Mf probably meant an actual imperialist aristocracy (as opposed to a libertarian aristocracy; reference to Renzo Novatore)

but doesn't matter, the quote is good, we've stolen it...

Why, Nietzsche himself was critical of "systematizers":

“I mistrust all systematizers and avoid them. The will to a system is a lack of integrity.”

(Twilight of the Idols, 1. 26)

So, why should we construct an imaginary system of thought called "Nietzscheanism" and worship at its shrine?

We can just take all the good, anarchist insights he had—he had many of them—and reject the nonsense

Liberal politics of representation vs liberation

“Century-old Quarantine. — Democratic institutions are centres of quarantine against the old plague of tyrannical desires. As such they are extremely useful and extremely tedious.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 289)

“The Most Dangerous Partisan. — The most dangerous partisan is he whose defection would involve the ruin of the whole party – in other words, the best partisan.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 290)

the radical potential of existence

“The Victory of Democracy. — All political powers nowadays attempt to exploit the fear of Socialism for their own strengthening. Yet in the long run democracy alone gains the advantage, for all parties are now compelled to flatter ‘the masses’ and grant them facilities and liberties of all kinds, with the result that the masses finally become omnipotent. The masses are as far as possible removed from Socialism as a doctrine of altering the acquisition of property. If once they get the steering-wheel into their hands, through great majorities in their Parliaments, they will attack with progressive taxation the whole dominant system of capitalists, merchants, and financiers, and will in fact slowly create a middle class which may forget Socialism like a disease that has been overcome. – The practical result of this increasing democratization will next be a European league of nations, in which each individual nation, delimited by the proper geographical frontiers, has the position of a canton with its separate rights. Small account will be taken of the historic memories of previously existing nations, because the pious affection for these memories will be gradually uprooted under the democratic régime, with all its craze for novelty and experiment. The corrections of frontiers that will prove necessary will be so carried out as to serve the interests of the great cantons and at the same time that of the whole federation, but not that of any venerable memories. To find the standpoints for these corrections will be the task of future diplomats, who will have to be at the same time students of civilization, agriculturists, and commercial experts, with no armies but motives and utilities at their back. Then only will foreign and home politics be inseparably connected, whereas today the latter follows its haughty dictator, and gleans in sorry baskets the stubble that is left over from the harvest of the former.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 292)

“Goal and Means of Democracy. — Democracy tries to create and guarantee independence for as many as possible in their opinions, way of life, and occupation. For this purpose democracy must withhold the political suffrage both from those who have nothing and from those who are really rich, as being the two intolerable classes of people. At the removal of these classes it must always work, because they are continually calling its task in question. In the same way democracy must prevent all measures that seem to aim at party organization. For the three great foes of independence, in that threefold sense, are the have-nots, the rich, and the parties. – I speak of democracy as of a thing to come. What at present goes by that name is distinguished from older forms of government only by the fact that it drives with new horses; the roads and the wheels are the same as of yore. – Has the danger really become less with these conveyances of the commonwealth?”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 293)

das schöpferische Nichts

“If God, if mankind, as you affirm, have substance enough in themselves to be all in all to themselves, then I feel that I shall still less lack that, and that I shall have no complaint to make of my ‘emptiness.’ I am not nothing in the sense of emptiness, but I am the creative nothing, the nothing out of which I myself as creator create everything.”

— Max Stirner

"If religion has set up the proposition that we are sinners altogether, I set over against it the other: we are perfect altogether!

For we are, every moment, all that we can be; and we never need be more."

Max Stirner, The Ego and Its Own

stop using Liberal language

“Discretion and Success. — That great quality of discretion, which is fundamentally the virtue of virtues, their ancestress and queen, has in common life by no means always success on its side. The wooer would find himself deceived if he had wooed that virtue only for the sake of success. For it is rated by practical people as suspicious, and is confused with cunning and hypocrisy: he who obviously lacks discretion, the man who quickly grasps and sometimes misses his grasp, has prejudice on his side – [that] he is an honest, trustworthy fellow. Practical people, accordingly, do not like the prudent man, thinking he is to them a danger. Moreover, we often assume the prudent man to be anxious, preoccupied, pedantic – unpractical, butterfly people find him uncomfortable, because he does not live in their happy-go-lucky way, without thinking of actions and duties; he appears among them as their embodied conscience, and the bright day is dimmed to their eyes before his gaze. Thus when success and popularity fail him, he may often say by way of private consolation, ‘So high are the taxes you have to pay for the possession of the most precious thing among humans – still it is worth the price!’”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 294)

