Brain development, maturity etc

Today, the subordination of children to adults in general and their parents in particular is similarly seen as being both caused and justified by children’s inferior mental faculties.

Both the paternalism argument (children must be subordinate for their own good) and the social necessity argument (children must be subordinate for the good of society) are advanced to support the legal disabilities of children.

The parallels with “scientific racism” and sexist neurological theories should be obvious: we are frequently told that children and adolescents are mentally inferior due to their underdeveloped brains, and this inferiority renders them incapable of behaving rationally or responsibly; in the past, precisely the same claims were advanced against women and black people.

“The Tax of Homage. — Him whom we know and honor, – be he physician, artist, or artisan, – who does and produces something for us, we gladly pay as highly as we can, often a fee beyond our means. On the other hand, we pay the unknown as low a price as possible; here is a contest in which every one struggles and makes others struggle for a foot's breadth of land. In the work of the known there is something that cannot be bought, the sentiment and ingenuity put into his work for our own sake. We think we cannot better express our sense of obligation than by a sort of sacrifice on our part. – The heaviest tax is the tax of homage. The more competition prevails, the more we buy from the unknown and work for the unknown, the lower does this tax become, whereas it is really the standard for the loftiness of human spiritual intercourse.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 283)

“Work and boredom. — Seeking work for the sake of wages – in this, nearly all people in civilized countries are alike; to all of them, work is just a means and not itself the end, which is why they are unrefined in their choice of work, provided it yields an ample reward. Now there are rare individuals who would rather perish than work without taking pleasure in their work: they are fastidious, difficult to satisfy, and have no use for ample rewards if the work is not itself the reward of rewards. To this rare breed belong artists and contemplative people of all kinds, but also the idlers who spend their lives hunting, travelling, in love affairs, or on adventures. All of them want work and misery as long as it is joined with pleasure, and the heaviest, hardest work, if need be. Otherwise they are resolutely idle, even if it spells impoverishment, dishonour, and danger to life and limb. They do not fear boredom as much as work without pleasure; indeed, they need a lot of boredom if their work is to succeed. For the thinker and for all inventive spirits, boredom is that unpleasant ‘calm’ of the soul that precedes a happy voyage and cheerful breezes; he has to endure it, must await its effect on him – precisely that is what lesser natures are totally unable to achieve! To fend off boredom at any price is vulgar, just as work without pleasure is vulgar. Perhaps Asians are distinguished as above Europeans by their capacity for a longer, deeper calm; even their narcotics work slowly and require patience, in contrast to the revolting suddenness of the European poison, alcohol.”

— Friedrich Nietzsche,
The Gay Science (42)

Liberal methods, "problems", status quo

The virgin "state approved demonstration"

these channels post a few lines or paragraphs from a particular book every few days. if you've been meaning to read these texts follow the channels and read along with them

1. no! against adult supremacy: an anthology of writings about youth liberation

2. revolting prostitutes: written by two sex workers, about the sex trade, attitudes towards sex work, its connection with capitalism etc.

3. anarchy: a classic text by italian anarchist errico malatesta, essential reading for those who ask how things will work in an anarchist society

4. the anarchist tension: an essay by alfredo bonanno reflecting on the anarchist struggle today

“The Means towards Genuine Peace. — No government will nowadays admit that it maintains an army in order to satisfy occasionally its passion for conquest. The army is said to serve only defensive purposes. This morality, which justifies self-defence, is called in as the government's advocate. This means, however, reserving morality for ourselves and immorality for our neighbor, because he must be thought eager for attack and conquest if our state is forced to consider means of self-defence. – At the same time, by our explanation of our need of an army (because he denies the lust of attack just as our state does, and ostensibly also maintains his army for defensive reasons), we proclaim him a hypocrite and cunning criminal, who would fain seize by surprise, without any fighting, a harmless and unwary victim. In this attitude all states face each other today. They presuppose evil intentions on their neighbor's part and good intentions on their own. This hypothesis, however, is an inhuman notion, as bad as and worse than war. Nay, at bottom it is a challenge and motive to war, foisting as it does upon the neighboring state the charge of immorality, and thus provoking hostile intentions and acts. The doctrine of the army as a means of self-defence must be abjured as completely as the lust of conquest. Perhaps a memorable day will come when a nation renowned in wars and victories, distinguished by the highest development of military order and intelligence, and accustomed to make the heaviest sacrifice to these objects, will voluntarily exclaim, ‘We will break our swords,’ and will destroy its whole military system, lock, stock, and barrel. Making ourselves defenceless (after having been the most strongly defended) from a loftiness of sentiment – that is the means towards genuine peace, which must always rest upon a pacific disposition. The so-called armed peace that prevails at present in all countries is a sign of a bellicose disposition, of a disposition that trusts neither itself nor its neighbor, and, partly from hate, partly from fear, refuses to lay down its weapons. Better to perish than to hate and fear, and twice as far better to perish than to make oneself hated and feared – this must some day become the supreme maxim of every political community! – Our liberal representatives of the people, as is well known, have not the time for reflection on the nature of humanity, or else they would know that they are working in vain when they work for ‘a gradual diminution of the military burdens.’ On the contrary, when the distress of these burdens is greatest, the sort of God who alone can help here will be nearest. The tree of military glory can only be destroyed at one swoop, with one stroke of lightning. But, as you know, lightning comes from the cloud and from above.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 284)

Yes, we are anarkiddies!
(aka anarkitties 🥰)

The communist character of nature

Damn, it seems that almost everyone is feeling suicidal...

" Capitalism "!


We have to turn our despair into rage... revolutionary rage against this death machine called capitalism!

Nothing will change if we continue to vegetate as passive slaves who are dead inside...

