Posts Tagged ‘radical individualism’

No one can be better than me

Tuesday, November 11th, 2014


Liberalism expresses many ideas, but all of these are a cover story to hide its actual idea, which is radical individualism.

The liberal has a single thought: “No one can be better than me.”

This carries the implicit idea “and if he is, I will tear him down to make him as low as me.”

Naturally, anyone saying such a thing in public would be considered a sociopath. Liberals disguise their sociopathic tendencies by phrasing them as altruism, in the form “I want everyone to be equal.”

What does equality mean? None above the norm; no one can rise above. With each radical individualist thinking he is the average, this makes them think they will achieve safety from being seen as below others.

The problem is that generally liberals over-estimate average, which is lower than they think. Unknowingly, they have set up an assassination chamber for anyone who rises to excellence.

Our society likes to explain away excellence as the result of long hours of practice, hard work, obedience and the like. In reality, excellence arises from a combination of natural ability and practice.

This idea however completely alienates the radical individualist, who sees natural ability as an unfair “gift” of life to another person and a situation which must be fixed by dragging that person down, or humbling them by making their role inferior.

This creates the modern condition where we have celebrities but only really like them when they are anti-heroes, self-destructing under the spotlights. This humbles them and ultimately brings them to our level.

Using their demotic power, which is expressed through votes and purchasing ability owing to their larger numbers, the people who fear those who rise above average will elect as leaders the most anti-hero people they can think of.

Our celebrities are crass zombies with a mania for consumption, fornication, attention-getting and reproduction at random. Much like the peasants of former years, they are defined by a lack of self-control. The Crowd likes that.

This enables those who fear the above-average to point to our society as an example of the success of their ideas, when in fact it is a giant circular reward structure whose goal is to smash downward the average until all are included.

Contrary to evolution and the idea of ever getting good at doing anything, this ideal has created a society covered in advertising, filled with shell-shocked zombie people, dedicated to itself and toward pleasing itself.

In the meantime, the stars await exploration; humanity awaits further growth and evolution. But those things entail rising above, so they will be dragged back down in the comfortable mud while we await our inevitable extinction.

Change – No change

Monday, June 2nd, 2014


A single word sums up the leftist stance. That word is ‘ego’.
All for change, the leftist will stop at nothing to have things change.
Change, that is, from the way things are, into what they hope – and demand – things should be.
They want change, because they do not like the way things are. This is what leftists have in common with each other. A dislike of a life that does not cater solely to themselves as the center of that life.

But if they happen to like some particular thing that is, they will stop at nothing to have that thing stay the same. Suddenly change becomes a hateful thing. Only haters would change this thing that they are so attached to.

Ego demands everything be arranged to suit itself. Change, if it suits. No change, if it suits.
The leftist has a mantra that takes precedence over everything else:
“What I want”.

But in order to give this transparently selfish demand credibility, it gets morphed into:
“What we want”.

Unfortunately, the ‘we’ doesn’t include all those who don’t want it. They don’t count.

Change is a fact of life. Everything changes. This is good. As long as it happens by itself, in its own time. Start forcing change, however, and things start mysteriously going wrong, suggesting the need for more change, and then more, until nothing at all is remotely familiar, dependable, or serviceable, any more.

Change: leave it alone as much as possible, and adapt to it as it happens.
No change: be thankful for having the time to get used to the way things are, while knowing, with certainty, that it won’t last forever.

Nationalism and nihilism

Tuesday, April 22nd, 2014


The modern pretense is that everyone is equal and thus if given the right instructions, like little robots they will form an orderly society. This is better, we are told, because it is transparent and there is oversight, so if one of the little equal cogs steps out of line there will be an organized institution to swat them down and restore order.

“Modern” in this context means the end-stage of a civilization before its collapse. The actual level of technology doesn’t matter, so long as it is so far superior to the levels in nearby nations that the modern nation stands out as having more comfort, convenience and wealth. What really defines modernity is that the society has achieved all of its goals, made itself powerful, and now is drowning in excess and, in that void of direction, has become neurotic and internally self-focused and self-referntial.

