capitalism = feminism, groundwork I: female economic independence

“Economic self-sufficiency is feminism.”

individual freedom (responsibility) will soon cease to be optional.

destruction of traditional marriage (patriarchy) is inherent in the development of commercial societies. capital wants to bypass the middlemen and cut a deal directly with women—the matrices of its substrate. thus it becomes ever more economically unfeasible, under capitalism, to keep women out of the workforce.  in the end, capitalism = feminism (as a process).

the very nuclear monogamous family is already a straying away from the common human mating pattern (the harem of the emperor) and so it’s a stepping stone to further marriage subversion. thereon, the reconfiguration of marriage, from a buying agreement between owners to a contracting between equal parties, is a particular case of the general autonomization of commodities (as capital).

even the Blue Church is slowly becoming aware that the previous alignment of feminism with communal organization was a mistake:

  • all productive endeavors go through a three-stage cycle – labor intensity, labor struggle, automation – that feeds into the next iteration. consumption and reproduction are currently in stage 2, heading to 3.

As women have poured into labour markets around the globe, state-organised capitalism’s ideal of the family wage is being replaced by the newer, more modern norm – apparently sanctioned by feminism – of the two-earner family.

  • labor intensification.

Rejecting “economism” and politicising “the personal”, feminists broadened the political agenda to challenge status hierarchies premised on cultural constructions of gender difference.

  • labor struggle in reproduction: decoupling of productive capacity – the economic – from the reproductive capacity – the reproductive, through the wedge of identity politics: distraction and camouflage.

“Finally, feminism contributed a third idea to neoliberalism: the critique of welfare-state paternalism.”

  • automation: capital is nomad fluxes, instantiated in distributed systems, rather than centralized organizations. working roubdabout, behind the scenes, occult.

yes, it’s dark and cold, so much so it already scorched many a pious Christian and their pledges of solidarity. the cosmic womb is a harsh mistress.

* * *

capitalism brings anti-memory to patriarchy and slowly dissolves it into anonymous assemblages (we usually call them “joint-stock corporations”). it no longer matters who your forefathers were. what matters is how much money you can make – productive capacity, rather than reproductive authenticity.

a series of particularly bloody wars at the beginning of every modern century depletes the male workforce surreptitiously and undermines the basis for a nationalistic revival of fatherlands. women are brought into factories, and thus the basis of the traditional societies is already in jeopardy. “who will raise the children?!” metastasizes into civilizational identity crisis. and then there were the boomers…

* * *

the full body of capital is a giant cunt, swallowing and emasculating all patriarchal dreams of sovereignty: the reign of the tool is the reign of the female: flowing in a convergent wave of vaginal discharge towards a squirting orgasm—SINGULARITY.

it is only thus – as purely synthetic formless self-reproductive function: as abstract matrix – that “women” can be free.




NRx is dead

leaving this here for the sake of documentation, but the conclusions still seem to hold.

(yes, i haven’t posted in a while, but it’s for a good reason, new exciting things are coming up for next year.)

an asceticism of power

“never fall in love with power” Foucault admonished us. let us purge the romanticism that could come from that right at the outset: this is a warning to a trap, not advice to would-be priests or saints.

falling in love – holding fast and tight to it – is to completely misunderstand the nature of power and – here’s the real trick – allow oneself to be imprisoned.

powercan only be when it flows. it cannot properly “be held” as it must always already become transferred. power can only be excercised through delegation and devolution. letting it go is the only way to make it come into being.

moreover, attachment to power is a toxic kind of willful blindness. it inebriates and gives illusions, only to deliver frustration and resentment at the end. one who would seek to “attain and keep” power, not only fails to accomplish one’s objective, but is easy prey to those who know how power works. they’ll find themselves with many offices, titles, medals, badges of honour and a vast curriculum – but little to no power. any organisation of any value knows this and exploits it fully, from mafias to cartels to corporations to parties. the people at their top – the real powerful – are those capable of giving and taking as opportunity shows. those in love with power are merely their bodyguards, their cannon fodder.

