Chad Crowley Profile picture
Jan 9, 2025 9 tweets 8 min read Read on X
1/ Let’s talk about collapse. Fires rage in Los Angeles, and no one can put them out—a clear symbol of a civilization unable to solve even its most basic problems. Joseph A. Tainter's "The Collapse of Complex Societies" provides a framework to understand why this happens.
2/ Civilizational collapse is no relic of the past or mere curiosity for court historians, whose interests often veer into the irrelevant and removed from the pressing realities of today. Collapse is a recurring phenomenon, an inevitable stage in the life cycle of societies. As the West faces internal fractures and accelerating decline, it is imperative to understand the forces that have undone great civilizations before us.

In "The Collapse of Complex Societies," Joseph A. Tainter provides a framework for analyzing this decline. As an anthropologist, his approach stands apart from the abstractions of historians. Tainter reveals that complexity—vital for societal advancement, particularly in an increasingly globalized and technologized world—carries within it the seeds of its own destruction. Societies that grow increasingly complex invest more in solving problems through administrative, technological, and bureaucratic means, yet these solutions yield diminishing returns. Over time, the cost of maintaining the system outweighs its benefits, creating a tipping point where collapse becomes not just possible but the rational culmination of a managed decline.

The West today is approaching this threshold. Institutions designed to safeguard stability and progress have become engines of inefficiency, consuming resources to sustain themselves while delivering little value. More troubling, however, is the ideological rot at their core.Image
3/ Tainter’s analysis exposes how societies fail when they lose the ability to reconcile complexity with functionality, but the West’s decline is accelerated by its fixation on utopian ideals divorced from reality. Chief among these is the obsession with absolute equality, which manifests in policies that undermine competence, cohesion, and trust.

Modern institutions prioritize demographic representation over merit, subordinating excellence to ideological conformity. Programs like affirmative action and quotas enforce a belief that all outcomes must be leveled, regardless of skill or capability. The result is a system that sacrifices institutional effectiveness on the altar of symbolic progress. Fields demanding expertise—medicine, engineering, national defense—are increasingly populated by individuals chosen for reasons other than their merit. This erosion of standards not only weakens critical sectors but also breeds resentment, as citizens see fairness and competence replaced by ideological orthodoxy.

Such policies are not about solving problems but about enforcing control. Utopian ideals of absolute equality have become tools of an increasingly dysfunctional elite, wielded to maintain their own power while deflecting attention from systemic failures. These initiatives serve as a façade, masking the inability—or refusal—to confront the real issues undermining society’s foundations.Image
4/ Demographic transformation further accelerates collapse, creating divisions that a complex society cannot sustain. Unlike historical collapses where population shifts were often imposed largely by external forces, the West’s demographic replacement is deliberate—an ideological project rooted in utopian fantasies of global equity.

Mass immigration, lauded as an economic and moral imperative beyond reproach, serves as a tool to obscure systemic failures and pacify growing discontent. Rather than addressing the festering rot in infrastructure, education, or governance, elites import new populations under the guise of "growth." This transformation fractures the cultural and ethnic unity that once underpinned Western nations, replacing shared identity with competing allegiances. Instead of cohesive societies, we witness the rise of competing enclaves, driven by BIPOC identity politics, fracturing unity as they battle for resources and power.

This demographic shift is not incidental—it is weaponized. By replacing founding populations, elites create a population easier to control, one less connected to the traditions, history, and identity of the nations they inhabit. This strategy ensures that the institutions of power remain insulated from dissent, as the newly imported underclass relies on those same elites for survival. It is a cynical manipulation that trades long-term stability for short-term dominance.
5/ Tainter’s insight that collapse unfolds as a slow unraveling, rather than a sudden event, is painfully relevant. The West’s decline is marked by missed opportunities for reform and an unwillingness to address the structural contradictions tearing it apart. Leaders blind themselves with ideological dogmas, pouring resources into symbolic gestures while neglecting the decay of physical infrastructure, economic stability, and social trust.

Crumbling roads, failing schools, and soaring debt are treated as secondary concerns to the pursuit of utopian ideals. Instead of confronting these failures, Western elites double down on globalist ambitions—remaking the world in their image through international economic policies, climate agendas, and mass migration. These distractions allow them to avoid responsibility for internal decay while perpetuating the illusion of progress.

