Silicon Valley strongmen want to lead the West The future belongs to technologists

When, in 1519, news of Hernán Cortés’s arrival reached the Aztec capital, Emperor Montezuma II convened his advisers. Some urged him to crush the small band of intruders; others warned that the strangers possessed seemingly supernatural powers — they had metal bodies, possessed weapons that spat fire, and rode great beasts that they commanded like gods. Unable to choose between fear and force, Montezuma decided to hedge: he sent gifts to the conquistadors while also ordering them not to advance. His hesitation proved fatal.

By opening The Hour of the Predator with this analogy, Giuliano da Empoli illuminates the forces that he believes are shaping our current moment. On the one hand, there are the figures of the vanishing status quo: the technocrats, and the institutions they created in the aftermath of the Second World War that, for all their flaws, brought eight decades of unparalleled prosperity and peace (in the West at least). Aztecs like Empoli himself, once a senior adviser to the former Italian prime minister Matteo Renzi.

Facing them are the conquistadors, or as Empoli calls them, the “predators”: a new class of political leaders and tech oligarchs who thrive on instability, reject institutional constraints, and operate with the ruthlessness of renaissance usurpers. Men like Alex Karp, the CEO of Palantir, a company that builds data-analysis platforms and supplies the US defense and security establishment. 

Like Empoli, Karp is also an author and in his most recent work, The Technological Republic, published earlier this year, he argues that, we are living in an age where technological power is becoming synonymous with geopolitical power, and that nations which master the latest tech will dominate over those that don’t. Accordingly, Silicon Valley, he believes, has a duty to abandon its obsessive focus on consumer products and to collaborate more closely with government. Yet for Karp — and here’s the crux — the goal is a broader national renewal: this project should focus as much on culture as it does on technology. 

In Empoli and Karp, then, you respectively get the Aztec scribe and the conquistador: Empoli trying to record the end of a world as it slips beneath the waves; Karp sketching out the one destined to replace it.

For Empoli, the obsolescent old order is literalized in the desiccated figure of Joe Biden warbling away at that great post-war institution, the UN. Like the geriatric leaders at the end of the USSR, Biden seems to physically embody the establishment’s exhaustion as the “tired old grandfather” who has survived the Cold War only to see his foreign policy become “a pile of rubble”.

Here Empoli implicitly concedes that the status quo — or, as Dominic Cummings would have it, the “rotting ancien régime” — has been found wanting. The institutions and leaders that defined the post-1945 world were, in the end, unable to save us from a return of history.

What we are living through, Empoli argues, is not an aberration but a return to the historical mean. The temporary guardrails of the late 20th century — the independence of institutions, concern for minorities, fear of international repercussions — are being swept away. The evidence Empoli piles up is not new: we already know that the post-war taboo against using force to change borders was broken in 2014 when Vladimir Putin seized Crimea, and the full-scale invasion of Ukraine in 2022 further drove this point home. War is back in fashion. Global military spending has jumped; nuclear arsenals that had been shrinking since the mid-Eighties are growing again. 

To make sense of this, Empoli reaches back to Machiavelli — to his idea of princely virtù (as opposed to “virtue”) as set down in The Prince and embodied by Cesare Borgia. For Machiavelli, Borgia was the usurper who showed how power could be seized and retained amid chaos. Today’s predators, Empoli’s “Borgians”, are those political and corporate actors who operate as if there were no limits at all. Faced with an obstacle, they merely reach for what Kremlin insiders now call the ruchnoe upravlenie: the “manual override”.

Procedures and hierarchies, law and bureaucracy: if they don’t yield the desired result, the Borgian leader simply bypasses them all. These acts constitute secular miracles, in the literal sense, as direct suspensions of the rules by a higher power. 

El Salvador’s Nayib Bukele is a case in point of Borgian action without restraint. The self-styled “coolest dictator in the world” was elected at 37 to lead what was then the most violent country on Earth. His response was to effectively replace the penal code with a tattoo manual and order the army to arrest anyone marked with gang symbols. Some 80,000 people were swept into the new Tecoluca mega-prison — mostly gang members, but also the odd unfortunate rock fan with ill-chosen ink. Bukele, a former publicist, turned their humiliation viral: staging photoshoots of prisoners lined up on their knees, heads shaved, naked apart from boxer shorts — a Hunger Games spectacle for a TikTok generation. Human rights groups were appalled, but the homicide rate has now fallen tenfold. El Milagro Bukele (“The Bukele Miracle”) is celebrated across Latin America as a feat of Borgian action — of audacious ideas executed with remorseless speed.

