I propose first a revision of the prevailing view of traditional hereditary monarchies and provide instead an uncharacteristically favorable interpretation of monarchy and the monarchical experience. In short, monarchical government is reconstructed theoretically as privately-owned government, which in turn is explained as promoting future-orientedness and a concern for capital values and economic calculation by the government ruler. Second, equally unorthodox but by the same theoretical token, democracy and the democratic experience are cast in an untypically unfavorable light. Democratic government is reconstructed as publicly-owned government, which is explained as leading to present-orientedness and a disregard or neglect of capital values in government rulers, and the transition from monarchy to democracy is interpreted accordingly as a civilizational decline.
Despite the comparatively favorable portrait presented of monarchy, I am not a monarchist and the following is not a defense of monarchy. Instead, the position taken toward monarchy is this: If one must have a state, defined as an agency that exercises a compulsory territorial monopoly of ultimate decision-making (jurisdiction) and of taxation, then it is economically and ethically advantageous to choose monarchy over democracy. But this leaves the question open whether or not a state is necessary, i.e., if there exists an alternative to both, monarchy and democracy.
In complete contrast to the orthodox opinion on the matter, then, elementary social theory shows, and will be explained as showing, that no state can be justified, be it economically or ethically. Rather, every state, regardless of its constitution, is economically and ethically deficient. Thus, the choice between monarchy and democracy concerns a choice between two defective social orders. In fact, modern history provides ample illustration of the economic and ethical shortcomings of all states, whether monarchic or democratic.
Moreover, the same social theory demonstrates positively the possibility of an alternative social order free of the economic and ethical shortcomings of monarchy and democracy (as well as any other form of state). The term adopted here for a social system free of monopoly of taxation is “natural order.” Other names used elsewhere or by others to refer to the same thing include “ordered anarchy,” “private property anarchism,” “anarcho-capitalism,” “autogovernment,” “private law society,” and “pure capitalism”… where every scarce resource is owned privately, where every enterprise is funded by voluntarily paying customers or private donors, and where entry into every line of production, including that of justice, police, and defense services, is free (xix-xxi).
Throughout most of its history, mankind, insofar as it was subject to any government control at all, was under monarchical rule. There were exceptions: Athenian democracy, Rome during its republican era until 31 B.C., the republics of Venice, Florence, and Genoa during the Renaissance period, the Swiss cantons since 1291, the United Provinces from 1648 until 1673, and England under Cromwell from 1649 until 1660. Yet these were rare occurrences in a world dominated by monarchies. With the exception of Switzerland, they were short-lived phenomena… With the end of World War I, mankind truly left the monarchical age. In the course of one and a half centuries since the French Revolution, Europe, and in its wake the entire world, have undergone a fundamental transformation. Everywhere, monarchical rule and sovereign kings were replaced by democratic-republican rule and sovereign peoples.
During the monarchical age… the share of government revenue remained remarkably stable and low. Economic historian Carlo M. Cipolla concludes, “from the eleventh century onward all over Europe, it is difficult to imagine that, apart from particular times and places, the public power ever managed to draw more than 5 to 8 percent of national income.” And he then goes on to note that this portion was not systematically exceeded until the second half of the twentieth century.
Until the very end of the nineteenth century, government employment rarely exceeded 3 percent of the total labor force. Royal ministers and parliamentarians typically did not receive publicly funded salaries but were expected to support themselves out of their private incomes.
A similar pattern emerges from an inspection of inflation and data on the money supply. As hard as they tried, monarchical rulers did not succeed in establishing monopolies of pure fiat currencies… It was only under the conditions of democratic republicanism… that this feat was accomplished. From the beginning of the democratic-republican age–initially under a pseudo gold standard and at an accelerated pace since 1971 under a government paper money standard– a seemingly permanent secular tendency toward inflation and currency depreciation has existed. During the monarchical age with commodity money largely outside government control, the “level” of prices had generally fallen and the purchasing power of money increased, except during times of war or new gold discoveries.
In addition to taxation and inflation… monarchs also showed considerably more moderation and farsightedness than democratic-republican caretakers [in regards to debt]. Throughout the monarchical age, government debts were essentially war debts. While the total debt thereby tended to increase over time, during peacetime at least monarchs characteristically reduced their debts… In striking contrast, since the onset of the democratic-republican age British debt has only increased, in war and in peace. Likewise, U.S. government debt has increased through war and peace.
Finally, the same tendency toward increased exploitation and present-orientation emerges upon examination of government legislation and regulation. During the monarchical age… the king and his parliament were held to be under the law. They applied preexisting law as judge or jury. They did not make law… Under democracy, with the exercise of power shrouded in anonymity, presidents and parliaments quickly came to rise above the law. They became not only judge but legislator, the creators of “new” law.
The phenomenon of social time preference is somewhere more elusive than that of expropriation and exploitation, and it is more complicated to identify suitable indicators of present-orientation. But all of them point in the same direction… The most direct indicator of social time preference is the rate of interest… A tendency toward falling interest rates characterizes mankind’s suprasecular trend of development. Minimum interest rates on ‘normal safe loans’ were around 16 percent at the beginning of Greek financial history in the sixth century B.C., and fell to 6 percent during the Hellenistic period. In Rome, minimum interest rates fell from more than 8 percent during the earliest period of the Republic to 4 percent during the first century of the Empire… This trend was by no means smooth… With this historical backdrop… it should be expected that twentieth-century interest rates would be still lower than nineteenth-century rates… this is not so… If real incomes are higher but interest rates are not lower, then the ceteris paribus clause can no longer be assumed true. Rather, the social time preference schedule must have shifted upward. That is, the character of the population must have changed. People on the average must have lost in moral and intellectual strength and become more present-oriented.
The degree of urbanization began to increase dramatically from about 1800 onward. A period of rising crime rates during the early nineteenth century can be attributed to this initial spurt of urbanization. Yet after a period of adjustment to the new phenomenon of urbanization, from the mid-nineteenth century onward, the countervailing tendency toward falling crime rates took hold again, despite the fact that the process of rapid urbanization continued for about another hundred years. And when crime rates began to move systematically upward, from the mid-twentieth century onward, the process of increasing urbanization had actually come to a halt. It thus appears that the phenomenon of rising crime rates cannot be explained other than… by a rising degree of social time preference, an increasing loss of individual responsibility, intellectually and morally, and a diminished respect for all law– moral relativism– stimulated by an unabated flood of legislation.
For decades… real incomes have stagnated or even fallen (50-70).
In the U.S. between 1960 and 1990 the murder rate doubled, rape rates quadrupled, the robbery rate increased five-fold, and the likelihood of becoming the victim of an aggravated assault increased by 700 percent (102).
Until the end of World War I, the overwhelming majority of the public in Europe accepted monarchical rule as legitimate (Etienne de la Boetie, The Politics of Obedience; David Hume, Essays: Moral, Political, and Literary) (70).