prove a family to consist of two distinct communities, yet it follows not that a family and a commonwealth are distinct, because, as well in the commonweal as in the family, both these communities are found.
>Suarez proceeds, and tells us that 'in process of time Adam had complete economical power'. I know not what he means by this complete economical power, nor how or in what it doth really and essentially differ from political. If Adam did or might exercise in his family the same jurisdiction which a King doth now in a commonweal, then the kinds of power are not distinct. And though they may receive an accidental difference by the amplitude or extent of the bounds of the one beyond the other, yet since the like difference is also found in political estates, it follows that economical and political power differ no otherwise than a little commonweal differs from a great one. Next, saith Suarez, 'community did not begin at the creation of Adam'. It is true, because he had nobody to communicate with. Yet community did presently follow his creation, and that by his will alone, for it was in his power only, who was lord of all, to appoint what his sons have in proper and what in common. So propriety and community of goods did follow originally from him, and it is the duty of a Father to provide as well for the common good of his children as for their particular.
<Hobbes / That a Family is a little City
>"Propriety receiv'd its beginning, What's objected by some, That the propriety of goods, even before the constitution of Cities, was found in the Fathers of Families, that objection is vain, because I have already declar'd, That a Family is a little City. For the Sons of a Family have propriety of their goods granted them by their Father, distinguisht indeed from the rest of the Sons of the same Family, but not from the propriety of the Father himself; but the Fathers of diverse Families, who are subject neither to any common Father, nor Lord, have a common Right in all things."
Thomas Hobbes
>And though in the charters of subordinate corporations, a corporation be declared to be one person in law, yet the same has not been taken notice of in the body of a commonwealth [state] or city, nor have any of those innumerable writers of politics observed any such union
&
>A great Family if it be not part of some Commonwealth, is of it self, as to the Rights of Sovereignty, a little Monarchy; whether that Family consist of a man and his children; or of a man and his servants; or of a man, and his children, and servants together: wherein the Father or Master is the Sovereign.
&
>And as small Familyes did then; so now do Cities and Kingdomes which are but greater Families
<Rousseau / Royalist political writing likens civil government to domestic government
>Royalist political writing likens civil government to domestic government… With the help of this supposition, it is easy to make out that royal government is preferable to all others, because it is unquestionably the strongest; and in addition to that, all it needs to be the best but doesn't have – is a corporate will that is more in conformity with the general will.
<Giuseppe Bottai
>All modern history, that is, all contemporaneous life, leads to the corporative conception of the State with the inclusion of Economics within the State or the identification of Economics with Politics.
<Kim Il Sung Aphorism - Family & Nation
>If a family is to manage its household affairs well only one member of the family should control its finances. Likewise, if a nation is to manage its economic life properly it must use its finances on the principle of a single management system.
Hesiod: The Wisdom of Kingship
>All the people look to him as he decides between opposing claims with straight judgments. he addresses them without erring and quickly and knowingly ends a great quarrel. For this reason, kings are wise, because for people injuring one another in assembly, they end actions that call for vengeance easily, appeases the parties with soft words.
The Herodotus Debate: Darius
Darius (Monarchy)
>Darius was the third to declare his opinion. "Methinks," said he, "Megabyzus speaks rightly concerning democracy, but not so concerning oligarchy. For the choice lying between these three, and each of them, democracy, oligarchy and monarchy being supposed to be the best of its kind, I hold that monarchy is by far the most excellent. Nothing can be found better than the rule of the one best man; his judgment being like to himself, he will govern the multitude with perfect wisdom, and best conceal plans made for the defeat of enemies. But in an oligarchy, the desire of many to do the state good service sometimes engenders bitter enmity among them; for each one wishing to be chief of all and to make his counsels prevail, violent enmity is the outcome, enmity brings faction and faction bloodshed; and the end of bloodshed is monarchy; whereby it is shown that this fashion of government is the best. Again, the rule of the commonalty must of necessity engender evil-mindedness; and when evil-mindedness in public matters is engendered, bad men are not divided by enmity but united by close friendship; for they that would do evil to the commonwealth conspire together to do it. This continues till someone rises to champion the people's cause and makes an end of such evil-doing. He therefore becomes the people's idol, and being their idol is made their monarch; so his case also proves that monarchy is the best government. But (to conclude the whole matter in one word) tell me, whence and by whose gift came our freedom — from the commonalty or an oligarchy or a single ruler? I hold therefore, that as the rule of one man gave us freedom, so that rule we should preserve; and, moreover, that we should not repeal the good laws of our fathers; that were ill done."
Jean Bodin on Herodotus:
>It goes back four hundred years earlier to Herodotus. He said that many thought that the mixed was the best type, but for his part he thought there were only three types, and all the others were imperfect forms
>Let us therefore conclude, never any Commonwealth to have been made of an Oligarchy and popular estate; and so much less of the three states of Commonweals, and that there are not indeed but three estates of Commonweales, as Herodotus first most truly said amongst the Greeks, whom Tacitus amongst the Latins imitating, saith, The people, the nobility, or one alone, do rule all nations and cities.
>Wherefore such states as wherein the rights of sovereignty are divided, are not rightly to be called Commonweales, but rather the corruption of Commonweales, as Herodotus hath most briefly, but most truly written.
Ebenezer Gay
>Light is an Emblem of Authority. It is the Firstborn of Things visible: Has the Pre-eminence among them, or Predominancy over them:
>Rulers are the light of a People.
King James VI & I
>The King towards his people is rightly compared to a father of children, and to a head of a body composed of diverse members.
>The style of Pater patriae was ever, and is commonly used to Kings. And the proper office of a King towards his Subjects, agrees very well with the office of the head towards the body, and all the members thereof: For from the head, being the seat of Judgement, proceeds the care and foresight of guiding, and preventing all evil that may come to the body or any part thereof.
