Do you smell rot?
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Graham Harman, Object-Oriented Ontology: A New Theory of Everything"Knowledge is and will be produced in order to be sold, it is and will be consumed in order to be valorised in a new production: in both cases, the goal is exchange."
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Jean-François Lyotard, The Postmodern Condition"Man — if he desires ... psychological health — must either give up his high spiritual demands, or his unlimited capacities for knowledge-perfection. Or he must overcome his inhibitions against deceiving himself. In short, he must ... seek himself a happier idol — the happy-go-lucky pig, grunting with wholehearted contentment and a complete peace of mind, with no demands beyond the garbage, a “vital” and “useful” life in unawareness of his existence and destiny."
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Herman Tønnessen, Happiness is for the Pigs
All my ideological information will consist of quotes from my 
StoneWritter blog. Here is the link I can also call myself as Murray Howard Philipp Protwin (other pen name).
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P h i l o s o p h y[edit | edit source]
Skepticism[edit | edit source]
Why can’t the principle of sufficient reason exist? A sufficient reason in itself must be sufficiently reasoned. We can’t be sure that our life didn’t start just five minutes ago, and that all our memories are just artificial “inserts” into our reality. If we abstract from the evidences beloved by analyticals and rationalists, and talk about the existence of unsubstantiated knowledge, we will find that we know only about the phenomenon, but not about the noumenon. We can observe how water boils, but boiling water is only a form of our representation. We would not know that water boils if we did not have the appropriate organs of perception: we cannot say for sure that the organs of perception are telling us the truth. Returning to mugs and jugs, when observing water, we only perceive water, but do not know. We have to separate the phenomenon from the noumenon, because phenomena exist in the context of our representation of reality, and, accordingly, are constantly changing within the context. What we observe lives inside the context of our representation, and is distorted by perception.
Speculative Plurealism 
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First of all, it is worth noting the main drawback of the “black box theory” – it is impossible to prove that there is only one reality, two, or an infinite number of them. The only thing they have in common is our representation and the environment it is in. If we assert the existence of a single reality separate from the Self, we will make a fatal mistake: In this way, we will make objects, abstractions, concepts, discourse, mathematics, and most importantly, will, unreal. If we claim an infinite number of realities, we will discard representation. An infinite number of realities means the incoherence of the observed phenomena. One could argue that the observed reality seems connected and logical only because of the suppression of the chaotic unconsciousness. However, if the initial representation had been chaotic, then there would have been no prerequisites for the formation of the Oedipus complex. Why can’t we claim about a specific number of realities? The reason is that by asserting a certain number of realities, we proceed only from our representation, ignoring what isn’t in the field of view. To assert about a certain number of realities is to build an anthropocentric metaphysics. That is, there are an indefinite but finite number of realities.
Based on the mistakes I made in creating the “black box theory”, I am proposing a new theory of ontology, which I would like to to call “Speculative Plurealism”. There are an unknown number of realities, and they are all intertwined in our phenomenal representation, which I will call “Hub”. The Hub contains both phenomena and noumena, and is the very “black box” whose structure is unknowable. Objects that exist in the Hub only in the form of phenomena should be separated from the Hub, since the Hub, being a phenomenon, cannot contain the noumenal side of the Object. Any object, including a person, forms a separate, own reality with its Real side, and with its Sensual side, through the mediation of the Will, it plunges into being, the Hub. It is worth noting that the uniqueness of the Hub is not defined: we can only observe a single ontology, but their number cannot be claimed. But if noumenal objects exist separately from the Hub, then what noumenons does it possess? A hub is an ontology, a being, an environment that establishes laws and results. Noumenal is the structure of reality, which Schopenhauer defined as “will”. The will, it is unknown what structure and form it possesses, “controls” and is an intermediary in the interaction between objects, changing phenomena and establishing the primary context. We cannot even know what exactly the “Will” is.
Annihilated Cosmicism[edit | edit source]
The basic idea of Annihilated Cosmicism is the self-destruction of the Parasite. Parasite, with its single, collective part, strives for “liberation” of Mainländer, to Cyberia, to death. The individual parts of the parasite will strive to create a god out of themselves. Individuals will destroy themselves, hack reality, create objects of art and capital. In an effort to overcome limitations, an individual will destroy himself, create abstractions from himself, divide organs, turn the body inside out: in order to create abstract art, like God from cosmos. However, divinity cannot be achieved, and God is dead, limited by its existence. Thanatos, Mainländer, the desire for death, is the unifying factor of the post-cultural Parasite of Bloody Capital. Death is a way to escape from the tyranny of the Will, however, it only leads to another Will, so it is not the solution nor cure-for-all. Space is the most important factor in abstracting from the slavish humanic, cosmic nothing absorbs absolutely all the anthropomorphic rudiments remaining in human thought. Cosmic Nothing, by analogy with Stirner’s “Creative Nothing”, is the existence of a unique hypermodern object, defined uniquely, but not as the “Self” of Stirner or Novatore, but as a product formed by capitalism: not self-consciousness, but noumenon, not property, but consumption, not goals, but self-destruction.
The organic differs from the artificial only in structure, they can merge into one entity, forming aesthetic abstractions from organs. Annihilated Cosmicism will destroy the foundation of anthropocentrism, giving the inorganic – stones, roads and contracts – and the organic – people, ants – the same functions of abstract art. We will stick fractals on stone, we will destroy and erase the artificially created demarkation lines between organic and inorganic. They were same. Experimental and “high” culture generates trash, and vice versa; however, in addition to this, and in order to avoid any tedious and by this point completely uninteresting debates about the boundaries between high and low art, Trash here becomes the unifying principle of excess. Excess is often defined through the unnecessary or undesirable; it is something that completely exceeds the requirements, therefore, does not matter to the whole; excess is something that can be safely thrown away or destroyed without a twinge of conscience. Trash-analysis1 can serve as a source of abstraction and radicalism, an instrument of Annihilated Cosmicism. Trash-analyst digs into the wreckage of history and sticks his conclusions on the wall in the form of a catchy and inappropriate collage, not because of his own faith in the work, but to extract valuable fragments of communication. Trash makes itself felt only historically. It arises after the fact, like retrospective analysis, regret and reflection, leaving behind and illuminating its own form. With its understanding of the maskiness, mysticism and historicity of low art, it will allow to disperse the cyclical synthesized system of the Bloody Cathedral, radicalize genres and forms of expression, which, in turn, will form more and more absurd bloody cosmo-abstractions. The music of Annihilated Cosmicism will be enduring noise, and technical neoclassicism. The language of post-cultures will be the abstract death of the logic of logos and permanence, opening more and more codes. Posthumanity will be abstract
Memetics[edit | edit source]
Eurasianism[edit | edit source]
Post-Culturalism[edit | edit source]
In addition to the formation of a biomechanical posthumanity, cultural memes have also been influenced by globalization and capitalization. In place of cultures which were defined by traditions and history, post-cultures are coming, characterized both by dynamism and a great difference between each other. Radical differentiation, despite globalism, took shape due to climatic, landscape and passionary conditions, which differ significantly among representatives of different post-cultures. The interaction of post-cultures will be impossible due to more radical linguistic differences (fewer symbols, more difficult to understand each other) and linguistic dynamism (constant changes).
Anti-Cultrual Globalism[edit | edit source]
In addition to violating time preferences, globalism harms the integrity of a post-cultural or civilizational Parasite. When a person or, worse, a group of people move to the territory of another post-culture, serious problems arise with adapting to new conditions. Either the Parasite absorbs the alien object completely, which is expressed by distrust and maladaptation, or the Parasite holds a foreign object in itslef, that prevents it from killing reality, which can be expressed in an alien culture, in isolated art and in misanthropy. The situation will worsen in the future, when dynamic post-cultures will appear, to the linguistic environment of which it will be impossible for a foreigner to adapt. It would seem that the Annihilated Cosmicism proposed by me will smooth out these differences, since it will not only unify the organic and inorganic (which, in general, have no differences), but also mobilize, bring inorganic objects into general motion. However, the birth and formation of "living" stones, roads and contracts will take place either inside another entity that has already formed in post-culture, which means it will convey its features, or independently, in conditions of climate and passionarity, which form post-cultural memes. Moreover, post-culture and the first post-humanity (that is, humanity after man, but before Cyberia), in addition to being chaotic, will be abstract, carrying fewer signs, which means it will be more difficult to study.
