A Politics of Resistance

In the modern world, the existing structures of the state and capitalism are presented as the inevitable result of history and progress. A narrative is constructed which proffers one thing: there is no alternative (TINA). An unregulated “borderless global economy in which markets would no longer be locked into nation-states, but nation-states into markets”[1]. An environment of global governance and nominal deregulation which produces a discourse of economic statelessness, where the state is there only to facilitate exchange and production through a legal regime of private property rights. TINA acts as a universalisable narrative where “no one must be allowed to escape from ‘global competition’” and the processes of commodification and marketisation must go unhindered. “Globalized capitalism, so called free-markets and free trade were the best ways to build wealth, distribute services and grow a society’s economy”[2]. Thus a naturalness is given to the processes and structures of neoliberalism, suggesting they are processes inherent to human nature and the best means to achieve growth and economic stability. Continue reading

Violence Is What It Is

In the most basic terms, violence is what it is. A broad term that encapsulates everything from berating a friend to waging an industrial-scale war. It is a term defined by its own banality, for it always exists in the realms of power and the relations between people. Is it not violence when eternal damnation is promised for the sinner? Is it not violence when we threaten a friend or partner in an argument? Is it not violence when you smash a beer bottle over the head of the man who is flirting with your wife? The family feud and the modern war are both intimations of violence, the main difference being their degree of activity. Continue reading

Manifesto for Revolution (Abstract)

by Kuang Mantis


Marxists, forgive me if you’ve heard this one before:

“What have we learned from revolution?”

This is always a hard question to answer because it forces us to lie. The real answer, occulted under layers of theory, dialectical analyses of the “conditions”, slavish adherence to the doctrinal and counter-doctrinal lenses of others is: nothing.  Continue reading

Fully Automated Luxury Individualist Anarchism

This essay presents an interesting pathway for radical politics that has both directionality and purposeful action, something rarely seen in modern discursive practice. A plurality of future-oriented technological paradigms of production and consumption is important when thinking of a postcapitalist future, as is the social purpose of technology in its integrable capacities. Berger offers a lot in the way of a direction for postcapitalist political economy and how technology as an innovation of the social can lead us in that direction. (by the blog author)

by Edmund Berger

https://c4ss.org/content/47950 Continue reading

Enoch Powell’s Nietzschean Christianity

by Ian Bryce


I’m hungering to hear, to be told, and to receive, things which I don’t know where to find elsewhere, and which I feel I shall be the poorer if I don’t hear and receive, and which I feel in some sense I shall die if I don’t have.[1]

Enoch Powell delivered the above as a response to the question, “Do you consider yourself a religious man?” It is an answer that surely resonates with the Western man of the 21st century. For we live in age of irreligion, of absence—be it of nation, identity, the sacred, or numberless other treasured things. Continue reading

Modern Markets as a Dialectic

This essay argues that markets are an ideational construct, constructed through a milieu of ideologies, power structures and authority relations. Rather than modern markets being spontaneously ordered mechanisms that have evolved naturally from the progressions of history, they are in instead constitutions of power and ideas, acting as a semiotic mechanism for underlying socio-economic realities. In this sense, markets are viewed through a critical and constructivist lens, as constituted realities which are not static as they are in neoclassical models of the economy. Further, the underlying reality, that of capitalism in its historic and modern contexts, does not actually correspond to market mechanisms. Rather capitalist social relations are reliant on and dominated by state interventions and the hierarchies of firms, with markets playing a peripheral role. Thus, markets (in their ideational construction) and capitalism together constitute a conflictual dialectic, with the former subordinated to the power relations of the latter. Continue reading

The Kingdom

by James J. Walters


“Tradition is by no means dead, but real danger is imminent. Let there be no illusion about this. The time might come and be nearer than we think, when the ant-heap of society, worked out to full perfection, deserves only one verdict: unfit for men. The nations of Europe have risen together in the glorious period wrongly called the dark ages; a common danger confronts them now. Together they will have to find their way out of this deadly peril and recover the health of their past. The alternative is to accept – as the Nihilists do – deterioration as a welcome event and to settle down in a world repugnant to the deepest instincts of our race. A third solution does not exist”- Erich Meissner Continue reading

The Foundations of God

God has an immaterial presence in this world. An overarching conception of spirituality that allows us to interact and develop a moral conscience, and from it a conception of ethics and culture that binds us into social units. The position of God does not need to be something material, as in the parables of the Bible or the miracles of the saints. Instead it has a binding construction from which we recognise the innate characteristics of humanity and morality. Whether written through the ideas of non-aggression or in the ideas of natural law, God and godliness play an intrinsic part in discovering these moralities, and recognising the imperfection of human character. Continue reading

What Can We Learn from Che Guevara for Our Times?

by Vishal Wilde

It was when I became particularly interested in theories of warfare that I began to explore some brief introductions by some famous authors; of those authors, Che Guevara stood out. He recounts his experiences, gives specifics and tries to put you in the shoes of a guerilla fighter. He says that it is merely guidance from his and his comrades’ experiences in Cuba but they can be learnt from and adapted by revolutionaries across the world. What, therefore, can ordinary, modern people learn from Che Guevara? Of course, the lessons learned should not translate into actual, physical violence – that would be counter-productive, dangerous and tragic. However, they can be applied to the war of ideas to persuade people and thereby win them over. Continue reading

Praxeology: The Importance of First Principles

Praxeology maintains its importance precisely because it implies fundamental principles as the guiding action in scientifically studying human action and understanding its dynamics and relations. From coming from these principles, human actions can be understood as having particular reasoning’s and laws which inform how further understandings of human action can be qualitatively determined and mapped. Continue reading