Tag Archives: collectivism

Lockdown Hell: Altruism Instantiated (Part TWO)

So, in the midst of the coronavirus pandemic, which one are you, “privileged” or “unprivileged”? Are you the sacrificed-to or the sacrificed?

Like I sad in part one of this article series, the answer when examined in the meta is: both and neither, meaning that at any give time, depending on the whims of the ruling class and on general political expediency, you could be the perfidious, mendacious, exploitative, oppressive, naturally and institutionally privileged one, who became privileged off the backs of the unprivileged which you exploit, and this according to your nature (you could never have chosen to be anything other than the oppressive monster you were born to be), and thus your property and your body shall be processed and commodified and sent as spoils to the “unprivileged” in the name of “social justice”; or you could be be the innocent victim, whose misfortune to have been born a certain way and into a specific collective identity determines that you shall ever be the unprivileged prey of the rapacious and dead-eyed privileged class. But never fear, the State shall swoop in on your behalf with its bristling guns, anxious bombs, and itchy trigger fingers to seized the collars of the petulant privileged, flip them upside down and empty their pockets straight into your gaping mouths.

But in the specific context of the coronavirus, the answer as to who is “privileged” and who is “unprivileged” is simple: If you are not in the at-risk group (elderly and/or with a comorbidity) then you are “privileged”. If you are, then you are “unprivileged”.

Notice the altruistic mantra of those vacant souls who defend the lockdown as necessary and justifiable—we can’t allow people to put other people at risk. Just because YOU may not suffer any significant effects of the coronavirus, doesn’t mean that we can allow you to infect those who might. This is markedly different from what we were first told, which was that this was an extremely deadly and dangerous virus that does not discriminate between men, women, or children, and we were regaled endlessly in the earlier days of the lockdown with horror stories of all manner of young and middle-aged people who were suddenly finding their birth date no hedge against the tiny, invisible enemy. Yet now the REAL data is in, and has managed to circumvent the editors of the Department of Propaganda and Psy-Ops, otherwise known as the mainstream media, and the findings of rational, objective, non-partisan experts are proving this pandemic to be nothing more than a relatively harmless influenza-like illness with mortality rates on par or even lower than that of the flu, and which not only DOES INDEED discriminate between the elderly and the young, but discriminates so severely that virtually no one under the age of 21 will even notice that they have it should they catch it, and anyone under 65 will almost certainly recover fully, with symptoms more likely to be mild than not. In the face of REAL facts and REAl data, which reveal that there is simply nothing to panic about, let alone worth destroying the economy and the lives of millions along with it through the seizure of all manner of life and property by the executives of the states who think that the best thing for them to do in service to public health is to channel Adolph Hitler and Joseph Stalin, the narrative has shifted from “we are all in this together, because we are all at risk”, to “we cannot allow YOU to put at risk those who are not so privileged as you to be young and healthy”. In other words, we have gone from “we all benefit from the lockdown” to the idea that the “privileged” must be rendered  ‘unprivileged’ so that we can all be equal and social justice satisfied. And since the State, being purely an agent of violence, coercion, and thus destruction, and is completely incapable by nature of fundamentally doing anything FOR man but only TO him, the only way to achieve equality is for the State to wreck life to the point where it is miserable for EVERYONE (except the ruling class, of course) EQUALLY, regardless of one’s choices or one’s particular natural circumstance.

In summary, as it pertains to the faux exigency in which we find ourselves, the socialist altruistic platitude has gone from “We are all in this together,” to “You must be sacrificed for the common good.”

END part TWO


Lockdown Hell: Altruism Instantiated (Part ONE)

One of the many interesting aspects of the unprecedented and disturbingly open, unabashed, and undisguised unconstitutionality being foisted upon the American public during the fabricated coronavirus crisis, is the novel iteration of the western sociopolitical zeitgeist, altruism. Altruism, in a nutshell, in its sociopolitical context, is the State-forced sacrifice of those deemed “privileged” to those who are deemed “under…or un-privileged”. This of course contradicts the very notion of “privilege” in that it by definition makes the “unprivileged” the greatest beneficiaries of the State’s coercive power, and the “privileged” the greatest victims…which renders the categories quite ironic, in that they are, in actuality, opposite. The ‘unprivileged” are significantly luckier than their privileged counterparts. But don’t strain your mind or credulity by attempting to square that circle. It cannot be done. The ethics of altruism are based on collectivist and determinist metaphysics which are by nature utterly irrational, and therefore in actuality inscrutable, which is why under the authority of the government agents of altruism you are not called to understand anything they say, but to simply obey. They are the enlightened philosopher kings, you are the unwashed barbarian masses. Comply or die. That’s the sum and substance of your usefulness to them and the total value of your existence, period.

When interpreting the categories of “privileged” and “unprivileged” according to our State overlords, we must understand that these, again, are ideas which are rooted in the inscrutable metaphysics of determinist collectivism, and consequently are interpreted according to mystical and thus fundamentally obscure notions, yet paradoxically they are quite  hyper-specific when physically dictated. At any rate, the general description is that being “privileged” or “underprivileged” has absolutely nothing to do with the “why” but only the “what” of human existence. In other words, WHY someone is categorized as “privileged” or “unprivileged” is simply “because they are”.  And by this I mean that it has nothing at all to do with the volitional choices and subsequent actions of the individuals so classified, or those related to the individuals so classified, such as parents or friends, with whom the “privileged” or “unprivileged” individuals may have been in some manner meaningfully related and thus so influenced. It has everything to do with one’s root existential state. That is, if you are “unprivileged” it is because you were born that way, and vice versa. “Privileged” and “unprivileged” is a product of your nature. That’s it. Thus, there isn’t anything you can do to manifest or could have done to prevent or ensure this natural condition. This is precisely why the State must implement equality and equity by force (legalized violence), and cannot rely upon citizens to work out their differences by their own choices and actions. No action or choice can change one’s very nature, for all actions and choices are a product of that nature, and thus all actions necessarily affirm and reinforce one’s “privileged” or “unprivileged” status. At the same time, ironically, or perhaps contradictorily, there is a sense of absolutist ethics which are secondary to the ethical primary of altruism, and these ethics are known as “social justice”, which is imbued and implied by one’s existential status as either “privileged” or “unprivileged”. The “unprivileged” are victims of some great and terrible injustice which though could not have been avoided as it is a function of their nature and not of any volitional action or consequence on the part of themselves or others nevertheless entitles them to ALL the legal benefits the State has the violent power to grant them in the interest of “social justice”, which again is the notion of existential and universal equality, which of course can never be achieved because the distinction between “privileged” and “unprivileged” is ALREADY, a-priori, itself existential and universal. Now, concordantly, the “privileged” are the evil perpetrators of all the injustice to which the “unprivileged” are so tragically subjected, and thus must be “held-accountable” and forced at State-gunpoint to “pay their fair share” in the interests of universal equality, despite the fact that there is no choice nor action which could have prevented the “privileged” from exploiting those who are “unprivileged”, or which could have prevented the “unprivileged” from actually becoming “unprivileged”, or themselves from becoming “privileged” in the first place…because, again, both groups are simply born that way.