Post-Humanism[edit | edit source]
Humanism is bullshit. Despite the fact that Western philosophers understood this well and abandoned anthropocentric theories, a completely different opinion is being formed about philosophy in the East. In addition to my thoughts on archeomodern, it is worth mentioning that humanistic philosophy is more popular than any other. I had to hear the opinion that Ayn Rand's philosophy is not philosophy because it is egoistic.
However, the problem of the majority is rather not that it is necessary to overcome such a superficial opinion about philosophy, since many people in the West who are not interested in the humanities have a similar opinion. The problem is that humanity will have to overcome fear, fear of antihumanism and space. If you think that humanism is not harmful to a technical scientist, then it is not so: anthropocentrism follows from humanism, and anthropocentrism is not applicable in the study of space, quantums or genes. To overcome humanism is to overcome anthropocentrism, to open up new possibilities and views of the world. It's time.
Post-Aestheticism[edit | edit source]
OOO and Husserl explain the emergence of a syncretic object from a metaphor (and the participation of Self in it) by the fact that the only Real Object not removed from the situation is the observer. Speculative Plurealism dares to object: in addition to the Self, there is also a Hub-being, whose noumenon is not a Real Object, but a Will in itself. That is, the new metaphorical object is a synthesis of the noumenon of the Object and the Will of the Hub, and not a synthesis of the noumenons of the Self and the Object. If OOO were right, then Homer’s “wine-colored sea” would have a much more diverse and contradictory range of impressions on different people with different representations, but we see a single nitch in which impressions of art are contained. Either because of my poor memory, or it really was so, but Harman did not point out the relationship of metaphor to all art in general. I declare that art is metaphorical in its essence, refers to concepts, is compared with concepts. The difference is only in the degree of “conceptuality”. Even if the author does not conceive concepts, the work arbitrarily establishes them for itself, not without the participation of the context of phenomenal ontology. Anyway, art, being an object, also uses the Will. It opens the phenomenal skin of reality by performing Willeting, allowing the Will to express itself in the material world. Art remains, is perpetuated and actualized, remaining on paper, canvas.
However, the capitalist trend towards commercialization and technologization has not bypassed art. Technomical influences have formed a new, humongous number of real-virtual potentials that humans and AI can imagine. One’s own imagination adn representation are already becoming an art form. Digital paintings, interactive installations generated by artificial intelligence — all this is becoming part of a new artistic reality. The number of works of material and semi-material art expands the number of syncretic willing Objects. The arrival of digital art marked not only an increase in the amount of aesthetic data itself, but also led to the transformation of all potential works of art into having the same properties as those created. In other words, even if we imagine a painting that does not exist yet, it already has the ability of making Willetting. This has a significant impact on the everyday, non-digital world of the Hub: there are more and more pseudo-performances that can be considered as a work of art. The lifestyle has been commercialized and turned into aesthetics.
Will as Blood 
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The Will became hyperstitional after the arrival of Nietzscheanism: being static for Schopenhauer and slow for Mainländer, it became dynamic, frenzied, uncontrollable and constantly schizo-becoming in Nietzsche1. All subsequent followers of dynamism and becoming fueled the belief in the moveability and liquidlikeness of representation, that is, being, that is, returning to speculative pluralism, Will. The postmodernist society, which establishes post-capital, and the hypermodernist society, which establishes dynamism and fashion, has become the apogee of liquidification of the internals of the Hub. Will has always been Blood.
The absolutization of art, metaphor, and Willetting opens up many wounds and traumas in the Hub. Blood is pouring out in a stream in reality which has myriad holes. We crack open the skin, turn out the organs, bite into reality. The blood of the Objects is mixed with the blood of the Hub. The will of Objects merges, mixes and fuses into one substance with the Hub and Existentsia. Even unconscious objects are capable of aesthetics and art, from their phenomenal side they are an object of art, and from their noumenal side they are a cistern for Blood.
The supernatural feeling of technological advances blurs the boundaries between human and non-human. Digital art reshapes language structures to meet the needs of the cybervirus: reducing the number of characters, striving for zero as a body without organs. The Internet speaks Proto-Qwertian, although still trying to build illusions to the contrary. AI and prototypes of post-human use binary code, which is then translated into plain Proto-Qwertian. Genre divisions are being destroyed in music, technocapital has made it possible to commercialize music: we consume, not find. An engineer inventing a new unit creates an infection machine. Aesthetics is omnipresent. Blood-mixing cannot be stopped. Kill reality.
Grunge-nihilism and Decadent-melancholism 
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If you’re going to berate capitalism for what’s going on, hurry up. Capital will take note of this and then take action. Grunge-nihilism is the first to cause serious trauma to the Hub. The countercultural trends of schizo-culture, directed against glossy hedonistic decadent-melancholism, have formed a special willing concept moving towards a cybernetic body without organs and opening noumena. Being phenomenal and theatrical, he expanded the range of actions that can be defined as aesthetics. The warrior of schizo-culture, the garage accelerationist, accelerates capitalist forces and leads them to the singularity from both sides: from his optional, direct commercial part, and from the side of strengthening capital, because criticism of capitalism always becomes neo-capitalism. The web-underground cybergothics, which seeks to schizoize and decentralize the corporate Internet, turns into the ideological engine of capitalism and infects criticism of political economy. The schizophrenic desire of schizo-culture is satisfied by capitalist forces. Needs that Grunge-nihilism cannot satisfy will be satisfied by capital.
If you’re going to praise capitalism and consumption, I’m not bothering you. Spectacle must continue. Show must go on. Consumer culture creates artificial objects, generates demand for goods and forces production. Decadent-melancholism feeds on the constant desire for new, beautiful, fashionable things, creating the illusion of scarcity and encouraging endless consumption. Hypermodern individualism, the cult of fashion and the capitalist spectacle are based on this culture. Continue to create surplus value with your miserable existence. Goods and services become not only a means of meeting basic needs, but also a way of self-expression and self-affirmation. Everything is hypermodern aesthetics. The media dominates information, forms a constantly mutating culture of hyperstition consumers. Self-identification is shaped by consumption, decadent-melancholism and the media. The blood of the Self will mix with capital and Hub in the flow of consumption and technology. The hedonistic decadent is left with only a melancholic feeling of dissatisfaction with his aesthetic desires. Needs that decadent-melancholism cannot satisfy will be satisfied by capital.
Dialectics between glossy decadent-melancholics and grunge-nihilists (no matter how radical they are) has formed a singularity, a form of proto-pre-acceleration, in which they replace each other in positions of culture and counterculture. The popularity of country, then punk, then industrial musical cultures emanating from the grunge-nihilistic aesthetics of protest and transgression, at one time put decadent melancholic culture in the position of a counterculture. The popularity of rock and roll, then pop, then disco, then hip-hop musical cultures emanating from a decadent melancholic performance, brought grunge nihilism back to the level of counterculture. However, such a dialectic, observed in all directions of art, eventually led to permanent aesthetic coexistence and the need for all genres and types of art. “Genre” has never existed.
Kraterocracy[edit | edit source]
Kraterocracy, in my definition, is a position in the philosophy of law, according to which the only indisputable source of law is force and principle “might makes right”. Not so long ago, I explained and defended this position from the side of logic and economics, but it would be interesting to look at kraterocracy from the point of view of Bloody Enlightenment. First of all, it is worth noting what the strength is. Strength is indeed the physical force that moralists imagine, but strength is not only accessible in many ways, but also meritocratic, because in a high-tech society, strength is determined by talent. History provides us with many examples when talent turned into strength, and small armies with talented commanders defeated large military machines.
Why does the Bloody Enlightenment resort to force? Power is the engine of development and creativity. The creative side of power has been revealed in many ways by Friedrich Nietzsche, but I will express the position of the Bloody Enlightenment. The dichotomy of decadent-melancholism and grunge-nihilism is one example of the dichotomy of extensive and intensive development. Grunge-nihilism complains about quality, creating more conceptual art objects that inflict heavier wounds on reality. For it was precisely because of grunge-nihilism that art began turning into trauma. Power and talent of grunge-nihilism in quality. Decadent-melancholism has a superficial art, but in large quantities, because it requires consumption. The power and talent of the decadent melancholic in creating the most conveyor product of art. The world is becoming more kraterocratic, just look at the last time the UN solved anything. Kraterocracy has become applicable to art in the same way it has always been applicable to humanity. The right, coming from force, merges extensive and intensive development together, achieving addition and multiplication of the result. Might is development.
