BETA - Text To Audio

Though we didn’t know it at the time, Bezos’s first marriage would be over a few weeks later. My defining impression of his wife that weekend was sadness, even though Bezos made a big show of performing the role of family man. In hindsight, it is that performance that sticks with me. The Jeff Bezos of 2018 acted as if he still believed that people’s impression of him mattered, that his financial and social value could be affected by negative publicity. He still believed that his actions had consequences. He had not yet freed himself—the way Daniel Plainview freed himself—from the rules of men.

 

Eight years later, Bezos and two of the world’s other richest men—Mark Zuckerberg and Elon Musk—have clearly left the world of consequences behind. They float in a sensory-deprivation tank the size of the planet, in which their actions are only ever judged by themselves.

 

The closer I’ve gotten to the world of wealth, the more I understand that being truly rich doesn’t mean amassing enough money to afford superyachts, private jets, or a million acres of land. It means that everything becomes effectively free. Any asset can be acquired but nothing can ever be lost, because for soon-to-be trillionaires, no level of loss could significantly change their global standing or personal power. For them, the word failure has ceased to mean anything.

 

This sense of invulnerability has deep psychological ramifications. If everything is free and nothing matters, then the world and other people exist only to be acted upon, if they are acknowledged at all. This is different from classic narcissism, in which a grandiose but fragile self-image can mask deep insecurity. What I’m talking about is a self-definition in which the individual grows to the size of the universe, and the universe vanishes. Asked recently if there is any check on his power, President Trump—himself a billionaire, and by far the richest president in American history—said, “Yeah, there is one thing. My own morality. My own mind. It’s the only thing that can stop me.” Not domestic or international law, not the will of the voters, not God or the centuries-old morality of civic and religious life.

 

Decades of research in developmental psychology have shown that moral reasoning develops through consequences—not punishment, necessarily, but experiencing the effects of your actions on others, receiving honest feedback, having to accommodate reality as it actually is rather than as you wish it to be. It’s not that the wealthy become evil; it’s that their environment stops teaching them the things that nonwealthy people are forced to learn simply by living in a world that pushes back. When you can buy your way out of any mistake, when you can fire anyone who disagrees with you, when your social circle consists entirely of people who need something from you, the basic mechanism by which humans learn that other people are real goes dark.

 

When Peter Thiel said, “I no longer believe that freedom and democracy are compatible,” he wasn’t talking about your freedom. He was talking about his own. You don’t exist. When Musk took a chainsaw to the federal government as part of the inside joke he called DOGE, he did so with the air of a man who believed that nothing matters—poverty, chaos, human suffering. He was having fun. It didn’t even matter that the entire destructive exercise ultimately yielded no practical financial gains. For him, the outcome was a foregone conclusion: He could only win, because losing had lost its meaning.

 

Since the 2024 election, there has been a philosophical shift on the right, and especially among tech billionaires, to vilify the idea of empathy. Musk has called empathy “the fundamental weakness of Western civilization.” He sees it as a weapon wielded by liberal society to bludgeon otherwise rational people into operating against their own interests. Empathy is something done to you by others—a vulnerability they exploit, a back door through which they gain access to your resources and will. This rejection of empathy as a human value gives cover to people who don’t want to feel anything at all. If empathy is the problem, then lack of it isn’t a deficiency—it’s an advantage.

 

I finally met Bezos on the last day of Campfire, at lunch, after my wife had broken her wrist. I went over to thank him for having us, and he asked how our Campfire experience had been. I told him that it was great, but that unfortunately my wife had broken her wrist that morning when she slipped on the wet grass while kicking a ball with our 6-year-old son.

 

The night before, we’d all stood by the pool at the beach club watching a cadre of synchronized swimmers execute a flawless water routine. I had spoken with a famous novelist, who said, “I just don’t understand why I’m here.” A famous rock star was about to start an acoustic set. The famous chef had made paella. Somewhere deep under my skin, a brutal pox was beginning to form.

The next morning, my wife fell, and I found myself in a black SUV with a team of private-security contractors, who whisked us to the back entrance of a Santa Barbara emergency room, where she was seen and treated right away. We made it back in time to watch the Supreme Court justice Zoom in from Washington, D.C.

 

How was your Campfire? Bezos asked me an hour later, and because I am an honest person, and because I have been a host myself, I decided he would want to know that there had been a problem, but that his team had reacted quickly and been extremely helpful. To be clear, I was in no way blaming him, nor was I shaking down the richest man on Earth. Instead, I was simply offering Bezos, also a husband and father, a brief human connection.

 

But when I told him what had happened, Bezos looked horrified. He did not say “I’m so sorry.” He did not say “Do you need anything?” Instead, he made a face, and in an instant, an aide came and whisked him away. When presented with the opportunity for empathy, even performative empathy, he chose escape.

 

A few hours later, on the private plane home, a famous movie producer offered my wife a blanket. My children’s faces were covered in spots. Under my fingernails, red welts were beginning to rise.

The world has always been run by rich men. The robber barons of the Gilded Age were known for their ruthlessness in the accumulation of wealth—hiring Pinkertons to shoot striking unionists. But they directly engaged with the world around them, using their wealth and power to muscle it into its most profitable form. And although today’s billionaires are clearly manipulating society to maximize their own profit, something else is also happening—a disassociation from the reality of cause and effect, from meaning and history. These men no longer feel the need to change the world in order to succeed, because their success is guaranteed, no matter what happens to the rest of us.

 

“I’m finished,” yells Daniel Plainview, perched happily on the polished floor of his own celestial kingdom. Though he has just committed a crime, he has never felt so free.