The “predators”, according to Empoli, cannot tolerate any limits to their will to power, and so “lawyers” become their “natural enemies” – “the prey that must be devoured to allow this new world to flourish”. Everyone knew who was causing the crime in El Salvador; by bypassing due process Bukele cleaned his country up. If you already suspect that human rights lawyers, judges and “experts” exist to block the popular will, the Borgian who promises to override them starts to look attractive. Rules are no longer a guarantee of freedom but an elite conspiracy to keep you down. And if the law is one battleground for the Bukeles, Mileis and Trumps of the world, culture is another. Empoli argues that “wokeism” has been a “godsend” for them: it intensifies conflict, forces people to choose sides and punishes the undecided — exactly what Borgians want. Like the Ancient Greeks in the civil war, who stripped political rights from those who refused to fight, or Dante, who exiled the fence-sitters to the vestibule of hell, Borgians are the most afraid of the unaligned. Anything that deepens polarization is fuel for their chaos machine.

According to the “predators” — and they are not entirely wrong — the institutions that once underpinned the liberal order have been hollowed out by identity politics and woke pieties; culture has already been captured. This is where apex predator Alex Karp comes in, for whom cultural failure is a symptom of the rot of the old regime and its vulnerability to attack. 

Karp’s book, like Empoli’s then, is partly an elegy: it is rooted in a sense of civilizational loss.

Yet it is also a manifesto on how to bring about the “reconstitution” of a “technological republic”. This, Karp argues, requires a broader “reassertion of national culture and values”, and a revival of shared identity and purpose. Silicon Valley’s engineering elite, he argues, has an “affirmative obligation” to defend the nation and to ensure it does not fall behind in the new arms race. After all, our adversaries “will proceed with the development of artificial intelligence for the battlefield whether or not we do”. But they must also take on a new duty: to articulate “a renewed sense of collective purpose — what the country is, what its values are, and what it will stand for”. Without this, the gains of the “software century” will end up serving a narrow, insulated elite. Reconstitution. Reassertion. Make It Great Again.

Unlike most tech bros, Karp has the intellectual chops to back his argument up: a BA in philosophy, a PhD on “jargon, aggression, and culture”. He knows the terrain he attacks. For him, nothing better captures the malaise of the humanities than the afterlife of Edward Said’s Orientalism, which metastasized into a worldview that made the West an object of permanent moral suspicion. The culprit is clear: an elite whose “most pernicious weapon” is branding swathes of political opinion it disagrees with as lowbrow and uncouth, and which is responsible for national decline, largely because their ideas dominate the nation’s institutions — it’s Rudi Dutschke’s Long March in practice. But where someone like Steve Bannon dreams of a populist countermarch, Karp imagines the cavalry arriving from Palo Alto.

Yet so far, he argues, the tech class has abdicated its responsibilities. When they are not policing the “wording and tone” of chatbots, they rush to raise capital for video-sharing apps and social platforms that track and monetize our every move. But ask them to work with the US military and they balk. Why? Because they’ve absorbed the values now dominant in elite institutions, namely that “a lack of belief in anything, except oneself perhaps, is the most certain path to reward”.

The obvious rejoinder is that refusing to work for the defense industry can be grounded in strong ethical beliefs, especially in a post-Iraq and Afghanistan world, regardless of your patriotism. At the same time, Silicon Valley has built medical technologies and other tools that plainly improve lives. It can also, if it chooses, put its weight behind efforts to protect citizens from the state. After all, mistrust of government is about as American as it gets; it is why, we are endlessly told, they need all those guns.

