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If you were to imagine the ideal human community, you would probably assume “ideal” meant peaceful and cooperative. There may be people who think the ideal society is one that it is something like a prison exercise yard, but most people think of the idyllic society as one in perfect harmony. Everyone cooperates with one another in order to overcome the natural challenges that come with human society. Disagreements are worked out through the free exchange of ideas and compromise.

Everyone understands that even on a small scale, such a thing is not possible, but it has always been a useful metric. We often measure society against this standard of what we conceive of as the ideal society. It is why every year there are studies posted listing the happiest countries or the least corrupt countries. These are ways to see how the country stacks up against that ideal. Happy people have less crime and corruption than people in quarrelsome, uncooperative societies.

This is not a Christian concept as many assume. People have noticed since the ancient times that societal health correlates with cooperation. Aristotle talked about the concept of philía, which roughly means friendship or affection. It is the glue that holds a people together, which is a requirement of the polis. It is the natural desire to cooperate with others, not just from personal interest, but for the sake of the polis. The “politics” of a society, therefore, arise from friendship and affection.

The 14th-century Arab historian and sociologist Ibn Khaldun wrote about this thing he called asabiyyah, which is something like social cohesion or group solidarity. It is the natural desire to cooperate that arises from family and the tribe, which allows for the construction of increasingly complex social structures. The more asabiyyah a society possesses, the more it is able to accomplish. This, Khaldun noted, is also why complex societies inevitably collapse.

The thing that makes it possible for one people to dominate other people is that which eventually erodes their social cohesion. It is social cohesion that facilitates cooperation, which increases the prosperity of the society. That prosperity then brings expansion and the incorporation of new people, who begin to drain that social cohesion. The cost of acquiring new people is the loss of social cohesion. This then raises the cost of governing the society, which further erodes asabiyyah.

There are many famous theories as to why human societies rise and fall, but all must contend with this central truth of human society. It can only exist when people are able to trust and cooperate with those outside their kin group. The greater the distance from that kin group, the more it costs to maintain cooperation. The reason empires always fall is they end up including people so distant from one another that they are unable to form any sort of cooperative relationship.

Look around the West and you see two things. One is the cost of the state is spiraling upward as it becomes increasingly incompetent. An unsaid truth of many American cities is they lack a genuine police force. The police are just a state sponsored gang that keeps the less organized gangs in check in order to maintain some safe areas for the elite and the tourist areas. Parts of cities like Baltimore can no longer be included in the concept of “civilized society.”

European cities are struggling with the same issue, but for different reasons. Instead of an unassimilable population from an old economic model, they imported millions of people who are genetically distant from the native population. Many of these people are hostile to other people imported into Europe. This alone has eroded social cohesion, but the efforts to maintain order are also eroding social trust. Every man jailed for speech crimes is a loss of European asabiyyah.

This may explain the sudden lurch in elite opinion in the United States away from unlimited immigration to what may be open hostility to it. Every day the window on the issue seems to move from the long-held position of open borders to what is now called remigration, the return of migrants to their homelands. The State Department has announced it is opening an office of remigration to facilitate this. A year ago, uttering the word “remigration” in many places could get you jailed.

This change is elite driven, which is what matters. Instead of an elite responding to public opinion, it is the elite now trying to drive public opinion. When the CEO of JPMorgan Chase speaks dismissively about immigration, as he recently did on the left-wing cable channel CNBC, something big is happening in the clouds. Conventional wisdom among the elite on immigration has swung to the opposite side. There is a reason for it, and it is not a sense of shame.

This gets back to those old concepts about what makes society possible and how best to measure the prosperity of a society. Decades of mismanagement due to the needs of the American empire have drained the West of its asabiyyah. As a result, the cost of maintaining order in the West is reaching a danger zone. All one has to do is look at the budgets of Western governments and then look at the condition of society. In many places, no government at all would be an improvement.

Therefore, it should not be surprising that it is the money men who are the first to sense something is seriously wrong in the West. They may not understand the cultural issues, but they see the gap between the cost and the results. The world’s richest man was not tasked with finding trillions in waste by accident. With $19 Trillion in debt rolling over in the next year, the money men are right to be worried that they have drained the last drops of asabiyyah from the Western world.

While it is tempting to see this sudden realization as a positive, Ibn Khaldun was not optimistic about a society’s ability to rebuild its asabiyyah. This is a theme with all writers who examined societal decline. Once a society hits that inflection point, it no longer has the capacity to reform itself. Social cohesion is not something that can be rebuilt, not even through shared struggle, as it is something that naturally occurs. Once it is drained it is gone and the society it produced is gone with it.

Perhaps this is a necessity as the West finally escapes the age of ideology. The decline of the West will open the ground for new social cohesion to form organically among the European populations that remain in Western lands. The new, post-ideological societies, growing up in majority-minority lands, will place social cohesion and asabiyyah at the top of their social hierarchy. The new asabiyyah will grow out of the wreckage of the ideological society.

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