And here again we see the inscrutable nature of collectivist metaphysics roaring to the forefront today with predictably disastrous consequences…those disastrous consequences being the complete undermining of the American Republic and the plenary and indefinite suspension of constitutional law, not to mention the irreversible and alarmingly substantial diminishing of the economy and faith in the nation on the whole in service to the “protection” of the public from the latest contrived boogeyman, but this one a phantom, which is supposed to be even more scary, called coronavirus. Once again do not try to apprehend the reasons, do not try to interpret or discern the meaning behind the actions of your government overlords, for it is not yours to know, because it is not you who has been given the “grace to perceive”. For that is reserved for those who have been called to rule. For you, on the other hand, it is forever a cloud of steam in your fist. The metaphysics of collectivism and the concordant ethics of altruism require only your submission. The “unprivileged” are required only to receive, the “privileged”, to sacrifice.

But which one are you?

Now that is a very interesting question. And the answer is predictably enigmatic, as I’m sure you understand: it depends. In the meta, you are both and neither…it is subjective, it is fluid. In context however it is terrifyingly empirical, objective, and corporeal.  And as we are talking about the manufactured coronavirus crisis, here I can provide a much more specific answer. Which I will do in part two.

END part ONE

Why Government is Infallible: The Narcissism of the State

There is no such thing as a governmental solution to the “problems” of government. This is because government, according to the philosophical premises which underwrite it, cannot possibly have any actual problems in the first place.

The State is Authority, and Authority is Force. And the underwriting philosophy tells us that this force is how and why humanity is able to exist at all. It is the cure for humanity’s natural existential inadequacy—man’s “sin nature”, if you will. Man is the problem, government is the solution. Man, if allowed to exercise his unfettered and ungoverned individual will, must inexorably, by nature, devour his neighbor and eventually destroy himself due to his endemic and insatiable appetite for selfishness. Unless his behavior is fundamentally dictated by a supremely violent coercive Authority comprised of a small number of divinely enlightened and appointed philosopher kings, humanity shall be banished from reality, itself, never to be again.

Since the clairvoyance of those charged with saving humanity from itself cannot possibly be apprehended by the barbarian masses, nor can it ever truly be understood by those who are called to rule—because it transcends man’s utterly finite intellectual and rational capacity and therefore extends immeasurably beyond the inadequate confines of human language—there are no problems with the State as far as any human being is concerned. For even if the State somehow actually had a problem, not a one of us, neither the ruler or the ruled, could ultimately understand or articulate it. The terms by which the government is established emanate from a Supreme Being—God, or some other Ideal (The People; We the People; The Worker’s Utopia; Racial or Social Justice; The Master Race, etc.)—who calls rulers and enlightens them in spite of their natural human existential insufficiency. What the ruler knows, he just knows…somehow. What government is exactly at root and how it got there is not for him to say, and he couldn’t say it anyway because this knowledge, though residing in him is infinitely distinct from him qua him. The ruler, you see, occupies a strange and pradoxical existential position, as he is both God and man. He is perfect, because he is the State, and yet he is not perfect because the State exists in spite of him. But this contradiction never actually matters because as he is called to rule by God, and his position of Authority is absolute, he can never consider himself in error about anything. He may be determined to be in error by those who for some reason have more power than himself, but in that context he is merely another barbarian like you or me; if he is disciplined for error by those who have power over him punishment will be forced upon him like it is forced upon the rest of us. And if a ruler does somehow humble himself and admit some kind of mistake, he can never concede that he failed as a function of his judgement as a ruler, only as a function of his judgement as a human.


As the perfect knowledge and power given to those called to rule, and which serves as the philosophical underpinnings for this rule, is a direct function of the Supreme Being which is thus and therefore perfect, the State can never, ever possibly be in error about anything at all. In other words, the State is a direct function of God, however we wish to define Him or It, therefore the State can never be the problem…whatever problem happens to be in question. The problem must always be people. Humanity, apart from the perfect, transcendent, and all powerful Creator—because humanity is “fallen” and infinitely wicked and existentially in error—is the only reason anything ever goes wrong, anywhere, all the time. Period. Full stop.

Government, being an extension of God necessitated by the infinite evil of man’s life, is always right; inerrant; infallible. It can do no wrong; it is perfection qua perfection. And even if it wasn’t, neither you nor I could ever be in a position to tell the difference. We are the barbarian masses…the ignorant unwashed. Government supersedes us in existence, and transcends us in wisdom and goodness, which is why it is in the position of Lawgiver and Enforcer. It alone has been tasked to exist as the earthly incarnation of the Supreme Being (however that is defined). It alone has the right to determine what Ethics shall be established (outside of man) and to use legalized violence to compel the rest of humanity (within its geopolitical sphere of influence, which it is always seeking to expand) into “correct” thought and behavior.

In short, government is the perfect iteration of narcissism. It is narcissism institutionalized—narcisssim established as the bedrock of civilization. If you have ever asked yourself why our culture is becoming more and more narcissistic, with a sort of pathological devotion to imperious, irrational self-indulgence on a mass scale, even arrantly and proudly hedonistic, it is because the culture reflects the mannerisms, principles, and virtues of the State, not the other way around.