For Karp, though, the stakes are too high to indulge such scruples in the unforgiving world now facing the US and its allies. (Incidentally, that formulation “and its allies” always reads like a piece of stray code from a previous program, language from a more politic era now passing into history.) Before arguing about the justice or injustice of a policy, one must understand leverage — or lack of it — at the table. As Donald Trump famously told his Ukrainian counterpart: “You don’t have the cards”. This is Empoli’s Borgian world, the one where, as Hobbes put it, “covenants, without the sword, are but words.”

Both Karp and Empoli believe we are sliding into a dangerous new era of conflict; both think the victors of the last round have grown complacent just as the terrain tilts beneath them. Empoli calls politics a “forever war” in which intellectuals are mostly useless; Karp quotes Sallust on Roman youth “consumed by luxury and greed”, unwilling to serve the state — the “Hard Times Create Strong Men” meme for the Georgetown set.

For Karp, the “strong men” are not Romans but founders in Patagonia fleeces. The West’s adversaries, he says, are ruled by people “closer to founders” than politicians — leaders whose “fates and personal fortunes” are so intertwined with the nations they rule that they “behave as owners”, free to act quickly without checks and balances. Karp, a founder himself, notes that founder-led companies outperform consensus-driven ones. “Nothing much of substance, and certainly nothing lasting, will be created by committee,” he says. But what is democratic government if not a committee of elected officials? This is Empoli’s Borgian in full roar: the dominant urge is always to hit “manual override”.

For Empoli, AI  is the culmination of the Borgian age: a power no one fully understands but that everyone must live under. The tech overlords, uninterested in history or philosophy, fail to see they are resurrecting a pre-Enlightenment world of magic and mystery. We will pray to AI, Empoli says, as our ancestors prayed to the old gods. The French theologian François Fénelon once warned that humans cannot expect a superior power to remain moderate — a lesson, Empoli fears, that has been forgotten just as such a power has finally appeared on the horizon. Like the Borgians, AI ignores process; all that matters is success achieved by any means.

Karp is inevitably more sanguine, arguing instead that AI is underused in the West owing to institutional timidity and cultural self-loathing. For him, AI is almost Trotskyite in its application: seize the power station, not the town hall. Don’t reform the diseased bureaucracy; build the infrastructure that renders it irrelevant.

Empoli gives you the view from the crumbling palace steps of the old order: the sense of being overrun by powers you neither control nor understand. Karp writes from the engine room, arguing that tech founders have both the ability and, more importantly, an obligation to harness those powers. For Karp, Silicon Valley has a debt it owes society because of the“vast license over broad swaths of the economy” that they were granted. “What should the public ask for in exchange? Free email is not enough,” he says. The grim truth is that free email and cat reels were enough: if you had told me in the late Nineties, when I got my first mobile phone, that one day it would log every place I visited and every step I took, I’d have said that 1984 was upon us. Now I use those functions to track my calorie burn. The story of humanity is never how quickly we forget, but how quickly we acclimatize.

Trump’s second term may well become the story of Silicon Valley’s political ascent. Karp notes approvingly that not all founders are apolitical. Elon Musk entered government, straddling space policy, the green transition and the public square for a time. Since January, we have watched something close to founder-style governance: a president who reviles cultural orthodoxy, loathes bureaucracy and wants to make decisions unencumbered by committees. Musk is not American-born; he can never be president. Still, the precedent is set. If a founder does indeed one day become president, the alliance of the oligarchy and the executive will be complete. The boundary between the state and the forces it exists to check will disappear, and America will find itself governed by a single circuitry of power. It may well be too much for the republic to bear.

Read together, Empoli and Karp’s books form a composite x-ray. Empoli shows you the rotting bones of the liberal order and the silhouettes of the predators that have learned to live through it. Karp gives you the brain chemistry of one of those predators — anxious, self-justifying, sometimes admirably clear-eyed, sometimes half in love with the very forces he says oppose us, our “geopolitical adversaries” with their founder-leaders who act unencumbered by tedious committee and Get Stuff Done.

The conclusion is unmistakable. The conquistadors are already here. Some wear uniforms, some keffiyehs, some Silicon Valley t-shirts. Some write elegant little books urging us to save the republic. All are interested in who controls data, drones, and the new gods of AI. And, as Empoli warns and Karp makes clear, they no longer seek merely to influence the republic; they are preparing to replace it.

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