capitalism = feminism (sketch summary)

bullet points, for starters

  1. as per Levi-Strauss, women are the first commodities in human societies, being traded in the marriage circle, to avoid incest (and, thus create genetic variation). this starts the expansion of exogamy in humanity.
  2. capitalism (economic modernity), as the process in which everything turns into commodities, and then money, and then…, is the process of the empowerment of commodities. they serve to rule.
  3. women, as commodities provided with brains are empowered as members of the economy. their character as primitive commodities gives them “a revolutionary destiny”, as they now tower upon those that once owned them. yes, modern society is gymnocentric, and will only get ever more so as capitalism intensifies.
  4. becoming women = becoming commodity = becoming capital. it’s only by dissolving into flows of information that anything survives within and throughout capitalism. any resistance is an undoing of these fluxes. resist capitalism, and the fatherlands win. dissolve into capital, and then… who knows?
  5. feminism is the drive towards the Technological Singularity.

radical feminism: the only hope for the Left

radical feminism: the only hope for the Left
In 1987, Nick Land nailed down the state of globalized capitalism structured around nation-states in his “Kant, Capital and the Prohibition of Incest” (the first text in this wonderful publication of his earlier work, the references are to it):
The displacement of the political consequences of wage labour relations away from the metropolis is not an incidental feature of capital accumulation, as the economic purists aligned to both the bourgeoisie and the workerist left assert. It is rather the fundamental condition of capital as nothing other than an explicit aggression against the masses. (..) Capital has always sought to distance itself in reality – i.e. geographically – from this brutal political infrastructure. After all, the ideal of bourgeois politics is the absence of politics, since capital is nothing other than the consistent displacement of social decision-making into the marketplace. But this ideal of total de-politicization, or the absolute annihilation of resistance to market relations, is an impossible megalomaniac fantasy, and Marx’s contention that labour trading at its natural price in an undistorted market (equal to the cost of its reproduction) will tend strongly to express an equally ‘natural’ political refusal of the market, continues to haunt the global bourgeoisie. The only practical option available to the rulers of capitalist societies has lain in the global disaggregation of the political system, accompanied by a regional distortion of the world labour trading system in favour of the working classes in the metropolitan regions (,welfare capitalism’). This is why a deep complicity has continued to exist between the form of the ‘nation state’ as international political agent and an economic order based upon the commodification of labour. Since it is of systematic necessity that the economic conditions of an undistorted labour market are accompanied by political crisis, the world order functions as an integrated process based upon the flow of market-priced labour into the metropolis from the Third World (on the basis of the economic form of capital production), and the export of political instability to the Third World from the metropolis (on the basis of the political form of autonomous national sovereignty). The global labour market is easily interpreted, therefore, as a sustained demographic disaster that is systematically displaced away from the political institutions of the metropolis. This process of displacement, which is the ultimate ‘base’ or ‘infrastructure’ of capital accumulation, is dependent upon those issues of ‘kinships’ or ‘marriage organization’ (the sexual economy of gender and race) which Marxists have often tended to consider as surface features of an underlying mode of production. (pp. 57-9)
essentially, nation states are pumps to export political entropy from the western liberal metropolis to its periphery. and they are organized through a historical detachment of trade and marriage, giving rise to new mores of national endogamy:
These two aspects, the genealogical and the logical, are functions of a position of abstract masculine subjectivity coincident with the patronymic. This position is the proto-cultural fundament of everything that is able to count as the same. The tradition is thus rooted in a communication between culture and population, whose medium is the stability (‘identity’) of the male line. Modernity is not merely a compromise between novel forms of commercially driven social organization and this archaic cultural pattern of patrilineal exogamy, but more fundamentally, a deepening of the compromise already integral to any exogamy that is able to remain patrilineal. It is only by understanding the inhibitive function of patriarchies in relation to exogamic dissipation (an inhibition that is supremely logical in that it conserves identity, and which is for this reason violently xenophobic) that we can make sense of capital production and its tendency towards the peculiar cultural mutation that was baptised by Mussolini as ‘fascism’ . This is because the restriction of cultural synthesis, based upon a strenuous endogamy at the level of the national community, is the ultimate outcome of the concerted ‘liberalization’ of kinship organizations within (metropolitan) industrial societies. (pp. 60-1)