Government can never and will never fundamentally accept responsibility for any failure, or admit that it is even possible for it to commit fault or error, because its root existential purpose—to remediate humanity’s “original sin”—makes doing so a completely self-nullifying proposition. Government can no more represent a fundamental failure to any endeavor than a square can also be a circle, or a baby can also be a man. It simply has no frame of reference for its own failure (though occasionally to assuage or manipulate the “barbarian masses”  it might pay some mildly-convincing lip-service to its “mistakes”), because it exists for the sole purpose of atoning for the absolute existential inadequacy of man. In other words, in the same way that man, according to the collectivist metaphysics which underwrite all governemnts, is perfectly inadequate to his own existence—metaphysically, epistemologically, and ethically —government is the perfect solution. The Divine solution. As much as man is perfectly inadequate, government is perfectly adequate to satisfy the natural failure of man. It is the perfect solution to the to the root metaphysical problems of man because it is the only solution. It is the only option man has for the survival of the species, both in body and in spirit. Government is the Authority which must force man into proper and moral and efficacious existence, and so it cannot make a mistake because a mistake necessarily represents a contradiction to its very natural essence. In other words, because government is the only possible fundamental solution to the fundamental problems of the world caused fundamentally by the failure of man’s birth to prepare him for existence, any error the government might theoretically make could only be remediated by government anyway.

Man is the problem, government is the solution. And those two states of being are absolute and immutable. This is 99% of what you need to know.


Government is the fundamental solution to all the errors in the world because all errors in the world are a fundamental product of man’s existence, which is a failure in and of itself.  To be more specific, the natural failure of man is precisely his individual sense of his absolute Self, which categorically infects his mind, choices, and behavior. Man is naturally given to calling himself “I”, but the collectivist metaphysics of the State demand that the only way he can survive is if he is subordinated to the metaphysical primary of “we”—“We the People”; “We the Nation”; “We the Church”, “We the Race”; “We the Chosen”; “We the Oppressed”; “We the Non-White”; “We the Workers”. And ths is precisely what government does. It transfers ethics from morality, which is fundamentally individualistic, to legality, which is fundamentally collectivistic, and the uses legally sanctioned violence to force the individual to submit to the Collective Ideal which it represents as the Ideal’s functional and practical incarnation on earth. The individual shall not consider Government as distinct from God, you could say, because there is simply no way to metaphysically make any such distinction in the first place.

In summary, we should remember that like the narcissist, any mistakes the government makes are always and entirely the fault of others…of you and of me. Which is simply another way of saying that government doesn’t make mistakes. And this is why, in spite of all the reasoned arguments and objective evidence as to its catastrophical incompetence, government inexorably grows massive, assumes ever-increasing power, becomes more reckless, less tolerant of criiticism, more resistant to real change, more violent, more corrupt, more blind, more deaf, less sympathetic, heartless, incompetent,  bloodthirsty, and beastly.

And yet, it concordantly becomes that much more adored.


Collectivizing Virtue: The neo-Marxist scourge of political relativism

To qualify virtue is to collectivize it. Thus, it becomes not a virtue, but a prison for the individual; an evil; a tyranny; a siren song for the immutable socialist desire for the abject destruction of the Self. Qualified virtue is only virtuous when it conforms to collectivist identity politics. It has no meaning, in other words, beyond the imperious authority of those who determine the plenary worth of human beings according to group identity, which is about as callow and subjective a marker as can be devised. But no one has or will ever accuse the socialists of being ethically or politically imaginative: “White man, bad. Brown man, good.”—which has a “Me, Tarzan. You, Jane,” sort of ring to it—is pretty much the extent of things. And this is intentional. The more remedial your ethics and your politics, the easier it is to get people to murder for them.

An example of qualifying virtue is the Western neo-Marxist political trope of “social justice”. You see, to claim distinct versions of a broad, and I would argue, a priori, virtue like Justice is of course to divide it…to make it mutually exclusive of itself. There is no such thing as justice qua justice. It ceases to be foundational to human existence, itself, but merely a cursory function of polictics. For example, in today’s neo-Marxist politics of the left, justice isn’t really justice until after its been qualified according to one’s collective identity based primarily on race. Justice is a function of politics, you see, not the other way around. Justice is soley determined by those who claim the authority to decide who is virtuous and who is not according to skin color (and to a marginally lesser extent, their sexual orientation and their religion; their IQ, gender identity, and even in some cases their weight—“fat shaming” being a modern, neo-Marxist imprecation leveled against anyone who dares assert that being overweight is in general neither healthy nor attractive…which, it isn’t).

It is completely mendacious—entirely politically self-serving—to claim that there is a meaningful distinction between justice for the individual and social (collectivized) justice. Justice is an ethical premise, and thus is rooted in the individual, not in categories of individuals, In other words, it begins and ends with the individual—with the Self—and applies thus to groups only insofar as they are groups of individuals. To collectivize justice then is to cut out the individual entirely from its scope and influence and turn it into a political weapon. Trust me, when any white, cisgendered man who doesn’t have some kind of “in” with the politcal left (as a hedge against the “original sin” of his being born white and straight) hears the words “social justice” he knows he’s in trouble. He knows that it means the opposite of justice for him. It means that justice is nothing more than a scapegoating of his race and sexuality and a call for his destruction. This makes justice, as far as it can apply to him, an existential threat and totally evil. He knows that a justice which declares him existentially unjust because he happens to have been born white and straight is an entirely subjective version of the virtue and cannot possibly, under any circumstance, be actually just. “Justice” in the contextual, collectivized, and socialist sense is nothing more than another terrible and terrorizing political irony, like “equality” or “compassion” or “gun control”.  But don’t let yourself be fooled. This impostor of justice known as “social justice” serves no one, regardless of whatever arbitrary collective identity one happens to possess. It is merely another iteration of political propaganda meant to lure humanity into the clutches of an authoritarian ruling class. No one is safe. You can tell yourself all you want that the white man is finally getting his comeuppance, but it is a very tight race between all of us. The margin is razor thin. One single documented commission of wrongthink by the black man and soon he will find himself not so black after all. In other words, anyone who dares stray from the path set for them by their neo-Marxist overlords is white.

And thus we have the dirty little secret: it isn’t white people the neo-Marxists hate, its individuals. You, no matter what your color, orientation, or creed, are a threat to the ruling class on the left (and to some extent even the right…for they are both collectivists at their philosophical root). Because you think as a single, self-aware agent—as a natural, existential “I” and not a “we’—you must be utterly subordinated to the socialists who shall govern you.

Summary and conclusion:

Contextual justice, like “social justice”, is like contextual morality—a fundamental contradiction in terms. “Contextual justice” obligates the foundational ethical premise of Justice to a subjective standard outside itself. This contradicts justice because it means that Justice is no longer the reference for what is truly just. The reference for justice becomes the capricious political category of “group identity”, which strips individuality and thus individual will and action from the virtue of Justice entirely, and makes how one is or is not declared just merely a function of whatever group into which the politcal ruling authority has placed him. Justice then no longer serves the individual but the ruling class—who in turn serve only themselves by appealing to some absolute, yet abstract, transcendent, and ethereal Collective Ideal of which they represent the earthly incarnation. The ruling authority decides who has existential value and requisitely metes out “justice” simply on the basis of what color someone happens to be, or how much money they make, or what sexual partners they prefer, or what religion they are, and so on.

