HelloThere314ism

HelloThere314ism also known as HelloThere314 Thought is a philosophy and political theory concerned with the disunity between the ideal and the void, the spectacle that is created from that, along with the radical political implications that comes with that.

=Influences=

Theorists

 * [[File:Heraclitus.png]]Heraculitus (535-475 BC)
 * [[File:Tao.png]]Lao Tzu (571-400s BC)
 * [[File:Diogenes.png]]Diogenes (404-323 BC)
 * [[File:Ockhamism.png]]William of Ockham (1287-1347)
 * [[File:Philan.png]]William Godwin (1756-1836)
 * [[File:HegelianPhilosophy.png]]Georg Hegel (1770-1831)
 * [[File:DepressionMale.png]]Arthur Schopenhauer (1788-1860)
 * [[File:YngHeg.png]]Ludwig Feuerbach (1804-1872)
 * [[File:Ego.png]]Max Stirner (1806-1856)
 * [[File:BakuninHeg.png]]Mikhail Bakunin (1814-1876)
 * [[File:Karl_Marx.png]]Karl Marx (1818-1883)
 * [[File:Marx.png]]Friedrich Engels (1820-1895)
 * [[File:Nietzsche-icon.png]]Friedrich Nietzsche (1844-1900)
 * [[File:Indlibsoc.png]]Oscar Wilde (1854-1900)
 * [[File:Goldman.png]]Emma Goldman (1869-1940)
 * [[File:Existentialist Anarchism.png]]Franz Kafka (1883–1924)
 * [[File:Heidegger.png]]Martin Heidegger (1889-1976)
 * [[File:Ego-Existential.png]]Herbert Read (1893-1968)
 * [[File:Socan2.png]]Aldous Huxley (1894-1963)
 * [[File:Marcuse.png]]Herbert Marcuse (1898-1979)
 * [[File:Adorno.png]]Theodor W. Adorno (1903-1969)
 * [[File:Sartre.png]]Jean-Paul Sartre (1905-1980)
 * [[File:ExistFem.png]]Simone De Beauvoir (1908-1986)
 * [[File:Camus.png]]Albert Camus (1913-1960)
 * [[File:Meta-Anarchism.png]]Gilles Deleuze (1925-1995)
 * [[File:Poststruct.png]]Michel Foucault (1926-1984)
 * [[File:PostMarxism.png]]Jean Baudrillard (1929-2007)
 * [[File:Poststruct.png]]Jacques Derrida (1930-2004)
 * [[File:PostMarxism.png]]Félix Guattari (1930-1992)
 * [[File:Debord.png]]Guy Debord (1931-1994)
 * [[File:Situ.png]]Raoul Vaneigem (1934-)
 * [[File:Postsitu.png]]Jean-Pierre Voyer (1938-)
 * [[File:Žižekism.png]]Slavoj Žižek (1949-)
 * [[File:Anpostleft.png]]Bob Black (1951-)
 * [[File:Post-an.png]]Todd May (1955-)
 * [[File:Postfem.png]]Judith Butler (1956-)
 * [[File:Acidcomf.png]]Mark Fisher (1968-2017)
 * [[File:Post-an.png]]Saul Newman (1972-)

Groups/Movements

 * [[File:Tao.png]]Taoism (571 BC-)
 * [[File:IdealismPhil.png]]German Idealism (1781-1832)
 * [[File:YngHeg.png]]Young Hegelians (1835-1846)
 * [[File:RussianNil.png]]Russian Nihilism (1855-1869)
 * [[File:Soc.png]]First International (1864-1876)
 * [[File:Frankfurt.png]]Frankfurt School (1923-)
 * [[File:Existentialism.png]]French Existentialism (1930-1980)
 * [[File:Situationalistinternationalism-icon.png]]Situationist International (1957-1972)
 * [[File:Antwork.png]]Youth International Party (1967)
 * [[File:Poststruct.png]]French Post-Structuralism (1967-2004)
 * [[File:Egocom.png]]For Ourselves: Council for Generalized Self-Management (1974)