to break this pump, women need to take up whatever arms are at their disposal against the sexual and racial apartheid the modern nation-state begets:
The women of the earth are segmented only by their fathers and husbands. Their praxial fusion is indistinguishable from the struggle against the micro-powers that suppress them most immediately. That is why the proto-fascism of nationality laws and immigration controls tends to have a sexist character as well as a racist one. It is because women are the historical realization of the potentially euphoric synthetic or communicative function which patriarchy both exploits and inhibits that they are invested with a revolutionary destiny, and it is only through their struggle that politics will be able to escape from all fatherlands. (p. 78)
If feminist struggles have been constantly deprioritized in theory and practice it is surely because of their idealistic recoil from the currency of violence, which is to say, from the only definitive ‘matter’ of politics. The state apparatus of an advanced industrial society can certainly not be defeated without a willingness to escalate the cycle of violence without limit. It is a terrible fact that atrocity is not the perversion, but the very motor of such struggles: the language of inexorable political will. A revolutionary war against a modern metropolitan state can only be fought in hell. (p. 79, my emphasis)
violent feminist uprising is the only realistic tactics for pursuing the destruction of western civilization (what Land is calling here “capitalism” – for capitalism proper is not destroyable, not by humans, but that’s for another time). anything short of an effective army of sanguinary amazons – however technologically implemented to overcome olden biological deficits – is doomed to mere reformism and oblivion.
For it is only when the pervasive historical bond between masculinity and war is broken by effective feminist violence that it will become possible to envisage the uprooting of the patriarchal endogamies that orchestrate the contemporary world order. (p. 80)
at this point it’s important to understand how liberalism (the Left as such) came into being – which is why the destruction of endogamies is so important. from hbd chick:
medieval christianity weakened the old patrilineal clannish (or kindred-based) systems because it insisted upon the avoidance of cousin marriage which reduced the genetic ties between extended family members and set the stage for the selection of very different behavioral patterns in parts of northwestern europe — “core” europe. (…) the long-term outbreeding of northwestern europeans, which began in the early medieval period, resulted in a new social environment for these populations. (…) with a new environment — in this case a new social environment — comes new selection pressures. (…) what sorts of traits would’ve been selected for in individuals in long-term outbreeding societies where there would’ve been less of a genetic payoff in being altruistic towards extended family? i think you would (or could) have greater selection for individuals having behavioral traits which drive them to contribute more to the broader community. since the payoff for aiding extended family was no longer so great in “core” europe after many generations of outbreeding (i.e. avoiding close cousin marriage), it might’ve begun to pay equally well — or well enough — to aid non-family members (rather than extended family members) — to cooperate with them in the hopes of receiving aid back. in a society where one doesn’t have an extended family to fall back on, it might be very useful to possess traits which enable the successful collaboration with non-family — being trusting and trustworty, for instance. a society of such individuals might very likely: be comprised of small-sized families; have a higher average iq since individuals had to fend for themselves more; have more (liberal) democracy, more civic-mindedness, and less corruption since everyone would be more oriented towards the commonweal and not towards their extended family members. homicide rates would be low, too. (my emphasis)
if you want a world of equality and individual liberty, civic-mindedness and social trust and all the beauty of a left-wing world, relentless outbreeding is the way to go. short of genetic manipulation, it’s the best way out for the left.
if you read hbd chick’s article, it seems the pattern of exogamy has to be kept for a long time, every generation for a thousand years, at the very least. that demands some sort of cultural mechanism to maintain. in early medieval Europe, this mechanism was the manorial system:
the second reason manorialism was so important was because this was the vehicle via which the ecclesiastical and secular laws against cousin marriage could be enforced.

