Category Archives: individualism vs collectivism

The Point of Law is to Eradicate Moral Consequence, Not Enforce it (PART THREE)

In the world today, collectivist metaphysics are a philosophical juggernaut, with virtually every school of thought, field of study, and religion in the world, including and perhaps especially the “hard sciences”, conceding these metaphysics as a priori, whether they are consciously aware of it or not.  Which, they usually are not because…well, who needs philosophy when you’ve got math, right?  Numbers beat reason every time.

Hmmm.  To that I’d say: numbers are units of infinity, nothing more.  So be careful.  It’s easy to replace truth with abstraction when the abstraction you’re working with is designed to be rendered an infinite number of ways.  Give me infinity to work with, and I can come up with anything…by definition.  And thus, for mathematics to be in any way reasonable and relevant on the level of arrant and object reality, we must hem them in by rational consistency.  That is, by truth. That is, by understanding what is rationally possible and what is not, and from this, what is actually good and what is actually not.  And truth is a function of philosophy.  Period.

Anyway…

By the collectivist metaphysical premises which underly practically all subjects it seems, and along with these subjects society at large, the denizens of society seek to eradicate the “illegitimate” and “invalid” moral consequences of an “illegitimate” ethic.  Which is to say, of morality, as opposed to legality.  And thus the metaphysic in which this ethic is rooted, the Individual (I, the Self) is marked for death, figuratively unto literally, by “the people” demanding that the government nullify moral consequence through the power of Law, which government wields alone, as the One, True Authority.

To put it much more bluntly, people who have conceded the collectivist ideals of all the “truths” upon which a collectivist society is based will appeal to the State to use its giant hammer of coercive monopolistic brut force to pound into a bloody mash the individual freedoms of everyone in response to the unwanted moral consequences brought about by the choices of the evil or irresponsible.  In a society ruled by Law, and not morality, everyone is a sinner.  Everyone is guilty for the sins of everyone else.  And this is because under Law, there are no individuals, and this due to the collectivist metaphysics which imply legal ethics.  Man as an individual is insufficient—morally, intellectually, existentially—and thus the failure of some men (criminals) is merely the reflection of the failure of all men; so how can the Law treat those who commit no crime as innocent?  All individuals are merely latent criminals, which is why the Law is declared necessary in the first place.  The innocents therefore are punished for the crimes of the guilty, and this is how we think justice is done and how humanity is protected.  By using the State to destroy the distinction between the good and the evil, the innocent and the guilty, the responsible and the deadbeat, the giver and the taker, the host and the parasite, we wreck the individual at the point of his very metaphyscial reality, and by this we think we can eliminate his curse—his natural ethical failure, due to the choices he makes as an individual.  We take guns away from the non-violent; fossil fuels away from good stewards; money away from the generous; tobacco and other “vices” away from the moderate; and force licenses to ply trades upon the honest and compassionate; and so on.  We do this thinking we are protecting the innocent public, while all we are really doing is punishing the innocent for being individuals.

It need not be said that this never, ever works in the long run.  Appeals to the Law as a panacea for social ills merely enlarges the State, which like a gravity well draws to it every sadist, narcissist, and greed-monger who has the means and intelligence to get there, and heaps exponential misery upon the nation, compounding the very moral atrocities it claims to alleviate.  Without a shred of irony this farce continues, day in and day out, election cycle after election cycle, and no one seems to notice.  It’s shocking.

To remediate unwanted moral consequences, we, the lemmings of collectivist ideology, appeal to government violence—the use of state force to compel obedience through death and threats of death—to fix and prevent the fallout of poor moral choices…to clean up the messes left by individuals who have committed specific immoral acts.  Instead of encouraging better choices through a saturation of society with rational philosophy, we, without a hint of irony, appeal to the monumentally immoral act of using violence to force the innocent to comply with legal regulations which are deemed a collective necessity due to the immoral actions of some. In short, we use the law to burden the innocent for the crimes of the guilty.  This is not only irrational, it is an object evil.

As I have said, this will never work because to apply legal solutions to moral problems denies the real and root truth of the individual.  The individual is truth, the collective is a lie, metaphysically speaking.  Which means, when we are talking about the fundamentals of human existence, the individual is that from which reality flows.

The Law seeks to regulate choice out of reality by using regulation to compel obedience, which is the antipode of choice with respect to root ethics.  But choice is actual reality, because the individual, not the collective, is what is real.  The individual is concrete; the collective, abstract.  To attempt to subordinate the concrete to the abstract is at best hope over reason.  To attempt to solve ethical problems by destroying that by which ethics has any meaning in the first place—namely, the individual—is the mere substitution of soundness for madness.  And this only ever multiplies and compounds unwanted ethical consequences.  It sews misery among the populace, it doesn’t resolve it.  Further, the implimention of an irrational ethic like legality is, itself, patently unethical, because it is immoral.  And it shouldn’t have to be said that you cannot solve or prevent immorality by appealing to immorality.  Yet, this is precisely what the Law is.

Replacing morality with legality destroys and brings abject misery to humanity for the simple reason that collectivism is a lie by virtue of it being a metaphysical contradiction. That is, it defies reality.  And there is no power in the universe which can change reality.  This is because power is, itself, real, and therefore can only ever confirm reality.  Even if that confirmation comes in the form of a crucifix, a guillotine, a killing field, a concentration camp, a gulag, mass starvation, or a mushroom cloud.

END PART THREE

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The Point of Law is to Eradicate Moral Consequence, Not Enforce it (PART TWO)

As I stated in my last article, the bigger the State the smaller the moral consequence. To be clear, the reduction in moral consequence is more of a psychosis, rather than a manifest reality, and this due to the substitution of morality for legality in the minds and thus the practical sociology of the populace which has been incessantly indoctrinated into the collectivist metaphysical premise for thousands of years.  There is of course no actual eradication of moral consequence, because this is impossible via legality. Collectivism, you see, due to its object rational error and its rank violation of that which makes consciousness, conceptualization, agency, and all by which truth can be known and thus reality defined, experienced, and made possible, is a lie.  A fantasy.  Thus, all such “effects” of collectivism, whether they be described as positive or negative, are purely psychosis—a belief that that which cannot exists does exist, and efficaciously so.  Further, the actual destructive consequences of collectivism are not due to collectivism qua collectivism, or collectivism per se, but to the attempt to apply madness to a reality that is ipso facto utterly exclusive of the collectivist lie, and can only respond to truth, even if the truth is that society is attempting to conjure up a lie and make it true. Which is what governed societies do. And which is why they all torment the denizens of the world to some degree or another and collapse so dreadfully.