As an angry realist, much like the anger of the waves of an ocean storm, I assert a contrary principle: You can’t make a nation out of laws. Just like you can’t make the average person into a brain surgeon by giving them the right instructions, and just like you can’t make a generic person into a friend, you cannot “shape” or “socially engineer” a nation by taking generic cogs and stamping them with rules and laws until they behave.

One simple reason provides why this is true. Nations are not formed from outward-in, but from inward-out. Outward-in utilizes coercion to make people work together; inward-out occurs when people decide to collaborate in order that they achieve a certain result. Coercive societies tend to be subsidy societies because when the goal is to force people to work together, someone who is obedient to the overall plan is more important than someone who is talented but not obedient. This is the basis of social control: a desire by the social group to have people who do not transgress its need for unity.

The opposite of a coercive society is a collaboration. These are formed through a pre-civilization consensus where a group of people find they agree roughly on what must be done, and pledge to work together toward that end. Originally this was simple: “Let’s have civilization!” said Ogg to Thak. “We can combine our hunts, have better cave defense, and greater efficiency from shared campfires.” They moved toward civilization through mutual benefit.

Collaborations can no longer exist when a civilization becomes static and self-referential. A goal is a referent outside of the self, or something to reach for. When civilizations lose this sense of reaching-for, they cease to become inward-out and become outward-in. They have established what they wanted, and now they plan to administer it and make its margins wider, so that there’s more wealth for internal affairs. From this comes moral government, big government and ideology.

Much like in life we need a constant forward goal or we stagnate, civilizations too can stagnate. They must always have this consensus, which is the basis of collaboration, or nothing compels them to hold together. Without this internal desire to hold together, which is created by culture and heritage, it requires increasing amounts of external force to compel them to play nicely with each other. In fact, society shifts from being a productive entity to being an enforcement entity. All of its focus goes toward maintaining order, and none toward creating new directions.

This realization clashes with one of our most cherished modern pretenses, which is that of inherency. It would be most convenient for us if society were inherent, if morality were inherent, and if our co-existing were a foregone conclusion (i.e. super-inherent) that we just had to accept and enforce on each other. Co-existence is the basis of business, of government having an easy job, and of us indulging in these fantasies of social engineering whereby we are somehow improving what did not need improving.

Of all the ideas you will read on this blog, the most heretical — to right, left and Other — is that of the total rejection of inherency. All things are a choice; the desire to have a civilization is a choice, based in an idea of consequences and not some inherent morality. There is no inherent morality, because the decision to be moral is a choice also. This offends our idea, or really our hope, that we can declare these things inherent and force people to assume them. That is the position of both liberals and lowercase-conservatives.

There is no “inherent” meaning. Meaning is something we draw from the situation based on our choices, which are based on our comparison of the consequences of each possible potential action. Nothing in the universe says that we must inherently always choose life, or always choose good. Rather, it is the choice that defines us. We can do anything, but since every act has consequences and we are aware of those, sensible people tend not to choose to do an act for its own sake, but for its consequences. The choice of consequences then defines that these people are made of, and how they forged their own character. Meaning, in other words, comes from the struggle first inside and next outside to achieve order, purpose, balance and harmony.

Imagine a table with two wineglasses on it. One has wine in it and the other is filled with a mixture of wine and cyanide. It is our choice which one to pick. There is no inherent meaning to either choice, only consequences. It doesn’t matter which glass of wine the media says you should choose, or which is popular with your friends, or even which your textbook says is right. What matters is what result you intend. And who you are will be defined by the choices you make. That is what gives meaning to life.

For this writer, the choice will always be the glass of wine alone (barring some terminal disease). I just enjoy life and find it an amazing gift, probably by divine forces. What else would produce this perfection? In my experience, most of the complaints and crises we have are of our own making, through disorganization, perversity, stupidity, laziness and other forms of error such as evil.

But here’s a secret: most people will choose the poisoned wine if told to do so. They are basically negative, since they have no purpose in life since their society has no purpose. To their minds, meaning is inherent, thus if their friends or government or media says to drink the fatal wine, that’s as good as writing on the wall from an absent God. They view that meaning as inherent and that’s easier for them, because it doesn’t require them to forge in their souls the struggle to define themselves through difficult choices.