>The head cares for the body, so does the King for his people. As the discourse and direction flows from the head.
For if the King wants, the State wants
>And though it in a sort this may seem to be my particular; yet it cannot be divided from the general good of the Commonwealth;
>For the King that is Parens Patriae, tells you of his wants. Nay, Patria ispa by him speaks unto you.
>For if the King want, the State wants, and therefore the strengthening of the King is the preservation and standing of the State;
>And woe be to him that divides the weal of the King from the weal of the Kingdom.
King James VI & I Speech
>I am the husband, and all the whole isle is my lawful wife; I am the head, and it is my body; I am the shepherd, and it is my flock.
>So my Sovereignty obliges me to yield to you love, government and protection: Neither did I ever wish any happiness to myself, which was not conjoined with the happiness of my people. I desire a perfect Union of Laws and persons, and such a naturalizing as may make one body of both Kingdoms under me your King, That I and my posterity (if it so please God) may rule over you to the world's end; Such an Union as was of the Scots and Picts in Scotland, and of the Heptarchy in England. And for Scotland I avow such an Union, as if you had got it by Conquest, but such a Conquest as may be cemented by love, the only sure bond of subjection or friendship:
>That as there is over both but unus Rex, so there may be in both but unus Grex & una Lex
My descent, the loins of Henry VII
>First, by my descent lineally out of the lions of Henry the seventh, is reunited and confirmed in me the Union of the two Princely Roses of the two Houses of Lancaster and Yorke, whereof that King of happy memory was the first Uniter, as he was also the first groundlayer of the other Peace.
King James VI & I speech
>This I must say for Scotland, and I may truly vaunt it; Here I sit and govern it with my Pen, I write and it is done, and by a Clerk of the Councell I govern Scotland now, which others could not do by the sword. And for their averseness in their heart against the Union, it is true indeed, I protest they did never crave this Union of me, nor sought it either in private, or the State by letters, not ever once did any of that Nation press me forward or wish me to accelerate that business.
>But on the other part, they offered always to obey me when it should come to them, and all honest men that desire my greatness have been thus minded, for the personal reverence and regard they bear unto my Person, and any of my reasonable and just desires.
Negative voice
>It has likewise been objected as an other impediment, that in the Parliament of Scotland the King has not a negative voice, but must pass all the Laws agreed on by the Lords and Commons.
>Of this I can best resolve you: for I am the eldest Parliament man in Scotland, and have sit in more Parliaments than any of my Predecessors. I can assure you, that the form of Parliament there, is nothing inclined to popularity.
>About a twenty days or such a time before the Parliament, Proclamation is made throughout the Kingdom, to deliver in to the King's Clerk of Register (whom you here call the Master of the Rolles) all Bills to be exhibited that Session before a certain day. Then they are brought unto the King, and perused and considered by him, and only such as I allow of are put into the Chancellor's hands to be propounded to the Parliament, and none others: And if any man in Parliament speak of any other matter then is in this form first allowed by me, The Chancellor tells him there is no such Bill allowed by the King.
>Besides, when they have passed them for laws, they are presented unto me, and I with my Scepter put into my hand by the Chancellor, must say, I ratify and approve all things done in this present Parliament. And if there be any thing that I dislike, they raze it out before. If this may be called a negative voice, then I have one I am sure in that Parliament.
<God and the King: - by Richard Mocket, printed & compiled by James VI & I's command
Philalethes:
>Somewhat. I heard this Evening-Prayer from our Pastor in his Catechistical Expositions upon the fifth Commandment, Honor thy Father, and thy Mother: who taught, that under these pious and reverent appellations of Father and Mother are comprised not only our natural Parents, but likewise all higher Powers; and especially such as have Sovereign Authority, as the Kings and Princes of Earth.
Theodidactus:
<Is this Doctrine so strange unto you, as to make you muse thereat?
Philalethes:
>God forbid; for I am well assured of the truth thereof, both out of the Word of God, and from the Light of Reason. The Sacred Scriptures do style Kings and Princes the nursing Fathers of the Church, and therefore the nursing Fathers also of the Commonweal: these two Societies having so mutual a dependence, that the welfare of the one is the prosperity of the other.
>And the Evidence of Reason teaches, that there is a stronger and higher bond of Duty between Children and the Father of their Country, than the Fathers of private Families. These procure the good only of a few, and not without the assistance and protection of the other, who are the common Foster-fathers of Families, of whole Nations and Kingdoms, that they may live under them an honest and peaceable life.
<The Fundamental Rights of Sovereignty, according to Thomas Hobbes
>1. The Subjects Cannot Change The Form Of Government (The form of Government is a fundamental law)
>2. Soveraigne Power Cannot Be Forfeited
>3. No Man Can Without Injustice Protest Against The Institution Of The Soveraigne Declared By The Major Part.
>4. The Soveraigns Actions Cannot Be Justly Accused By The Subject
>5. What Soever The Soveraigne Doth, Is Unpunishable By The Subject
>6. The Soveraigne Is Judge Of What Is Necessary For The Peace And Defence Of His Subjects (And Judge Of What Doctrines Are Fit To Be Taught Them)
>7. The Right of making Rules, whereby the Subject may every man know what is so his owne, as no other Subject can without injustice take it from him
>8. To Him Also Belongeth The Right Of All Judicature And Decision Of Controversies:
>9. And Of Making War, And Peace, As He Shall Think Best:
>10. And Of Choosing All Counsellours, And Ministers, Both Of Peace, And Warre:
>11. And Of Rewarding, And Punishing, And That (Where No Former Law hath Determined The Measure Of It) Arbitrary:
>12. And Of Honour And Order
And finally, Thomas Hobbes adds, with his 12 marks of Sovereignty (as Jean Bodin would have it):
<These Rights Are Indivisible
Making it an indivisible sovereignty.