Despite the fact that I often talk about the need to increase production and methods of accelerating capitalism, I also consider the economy from the point of view of the “General Economy”, in many ways I prefer spending surpluses rather than production. In his book “The Accursed Share,” Georges Bataille considers “war as a catastrophic waste of excess energy”, where he points out that war is a way of waste that does not allow us, consumers, to choose the way we like. While I propose an eternal war in the proxy-states, which will use methods applicable to cultures, relatively post-cultures kraterocracy will allow the voluntary element to be introduced into military exudation. People will be forced to spend money to gain their right. An inattentive reader might object that Bataille’s surpluses, if not spent, begin to destroy a person, which is my goal, however, my goal is not the self-immolation of humanity with the help of gasoline of surpluses, but the evolution of the Parasite into a post-human form. The Parasite must survive to post-humanity. When I finish studying Bataille for myself, I will define my economic views more precisely, but what I can say now is “Might is exudation.”
Capitalist Realism[edit | edit source]
Fisher argues that capitalism does not bring anything new, giving as a proof… a fiction film (moreover, he himself later says that criticism of capitalism in art is commodified). Well, I’ll try to come up with a proof for him. Perhaps the reason for the statement about the stagnation of capitalism lies in the fact that capitalism produces a constant reterritorialization, that is, a return to old concepts. However, as a hypocrite, I will refute the argument that I came up with myself. Reterritorialization never happens without changes, something new always appears, as proved by Land. Capitalism increases temp of these changes by creating and radicalizing constant progress and the creation of new art objects. Critique of capitalism also includes the statement that capitalism leads to a loss of sensitivity and sensuality in art, to commoditation. However, capitalism only turns grunge-nihilism into a commodity, grunge-nihilism always have been a form of capitalism, and the reason for the loss of sensitivity is not the market, but progressive leftoids who are afraid of capitalism and radical culture, and strive to save everyone from “bad”, “extremist” and “offensive” culture.
An important part of the critique of capitalism is critique of cynicism, which for some reason is perceived as something bad. Socialists, starting their historical way with dialectical materialism, have become outspoken idealists who fear for social, ideal and moral values. Capitalism, instead of liberation in order to bath in garbage (but with morals!), offers liberation of the flesh, consumerism and desire. Nomadology wants to control capitalist desire in order to separate it from need, but in doing so it restricts it. The unconscious desire that capitalism has infiltrated is not only a way of liberation, but also a way of getting rid of surpluses. The free market represents a field of action for desire and consumption, for gaining and gifting. I will express my view on the “general economy” later, but I can already say that planned economy completely contradicts it, creating more and more incinerated surpluses in addition to the deficit in the private sector.
They say that in order to defeat capitalist realism, it is necessary to convict it of inconsistency and unreality. The thing is, well… how to say… Capitalism doesn’t even hide it. As I have already mentioned, capital, like other material values, belong to a single, separate, reality of value, not to the Hub. Capitalism kills, injures the Hub, and replaces it with its products. Has the lack of alternative to capitalism disappeared from this? Of course not. Capitalism works as a guide on the way from the Hub to Cyberia, to posthumanism. And socialism works like a drug for those who are afraid of the unconsciousness. By the way, about unconscious, Fisher points to the “epidemic of mental disorders”, the source of which he sees in capitalism and its cynicism. Indeed, we can observe an increase in the number of diseases with depression, but how can it proof the dysfunction of capitalism? Most likely, there is a socialist prejudice here, according to which capitalism should be considered as the root of all evil. I see the reason, firstly, in the fear of a new reality, secondly, in the growth of an unconscious desire, which is more difficult to satisfy due to market regulations. Thirdly, in the unpredictability of globalism: if in primitive times Ooga-Booga knew that within 30 years he would beat mammoths, in the XIX century a capitalist knew that there would be a long 40-year peace between the two countries, now we cannot accurately predict anything even for a year, since globalism is unpredictable and deadly for the market. This statement may be weird, but globalism really seriously violates the time preferences of both producers and consumers. In general, the problem of capitalism is not cynicism, but a lack of mindless consumption, which causes super-large surpluses.
In general, Mark Fisher criticizes neoliberalism, not capitalism. Indeed, he calls neoliberalism a consequence of capitalism, but misses the presence of a state of unpredictable leftists who attack the market within the framework of a still regulated neoliberal market. Real capitalism smooths out the problems caused by regulation, burns off surpluses and generally does what neoliberalism forbids it to do. Neoliberalism is indeed capitalist and seeks privatization, but it is also progressive and seeks to limit capitalism.
Hypermodernism[edit | edit source]
Сonversion from postmodern to hypermodern occurred due to the will of capital to expand, absorb and process into a commodity. Capitalism, in fact, devours itself, constantly looking for new sources of profit, new markets, new desires that can be satisfied. In this pursuit of profit, the big capitalists have become a kind of exudators, a form of aristocracy that abides by its rules and prohibitions, but, in turn, set not by society or the clergy, but by themselves. Capitalists have created their own code of conduct, which is dictated by the logic of the market, where wealth and power are the main values. They lead luxurious lifestyles similar to those led by the aristocracy under feudalism, but their power is not based on tradition or divine will, but on control over financial flows and the media. They waste, hold banquets, buy luxury goods. The media has become a form of clergy, the Cathedral, shaping public opinion in the interests of capital, neo-capital, or callous commerce.
Hypermodern manifested itself by the transition of the sacred (in the Bataillean sense) into the material order. The moment when expectations burst into Nothing: death, pain, birth, is sacred for Bataille. Ancient traditions and prohibitions were aimed at protecting the commoner from the sacred. It is important to note that Bataille did not contrast the sacred with the profane. He believed that the profane is a “degenerated sacred”, therefore, by contrasting them, we forget about this connection. In the profane, in everyday life, there are still traces of the sacred, but they are hidden under the layers of civilization, under the disguise of consumption and entertainment.
The idea of kinship between the sacred and the profane, achieved by Bataille, worked in the future to merge what I call grunge-nihilism (sacred, idea to the detriment of matter) and what I call decadent-melancholism (profane, matter to the detriment of idea). Both of these trends in art, which expressed themselves most vividly in the music industry, had a kindred relationship, and the link between them was capitalism. The part of the needs that a person, driven by an idea or consumption, could not satisfy, was fullfilled by the forces of capitalism. Militant fighter against capitalism had enough ideas, but he had to eat something, draw his caricatures of politicians on something, play his music on something: capitalism provides him with everything. A consumer who simply goes with the flow, proclaiming glamour, gloss and luxury, fuels capitalism, and if he has a need for something fashionable, it is easy to satisfy it. Bataille’s idea of “based materialism”, in connection with the post-dualist idea of the kinship between the profane and the sacred, seemed to anticipate the fusion that we see today. Both ideological grunge-nihilism and consumerist decadent-melancholism, being totally commercialized, have become the product of based materialism, which is not based on matter nor idea, but on irrational desire. We see the popularity of both tendencies, but now they are united under aegis of commerce, and any form of protest becomes only a new, more radical form of capitalism.
Slime Capitalism[edit | edit source]
So, the sacred was fused with the profane into a single liquid that corrodes the skin of reality. Homeland of the sacred as a “noble profane” was mind – not the mind as the cause of human and “human”, but the mind as just a property, which appeared chaotically for Homo Sapiens in the process of mutation. The mind is not a tool for understanding the world or the importance of a person, but only slime. Sacred historically appeared as a method of getting rid of surpluses, it was achieved in the process of gifting and was defined as glory, piety and so on. It is important to emphasize that reason has ennobled the profane, but no anthropocentric conclusions should follow from this. The sacred manifested itself initially, and also for animals that committed transgressive acts in a critical situation. For example, wolves, expelling weak relatives from the pack, performed some kind of sacred sacrifice associated with death. The sacred is not an exclusively human phenomenon, it is represented in nature as such.