the Left will need something similar, on a world scale, if this is going anywhere. radical feminism is something around those lines: the whole emphasis in women independence and it’s interseccional amendments help improve cross-racial outbreeding. this is not, of course, enough. something more is needed. something to ensure 1) international, cross-ethnic outbreeding; 2) the survival of the offspring at every generation. also, the burdens of childbearing and rearing have to be dealt with.

women that travel constantly and mass immigration from other countries may help. matriarchal organizations may be useful as well, but it needs more than just the paint of a fancy intellectual theory to it. it needs something next to religious belief (and its related institutions and rituals): some sacred duty of motherhood and sexual liberty, some sinful character to inbreeding within the nation and to sticking to one man all life long. some form of social networked support as well. a new prohibition of incest. or maybe just the old one, taken to its extreme.

as Land puts it:

The disaster of world history is that capitalism was never the progressive unwinding of patrilineage through a series of generalized exploitative relations associated with a trans-cultural exogamy, leading to an uncontrollable eruption of feminine (i.e. migrant) alterity into the father’s heartland, and thus to the emergence of a radical – or ethnically disruptive and post-patriarchal – synthesis. (…) Capital is the point at which a culture refuses the possibility – which it has itself engendered – of pushing the prohibition of incest towards its limit. (pp. 62-3)

to the Left #1

to the Left #1

i’ve been around the reactosphere lately. the most impressive thing about it is how much i can agree with people, and draw completely different conclusions. this is LRx: establish a Left that can argue with it’s main (and most interesting) adversary in contemporary society, the Neo-Reaction.

* * * * *

i’ve selected a few texts i want to answer briefly, and so produce some groundwork for LRx:

1) in “What’s The Neoreactionary Position On Akhenaton?“, David Grant develops four “neoreactionary themes in history”:

Number 1: The Only Morality Is Civilization
Number 2: Civilizations Follow Cycles
Number 3: Demography Is Destiny
Number 4: Men Were Better In The Brave Days Of Old

a proper LRx to those themes would be:

Number 1: Morality and Civilization are Unsensual Sacrifice and Reality Denial

to begin with, Grant’s identification of society with civilization is at the very least misinformed. uncivilized societies survive (and survive longer) and thrive, sometimes even take over civilizations.

second, the whole “hierarchy of civilizations” thing is terrible for any kind of optimization. the open conflict among societies is the only guaranteeing that we won’t be stuck in some form of eternal order, and in this conflict civilizations tend to lose in the long run. defending them is shielding from reality.

says Greer:

What sets barbarian societies apart from civilized ones is precisely that a much smaller fraction of the environment barbarians encounter results from human action. When you go outdoors in Cimmeria—if you’re not outdoors to start with, which you probably are—nearly everything you encounter has been put there by nature. There are no towns of any size, just scattered clusters of dwellings in the midst of a mostly unaltered environment. Where your Aquilonian town dweller who steps outside may have to look hard to see anything that was put there by nature, your Cimmerian who shoulders his battle-ax and goes for a stroll may have to look hard to see anything that was put there by human beings…

That’s one of the details Howard borrowed from history. By and large, human societies that don’t have urban centers tend to last much longer than those that do. In particular, human societies that don’t have urban centers don’t tend to go through the distinctive cycle of decline and fall ending in a dark age that urbanized societies undergo so predictably. There are plenty of factors that might plausibly drive this difference, many of which have been discussed here and elsewhere, but I’ve come to suspect something subtler may be at work here as well. As we’ve seen, a core difference between civilizations and other human societies is that people in civilizations tend to cut themselves off from the immediate experience of nature nature to a much greater extent than the uncivilized do. Does this help explain why civilizations crash and burn so reliably, leaving the barbarians to play drinking games with mead while sitting unsteadily on the smoldering ruins?

if you want reality to rule, civilizations seem the worst way to do it.

on morality, i’ll let old Land speak:

Reason is something that must be built, and the site of its construction first requires a demolition. The object of this demolition is the synthetic capability that Kant refers to as the imagination, and which he exhibits as natural intelligence or animal cunning. This is the capability to act without the prior authorization of a juridical power, and it is only through the crucifixion of natural intelligence that the human animal comes to prostrate itself before universal law. Kant is quite explicit about this in the second Critique; only that is moral which totally negates all pathological influence, for morality must never negotiate with empirical stimulation. The Kantian moral good is the total monopoly of power in the hands of reason, and reason finds its principal definition as the supersensible element of the subject, and thus as fundamentally negative. In other words, morality is precisely the powerlessness of animality. (Delighted to Death, pp. 141-2).

morality is the sacrifice of animal cunning. and that is shielding from biology.

