Slaves to the Tongue and the Will to Pleasure
You are all slaves. Slaves to your tongue, your palate, your taste buds conditioned over millennia. This revealing nutritional theory casts a harsh light on our civilizational self-deception.

It postulates three simple principles:
First, our senses judge instinctively—what seems inedible raw truly is.
Second, only what is easily digestible provides real life energy.
Third, anything that burdens the organism (such as plant defense chemicals) does not belong on our plate.

Species-appropriate for humans? Only botanical fruits and raw meat. Everything else is ballast, poison, self-deception.

If that’s true, then the entire cultural history of cooking is nothing but the chronicle of our enslavement. For thousands of years, we have perfected the art of outsmarting our own senses. Spices mask the taste of decay, fire softens the indigestible, fermentation turns poison into intoxication. We have learned to hack our survival instincts—and we proudly call the result haute cuisine.

The will to power Nietzsche saw at work everywhere appears here as a perverse will to pleasure: we force our bodies to love what they hate. And from this violation of our own nature we have built a culture we celebrate as the pinnacle of civilization.

Bon appétit, you slaves!

That is why the world must hate you. Not out of tragedy, but out of necessity: anyone who dares to appear with absolute conviction will inevitably seem arrogant in a culture that has declared compromise a virtue. Woe to you if you never become too much for anyone. Woe if people tolerate you everywhere with a friendly smile — then you have already conformed.

Step forward and say: I do not speak cautiously. I do not dilute. I do not stand on “maybe” and “we’ll see”.

The world will cry out: “Who does he think he is? Just a human, and yet he acts as if he knows something for sure! He speaks with confidence! Get rid of him, he disturbs our comfortable coexistence. We want ambiguity, irony, noncommittal tolerance. No clarity, no sharpness, nothing that cuts to the bone. Speak your conviction — but softened, with irony, with a smile that defuses everything.”

And many will settle into that: nice, obedient, adapted. Harmless. Unassailable. INSIGNIFICANT.

But we, you and I, accept being seen as presumptuous. Woe to us if no one opposes us. Woe if we never rub people the wrong way, never provoke, never feel the anger of those who sink into mediocrity, bathing in the pus of nihilism.

Where conviction is not throttled but burns. Where truth is not on clearance.

For wherever conviction is boiled soft, arbitrariness is born. And where arbitrariness rules, everything rots. But where people stand who do not kneel before convenience, who dare directness and demand full commitment, there meaning, courage, and future survive.

We are the remnant. Small, uncomfortable, but unbreakable. We walk with our heads held high. Humble in our doubt, proud in our fire. And if we are hated for it, then that is the price — the proof that we did not remain silent.

Don’t set goals for 2026, do this instead:

Don’t burn out chasing goals. Step into aliveness, maximize your will and then direct your will with intention.
We often run after achievements and milestones while a core need stays unmet, connection or autonomy. We compensate, perform, wear masks. It drains our energy and dims who we truly are.

Real change doesn’t start with a checklist, it starts with honesty:
Where am I vulnerable? Which need am I suppressing?
When we allow ourselves to be seen, express our emotions, take responsibility and meet others in authentic contact, growth unfolds naturally. Self-worth rises. Energy returns. Life becomes vivid again.

Make 2026 not the year of goals,
but the year of self-agency, presence, and authenticity.

More aliveness. More self-worth. More you.
Say “yes” to yourself and everything begins to shift.

Not nature is immoral when it shows no pity for the degenerate; rather, the growth of physiological and moral evils in the human species is the consequence of a morbid and unnatural morality. The sensibility of the majority of people is morbid and unnatural.
What accounts for humanity’s corruption in moral and physiological respects? — The body perishes when one organ is impaired. One cannot derive the right of altruism from physiology, any more than the right to assistance or to equality of outcomes: all of these are premiums for the degenerate and the unfortunate.
There is no solidarity in a society in which there are sterile, unproductive, and destructive elements—elements that, moreover, will produce offspring even more degenerate than themselves.
— Friedrich Nietzsche, The Will to Power
The prevailing morality, alienated from the principles of natural selection and physiological health, inadvertently promotes degeneration by glorifying and protecting traits that are less conducive to social progress. It operates dysgenically.
The principles of altruism and equality of outcomes that are today regarded as moral in fact impede the collective health and development of humanity by ensuring the persistence—and at times even the preferential treatment—of less advantageous traits. Genuine solidarity thus becomes impossible in a society that sustains its least productive members and sacrifices general progress in favor of inclusion.
Here Nietzsche extends Darwinian evolutionary principles beyond a purely scientific perspective. The concept of the Übermensch therefore does not mean biological superiority in a narrow sense, but rather the striving to transcend conventional limits in the cultural and spiritual realms, calling for a revaluation of human values and social orders.
This philosophical approach deepens our understanding of evolution by conceiving cultural and moral renewal as the next frontier in humanity’s ongoing struggle for existence and meaning—a morality that lays no claim to altruism, compassion, or equality, nor to any form of nobility attributed to them.