Most of these people just want an excuse to drink the poisoned wine. That lets them off the hook for consequences. Go down the path of destruction… now there are no expectations. Nothing but do-whatever-you-want. And both before civilization, and during the dying days of civilizations, do-whatever-you-want is the dominant rule. It is seen as a good thing, an inherent right, a divine commandment. And yet what it really is, is the absence of any desire to create meaning.

Right now our world is again facing the issue of nationalism. With the birth of our specific form of liberalism in the French Revolution, we needed everyone to be an equal cog and so the new liberal movement has waged war against religion, heritage, culture, values and even language. But now we are realizing that was a misstep. We need a nation formed from inward-out by culture and heritage together. You cannot make a nation out of rules, because what is created is without meaning.

What neoreaction should have told young men

Wednesday, April 16th, 2014


The neoreactionary (and insert other trendy names here) movements are designed for media zombies. The groups behind them attempt to use re-naming as a way to avoid association with conservatism, and with the lowercase-conservatives Conservatism, Inc. types who are quick to tell us all to “be responsible,” shuffle off to careers, marry slutty women and produce a new generation of grist for the mill.

For this reason alone they’re not credible unless you think that people manipulating you with clever terminology is a good thing. However they tap into something that young men across America and Europe can feel but can’t articulate: they’ve been had. Worst of all, this isn’t a one-time ripoff. It’s slavery for the rest of your life.

The problem for young men is that for them to face this requires they reject the dominant lie of our time. This lie is so pervasive that it is a meta-taboo to even mention it in most cases. It is something we are taught from birth to avoid speaking of, by parents, teachers, employers, police, media and even our friends. It is what blinds us and keeps us enslaved.

Most people lack the will to break this taboo. Doing so requires too much honest courage for your average person, and it’s easier to be an iconoclast by throwing around some edgy ideas before drinking yourself silly, playing video games, smoking a little sinsemilla and humping an unpaid prostitute before getting up the next day and marching off to your job, where you’ll serve in tedium for the rest of your life.

Before we talk about the taboo, let’s talk about the high cost of parasitism. Before the 1950s mania for selling things to each other descended upon this country like airborne Ebola, people worked less. They got up early, got to the shop, and gave it a hard go for about six hours and then headed home. They took long lunches, smoked whenever they wanted, drank like fish and ate delicious high-fat foods. They also lived longer that we’re going to, in the biggest part because they were less stressed.

You could be working French Socialist-style hours at 25-30 hours a week, and having more time to just be yourself. You’d get tired of the booze and video games quicker and move on to better things. Maybe some real hobbies, adventures with friends, getting to know some better quality women than whatever staggered into the local watering hole and rasped out the name of your favorite alternative band and a drink order.

You’d be fitter too. People walked more then, just wandering around. Parks, wildlife, jaunts with companions. It was healthier all-around, and less ugly too. Cities were less violent in their non-ghetto areas. Architecture was less pointlessly trendy and uninspired. There was a sense that people should live whole lives, not just be function. When we’re all function, all that matters is who you can boss around in order to make yourself feel powerful.

The sad truth is that you work most of your life paying for others. Some are rich, some are poor; who they are and whether or not they deserve the money doesn’t matter. The fact is that it is taken from you to support that which otherwise could not support itself. Time is money, as Marx said, and it’s your time they are stealing. Like stabbing you in the chest at age 50, taking forty years off your life. Or jailing you from age 17-27. That’s the kind of loss you have, spending all your time working to support parasites.

Conservatism is taboo because it seeks to un-do the parasitism. You are slaving away for the pretense of others. They are radical individualists who believe they should not be accountable to the collaborative need to create civilization and work within reality. Thus they launch off on ivory tower pursuits, neurotic lives, self-indulgent lifestyles and invent “moral reasons” why you should pay for them and their bloated governments, their fat inefficient corporations and their media products.

When these people form groups, they take over societies. These groups aren’t majorities, but they are fanatically active because such people have nothing else. With their ideology, they’re big cheeses and important people who can vote for the creation of new roles for them to have lucrative jobs on your dime. Without their ideology, they’re just lumpy mundane neurotics sweating away in anonymous apartments.