…
Hobbes adds to the the notion of monarchical preeminence/majesty/sovereignty with this:
>Non est potestas Super Terram quae Comparetur ei. Iob. 41 . 24,
>There is no power on earth to be compared to him
…
This is what Thomas Hobbes wants you people to be indoctrinated about, so I'll honor him and perform the civil worship of teaching /leftypol/ & /siberia/ all about this.
…
Let's include Jean Bodin's marks of Sovereignty, while we're at it:
<Jean Bodin's Marks of Sovereignty:
>1. Make laws
>2. Declare war / peace
>3. Appoint magistrates
>4. Hear last appeals
>5. Give pardons
>6. Receive fealty & homage
>7. Coining of money
>8. Regulation of weights & measures
>9. Impose taxes
>10. The power of life & death; condemn or save, reward or punish
Jean Bodin
>So also is it proper unto sovereign majesty, to receive the subjects appeals, and the greatest magistrates, to place and displace officers, charge or exempt the subjects from taxes and subsidies, to grant pardons and dispensations against the rigor of the law, to have power of life and death, to increase or diminish the value and weight of the coin, to give it title, name, and figure: to cause all subjects and liegemen to swear for the keeping of their fidelity without exception, unto him to whom such oath is due: which are the true marks of sovereignty, comprised under the power of being able to give law to all in general, and to every one in particular, and not receive any law or command from any other
>Now let us prosecute the other part of our propounded definition, and show what these words, Absolute power, signify. For we said that unto Majesty, or Sovereignty, belongeth an absolute power, not subject to any law.
>It behooves him that is sovereign not to be in any sort subject to the command of another: whose office it is to give laws unto his subjects, to abrogate laws unprofitable, & in their stead to establish other: which he cannot do that is himself subject laws or others
In an older work, he lists them again.
>I see the sovereignty of state involved in five functions.
>One, and it is the principal one, is creating the most important magistrates and defining the office of each one; the second, proclaiming and annulling laws; the third, declaring war and peace; the fourth, receiving appeal from all magistrates; the last, the power of life and death when the law itself leaves no room for extenuation or grace.
Lastly, about the unitary nature of Sovereignty, I won't repeat, since I mentioned it enough.
Jean Bodin also states, Sovereignty is perpetual
& Hobbes also stresses a continual maintenance of a sovereign & coercive power.
The words Sovereignty, Majesty, & Pre-eminence are altogether synonymous with this notion of Monarchy.
& what Aristotle calls the qualities of a pre-eminent Monarch:
Aristotle - Qualities of a Pre-eminent Monarch:
>1. Agreeable to that ground of right which of the great founders of States
>2. It would not be right to kill, or ostracize, or exile such a person
>3. [We should not] require that he should take his turn in being governed
>4. He who has this pre-eminence is in the relation of the Whole to a part
>5. He should have the supreme power and subjects' obedience
>6. Is like a demigod among men
Aristotle went on to say.
>Any would be ridiculous who attempted to make laws for them: they would probably retort what, in the fable of Antisthenes, the lions said to the hares.
>For surely it would not be right to kill, or ostracize, or exile such a person, or… require that he should take his turn in being governed–the whole is naturally superior to the part, and he who has this pre-eminence is in the relation of the whole to the part. But if so the only alternative is that he should have the supreme power, and that mankind should obey him, not in turn, but always.
>Such an one may truly be deemed a god among men. Hence we see that legislation is necessarily concerned only with those who are equal in birth and in capacity; and for men of pre-eminent virtue there is no law–they are themselves a law (living law).
Of course, Aristotle after setting the bar this high (& increasing my suspicion of him as a monarchist) said that this was unattainable.
>Now, if some men excelled others in the same degree in which gods and heroes are supposed to excel mankind in general (having in the first place a great advantage even in their bodies, and secondly in their minds), so that the superiority of the governors was undisputed and patent to their subjects, it would clearly be better that once for an the one class should rule and the other serve. But since this is unattainable, and kings have no marked superiority over their subjects, such as Scylax affirms to be found among the Indians, it is obviously necessary on many grounds that all the citizens alike should take their turn of governing and being governed
Bodin went on to say.
>Just as Almighty God cannot create another God equal with himself, since He is infinite and two infinities cannot co-exist, so the Sovereign Prince, who is the image of God, cannot make a subject equal with himself without self-destruction
The republican John Milton complained about it in his work The Readie & Easie Way to Establish a Free Commonwealth.
<Whereas a king must be ador'd like a Demigod, with a dissolute and haughty court about him, of vast expence and luxury, masks and revels, to the debaushing of our prime gentry both male and female
In the song Publions en tous lieux:
>Barely can we suffice
>With all our voices
Louis XIV the Sun King had the motto: Nec Pluribus Impar (Not unequal to many). As there is a maxim that the king is worth a thousand men in power.
Thomas Hobbes in Leviathan:
>This is the Generation of that great LEVIATHAN, or rather (to speake more reverently) of that Mortall God, to which wee owe under the Immortall God, our peace and defence.
>Hitherto I have set forth the nature of Man, (whose Pride and other Passions have compelled him to submit himselfe to Government;) together with the great power of his Governour, whom I compared to Leviathan, taking that comparison out of the two last verses of the one and fortieth of Job;
>Where God having set forth the great power of Leviathan, called him King of the Proud. “There is nothing,” saith he, “on earth, to be compared with him. He is made so as not be afraid. Hee seeth every high thing below him; and is King of all the children of pride.” But because he is mortall, and subject to decay, as all other Earthly creatures are; and because there is that in heaven, (though not on earth) that he should stand in fear of, and whose Lawes he ought to obey;
>There is no power on earth to be compared to him. Job 41 . 24
Jean Bodin / The citizens in particular & the people in general
>It is one thing to bind all together, and to bind every one in particular: for so all the citizens particularly swore to the observation of the laws, but not all together for that every one of them in particular was bound unto the power of them all in general. But an oath could not be given by them all: for why, the people in general is a certain universal body, in power and nature divided from every man in particular. Then again to say truly, an oath cannot be made but by a lesser to the greater, but in a popular estate nothing can be greater than the whole body of the people themselves.