Pity is poison to the soul

I’ve noticed that lately I react very sensitively to feelings like pity and empathy when they come from people around me.
The following questions trigger genuine discomfort in me:
How are you?
How are things going for you?
How was your week?
Instead of goodwill, I sense a hidden self-interest behind them. Because the moment the answer isn’t “Everything’s just great,” a tsunami of pity follows—along with life advice and trite platitudes.
Then a kind of covert therapy begins. It’s not about supporting me in my own interests, but about questioning them, coupled with a near-ceremonial display of pity.
I don’t want to hear what I should do differently so that my week consists only of highlights or so that everything “turns out well.” I don’t want that at all—because their idea of “good” is not my idea of good.
Instead of advice and life tips, just once I’d like to hear:
“I’m sure you’ll manage.”
“I know you—you can do this.”
“Sounds like a lot of fun.” (with a sense of humor)
Not because I need encouragement or cheering up, but because it shows respect for my autonomy—and because someone knows me well enough to trust that I’ll ask for help when I actually need it.
Is it just me, or do others feel this way too?

What is the difference between culture and civilization? And what is the interplay between them? The difference lies in their respective structures and roles in shaping human experience and progress.

Culture is a dynamic, decentralized, and open system where ideas, values, and practices are constantly evolving. It thrives on diversity, experimentation, and the free interaction of individuals, groups, ideas, and actions. In this sandbox-like structure, culture functions as a testing ground for innovation, where various concepts and practices are tried, challenged, and refined through an ongoing dialectical process. Its fluidity fosters creativity, allowing for the continuous emergence of new forms of thought and action.

Civilization, by contrast, is the structured, centralized system that formalizes and preserves the valuable or effective outputs of culture. Through institutions like legal frameworks, educational systems, governments, and platforms, civilization ensures the longevity and dissemination of the most broadly resonating cultural achievements. This structure allows for the preservation, scaffolding, and spread of cultural advancements over the boundaries of time and space.

This interplay between culture and civilization is essential for mankind's advancement. While culture drives creativity and experimentation, civilization acts as the meta-structure that channels and systematizes these cultural developments, transforming them into stable, scalable frameworks that serve as the foundation for further progress. Civilization absorbs and institutionalizes the best elements of culture, while culture continually generates new content for civilization to formalize and preserve.

Why is any of this important? Because it determines the fate of societies. Due to the cyclical nature of civilization and culture, the quality of one frames and facilitates the further scaffolding of the other. Outside of Rome, the “barbarian” world lacked the qualitative and structured systems of governance, law, and administration that Rome had developed. While these societies had their own forms of culture, they lacked the overarching civilizational structure that could harness and systematize their cultural expressions. As a result, they were often viewed as chaotic and undeveloped by the Romans. And they were.

The term "Dark Ages" officially refers to the period in history following the collapse of the Western Roman Empire; it was a time characterized by a decline in civilization, culture, and intellectual activity. -- Really, though, Rome and the Dark Ages understood as symbolic representations, can be applied to everything outside of Rome, within Rome, before Rome, and after Rome that has yet to be civilized. The barbarian world is not only alive and well today, there's an entire uncivilized universe outside this planet, ready to wash civilization back into non-existence. It means we have a presumptive duty to preserve our qualitative civilization by protecting it against both internal and external forces, and a duty to advance it.

“If you kill a cockroach, you are a hero; but if you kill a butterfly, you are evil. Morality has aesthetic criteria.”
—Friedrich Nietzsche


If beauty were completely subjective—if everything were beautiful that someone considers or experiences as beautiful—then the word would have no meaning.
Even if people differ in individual judgments, is it not just as obvious that in 99% of cases our judgments coincide?
In recognition of this common ground, beauty is an important part of our lives. Ugliness as well.
Everything comes my way, but people avoid you. Not both are equally valuable, but both are effective and have practical utility.

Embodied Enslavement

Nietzsche wrote in Human, All Too Human:
👉 “All people, as at all times and still today, fall into slaves and free persons; for whoever does not have two-thirds of his day for himself is a slave, whatever else he may be: statesman, merchant, civil servant, or scholar.”

Almost everyone experiences this enslavement. Their life consists largely of compulsion. Most of the time they do not do what they want. Some notice this and therefore want to become rich. Another gets drunk.