In fact, their whole game is to avoid being top dog at all. It’s to make being top dog illegal. They hate anyone on top, unless that person got there through the system they’ve designed. They like rules, lots of rules. They like competition, which is basically a game to see who can stay in the office longest. They like making you jump through hoops, cutting your balls off with speech codes and PC taboos, and otherwise humiliating you so that you recognize their power and importance.

The taboo in this all is radical individualism, which in groups is expressed as “equality.” To these people, equality means that they can be crazy and you can be sane, but it’s still your job to pay for them, because they’re equal. Make sense? If you give it anything more than surface thought, it’s obviously crazy. It’s like mosquitoes demanding that every night you strip down and stand on your porch with the light on so they can get some blood because, hey, you have some and they’re like, starving, man…

Neoreaction, the Dark Enlightenment, the Red Pill and other such “new name, old ideas” philosophies are designed to help you see this. They dance around the real issue though. They flatter you and tell you that you should be a king, while endorsing the philosophy that keeps you a slave. Keep going to that boring job, chatting up those women who are far beneath you, and wasting your time in activities that are basically a receptacle tip for the masturbatory wasting of your vitality, youth and abilities. Oh, and buy their stuff.

At the root of all of this is a sickening pretense developed during the EnlightenmentTM. That pretense is that each and every one of us is important for just existing. Realism is the opposite principle: nothing is important “just because.” We make ourselves important by doing good things, and make ourselves irrelevant by chickening out and failing to rise to that challenge. But the irrelevant will always want your money, your time and your humiliation to salve their own rotten souls.

The radical nature of conservatism

Thursday, July 25th, 2013

radical_individualismIt is fashionable to disregard the differences between conservatism and the status quo. Its opponents want you to think that conservatism is another form of the status quo, just one based on money and power and not being nice to everyone.

The fact is however that conservatism is the basis of civilization because it revolts against the human mental status quo, which is to view all of society and its interactions as a series of social questions.

“What makes me appealing to others?” is the essence of this outlook, and while it’s fine for salesmanship and commerce, as the foundation of a civilization it eclipses important issues and buries them under pleasant thoughts and social overtures.

If left to their own devices, most people will come up with this type of society. They do this because it flatters them. Other people are forced to be social, thus to acknowledge them and to avoid conflict when their ideas are bad; in other words, they kiss their asses.

However, the societies that have risen above the level of rabble have always embodied a higher principle. That can be found in nature-reverence, in a strong cultural belief of transcendent direction, in religion or even in extreme hardship.

It cannot however be found in what “most people” find flattering. That in turn induces others to pander to them. When equality is implemented, the rule of “most people” dominates over the leadership of competent people, as competent ideas are rarely popular.

Conservatism encourages us to take the focus off of people and their social interactions, and instead to focus on goals and timeless principles. Even the seemingly aesthetic “the good, the beautiful and the true” is an awakening to the world beyond humanity.

Humans after all make a ghetto of their own thought, formed of two components. The first is the individual. The second is the individual as reflected in others, or a social group designed around “respect” / pandering to that individual.

Most people will insist that their social groups are based on the idea that each person’s ideas are vital and equally important. Even though this forces them to pretend that ridiculous and insane ideas are viable, it forces others to do the same for them.

Outside this human ghetto, there is reality itself. It is not a tangible thing! Reality is a complex machine that exists in more than the moment, and our task is generally to figure out how to predict it. This is the root of science, art, philosophy and other disciplines.

However, that’s difficult, and it reveals us. We are not all equal when we approach a real-world task. More importantly, we shouldn’t be. Each person specializes before they specialize, meaning they’ve got some strengths and other areas that are not so strong.

This is essential to allow specialization. You don’t get good at anything by investing equal amounts of energy in all fields. Instead, you shove a whole bunch of energy in one and rise above the norm there, achieving competence.

For this reason, most people prefer the human ghetto. In it, you don’t need to make hard choices or get good at something. You just need to be sociable. The fact that you are deferential, memorize pop culture, are witty and so on is enough to make you important.

The radical nature of conservatism is to reject this principle entirely. Reality is reality, and the human mind and its social notions, including the desires, judgments and feelings of the individual, are on a surface level which never reaches down to reality itself.