To qualify virtue, like “Justice”, is to pit it against itself, and this necessarily enslaves man, the individual, to the subjective, contextual, collectivist reference by which virtue is now to be measured. Man no longer has a natural birthright to justice but instead finds himself enslaved to some fickle collectivist brand of it.

For the neo-Marxists on the left, the key it seems to delivering justice is to implicitly deny that real Justice actually exists at all.


You Pay for the Protection of Political Correctness with your Life (PART 3)

The United States Constitution declares, under penalty of punishment via the most powerful and one of the most violent political ruling classes in the history of the world, that ALL citizens be granted the right of equal opportunity under the Law.  There is no LEGAL sanction in this entire nation given to anyone who wishes to marginalize, disadvantage, discriminate against, oppress, exploit, enslave, or annihilate another person when it comes to political representation, life, liberty, or the pursuit of happiness.  No public university, business, bureau, department, or institution of any kind can disadvantage anyone; they cannot limit the ability of anyone to pursue their own desires and ambitions under the Law.  In addition, I submit that only the insane and/or the self-loathing private proprietor would discriminate in the practices of employee-hiring or customer service on the basis of some group identifier like race, religion, sex, sexual orientation, etc..  When it comes to private interpersonal value exchange, I can think of no typical collective attribute which can amount to any rational decrease in benefit.

But the Constitution assumes an Individualist metaphysic (albeit insufficiently by virtue of the fact that it legitimizes government, which is necessarily collectivist at root), and THAT, if one’s metaphysic is Collectivist, makes it entirely useless when it comes to guaranteeing “true equality”.  Therefore, because Individualism means that everyone gets to play the game, and everyone starts at the same place and with the same number of cards.  Collectivism means that the governement PUTS everyone in the same place and GIVES everyone the same number of cards…and it further means that that IS the game, period.  Because there can be no difference in outcome for any of the players, there IS NO game. There is nothing to do at all. Everyone STARTS at the place the government wants them to end, so there is nowhere else to go.  For the individual, this kind of existence is the equivalent of hell.

So, for all intents and purposes, the place everyone under collectivist ideology begins and ends is the grave, and the number of cards everyone eventually collects in the game is exactly zero.  Because eventually the ruling classes run out of people to rob.  Steal from the producers long enough, and they are simply unable to sustain production.  It is the elementary logic of cause and effect.

Collective/Collectivist “equality” has nothing to do with asserting the notion of all individuals possessing the very same root moral existential value, but rather has everything to do with forcing all individuals to submit themselves to the Collective Ideal, where the foundational existential frame of reference for humanity is not the Individual (i.e. One’s Self), but the Group.  Those deemed antithetical to the Ideal because they do not and/or cannot possess the necessary group characteristic (e.g. race, political party affiliation, socio-economic class, religion, nationality, etc.) are scapegoated as the root of all that is evil, by nature, and the bane of and stumbling block to the Collectivist Utopia (for example, the bourgeoise in Marxist ideology is the scourge of the Working Class) and therefore are oppressed, exploited, and murdered.

The ideology of Political Correctness (PC) claims in essence to provide socioecopolitical protection for “minority” groups (i.e. the “disadvantaged”; the “marginalized”; the “underrepresented”) against the “majority” —and in the case of the U.S., “majority” means straight white males, whose oppressive nature as a class has compelled them to create a rival Collective Ideal (e.g. the Patriarchy), which represents an existential threat to these “minority” groups.  PC does not claim protection for the individual, fundamentally, because the needs of the individual are not considered…because the individual HIMSELF is not considered.  Political Correctness by logical necessity assumes a collectivist metaphysic.  It doesn’t care about the Indiviudal because there is, at root, no such thing.  There are only rival socioecopolitical classes, period.  To consider the Individual is to contradict Political Correctness at its very foundation.  According to PC, there is no such thing as a “minority” individual …there is either the “truth” of the COLLECTIVE minority, or the lie of the Individual. A black individual, according to PC metaphysics, is a contradiction in terms.


Remembering what I said in part one of this three-part article, what happens to individuals when they are stripped of their individual identity and collectivized is that they are destroyed.  Group identity does not protect indivuals from the destruction they shall reap under Collectivist metaphysics.  Therefore, PC ideology is not a hedge against ANY ONE’S exploitation, exploitation being the corollary to destruction.  Being black will not save you from the inherent authoritarian violence necessarily to be manifest by an organization like Black Lives Matter should this group ever acquire a monopoly or a large percentage of political power; just as being a member of the working class did not protect Soviet workers from Stalin’s fire squads and Siberian gulags; just as being a Cuban in Fidel Castro’s Marxist-Nationalist revolution did not serve as incentive enough to dissuade thousands of Cuban’s from to sailing to Florida on what amounted to bits of floating garbage and random scraps of driftwood.

It isn’t YOU, the Person, that the Collectivist ruling class—which exists as the physical and practical incarnation of the Ideal in order to wield its Authority to compel obedience—cares about, no matter what you are told in the propoganda and bromide which passes for purpose amongst the socialists in our midst.  It’s the Ideal…that is, the Abstraction—the fantasy of group-think philosophy—which matters.  It is the notion of Collective Perfection which exists only and ever in the transcendent ether of a “reality” beyond the Individaul…beyond YOU qua YOU.  What this means in practical reality is that it is ONLY the ruling class which profits from Collectivism (and this only temporarily, until the experiment inevitably collapses under the weight of its own rational and moral bankruptcy).  And this is because the Ideal has no relevance nor meaning absent those who assume the LEGAL right (those espousing the PC Ideal are always statists at root) to compel humanity—to sacrifice it to the Ideal (i.e. themselves).   An Ideal with no rulers is null and void in any empirical and relevant aspect.  It is a law with no law enforcement…a self-contradiction, self-nullifying, irrelevant, pointless clanging of cymbals.  Noise, nothing more.  And so the Authority—the rulling class—IS, for all relevant purposes, the Ideal, itself.  And the IDEAL is all that matters.  Not you; not me, no matter who we are, where we come from, what we think, or what we look like.

So to all of you who laud the strengthening storm of Political Correctness and its evil twin sister, Social Justice, because you believe that it will usher in your long-awaited political and social and economic salvation, with commandeered wealth and a nexus of succor and self-aggrandizing satisfaction…

I laught at you.  I pray for you.