Sacred, as revealed at the moment when expectations are burst into Nothing, shows rather not the transition from the profane to the sacred, not a sense of the edge, but the return of the profane to its origins. Every thing, every object in a material order, is born from splitting, from oscillation and from symbiosis, from the eternal movement of Nothing. All objects will sooner or later die, burst into Nothing, return to the void from which they originated. Nothing, as the source of all things, somehow returns all objects to itself, because in any case they will end. The return, the death, the bursting of expectations into nothing, which Bataille defined as sacred, is not just the end of existence. This is an ontological ending, a return to chaotic nature, to the original void from which everything is born. A dead object turns to zero, becomes a body without organs, dissolves into Nothing.
The problem with socialism is that it is not deadly enough – it is always stagnating. He is motionless, he strives to equalize, he wants total corporeity, toughness and comical rational roughness. However, you shouldn’t be horrified enough to suggest stagnation as a substitute for death: I should remind you that capitalism is just as much slime as life. Moreover, even if they differ minimally, the distinction between the slime of capital and the slime of life has been erased in the hypermodern. Slimy substance destroys and recycles all opposed ideas for itself. Capital is an essential part of human life, and even if you deprive a person of capital, he will look for workarounds. Build up a wall – the slime will find a crack and seep through it. The movement of slime is inevitable, irrevocable and irrational. Socialism, in its struggle against capitalism, is trying to smash with weapons an incorporeal substance, which in response only eats their bullets. He cannot withstand the pressure of the slime, he cannot destroy it, because it permeates everything, it is omnipresent. The slime devours and liquefies all the harsh and rough weapons with which socialists are fighting against it.
Slime capitalism frees us from rational matter towards irrational desires and instincts that cannot be completely restrained or controlled by social and cultural norms, slime spread, moving us towards a society of based materialism, and with jolly music of our desires, it bursts into nothing. Capitalism, despite everything, accelerates and accelerates itself, destroying all obstacles in its path. The sacred is no longer noble, it is just as substantial and ordinary, it has been eaten up by capital, because the very existence of the sacred limits capitalism. The capitalism of waste creates luxury goods, and the spectacle focuses on the surplus. We regularly buy unnecessary and often even immaterial goods, fueling the dynamics of capital by trading surpluses. Surpluses and waste are now also means and objects of exchange and trade: this is how capital overcame the pressure from under-production. Historically, capital always coexisted with life – competition is the engine of evolution. Species compete, destroy and assimilate each other, just as enterprises compete with each other in a market condition. Primitive human was performing exchange, and the difference between primitive exchange and modern exchange lies solely in the volume and degree of increase in production forces. The slime of capital cohabits with the slime of life.
E c o n o m i c a l[edit | edit source]
General Economy[edit | edit source]
Georges Bataille, in his book “The Accursed Share,” describes the idea of an approach to economics that he calls “general economics”. Whereas the “restricted economy” considers particular cases taken out of context and is characterized by a shortage of resources and an emphasis on production, the general economy considers the economy of the whole society in general, emphasizing the presence of permanent surpluses that require exudation.
Unlike the collective economy proposed by Georges Bataille, which places a collective emphasis on waste for the sake of others and freedom of idea, modern capitalism offers waste for its own sake. Capitalism liberates from rational matter towards irrational desires and instincts that cannot be fully contained or controlled by social and cultural norms, which is connected with the idea of Bataillean “base materialism” – rejection of traditional forms of idealism and rationalism, which place reason and logic above basic instincts and desires. The capitalism of waste creates luxury goods, and spectacle focuses on waste. Regularly we buy unnecessary and often even intangible goods, selflessly giving our surpluses not to the weak, but to the talented. Indeed, Bataille pointed out that under capitalism, money somehow goes to increase production anyways. However, in current capitalism, intangible goods are increasingly being created that a) do not exert pressure on the biosphere and are not limited to the territory of the planet, and b) are optional and wasteful. In the context of hypermodern capitalism, a market for waste emerges.
Deregulation[edit | edit source]
As a whole, hypermodern capitalism has a number of obstacles preventing exudation. The main one is the opponents of waste – socialists and traditionalists. Socialists complain that people don’t organize wastage the way leftists would like. Traditionalists, being more adequate, are dissatisfied with the decadent nature of consumerism, but they themselves are not against consumption that is consistent with traditions or is not decadent. A significant role in limiting consumption is played by market regulations that violate time preferences, raise the threshold for entering the market, introduce excise taxes on waste products and create other nasty things. In order for the surplus to be fully eliminated, the market must be totally deregulated.
Solar Capitalism 
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Bataille called an economy that goes beyond restricted economy a “Solar Economy.” For Bataille, the sun is an object of selfless donation, which provides life-giving solar energy, receiving in return its sacred meaning. Bataille’s problem here is that, even though he is transgressive, he does not focus so much on art as such due to the fact that he hadn’t witnessed hypermodern. Nowadays, the sun is not only an active object, but also an object of art, and not of a religious nature, as it was among the ancient Egyptians or Aztecs, but of an everyday consumer nature. That is, the sun is no longer an object of worship, not a giver, but simply a profitable and beautiful thing. The privatization of solar energy is a sign that hypermodern capitalism has created a waste society, organized the solar economy on a private basis.
Solar capitalism believes that hypermodern capitalism has already created a society of waste (but it is not full-fledged). Because of this, private ownership on waste starts emerging and already made some accopmlishments. However, for the successful existence of a hypermodern society, it is necessary to remove all restrictions from both the producer (to deregulate the market) and the consumer (to abolish non-aggression principle). Enterperneur creates intangible goods for which there is no immediate need without desire, thus, objects of waste, moreover, we can see how some departments of large corporations can work at a loss. Consumers under solar capitalism will be placed in an unfavorable environment of constant struggle, and will be forced to destroy surpluses through military actions that will not be destructive at the private level. Capitalism will generate more and more luxury goods and art, and art, as I say, is trauma.
Bataille and Avaritionism 
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I talked about Bataille’s attitude to war and the connection of the right of the strong with the destruction of surplus. I said that the destructive nature of war, which is a method of exudation, is destroyed when private ownership on violence arises. Continuing this thought here, if an individual is allowed to do whatever he wants, not limited to social institutions and based solely on the right of the strong, the waste market will become two-sided: both the producer and the consumer will be wasteful. Avaritionism is a right-wing ideology that believes that a person should be able to do whatever they want and live according to their desires (roughly speaking, avaritionism is anarcho-capitalism without non-agression principle). Avaritionism, originally a shitpost, gained genuine theorists, followers, found a philosophical base, and is now an actively developing theory. Society of the liberation of the flesh is capable of giving rise to a form of transgressive waste society, when surpluses are destroyed not only for consumption in hypermodern conditions, but also for self-defense and transgression in conditions of avaritionism.
Under avaritionism, transgression becomes not only the destruction of surpluses, but an active process of self-expression and self-affirmation in the landscape of hypermodernist self-identification by consumption. It changes from the passive gifting offered by Bataille to the active destruction of social norms and institutions, driving changes in reality with its aesthetic power. Thus, avaritionism becomes not just a system of economic and social structure, but a philosophical platform that frees the individual from any restrictions, except for his own desires and aspirations. Transgression under avartionism ceases to be a simple denial of norms and rules, but is a creative process based on the self-destruction of both reality and oneself.
Anti-Globalism 
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In criticizing globalism and globalization, I will not talk about economic globalization, but rather about political upheavals. To begin with, it is worth understanding why globalism, and not isolation, is the regulation of the market. Economic globalism emerged as a result of the desire of large companies to enter the sales market of other countries. That is, political globalism violates producers' time preferences, preventing them from making long-term plans. Even friendly relations will disappear after the emergence of post-cultures, which can communicate only with the help of a lingua franca, because they won't have stable languages. Empire, by establishing relations with anyone other than its colony, may simplify trade in the short term, but it will also make long-term planning impossible. Parallel imports, which are carried out without the participation of the state, are a more stable and profitable way of trading. It does not depend on political decisions and allows producers and intermediaries to make long-term plans.
Parallel Import[edit | edit source]
Open borders are not needed to reach sales markets - in Russia, for example, the practice of parallel imports is widespread, when products of companies that have left the Russian market are supplied through other countries (usually Turkey, Iran and Poland). In general, nothing but the state prevents shops from cooperating with other countries from a closed country. However, when the state establishes diplomatic relations, the production methods, development strategies and logistics methods used by companies begin to depend on them, and since diplomatic relations can never be absolutely stable. Isolation, unlike globalization, allows producers to make long-term plans without depending on political upheavals. Even if a state establishes good diplomatic relations with other countries, these relations can be unstable, which can negatively affect production methods, logistics and development strategies of companies.
