“Those feminists who weep crocodile tears over ‘exploited’ sex workers are doing nothing new. In the mid-nineteenth century, middle-class women in New York threatened to keep vigil outside brothels and to publish clients’ names. They attacked low wages as a cause of prostitution and advocated better employment opportunities for women (perhaps in domestic service, where they might provide free sexual favours to the men of the house, who could then stop frittering away the family wealth in houses of ill-repute). In England in 1858 the Female Mission on the Fallen distributed tracts on the streets at night and opened rescue homes. The latest campaigns in this vein target sex tourism and mail-order brides. The poverty of third-world women was never of prime feminist concern until they became afraid that too many ‘eligible’ western men would be wrested from their grasp. The feminist who seeks a mate in lonely-hearts columns has to maintain the self-deception that her aims are all to do with romance and nothing to do with financial gain.”

— Claudia, Fear of Pornography
(from Bad Girls and Dirty Pictures: The Challenge to Reclaim Feminism)

“It is remarkable how sudden feelings of empathy and identification with ‘exploited’ women surge up in the breasts of [liberal] feminists when they think of workers in the sex-industry — pornography is ‘an assault on women, our dignity, our humanness, our personal safety, even our right to survive as autonomous individuals’. It is even more remarkable how feminists never identify in this way with cleaners, child-minders and factory workers; that is, those ‘hidden’ women who create the material conditions that keep the feminist in the ‘alternative’ lifestyle to which she has become accustomed.”

— Claudia, Fear of Pornography

Bad Girls and Dirty Pictures: The Challenge to Reclaim Feminism (Alison Assiter and Avedon Carol, ed)

Shaming men for "being feminine" as an extension of misogyny

»„Tränenreiche Männer sind gut.“ Verlasse mich jeder, der trocknen Herzens, trockner Augen ist!«

“Men who give way easily to tears are good. I have nothing to do with those whose hearts are dry and whose eyes are dry!”

— Johann Wolfgang von Goethe,
Die Wahlverwandtschaften
(Elective Affinities; Bk. I, Ch. 18)

“Carrying Coals to Newcastle. — The governments of the great States have two instruments for keeping the people dependent, in fear and obedience: a coarser, the army, and a more refined, the school. With the aid of the former they win over to their side the ambition of the higher strata and the strength of the lower, so far as both are characteristic of active and energetic men of moderate or inferior gifts. With the aid of the latter they win over gifted poverty, especially the intellectually pretentious semi-poverty of the middle classes.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§1. 320)

School as a prison

“There are no Teachers. — As thinkers we ought only to speak of self-teaching. The instruction of the young by others is either an experiment performed upon something as yet unknown and unknowable, or else a thorough levelling process, in order to make the new member of society conform to the customs and manners that prevail for the time being. In both cases the result is accordingly unworthy of a thinker – the handiwork of parents and teachers, whom some valiantly honest person has called ‘nos ennemis naturels.’* One day, when, as the world thinks, we have long since finished our education, we discover ourselves. Then begins the task of the thinker, and then is the time to summon him to our aid – not as a teacher, but as a self-taught man who has experience.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 267)

* ‘our natural enemies’

„Der Umgang mit Frauen ist das Element guter Sitten.“

“Association with women is the basic element of good manners.”

— Johann Wolfgang von Goethe,
Die Wahlverwandtschaften
(Elective Affinities; Bk. II, Ch. 5)

“We know well that the word ‘anarchy’ is also used in current phraseology as synonymous with disorder. But that meaning of ‘anarchy,’ being a derived one, implies at least two suppositions. It implies, first, that wherever there is no government there is disorder; and it implies, moreover, that order, due to a strong government and a strong police, is always beneficial. Both implications, however, are anything but proved. There is plenty of order — we should say, of harmony — in many branches of human activity where the government, happily, does not interfere. As to the beneficial effects of order, the kind of order that reigned at Naples under the Bourbons surely was not preferable to some disorder started by Garibaldi; while the Protestants of this country will probably say that the good deal of disorder made by Luther was preferable, at any rate, to the order which reigned under the Pope. While all agree that harmony is always desirable, there is no such unanimity about order, and still less about the ‘order’ which is supposed to reign in our modern societies. So that we have no objection whatever to the use of the word ‘anarchy’ as a negation of what has been often described as order.”

Peter Kropotkin, Anarchist Communism: Its Basis and Principles

Alpha loser masculinity, lack

The quote is from Mari Ruti's book Penis Envy and Other Bad Feelings

Your belief in a "strong" leader is a belief in your own weakness!

Would you rather be led, like sheep; or would you rather lead yourselves?

Would you rather believe in the strength of some privileged brute, or would you rather believe in your own strength — and that of your comrades?

Would you rather be soldiers, drilled & used as cannon fodder by brutes; or would you rather be anarchic nomadic warriors?