=Beliefs=

[[File:Poststruct.png]]Post-Structuralism[[File:Meta-Anarchism.png]]
In structuralist linguistics there are two facets of a word - the text of the word and the meaning of the word. The meaning cannot be distinguished just on its own. Take, for example, the simple example of a tree. If one is to try to establish the meaning of the word tree to someone who is not at all familiar with english, how would they go about this? Well as a starting point they could simply point at the tree; however this would obviously not work. The listener could easily associate this with the leaves or the bark, depending on what specific part of the tree they are pointing at, or could associate it with simply plants or nature. The tree can only be discovered by a surrounding structure, surrounding words. This is the basis of structuralism, wich can be applied to practically anything, from linguistics to architecture. The insight of Post-Structuralism is that these structures can never end, they find themselves in an eternal reccurence; thus all things are never fully defined. Post-Structuralism has no starting point, it operates Rhizomatically, meaning that it has no starting point, no base. While later ideas that come out of this page, such as the poles of ontology, it is introduced as a corruption of this Post-Structuralist reality.

[[File:Skepticism2.png]]The Circular Reasoning Of All Things[[File:Poststruct.png]]
There is circular reasoning to all principles, all structures of truth or unity. Take science for example, science offers observations about the representation and seeks to understand it and dissect it in a pragmatic way. Scientists commonly make the claim that science offers explanations, yet sciences explanations is based on itself. If the explanations for observations are based on on past observations, that does not constitute an explanation unless the referenced observation has an explanation not based on another observation. In the case of science it does not. Sciences explanations to its observations are based only on observations. An infinite justification happens were no initial proof is found. This is the same for all things. Any principle of morality, for example, is self referential in its justification. Let's say I take it as a principle to never lie. Why do this? Well beside some arguments of practicality in social relations it can be chalked up to "because it's good". This is how it goes for all principles, all systems. All are based on circular reasoning and self-referentiality.

[[File:Self.png]]The Unique And Its Labels[[File:Skepticism2.png]]
All in the world is defined by two assets, the unique and labels applied on to the unique. The unique is not a state, it is a non object; its fundamental nature is the lack of nature. We apply labels to the unique, making it our property in the sense. Neither the unique or the labels applied to the unique can be seen alone, they are codependent. The unique without labels is fundamentally indescribable. We place labels on it to create a frame of reference, a model against metaphysical chaos. The labels too cannot be seen without the unique being labeled. Take mathematics, it is the theory of the pure idea of categorization; it takes placeholders in its symbols and operators as uniques to be described. Pure idea can only be viewed through placeholders, distorting the nature of said ideas. Unlike what Plato says, these pure ideas are not any more "real" then the world wich we perceive; however, it is the subject of philosophy. Take me as I write this, analyzing the unique and its labels, do I deal with any pure idea of this system or do I use placeholders? Obviously, I use placeholders as representations of said idea. Only a representation of the pure idea can be seen, subject to biases and subjective bases. This creates a metaphysical void, nothing can be described, there is no pure essence, etc. Only with a subject to place labels to the unique is there any sense of order. This supposed order cannot describe the unique at all, as that would be against the nature, or rather non-nature, of the unique. As puts it - What Stirner says is a word, a thought, a concept; what he means is no word, no thought, no concept. What he says is not what is meant, and what he means is unsayable."

[[File:Skepticism2.png]]The Incompleteness Of Objects[[File:Nihil.png]]
What defines an object? There is no essense of an object, we place that essense on it ourselves. Well objects are made with other objects. The computer from which I write this is comprised of many diffrent types of circuits. These circuits are considered just as much an object as the computer they comprise. This is commonly accepted in everyday life, these are just parts of a wider hole. What then of something like a bikini which comprises other objects, the top and bottom yet they are not physically touching. This can also easily be accepted. What then of the catree, a new object I just thought up comprising a cat and a tree. Most would dismiss this as nonsense however it is the same as the bikini. Is there anything fundamentally diffrent about the bikini? Nothing but the fact that humans gave the bikini objecthood by recognition. Nothing is an object till we recognize it as such. Just, as will be seen later, they view humanity's imbued purposes as useful to the context of everyday life, however they offer nothing when it comes to trying to analyze reality. This means that the whole concept of objects are abstractions created by humanity. What does this imply? As discussed in the previous section there is an alienating separation between one and all. This one also can be observed but is simply an illusion. What can be concluded from this is a state of chaotic uniqueness, of complete difference. Objects are illusions.