pragmatic political action over despotic morality of ressentiment

stop using Capitalist Realist language

“Et in Arcadia Ego. — I looked down, over waves of hills, to a milky-green lake, through firs and pines austere with age; rocky crags of all shapes about me, the soil gay with flowers and grasses. A herd of cattle moved, stretched, and expanded itself before me; single cows and groups in the distance, in the clearest evening light, hard by the forest of pines; others nearer and darker; all in calm and eventide contentment. My watch pointed to half-past six. The bull of the herd had stepped into the white foaming brook, and went forward slowly, now striving against, now giving way to his tempestuous course; thus, no doubt, he took his sort of fierce pleasure. Two dark brown beings, of Bergamasque origin, tended the herd, the girl dressed almost like a boy. On the left, overhanging cliffs and fields of snow above broad belts of woodland; to the right, two enormous ice-covered peaks, high above me, shimmering in the veil of the sunny haze – all large, silent, and bright. The beauty of the whole was awe-inspiring and induced to a mute worship of the moment and its revelation. Unconsciously, as if nothing could be more natural, you peopled this pure, clear world of light (which had no trace of yearning, of expectancy, of looking forward or backward) with Greek heroes. You felt it all as Poussin and his school felt – at once heroic and idyllic. – So individual humans too have lived, constantly feeling themselves in the world and the world in themselves, and among them one of the greatest humans, the inventor of a heroico-idyllic form of philosophy – Epicurus.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 295)

My faith in human dignity consists in the belief that man is the greatest scamp on earth. Human dignity must be associated with the idea of a scamp and not with that of an obedient, disciplined and regimented soldier. The scamp is probably the most glorious type of human being, as the soldier is the lowest type, according to this conception. …

I am doing my best to glorify the scamp or vagabond. I hope I shall succeed. For things are not so simple as they sometimes seem. In this present age of threats to democracy and individual liberty, probably only the scamp and the spirit of the scamp alone will save us from becoming lost as serially numbered units in the masses of disciplined, obedient, regimented and uniformed coolies. The scamp will be the last and most formidable enemy of dictatorships. He will be the champion of human dignity and individual freedom, and will be the last to be conquered. All modern civilization depends entirely upon him.

— Lin Yutang, The Importance of Living (chapter 1. §3)

The world, I believe, is far too serious, and being far too serious, is it has need of a wise and merry philosophy. The philosophy of the Chinese art of living can certainly be called the ‘gay science,’ if anything can be called by that phrase used by Nietzsche. After all, only a gay philosophy is profound philosophy; the serious philosophies of the West haven’t even begun to understand what life is. To me personally, the only function of philosophy is to teach us to take life more lightly and gayly than the average businessman does, for no businessman who does not retire at fifty, if he can, is in my eyes a philosopher. This is not merely a casual thought, but is a fundamental point of view with me. The world can be made a more peaceful and more reasonable place to live in only when men have imbued themselves in the light gayety of this spirit. The modern man takes life far too seriously, and because he is too serious, the world is full of troubles. We ought, therefore, to take time to examine the origin of that attitude which will make possible a wholehearted enjoyment of this life and a more reasonable, more peaceful and less hot-headed temperament.

— Lin Yutang, The Importance of Living (chapter 1. §3)

I think that, from a biological standpoint, human life almost reads like a poem. It has its own rhythm and beat, its internal cycles of growth and decay. It begins with innocent childhood, followed by awkward adolescence trying awkwardly to adapt itself to mature society, with its young passions and follies, its ideals and ambitions; then it reaches a manhood of intense activities, profiting from experience and learning more about society and human nature; at middle age, there is a slight easing of tension, a mellowing of character like the ripening of fruit or the mellowing of good wine, and the gradual acquiring of a more tolerant, more cynical and at the same time a kindlier view of life; then in the sunset of our life, the endocrine glands decrease their activity, and if we have a true philosophy of old age and have ordered our life pattern according to it, it is for us the age of peace and security and leisure and contentment; finally, life flickers out and one goes into eternal sleep, never to wake up again. …

No one can say that a life with childhood, manhood and old age is not a beautiful arrangement; the day has its morning, noon and sunset, and the year has its seasons, and it is good that it is so. There is no good or bad in life, except what is good according to its own season. And if we take this biological view of life and try to live according to the seasons, no one but a conceited fool or an impossible idealist can deny that human life can be lived like a poem. Shakespeare has expressed this idea more graphically in his passage about the seven stages of life, and a good many Chinese writers have said about the same thing.

— Lin Yutang, The Importance of Living (chapter 2. §5)

leftists and memes

“Counting and Measuring. — The art of seeing many things, of weighing one with another, of reckoning one thing with another and constructing from them a rapid conclusion, a fairly correct sum – that goes to make a great politician or general or merchant. This quality is, in fact, a power of speedy mental calculation. The art of seeing one thing alone, of finding therein the sole motive for action, the guiding principle of all other action, goes to make the hero and also the fanatic. This quality means a dexterity in measuring with one scale.”

— Friedrich Nietzsche,
Human, All Too Human (Part II) (§2. 296)