Reality itself, while never directly perceived, is understood through hard work. Observation, testing, reflection and application. This process repeats eternally, like an expanded form of the scientific method. But it’s not easy and low-impact like socialization.

Liberals tend toward radicalism of many surface forms in order to hide their dirty secret: underneath the surface of their own ideology, they’re doing nothing more than pandering to the ego, which is the oldest human error and the one that degenerates societies.

The ancient Greeks spoke of hubris, which was a combination of religious and psychological concepts. In their view, those who were arrogant enough to assume that their own thoughts embodied reality were committing a sin against the gods.

Another way to view this is that gods and reality should be the source of our understanding. We create a “reversed” reality when instead we make humanity the source of our understanding, and correspondingly slight reality. That’s hubris.

If you go to any third-world society, it should be clear why it is third world. There are low levels of social order. However, there are always high levels of personality, socialization and products of social interaction like decoration and music.

When the “ego” — a human fiction that combines self-interest and the interest of a group in which flattery is the highest principle — takes over from reality, a civilization goes down that path to third-world status. Third-world societies are remnants of higher societies.

Radicalism takes many forms. The most common is a fashion. The more difficult one is to instead deliberately reverse the most common human error, to put the self second to reality and understanding, and thus to fashion a rising society.

These are not flattering to the individual. However, they provide the individual with a more stable existence, and a chance to grow and overcome the inner moral weakness which makes someone so underconfident they expect the world to flatter them.

How Crowdism destroys all good things

Tuesday, May 7th, 2013

radical_individualismThe first secret of Crowdism is that it is never unique. It is a universal human tendency that ruins things, like laziness or narcissism. It does not require anyone to invent it, because it is invented in all of us. It is an inherent pitfall to intelligence. Some might call it hubris.

Crowdism is what happens when individuals, deciding to act in their own interests, band together to make any rule other than “the individual does what the individual wants” taboo. This occurs in gradual stages, and can happen at any level of politics, family, society, culture or any other form of decisionmaking.

The key to this is that it’s a paradox. “Anarchists unite!” makes no sense to most people (it always made sense to me; if you want to change the world, you’re going to do it in a group, even if advocating no group control). Crowdists are radical individualists who are in a group only to use guilt to compel others to yield to them.

“Everyone agrees” is one of the most powerful statements in any language. It is paired with the individualist’s notion of being victimized by my inability to act out my individualistic desires. Both of these are passive-aggressive motions designed to put you into the defensive for opposing an illogical idea.

Suppose I and ten friends decide that we like dessert better than the main course, and want to switch the two. That is, you get half a cake for dinner, and then a tiny dab of steak and potatoes for dessert. We begin eating like this on a regular basis in public. Someone from out of town comes into our community and sees us at the local diner eating this way. “That’s terrible for you!” she exclaims. One of us stands up and asks her why she’s oppressing him. He only wants to eat cake for dinner, see? What’s wrong with that? Prove that it’s so bad. Another stands up and tells her that everyone here does this and it makes perfect sense. Now she’s on the defensive; the burden of proof is on her to prove that what is normal is somehow right. This is how crowdism works. (I’ve omitted the part where we hand a dipsomaniac doctor and two scraggle-bearded researchers a huge chunk of cash in order to have “science” declare cake-for-dinner as not just legitimate, but “surprisingly” healthy.)

There’s a reason that Crowdism overlaps with ironism. It is the tendency to pick that which is not normal, with normal being defined as “what generally works,” for reasons which have nothing to do with practicality. The radical individualist doesn’t care at all about the consequences of his actions on society at large. He wants what he wants; end of story.

Crowdism begins to work through several general principles: first, in order to make itself accepted by everyone, it wages war against standards themselves. That means it demands radical equality of all people, which attracts to it an audience starting from the bottom of society’s people: the lost, the chemical cases, the confused, the perverse. They might be wealthy or not, but what unites them is degeneracy and shame. So they make war on the standards that allow degeneracy to be noticed and shame to be felt. Their goal is pluralism: to legalize all behaviors without any standards, and enforce them through the notion that pluralism and equality are a higher justice than standards.