You Pay for the Protection of Political Correctness with Your Life (PART 2)

I submit that political correctness is unabashedly spawned from the substrata of collectivist metaphysics.  It claims to defend the civil rights and emotional integrity of “underrepresented” and “disadvantaged” groups…and this implicitly beyond, in spite of, and, at root, INSTEAD OF the principle of Equality Under the Law which the US Constitution guarantees for all of the nation’s citizens. So…already we seem to have something of a paradox going on here. Let’s unravel it.

As soon as it is claimed that one group (or more) is “disadvantaged”, it is necessarily implied that another is “advantaged”.  Therefore the only (rationally) possible, albeit perhaps implicit, goal of those advocating for “disadvantaged” groups is to make them “advantaged”, though they will claim either from ignorance or deceit that it is merely “equality” they are after.  But this simply cannot be the case as I will explain.

It’s not possible to have the second (“disadvantaged”) without the first (“advantaged”), so what advocacy for the “disadvantaged” amounts to in the end is merely the reversal of labels.  That is, there is and can be no real interest in equality, but rather in creating a system whereby the “advantaged” are relieved of their property through State-sponsored (“legal”) theft which is then given to the “disadvantaged”, ostensibly to engender social equality but in reality to create a permanently dependent category of voters who sell their freedom and their souls to have their fellow citizens pillaged by the State on their behalf…or so they think.  In truth the plight of the “disadvantaged” never ACTUALLY improves because that isn’t really the point.  In other words, advocacy for the “disadvantaged” is merely a barely-clever strategem intended to grow the Marxist-oriented ruling class into a juggernaut of utterly insatiable authoritarian political power.

There can be no rational speaking of equality whilst there exists any sort of collectivist class baiting, with spurious and manipulative jargon like “disadvantaged”, and this because of the collectivist metaphysical roots of whatever group of citizens happens to be the momentary political pawn du jour.  Because these metaphysical roots are certainly NOT merely political, but existential and as such MORAL, you see.  What I mean is that soon as one group is classified as “disadvantaged”, thus implying another is “advantaged”, we have morally bifurcated the citizenry at the very roots of how we define reality, itself.  That is, we have made our spurious class distinctions into a LITERAL war between good and evil; and this is why there is such ferocious and utterly intractable violence to be found on the collectivist side (the left) of the political spectrum. Collectivist politics make no distinction between a group’s economic value and its MORAL value.  The “advantaged” are EVIL; the disadvantaged” are GOOD…and why are they good?  Well, ostensibly because they are the victims of the political structures established by the “advantaged” in order that they may remain advantaged.  In reality it is because they are the group that the collectivist ruling elite have decided promote the Ideal which they will represent as Its governing Authority.  The “disadvantaged” are the group that promotes the expediency of their power.  This is the ONLY reason they are called “good”. Period. Full stop.

Another point on this idea of the “disadvantaged” as victims of political and institutional oppression, and thus represent the good:

Whether there is any truth to this ot not is irrelevant.  First, because those who advocate for the “disadvantaged” are those who wish to use the coercive violence of the State to promote their OWN political ideals at the expense of certain groups, making them hypocrites; and second because once you collectivize  human beings into groups—as opposed to foundationally judging and defining them as individuals—morality becomes utterly subjective.  To define an individual as FIRST and FUNDAMENTALLY a product of the group is to replace the person with an IDEAL.  And ideals, being purely abstract, can ONLY be SUBJECTIVELY valued.

Further, the “disadvantaged” cannot be made equal with the “advantaged” BY DEFINITION, because these two concepts are mutually exclusive. That is, it is impossible that EVERYONE be “advantaged” or “disadvantaged” because this contradicts these very concepts in the first place. So in order to be rationally consistent we must argue that these distinction are inherently false and utterly illegitimate as a means to describe the people…that everyone should be equal under the law, and that “disadvantage” and “advantage” are labels to be banished from political discourse (as self-serving and manipulative) and that equality under the law is ultimately the only meaningful, relevant, and practical context of each and every citizen as far as the State is concerned.

But this is simply impossible as soon as one claims to advocate for the “disadvantaged”.  You either advocate for equality under the law, or you advocate for the authoritarian despotism we see in EVERY society which has rooted itself in the pernicious class-baiting sculduggery of the bastard children of collectivism (Marxism, National Socialism (Fascism), Socialism, Social Democracy, Communism, and so on).

And so, getting back to the Constitution:

This document does not collectivize the citizenry (at least not intentionally…the inevitable rational and moral failure of the Constitution is due to the fact that it implies the legitimacy of government, of course, but not because of its driving metaphysical principles, which cannot be considered collectivist per se). And since it does not collectivize the citizenry it can neither imply nor confess the legitimate, legal existence or relevance of any particular “class”.  The Constitution, in other words, because it is not a collectivist document, has no frame of reference for the notions of “disadvantaged” or “advantaged” groups.  These are strictly Marxist ideals, and as far as the Constitution is concerned Marxism is a flaming ball of rubbish orbiting somewhere on the far, far outer fringes of reality, somewhere between madness and incompetence.  That is, class distinctions like “disadvantaged” are utter anathema to the Constitution.

Groups claiming that they are doing the “holy” work of advocacy for the “disadvantaged” you will notice NEVER appeal to the Constitution as the basis for rectifying any perceived unfair legal discrepancies between individuals.  This is because A. they don’t acknowledge the root existential legitimacy of the individual in the first place; and B. the Individualist nature of the Constitution means that as far as they are concerned it has about as much to do with rectifying social injustice and managing the disparate economic classes as does a spoonful of room temperature lima beans. They don’t concern themselves with the Constitution because they understand it is an ENEMY of their collectivist assumptions. True “Justice”, in their eyes, is not about the Constitutional rights of the Individual but about who wields absolute power on behalf of the “moral” collective Ideal.  The politics of political correctness are of power, not truth; revenge, not justice; sacrifice to the State, not cooperation among the people.

END (Up next, PART 3)

You Pay for the Protection of Political Correctness with Your Life (Part One)

The moment you are collectivized according to group identity, and even if the dominant group (that wielding supreme coercive power) is the one in which you happen to belong, your annihilation is assured, both spiritually (metaphysically) and (eventually) physically.  As a member of the dominant group you might feel safe for a while, but that time is most definitely borrowed. And it is to your advantage to understand that your sense of security is astonishingly irrational.

