“The impossible class. – Poor, happy and independent! – these things can go together; poor, happy and a slave! – these things can also go together – and I can think of no better news I could give to our factory slaves: provided, that is, they do not feel it to be in general a disgrace to be thus used, and used up, as a part of a machine and as it were a stopgap to fill a hole in human inventiveness! To the devil with the belief that higher payment could lift from them the essence of their miserable condition – I mean their impersonal enslavement! To the devil with the idea of being persuaded that an enhancement of this impersonality within the mechanical operation of a new society could transform the disgrace of slavery into a virtue! To the devil with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine! Are you accomplices in the current folly of the nations – the folly of wanting above all to produce as much as possible and to become as rich as possible? What you ought to do, rather, is to hold up to them the counter-reckoning: how great a sum of inner value is thrown away in pursuit of this external goal! But where is your inner value if you no longer know what it is to breathe freely? if you no longer possess the slightest power over yourselves? if you all too often grow weary of yourselves like a drink that has been left too long standing? if you pay heed to the newspapers and look askance at your wealthy neighbor, made covetous by the rapid rise and fall of power, money and opinions? if you no longer believe in philosophy that wears rags, in the free-heartedness of him without needs? if voluntary poverty and freedom from profession and marriage, such as would very well suit the more spiritual among you, have become to you things to laugh at? If, on the other hand, you have always in your ears the flutings of the Socialist pied-pipers whose design is to enflame you with wild hopes? which bid you to be prepared and nothing further, prepared day upon day, so that you wait and wait for something to happen from outside and in all other respects go on living as you have always lived – until this waiting turns to hunger and thirst and fever and madness, and at last the day of the bestia triumphans [triumphant beast] dawns in all its glory? – In contrast to all this, everyone ought to say to himself: ‘better to go abroad, to seek to become master in new and savage regions of the world and above all master over myself; to keep moving from place to place for just as long as any sign of slavery seems to threaten me; to shun neither adventure nor war and, if the worst should come to the worst, to be prepared for death: all this rather than further to endure this indecent servitude, rather than to go on becoming soured and malicious and conspiratorial!’ This would be the right attitude of mind: the workers of Europe ought henceforth to declare themselves as a class a human impossibility and not, as usually happens, only a somewhat harsh and inappropriate social arrangement; they ought to inaugurate within the European beehive an age of a great swarming-out such as has never been seen before, and through this act of free emigration in the grand manner to protest against the machine, against capital, and against the choice now threatening them of being compelled to become either the slave of the state or the slave of a party of disruption.”

— Friedrich Nietzsche,
The Dawn of Day (206)

Liberals and overt totalitarianism vs covert totalitarianism

"Define woman"

“Is pessimism necessarily the sign of decline, of decay, of failure, of exhausted and weakened instincts?—as was the case with the Indians, as is, to all appearance, the case with us ‘modern’ men and Europeans? Is there a pessimism of strength? An intellectual predilection for what is hard, awful, evil, problematical in existence, owing to well-being, to exuberant health, to fullness of existence? Is there perhaps suffering in overfullness itself? A seductive fortitude with the keenest of glances, which yearns for the terrible, as for the enemy, the worthy enemy, with whom it may try its strength? from whom it is willing to learn what ‘fear’ is? What means tragic myth to the Greeks of the best, strongest, bravest era? And the prodigious phenomenon of the Dionysian? And that which was born thereof, tragedy?—And again: that of which tragedy died, the Socratism of morality, the dialectics, contentedness and cheerfulness of the theoretical man—indeed? might not this very Socratism be a sign of decline, of weariness, of disease, of anarchically disintegrating instincts? And the ‘Hellenic cheerfulness’ of the later Hellenism merely a glowing sunset? The Epicurean will counter to pessimism merely a precaution of the sufferer?”

— Friedrich Nietzsche, The Birth of Tragedy ([1886 preface:] An Attempt at Self-Criticism. §1)

“It is as an individualist that I wish to defend the cause of organization! It is impossible to demand that anarchism cannot allow organization by reason of its principles. Not even the most dyed-in-the-wool individualist condemns the association of individuals outright.

Saying, as sometimes is said, either Stirner or Kropotkin, thereby opposing these two thinkers, is wrong. Kropotkin and Stirner cannot be opposed against each other: they expounded the same idea from different points of view. That is all. And the proof that Max Stirner was not the crazed individualist that he is made out to be is that he pronounced himself in favour of “organization”. He even dedicated a whole chapter to the association of egoists.

As our organization has no executive power it will not run contrary to our principles. In the workers’ unions we defend the economic interests of the workers. As for the rest, we must be a distinct group and create organizations on a libertarian basis.”


— Karel Vohryzek,
Speech delivered at the second International Anarchist Congress (1907)

Leftist anti-intellectualism

Importance of philosophy/theory

— Emma Goldman,
The Failure of Christianity

Relevance of Nietzsche's philosophy for revolutionary (anti-)politics

“Disobedience is the true foundation of liberty. The obedient must be slaves.”

— Henry David Thoreau, Journals (1847)

Light Yagami's reactionary views on crime

Capitalism and Black people

“…I labored to express, in Kantian and Schopenhauerian formulæ, strange and new valuations, which ran fundamentally counter to the spirit of Kant and Schopenhauer, as well as to their taste! What, forsooth, were Schopenhauer's views on tragedy? ‘What gives’—he says in Welt als Wille und Vorstellung [World as Will and Representation], II. 495—‘to all tragedy that singular swing towards elevation, is the awakening of the knowledge that the world, that life, cannot satisfy us thoroughly, and consequently is not worthy of our attachment. In this consists the tragic spirit: it therefore leads to resignation.’ Oh, how differently Dionysus spoke to me! Oh how far from me then was just this entire resignationism!”

— Friedrich Nietzsche, The Birth of Tragedy (An Attempt at Self-Criticism. §6)

Anti-natalist vs Nietzschad

“The human being is something only as my quality (property) like masculinity or femininity. The ancients found the ideal in one's being male in the full sense; their virtue is virtus and aretē, i.e., manliness. What is one supposed to think of a woman who only wanted to be a complete ‘woman’? That is not given to all of them, and some would set themselves an unattainable goal in this. She is, however, female in any case, by nature; femininity is her quality, and she doesn't need ‘true femininity’. I am human, just like the earth is a planet. As ridiculous as it would be to set the earth the task of being a ‘correct planet’, it is just as ridiculous to burden me with the calling to be a ‘correct human being’.”

— Max Stirner

“Fascism — despite empty and contrary appearances — is something far too ephemeral and impotent to prevent the free, unbridled course of rebel thought that overflows and expands, impetuously bursting beyond every barrier, and furiously spreads beyond every limit — as a powerful, animating, driving force — drawing behind its gigantic steps the vigorous and titanic action of hard human muscle.
Fascism is impotent, because it is brute force.
It is matter without spirit.
It is body without mind.
It is night without dawn!”

— Renzo Novatore, Black Flags (VII)

“Fascism is an epileptic child of the spiritual ‘no’ that is brutalized by striving — vainly — toward a vulgar material ‘yes.’”

— Renzo Novatore, Black Flags (VII)

“The foundation of irreligious criticism is: Man makes religion, religion does not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man – state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d’honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion.

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.”

— Karl Marx, Critique of Hegel's Philosophy of Right (Introduction)

Marx on religion