“The Teacher a Necessary Evil. — Let us have as few people as possible between the productive minds and the hungry and recipient minds! The middlemen almost unconsciously adulterate the food which they supply. For their work as middlemen they want too high a fee for themselves, and this is drawn from the original, productive spirits – namely, interest, admiration, leisure, money, and other advantages. – Accordingly, we should always look upon the teacher as a necessary evil, just like the merchant; as an evil that we should make as small as possible. – Perhaps the prevailing distress in Germany has its main cause in the fact that too many wish to live and live well by trade (in other words, desiring as far as possible to diminish prices for the producer and raise prices for the consumer, and thus to profit by the greatest possible loss to both). In the same way, we may certainly trace a main cause of the prevailing intellectual poverty in the superabundance of teachers. It is because of teachers that so little is learnt, and that so badly.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 282)

„Ein Lehrer, der das Gefühl an einer einzigen guten Tat, an einem einzigen guten Gedicht erwecken kann, leistet mehr als einer, der uns ganze Reihen untergeordneter Naturbildungen der Gestalt und dem Namen nach überliefert.“

“A teacher who can arouse a feeling for one single good action, for one single good poem, accomplishes more than he who fills our memory with rows on rows of natural objects, classified with name and form.”

— Johann Wolfgang von Goethe,
Die Wahlverwandtschaften
(Elective Affinities; Bk. II, Ch. 7)

bigotry of 'social contagion' logic

The ideological image of the child

“For the new year. — I'm still alive; I still think: I must still be alive because I still have to think. Sum, ergo cogito: cogito, ergo sum¹. Today everyone allows himself to express his dearest wish and thoughts: so I, too, want to say what I wish from myself today and what thought first crossed my heart – what thought shall be the reason, warrant, and sweetness of the rest of my life! I want to learn more and more how to see what is necessary in things as what is beautiful in them – thus I will be one of those who make things beautiful. Amor fati²: let that be my love from now on! I do not want to wage war against ugliness. I do not want to accuse; I do not even want to accuse the accusers. Let looking away be my only negation! And, all in all and on the whole: some day I want only to be a Yes-sayer!”

— Friedrich Nietzsche,
The Gay Science (276)

¹ ‘I am, therefore I think: I think, therefore I am.’
² ‘love of (one's) fate’

“Has it been observed to what extent outward idleness, or semi-idleness, is necessary to a real religious life (alike for its favorite microscopic labor of self-examination, and for its soft placidity called ‘prayer,’ the state of perpetual readiness for the ‘coming of God’), I mean the idleness with a good conscience, the idleness of olden times and of blood, to which the aristocratic sentiment that work is dishonoring – that it vulgarizes body and soul – is not quite unfamiliar? And that consequently the modern, noisy, time-engrossing, conceited, foolishly proud industriousness [Arbeitsamkeit] educates and prepares for ‘unbelief’ more than anything else?”

— Friedrich Nietzsche,
Beyond Good and Evil (58)

“Among these, for instance, who are at present living apart from religion in Germany, I find ‘free-thinkers’ of diversified species and origin, but above all a majority of those in whom industriousness from generation to generation has dissolved the religious instincts; so that they no longer know what purpose religions serve, and only note their existence in the world with a kind of dull astonishment. They feel themselves already fully occupied, these good people, be it by their business or by their pleasures, not to mention the ‘Fatherland,’ and the newspapers, and their ‘family duties’; it seems that they have no time whatever left for religion; and above all, it is not obvious to them whether it is a question of a new business or a new pleasure – for it is impossible, they say to themselves, that people should go to church merely to spoil their tempers. They are by no means enemies of religious customs; should certain circumstances, State affairs perhaps, require their participation in such customs, they do what is required, as so many things are done – with a patient and unassuming seriousness, and without much curiosity or discomfort; – they live too much apart and outside to feel even the necessity for a for or against in such matters. Among those indifferent persons may be reckoned nowadays the majority of German Protestants of the middle classes, especially in the great busy [arbeitsamen] centres of trade and commerce; also the majority of industrious [arbeitsamen] scholars, and the entire University personnel (with the exception of the theologians, whose existence and possibility there always gives psychologists new and more subtle puzzles to solve). On the part of pious, or merely church-going people, there is seldom any idea of how much good-will, one might say arbitrary will, is now necessary for a German scholar to take the problem of religion seriously; his whole profession (and as I have said, his whole craftsmanlike industriousness, to which he is compelled by his modern conscience) inclines him to a lofty and almost charitable serenity as regards religion, with which is occasionally mingled a slight disdain for the ‘uncleanliness’ of spirit which he takes for granted wherever any one still professes to belong to the Church. It is only with the help of history (not through his own personal experience, therefore) that the scholar succeeds in bringing himself to a respectful seriousness, and to a certain timid deference in presence of religions; but even when his sentiments have reached the stage of gratitude towards them, he has not personally advanced one step nearer to that which still maintains itself as Church or as piety; perhaps even the contrary. The practical indifference to religious matters in the midst of which he has been born and brought up, usually sublimates itself in his case into circumspection and cleanliness, which shuns contact with religious people and things; and it may be just the depth of his tolerance and humanity which prompts him to avoid the delicate trouble which tolerance itself brings with it. – Every age has its own divine type of naivete, for the discovery of which other ages may envy it: and how much naivete – adorable, childlike, and boundlessly foolish naivete is involved in this belief of the scholar in his superiority, in the good conscience of his tolerance, in the unsuspecting, simple certainty with which his instinct treats the religious person as a lower and less valuable type, beyond, before, and above which he himself has developed – he, the little arrogant dwarf and mob-man, the sedulously alert, head-and-hand drudge of ‘ideas,’ of ‘modern ideas’!”

— Friedrich Nietzsche,
Beyond Good and Evil (58)