At any rate, because morality and legality are entirely different ethical systems, legality will not merely augment morality, but must necessarily replace it.  The greater the replacement of moral consequence with legal consequence, the greater the perception that moral problems—everything from crime to education to economics—are being handled.  Though this is the perception, and may perhaps be true by strict collectivist definition, the remediation and prevention of moral problems in society is only because the individual—he who exercises morality, itself…who exercises will and choice—has become more and more marginalized under Law.

The individual is antithetical to the collective ideal, which is the philosophical rationale for all societies which are ruled.  Which is to say, all societies.  That is, to governments and “the people” as a collective Ideal which the government represents as its tangible incarnation; which is to say, as It’s Authority to assert itself through violence upon individuals.  The individual, being an agent of will, is the practical manifestation of morality, whereas the government, being an agent of force, is the practical manifestation of legality.  Thus, individual moral consequence is perhaps technically mitigated by government, but only because government mitigates the individual at his very existential root.

Moral consequence is a product of one’s will, choice, and action.  The individual is existentially—by his nature, that is—in direct contrast and opposition to government, which is a product of force, compulsion, and obedience.  And therefore individuals who accept that government and law have legitimacy—or, as is so oft annoyingly equivocated, have a “legitimate role”, whatever that means…it’s double-talk, really—must necessarily accept that their own individuality is an impostor, or an illusion, or a lie, or all three, regardless of what they might say, or think, or think they think, because collectivism and government are corollary.  You do not get government without a prevailing societal acceptance of the collectivist metaphysic.  Period.  Full stop.  And if collectivism is the metaphysical standard of society, which the presence of government objectively proves, then legality must be the ethical standard.  And if legality is the ethical standard, then morality is irrelevant by definition, and thus so is the individual.

The Point of Law is to Eradicate Moral Consequence, Not Enforce it (PART ONE)

Under a legal system reigns legal ethics. Legal ethics are exclusive of moral ethics because morality has to do with choice and legality has to do with obedience. Another way we could put it, so as not to completely nullify either concept within the framework of ethics, is this: obedience drives individual will under a system of legal ethics and will drives obedience under a system of moral ethics. Because of the root mutual exclusivity of these two ethical categories, morality has fundamentally no meaning nor relevancy to or within a legal system. That is, in a society governed by a political ruling class, which we call Government, or the State, this ruling class will necessarily appeal to the Law for its legitimacy of purpose and power. It exists to make sure everyone is acting ethically. All that is necessary is to convince the masses that legality is the best way to do this. Which isn’t difficult because it seems that humanity almost universally accepts the collectivist metaphysical premise: that the individual is a product of some greater collection of parts—the tribe or the nation or the race, for example—or some outside force of nature or of the divine; that the individual, as a function of something outside of him, is, in fact, an existential illusion, or a mystery, or a lie.

Since morality has no meaning nor relevancy under the auspices of government, because government is necessarily rooted in legality, then moral consequence likewise has no meaning.  Society is organized according to legality, and this enforced by government. In a framework like this, moral consequence then can have no place in the organization protocol. Society is to be ruled, and this makes it fundamentally subject to obedience, not to the choice of individuals living out a distinct and metaphysically singular existence. The point of the State is to eradicate the consequence of moral choice in order that perfect legal order can be established and realized, and by this, the perfect ethical utopia—perfect goodness—and this as the proof of the legitimacy and efficacy of government, which really means the legitimacy and efficacy of the ruling class, and this really means the manifestation of the zenith of power, which is absolute, which is the point of collectivism.  And this is why we see, as the nations wear on in their programmed and inevitable way, from rise to certain collapse, more and more reliance upon the law for the remediation and prevention of social woes, and less and less on individual choice and responsibility.

The reason the State gets bigger, up until the point the State no longer asks what its citizens want or think, is no mystery, and yet the amount of woe and teeth gnashing and shaking of fists at the heavens at every expression of government excess and increase by those of a more conservative or libertarian political bent belies the simplicity of what should be perfectly obvious. The reason the State gets bigger is because the people want it bigger. Period. To vote for government, because of the very nature of government and because of the metaphysical and eithical presumptions one must accept in order to accept the existence of government in the first place, is to tacitly or implicitly, at best, desire government to grow; to desire the reduction of individual choice and the increase in government control. You cannot affirm government (by voting, for example) whilst simultaneously demand it contradict itself by giving you more freedom and itself less authority.  That’s like getting a cat, buying it litter and cat food and cat toys and scratching posts and calling it Felix and then decrying the fact that it’s not a dog.

So, yes, the State gets bigger because the people want it bigger. And its not hard to see why people want this, and are so tempted by government, and why it seems to win every time when it comes down to choosing how society will be organized.  People WANT to be ruled MUCH more than they want to be free. It’s obvious, its arrant, and here’s why:

The existence of the State is a hedge against moral consequence, by the very fact that it supplants morality with legality. The bigger the State then, it is eventually assumed, the smaller the moral consequence…and the smaller individual misery due to bad choices. In a legal system morality is null, and thus unwanted moral consequence should likewise be null and this should translate into people no longer feeling such consequence. And if you think people don’t know this, or don’t understand it on some fundamental level, just look at how quick people are to appeal to the Law when some shit goes down that they don’t like. Don’t like abortion, make it illegal; like abortion, protect it by Law. Don’t like guns, make them illegal; like guns, waggle your finger emphatically in the direction of the second amendment. Don’t like illegal aliens, have the government build a wall; like illegal aliens, have the government provide them with public subsidies and sanctuary. And the list goes on and on and on—education, healthcare, poverty, war, etc. etc.—unto absolute power. Without getting into the minutiae of it right now, it will suffice to say that all of this can be handled by appealing to choice and the responsibility of individuals to deal with the consequnces of those choices. Why don’t we, then, you ask. Well…I suspect because it’s not as linear; not as mathematical; not as ostensibly simple. Legality is also very abstract, which makes it look and feel very intellectual, requiring a high degree of erudition and competence to mange it. Which makes people feel safe in the hands of those who say they shall wield it for the common good.