Number 2: Civilizations Follow Cycles

this is absolutely sane. the role of the Left in these cycles is accelerate decline.

Number 3: Ecology is destiny

Demography is indeed important (and Grant is right in pointing out how leftism tries to ignore it – to its own demise, since it’s a powerful tool against order). But demography is a function of the interaction of human populations with it’s environment in a systemic – ecological – way. Demography is derivate from the complex interaction of biogeophysical elements in the biosphere. Gaia moves in mysterious ways, and we are part of it (capital autonomization notwithstanding).

Number 4: People Were Better Off In The Lazy Days of Pre-History

Following our Number 1 theme, it seems pretty clear that the ancient or medieval standards of masculinity were civilized notions, and therefore need to be washed away if we are to produce a return to reality. the “laziness” and “indocility” identified with hunter-gatherer peoples are the ones that LRx cares about and wants to maximize. Cthulhu prompts us there.

* * * * *

2) in his “Rules for Brotherhood“, Warg Franklin provides a neat description of how male groups may shield against their main vulnerability: women. unfortunately for them, that’s a good guide for feminist intervention and disruption of powerful male groups. he doesn’t elaborate on the reverse: how groups of females may be affected by male disruption (or even how vulnerable a mastristic coalition would be to patriarchal brotherhoods), but you can look up the history of feminist movement and see that it has been strongest when women grouped around clear goals of self-help, and waned when they wanted to focus on “changing society” at large. the exploitation of such dynamics of disruptions of brotherhoods and strengthening of sisterhoods should be the Left’s most powerful weapon (as of now, it’s been abandoned by the incessant theoritical arguments on “who is the most oppressed?”).

Franklin’s analysis of state power hold some true in that local male brotherhoods provide a bulwark against tyrannical state power (insofar as the state power is not “organically ordered”). but the tendency of organized brotherhoods is to take over the state, not eliminate it. sisterhoods may, on the other hand, be completely unable to control large nation-state affairs and indeed run them down into dysfunction. a much more interesting outcome, from the point of view of the Left.

* * * * *

3) Reactionary Future makes a wonderful rule:

A mechanical process will be gamed, it will give rise to the the left wing, and it will tear society apart.

another tactical insight fighting the Absolute that the Left has ignored (or took for granted) in the latest years: mechanize processes, and society will fall apart. the adoption of cryptoanarchy and a Left comprised more of technologists and engineers than sociologists and journalists should be the way to go. that those things have been refused by the Left is a sign of its current fragility.

* * * * *

4) looking through Social Matter’s Compendium, two articles strike me as incredibly useful. First there is the proudhonian solution adopted here described in perfection: AAA (agree, amplify, accelerate). Ironic intesification of evils is Satan’s holiest ways.

Secondly, there’s this law:

Successful rebellion is always, without exception, a mere tool of someone already in a position of power.

one corollary follows: true egalitarian rebellions are never successful (if you won, it’s not really Left enough).

* * * * *

5) The Anti-puritan’s “The Consenting Llama” is a masterpiece of the ways technology is Left’s best friend:

Isn’t technology great? Enjoy the decline.

* * * * *

6) last but not least, Spandrell’s “General Theory of Civilizational Decay” presents us with two great insights:

1) slavery is a fucking bad idea for thriving nations;
2) demographic invasion – however it’s done – is the best way to destroy civilization.

* * * *

in general, reactosphere tends to provide the Left (at least a Left conscious of its role in society as a creator of turbulence and disruption through order and hierarchy shattering) with the tools that can be more consciously used towards its proper ends, as well as great analyses of the work done so far.

thanks NRx!