Yet this house of cards cannot hold. As systems grow more unwieldy and populations more divided, the West’s ability to withstand external shocks or internal crises diminishes. Tainter’s warning is clear: societies that refuse to adapt to reality are doomed to collapse under the weight of their own contradictions.
6/ History offers no guarantees, only lessons. The West’s trajectory mirrors the failures of past civilizations, but its ideological rigidity and demographic engineering make its decline uniquely self-inflicted. Tainter’s work is not merely a study of the past but a mirror for our present condition—a reminder that complexity, unchecked by reality, leads inevitably to destruction.

Survival demands rejecting the utopian fantasies of universal equality and globalism that have hollowed out the West’s foundations. It requires a return to the enduring truths of identity, merit, and the natural order—principles that once defined the strength of Western civilization. Without this course correction, the West is destined to join the annals of civilizations that fell, not to external enemies, but to our own hubristic desire to ignore reality.
7/ An Addendum (As I often provide for clarification)

This essay was a brief exploration of Joseph Tainter's "The Collapse of Complex Societies," alongside my analysis of the reigning liberal-humanist ideology in the West, its role in demographic transformation, and how these dynamics contribute to systemic fragility. It is not intended to be exhaustive or conclusive.

On X, I often discuss books and ideas that I don’t fully agree with, drawing my own conclusions, as any critical reader should. While I don’t align with every aspect of Tainter’s work, his overriding thesis rings true: complex societies collapse when the costs of maintaining their complexity outpace their ability to solve problems. Given that our world is the most interconnected and technologized in human history, his insights remain strikingly relevant.

It’s worth noting that Tainter wrote this book in 1988, and much of what he foresaw has now become our reality.

In the replies and reposts, most responses fall into one of two camps, either agreeing with the larger point or critiquing it.

For the latter, two recurring misconceptions dominate:

1. The Pilot and the First Tweet

Some are fixated on the helicopter footage, insisting the pilot isn’t to blame. But this entirely misses the point. The video wasn’t about the pilot; it was a visual shorthand, necessary on a platform like X, to draw attention. It represents systemic failure decades in the making—failure rooted in decayed leadership, crumbling infrastructure, and misplaced priorities.

Whether the pilot was doing his best within a broken system or is the product of DEI-driven hiring is ultimately irrelevant. The clip serves as a visceral reminder of what happens when a society’s capacity to maintain basic functionality erodes. It’s not about one individual’s actions but the larger decay that leaves a helicopter missing its mark as an emblem of collapse.

Naturally, the forces of Mother Nature play a role—as they always have and always will. Factors like erratic wind patterns, thermal turbulence, the inherent difficulty of aerial firefighting, etc., all complicate such efforts. Yet the question remains: is a society equipped to adapt and overcome these challenges, or does it succumb to its own self-inflicted fragility, leaving technical obstacles as insurmountable failures rather than manageable hurdles?

2. Policy Mismanagement

The other camp focuses on "policy mismanagement," claiming it as the root cause. This is a classic example of missing the forest for the trees. Tainter’s work isn’t a catalog of policy blunders; it’s a meta-analysis of civilizational collapse, spanning 18 vastly different societies across history. His purpose is to uncover the deeper patterns that arise when societies become too complex to sustain themselves.

Policy mismanagement is not the cause—it’s a symptom. As Tainter demonstrates, collapse occurs when the diminishing returns on complexity lead systems designed to solve problems to become the problems themselves. A society consumed by inefficiency, symbolic gestures, and ideological pretense is incapable of adapting to the practical demands of survival.

Focusing on isolated issues like brush management or fire zone construction obscures the broader reality: a system so unwieldy and preoccupied with maintaining appearances that it can no longer deliver meaningful solutions. The priorities are misplaced, the vision myopic, and the result predictable.

Tainter’s central message is that civilizations do not collapse due to isolated missteps—such as flawed policies, which ultimately reflect the values and priorities of a society and its elites—but because they become trapped by their own complexity, unable to address the fundamental realities needed for their survival.

Our current crises—whether in infrastructure, governance, or demography—are not isolated aberrations or events, they are the symptoms of a system that has prioritized ideological conformity and bureaucratic bloat over competence and survival.