The bigger the State the smaller the perceived moral consequence.  The smaller the moral consequence the greater the perception that social woes are being or have been handled. And, well, they have been, legally. But not morally, which is why moral degeneration continues not only unabated but even exponentially, whilst legal intervention increases likewise exponentially, as though there is an inverse relationship between the two. But people, confusing moral ethics with legal ethics, continue to vote for this person or that, swinging back and forth with the regularity of a pendulum between the conservative parties and liberal ones, seeking out more and more radical players, in the futile hope that if they just get the right person in charge everything will be fine. Instead of blaming the philosophical assumptions which legitimize government, they blame rulers for not ruling properly. As morality then declines in a morality-less system, and as moral consequence continues to be felt with greater severity, the people begin to vote in greater numbers for ideologues and authoritarians…people who will push or promise to push their agendas with greater force and less compromise. This is because once you’ve accepted that government is good and government is truth and authority is reality and legality is ethics, you understand—though perhaps subconsciously; or even emotionally—that the more despotic the ruler, and the more worthless and disinterested he is at doing anything other than slaking his own thirst for power, the BETTER he is at ruling. Because power IS the only rational objective of ruling Authority, period.

END PART ONE

 

 

If it is Good That Guns be Made Legal Then it Must be Good That They be Made Illegal: Legal Ethics Belong to Authority, Period

     Though I do understand why we are concerned that America’s second amendment may be suspended by an increasingly overt form of government autocracy, what we should not be is surprised. Once morality—moral ethics—has been replaced by legality—legal ethics—then we must understand that what is legal may be rendered illegal at any moment and for any reason without any hypocrisy nor rational violation on the part of the Authority (the State, in this case), which exists as the practical and necessary manifestation of the Law.
     Why is this?
     Well, legality itself is the problem. You see, legality makes all men criminals because it criminalizes will. Our (mine and yours) own choice to act on our own behalf is subordinated to the Law….indeed, that’s the whole point of law—we may act only insofar as we are allowed to act. Our individual wills then are not free…they are hedged in by the law, and guided necessarily to their eventual and inevitable complete nullification, which the Law implies according to its philosophical premises. This nullification of will by law grows more overt and obvious over time by nature and necessity, regardless of what kind of political officials are put in charge of the law’s carrying out. The pebble which is dropped will fall, no matter the character of the man who lets it go. This is why all governments must and do eventually snap the bloody trap of collectivist despotism…government, ironically, is the trap which becomes trapped. It’s in the premises. That is, it’s the nature of government. Government by its very root philosophical purpose and meaning is independent of man’s will. That’s the whole idea. Under law, which means under authority, which means under government, it’s not about will and choice, it’s about obedience. This is obvious and I hope needs no explanation…legal dictums are commands, they are not suggestions. And the most benevolent ruler of all cannot change this fact, because if he did, he would not be a ruler in the first place. A contradiction in terms—e.g. a ruler who does not RULE, for example—cannot be made manifest. It cannot be made real.
     To summarize the above, man’s will is nullified by law. Obedience to the law is the ethical standard, not morality, which has to do with will…with choice. And obedience to the law really means obedience to the Authority, without which the law has no practical relevancy and thus no functional existence.
     So now to guns, specifically.
     The problem is not that guns may be made illegal (and almost certainly will be), the problem is that some ruling class of political elites think that they have the right to subordinate man’s will to that which they decide to allow…by law. The problem is not that guns (or anything else for that matter) may be deemed illegal, it’s that we accept that our lives are futile absent an Authority (government) which claims for itself the right to allow man to act—which means to exist, at root, once the logic is teased out—by placing him under law, and thus which subordinates his will entirely by making it subject to an external ethical standard (the Law) utterly in the hands of this Authority. So, while it’s technically correct to state that it’s wrong to make guns illegal, the bigger issue is that we accept that they should be subject to legality at all.
     My overarching message here is that you cannot synthesize morality and legality. They are completely antipodal ethical premises. If we accept that guns are properly subject to the law, then why do we cry foul when the Authority makes them illegal? To accept legal ethics is accept that the Authority—which IS the practical incarnation of Law—knows what should and should not be allowed at any given moment. What you want became irrelevant the moment you agreed that the Law was good and by extension that government was good and by extension that your existence should be ruled, not chosen by you. So to say that guns should be legal and not illegal is some very, very fine hypocrisy, quite frankly.
     Unless you happen to be one of the ruling elite.

The People, the Vote, Representation, and Why All Governments are Tyrannies

By virtue of their underlying metaphysical premises, all collectives, no matter what parameter is selected as the focal point of group identity, necessarily sacrifice individuals.  And they will do this categorically, I should add, with varying degrees of conspicuity.  In a collective, then, we should really spend our energies examining who is not represented rather than what is. Because the necessary lack of real representation for the individual reveals the inherent hypocrisy and contradiction of government, even one which claims that it is established “for the People”.

