Beyond Political Extremes

Political ideologies fail and triumph to the degrees they do because they are not the result of reason. They are always fueled by emotion; especially ideologies which require the frenzy of the masses to execute their most violent features, as in communism, democracy and fascism. Exegesis are created which focus on the sacred element which will tug on a group's heartstrings. The economy can be manipulated if the worker is exalted. The individual can be manipulated if the culture is exalted. When people talk about freedom, they usually mean freedom for one group to make decisions and the rest to stay quiet lest they get what little they have taken away.

   Rhetoric and propoganda will adjust to whatever victim narrative will most benefit it. Nazism replaced the class warfare narrative of communism with race warfare. Today, we see race enter into Marxist class rhetoric just as it was useful to Germany and Italy during the first part of the twentieth century. When people like Mark Zuckerberg wax ominous about how we're currently in a war of ideas, he's not wrong. However, he belongs to a group of people who, in keeping with the retarded form of elitism you get in a democracy, think that Trump bashing is all we need. Trump is only part of the problem. The network of control is much bigger. It is not entirely this network which is responsible for our loss of agency. It is ours.

   The reason Marx remains a relevant thinker is that he was able to trace the shape of a problem but thought Hegelian eventuation met with an appeal to human sentiment would lead one toward the inevitable conclusion that communism is the answer. We've seen, however, that communism destroys everything it touches and that, despite this, Marxism remains an unprecedented institutional and cultural secular religion, its adherents grossly in denial about the destructive nature of its formula. Marxism is nothing if not a redressed endorsement of the very slave morality Nietzsche condemned in Christianity. Marxism and socialism are Christianity minus spiritual redemption with a makeshift utopia thrown in for good (or should we say, untenably precise) measure. In Nietzsche's work, nihilism takes center stage as the subject of modern crisis. For Marx, it is the idea kapital. The crisis of kapital amounts to a material, economic crisis while the problem of nihilism in Nietzsche is more of a spiritual, existential problem. To what degree someone will see one or the other as the primary problem of the modern world represents the degree to which they believe that the one problem informs the other. For Marxists, economics and class are considered in isolation from culture and spiritual problems and remain in the abstract.

   What we have now, under the EU and its various alliances and economic prisoners, is a strange hybrid of socialism and capitalism, in that it erases competition precisely through monopolizing more and more while fostering the illusion that there is any truly free trade beyond the interests of a highly centralized elite.

   The materialist approach to these problems is that capitalism is destructive, which is only partially true the same way that one could say bread is bad for you. The spiritual, existential approach to the problem is to say that no one thing works for everyone in the world at the expense of everyone and everything else. The flavors of internationalism, both eastern and western, which dominated Marxist organization in the twentieth century are not an aberration in Marxist thought, but its ultimate conclusion. Marxism is ultimately incompatible with the rest of the world in that it exalts that within us which is most destructive and simply uses the commune as a metaphor for how to perpetuate those basest of conditions.

   But far more than anything else, communism is a good example of just what an 'ism,' when going full force, amounts to. No 'ism' will ever work. That is why we need a place beyond extremes. We need to revive an equally international principle of 'to each one's own.' This goes far beyond the herd sentiment of nationalism, which is a modern phenomenon. It is a principle which starts with the individual unit already placed in the world, the outer and inner constantly reverberating in harmony. It is both organic and communal. It is the idea of a world where actual diversity to the farest extreme makes the world more colorful, or rather turns our attentions to cultivating the color already there but which we missed for so long.