Did the fact that they were white and German protect the “master race” from the horror and destruction which befell Nazi Germany both from within and without?  Were the proletariat spared the fear, abuse, starvation, incarceration, and firing squads of the Politburos of Soviet Russia or Communist China?  How are the Korean PEOPLE faring under the oppressive thumb of the leadership of the Democratic PEOPLE’S Republic of (North) Korea?  What about the poor working classes in Pol Pot’s Cambodia or Castro’s Marxist-Nationalist Cuba?

If you don’t know the answers to these questions, a cursory Google search will provide you with them in less than 90 seconds.

I’ll wait…

There is no rational, moral, or lasting benefit to belonging to any socio-political collective, be it the scapegoated (e.g. white males in America from the latter 20th century to the present) or the lauded (e.g. virtually anyone, including animals, except white men in the same time frame) because such a thing is simply a defiance of Truth.  The collectivization of the individual, and when given his facile and utterly subjective collective Identity, be it race, gender, religion, political party, culture, nationality etc., etc., entirely denies him.  And thus to collectivize the individual is to destroy him, and this in turn—individualism being the very foundation upon which rational reality (that is, the nature of ourselves) is defined—makes the lasting perseverance of humanity impossible until the political power structure which is forcing collectivized reality upon the masses collapses.  And this collapse is inevitable…the political power structure will either fall prematurely due to the greed, laziness, and inevitably resultant incompetence of its state officials, or it will run its full course to a necessary conclusion: the death of everyone under its authority; and thus it will collapse because it no longer has anyone left to rule, making it no longer an authority. That is, its ideological and practical self-contradiction will have come full circle. And inside the circle the individual is destroyed, regardless of the group with which he is identified.


Each one of us possesses an absolutely singular consciousness, which I define more precisely as our innate ability to know Self (Awareness of the “I”).  This metaphysical singularity (of Self) serves as THE reference for all of reality.  In other words, what is real must be real TO THE SELF.  For without the Self, reality cannot be referenced, and thus it cannot be defined, and thus it cannot be said to exist, and thus it cannot be said to be REAL.

The Sense of Self is is why the most distinguishing aspect of human identity is its linguistic reference to the “I” of existence.  That is, human beings reference themselves as “I”—as a fundamental singularity—despite our bodies being non-singular…that is, a collection of parts: limbs, organs, veins, capillaries, ligaments and muscles and sinews, cells, molecules, atoms, particles, and on and on.  Yet we instinctively understand that our awareness and agency—that which makes me “Me” and you “You” and him and her “Him” and “Her”—are not parts, but an IS.  And because this singularity is the root of our very Identity, we all NECESSARILY and innately use the pronoun “I”; and “I” qua “I” cannot by definition be “We”.  The Individual cannot be Collective.  Though ontically our bodies are collective, instinctively humanity develops language around the Self, proclaiming “I” as the linguistic representation of the singular frame of reference for reality…a reality which collapses once “I” is sacrificed to “Us”.  Because “Us” is naturally the antithesis of “I”.  That is, “Us” as the reference for reality specifically and necessarily subordinates “I” to an IDEAL that is beyond the Individual.  And that Ideal is the Collective (race, nation, culture, class, etc.).  The Individual who is collectivized then BELONGS to the group, utterly subordinated to it at the very root of existence.  The logical conclusion of this is that the Individual, being metaphysically subordinated to the Collective, ceases to have any relevance in and of himself, and therefore is seen as entirely NON-existant…he is an offense to the existant “reality” of the group, and thus morally reprehensible and necessarily disposable.  He will be murdered in service to the group, first spiritually (metaphysically), and then, eventually, physically.


If the “Us” of the Collective is the metaphysical foundation of reality then it becomes that which is objective…or objectively real.  This necessitates that the Individual must become that which is subjective…or subjectively real. Therefore the Individual can be given NO definition at all, since there is, OBJECTIVELY, no ONE to communicate with some ONE else in order to agree upon a definition.  In fact NOTHING can be defined because all definitions become a function of Authority—that which exists to force the Collective Ideal upon Individuals (more on this in a bit)—not reason.  And Authority is FORCE, not TRUTH, and thus Authority is the very antithesis of meaningful reality.  It therefore is the promoter of rank chaos…of not meaning but MEANINGLESSNESS.  In other words, once humanity is redefined as metaphysically collective, RATIONALLY defining reality becomes impossible.  Reality becomes disorganized, not organized, because language, which relies upon REASON for its relevance, is replaced with POWER (Authority).  And this is why the more humans become socialized (which means collectivized), the more chaotic and hypocritical society becomes.  Men are women and whites are black and adults are infants and she is he and propaganda is news and accusation is proof and majorities are minorities and psychological projection is righteous indignation and socialism is freedom and fascists are anti-fascists and punishment is privilege and bullies are victims.  And the natural political consequence of an increasingly chaotic and meaningless reality is growing tyranny.

So…if you want to know why the United States looks the way it does today, well, now you do.  The madness, you see, when you understand the metaphysical differences between Collectivism and Individualism and all that these differences necessarily imply about epistemology and ethics and politics and aesthetics, ironically makes PERFECT sense.


Collectivism, due to its inherent rational inconsistency, simply cannot provide a framework for any kind of efficacious reality.  And in such a metaphysical context the Individual will be considered utterly insufficient to existence.  NO individual, then, no matter the group in which he is placed, can ever ultimately thrive in a Collectivist context.  The individual—be HE, HIMSELF, black, white, gay, straight, Christian, Muslim, etc., etc.—represents an absolute offense to the Collective and will be destroyed.  It is not the black INDIVIDUAL, for example, which the Collectivism of Black Lives Matters cares about, but BLACKNESS the IDEAL.  And that Ideal is what REALLY shall be promoted and served.  And as all abstract Ideals must have a practical incarnation in order to force Individuals into their service, the Ideal becomes, for all practical intents and purposes, the small number of men and women who exist as its political officials.  In other words, the ruling elite who “lead” the movement are the Authority represeting the transcendent Ideal in the tangible world, and they, being IT for all practical purposes, become the SOLE beneficiaries of the “justice” the Ideal promises. BLACKNESS (using our example) as represented by the ruling Authority, not black PERSONS, reaps all the power and all the wealth and all the “rights” and all the “justice”.