“The People”, you see, is merely a  projection of the State.  It—not “they”—is a single political unit, based on the metaphysics which give the  group an existential Oneness…that is, all individuals are nothing…they are an epiphenomenon, at best, of the collective metaphysical context. In a collective, even one like the “People”, the individual, if acknowledged at all by the State, is an abstract conceptual figment of the group, not the other way around.  “The People”, is a device, practically speaking, then…an artifice, wherein the government’s natural objective, itself, is projected upon the masses of individuals.  Authoritative Power—the State—must and will only ever serve itself, because Authority is always its own end; and thus Authority is always absolutely singular. The object of its rule, then, the “People”, will become and must be a mirror image of itself.  Individuals by nature stand in opposition to the singularity of Authoritative Power, and the first step in eliminating this opposition is to name individuals after itself.  And from this we wind up with the “People”.  Not “the Persons”, you see, because that would suggest an individual metaphysic, not a collective one. But the People…well, that implies no individual distinctions whatsoever, I submit.  What I mean is that individuals are metaphysically redefined as merely a euphemism for the State, and then are “served” and “represented”.  What this means, practically speaking, is that representation is nothing more than the difference between those who at any given moment are a nominal expression of the State’s ruling power—those who’s votes result in their candidate winning—and those who are not—those who’s candidates lose.  And this is why, inevitably, in all governments, without exception, in all places and at all times, the evolution of the State reveals the exponential rise of government power and the exponential decline of the power of the individual.

A common counterargument to this is to claim that since the vote is driving the polices of the State (at least in theory), then power must thus truly be a derivative of the will of the People.  But, remember that “People” is a collective ideal, and has nothing to do with any individual whatsoever; it is utterly opposed to the individual at the very root level of metaphysical definition. It is, as I have said, nothing more than an expression of the State, itself.  So, the “will of the People” can extend no further than how the “People” is defined, according only to the State, because the State is by its nature, purpose, and definition an authoritative enterprise, period. Full stop. Further, thePeople”, as opposed to the “Persons”, implies collective unity, where the sum of all individuals becomes a thing itself…and even more, becomes that metaphysical singularity which the State exists to “serve”.  The State cannot serve the individual qua the individual.  For the individual is, alone, a natural epistemological, ethical, and political singularity, opposed to the singularity of the Collective (e.g. the “People”), and thus cannot be controlled by the force of Authoritative power, because the individual, himself, is the root of his own existence by his primary and absolute ability to exist in the first place; and being the root, must manifest his existence by his OWN power—his will—and not the power of that which is outside of him.  So the State does not collectivize the individual out of mere convenience’s sake, but because the coercive nature of Authority is entirely incompatible with the individual in every way possible, all the way down to the root of existence itself.  And so by defining man as “People”, the individual is supplanted by the group, the group not only thus to merely possess additional existential properties from that of the “simple” individual, but possessing an entirely new and utterly distinct metaphysical definition altogether, which inexorably eradicates the individual by that metaphysical distinction.  The individual is no longer existentially valid when compared to the collective.  “The People” then becomes the real political unit which the State “represents” and “serves”.

Of course, before the “People” can be “served”, they must be practically defined.  This definition must be bereft of any individualist contribution.  Individuals are not recognized as legitimately existant by the Authority because they possess their own will, which Power cannot recognize, being incompatible with will, as will is rooted in choice and thus reasoning, whilst power is rooted in violence and thus madness.  So the “People” are a metaphysical collective created by the State, which is by nature and necessity devoid of individuality.  Then, for the purposes of political expediency on the part of the ruling classes, the “People” is capriciously (and hypocritically) segmented into abstract categories like “race”, or “economic class”, or “social class”, or “religion”, or “culture”, or “native status”, or “patriotism”, or  “disadvantage”, or some combination thereof, etc. etc. from which “issues” to be voted upon can be harvested and which thus are duly and dutifully accepted and employed by the various political constituencies as an expression of “self government”. As if.

This is all fallacy, of course, because when we are operating within the context of power at the hands of a ruling political elite which manifests its will via the absolute legal (not moral) right to compel behavior by force (the Law), then any and all political issues and any and all acts of political participation by the “People” must necessarily serve the State, period. The political interplay between the Governement and the Governed is nothing more than an ouroboros of State Power, wherein the State devours itself in the form of the “People” (the collective Ideal which is fundamentally incarnate in the State) in order to feed and grow itself.  And this contradiction inevitably leads to its calamitous downfall—it is the proverbial snake swallowing its own tail, and thus it simultaneously starves and gorges itself to death until it finally collapses, taking whole bloody swaths of humanity with it back to the fiery pit of human avarice, hubris, madness, and self-loathing from which it springs.

Now, a little more about voting.

The option of A or B (or C or D or E, etc.) as seen in the political act of voting, is an invalid choice.  True choice is never really between A or B, but in actuality is this:  between A or NOT A, and B or NOT B.  I can have one or the other, or neither.  Having neither must be an option for a truly free person.  But notice how “neither” is conspicuously absent from the voting process when the State is officiating.  This is because “neither” is in fact a rejection of the State. But the State, being Authority, which is Force, which is violence, cannot recognize such an option as “NOT itself”, and thus cannot recognize the individual’s true choice and thus never, ever allows “neither” to be an option.  For even those who do not vote at all vote, and by that I mean that they will be subject to its results, whether they like it or not.  The choice not to vote leaves those who do not vote under the thumb of the elected rulers every bit as much as those who do.  And thus their choice not to vote, like voting itself, is not really a choice at all.  You see, once the individual has been metaphysically redefined by the State according to the ephemeral and furiously destructive principles of collectivism, voting becomes an entirely State-run, State-serving, State-centerened, State-expanding exercise, period.

 

The Absolute Ethics of Violence

The nature of groups organized according to collectivist metaphysical principles (the individual as a function of group identity, not the other way around) is to conquer. When one collective conquers another, we are simply witnessing a natural process. For example, when Europeans conquered the tribal peoples of America, they were simply pursuing the logical course of their metaphysics. And today, when “ethnic minorities” of the Americas are quickly reconquering the land using collectivist metaphysics expressed specifically through Marxist politics to wrestle control of the state away from the “whites”, they are simply pursuing the logical course of their metaphysics. Which are, except for mere labels, completely identical. So what we have is a lateral move. We have the evolution of collectivist metaphysical principles, destructive and irrational as they are, as they express themselves via the ebb and flow of violent oppression over the whole of the earth while it ceaselessly runs red with blood