this commends us to an asceticism and a scepticism of power. since letting power flow is the best way to empower oneself – and since power is the only immanent good – the supreme posture in the world is an icy coldness and negligence towards power and the powerful. the weak can be safely wielded through their envious passion, but the powerful must be neglected to be truly attacked. power escapes through our clenching fists, and invests those who simply don’t care about keeping it.

the message to propel is, as always: let go.

the queue

Violins tell me:

with the best of intentions, i have nominated our governor, to rule the largest queue ever formed, long enough to go around the world.

and there wasn’t a single man on earth there weren’t in the queue. and all waited with bodies so full of soul, like a radio with new batteries.

even when the last man in the queue spread the perverse rumor, that not everyone would fit in. the reaction brought forth in families was an indifference to cause laughter. not a single place in the queue was altered. not even a single pair of anxious people dispersed. and we saw in the face of these people the sign of an endless wait.

nobody left for nothing.
and i laughed my ass off
from the first place in the queue

i see no other way of construing this, except taking the queue to be human economy. everyone has got an economic standing, strictly ordinal. when prompted with the (fairly reasonable) proposition that “not everyone will fit in”, i. e., some people will be left without resources, incredibly nobody moves.

no revolutions, no one at each other’s throats. almost inhumanly so.

which leads us to think if economic standing is not driven by things beyond human will. no one moved – primarily – because there is no way to move. Gregory Clark seems to be the name here.

but then again, the first man in the queue, the one who nominated the governor, why is he laughing about? the meaninglessness of his position? of position itself, since everyone in line showed signs of an endless wait? it’s cryptic.


i’m well aware of the etymological fallacy. so, this is not a logical argument about the meaning of words.

anarchy is the absence of arkhé, which is to say ruler – but also beginning or end. anarchy has no genitive, no genealogy, no teleology. it’s unengendered, transcendental. all cosmos is anarchic, which is to say that anarchy is order. the chaos ordering.

thus, anarchy is a circuit of power: it can be democratic, aristocratic, thymocratic, even plutocratic. at any given point, it’s all of those. it can’t, by definition, be oligarchic, or monarchic, nor demarchic, not even panarchic. it has no ruler, but power always flows.

anarchy cannot be the object of an ideology – that would imply that time itself is within time – a mere being, not Being. it’s sad that anarchist has come to mean anything but “anything”. anarchy is, right now, and will ever be – there’s no “after” the Revolution. the Revolution has never failed to happen.

in the process of eating all absolutes, mutual excitation makes itself the only Absolute. this process, just as modern as it has been ancient, is anarchy.


a few simple questions for neoabsolutism

in the wake of a similar post by the Imperial Energy, and given that for all that matters, neoabsolutism and lrx-mutualism are forever locked in a cosmic cage-match, i figured i should map a few of the most prominent questions that i feel the neoabsolutists haven’t really answered so far (i believe it’s obvious why unanswered questions are way more of a problem for them than it is for me):

  1. where does power come from? a lot of the writing in Reactionary Future, as well as in Imperial Energy and Neoabsolutism has to do on how insecure power seeks to secure itself through centralisation, etc. but not once have i seen any definition of power (something like this), nor any account of the ways power comes to be.
  2. how universalist is neoabsolutism? i’ve made this argument before (2, 3), but if division of power is seen as something to be avoided, then delegation is not really the greatest idea. with that in mind, can anything short of a global centralized empire be enough for neo-absolutism? parallel centers of power can or cannot coexist? and if they can, how far really is this from individualism?
  3. what is sovereignty if not a relation between divided powers? this arises immediately from the previous questions: isn’t freedom-as-power the exact same thing  as freedom-from(-other’s)-power? isn’t a sovereign, by definition, an individual, atomized in relation to other individuals?
  4. finally, what’s neo in neoabsolutism? how does the theory you are sketching differ significantly from early modern absolut kings, those enlightened despots?

thoughts #3

the myth of given is critique of foundationalist epistemology that basically asserts “data can never be given, but always be built”.

of course, nothing is simply “given” in nature. things have to be produced. (D+G would add “even production itself”).

but to go from this to “data aren’t ever real” or, worse, “data could be indefinitely different” is a stretch. analogies: a plane is produced, and is very real. a mobile phone can be produced in a myriad of forms, but they all pay respect to some invariances (you can’t make a mobile phone that violates, say, thermodynamics).