>But in a monarchy it is otherwise, where every one in particular, and all the people in general, and (as it were) in one body, must swear to the observation of the laws, and their faithful allegiance to one sovereign monarch; who next unto God (of whom he holds his scepter & power) is bound to no man. For an oath carries always with it reverence unto whom, or in whose name it is made, as still given unto a superiour.
Jean Bodin - Quotes on absolutism
>If this is true [what Plato and Aristotle say], it seems to apply, not to princes, or to those who have the highest power in the state, but to the magistrates. For those who decree law ought to be above it, that they may repeal it, take from it, invalidate it, or add to it, or even if circumstances demand, allow it to become obsolete. These things cannot be done if the man who makes legislation if held by it.
>Indeed, it is a fine sentiment that the man who decrees law ought to be above the laws, for the reasons we have given; but once the measure has been passed and approved by the common assent of everyone, why should not the prince be held by the law which he has made?
>If it is just that a man shall be held by whatever he decrees for another, how much more just is it that the prince or the people shall be held by their own laws?
>Nay, not even the Roman pontiffs were willing to be held by any laws, and to use their own words, they were never tied their own hands.
>Now let us prosecute the other part of our propounded definition, and show what these words, Absolute power, signify. For we said that unto Majesty, or Sovereignty, belongs an absolute power, not subject to any law.
>It behoves him that is sovereign not to be in any sort subject to the command of another: whose office it is to give laws unto his subjects, to abrogate laws unprofitable, & in their stead to establish others: which he cannot do that is himself subject to laws or others.
>The attributes of sovereignty are therefore peculiar to the sovereign prince, for if communicable to the subject, they cannot be called attributes of sovereignty… Just as Almighty God cannot create another God equal with Himself, since He is infinite and two infinites cannot co-exist, so the sovereign prince, who is the image of God, cannot make a subject equal with himself without self-destruction.
>It behoves him that is sovereign not to be in any sort subject to the command of another: whose office it is to give laws unto his subjects, to abrogate laws unprofitable, & in their stead to establish others: which he cannot do that is himself subject to laws or others.
>The attributes of sovereignty are therefore peculiar to the sovereign prince, for if communicable to the subject, they cannot be called attributes of sovereignty… Just as Almighty God cannot create another God equal with Himself, since He is infinite and two infinites cannot co-exist, so the sovereign prince, who is the image of God, cannot make a subject equal with himself without self-destruction.
>Majesty or Sovereignty is the most high, absolute, and perpetual power over the citizens and subjects in a Commonwealth: Which the Latins call Majestatem, the Italians Segnoria, that is to say, The greatest power to command. For Majesty (As Fetus says) is so called of mightiness.
>And to manifest this point, we must presuppose that this word Law, without any other addition, signifies The right command of him or them, which have sovereign power above others, without exception of person: be it that such commandment concern the subjects in general, or in particular: except him or them which have given the law. Howbeit to speak more properly, A law is the command of a Sovereign concerning all his subjects in general: or else concerning general things, as says Festus Pompelus.
>And as the Pope can never bind his own hands (as the Canonists say;) so neither can a sovereign prince bind his own hands, albeit that he would. We see also in the end of all edits and laws, these words, -Quia sic nobis placuit, Because it has so pleased us; - to give us to understand, that the laws of the sovereign prince, although they be grounded upon good and lively reason, depend nevertheless upon nothing but his mere and frank good will. But as for the laws of God and nature, all princes and people of the world are unto them subject: neither is it in their power to impugne them, if will not be guilty of high treason to the divine majesty, making war against God; under the greatness of whom all monarchs of the world ought to bear the yoke, and to bow their heads in fear and reverence. Wherefore in that we say the sovereign power in a Commonwealth be free from all laws, concerns nothing the laws of God and nature.
>For right certain it is, the first Commonwealths were by sovereign power governed without law, the prince's work, beck, and will, serving instead of all laws, who both in time of peace and war, by commissions gave out charge to whom they pleased; and again at their pleasure revoked the same, all depending of their full and absolute power, being themselves not bound to any laws or customs at all. And that is it for which Pomponius writes, the Roman commonwealth to have been at the first governed by regal power, without use of any law. And Josephus the histriographer, in his second against Appian, desirous to show the most honorable antiquity of the Hebrews, and of their laws, says, That Moses of all others was the first that ever write laws. And that in five hundred years after, the word Law was never heard of. Alleging in proof thereof, That Homer in so many books as were by him written never used this word.
>But it behoveth him that is a sovereign not to be in any sort subject to the command of another: which thing Tiberius wisely meaning in these words, reasoned in the Senate concerning the right of sovereignty, saying that – "The reason of his doings were no otherwise to be manifested, than in that it was to be given to none" -; whose office it is to give laws unto his subjects, to abrogate laws unprofitable, and in their stead to establish others: which he cannot do that is himself subject unto laws, or to others which have command over him. And that is it for which the laws says, That the prince is acquitted from the power of the laws; and this word the Law, in Latin imports the commandment of him which has the sovereignty. We also see that unto all edicts and decrees there is annexed this clause, "-Notwithstanding all edicts and ordinances whereunto we have derogated, and do derogate by these presents:" -a clause which has always been joined unto the ancient laws, were the law published by the present prince, or by his predecessors."