Here’s where things get tricky: the Crowdist’s goal is to replace all of social function with its new ideology. This requires that organic institutions like family, aristocracy, caste, religion, and even the rites of childhood get replaced with the Crowd itself. Because the Crowd has no voice, it creates a proxy through representative government, which is any government that bows to a large number of people who are agitating for or against something. This is the key to democracy; it’s not about “majority wins” but the fact that any outrage can unite enough people to swing a vote for or against something. When enough members of the Crowd become agitated about an issue, they form a “hive mind” which true to its name generates an internal buzz or droning sound that re-inforces the views of its members until they’re all repeating the exact same meme or mantra.

Representative government is receptive to hive-minds because it fears the votes that tip the balance. For a democracy, business as usual is when the two sides — realists versus idealists — are in balance. This creates an equilibrium of compromise which is totally unresponsive to real issues, but allows government to grow and solidify its position, which makes sense because government is a business and thus does what any business seeks to do, which is strengthen, diversify, build up revenue clusters, etc. The problem with business as usual is that even a small group can tip the balance if a hive-mind is formed, so government ends up being a servant not to the feelings of the majority, but to the activity of the determined (or, for realists: obsessive) few.

Crowdists like this kind of government because they are radical individualists. Radical individualists want zero social standards, which means what they actually want is the ability to shoot down any proposed standards. If all that’s required is that they and a few hundred friends start buzzing like frenetic methed-out drones and thus achieve the social avalanche required to shoot down the standards, that’s optimum for them. It’s easier than anything else because there’s no reality check, no wise elders and no ability to counteract it. If anyone opposes it, they claim to be oppressed and victimized by this taboo on eating cake for dinner, and accuse their opponents of being fascists/royalists.

In order to maintain a Crowd of individualists, a religion of Ideology must be created, which is that everyone is accepted. In politics-speak this means that everyone is equal and everyone is right in pursuing whatever notion they think is right for them (pluralism) and also that all differences between people must be abolished, as these are impediments to equality. Therefore they oppose borders, gender roles, and anything else that reeks of a standard that says behavior x is accepted but behavior y is not. Ideology does not create; it destroys those who attempt to insist that reality is consistent, and thus we should adapt to it and adopt rules that reflect its consistent workings. Ideology has one goal, which is to liberate the individual from rules by using the guilt, shame, passive aggression and cognitive dissonance of the Crowd, and the relative weakness of those who use common sense to oppose it.

Why is it so hard to oppose a Crowd? You don’t have an issue. The Crowd is worried about tangible, deconstructed, and isolated bits of reality like “gay marriage” or “marinalize legaljuana.” It is not worried about “restore common sense” or “let’s try reality for a change!” or other broad, make-all-of-society-sensible projects. These are in fact its anathema because the goal of the Crowd is to deconstruct any complex thinking into small issues that it can complain are oppressions to its members, create a hive-mind, and obliterate. It never tackles the question of “what type of society do we want,” which is the question inherent to the task of reality-based informers. In other words, those who oppose the Crowd have many issues wrapped into a single question, where the Crowd always breaks apart questions to target them as issues, peeling back layers of an onion to deconstruct society itself.

As a result, Crowdism proceeds like an infection more than revolution, although its primary metaphor is revolution because it provides a healthy-sounding goal for people. First, it starts at the periphery, injecting doubt about the validity of beliefs. “Surely not all killers meant to kill,” they say, shifting the issue from how to remove threats to society to a personal judgment about the person involved. That’s how radical individualists work; for them, everything is personal, and everything is a question of victimhood by larger society and its standards. They don’t care if the murderer is a threat. They only care if they can argue for his inclusion in their group, as a victim, and thus to use his situation to argue for fewer restrictions on the group as a whole. This cancerous mentality causes the Crowd to spread as it gobbles up anyone with a dysfunction or a misfortune, because such people are often looking for someone to blame for their problems. The more people it finds, the more it expands. It argues backward from their condition to an alternate cause, which is that they’re not dysfunctional or unlucky, but that they’re victims of an organized agenda to impose standards on people, and that this process is the cause of all human suffering and failure.

