Philosophical Terrorism

  1 The Eternal Return is localized, materialized, brought to life in the everyday workings of the capitalist death machine. Nietzsche’s demon brought to life as a Landian hyperstition that appears out of the shadow of the future; it looks down on you, smiling, for it has done this all before. Its voice booms; “This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and every sigh and every thing unutterable small or great in your life will have to return to you -”  It stops. It Laughs. It knows. It knows that you know. And it knows that you will do nothing to stop it (The Gay Science, 125). 2 Unlike the eternal return of Nietzche, which is more of an ethical thought experiment than anything else, a thought experiment meant to help guide the individual towards the path in life that best suits them. However, the eternal return of capitalism is quite d

On the opportunist left, there have been many calls for general disarmament of the proletariat in order to ensure “the safety of the people.” These individuals say that firearms are dangerous (who would have thought!) and that, due to the rise in gun violence, that the government must enforce harsher gun control policies. When we, who are true communists, object to such policies, and accuse the left opportunists of being in bed with the bourgeoisie, they accuse us of gatekeeping radicalism! Our answer to that; maybe if you were radical we would open our door to you! But I digress.  The question at hand is; is gun control good? No! Of course not! The task of the class party before the revolution is education of the proletariat, propagandizing, and organizing. It’s task during the revolution, is, of course, the conquest of political power. It is extremely important that the party, and the class in general, has access to firearms during this revolutionary period, and the best way to ensur

The revisionists, falsifiers and opportunists hurl at our movement the accusation of “gatekeeping.” They say that we “gatekeep” leftism, as if if that were a bad thing. First and foremost, what is this nonsense about “leftism.” Leftism? Left of what? For them it can only be left of capital! So keep your leftism, we want nothing to do with it! We are not leftists, we are communists, and we do not, as you do, hide behind the veil of reformism, or obscure our views with petty rhetoric. We declare our views loudly and proudly, as all communists should. We fear neither the persecution of the bourgeoisie or the hate and vitriol of the reactionaries. Let them fling their shit; we stand uneffected! And as to the claim that we are “gatekeepers.” What does this mean? That we gatekeep communism? Well, of course! The communist movement answers not the majority, but to the historical tradition of marxism. We follow not individual opinions or scruples, but rather, the marxist program. Why does t

Identities are manufactured and sold to us, like they're products on the shelf of a supermarket, just waiting to be groped at by an eager hand. They entice us to stray from not only ourselves, but also the world around us, for the moment we confine ourselves to a single identity group is the moment we decide what we are and aren’t willing to experience, what we are and aren’t willing to feel, what we are and aren’t willing to be. But isn’t that the point? Of being, that is. We choose what we are and what we aren’t, we choose how we want to live and how we don’t want to live… but what if it could be otherwise? What if we lived in a world where one was all and all was one? What if we lived in a world where, like a flowing river, we never stayed in one place, where, like the wind, we whistled lightly through grass and flowers, happy, light footed, free from all worry, from all toil and trouble.  The truth is, we could live in that world. And we should live in that world. But talking

  “ They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.”  They walk away from Omelas. Why do they walk away? Why do they walk away from their lives full of content, full of happiness, a happiness “based on a just discrimination of what is necessary, what is neither necessary nor destructive, and what is destructive.” I argue that they simply refused to live in a society founded on the suffering of another. I argue that they saw the suffering of the child, and they felt “disgust, which they had thought themselves superior to. They [felt] anger, outrage, impotence, despite all the explanations. They would like to do something for the child. But there is nothing they can do. If the child were brought up into the su

  1 Deleuze wants us to be nomads. He wants us to traverse all the planes of existence, from the body all the way to the world-historical all the way back to the body. He wants us to not only traverse outside of our bodies, but within them as well. He wants us to reach our limit, stretch ourselves, bring ourselves to our limits, become fluid. Because that’s what Deleuze’s philosophy is all about; constant movement, constant traversal, constant, erratic, schizophrenic evolution of the self and how we view it so that we may go beyond it. For Deleuze, we are ourselves machines, machines composed of other machines which themselves are composed of machines. Machines interrupt processes. But what does that mean? Do they interrupt production? It interrupts their flows, draws from them and directs them elsewhere, connecting them to a variety of other machines.  You are a machine; you are a machine of machines, each machine channelling certain parts of your identity; race machines, gender m

The schizophrenic drinks from the dark well of noumena. It runs through existence like blood through veins, pumped by the beating heart of Christ. We are maggots writhing in the decaying flesh of God. The screech of mechanical life is the voice of Mammon. Mammon speaks in 1s and 0s. The mind of Mammon is a computer chip. Those who profess to follow God actually follow Mammon, and will burn in scorching neon cyberfire.  The body is a lie. The Earth is a lie. The spiritual realm long speculated upon by philosophers has been made real by the coming of cyberspace. God’s body rests in a long forgotten alley that sits between two derelict buildings that were once marketing firms. Across the street is a movie theater. It is made up of a lobby and a single theater, which is stuck playing the same film over and over again. There are people sitting, staring blankly at the screen, their eyes glazed over and drool dripping from their lips. They do not move. They do not speak. They do not bre

                                                                                                                                1 Where once, man saw his own self reflected in the products of his blood, sweat and tears, where he saw an extension of his own existence, an existence that belonged to him, he now sees the property of someone other than himself, the property of another who lords over him, his life and his labor. Where once his work brought him fulfillment and contentedness, it now brings him nothing but stress, sickness and resentment.  2 Work is like a vampire; it drains you of all your blood, all your energy, and slowly, over the course of years, it turns you into its thrall, a life turned death, a slave. 3 Work, under capitalism, is the coerced expenditure of energy in the name of the zealous philosophy of never ending production and expansion that defines the capitalist era. 4 Through his work, the proletarian builds his own physical, emotional and psychological pr