The lesson is clear: without a return to practical, grounded solutions and the political will to confront uncomfortable truths, we risk joining the ranks of civilizations that collapsed under the weight of their own pretenses.Image
Another thread for those inclined:

For those interested, @timdavies_uk has created a fascinating YouTube video based on my Collapse essay. Please check it out!

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More from @CCrowley100

Dec 29, 2025
Professor Tenney Frank confirmed what Livy, Cicero, Seneca, Tacitus, Juvenal, and countless others knew millennia ago.

Rome’s decline began with racial replacement; everything else was merely its consequence.

Rome fell because it ceased to be Roman. Image
Civilization is shaped by many forces, yet its foundation is ALWAYS biological. It is the living soil from which culture rises, the inherited substance made visible in the world.

Change the people, and you change the culture; change the culture, and the civilization that rests upon it is transformed.

Is the Harare of today the same city that once stood as Salisbury, the capital of Rhodesia?

What is the underlying factor behind its collapse? Demography.

The city has been remade because those who now inhabit it are not the people who built it, nor the people who carried it through its years of strength and prosperity.Image
Reply #1: On Confusing Terminology with Concepts

Image
Read 7 tweets
Dec 22, 2025
“Nature has made us unequal.”

In De Legibus (“On the Laws”), Cicero argues that inequality is not an injustice to be corrected but a fact imposed by nature.

Justice, for him, is not the equal distribution of power or honor, but their proportionate assignment according to capacity.

Law does not exist to deny the harsh structure of life, but to impose form upon it.

A republic collapses when it treats unequal men as equals.

It endures only when differences of capacity are acknowledged as realities to be governed, not errors to be erased.

Nature does not endow all men alike, and political order survives only by enforcing discipline upon that truth.Image
Reply # 1: Judgment and Corruption

Reply # 2: On Cicero the Man

Read 4 tweets
Dec 21, 2025
1/ In his most famous work, Politics, Aristotle shows that democracy and tyranny express the same governing principle. Both rule by flattery and elevate the weakest. Democracy relies upon on women and slaves; tyranny survives through the importation of foreigners.
2/ Aristotle writes that women and slaves “delight in being flattered” because they stand outside deliberative authority within the city. Their position is defined by obedience rather than command, participation rather than authorship of order. Drawn to rulers who substitute indulgence for rule, they respond to authority that reassures rather than directs. Where command withdraws, favor takes its place.

When authority no longer gives form to appetite, political influence ceases to follow judgment shaped by rule and experience. It gathers instead around those most responsive to praise and permission. Power thus shifts toward men who govern by accommodation, not because they impose order, but because they affirm desire. In such conditions, rule no longer elevates those capable of command, but those most easily mobilized by favor, and the character of public life adjusts itself accordingly.Image
3/ This inversion reaches the city at its root because authority is detached from ancestry and from the ordered succession through which rule is sustained over time. Those least capable of judgment are raised into power, while those formed within ancestral peoples shaped for command are restrained or rendered politically ineffective. Authority no longer follows inherited capacity refined through habituation, but drifts toward dispositions that are compliant and dependent.

Public life ceases to preserve the qualities required for durable rule and instead favors traits compatible with immediate control. The city no longer renews the lineages from which rulers must arise, nor does it transmit the habits necessary for command across generations. Weakness advances into authority, strength becomes a liability, and power maintains itself by suppressing the kind of men capable of replacing it. What presents itself as stability is in fact the managed exhaustion of the city’s ruling potential.Image
Read 7 tweets
Nov 12, 2025
1/ “Man in his highest and noblest capacities is Nature, and bears in himself her awful character. His dreadfulness is the fertile soil from which alone all greatness has grown.” —Nietzsche

Let us consider the ancient Greeks and the excellence of their biopolitical order.
2/ The world of the ancient Hellenes, the Greeks, did not emerge ex nihilo from a vacuum. It was a continuation of what had come before, developing from older Indo-European traditions and merging with the early peoples of Europe, among whom kinship and ritual shaped the first structure of life. The Greeks then gave this inheritance a conscious form, turning what had been custom into reflection and creating a world in which descent and law became the foundations of order.

Alfred North Whitehead wrote that Western philosophy is a series of footnotes to Plato, and in a wider sense Western civilization, “civilization” being the key term here, begins with the Greeks. It was among them that the European mind first sought to bring life into accord with nature and to discern within existence the principles that govern man and the world.