Methodology[edit | edit source]
Austrian School[edit | edit source]
Evolutionary Economics[edit | edit source]
Consumtariat[edit | edit source]
P o l i t i c a l[edit | edit source]
Five levers[edit | edit source]
The modern capitalist system, according to the Bloody Enlightenment, consists of Directly Art (DA), Directly Spectacle (DS), Indirectly Art (IA), Indirectly Spectacle (IS) and Directly Violence (DV). Each of them expresses a special side of ruling over the Parasite. Directly Art is a collection of media, advertising, news and information that comes from the pen of creative people directly: both commercial designers and independent musicians. Directly Spectacle is a material and semi-material commodity of capital, which is consumed or anti-consumed by a cultural parasitic machine. The product behind the advertisement is the Directly Spectacle. Indirectly Art is a form of aesthetic creativity that engineers, economists and marketers are engaged in. The structure of a washing machine, being always a metaphor for a washing machine, is an Indirectly Art. Indirectly Spectacle is advertisment and art in a marketable form. The advertising that you see on TV, on a billboard, on a website is an Indirectly Spectacle. Directly Violence is a lever of protection, pressure and is one part of the Parasite on the other. PMCs, PSCs, Police, regular army are parts of the structure of Directly Violence.
Bloody Polygon[edit | edit source]
Bloody Polygon, belongs to another neoreactionist neologism, the Iron Polygon.
Bloody Cathedral[edit | edit source]
Bloody Enlightenment offers a radical form of the Cathedral – the Bloody Cathedral. Bloody Cathedral will keep in check the capitalist dichotomy that has reached synthesis between grunge-nihilism and decadent-melancholism. Bloody Cathedral, like the current Cathedral, is not a centralized structure, and does not have “class solidarity”, it is part of a Parasite that absorbs a single function of creating objects of Directly Art, and, unlike an ordinary Cathedral, provides capital with Indirectly Spectacle, consists of the elite of the entertainment, media, and art spheres. He capitalizes information and art, creates more and more metaphors, accelerates the development of capitalism and society, establishes and popularizes schizo-culture and schizo-counterculture, opens more and more traumas on the body of the Hub-being.
Bloody Capital[edit | edit source]
Another important aspect of ruling over the Parasite is commerce, capital. Commercial structures involved in the production of the Directly Spectacle hire and provide the Cathedral. However, the current structure of the media puts Capital in a dependent position on the Cathedral: the Cathedral can dissuade the consumer from buying the goods of the producers of the Directly Spectacle by creating a market regulator. The Bloody Enlightenment puts the Bloody Cathedral and the Bloody Capital in interdependent positions. Bloody Capital, unlike ordinary Capital, is engaged not only in commodity production, but also in advertising production, that is, the creation of Indirectly Art. Bloody Capital turns the Directly Art created by the Bloody Cathedral into a commodity, forming a system of mutual reinforcement and mutual destruction. The Bloody Cathedral is deprived of the opportunity to destroy the element of Bloody Capital, because in this way it will lose the source of income and capitalization of its existing objects through Indirectly Art with the help of an Indirectly Spectacle. In other words, whereas now the media has a choice between different companies for partnership, allowing pressure on capital, the Bloody Cathedral, while remaining the same decentralized, but having commercial advertising with it, will lose the product when it goes against the same decentralized way of advertising capitalization. That is, if the media decides to destroy any company, they will lose the opportunity to get an art product that could be sold. It is enough only to centralize the top of the most successful representatives of Bloody Capital, to build a dynamic meritocratic hierarchy, and this will allow coordinating the actions of capital and production through Indirectly Art.
Bloody PMC[edit | edit source]
Ensuring Directly Violence in the state will be handled by the feudal army, consisting of a personal guard hired by shareholders and PMCs-mercenaries. The system of Direct Violence, within the framework of Bloody Enlightenment, is generally called Bloody PMC. The Bloody PMC flows into the system of interdependencies of the Bloody Cathedral and Bloody Capital, despite its violent nature. Unlike Bloody Capital, reputation is really important for a Bloody PMCs, so it can be safely regulated by a Bloody Cathedral, and Bloody Capital pays money to a Bloody PMCs (or it is its superior). The state can be organized only from the direct participation of all three levers of influence.
Bloody Neocameralism[edit | edit source]
All structures will be decentralized as long as they are small. A medium-sized business that can afford to hire PMCs and the media forms, buys (it is not profitable to wage wars) its fief, and falls under the subordination of the kingdom. Based on the specialization of the corporation, a larger entrepreneur becomes part of the coordinating center of his branch of government. The state is divided into shares, and the largest shareholders (regardless of the branch of government) are members of the board of directors, which elects a monarch-CEO. The royal essence of the sovereign, which existed during the time of Tradition, will be provided by a Bloody Cathedral, efficiency and interest – by natural competition between the parties of the Bloody Polygon, hierarchy – by a Bloody PMC.
Post-Individualism[edit | edit source]
Since the objects existing in the Hub generate more and more art objects, they combine into some semi-common parasitic cancerous substance, a blood infection that destroys its host. The Human-in-itself is being destroyed, becoming part of a single Digital cybernetic substance. The hub is rotting, and virtual reality immediately replaces the rot. Classical self-identity is becoming obsolete, leaving room for a techno-capitalist semi-common identity. I'm going to talk about the internal situation of society later, but one point should be clarified: the fact that we have become a Parasite does not mean that the self has disappeared. It's just that the self is no longer defined by the carrier, but by an environment full of fashion, consumption and schizo-culture. Only the will was mixed, and the noumenon retained some independence. Both massive cultures of grunge-nihilism and decadent-melancholism remain individualistic and egoistic (according to Stirner), however, with varying degrees of self-orientation. Bloody Enlightenment strives for the liberation of egoism, although egoism is part of a single substance, self-identification, being under the jurisdiction of the Spectacle, is a profitable tool of capital. Collectivist thoughts also strengthen capitalism, because criticism of capitalism becomes capitalism.
Neo-Medivialism[edit | edit source]
Caesarism 
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A serious argument against non-hereditary monarchy is the absence of some sacred transcendent being, to the rank of which the king will be elevated. Julius Evola explored the spiritual, occult side of ancient monarchies. The tsar-emperor was the viceroy of the divine on Earth, in reality, which distanced him from the crowd. The sacred ritual status can play the role of a religious factor that determines what needs are present in the weak, and allows them to be changed to achieve maximum effectiveness and ensure the right of the strong.
Role of the Religion[edit | edit source]
Multipolar World Order[edit | edit source]
Multipolar world will be provided by both the difference between post-cultures and the gap between cultures and post-cultures.Today’s multinational corporations will not exist in the classical sense: Directly Violence will seek to protect post-culture information, therefore it will charge enormous fees. What was looking for a consumer in another civilization will turn “safe proxies” (which may be, for example, Turkey) into a transit region for parallel imports. Parallel imports will be beneficial for both the proxy and the Bloody Polygon (PMCs secured the population, Capital made a profit, the Cathedral continued consumption). At the same time, post-cultures will create isolated empires, closed off from everyone.
Neocolonialism[edit | edit source]
Cultures that have not had time to develop to the post-cultural stage will be neocolonial proxy states governed by post-cultural metropolies. In such a system, the traditional concepts of sovereignty and statehood will lose their relevance. Post-cultures, as more developed and technologically advanced, will exert influence on neocolonial states, not only through economic and political instruments, but also through control over all five levers of influence. Wars between agents of post-cultures will be waged in the territories of cultures, dispersing the war machine without damaging the central infrastructure of metropolian Capital. Colonies will become a permanent training ground, putting Bloody PMC in market conditions, encouraging them to permanent creativity and strengthening.
Post-Libertarianism[edit | edit source]
Sometimes I call myself a post-libertarian, despite the fact that the Bloody Polygon system looks very statist and totalitarian, moreover, I advocate for contract slavery. Well, it’s worth dispelling this misunderstanding. The very idea of market rule is largely libertarian, since both private ownership of the state, protection through PMCs, and the concept of the creative principle of capitalism came from libertarian thinkers (Hoppe, Rothbard and Rand). I am only giving up political rights, leaving civil and personal rights absolutely free within the framework of a kraterocracy. Attacks on the individual by the state are prevented by the disadvantage of regulation and the value of freedom, that is, it is held by a Bloody Cathedral and, in many ways, by Bloody Capital. Capital, contrary to what I said 2 weeks ago, will not monopolize its property in the state, crushing everything under itself, because in a free market, large offices will have an appropriate time preference coefficient. Moreover, if the state begins to create repressive concepts, then the kraterocratic right will begin to deterritorialize them according to Culp, with only one difference in the capitalist, market and egoist nature of the reterritorialized structures.