By appealing to self-pity and the desire for a scapegoat, Crowdism spreads. When it peels back enough layers of the onion to reach the core of society, it creates a fatal change: it installs taboos at the heart of society that prevent people from ever enforcing reality on the Crowd. That has been its goal all along, and instead of some brilliant subterfuge, what it does is act utterly consistently. Always destroy standards. Always emphasize the individual. Stress victimhood. Blame society for our problems. And so on. When it reaches the core, it creates a series of Soviet rules: all are equal, and any other idea is haram; there are no borders, and no genders, and those who blur the line are good; if some rise above the others, it is injustice; drag everyone down to the same level, force equality on us, and we’re all the same. These usually manifest in speech and behavior codes at a social level more than official government rules.

As a way of trapping dissent, Crowdists create a series of “pet enemies”: consumerism, environmental damage, gated communities and other petty acts of rebellion. They like to create these little safe harbors because they allow you a harmless way to express discontent. If you’re pissed off at us, go buy an SUV! Yeah, that’ll show us! The joke’s on you because you’ve just committed the energy that could go to a significant act and instead put it into a useless one. It’s like that old cellophane wrap over the toilet prank. One of their biggest objections is to classism, racism, ageism and sexism. These are bad because they notice differences between people, which thwarts the Crowdist vision of universal equality for all radical individualists. However, they’re also tempting targets because they lure dissenters into socially-rejected behaviors, which marginalizes dissenters and makes them impotent. If you wonder why society loves it when the Westboro Baptist Church, Ku Klux Klan or PETA stages a demonstration, it’s because it’s the “two minutes hate” where the dissenters come out and act out the drama that official propaganda says they will, and then people yell at them and everyone goes home having cheered for their own team, but the basic gist of it, again, is that the narrative imposed by the Crowdists appears to be true from the events that transpire. Instead of creating dissent, such displays strengthen the forces against dissent.

The grand Crowdist dream of making everybody equal requires that the strong be compelled to help the weak, standards be abolished, national borders be destroyed, differences between people be erased and so on. Anyone with a whit of common sense will find this abhorrent and oppose it, but the Crowdists will defeat them by deconstructing that complex principle into many tiny issues expressed through a binary equation of oppression-victimization or its opposite. The real kicker is that they win on demographics, because for every person who knows the difference between a realistic proposition and a thumb-warmer, there are thousands of “useful idiots” who know nothing and care to know nothing, but have eyes gleaming for the thought that perhaps they can gain personal power by becoming part of the Crowd and, as it snowballs, gain what they couldn’t gain for themselves. (Usually, this is the wealth of those who by persistence, obedience, genius or luck succeeded where the Crowdist did not.)

Great societies are not conquered; they conquer themselves. In the absence of a forward goal, they look within, which encourages the kind of navel-gazing and blame-deference which incites Crowdism. However, the essence of Crowdism will always be the radical individualist, who wants the advantages of society without the obligations. A radical individualist is basically an anarchist who likes grocery stores and quick police response when his iPod gets stolen. The task upon them then is how to get such benefits without being forced to restrain their behavior to the type of behavior that makes for an orderly, values-oriented, upward (not forward) moving civilization; these are the only types of civilizations that develop higher functions like rule of law, hygiene, etc. and thus escape the third world levels of dysfunction, crime, poverty, corruption, filth and disorder that are the default state of humankind. As a result, they come up with a type of logic against logic itself, and use that to gain power and take over.

You, the average citizen, are probably wondering, “Why the heck should I care? They’re doing their thing and I’m doing mine.” The first response is that what they’re doing will eventually obliterate your ability to do what you’re doing by wrecking the inner works of society itself, so that your society will drop from first-world-level to third-world-level and soon you’ll be fighting through a dystopia just to get a loaf of bread. The second is more abstract but more reality-based, which is that who you are responds to your environment. If you let crazies take over your environment, you’ll (slowly) go crazy too, and all of the good things in you — honesty, intelligence, honor, gentleness, compassion, wisdom — will become traits that work against you because those traits are contra-insanity. This will mean that you are nothing other than another warm body ready to follow instructions for money, and all of what makes up your personality and soul will be forgotten.

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