Collectively we can destroy capitalism and affirm life! ❤️


Destroy what destroys you... Destroy capitalism!
Destroy this hideous patriarchal-casteist-raceist-capitalist-imperialist death machine!
Let the state perish so that life may flourish!

Do not let injustice sadden you...
Let it radicalize you!

“Whether Property can be squared with Justice. — When the injustice of property is strongly felt (and the hand of the great clock is once more at this place), we formulate two methods of relieving this injustice: either an equal distribution, or an abolition of private possession and a return to State ownership. The latter method is especially dear to the hearts of our [State] Socialists, who are angry with that primitive Jew for saying, ‘Thou shalt not steal.’ In their view the eighth commandment should rather run, ‘Thou shalt not possess.’ – The former method was frequently tried in antiquity, always indeed on a small scale, and yet with poor success. From this failure we too may learn. ‘Equal plots of land’ is easily enough said, but how much bitterness is aroused by the necessary division and separation, by the loss of time-honored possessions, how much piety is wounded and sacrificed! We uproot the foundation of morality when we uproot boundary-stones. Again, how much fresh bitterness among the new owners, how much envy and looking askance! For there have never been two really equal plots of land, and if there were, human envy of one's neighbor would prevent one from believing in their equality. And how long would this equality, unhealthy and poisoned at the very roots, endure? In a few generations, by inheritance, here one plot would come to five owners, there five plots to one. Even supposing that people acquiesced in such abuses through the enactment of stern laws of inheritance, the same equal plots would indeed exist, but there would also be needy malcontents, owning nothing but dislike of their kinsmen and neighbors, and longing for a general upheaval. – If, however, by the second method we try to restore ownership to the community and make the individual but a temporary tenant, we interfere with agriculture. For humans are opposed to all that is only a transitory possession, unblessed with their own care and sacrifice. With such property they behave in freebooter fashion, as robbers or as worthless spendthrifts. When Plato declares that self-seeking would be removed with the abolition of property, we may answer him that, if self-seeking be taken away, humans will no longer possess the four cardinal virtues either; as we must say that the most deadly plague could not injure humanity so terribly as if vanity were one day to disappear. Without vanity and self-seeking what are human virtues? By this I am far from meaning that these virtues are but varied names and masks for these two qualities. Plato's Utopian refrain, which is still sung by Socialists, rests upon a deficient knowledge of humans. He lacked the historical science of moral emotions, the insight into the origin of the good and useful characteristics of the human soul. He believed, like all antiquity, in good and evil as in black and white – that is to say, in a radical difference between good and bad people and good and bad qualities. – In order that property may henceforth inspire more confidence and become more moral, we should keep open all the paths of work for small fortunes, but should prevent the effortless and sudden acquisition of wealth. Accordingly, we should take all the branches of transport and trade which favour the accumulation of large fortunes – especially, therefore, the money market – out of the hands of private persons or private companies, and look upon those who own too much, just as upon those who own nothing, as types fraught with danger to the community.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 285)

Neoliberal ideology and the false (and ugly) promises of capitalism

  (We shall not be these unimaginative people that Nietzsche aptly described as “the grumbling, oppressed, rebellious ranks of slaves who are looking to be masters (which they call ‘being free’)”…)

“The Value of Labor. — If we try to determine the value of labor by the amount of time, industry, good or bad will, constraint, inventiveness or laziness, honesty or make-believe bestowed upon it, the valuation can never be a just one. For the whole personality would have to be thrown into the scale, and this is impossible. Here the motto is, ‘Judge not!’ But after all the cry for justice is the cry we now hear from those who are dissatisfied with the present valuation of labor. If we reflect further we find every person non-responsible for his product, the labor; hence merit can never be derived therefrom, and every labor is as good or as bad as it must be through this or that necessary constellation of forces and weaknesses, abilities and desires. The worker is not at liberty to say whether he shall work or not, or to decide how he shall work. Only the standpoints of usefulness, wider and narrower, have created the valuation of labor. What we at present call justice does very well in this sphere as a highly refined utility, which does not only consider the moment and exploit the immediate opportunity, but looks to the permanence of all conditions, and thus also keeps in view the well-being of the worker, his physical and spiritual contentment: in order that he and his posterity may work well for our posterity and become trustworthy for longer periods than the individual span of human life. The exploitation of the worker was, as we now understand, a piece of folly, a robbery at the expense of the future, a jeopardization of society. We almost have the war now, and in any case the expense of maintaining peace, of concluding treaties and winning confidence, will henceforth be very great, because the folly of the exploiters was very great and long-lasting.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 286)

This damned system, so hideously despicable, really bores one to death, i.e., if one has a certain sense of pride and taste

But all these tasteless, shallow people seem to fit in rather well, becoming consumerist zombie-bots who chase the empty dreams set up by those very monsters who exploit them

On passive submission to the system

“How far Machinery Humiliates. — Machinery is impersonal; it robs the piece of work of its pride, of the individual merits and defects that cling to all work that is not machine-made – in other words, of its bit of humanity. Formerly, all buying from handicraftsmen meant a mark of distinction for their personalities, with whose productions people surrounded themselves. Furniture and dress accordingly became the symbols of mutual valuation and personal connection. Nowadays, on the other hand, we seem to live in the midst of anonymous and impersonal serfdom. – We must not buy the facilitation of labor too dearly. [We don't have to buy the facilitation of work at too high a price.]”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 288)

“There comes a point in time when humans have an abundance of power [Kraft; strength] at their disposal. Science aims at establishing this slavery of nature.

Then humans acquire leisure: to cultivate themselves into something new, higher. A new aristocracy. It is then that a large number of virtues which are now conditions of existence are superseded.”

— Friedrich Nietzsche,
The Will to Power (953)