To cry injustice at any of this by anyone except the individualist is dishonest equivocation. That is, it is merely to assert that one collective somehow holds the moral high ground over another in a given circumstance. This is of course entirely irrational because once the individual, by way of collectivist metaphysics, has been subordinated—to be eventually sacrificed one way or another—to the collectivist Ideal (the Tribe, the Nation, the Church, the People, the Common Good, the Race, the Worker’s Utopia, etc. etc.) at the hands of the ruling class (the King, the Leader, the State, the Government, the Priest), etc.) then the only ethical plumbline is violence. Since collectivist Ideals are naturally and necessarily absolute, ethereal, and transcendent, and individuals are naturally and necessarily outside of the Ideal and therefore cannot from this existential frame of reference reason themselves into choosing their own obedience and sacrifice (choice and reason being fundamentally incompatible with obedience and sacrifice, by definition and principle), then it becomes necessary to use violence and violence alone to subordinate all things (and propaganda and lies, deception and artifice qualify as violence, since they are intended to subvert the individual qua the individual and lead him to accept his own denial). The utter ruin of everything becomes the practical manifestation of the Ideal, and thus we shouldn’t be surprised when collectivist metaphysics bring abject and object destruction to those “outsiders” (other collectives) who are not able to exert ethical superiority over the conquering collective. That is, are not capable of weilding superior violence. What is surprising is when those collectives who are conquered cry foul, scream racism, and shout injustice as if equivocation and throwing temper tantrums is anything but meaningless noise. They should know that according to their own accepted and asserted metaphysics “might makes right”.

Further, if they do know this and cry foul anyway, they are liars. And if they don’t know this and cry foul anyway, they are fools.

How the Law Promotes Crime (Part Two)

The law, by making right and wrong a function of obedience, thus nullifying morality by nullifying choice, does not provide any fundamentally rational incentive for the individual to avoid the behavior the law forbids under threat of punishment via the state. The law tacitly proclaims the individual irrelevant. Even more than irrelevant. Counter productive; an aberration; anathema; a mistake; unnatural. The individual, you see, is self-aware, which means that he thinks for himself, and has an absolute frame of reference from himself (singular) that demands that he exist and act to and for himself. This is of course not what the state wants; it is not reflective of what the state needs and what the state is. The state, by its nature, demands that all individuals view reality from the perspective of the state, and act to and from and for ITSELF. Because the state is Authority. It is the incarnation of the collective ideal to which all men are then bound. The collective ideal is the reality which necessitates the Authority of the state…to compel individuals out of their individuality and into the collective.

But the individual of course cannot do this…for he only observes reality from a single existential position: himself. By his nature and because of that nature the individual chooses. He must chooose. He must will.

Because knowledge (thought) is rooted in distinctions between truth and lie, and good and evil, knowledge is the practical working out of these distinctions. And the practical working out of these distinctions implies choice. But the law sees choice as anathema…as completely unnatural. The law is force, and force has nothing to do with choice. Man cannot choose to obey because obedience implies force, and force makes choice irrelevant.

Absent choice—absent will—man has no frame of reference for himself. A man whose choice is considered illegitmate must also consider his existence illegitimate. For absent choice the distinction between right and wrong and true and false and good and evil are irrelevant to him, and thus any knowledge, even that of his own SELF, is entirely meaningless. And this, taken to its logical intellectual conclusion, means that no one actually exists to obey the law in the first place. As soon as the law becomes the ethical standard the individual ceases to exist. He cannot obey because he isn’t real. His very nature is anthethical to reality as defined and accepted by the state. And thus the state’s law delegitimizes man at the level of his root existence. And because he has been delegitimized, he cannot be truly, rationally, incentivized to obey.

The state will claim that the law safeguards the best interests of the individual (sometimes by explicitly collectivizing him, a la Marxist totalitarianism). But this is impossible because it cannot recognize him. And the individual, I submit, understands this fact in his base instinct, and therefore the market for crime goes up because the law provides no meaningful reason to obey it. All it can offer as a disincentive is punishment, but this inevitably fails because for man to be perpetually under law he is, implicitly, already punished, and perpetually so…for existing. And so if the desire or reward for committing a crime outweighs the chances of getting caught or the penalty, then crime, by the very ethics which underwrite the law, is going to be worth it. Crime thus has implicit value. And this, dear readers, is why there is a market for crime.

Further, and even more troubling, is that a given individual may view the commission of a crime—the disobeying of the law—as an expression of his truth…of his individuality. And thus he may feel empowered and even free by his crime. Of course certain acts defined by law as criminal can certainly also be immoral—as in the case of theft or murder, for example—but the criminal, should he intuit in his soul nothing more than that the law renders his individuality meaningless, will not apprehend this. He may engage in crime as a sort of means of self-expression, not understanding that just because an act is illegal does not mean that it is not also actually immoral.

Now, for those of us who do understand that violations of other individuals are immoral, the law at root has nothing to do with why we do not commit such acts. We do not commit them because they are illegal but because they are immoral. We reject them upon the truth of their immorality in spite of the law, understanding that the law has nothing to do with evil or good, but only with power. I submit that if someone refrains from murder simply because he does not want to be punished then he has committed murder already in his heart…because he has conceded the law’s false morality and rejected the value of the individual. For there is nothing truly immoral under law because the law does not recognize morality’s one true and rational standard:

You, and me.

Ideals, Government, and a Perpetual State of War

I subimit that the presence of government presumes a state of war, either explicit or implicit.  The implicit state of war presumed by government is naturally the least obvious and the least intuitive.  Government, by its very foundational philosophical premises, cannot in any rationally consistent way limit its authority to force all which exists outside of it to be absolutely subordinate to the collective Ideal which it specifically and singularly exists to enforce. (There is no such thing as a government which does not assume that man is a collective AT HIS METAPHYSICAL ROOT.) Incidentally, “absolute subordination” is a redundancy.  There is no such thing as “limited subordination”.  To own a part of another is to own all of him, because man is metaphysically ONE, not a collection of parts.  His consciousness is singular; his existential frame of reference singular, and therefore him SELF, the very thing which makes any aspect of reason or reality relevant and meaningful, is likewise entirely singular.  Extrapolating logically, then, we can see that absolute subordination is really absolute sacrifice.  And sacrifice means death.  To attempt to own and control what is ONE, of itself and to itself, is to murder it.

