Just another day

There's murder in the air It drags me when I walk I smell it everywhere

https://off-guardian.org/2024/08/20/from-agrarianism-to-transhumanism-the-long-march-to-dystopia/

“A total demolition of the previous forms of existence is underway: how one comes into the world, biological sex, education, relationships, the family, even the diet that is about to become synthetic.”
Silvia Guerini, radical ecologist, in ‘From the ‘Neutral’ Body to the Posthuman Cyborg: A Critique of Gender Ideology’ (2023)

Genocide or Slavery? What do the elites plan for us? It came to pass that crimes against humanity; mass imprisonment, regimentation, and human experimentation towards a type of reified transhumanist dystopia, had come to characterize the trajectory of a totalitarian societal development in the western world.

With this, of course we refer to the Covid-19 measures and the Great Reset Agenda for 2030.

The division of humanity into essential and non-essential human beings, meaning a two-tier system of rights within nation-states which resembles the two or three tiered system of rights that now exists in and between nation-states, should be a central focus for social critics capable of making a rigorous and thorough analyses of the present crisis. And yet it isn’t. Why not?

A note on the Interpolation crisis in Academia: From Critic to Enforcer

A feature of this crisis is that institutions which may educate, foster, and employ such critics have long ceased to exist. In their place, teams of compliant machine cogs whose only similarity with the social critics and organizers of yesterday, are their titles and positions.

These former critics of society, are now critics of members of society, the target being the masses themselves. From ‘punching up’ against the role of capital’s domination over social life, their roles are now to ‘punch down’. Between sensitivity trainings and the creation of ‘safe spaces’, there is no more room for an actual assessment of the real problem of society – at least not without the ceaseless ritualized preambulatory flagellations on various intersectional oppressions, and how each member of society however disempowered and actually disenfranchised is truly and chiefly responsible for them.

And naturally, they cannot in any way see their own assimilation of technocratic social norms – the Ideological State Apparatus or ISA – into themselves, in a phenomenon where the ideology of the ISA is internalized by members of society, as described by the French social theoretician Louis Althusser, in his tracts on interpolation.

The Corporate Ideal versus State Legitimacy

Centuries ago, the splendor of a sovereign state (and the status of its rulers) was a question that balanced between number of subjects, and the conditions within which they lived. This tied a type of anthropocentric principle to social relations and societal conditions and how we evaluated them. We may or may not ascribe ideas or ideals as the motivating factor here. Because of the state of technologies, including both productive and coercive technologies, and the requirement that human beings’ productive labor was a deciding factor in the wealth and power of nations and states, it was at the very least rational that a system of internalized self-discipline among the population was maintained, based upon a rationalization that society itself was generally good and organized towards the general welfare of the citizens. In that sense, society had to make, at the very least and to varying degrees of actualization, empirically observable gestures in that direction.

This view held sway until just recently. Corporate culture as it rose to challenge the authority of states, and in order to be seen as positive contributors to society in the eyes of a public, had elements of this legitimacy as well.

But corporate culture in its infancy was concealing that to the contrary, unlike the system of international states, it does not really hold either the condition of citizens or their numbers (which also has a strong military correlation), as the marker of power and success.

Corporate culture, for its part, prioritized an increasingly digitalized bottom-line; with the primary aim being to externalize costs, upwards distribute gains, and downwards distribute losses.

Incoming then was the eventual corporate culture of ‘downsizing’. This marked the final and last cleavage between how societies viewed success and how corporations viewed success.

Downsizing: Prologue to Genocide

Downsizing cannot be overlooked as the prologue in this process of eugenics or genocide (population reduction). It is, first and foremost, the foreshadowing of the IMF/WEF version of the 4th Industrial Revolution as promoted by Klaus Schwab in his 250 page primer, Covid-19: The Great Reset.

The culture of downsizing and redundancies was the critical turning point in the devolution of human social organization of scale. It is a fundamentally misanthropic principle, which may subsist in a certain benign way within a cost-externalizing corporation that exists upon a broader society which, in the case of the latter, may be expected to shoulder those costs in the name of decency or legitimacy, or both. But once society itself embraces this corporate ethos, it has entered into the sort of new Dark Age thinking embodied in Kissinger’s conception that non-essential members of society are useless eaters.

In “Notes for a Philosophy of Young People,” Del Noce writes that “The final act” of the revolution as the replacement of religion by politics for the sake of man’s liberation “was Marxism, which by realizing itself in history gave rise to its opposite: the society of well-being, which cannot be surpassed through a revolution, but only by restoring the religious dimension and the moral authority of values.” In other words, the affluent society that springs from the corpse of Marxism can’t be outrun horizontally, but only transcended vertically. This is because the affluent society is an apotheosis of materialism. The concrete eclipses all metaphysical, and ultimately moral, considerations.

Evidence of the depth of the affluent society’s self regard is seen in its rediscovery of the Enlightenment notion of mankind having finally entered adulthood. Kant wrote that Enlightenment is “the human being’s emergence from his self-incurred minority,” with minority of course meaning childhood. After the defeat of fascism, Del Noce tells us, it became popular to understand its rise as the political expression of bien pensants unable to intellectually or morally accept historical transformation. It was a dystopia to counter a truer, and more enlightened, mature Leftist utopia.

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