[[File:Absurd.png]]Metaphysical Disunity And The Absurd[[File:Skepticism2.png]]
From this metaphysical void of uniqueness, there is sharp contrast to the ones imagined by individuals - meaning, structure, etc. This creates disunity, a disunity between the abstractions conjured up by humanity, the ideals we hold, and the metaphysical void of uniqueness. There of course is conflict present in this disunity, this forms the Absurd. There are other forms of disunity, all relating to Absurd and Kafkaesque. Disunity in these forms are between the unique individual and structures so above the individual in its power. Take, as will be discussed in later sections, the current spectacle and the associated Baudrillardian system of objects and other related modes of spectacle. The individual has reactions to spectacle, creating things such as situations and insurrection. There is a disunity between the personal and political ideals of individuals and consumerist hegemony. This example of disunity, as well as all other modes of disunity are tied back to the main disunity, that being the one between the metaphysical void and ideals; the consumerist hegemony is the amalgamation of spectacle, a concept that will be defined and explored in the subsequent sections, all that must be known for now is that it is fundamentally related to the main disunity, from this this consumerist hegemony we can see it is fundamentally connected to the main disunity. Thus these sub-disunites can be understood as a meta-disunity as it is one level above the main disunity. This ties the concept of disunity all together.

[[File:Postsitu.png]]Spectacle[[File:PostMarxism.png]]
Spectacle is the reaction to disunity, to the absurd. It seeks to place some order on the world, to dilute the reality of pure uniqueness. It places things such as metanarratives and structures to reality just as a form of escape. These spectacles inherently have the effect of transforming being to appearing. , while falsely placing spectacle wholly at the hand of, shows correctly that spectacle transforms from being to appearing. Take the conception of meaning,  himself saying that life is like a melody. We construct stories and live for the appearance of the story While spectacle appears individually, much of spectacle is determined by facticity. The ideals of our current age forms other spectacle. consumerism is tied to the Baudrillardian system of objects, resistance in the form of heaven storming is inherently tied to it, etc. These form the modes of spectacle. Spectacle could be compared to conception of ideology as ideology is a state of distraction from the logic of the dialectic, yet unlike what  suggests it does not arrive from the mode of production; some like  share a similar thought - "The Only Illusion in Capitalist Society is the Apparent Freedom of the Slaves. The Only Spectacle is That of the Freedom of the Slaves", on the contrary, the mode of production arises from spectacle. provides a great analysis of spectacle, not falling into the essentialism of, yet he fails to consider its source. While spectacle might be constituted around the current mode of production, the mode of production and the structure around it is spectacle in itself. They are self constituting, as spectacle arises from the mode of production, yet regarding a mode of production at all is inherently spectacular. While I have been focusing on the mode of production, it is not the basis of all historical modes of spectacle. Previously in feudal times, religion was the justifier of the spectacle of feudalism, the mode of production is constituted by exterior forces. It is similar to how it is today, as economic forces are revered as the new god. What of the reactions to the mode of spectacle, are they themselves spectacular? Yes. It could be considered a meta-spectacular predicament as it is a layer down from the original basis of spectacle, yet placing itself in relation to the mode of spectacle creates a situation where the antithesis of the mode of spectacle is pursued, falling into contorted visions. Some reactions, such as situations, give realization of spectacle yet can never replace it. All in all spectacle is everywhere, and you can never escape it.

[[File:Žižekism.png]]Ambiguity, Frameworks, Ideology, And Meaning[[File:ExistFem.png]]
To fill the void of existence and uniqueness one throws on spectacle. But how is this spectacle expressed in means of understanding the world, on a personal, Phenomenological, Existential perspective. It is expressed through frameworks, ways of understanding the world and ones place in it. These frameworks can be taken directly from the current mode of spectacle, or can be something new, adding on to previous frameworks. These frameworks are inescapable, as Žižek points out resisting frameworks, or in his terminology: ideology, is a framework in itself. herself points this out, critiquing the Nihilist for critiquing personal meaning while any action inherently has subjective meaning, including their critique. herself holds the concept of ambiguity, ambiguity between diffrent frameworks, diffrent was of defining oneself. insight towards this is that one does not have to choose, rather one can define oneself based on ambiguity, fulfilling multiple roles, or better yet define oneself flexibly. Frameworks, meaning, ideology, etc cannot be escaped, so define oneself as one pleases, not falling into any consistent role or view of oneself. Embrace ambiguity.