Jean Bodin elaborates on this point.
>Of the first kind are the kings who once upon a time without any laws governed empires most justly by prerogative. Such the kings of ancient Greeks are said to have been before Lycurgus and Draco, that is, before any laws had been made binding. Such, also, the ancients remember the rule of the kings in Italy. At that time no laws were promulgated by kings or by private citizens, but the whole state and the rights of citizens depended upon the will of the prince. The Latins were governed by the royal power, as Pomponius wrote, without any definite system of laws. Josephus inferred that Moses was the most ancient legislator, because Homer, in his long work, never used the word "law." Although afterwards statutes were introduced, yet they were bought forward by private citizens, not by kings; until somewhat late the princes were not willing to be bound by these regulations. Indeed, not even when the kings were driven from the city did the consuls allow their own authority and power to be limited legally.
>For right certain it is, the first Commonwealths were by sovereign power governed without law, the prince's work, beck, and will, serving instead of all laws, who both in time of peace and war, by commissions gave out charge to whom they pleased; and again at their pleasure revoked the same, all depending of their full and absolute power, being themselves not bound to any laws or customs at all. And that is it for which Pomponius writes, the Roman commonwealth to have been at the first governed by regal power, without use of any law. And Josephus the histriographer, in his second against Appian, desirous to show the most honorable antiquity of the Hebrews, and of their laws, says, That Moses of all others was the first that ever write laws. And that in five hundred years after, the word Law was never heard of. Alleging in proof thereof, That Homer in so many books as were by him written never used this word.
>So Ulysses, whose kingdom was contained within the rock of Ithaca, is of Homer as well called a King, as Agamemnon: for a great kingdom (as says Cassidorus) is no other thing than a great Commonwealth or Republic or State, under the government of one chief sovereign: wherefore if of three families, one of the chief of the families has sovereign power over the other two, or two of them together over the third, or all three jointly and at once exercise power and authority over the people of the three families; it shall as well be called a Commonwealth or Republic or State, as if it in itself comprehended an infinite multitude of citizens.
Jean Bodin on fundamental law
>But touching the laws which concern the state of the realm, and the establishing thereof; foreasmuch as they are annexed and united to the crown, the prince cannot derogate from them, such as is the law Salic: & albeit that he so do, the successor may always disanull that which has been one unto the prejudice of the laws royal; upon which the sovereign majesty is stayed & grounded.
Hobbes A Fundamentall Law What
>For a Fundamentall Law in every Common-wealth is that, which being taken away, the Common-wealth faileth, and is utterly dissolved; as a building whose Foundation is destroyed. And therefore a Fundamentall Law is that, by which Subjects are bound to uphold whatsoever power is given to the Soveraign, whether a Monarch, or a Soveraign Assembly, without which the Common-wealth cannot stand, such as is the power of War and Peace, of Judicature, of Election of Officers, and of doing whatsoever he shall think necessary for the Publique good. Not Fundamentall is that the abrogating whereof, draweth not with it the dissolution of the Common-Wealth; such as are the Lawes Concerning Controversies between subject and subject. Thus much of the Division of Lawes.
The Pre-eminence of King Charles II:
>His comely presence, meekness, majesty,
>Do Adamantine lustre far out-vie;
>If to be highly born it is great bliss,
>What Prince for Birth may you compare with his?
…
>Behold your King then thousands more tall
>In Grace, Power, Virtues, higher than you all
>When Kingship, Persons, Virtues thus you see
>All meet in one, happy's that Monarchy
>Not Solomon in Glory may compare
- P. Dormer's Monarchia Triumphans, 1666.
THE GREAT FOUNDER / PRE-EMINENT MONARCHY
As explained by Aristotle in Politics
>Further, the state is by nature clearly prior to the family and to the individual since the whole is of necessity prior to the part… The proof that the state is a creation of nature and prior to the individual is that the individual, when isolated, is not self-sufficing; and therefore he is like a part in relation to the Whole. But He who is unable to live in society, or who has no need because He is sufficient for himself, must either be a Beast or a God! A social instinct is implanted in all men by nature.
<& yet he who first FOUNDED the state was the GREATEST of benefactors!
>But when a whole family or some individual, happens to be so pre-eminent in virtue as to surpass all others, then it is just that they should the royal family and supreme over all, or that this one citizen should be king of the whole nation. For, as I said before, to give them authority is not only agreeable to that ground of right which the FOUNDER of all states… are accustomed to put forward … but accords with the principle already laid down. For surely it would not be right to kill, or ostracize, or exile such a person, or… require that he should take his turn in being governed. The Whole is naturally superior to the part, and he who has this pre-eminence is in the relation of the Whole [the State] to a part. But if so, the only alternative is that he should have the supreme power, and that mankind should obey him, not in turn, but always!
This kind of reverence for the founders of states is customary even in many republics – like the United States even has a kind of reverence for the Founding Fathers – & for monarchy in particular, in the constitutions typically of dictatorships, there is what I call a "preeminence clause" (for example, Duvalier Haiti or DPRK).
Thomas Hobbes, I think, refers to it as a state of awe
<Non est potestas Super Terram quae Comparetur ei. Iob. 41 . 24" (There is no power on earth to be compared to him. Job 41 . 24)
<and therefore it is no wonder if there be somewhat else required (besides Covenant) to make their Agreement constant and lasting; which is a Common Power, to keep them in awe, and to direct their actions to the Common Benefit.
<Againe, men have no pleasure, (but on the contrary a great deale of griefe) in keeping company, where there is no power able to over-awe them all.