Their political life, like that of all pre-modern peoples, was never abstract. It was the organized expression of necessity, shaped by the demands of survival and the discipline of inheritance. Power was understood as the means to preserve life, and life itself was secured through the unbroken continuity of descent.

The polis, the city-state, was born from the family, as the family was born from the necessity of reproduction and protection. Aristotle records that the household arose from the union of man and woman and expanded through the relation of parent to child and master to servant until it became the village and finally the city. The political community was therefore the natural enlargement of the household, an extension of biological and moral kinship.

The city carried forward what the family had begun, ensuring the passage of life and estate, the keeping of ancestral law, and the remembrance of those from whom its order had descended. The citizen was not a faceless entry in a meaningless voter register but a living participant in the common life of the polis. The Greek word idiotes, from which “idiot” derives, referred to one who lived only for himself and took no part in the affairs of the city. The true citizen was his opposite, bearing the blood of the founders and sharing in the duties that sustained their order. The civic life of Greece rested on this continuity of ancestry, without which there could be neither culture nor state.

Numa Denis Fustel de Coulanges later made explicit what the ancients themselves took for granted. In “The Ancient City,” he explained that the earliest political institutions were born from the religion of the household. The hearth, the ancestral tomb, and the domestic cult were the first sources of authority. When many households gathered beneath a common altar, the city arose as a sacred extension of family life. Aristotle described the process by which the polis grows naturally out of the household, and Fustel showed that this natural process was also a religious one, for it united the living with their forebears in an unbroken order of memory and obligation.Image
3/ The principle of descent defined citizenship at every level, and it was the ancient Greeks who, like in so many other things, first codified what we now take for granted in the Western conception of the citizen. Herodotus, in his “Histories,” described the Hellenes as men “of the same blood and speech, who share the same temples and sacrifices, and the same customs.” In this understanding, ancestry and worship, language and custom formed a single unity. To be a citizen was to belong to a people bound by descent and by rite. The polis was not an artificial creation imposed upon men but an organic expression of inherited being.

Athens and Sparta embodied dual sides of this Greek Welthanschauung in distinct form.

During the Athenian Golden Age, the great statesman Pericles expanded participation in public life while restricting citizenship to those born of two Athenian parents. Equality was confined to those who already belonged by birth. The freedom of the city depended upon cohesion, and cohesion required the preservation of ancestral descent.

Civic order rested on ancestral patrimony rather than residence or belief. This law reflected the Athenian understanding that their democracy, unlike the modern system of mass enfranchisement, could exist only within the bounds of a shared people. At its height, less than a tenth of the male population held the honor of citizenship. Generosity within the polis required a clear sense of who that people were, and correspondingly, who they were not. Foreign skill and commerce were welcomed, though always with caution, yet the political life of the city remained an inheritance guarded by those of Athenian blood. In this balance between openness and exclusivity, the Athenians preserved both the integrity of their laws and the continuity of their kind.

Sparta gave this principle a harder outline. The laws attributed to the Dorian lawgiver Lycurgus forged a people shaped by martial discipline and selective breeding. The Spartiates were citizens by birth and warriors by vocation, their lives ordered toward service to the state. They were forbidden from commerce, manual labor, and the pursuit of luxury, for such pursuits were thought to corrupt character and weaken resolve.

Their existence was one of perpetual preparation, devoted to strength and the defense of the common good. Education began in infancy, when the weak were set aside, and continued through a regimen that bound each man to the polis through the discipline of the agoge. The women were trained for strength and composure, for the bearing of healthy offspring was regarded as a sacred duty. Every institution, from the household to the army, for the army was the body of citizens, served the same end: the preservation of vigor and constancy of spirit. Through this unity of purpose, a small and austere people maintained their independence against powers greater in number and wealth.

Religion gave visible form to the same foundation. Each city revered its ancestral gods, whose worship was bound to the life of the people. The civic altars rose from the hearths of the household, and the festivals that gathered the citizens were acts of remembrance joining the living with the dead. The Olympic Games expressed this same spirit on a broader scale, uniting the Hellenes in celebration of shared descent while excluding the foreigner. To compete in any of the four great Panhellenic games was to be recognized as Greek by blood. The exclusion was not an act of hostility but of reverence and delineation, for the festival renewed the sacred kinship of those who shared a common origin and destiny.