The natural, unavoidable, and unalterable purpose of Collectivism is to destroy every man, woman, and child, no matter who they are, with no ultimate regard for any ONE’s class, race, economic or social status, etcetera.  None of that makes any difference in the end.  If left to run its course, Collectivism, no matter what pet group identity it is said to represent, is NO respector of persons.  And so in a way, this actually DOES make it the most “socially just and equal” of all philosophical paradigms:


END (Part One)




When the State Asserts that Man is Both the Standard of Good and the Threat to the Good: The rational failure of a Government by and of the People

Man must be protected from himself is the argument for government in a nutshell. And this? Is a very bad argument. This sophist rationale is why freedom is never to be found under the auspices of government.

Any government.



Because freedom which is function of what an external monolith of “legal” violence, like the State, will allow is not freedom. It is, by definition, control. The phrase “that which allows us to be free” contains a fundamental contradiction in terms. Freedom does not and cannot operate under the auspices of threats of violence for stepping out of external, codified boundaries. And to say that these boundaries are what guarantees that freedom itself (in the form of unfettered wicked indulgence by the naturally depraved human being) doesn’t become oppressive is another contradiction, as it makes the restraint of freedom the foundational moral operation; it makes the limitation of freedom the means, so the argument goes, of ensuring freedom.  But unless man is able to choose his actions, by not having his behavior fundamentally dictated and coerced through threats of violence should be stray from an abstract, subjective (yes, subjective) legal code, there can be no morality. Why? Because there can be no choice. For if man cannot choose to do good, then man cannot do good at all. And actions which are compelled at gunpoint are not choices!

It is not necessarily intentional. It is not necessarily rank deception. It is most likely a function of the prevailing philosophy regarding the nature of man which has never, to my knowledge, been reconciled to reason…where reason is a place that cannot ever, under any circumstance, accommodate contradiction.


Because of man’s tendency to do evil, so the argument goes, left to his own unfettered (un-governed) devices society must inevitably dissolve into an orgy of tyranny and oppression.

This is a contradiction which nullifies the argument, and renders the practical application of it both impossible to any efficacy and ultimately destructive. For man cannot be both good and evil. What I mean by this is that he who is the standard for morality–for good–cannot also be he who wrecks this standard. He from whom rights are said to be derived cannot also be the one who poses the threat to the those very rights. Man cannot be the primary thing worth saving and the primary thing which jeopardizes that salvation.

Now, of course we may rightly assert that some human beings truly do evil and therefore are capable of harming others, but this is not the argument with which we are presented in defense of government. The argument is that human beings on the whole cannot fundamentally be trusted to exist outside of the power of coercive authority because human nature itself is depraved.

Human beings have the natural tendency toward evil, so it is argued. They are prone to it–not by choice, but because of naturally determined instinct. What this mean is that when presented with the option of good or evil, human beings, absent any external arbitrating, force, will do evil. They must…because they are driven in such an unfettered circumstance by their nature, and their nature is evil. Therefore, human beings must be governed by an outside force–a governing authority– in order to keep their natural evil in check, and to (hypocritically) ensure the existence and perpetuation of the human race by means of a rigid and regulated social apparatus that ultimately dictates all behavior by threatening its denizens with violence should they dare resist its self-proclaimed mandate to control man for the sake of man. And this is the metaphysical and ethical foundation upon which government stands. Go and see for yourself. Ask 20 people why we need government and I guarantee you that 20 of 20 will regurgitate, in some manner, the hypocritical philosophy I just explicated.

This foundational philosophy ironically and certainly inadvertently undermines the oft-trotted argument that government can exist of the people, for the people, and by the people. That is, it undermines–by its inherent and fatal contradiction–the assertion that people are the standard of the law which the government exists to uphold. If people are by nature evil, and this the root of their very being, then it simply cannot be argued that they may simultaneously represent the good which government must protect. On the contrary, if man is by nature evil, and can no more help doing evil when left to his own devices than he can help walking upright, then people in fact represent a singular threat to good. Because their nature is inexorable and absolute evil, they are the antithesis of good. And therefore, people must be controlled, not set free, by an external coercive authority. And this is exactly what they are, no matter what anyone says to the contrary. You cannot claim to be free in an environment where all of your actions are ultimately a function of what someone else says you are allowed to do.

Further, the  idea that a government can exist in the interest of a humanity which is by nature evil is to assert that the government is a proponent of evil. This, however, is never the argument for government, because though true, it wrecks the benevolent facade of coercive authority. On the contrary, the argument is always that government exists for good, and that without government, man’s evil nature will reign supreme. And what this means is that it is not man, but the government which is actually the standard of good. The people are not the standard. The people are not that from which moral “rights” are derived. The government is. For the “rights of the people” are irrelevant absent government, because absent government man’s natural evil must subordinate them. The people, then, are not the source of moral dictums, but are the singular danger to them. They are not the value of the law. They are the enemy of it. So they must be controlled.


You cannot legitimately argue that man represents that from which natural moral rights are derived, and yet at the same time claim that he is evil and represents the singular existential threat to those rights, and therefore must be governed. This is to create in man a dichotomy of nature which contradicts and nullifies itself. If man is good, and this as a function of his very nature, then it is both irrational and counterproductive to establish an institution which exists to compel moral behavior by “authoritative” (legalized)  violence. For to insist that the naturally good man must be compelled to good through violence is to deny that man can do good on his own, and this denies that his nature is in fact good.  And if man is evil, and this a function of his nature, then man cannot possibly be compelled to good, for good is utterly exclusive of his being. To compel him to good is an impossible task. For man, being evil, perverts good, he does not cultivate it. It’s like adding poison to a meal and calling it seasoning. The only thing for which the naturally evil man is fit is destruction. In either case, government is utterly beside the point.


To attempt to use force to compel the naturally evil man into goodness, or to prevent the naturally good man from losing his goodness is like attempting to compel the frog out of his frog-ness, or to prevent the frog from losing his frog-ness. The frog is by nature absolutely a frog. No amount of violence and no amount of coercion can make him a rabbit. And since the frog is by nature a frog he can pose no threat to his own frog-ness. No centralized coercive authority is necessary to prevent, nor is it effective in preventing, the frog from losing his frog-ness.

The man who is good by nature has no use for government, because by definition he cannot lose his goodness. Nor can he pose a threat to his own natural goodness (i.e. left to himself, man who is “naturally” good when governed somehow becomes “naturally” evil when free of government). Because to claim that he may pose a threat to his own goodness is to deny that he is, in fact, naturally good. And the man who is evil by nature has no use for government, because he cannot be compelled to do good. Because to claim that the man who is evil by nature can be synthesized into good is to deny that he is, in fact, naturally evil. The naturally evil man is fit only for destruction. And if he is destroyed, then there is no one to govern, and thus there is no point in government.