Since the collective Ideal is in reality purely an abstraction, it, itself, can have no empirical, material maifestation.  This abstract nature makes the Ideal infinite, for abstractions have no boundaries which the Observer, man, can perceive.  In other words, the collective—the People, the Nation, the Culture, the Workers, the Poor, the Marginalized, even the Laws of Nature/Physics which GOVERN all things etc., etc.—exists purely in the minds of men.  It’s not a thing.  However, you will notice that collectivists, and apologists for the efficacy of government of all stripes, either explicitly or implicitly deny this.  Underlying all their arguments is this premise:  The Ideal has both transcendence (has an existence that cannot be directly observed because it is “beyond man”, so to speak), AND it has legitimate, completely objective, practical actuality, which is to say that it can be manifest in the material universe, which is to claim that it IS, itself, material.  That which can be synthesized with the material must possess an inherent property of materiality…or at the very least the essences of the Ideal and material reality are not mutually exclusive, which means, for all practical purposes the same thing.  So what they are saying is that the Ideal is and is not something which can be materially apprehended.  This is pure doublespeak…but as the underlying arguments are at root entirely contradictory, its the best that can be done.  Unfortunately, the best that can be done, rationally speaking, when tried in reality, makes for hell on earth.

So the Ideal, you see, is not merely an IDEA.  It is an actual, but INFINITE, thing, which is beyond the RATIONAL capabilities and perception of any individual…well, any individual who has not received special enlightenment from the great beyond, so to speak.  And this is the root contradiction which demands war.  The Authority cannot rationalize THE COLLECTIVE IDEAL to you or me because reason is a function of man, and therefore is utterly insufficient to discern truth, which belongs WHOLLY to the transcendent Ideal. Reason is of man; but Truth is of the Ideal.  And just like that, Truth becomes something which is no longer up for debate.  It is what it is, and any questions from men are merely proof that by his very nature man is incapable of understanding. Reason is of man, and therefore debates, questions, objections, discussion, suspicion, doubt are all irrelevant and forbidden. Truth lay ONLY in the absolute and absolutely perfect and infinite Ideal, removed from man’s cognitive and perceptual powers.

Of course it’s really the other way around…man is the arbiter of truth.  Specifically, reason (rational/conceptual consistency), a root property of man, is the plumb line.  But an ideologue cannot be debated by definition.  You obey an ideaologue or you die.  And since government is an Ideal, so very many people die.  The Holocaust was a government program, friends.  And it could only have EVER been a government program.  And the contradiction of an “EFFICACIOUS transcendent Ideal” is precisely why.

The ACTUAL subjectivity of ideals is not, by definition, tethered to the rational/objective world, and therefore the Collective Ideal always morphs into a sort of all-powerful, inexplicable, causal, and determinative force.  Its inability to be falsified by its very absolute, reasonless nature means that it becomes a sort of “infinite Truth”—truth which serves as its own reference (a logical fallacy)—which can never be disproven because it is beyond question…because it is beyond man.  No matter how high the bodies stack up, there is no truth but THE Truth, and therefore nothing changes until everyone is either dead or there is no more infrastructure left to transmit the power of the authority (government) to the masses.  Usually it’s a combination of both—dead bodies and impotent authority.

The infinite and transcendent nature of the Ideal means that it can literally take on whatever definition(s) the Authority chooses, up to and including blatant contradiction.  If the Authority says that there are five lights, then there are five lights.  The fact that you SEE four is irrelevant.  The truth is not up to you.  It’s outside of you.  The Authority…those men specifically enlightened (somehow) by the transcendent Ideal TELL you what you see, they don’t ask.

The Truth is OF the Ideal, and by extension its Authority (governement).  But the “outside” material world, especially the individual, must be subdued and sacrificed because this “Infinite Truth” isn’t actually infinite as long as there is an “outside” of it.  But by the same token there is no such thing as an “outside of” the Ideal precisely BECAUSE it is infinite. Of course this contradiction never causes governments to reconsider their assumptions, but instead becomes just the excuse needed to either openly or tacitly exert totalitarian control over everything and everyone.  The contradiction is not reconciled by better ideas, but “reconciled” by destroying all that government deems as an imposter to Truth…which is anything “outside” of it.  Which is everything NOT it.  My existence, and yours, you see, is illegitimate. Your very consciousness is a lie.  The lie which necessarily and unforgivably offends the Truth that is the Ideal.  The only solution to the affront of your individual existence and your awareness of your singular self is death, ultimately.  The goal then, of every enforcer of the Ideal—of every government—its to manifest its “legitimate” and “Infinite Truth” upon all, INFINITLY (absolutely…totally…totalitarianism).  Which can only happen when all the liars—all who by nature utter the pronoun “I”—are dead.  Individual consciousness is an aberration; an illusion; an alternate reality which is really a non-reality.  The Ideal will wake up; and the You of your consciousness will fade like a vague dream come morning.  At least that’s the plan.  Hint:  It never really happens.  But not for lack of trying, as is evidenced by SO MUCH WAR.

Which finally brings me to the initital point of this article.  ALL governements represent collectives. It doesn’t really matter the specific pedigree—racial, national, religious, cultural, economic, etc.. All collectives are Ideals.  All Ideals are absolute and transcendent because all Ideals are abstract.  All Ideals then are incompatible with anything outside of them, and by extension anything outside of the Authority (government),which exists to enforce the right of the Ideal to subdue all things as illegitimate, untrue, and irrelevant according to the infinity of ITS Truth.  No Ideal then can accept the right of anything outside itself—which means outside of the Authority—to EXIST.  Compromise then, if seen at all, is ALWAYS a feint; always a means to an end, and the end is ITSELF.  All governments then, being THE Authority of THE Ideal, have only one objective when all is said and done:

World domination.

Government, then, implies absolute control, and this implies war, whether overtly or through the ideological reprogramming of the “unenlightened masses”.  Whether or not world domination can ever be practically achieved by a given government is a separate issue.  The root philosophy points inevitably to total control.  Total rule.  Period.  All Ideals are infinite; and all Ideals then will infinitely seek to destroy whatever they deem not of themselves. And they will do this through the power of government, because government is the REAL Ideal. It’s what actually has the visceral power to destroy. Government is not a figment. It’s real. and so are its guns.