This same bond of origin guided the Greek resistance to Persia. When the invasion came, the consciousness of shared blood and faith gave the Hellenes a unity stronger than empire. The stand of the Spartan king Leonidas at Thermopylae and the Athenian-led victories at Salamis and Plataea preserved more than territory or power. They defended a way of life founded upon descent and courage. Herodotus saw in these deeds the triumph of men who knew themselves as a distinct people and refused to vanish into the anonymity of empire.Image
Read 4 tweets
Nov 9, 2025
1/ America was conceived and carried out as an ethnonational project.

It was a Republic built by Europeans for their posterity, the continuation of their people and their civilization on new soil.

Not an idea, but a people made sovereign.

Let us discuss. Image
2/ The absurd notion that “America is an idea” is one that we hear often. It is peddled by the self-hating and the resentful alike, repeated by those too narrow of mind or too governed by ethnic interest to confront the plain historical record.

It has become a creed for the deracinated within and the alien now among them, a false consolation for those who refuse to see that nations are born of blood and soil, and of the will of a people conscious of who they are and of their destiny.

The line of attack usually proceeds along familiar lines.

It is said that America is a political and moral project founded on abstract principles such as liberty, equality, individual rights, and self-government. From this premise, it is concluded that anyone who professes belief in these ideas may become fully “American,” irrespective of ancestral identity.

This argument, of course, is not historical but philosophical in character. It is what may be called Creedal Universalism, the most pervasive of the myths that sustain the “idea” interpretation.

Creedal Universalism presents America as a proposition, an abstraction, divorced from the people who created it. It asserts that the Republic should be defined by principle rather than lineage, that allegiance to an ideal replaces the bonds of kinship and heritage.

It is an a priori doctrine, that is, derived from theory rather than experience, born from the Enlightenment’s rational philosophy rather than from the lived reality of a people.

In this view, America’s founders become apostles of a universal creed, and their nation only the first vessel of a global moral enterprise.

It is a moral argument, not a historical one, for it speaks of what America should mean rather than what it was, and still is.

Its purpose is plain: to detach American identity, born European and forged White (ethnogenesis), from its ancestry, and to make belonging a matter of sentiment rather than birthright.Image
3/ The second and nearly as common claim may be called the Immigrant Nation Mythology: “we are a nation of immigrants.”

It is not philosophical but narrative, appealing to emotion rather than reason, and built upon a shallow reading of history; a confusion of the immigrant with the settler, of arrival with creation.

Here the story is told that America has always been a “nation of immigrants,” that its true purpose was to transcend the limits of race and origin, and to serve as a universal refuge for all mankind.

The Founders are recast as imperfect apostles of diversity, men whose racial prejudice is acknowledged only to magnify the supposed nobility of their universal vision. Thus the narrative preserves its own contradiction: the Founders are denounced as racists, yet credited with conceiving a nation meant for everyone.

Settlement and conquest are presented not as the work of a people creating a continuation of European civilization upon new soil, but as moral failings to be redeemed through inclusion, a sin to be eternally atoned for. The Republic’s European foundation is treated as a temporary stage in a broader human drama, a prelude to the arrival of all peoples.

What began as a historical reality, the transplantation of Europe itself across the Atlantic, is retold as a myth of perpetual arrival in which immigration becomes a sacred rite of renewal.

This view gained strength after 1965, when the old demographic order was dismantled and diversity was enthroned as the new civic faith.Image
Read 4 tweets
Oct 21, 2025
The absolute degeneracy of the modern West captured in a single scene.

An Afghan invader, scheduled for deportation months ago, sexually assaults a young Irish girl while living in luxury at public expense.

The so-called “refugee center” where he is housed is in truth a commandeered hotel in the heart of Dublin, packed with over two thousand foreign men of fighting age, fed, clothed, and sheltered by the very people they are displacing.

The state imports these men, parades their “diversity” as virtue, and compels the native population to fund its own subjugation through colonization and slow demographic extinction.

The parasite contributes nothing, produces nothing, yet is held up as a symbol of progress while the native Irish are told that resistance is not only hateful but illegal.

Outside, the people finally rise, and the police, funded by those they oppress, form a cordon around the invader’s quarters, defending not Ireland but the treachery committed against it.
Reply #1: Firearms Are Not the Issue

Reply #2: “Derp, the people voted for this.” NO!

Read 4 tweets

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