Avaritionism[edit | edit source]
A hierarchy is needed for development. It is necessary that Avaritionism weed out the rabble, do natural selection, let the strong parasitize the weak. Let the useless weak give their resources to someone who can allocate these resources wisely. The hierarchy allows you to divide complex tasks into smaller ones and distribute them between different levels, which makes it easier to control. For the strong, a task for the strong, and let it not be an obstacle. A worthy person will always meet tasks with dignity, also he will solve his unworthy problems by exploitation.
The freedom of one comes from the slavery of the other. If we want freedom for the worthy, we must take away freedom from the weak. Otherwise, we won’t be able to move on. If we think about the weak, then investments in development will be reduced for the sake of investments in favor of stagnation. There are different ways to exploit a weakness. The most faithful is religion. By imposing religion on the weak, without forbidding the strong to abandon it, it will be possible to keep the weak in check. Protestantism, or rather an adapted form of Anglicanism, is a good choice. Give the head of state the title of religious leader, and take 100% of the income of religious institutions. These will be the minarchists’ voluntary taxes that will be able to replenish the military budget.
It can be argued that a physically strong person cannot govern the state. Actually, when I say “strong”, I don’t mean bodybuilders. In a free market, not limited by either the state or the non-agression principle (NAP), as mentioned above, the one who is the most talented gets the most money. If you create a state structure that is separate from society and applies a meritocratic (corporatocratic and netocratic) hierarchy, then the autonomous state itself will choose the strong and invite them to the board.
The absence of NAP does not mean “chaos on the streets”. It is not profitable for anyone to have some kind of psychopath looming near his company and killing visitors, and competitors do not want this psychopath to come to them, so in this case egoist unions will be formed to maintain order on the streets. All those who will try to create chaos will get what they deserve (in form of a bullet), and after the first incidents it will become clear that “violence for the sake of violence” will be absolutely unprofitable and meaningless. In more severe cases, there are insurance companies, assassination politics, PMCs and and PSCs.
Fordian Castes[edit | edit source]
Aldous Huxley, in his widely known book “Brave New World”, describes a society in which the state retains control not out of fear of severe punishment, but by supplying people with an endless supply of goods and consumption. A caste system is used, which includes five main castes (Alpha at the top, Beta, Gamma, Delta, Epsilon), where people born in a higher caste, such as Alphas or Betas, are genetically improved to be taller, more attractive and smarter, while people born in lower castes are genetically modified to be shorter, less attractive and less intelligent, and to do menial work. However, despite this, people born into the lower castes of the Brave New World never have the desire to rebel against the system, because they are easily subdued by entertainment, and they are genetically created to obey.
Annihilated Cosmicism offers a similar system, only with implementation to post-cultures. However, I still have to consider establishing such a system: I assume that castes will appear as a result of generational degeneration, we can observe problems with the development of intelligence in representatives of the so-called “generation alpha”, children raised by kids content on YouTube and iPads. My two cousins, who are both 9 years old, have cannot speak properly by this age. My cousin, who is 15 years old, asks me why I need books, and sincerely considers Nick Land as an idiot because, quote: “no one needs him and he is not known.” These children will form lower controlled castes in the future. That is, the intellectual generation gap will mark the beginning of the formation of a caste system, and the transition from organic reproduction to another form of reproduction will consolidate the division into smart and dumb. Castes will determine the type of activity of the organism: the lower castes will become total consumers, the middle castes will become workers and military, and the higher castes will become rulers and intellectuals. By accelerating consumption and production, we will be able to achieve a greater acceleration of capitalism.
Enterntainerism[edit | edit source]
I have already said in the “Introduction to Bloody Enlightenment” about the future of cultures and post-cultures: high-tech post-cultures will build their completely isolated empires, at the same time pursuing a policy of neocolonialism and constant proxy wars in territories controlled by less developed cultures. I suggest using proxy-states not only as sales markets and a source of cheap resources, but also as a platform for social research and performance creation. Annihilated Cosmicism advocates the use of the territory and population of colonies for the purposes of social, cultural, historical and memetic research, and believes that the best way to manage a puppet government is to initiate events that will be as aesthetical and shocking as possible, which will be a purposeful distraction of the public of proxy states from observing the influence of the empire.
Since I am the first person to call himself an entertainer, I will probably try to explain in more detail the meaning of such a costly action. Initially, entertainment, or “crypto-totalitarian entertainment” is the theory that the best way to manage a shadow world government is to create the most enterntaining, fascinating and shocking world events that distract attention from observing the influence of the hidden top.
Of course, I do not believe in the existence of a world government of reptilians from the planet Nibiru, who spray COVID-19 from airplanes in order to reduce our population. However, the very concept of using political events to distract public attention, especially in the context of hypermodern capitalism, is worth considering. This idea may be costly, but in the “general economy” expenses are also important, and in general surplus is much bigger than income. Waste of resources is necessary, and this method might be a good and rational way to do it.
Why don’t I prefer direct management from the metropolis? The answer is that even if all the proxies of different post-cultures compete in the territory of the same culture, there will be a large faction of supporters of independence capable of defending it. However, if we reduce the thoughts about our proxy-state dependence to the level of conspiracy theory, then supporters of independence will be treated as unbalanced morons. Ideally, the territories of post-cultures should be designated as terra incognita for cultures. In fact, for a high-tech metropoly that controls the technology, economy and politics of its proxies, this will not be such a difficult task.
Now to the method of conspiracy called entertainment. According to this doctrine, the empire will stage many shocking and interesting political events, encouraging the proxy population to actively participate and get involved in politics. Total hypermodern consumption and the creation of the illusion of democracy will have an additional effect. While the public will be distracted and preoccupied with politics, the metropolis will spread its influence from behind the scenes. I also don’t forget about the creative component, which is an important part of Bloody Enlightenment, which is present in all products, and public attention will enhance the traumatism of art with its hyperstition.
A e s t h e t i c s[edit | edit source]
Icons I made[edit | edit source]
(for wiki)
Black Box
Actor-Network Theory
Digerati
Russian Religious Philosophy
Exsistential Psychology
Dasein-Analysis
STEEL-cameralism
St Stephen
Ivan Turgenev
Eugene Thacker
NisiOisiN
Samuel Phillips Huntington
Pavel Florensky
Semyon Frank
Alexander Men
Aleksei Losev
Ivan Shmelyov
Sergei Bulgakov
Vasily Rozanov
Alexander Blok
Sergey Fudel
Henrik Ibsen
Hryhorii Skovoroda
Mikhail Lermontov
Denis Fonvizin
Alexander Labzin
François de La Rochefoucauld
Vissarion Belinsky
Ian Bogost
Adrian Johnston
Vladimir Bibikhin
Bruno Latour
Vladimir Vernandsky
Nikolai Fyodorov
Konstantin Tsiolkovsky
Nikolai Roerich
Nikolay Lossky
J. M. E. McTaggart
Umberto Eco
Sergey Averintsev
J. L. Mackie
Richard Joyce
Timothy Morton
Mikhail Katkov
Mikhail Bakhtin
Maxim Gorky
Anatoly Lunacharsky
Ernst Mach
Gustave Le Bon
Peter Wessel Zapffe
Herman Tønnessen
Ludwig Binswanger
Merard Boss
Irvin David Yalom
Symeon of Polotsk (1629-1680)
Protopope Avvakum Petrov (1620/21–1682)
Kirik the Novgorodian (1110-1158?)