Finally, keep in mind that this article is not dealing with the morality of GOVERNORS, per se, but merely government’s philosophical premises and the natural, inevitable conclusions. The goal of my work here is to merely enlighten as to the natural consequences of ideas through a rational and academic explication of premises and conclusions, not to condemn rulers as evil men. Most rulers are just people, like you and I. They truly desire freedom. My job is to simply explain why freedom and government are not compatible.

Authority, by Assuming Man Can Obey, Destroys Him: the State as an Example

One of the worst feelings in the world is the dread you feel in the pit of your stomach when you hear about some new political candidate who thinks  the State is the righteous track to some ethereal and impossible utopia.

Immediately the anxious waves of “what ifs” crowd my brain. ‘Oh my god,’ I think. ‘The hellscape we can expect if THAT person gets elected.’ And on I go, understanding all too well how my literal life could be in the hands of a person who holds objectively false ideas and philosophical premises, the error of which guarantees that I will in some measure, always more, never less, be sacrificed to those ideas. And it really doesn’t matter the political affiliation, though I understand that some candidates hold ideas more ostensibly rational than others.

Why doesn’t it matter?

Because merely the belief that ruling other human beings is a rational and noble enterprise to be pursued is proof that the ideas which they would like to lay upon their fellow man, when applied, always increase both dependency and misery, and death.

In fact, come to think of it, it’s pretty much a daily occurrence where some number of the governed die at the hands of government policy/action, be it war, or law enforcenent, or willful negligence such as we see in the arenas of immigration, foreign policy, healthcare or other social services; political propagand…heck, abortion funding alone could fill a thousand cemeteries.

Death, you see, is a corollary to rule. It simply must be. In fact, we all at least tacitly accept this as a necessary and perfunctory function of the State–to dole out death in the interest of social cohesion. After all, what is the practical root of the rule of law? To force compliance to the collective moral standard….choice is irrelevant. Authority commands, it does not ask. And to force the life of man is to presume to own it. That is, man’s life is not really his own. This we understand, all of us, on some level.

To sacrifice men to a specific external moral standard (the Law) and ultimately to a given collectivist ideology (all governments are metaphysically collectivist by nature) is what WE demand of government…lest we are tempted to ignore the log in our own eyes, so to speak. To rule is to force. And to force is to kill, fundamentally. So killing is always a necessary and unavoidable part of ruling. If the government is not killing (under the auspices of the Law, we hope, but sometimes not), then we understand it’s not doing its job. Individuals are by definition self-willed. Otherwise they aren’t individuals, they are just things. Their obedience then must always be compelled, because WILLFUL compliance is choice, not obedience.

But can’t we choose to obey?

There is no such thing as freely choosing to obey. Choice is simply not obedience, period. I understand that this is unfortunately not intuitive in a culture that is driven ultimately by fear of punishment mixed with the political artifices of “rights”, and not the wisdom of true morality. I know we, particularly as Americans, love to think of ourselves as self-governing, and therefore willfully, autonomously obeying our authorities, but the fact is that a greater oxymoron than “self-governing” does not exist. To govern self BY self is a contradiction in terms. You are either convinced by reason to freely act in a certain way or you are compelled by threats of punishment to act in a certain way. One is choice and the other is obedience. And government can only recognize the latter.

Choice acts utterly in service to the Self; obedience disregards Self and concedes an outside moral and epistemological standard, like the Law. Since individuals cannot BY the Self disregard the Self…cannot BY the Self truncate or limit or end the Self, because the Self is absolute (I’m speaking metaphysically here–foundationally, not figuratively as in “self-control”, or “self-discipline”), then the Self must on some level accept death in the service of Its obligation to obey the Law; which really means to obey the State. And if you think that death does not manifest literally and frequently, as a function of man being ruled, then you are either asleep, incapacitated, or mad. The government must kill men in order to rule them, because men–and this is the real kicker–CANNOT REALLY obey, and I mean literally, at any level. Obedience is an abstract idea. It does not exist empirically.

And yes, all obedience of which you are thinking right now in objection to my claim I promise you is entirely figurative.

Men are entirely moved by their own will, you see, as conscious, self-aware moral agents. Since their actions are FROM themselves, absolutely, then they can only be ultimately TO themselves, absolutely. Every action is by the Self and thus is in service to the Self. And this makes literal self-sacrifice impossible because one cannot by his Self destroy his Self. And since obedience is at root the sacrifice of the Self to authority–the limiting or ending of the Self–it contradicts man at the level of his root nature.

The point of the State, though, is to compel obedience. But since man cannot ever truly obey, calls for obedience are really calls for death. Therefore, practical, normal, daily application of government ends up manifesting a matter of working out which men will die at any given moment in order to maintain and maximize State rule without eliminating all men and thus contradicting governement by leaving the State with no one to govern. That is, government cannot sacrifice all men because then it doesn’t RULE anyone. And a government which doesn’t rule isn’t government (though, the death of all men is the inexorable march, which Government at root cannot halt because death is a LAW unto itself in this paradigm; so it either destroys everyone eventually or some pointless revolution where death is resisted with more death happens and resets the whole process ala the Matrix). But it cannot destroy NO men because to rule men necessarily means to kill them, since ruling is compelling obedience and man, being utterly self-willed, is incapable of obedience in any way that can satisfy the Law, which is THE collectivist moral standard, and exists wholly outside of man, which is why he must ultimately be forced to it. Since the Law is wholly moral, man, then, is wholly immoral. Thus, they are incompatible, and the result is that man must die. Therefore, the whole of government is really the destruction of man, which manifests itself usually in a drawn out process where the inevitability and necessity of the death of all mankind is mitigated by various contradictory policies about “rights” and “freedom” and “elections” and “representation” implemented in the ironical interest of keeping government from self-destructing due to the inherent irrationality of its root ideological premises. But make no mistake, a government which is killing is a government which is doing its job. It’s simply an unfortunate fact of the underlying philosophical principles.

