By Bradley J. Birzer
The American Conservative
Over the last several years, amidst the swirls of overt corruption, immigrant “hordes,” rising “national security” concerns, police militarization, bloated empire, and the so-called deepening of the “deep state,” conservatives and libertarians of all stripes have pondered the meaning of the modern state. Most recently, Paul Moreno has brilliantly considered the rise of The Bureaucratic Kings, Alex Salter has wisely questioned the relationship of anarchy (the Bohemian, Nockian variety) to conservatism, and, though I have yet to read what the always thoughtful Jason Kuznicki of Cato recommends, there is also James C. Scott’s Against the Grain: A Deep History of the Earliest States. Believe me, I am intrigued. Each of these authors and recommenders, of course, owes an immense debt to the pioneering work of Robert Higgs’s magnum opus, Crisis and Leviathan (1987), and Higgs, in turn, had followed in the footsteps of such 20th century greats as Christopher Dawson, Robert Nisbet, Friedrich Hayek, and Joseph Schumpeter.
Some conservatives will immediately balk at such analyses. Students of Leo Strauss want to remind us that politics, properly understood in the Aristotelian sense, is high, not sordid. Students of Russell Kirk want to remind us that order is the first concern of any society and that to look too deeply at the origins of a state is a form of pornographic leering and peeping. And, Christians of every variety, consider the 13th chapter of St. Paul’s letters to the Church in Roman as having closed the matter before it ever needs discussion. God, according to a literal reading of St. Paul’s letter, commanded us each to “submit to the supreme authorities. There is no authority but by act of God, and the existing authorities are instituted by him; consequently anyone who rebels against authority is resisting a divine institution.”