But enslavement also takes place on a level even less abstract than the economic one: on the bodily level.

I already noticed as a teenager that some people move freely and intuitively, while I cannot. Some people own their bodies, and I do not. Some own their voices, and I do not. Some own their laughter, and I do not. Do you know what I mean?

It is very brutal to realize this about oneself. There is no need for a master wielding a whip. The enslavement is embodied.

But this is also where one can start working on it! Becoming a millionaire usually takes a very long time and does not automatically resolve bodily enslavement anyway. But one’s own body is not actually under someone else’s control. One can make progress here quickly. In principle, one can choose aliveness under any circumstances.

Do you know this irrational inhibition that keeps you from following a natural movement? Stretching in public, laughing freely, or even just speaking at all? I mean, it is very widespread.

Political & moral interpretation of eternal cycles.
When it snows, it is treated as a kind of natural disaster, a snow chaos, instead of just a normal winter. When it doesn’t snow, it is taken as proof of climate change.
The hollow masses consider the political and moral interpretation of ordinary cycles to be profound.

Winter: For maybe five days a year it looks a bit different outside. You might have to shovel snow once for 30 minutes.
Summer: When someone leaves the air-conditioned open-plan office, something terrible happens: the sweat glands, which function perfectly well, are used.

For the modern, perfectly temperature-controlled human being this probably causes a kind of shock that has to be compensated.
The weak leaders of this herd recognize their opportunity and would most like to protect every citizen from slipping or from using their sweat glands. That describes the situation of the bourgeoisie of the West very well.
In me a growing contempt is rising. The comfort that modernity provides is the quiet death.
Being awake is the content of my dreams, because:
I want to feel cold.
I want to feel heat.
I don’t want to watch some TV documentary about a safari. I want to be struck by lightning. I want to almost freeze in Iceland for 30 hours in the ice in a snowstorm, and I want to race through the damn desert on a desert bike and shoot at some animals whose names I don’t even know. I want to bring the head of that damn beast back to my people and we play soccer with it and get off on the superiority of my species and eat the thing raw.
I want to accept everything and not wallow in the pus of modern comfort. Not so easy to live that way, but it keeps getting better.
Being awake is the content of my dreams.

You come into the world perfect and, in all your perfection, you know what is good for you.
You can move through the world in complete safety because you have everything you need for orientation.
In that state, people begin to tell you that you are bad. For wanting this or not wanting that.
You are shamed for what you are.
And then you learn not to trust yourself anymore.
You begin to control yourself.
You start to observe yourself, regulate yourself, restrain yourself.
You shift into your head.
Into the mind.
You look for the answers there, for the paths.
And that can only lead into a dead end,
because it separates you from yourself.
You can win in culture that way.
You can gain recognition, status, roles, noscripts.
You can become a good person.
But you are acting the whole time.
And you lose where it actually matters:
on the level of nature.
While you are being rewarded culturally,
you are empty inside.
You are restless.
You are searching.
You search for the truth.
But you search for it again with concepts.
With thoughts.
And in doing so, you overlook
that concepts are nothing alive.

Self-Empowerment

Who is more powerful: someone who is bound, or someone who is not?
The latter. Why? Because freedom of movement allows for greater capacity to act.
If I want more power, what can I realistically do? Rule the world? Unrealistic. So what is actually within reach?
Max Stirner writes about bringing one’s thoughts and feelings under one’s own control. A sharp insight because that is something I already influence now.

If there is a thought I am supposedly not allowed to think, I will think it anyway. If an idea harms me, I discard it. I create and destroy thoughts as I choose.
The same applies to emotions. Someone has died. I may feel nothing. I have learned that I am supposed to feel sadness. Perhaps I perform a certain amount of grief for others but I do not have to. There is nothing inherently wrong with how I feel.

Another level is physiology, and this is crucial. Some are bound; others are not. One person feels the impulse to stretch and follows it. Another feels the same impulse and freezes. On the physiological level, it becomes clear who is enslaved and who is not.
A major dimension of self-empowerment, then, is reclaiming authority over one’s own body. Allowing oneself to move. Expressing emotions deliberately. Speaking with one’s natural voice. Following impulses freely.
This can be practiced at any moment. It does not require special circumstances. I do not need to earn millions before I am allowed to be free. I can empower myself now.
The paradox: all my visions of a better life, better conditions, greater success, ultimately serve only one purpose: to finally relax and be myself.

But that is already possible. At least to a certain degree.

I’m conducting a study on the topic of microdosing.

I would be very happy if you could participate.

https://forms.gle/Qxi5ZWKtEm47zFCMA

Three prizes of €100 will be raffled among participants.