King Lear / Pre-eminence, Majesty
>Let it be so; thy truth, then, be thy dower:
>For, by the sacred radiance of the sun,
>The mysteries of Hecate, and the night;
>By all the operation of the orbs
>From whom we do exist, and cease to be;
>Here I disclaim all my paternal care,
>Propinquity and property of blood,
…
>I do invest you jointly with my power,
>[and] Pre-eminence, and all the large effects
>That troop with Majesty. Ourself, by monthly course,
>With reservation of an hundred knights,
>By you to be sustain'd, shall our abode
>Make with you by due turns. Only we still retain
>The name, and all the additions to a king;
>The sway, revenue, execution of the rest,
>Beloved sons, be yours: which to confirm,
>This coronet part betwixt you.
In Duvalier Haiti is a preeminence clause:
>In these circumstances, Dr. Francois Duvalier, supreme chief of the Hatiain nation, having developed for the first time since 1804, a national spirit through a radical change in the political, economic, social, cultural, and religious situation in Haiti, is elected President for life in roder to ensure the accomplishments and permanence of the Duvalierist Revolution under the standard of national unity.
>Because he has thus become the Unquestioned Leader of the Revolution, the Apostle of National Unity, the Worthy Heir of the Founders of the Haitian nation, the Restorer of the Fatherland, and because he has been unconditionally acclaimed, by the great majority of the People, chief of the national community without limitation as to length of term.
>Dr. Francois Duvalier, having been elected president of the republic, shall perform his high duties for life, pursuant ot the provisions of Article 92 of this constitution.- Haitian Constitution of 1964
The Preamble of the DPRK Constitution (1998) (I deem it a preeminence clause):
(Although now DPRK might have simplified the DPRK preamble now).
>The Democratic People’s Republic of Korea is the socialist motherland of Juche where the ideas and leadership of the great Comrade Kim Il Sung are applied.
>The great Comrade Kim Il Sung is the founder of the Democratic People’s Republic of Korea and the father of socialist Korea.
>Comrade Kim Il Sung authored the immortal Juche idea and, by organizing and leading the anti-Japanese revolutionary struggle under its banner, created the glorious revolutionary traditions and achieved the historic cause of national restoration, and founded the Democratic People’s Republic of Korea based on the solid foundations for the construction of an independent and sovereign State in the political, economic, cultural and military fields.
>Comrade Kim Il Sung strengthened and developed the Democratic People’s Republic of Korea into a masses-centered socialist country and an independent, self-sufficient and self-defensive socialist State by putting forward Juche-oriented revolutionary lines and wisely leading the various stages of social revolution and construction work.
>Comrade Kim Il Sung elucidated the fundamental principles governing the building and activities of the State, established the most superior State and social system, mode of politics, and system and methods for social administration, and created solid foundations for the prosperity of the socialist motherland and for the inheritance and completion of the revolutionary cause of Juche.
>Comrade Kim Il Sung, regarding “the people is heaven” as his maxim, was always with the people and devoted his whole life for the people, and turned the whole society into one large family that is united in one mind by taking care of and leading the people through their noble and benevolent politics.
>The great leader Comrade Kim Il Sung is the sun of the nation and the lodestar of national reunification. Comrade Kim Il Sung regarded the reunification of the country as the national task and devoted all their efforts and care for its realization. Comrade Kim Il Sung opened the way for completing the cause of national reunification through the united efforts of the whole nation by setting out the fundamental principle and ways of achieving national reunification and developing the movement for national reunification into a nationwide movement while turning the Republic into a powerful bastion for national reunification.
>The great leader Comrade Kim Il Sung clarified the basic ideals of the foreign policy of the Democratic People’s Republic of Korea and expanded and developed the country’s foreign relations based on these, and highly demonstrated the international prestige of the Republic. Comrade Kim Il Sung pioneered a new era of independence, conducted energetic activities for strengthening and developing the socialist and the non-aligned movement and for world peace and friendship among peoples, and made an immortal contribution to the cause of human independence as a veteran of world politics.
>Comrade Kim Il Sung was a genius of ideological theory and leadership art, an ever-victorious iron-willed brilliant commander, a great revolutionary and statesman, and a great man.
>The great ideas and achievements in leadership of Comrade Kim Il Sung are the lasting treasures of the Korean revolution and the basic guarantee for the prosperity of the Democratic People’s Republic of Korea.
>The Democratic People’s Republic of Korea and the Korean people, under the leadership of the Workers’ Party of Korea, will uphold the great leader Comrade Kim Il Sung as the eternal President of the Republic, and will complete the revolutionary cause of Juche to the end by defending and carrying forward the ideas and achievements of Comrade Kim Il Sung.
>The Socialist Constitution of the Democratic People’s Republic of Korea is the Kim Il Sung Constitution that codifies the Juche-oriented ideas and achievements of the great leader Comrade Kim Il Sung in State building.
Constitution (2016)
Preamble:
>The Democratic People’s Republic of Korea is the socialist motherland of Juche where the ideas and leadership of the great Comrades Kim Il Sung and Kim Jong Il are applied.
>The great Comrade Kim Il Sung was the founder of the Democratic People’s Republic of Korea and the father of socialist Korea.
>Comrade Kim Il Sung authored the immortal Juche idea and, by organizing and leading the anti-Japanese revolutionary struggle under its banner, created the glorious revolutionary traditions and achieved the historic cause of national restoration. He laid solid foundations for the building of an independent and sovereign State in the political, economic, cultural and military fields, and based on them, founded the Democratic People’s Republic of Korea.
>Having put forward Juche-oriented revolutionary lines, Comrade Kim Il Sung wisely led various stages of social revolution and construction work, thus strengthening and developing the Democratic People’s Republic of Korea into a socialist country centred on the masses, into a socialist State which is independent, self-sufficient and self-reliant in defence.
