Tag Archives: government and force

Any Honest King Will Keep His Wormtongue and Kill His Conscience

Only in fantasy stories do kings wake up and cast off their Wormtongues. This is because Wormtongue is the reality of the innate and necessary corruption of Authority–the compelling of behavior by “legal” violence, despite the most noble of rulers and their noble  intentions.

You see, in reality, it is Wormtongue who speaks the truth to the King; and it is the King’s conscience which lies. A “good King”–that is, a truthful and honest king, who is consistent with the metaphysic which demands Authority to compel obedience to Law–will abide Wormtongue and banish love.

Is this good, rationally speaking? Of course not: but again, it is good IF we accept the axiomatic definition of Man which necessitates the idea that it is appropriate to govern him. And by “govern” I mean: organize his behavior, specifically his interactions with himself (men and women associating with others), by codifying moral behavior (Law), and thus moving it outside of its only true and natural source, the individual, and thereby making morality utterly abstract and thus utterly subjective as far as man is concerned, and thereby necessitating an Authority–be it a King or any other incarnation of State Violence (that is, the State, period), even “democratically elected public officials” (and by the bye, a greater example of raw, meaningless, subjectivity you’ll not find anywhere than those words)–whose authority transcends any real rational integrity, and who fundamentally exists for the sole purpose of using force and threats to cause the obedience of the denizens.

And what is this definition of man?

It is that he is not him Self. He is not “I”. “I” is an illusory existential frame of reference–a lie–which, by its inexorable and infinite hold on him, makes him unable to perceive the Truth: which is that he is, in fact, nothing at all. That he qua he (he as Individual), is really an infinite collection. He is the group, yet never OF the group. He is “race”, or “class”, or “sex”, or “nation”, or “church”, or “minority”, or “underprivileged”, etc.. The individual is the group; which contradicts his individuality, and thus demands that it be sacrificed by the Authority into the collective “reality.”

And so I say again, any honest King, with even the slightest apprehension of just what the fuck his whole point is, and whether he admits it to himself or not, understands that he is Violence to men, and literally nothing else. He IS the force which compels everyone and everything into the collective Ideal. He is The Efficacy of the Ideal…of the Utopia…of the Collective Paradise. And thus, he IS the very Ideal itself. And this being true, it is his duty to incessantly invite Wormtongue to stifle whatever compassion he may be tempted towards. For to deny the raw and unfettered subjugation and sacrifice of men is to deny the Ideal, and thus deny himself.

There is no such thing as a King with a conscience. Any such King admits, whether he knows it or not, that he is a fraud, and that sooner or later, the kingdom MUST collapse.

And it will.

It will.

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.


Force and Ideas are Entirely Incompatible

Your intellectual and/or moral agreement with an idea is entirely irrelevant if those who are not in agreement are forced to submit to it. Once force is used to implement an idea, the idea no longer matters. Force becomes the sole point and purpose, and death becomes the sole outcome. This is axiomatic. Force nullifies choice; and choice–between good and bad, and truth and falsehood, for instance–is the product of conceptualization, which is the root and efficacy of thought. And ideas are a function of thinking.

And thinking is how man defines Self, via his powers of conceptualization. And the definition of Self necessarily implies the relevancy and purpose of Self, which is thus the relevancy and purpose of the existence of the Self.

Therefore, use force, destroy ideas, which destroys the Self; that is, Humankind.



If You Really Care About Who Gets Elected, Reject FORCE as a Means to Socially Organize Humanity, and Become a Voluntarist

Despite the claims that one candidate is more or less libertarian than the other (a “classic liberal”–that is, a small government advocate) it is important to remember that due to the nature of the State, or a centralized governing Authority (which is merely a monopoly of force–violence to compel individual behavior on a mass scale), or, more precisely, the human metaphysical premise upon which the State is based–that man, by his nature (i.e. his tendency to evil, where “evil” is defined by referencing morality to the collective which the State “represents”) MUST be governed–yes, it is important to remember that the election of any representative is merely another hash mark on the evolutionary line of inevitable totalitarianism. To be concerned over one political candidate versus another, while ostensibly relevant, is merely to concede cognitive dissonance as the plumb line for political and/or moral truth.

The fact is that as soon as the State is inserted (and it must be inserted, never volunteered or freely admitted) it does not ultimately matter who is elected…for the very presence of the State must necessarily subordinate the individual to a reality where truth and morality are a function of force (violence) at the hands of the Authority and not understanding or will.

Here’s why (one of several reasons):

There’s no such thing as the integration of behavior by choice, and behavior by force. Mutually exclusive concepts cannot be practically applied. This is precisely why human epistemology is meaningful and matters! It’s not subjective. You cannot manifest a contradiction because that categorically undermines the relevancy and efficacy of human knowledge. And further, it is summarily impossible to even CONCEIVE of a contradiction to practically apply in the first place! And that is the cognitive root of the disaster.

So…if you are really worried about who is going to be elected to represent “the people”, reject the abstraction (the “people”, the “nation”, the “common or collective good”, the “race”, the “church”, etc.); reject its agent of force (at the philosophical level), which is the State or the Rulers, or the Authority; reject voting for the deceptive pretense of violent coercion which it is, and become a rank voluntarist.

Governing Power Can Never, at Root, be Exercised on Behalf of People

The exercise of governing power is purely the manipulation of people by force. Therefore it is impossible that such power may ever be exercised on behalf of people.

Power is always the politic of Authority. And to claim Authority (in the governing sense) always requires the collectivization of human beings at the primary metaphysical level, and this because it claims the right to hold them accountable to an abstract legal standard in order to ensure moral behavior–which is the essence of morality in general–by demanding (compelling) obedience. (Obedience, however, has nothing fundamentally to do with individual choice, which means it has nothing to do with freedom.) Consequently, the individual cannot be the reference for the legal standard’s supposed Truth and Morality, but instead the relationship is the other way around. The individual then is bound in equal measure to all other individuals, because all individuals are fundamentally, equally (absolutely), and collectively bound to the abstract legal standard which those in authority claim to represent as its physical operatives in order to ensure its practical manifestation (and this is the origin of the State’s “Mandate” to rule ). This collectivist metaphysic then nullifies the individual, by definition, at the primary metaphysical level. And of course the eradication of the individual at the metaphysical level necessarily prohibits a collection of them at the metaphysical level. Therefore the entire notion of governing power as a means to rationally and morally organize individuals, and therefore humanity at large, in any collectivized context, like the geopolitical nation-state, inevitably collapses under the weight of its own self-invalidating contradictions.

And this is not something to be lauded, or something which I personally desire–naturally the desire of a rank voluntarist (which makes me a pacifist by definition) is that peace and freedom should reign in the presence of whatever manner of government we find established. Unfortunately the eventual collapse of Rule from Authority, which is Rule from Power, is simply something which is rationally consistent, and therefore indubitably true, and arrantly unavoidable.