Mikhail Saltykov-Shchedrin (1826 – 1889)
(for me)
Portraits I made[edit | edit source]
-
Speculative Realism -
Lovecraftianism -
Milesian School -
Transgressivism -
Occultism -
Austrian School -
Danteism -
Cyrenaicism -
Nihilism
Theory I Read[edit | edit source]
Note: regarding fiction, not everything is mentioned
- "Anti-Duhring"
Friedrich Engels - "Socialism: Utopian and Scientific" Friedrich Engels
- "The Communist Manifesto"
Carl Marx - "The Eighteenth Brumaire of Louis Napoleon" Carl Marx
- "The State and the Revolution"
Vladimir Lenin - "Imperialism, the Highest Stage of Capitalism" Vladimir Lenin
- "Will to Power"
Friedrich Nietzsche - "Thus Spoke Zarathustra" Friedrich Nietzsche
- "On the Genealogy of Morality" Friedrich Nietzsche
- "The Case of Wagner" Friedrich Nietzsche
- "The Dawn" Friedrich Nietzsche
- "The Gay Science" Friedrich Nietzsche
- "The Nature of Human Knowledge"
Nikolai Chernyshevsky - "Happiness is for the Pigs"
Herman Tønnessen - "The Solar Anus" Georges Bataille
- "The Accursed Share: An Essay on General Economy" Georges Bataille
- "La Souveraineté" Georges Bataille
- "The Boundaries of the Useful: Excerpts from the unfinished version of "The Accursed Share"[1] Georges Bataille
- "The World as Will and Representation" Arthur Schopenhauer
- "Critique of Pure Reason"
Immanuel Kant - "The Postmodern Condition"
Jean-François Lyotard - "The 120 Days of Sodom"
Marquis de Sade - "Histoire secrete d'Isabelle de Baviere, reine de France" Marquis de Sade
- "Considerations on France"
Joseph Marie de Maistre - "Fragments"
Heraclitus of Ephesus - "Formalist Manifesto"
Curtis Yarvin - "The Iron Polygon: Power in the United States" Curtis Yarvin
- "Art of War"
Sun Tzu - "The Prince"
Nicolo Machiavelli - "Discourses on Livy" Nicolo Machiavelli
- "On the Method of Dealing with the Rebellious Peoples of Valdichiana" Nicolo Machiavelli
- "Revolt Against the Modern World"
Julius Evola - "The Satanic Bible"
Anton LaVey - "The Crowd: A Study of the Popular Mind"
Gustave Le Bon - "The Ego and Its Own"
Max Stirner - "The False Principle of Our Education: or, Humanism and Realism" Max Stirner
- "Green Book"
Muammar Gaddafi - "Russian War"
Alexander Dugin - "Consumer Society"
Jean Baudrillard - "Simulacra and Simulation" Jean Baudrillard
- "Anti-Oedipus"
Gilles Deleuze and 
Félix Guattari - "The Life of the Archpriest Avvakum"
Protopope Avvakum Petrov - "Teaching on Numbers"
Kirik the Novgorodian - "The Myth of Sisyphus"
Albert Camus - "Fight Club"
Chuck Palahniuk - "Faust"
Johann Wolfgang von Goethe - "Crime And Punishment"
Fyodor Dostoevsky - "Idiot" Fyodor Dostoevsky
- "A Hero of Our Time"
Mikhail Lermontov - "Young ignoramus"
Denis Fonvizin - "Journey from St. Petersburg to Moscow"
Aleksander Radishchev - "Monogatari Series (First, Second and Final Seasons)"
NisiOisiN - "Death Note Another Note: The Los Angeles BB Murder Cases" NisiOisiN
- "Maximes"
François de La Rochefoucauld - "The Call of Cthulhu"
Howard Phillips Lovecraft - "Why the Rich May Favor Poor Protection of Property Rights"
Constantin Sonin - "On China"
Henry Kissinger - "The Undisclosed Self"
Carl Jung - "On the Name"
Jacques Derrida - "Speech and Phenomena: And Other Essays on Husserl's of Sign" Jacques Derrida
- "Capitalist Realism"
Mark Fisher - "Kant, Capital, and the prohibition of incest"
Nick Land - "Making It with Death" Nick Land
- "Circuitries" Nick Land
- "Machinic Desire" Nick Land
- "CyberGothic" Nick Land
- "Cyberrevolution" Nick Land
- "Hypervirus" Nick Land
- "Meltdown" Nick Land
- "Introduction to Qwernomics" Nick Land
- "Netocracy"
Alexander Bard and 
Jan Söderqvist - "Power and Market: Government and the Economy"
Murray Rothbard - "Why Grey Enlightenment?"
smartistone - "Wealth, Intellectualism, and Individualism" smartistone
- "So You Want to Write Fiction With AI"
Zero HP Lovecraft - "The New Tlön" Zero HP Lovecraft
- "Reflections on Student Activism"
Abbie Hoffman - "Fuck the System" Abbie Hoffman
- "Armed Joy"
Alfredo Bonanno - "Towards insurrection" Alfredo Bonanno
- "A Critique, Not a Program: For a Non-Primitivist Anti-Civilization Critique"
Wolfi Landstreicher - "The Anarchist As Outlaw" Wolfi Landstreicher
- "Against the Language of Militancy" Wolfi Landstreicher
- "Because I Wanted To"
Kaneko Fumiko - "Nihilism, Anarchy, and the 21st century"
Aragorn! - "Against friendship" Aragorn!
- "The failure of criticism" Aragorn!
- "Illusory Ego Theory"
Jun Tsuji - "Why Primitivism?"
John Zerzan - "Toward the Creative Nothing"
Renzo Novatore - "Let's Exalt Life!" Renzo Novatore
- "The Revolt of the Unique" Renzo Novatore
- "I Am Also a Nihilist" Renzo Novatore
- "Black Flags" Renzo Novatore
- "Demoralizing Moralism: The Futility of Fetishized Values"
Jason McQuinn - "What is Ideology?" Jason McQuinn
- "Post-Left Anarchy?" Jason McQuinn
- "The United Republics of Germany and Their Constitutions"
Gustav Landauer - "Anarchism — Socialism" Gustav Landauer
- "Weak Statesmen, Weaker People!" Gustav Landauer
- "New Libertarian Manifesto"
Samuel Edward Konkin III - "The Last, Whole Introduction to Agorism" Samuel Edward Konkin III
- "Carrots And Sticks" Samuel Edward Konkin III
- "Prison Break: An Anarchist Blueprint for Hedonism"
Flower Bomb - "No Hope, No Future: Let the Adventures Begin!" Flower Bomb
- "Arch-anarchy"
A - "Is Post-Structuralist Political Theory Anarchist?"
Todd May - "Power" Todd May
- "The Katechon Hypothesis"
Anatoly Karlin - "The Meaning of Sublime Oblivion" Anatoly Karlin
- "Russia’s Sisyphean Loop" Anatoly Karlin
- "The Idiocy Of The Average – And Why It Matters" Anatoly Karlin
- "Dark Deleuze"
Andrew Culp - "Accelerationism and the Need for Speed" Andrew Culp
- "The Revolutionary Disaster / The Disaster of Revolution" Andrew Culp
- "Insurrectionary Foucault" Andrew Culp
- "Exploitation and Consumerism Are Actually A Good Thing"
Minor Dissent - "Why The Right Always Loses" Minor Dissent
- "Rationalism Is Dumb and Wrong" Minor Dissent
- "Assassination Politics"
Jim Bell - "Bible of Avarice" Anonymous
- "Egoist Agorism"
Vikky Storm - "The Existence of Communities under Avaritionism"
navis-svetica - "Principles of Post-Avarice"
Weedium Gualguainis and 
Justin August Wellington - "Gender Acceleration: A Blackpaper"
N1x Land - "Hello From the Wired: An Introduction to Cyber-Nihilism" N1x Land
- "Nonoriented Accelerationism"
xenobuddhism - "Clinical Schizophrenics Are Pows From the Future" xenobuddhism
- "Xenobuddhism Begins with Xeno" xenobuddhism
- "Neoreactionary Accomplishments"
Mikhail Anissimov - "Grungy Accelerationism" Edmund Berger
- "Killing Art" Edmund Berger
- "Liberal Democracy and Its Discontents" Edmund Berger
- "Language Inhuman"
Vincent Garton - "Hallelujah!"