>Comrade Kim Il Sung elucidated the fundamental principles governing the building and activities of the State, established an ideal State and social system, an ideal mode of politics and an ideal system and ideal methods for administering society, and laid solid foundations for the prosperity of the socialist motherland and for the inheritance and completion of the revolutionary cause of Juche.
>The great Comrade Kim Jong Il was a peerless patriot and defender of socialist Korea who, true to the ideas and cause of Comrade Kim Il Sung, strengthened and developed the Democratic People’s Republic of Korea into Kim Il Sung’s State and placed the dignity and power of the nation on the highest ever plane.
>Comrade Kim Jong Il developed in depth and in an all-round way the immortal Juche idea and Songun idea authored by Comrade Kim Il Sung, further perfecting them as ideas guiding the era of independence, and ensured the continuity of the Korean revolution by firmly defending the revolutionary traditions of Juche and carrying them forward in their purity and entirety.
>In the face of the collapse of the world socialist system and the vicious offensive of the imperialist allied forces to stifle the Democratic People’s Republic of Korea, Comrade Kim Jong Il administered Songun politics; thus he safeguarded with honour the achievements of socialism which are the precious legacy of Comrade Kim Il Sung, developed the DPRK into an invincible politico-ideological power, a nuclear state and an unchallengeable military power, and opened a broad avenue for the building of a powerful socialist country.
>Regarding “The people are my God” as their maxim, Comrades Kim Il Sung and Kim Jong Il always mixed with the people, devoted their whole lives to them and turned the whole of society into a large family which is united in one mind by taking care of the people and leading them through their noble benevolent politics.
>The great Comrades Kim Il Sung and Kim Jong Il are the sun of the nation and the lodestar of national reunification. Regarding the reunification of the country as the supreme national task, they devoted all their efforts and care for its realization. They made the Democratic People’s Republic of Korea a powerful bastion for national reunification. At the same time, they set out the fundamental principle and ways of achieving national reunification and developed the movement for national reunification into a nationwide movement, opening the way for completing the cause of reunification through the united efforts of the whole nation.
>The great Comrades Kim Il Sung and Kim Jong Il clarified the basic ideals of the foreign policy of the Democratic People’s Republic of Korea. On the basis of this, they expanded and developed the country’s foreign relations and ensured that the international prestige of the Democratic People’s Republic of Korea was exalted. As veteran world statesmen, they opened up a new era of independence, carried out energetic activities for strengthening and developing the socialist movement and the non-aligned movement, as well as for world peace and for friendship among peoples, and made an imperishable contribution to the cause of human independence.
>Comrade Kim Il Sung and Comrade Kim Jong Il were geniuses of ideology and theory, masters of the leadership art, ever-victorious iron-willed brilliant commanders, great revolutionaries and statesmen, and great men.
>The great ideas of Comrade Kim Il Sung and Comrade Kim Jong Il and the great achievements made under their leadership are the lasting treasures of the Korean revolution and the basic guarantee for the prosperity of the Democratic People’s Republic of Korea, and the Kumsusan Palace of the Sun where Comrade Kim Il Sung and Comrade Kim Jong Il are preserved in their lifetime appearance is a grand monument to their immortality and a symbol of the dignity and eternal sanctuary of the entire Korean nation.
>Under the leadership of the Workers’ Party of Korea, the Democratic People’s Republic of Korea and the Korean people will uphold the great Comrades Kim Il Sung and Kim Jong Il as the eternal leaders of Juche Korea, and will carry the revolutionary cause of Juche through to completion by defending and carrying forward their ideas and achievements.
>The Socialist Constitution of the Democratic People’s Republic of Korea shall, as the codification of the Juche-oriented ideas of the great Comrades Kim Il Sung and Kim Jong Il on State building and their exploits in it, be called Kim Il Sung and Kim Jong Il Constitution.
A notable example where it actually happened (outside of Stuart England under James VI & I or Louis XIV France) is Denmark (from the time of Frederick III).
This was in effect for about 180 years (from 1665 to 1849, fundamentally an absolute monarchy, even codified in the fundamental laws).
https://en.wikipedia.org/wiki/King%27s_Law&
http://thomasthorsen.dk/dk-lr-1655.html–Though I'm not sure pic related (quotation) is accurately translated (I think it is article 2) – the basic idea still is it is a preeminence clause and lays down the case for their rule and this sense of majesty with this person.
Although legally speaking, the customary idea of absolutism goes back to the pagan Roman Empire, the Roman Emperors like Gaius Caligula, Domitian, Aurelian, & Diocletian (who established notions of a preeminent monarchy) and Ulpian's Institutiones Book 1 as preserved in the Justinian Digest (& arguably, back to the time Alexander the Great was adopting customs of monarchies of the lands he conquered and bringing them back). –The foundation of this is set necessarily in any idea of a unitary polity or state as well (which stresses the state's autonomy, which in order to be autonomous must be sovereign and thereby absolute in order to have any motion whatsoever) – monarchy is that, but instead of one political party, it is one royal estate that is preeminent over all estates.
As Kotukai no Hongi cleanly puts it:
>To begin with, our country is one great family nation comprising a union of sovereign and subject, having the Imperial Household as the head family<Emperor Peter I / If a man know not how to rule his own Estate, how shall he take care of the State?>"St. Paul has left us a great truth when he wrote: If a man know not how to rule his own house, how shall he take care of the church of God?"(He means the same for the country; if a man cannot rule his own estate, how the country?)