And all of this leads us to another truth.

Man cannot be defined according to a moral nature. And of course once we no longer define him this way, there is no rational philosophical argument for the existence of government. Why? Because government is force, and force is violence, and violence nullifies choice. The man who cannot choose is a man who cannot express his own agency; and the man who cannot express his own agency cannot express SELF. Thus, he cannot BE himself in any relevant way.

You see, man is not a moral agent in the sense that morality defines him. Man is a rational agent. What this means that man is the epistemological frame of reference for all he knows; all he thinks; all he does. That is, man being himself, where “himself” is the agent who conceptualizes existence and thus makes it relevant and meaningful, is why man knows what he knows. Because he is SELF, and absolutely so, he is able to make distinctions between good and evil, and truth and fallacy. He is the arbiter–the reference–for knowledge.

Man’s nature is not a moral one, it is to be the reference for morality—for good and evil; truth and fallacy.  HE defines and applies these things. Therefore, it is HE who governs them, not the other way around (the other way around being to make man subordinate to the very ideas and concepts which are meaningless and useless without him). For what is Truth unless it is true TO AND FOR MAN? And what is goodness unless it is good TO AND FOR MAN?

These things are worthless. They are nothing. They are non-existent.

It is man who serves as the epistemological and moral standard for all of the reality in which he exists. Man cannot rationally or productively be subordinated to a legal moral standard that derives the entirety of its value and relevancy and meaning from him. Man cannot serve moral standards, moral standards must serve him. Man does not serve truth. Truth serves him.  To erect a set of rules for man to follow and by this claim he is good is to strip man from his rightful place as the only rational moral and epistemological reference for all of truth and goodness. And once this happens, truth and goodness have no meaning…and so the rules are pointless. Rules to which man is subordinated by violence are ultimately his destruction, not his salvation.


Voluntarism: A brief series of arguments for why government for man’s good is a contradiction in terms

The presumption behind all government is that men, absent the “fail safe” of forced compliance to moral behavior (which is a contradiction in terms, because force nullifies choice; and without choice there is no moral act) must necessarily act to exploit others because man’s–that is, the individual’s–root nature is base and mendacious. This assumption has many problems, not the least of which is that it does not explain how those in government get a moral pass on their own inherent depravity.

Further, it also implies and then forces a collective identity because all governments must exist for a “collective” or “common good”, which, being outside the natural context of the individual, must fundamentally be defined as an esoteric standard, available fully only to those in authority (governing officers, who are really a sort of a political priesthood) who claim to represent this Common Good as its messengers and ministers.  However, the very fact that the collective good as a moral standard must elude the individual because of his inexorably and self-evidentiary singular existential and metaphysical context, means that the “common good”cannot possibly be manifest. Because of the singular nature of human existence, each person must decide for himself what is good or not, based upon a rational Standard of Good, which is the Individual, which means each person’s inexorable and absolute right to their ownership of Self. “Common good” must be forced upon the individual in object violation of their individuality, destroying them in favor of the new statist metaphysic: collectivism, as a function of the power (violence) of the State. This in turn undermines and eventually crumbles these governments which exist in service to “common good” because whether collectivists want to acknowledge it or not, without the individual, there is no public; there is no “common” society. Which means that there is no “common good”. Thus, all States founded upon such a moral standard are rooted in a contradiction which, beyond its label, can have absolutely no substance.

And there is no government which is not a function of collective identity, and thus “collective” or “common good”. Because such a government could only act and exist to serve the specific individual at any given moment. And there is nothing which can do that except the individual himself. In which case, it’s not a government, it’s free will; its cooperation; it’s voluntarism.


The root problem of government is that it necessarily implies that men, absent force, cannot be expected to make moral choices; and therefore there is no moral standard that doesn’t ultimately rest upon violent coercion. This destroys man at his root metaphysic. It means that man must be compelled to morality, which is the corollary of Truth, in spite of himself. That is, in spite of his nature. That is, in spite of his existence. Meaning man cannot successfully exist unless the very  substance of that existence, his nature, is destroyed. Man must cease to exist in order that he may exist.

And it is upon this terrible contradiction that all governments are built.


The use of force to compel moral actions is an object contradiction in terms. Absent choice, morality is a nullified concept. And an outcome not based upon a free act of the will of the moral and self-aware agent is not a moral outcome. That which denies the individual his individuality–that is, his free agency–cannot be said to ultimately benefit any individual.


On the one hand, those who argue the necessity and efficacy of government will assert that men are by nature lacking virtue–“ineptitude and vices of men”, as von Mises once said–and therefore cannot be trusted to engage voluntarily into a moral sociopolitical system. And yet government, which is a collection of those very same men men, is somehow not naturally lacking virtue.

How does one square this circle?  How do we resolve the contradiction that says that men need government because they lack fundamental virtue; and yet government is comprised of men? How is it mere paradox instead of rank fallacy that individuals won’t naturally choose good, but collections (the governors and the governed) of individuals will?


If it’s true that men, left to themselves, will necessarily dissolve into all manner of vice (murder, theft, deceit, and your basic general exploitation) then the last thing I would think makes sense is to give a minority of men the majority of violent, coercive power. You’d have to assume that those men could wield it righteously in order for good to be the rational outcome.

But of course as soon as you assume this you’ve undermined the fundamental moral (and metaphysical) argument for government in the first place:

That man left to himself, by nature (man qua man), will not act righteously.


Absent the foundational and absolute right to violence to compel behavior, there is no government in any capacity. This being the case, force against man is not really minimized, as some minarchists argue is the benefit of government, it is absolute.


I think we confuse the right of collective self-defense with the right to compel behavior by violence or threats of violence before any actual offense occurs.


The idea that there is no free market absent the ever-present threat of violence, which I submit is itself a form of violence, seems a contradiction in terms. How is man either free or moral if he acts out of fear of violating the State and not because he understands it is wrong to violate another man? The State is not the moral standard, the individual is.

And I’m not saying the state is evil. I’m saying that forced morality is a contradiction in terms. Which means the state is neither evil nor good. It’s impossible because it is a contradiction.


The moral do not need to be governed, for they are moral. The immoral will not, or cannot, recognize the State’s moral authority. This means that the only way for the State to “work” is if it threatens the first and neutralizes the second. And neither action equals freedom by any legitimate definition. So you merely get a State which exists for the sake of its own power; its own legal “right” to violence for the sake of violence.