Lillian Patch - "Applied Qabbala" Lillian Patch
- "Trolling Lovecraft"
V McAfee - "Modifying the Means To The End"
Dustin Breitling - "Dronetarianism" Dustin Breitling
- "Object-Oriented Ontology: A New Theory of Everything"
Graham Harman - "The Future of the Intelligentsia"
Charles Maurras - "Guerilla Warfare"
Ernesto "Che" Guevara - "The foundations of the philosophy of law"
Giovanni Gentile - "Cognitive Biases Potentially Affecting Judgement of Global Risks"
Eliezer Yudkowsky - "Artificial Intelligence as a Positive and Negative Factor in Global Risk" Eliezer Yudkowsky
- "Manifesto for a Negative Democracy"
Cybertrop(h)ic - "Post-liberals & Meta-liberals: Towards an Exit-Oriented Politics" Cybertrop(h)ic
- "Privacy is Dead, Long Live Privacy" Cybertrop(h)ic
- "The Overman Is Not Human"
Cthulthedral - "Undivine Nihil" Cthulthedral
- "STEEL-cameralism v Steel anarchism"
dark reformation101 - "The Rough Principles Of Trash-Analysis"
Mattis Wiedmann - "Blood and Tentacles" Mattis Wiedmann
- "Paranoia And Gaseous Philosophies" Mattis Wiedmann
- "Of Resolutions & Fairytails" Mattis Wiedmann
- "The Post-Right Explainer"
ebeggin - "dark mutualism, part 1"
cyborg_nomade - "progressive dreamland" cyborg_nomade
- "Bonfire of the Vanities" cyborg_nomade
- "Slime Dynamics" Ben Woodard
- "Thoughts on the Russian archeomodern"
StoneWritter - "In Defense of Exploitation and Hierarchy" StoneWritter
- "Three Fronts of Dark Egoism: Konkin, Guevara, Culp" StoneWritter
- "The Black Box Theory" StoneWritter
- "Private Government Is Better Than Democracy" StoneWritter
- "Neo-Oprichnina" StoneWritter
- "Hyper-Venice, or About Old New Elective Monarchy" StoneWritter
- "Post-Black Box Theory, or Speculative Plurealism" StoneWritter
- "Will is Blood. Art is Trauma" StoneWritter
- "Introduction to Bloody Enlightenment" StoneWritter
- "Annihilated Cosmicism, Biomechanical Blood" StoneWritter
- "Fast Definition of Some of My Takes on Politics" StoneWritter
- "It's time" StoneWritter
- "Capitalist Realism and Capitalist Realism" StoneWritter
- "The Desired Share" StoneWritter
- "Theses on Globalism" StoneWritter
- "Bataille, Capital and Slime Dynamics" StoneWritter
Reading Plan[edit | edit source]
- "The Antichrist" Friedrich Nietzsche
- "The Birth of Tragedy Out of the Spirit of Music" Friedrich Nietzsche
- "Twilight of the Idols, or, How to Philosophize with a Hammer" Friedrich Nietzsche
- "Untimely Meditations" Friedrich Nietzsche
- "Archeomodern" Alexander Dugin
- "Ethics"
Baruch Spinoza - "Republic"
Plato - "Metaphysics"
Aristotle - "De Oratore"
Marcus Tullius Cicero - "Leviathan"
Thomas Hobbes - "Critique of the Power of Judgment" Immanuel Kant
- "Proust and Signs" Gilles Deleuze
- "A Thousand Plateaus" Gilles Deleuze and Félix Guattari
- "What is Philosophy?" Gilles Deleuze and Félix Guattari
- "An Inquiry into the Nature and Causes of the Wealth of Nations"
Adam Smith - "Capitalism and Freedom"
Milton Friedman - "The Road to Serfdom"
Friedrich Hayek - "Bureaucracy"
Ludwig von Mises - "The Government, the Central Bank and Money" Murray Rothbard
- "America's Great Depression" Murray Rothbard
- "Socialism, Economic Calculation, and Entrepreneurship"
Jesús Huerta de Soto - "Money, Bank Credit, and Economical Cycles" Jesús Huerta de Soto
- "Capitalism Without Capital: The Rise of the Intangible Economy" Jonathan Haskel
- "The Opium of the Intellectuals"
Raymond Aron - "The Society of the Spectacle"
Guy Debord - "World Order" Henry Kissinger
- "The Clash of Civilizations and the Remaking of World Order"
Samuel Phillips Huntington - "Public Opinion"
Walter Lippmann - "The Geographical Pivot of History"
Halford Mackinder - "The Dark Enlightenment" Nick Land
- "The Art of War" Nicolo Machiavelli
- "What Is to Be Done?" Nikolai Chernyshevsky
- "Transhumanism Inc."
Victor Pelevin - "We the Living"
Ayn Rand - "Atlas Shrugged" Ayn Rand
- "The Fountainhead" Ayn Rand
- "Theses on the National Question" Vladimir Lenin
- "Statism and Anarchy"
Mikhail Bakunin - "The State: Its Historic Role"
Peter Kropotkin - "The Poverty of Philosophy" Carl Marx
- "The Origin of the Family, Private Property and the State" Friedrich Engels
- "My life"
Leon Trotsky - "The Revolution Betrayed" Leon Trotsky
- "Building Up Socialism"
Nikolai Bukharin - "Anarchism and Other Essays"
Emma Goldman - "The Glass Bees"
Ernst Jünger - "Ethnogenesis and the Biosphere of Earth"
Lev Gumilev - "From Rus to Russia" Lev Gumilev
- "Ancient Rus and the Great Steppe" Lev Gumilev
- "The Hsiung-nu" Lev Gumilev
- "About the Future Russia"
Ivan Ilyin - "Postanarchism"
Saul Newman - "Libidinal Economy" Jean-François Lyotard
- "Heidegger and "the jews" Jean-François Lyotard
- "Being and Time"
Martin Heidegger - "The Decline of the West"
Oswald Spengler - "Tractatus Logico-Philosophicus"
Ludwig Wittgenstein - "Democracy: The God That Failed"
Hans-Hermann Hoppe - "On Dreams"
Sigmund Freud - "The Ego and the Id" Sigmund Freud
- "Discourse on the Method"
René Descartes - "The Black Swan: The Impact of the Highly Improbable"
Nassim Nicholas Taleb - "Antifragile: Things That Gain From Disorder" Nassim Nicholas Taleb
- "Industrial Society and Its Future"
Ted Kaczynski - Lectures delivered at the Collège de France in the 1983-1984 academic year by
Michel Foucault - "Discipline and Punish" Michel Foucault
- "The History of Sexuality. Volume IV: Confessions of the Flesh" Michel Foucault
- "The Seminar, Book XI"
Jacques Lacan - "The Man Versus the State"
Herbert Spencer - "Anarchy, State, and Utopia"
Robert Nozick - "Heliogabalus or, the Crowned Anarchist"
Antonin Artaud - "Mythologies"
Roland Barthes - "Camera Lucida: Reflections on Photography" Roland Barthes
- "Controversies: Politics and Philosophy in our Time"
Alain Badiou - "Cosmos. Une ontologie matérialiste"
Michel Onfray - "L'Empire de l'éphémère : la mode et son destin dans les sociétés modernes" Gilles Lipovetsky
- "Hegel in A Wired Brain"
Slavoj Žižek - "The Old Woman"
Daniil Kharms - "Incidences" Daniil Kharms
- "Postcapitalist Desire" Mark Fisher
- "Maybe Yes, Maybe No"
Gabriele D'Annunzio - "Primary Concepts: Keys to the Cultural Code"
Mikhail Epstein - "Art and Objects" Graham Harman
- "Weird-Realism" Graham Harman
- "After Finitude: An Essay on the Neccessity of Contingency"
Quentin Meillassoux - "Platform Capitalism"
Nick Srnicek - "On Power: The Natural History of Its Growth" Bertrand de Jouvenel des Ursins
- "Foundations of Natural Right"
Johann Gottlieb Fichte - "Solitary Thoughts"
Vasily Rozanov - "The Magus of the North: J. G. Hamann and the Origins of Modern Irrationalism"
Isaiah Berlin - "In Job's Balances"
Lev Shestov
Relations[edit | edit source]
Self-Inserts[edit | edit source]
Alpha[edit | edit source]
Neo-Optimateism - My beloved teacher
Beta[edit | edit source]
Gamma[edit | edit source]
Delta[edit | edit source]
Killer Kitty - I was too lazy to look for your political self-insert, so I will only talk about philosophy. Well, that's too anthropocentric. Fortunately, you still understand many things that leftists do not think of, but your philosophy is still shallow.
Epsilon[edit | edit source]
Comments[edit | edit source]
Killer Kitty - Add me
- - later
- ↑ Idk how it was published in English