<Emperor Peter I / Everyone looks upon the head>Everyone looks upon the head; they study his inclinations and conform themselves to them: all the world owns this. My brother during his reign loved magnificence in dress, and great equipages of horses. The nation were not much inclined that way, but the prince’s delight soon became that of his subjects, for they are inclined to imitate him in liking a thing as well as disliking it.Emp. Peter I uses two royalist maxims:
- To rule the State, a Monarch should know to rule his own Estate
- The Prince is a Mirror to his People
<King James I / That a King is as one set on a stage>It is a true old saying, That a King is as one set on a stage, whose smallest actions and gestures, all the people gazingly do behold>Be careful then, my Son, so to frame all your indifferent actions and outward behaviour, as they may serve for the furtherance and forth-setting of your inward virtuous disposition
>But it is not enough to a good King, by the scepter of good Laws well execute to govern, and by force of arms to protect his people; if he join not therewith his virtuous life in his own person, and in the person of his Court and company; by good example alluring his Subjects to the love of virtue, and hatred of vice. And therefore (my Son) see all people are naturally inclined to follow their Princes example (as I showed you before) let it not be said, that ye command others to keep the contrary course to that, which in your own person ye practice, making so your words and deeds to fight together: but by the contrary, let your own life be a law-book and mirrour to your people; that therein they may read the practice of their own Laws; and therein they may see, by your image, what life they should lead
>I remember Christ's saying, My sheep hear my voice, and so I assure myself, my people will most willingly hear the voice of me, their own Shepherd and King.
<Jean Bodin on Prince as Mirror to People>For nothing more divine ever was said by a prophet than what was said by Plato, "As are the princes in a state, so will be the citizens." By lasting experience we have found this abundantly true. For examples it is unnecessary to seek farther than Francis I, king of the French. As soon as he began to love literature, from which his ancestors had always turned away, immediately the nobility followed suit. Then the remaining orders studied the good arts with such zeal that never was there a greater number of learned people. Jean Bodin / French Royalism, Loyalty, & Patriotism
>The King is so united with his subjects, that they are still willing to spend their goods, their blood, and lives, for the defence of his estate, honour, and life; and cease not after his death to write, sing, and publish his praises, amplifying them also in what they can.
>But we pour out all our fortunes and our blood for the safety of King and Country
Hobbes' Behemoth recounts the history and causes of the English Civil Wars.
He starts BEHEMOTH (the anti-Leviathan) in recounting the factions involved.
Hobbes' pessimism is my pessimism.
The seducers were of diverse sorts…
1st faction: The Presbyterians
>One sort were ministers; ministers, as they called themselves, of Christ; and sometimes, in their sermons to the people, God's ambassadors; pretending to have a right from God to govern every one his parish, and their assembly the whole nation.
2nd faction: The Papists / Catholics
>Secondly, there were a very great number, though not comparable to the other, which notwithstanding that the Pope's power in England, both temporal and ecclesiastical, had been by Act of Parliament abolished, did still retain a belief that we ought to be governed by the Pope, whom they pretended to be the vicar of Christ, and, in the right of Christ, to be the governor of all Christian people. And these were known by the name of Papists; as the ministers I mentioned before, were commonly called Presbyterians.
3rd faction: Fifth monarchy men & other low church protestants
>Thirdly, there were not a few, who in the beginning of the troubles were not only discovered, but shortly after declared themselves for a liberty in religion, and those of different opinions one from another. Some of them because they would have all congregations free and independent upon one another, were called Independents. Others that held baptism to infants, and such understood not into what they are baptized, to be ineffectual, were called therefore Anabaptists. Others that held that Christ's kingdom was at this time to begin upon the earth, were called Fifth-monarchy-men; besides diverse other sects, as Quakers, Adamites, etc, whose names and peculiar doctrines I do not well remember. And these were the enemies which arose against his Majesty from the private interpretation of the Scripture, exposed to every man's scanning in his mother-tongue.
4th faction: The Intellectuals / School-men / Educated Elite & Parliamentarians
>Fourthly, there were an exceeding great number of men of the better sort, that had been so educated, as that in their youth having read the books written by famous men of the ancient Grecian and Roman commonwealths concerning their polity and great actions; in which books the popular government was extolled by that glorious name of Liberty, and monarchy disgraced by the name of Tyranny; they became thereby in love with their forms of government. And out of these men were chosen the greatest part of the House of Commons, or if they were not the greatest part, yet by advantage of their eloquence, were always able to sway the rest.
5th faction: Londoners & Other Urbanites
>Fifthly, the city of London and other great towns of trade, having in admiration the prosperity of the Low Countries after they had revolted from their monarch, the King of Spain, were inclined to think that the like change of government here, would to them produce the like prosperity.
6th faction: The Grifters / Lumpenproles
>Sixthly, there were a very great number that had either wasted their fortunes, or thought them too mean for the good parts they thought were in themselves; and more there were, that had able bodies, but saw no means how honestly to get their bread. These longed for a war, and hoped to maintain themselves hereafter by the lucky choosing of a party to side with, and consequently did for the most part serve under them that had the greatest plenty of money.
Lastly, the people in general were so ignorant & didn't care
>Lastly, the people in general were so ignorant of their duty, as that not one perhaps of ten thousand knew what right any man had to command him, or what necessity there was of King or Commonwealth, for which he was to part with his money against his will; but thought of himself to be so much master of whatsoever he possessed, that it could not be taken from him upon any pretence of common safety without his own consent. King, they thought, was but a title of the highest honour, which gentleman, knight, baron, earl, duke, were but steps to ascend to, with the help of riches; they had no rule of equity, but precdents and custom; and he was thought wisest and fittest to be chosen for a Parliament, that was most averse to the granting of subsidies or other public payments.
Thomas Hobbes adequately sums up his own pessimism with a remark which sums up my own feelings as well towards the monarchist community
<In such a constitution of people, methinks, the King is already ousted of his government.
…
>In such a constitution of people, methinks, the King is already ousted of his government, so as they need not have taken arms for it. For I cannot imagine how the King should come by any means to resist them.
Legitimately kill yourself subhuman filth
Which thread had the Grace lewds? I need to fap.
Unique IPs: 8