Stoicism as slave morality

“The state never has any use for truth as such, but only for truth which is useful to it, more precisely for anything whatever useful to it whether it be truth, half-truth or error. A union of state and philosophy can therefore make sense only if philosophy can promise to be unconditionally useful to the state, that is to say, to set usefulness to the state higher than truth. It would of course be splendid for the state if it also had truth in its pay and service; but the state itself well knows that it is part of the essence of truth that it never accepts pay or stands in anyone's service. Thus what the state has is only false ‘truth’, a person in a mask; and unfortunately this cannot do for it what it so much desires genuine truth to do: validate and sanctify it.”

— Friedrich Nietzsche,
Untimely Meditations (III. §8)

“Since the state can have no interest in the university other than seeing it raise useful and devoted citizens of the state, it should hesitate to place this usefulness and devotion in jeopardy by demanding that these young men should sit an examination in philosophy: it could well be, of course, that the dull and incompetent would be frightened off university study altogether by this spectre of a philosophy examination; but this gain could not compensate for the harm done to rash and restless youth by this enforced drudgery; they get to know books forbidden them, begin to criticize their teachers and finally even become aware of the objective of university philosophy and its examinations — not to speak of the misgivings which this circumstance can excite in young theologians and as a result of which they are beginning to die out in Germany, as the ibex is in the Tyrol. ... Philosophy has become superfluous to the state because the state no longer needs its sanction.”

— Friedrich Nietzsche,
Untimely Meditations (III. §8)

The least leninist Leninist:
*(violently) HATES freedom/socialism*
(and only obsesses with a concept of socialism that has nothing to do with socialism, due to a violent decadent spirit that longs to be dominated or to dominate, or to die or to kill)

Every Leninist is a cop

ACAB!

All "masculine" abominations, proud slaves, "free" self-enslavers, (spiritual/moral) weaklings, hideous creatures, envious & vengeful spirits, bootlicking undesirables, self-loathers, cannibalistic hatemongers, zombified non-beings... assemble: get ready to violently cope & seethe, on Feb 14, by forcing the hateful vengeance of your pathetically filthy poisonous (non-)existence on others

(any Bajrang Dal type who doesn't commit suimcide after reading this must have already been completely zombified, and needs salvation administered externally)

Some "people's" cop disagrees...

Well, ACAB still!

„Verhasst ist mir das Folgen und das Führen.
Gehorchen? Nein! Und aber nein – Regieren!“

“Despicable to me are following and leading.
Commanding? Even worse to me than heeding!”

— Friedrich Nietzsche,
Die fröhliche Wissenschaft
(The Gay Science; Prelude. 33)


(Regieren = to govern, to rule;
Gehorchen = to obey)

in fact, the problems that so-called MRAs complain about (and blame feminism for), are a product of capitalism, patriarchy, caste, racism etc

“Of what concern to us is the existence of the state, the promotion of universities, when what matters above all is the existence of philosophy on earth! or — to leave absolutely no doubt as to what I think — if it is so unspeakably more vital that a philosopher should appear on earth than that a state or a university should continue to exist.”

— Friedrich Nietzsche,
Untimely Meditations (III. §8)

resistance to capitalism in our ways of living

“The structure of education, for example, has been recognized as rotten, and everywhere there are those who have already silently quitted it. If only those who are already in fact profoundly disaffected could be incited to a public declaration and to public indignation! If only they could be roused out of their despairing despondency! I know that if one were to deduct what these natures contribute to the proceeds of our whole system of culture, the latter would be subjected to the most enfeebling blood-letting imaginable. Of the scholars, for example, only those infected with the political mania and the literary scribblers of all kinds would be left behind under the old regime. The repellent structure which now derives its strength from the spheres of power and injustice, from the state and society, and sees its advantage in rendering the latter ever more evil and ruthless, would without it be something feeble and weary: at the first sign of open contempt it would collapse. He who fights for love and justice between men has least to fear from it: for it is only when he has come to the end of the struggle he is now waging against their advanced guard, the culture of today, that he will encounter his real enemies.”

— Friedrich Nietzsche,
Untimely Meditations (IIII. §4)

The question before me now is not whether I must treat Muslims or Christians or Sikhs as enemies, as the Hindutva school wants me to do. The question is: What do we, the lower Sudras and Ati-Sudras (whom I also call Dalitbahujans), have to do with Hinduism or with Hindutva itself?

I, indeed not only I, but all of us, the Dalitsbahujans of India, have never heard the word ‘Hindu’—not as a word, nor as the name of a culture, nor as the name of a religion in our early childhood days. We heard about Turukoollu (Muslims), we heard about Kirastaanapoollu (Christians), we heard about Baapanoollu (Brahmins) and Koomatoollu (Baniyas) spoken of as people who were different from us.

Among these four categories, the most different were the Baapanoollu and the Koomatoollu. There are at least some aspects of life common to us and the Turukoollu and Kirastaanapoollu. We all eat meat, we all touch each other. With the Turukoollu, we shared several other cultural relations. We both celebrated the Peerila festival. Many Turukoollu came with us to the fields.

The only people with whom we had no relations, whatsoever, were the Baapanoollu and the Koomatoollu. But today we are suddenly being told that we have a common religious and cultural relationship with the Baapanoollu and the Koomatoollu. This is not merely surprising; it is shocking.

— Kancha Ilaiah,
Why I Am Not a Hindu (intro)

Fascism cannot survive without repressing desire, especially sexual desire.
All these Bajrang Dal fools whom we're gonna witness taking to violence this week, have already committed violence against themselves—i.e., internally—first... and to further cope with it, they need to commit that violence against others...

No one's more afflicted with sexual frustration than these laughable losers

contemporary fascism; fascism and the micropolitical

“Theories of the state, of the nation, of the economy, trade, justice — they all now have the character of a preparatory apologia; it seems, indeed, as though the only task of all active spirit not used up in propelling the great economy- and power-machine is the defence and exculpation of the present.
Before what accuser? one asks in perplexity.
Before its own bad conscience.”

— Friedrich Nietzsche,
Untimely Meditations (IIII. §6)

“And the task of modern art, too, suddenly becomes clear: stupefaction or delirium! To put to sleep or to intoxicate! To silence the conscience, by one means or the other! To help the modern soul to forget its feeling of guilt, not to help it to return to innocence! And this at least for moments at a time! To defend man against himself by compelling him to silence and to an inability to hear! — the few who have felt what this most shameful of tasks, this dreadful degradation of art, really means will find their souls filling to the brim with regret and pity: but also with a new mighty longing. He who desired to liberate art, to restore its desecrated sanctity, would first have to have liberated himself from the modern soul; only when innocent himself could he discover the innocence of art, and he thus has two tremendous acts of purification and consecration to accomplish. If he were victorious, if he spoke to men out of his liberated soul in the language of his liberated art, only then would he encounter his greatest danger and his most tremendous battle; men would rather tear him and his art to pieces than admit they must perish for shame in the face of them. It is possible that the redemption of art, the only gleam of light to be hoped for in the modern age, will be an event reserved to only a couple of solitary souls, while the many continue to gaze into the flickering and smoky fire of their art: for they do not want light, they want bedazzlement; they hate light — when it is thrown upon themselves.”

— Friedrich Nietzsche,
Untimely Meditations (IIII. §6)