Please understand that this is not a blame game; I’m not pointing fingers at “bad guys”. I’m not calling for any action beyond the acceptance of the simple, de facto rational processes to which thinking creatures are obliged. I have no interest in offering “practical” solutions, quite frankly. I have no ambition to solve the problems bad ideas cause in societies en masse. It’s not my bag. I wouldn’t even know where to begin. Plus, I’m way too cynical. Reason is the beginning and end of what motivates me. My only point is that ideological and philosophical root premises WILL see themselves through to their logical conclusions. Death and rule are corollaries. This is simply the objective case, period; illustration of this truth is the only objective to which I am dedicated.

The Difference Between Representative Government and Autocracy is Experiental, not Fundamental

The difference between an autocracy and a representative democracy is like the difference between a slave master who lets you do nothing you want to do, and one who lets you do something or things you want to do.

So, which one is better?

Hmm…

The answer may not be so obvious as you might think. We’d want to say the latter, but is it really? Well, yes and no.

Of course being allowed to do some things which please you is technically, and even practically, tangibly, and viscerally preferable to being allowed to do nothing which pleases you. But the point on which I want to focus is that whatever it is you do, when you’re doing it because someone else is letting you do it, you are of course acting entirely under the auspices of someone else’s authority to command you to act. You fundamentally act as a function of the will of another. Period. When you are governed (or ruled…the difference is semantic, not fundamental) all you do is in essence at the pleasure of someone else. And the hard, unpleasant truth of this then is of course that you aren’t really doing what you want to do, but what they want to do, as your behavior is ipso facto a necessary extension of their Authority, which is inexorably corollary to their will. And this means that you’re behavior is fundamentally an expression of them, not you.

Ouch.

Think about it. It’s perhaps not immediately accessible, but it’s a point worth grasping.

Now, to the individual, an agent of himself, who by nature expresses himself according to his own will, this is practical death.  It is the rejection of the Self (e.g. You qua You), which means the metaphysical erasure of the individual human being. And this results in an inevitable social psychosis, where the sacrifice of the individual to the State, whether overt or tacit, via the ostensible morality of social justice (common good, necessarily subjectively defined), results in the fundamental inability of individual denizens to see themselves as the natural, rational root and reference of what is both true and good. This is brought about by the perfunctory collectivization of the individual which happens when the individual is governed along with a number of others (that is, ANY State; ANY government); and it’s worth pointing out that this collectivization is fundamentally the subordination of the rational and the objective (the individual) to the fundamentally irrational and the subjective (the collective–the Nation, the Common Good, the Workers, the Volk, the Zeitgeist, the Ideal, etc.). In tandem with collectivization is the ipso facto moving of the moral (or ethical–we can interchange them here) standard away from the Individual to the Law (and they are mutually exclusive). One’s moral obligation becomes obedience to the Law rather than the choice to act in service to the sanctity of the Individual (obedience precludes choice by definition). Consequence for moral violation becomes punishment (an irrational consequence) by the State rather than the Self-defense of free people (a rational consequence).

In such a context individuals will see themselves as decidedly indistinct and ultimately superfluous products of intangible abstractions, like as I said the Nation, or the People, or even–and this may surprise you– the Laws of Nature, which have no practical, tangible, empirical essence, or any relevance distinct from those objects they are said to govern (control; which means create, though this fact is never admitted), or the Divine Will…it could be just about anything really, because these are merely semantic variations of the root collectivist metaphysical premise which perpetually and inexorably defines and rules the subconscious mind of a governed (ruled) people. Once people accept that they are not fundamerally of themselves and do not fundamentally exist to themselves, they, under the artifice of “freedom” in, say, a representative democracy, will naturally gravitate towards whatever collectivist flavor they happen to find appealing. And this suits the ruling classes just fine, whether they know it consciously or not, because for whatever else it might mean, it necessitates that the people never question the foundational premise of all governed peoples: they have no root Self, and therefore their existence is only possible via the control of some outside authoritative force. And what’s more obviously authoritative  than Government? Government, we are led to understand, is the natural social and political effect of the infinite determining Cause…be it God or be it Nature, etc. etc.. And now you know why there are so depressingly and embarrassingly few sociopolitical Voluntarists (“anarchists” you might say, though I despise that label). Because collectivism has so many shiny and fetching and complex and colorful varieties, and individualism only has, well…you. Lol.

Once the collectivist metaphysical premise has been conceded (and entirely synthesized) people wake up every day willingly accepting that life is in every way and in every context the inexorable march of Death…of the inevitable nullification and eradication of their minds and independent persons. Which they are told are illusions, but don’t really feel like it; and this is why Death is so terrifying and why people never talk about it. It just is and must be, we are told, like the State, and so the terror and emotional anguish that its felt contradiction wreaks are perfunctory aspects of its “truth”.  So the thinking goes: why compound this with debates which challenge assumptions? Why compound anguish with uncertainty? And this is another reason why there are so very few Voluntarists. They must reject the assumptions undergirding…well, everything. Of Being itself. To get there is a hard and naturally lonely road, filled with those of all ideological pedigrees who will hate you and wish you’d just shut up, and those who claim fealty to ancient insufficient philosophies who will call you everything from a fool to a commie to a pantheist to a peddler of solipsism. And who really wants to walk that road? Not. Many.

At any rate, what happens as a consequence of this broad social Stockholm Syndrome (to the collectivist metaphysical primary) is a boiling and fetid cauldron of collective mendacity, idolatry, psychopathy, narcissism, suspicion, ignorance, hate, fear, and violence, which necessitates from the ruling classes ever increasing control and deception. But I must add that I do not fault the ruling classes directly for this; for they, too, are human, and have been suckled on the Ideal by which they govern. I do not hate them, and I do not loathe them, and I do not ascribe to them  any necessary overt evil intentions. For as they say ’round Buenos Aries, it takes two to tango. Remember, it was the Jewish people that demanded God give them a King. So, in some sense ironically, I admit that we are all in this together. Even the rulers are ruled by their ideas.