[[File:AntiEconomy.png]]Anti-Economics[[File:Postsitu.png]]
The economy is a pure idea. Economics is the ideology of the idea. Economics is the dominant theory of the world in a Marxist sense. Other social sciences are viewed as the conflict between diffrent theories while economics is viewed as a material science, getting progressively closer to truth. Just as sociology comprises theories about social activity, economics comprises theories about economic activity. Just like material sciences, and other social sciences, economics should never be put on a pedestal or it becomes a devolved religion. The economy is just like class or society, an economy is just a grouping of economic activity. Thus a theory grouping these into a science is an attack on ownness similar to class reductionism. What does this imply towards economic activity? Economic activity should thus be spontaneous, with those participating in economic action seeking it out of mutual self benefit, forming a instantanius. This could take the form of, , bartering, etc. This economy constitutes a pseudo-unity to material conditions and provides an incite to , that being that the dialectic is on a stage of void.

[[File:PostHegel.png]]Analysis Of The Political Dialectic[[File:ExistMarx.png]]
The dialectic deals with ideas, the thesis, antithesis, and synthesis of these ideas. It is important to note that this is not a two into one scenario but a one into two scenario. When the dialectic commits a synthesis it does not combine ideas but move beyond the ideas, the individual has an identity, is presented with other ideas and then considers that idea, committing dialectical synthesis. As discussed previously these ideas are labels, not able to fully describe the unique. Along with that, the dialectic is placed on the foundation of spectacle, an explicitly anti-dialectical concept. As individuals are explicitly labeled, the individual participates in the dialectical process. This is the conception of the dialectic. Pure idea cannot be viewed without the unique to be labeled. Labels are constituted by the exterior, as will be discussed in a further section. As the dialectic is actively participated in, it is not a metaphysical framework; however, as ideas are constituted by the exterior, the all (just scroll down to the one and all section to understand the terminology), it makes it a thing to be actively participated in. This brings in the conception of dialectical materialism. These political dialectics are to participate in political struggle. The contents of this political struggle will be discussed in further sections.

[[File:HegelMarx.png]]Dialectic Of Survival[[File:PostMarxism.png]]
Dialectical materialism makes the excellent point that survival is a prerequisite to all goals. creates a dialectic out of this, where the contradiction is the assurance of survival between economic classes. Production in the lense is how one acquires the goals of survival. Of course survival in is not what drives the dialectic, but rather the pursuit of capital. This pursuit of capital used to be associated with the pursuit of survival, and to some extent this is true with the proletariat, the borgiousie pursues capital simply for capital's sake. While in pre- societies we always produced too little, in our modern industrial climate we have enough to ensure survival. Interestingly, this overproduction has actually only widened human suffering, as this overacumulation goes mainly to the borgiousie. rightly connects the dots between dialectical history and survival, yet presents a narrow view of survival. Physical survival in a material sense is the realm in which presents his dialectical materialism, yet there is far more to survival than physical survival. In life we are presented with the utter void of things, there is no meaning, no definition, etc; a pure Nihilism; we create spectacle to deal with this. This spectacle is the same reaction as the accumulation of capital, following the same need of survival, yet in this case belonging in a far more Existential state of survival. Thus while history operates in a dialectic of survival, it operates in many different bases. , end of history offers a complete fufilment of survival, freeing the individual to fufill non survival related goals. offers a sort of idealist, idealist not in the sense of an ideal , but of a complete fufilment of survival in the sense of meaning and purpose. Thus history is far more complex then a singular dialectic, it operates far more Rhizomatically, with diffrent dialectics emerging throughout history, each intermingling. This gives more evidence that things such as the mode of spectacle operate in only a semi-dialectical manner, operating Rhizomatically and dialectically.

[[File:PostMarxism.png]]Marxism And The Problem Of Class Reductionism[[File:Post-an.png]]
Marx and those who succeeded him had the idea of class struggle. This analysis of class struggle and the following theory of dialectical materialism has had impact on much of history. Class, as Marx describes it is the relation to the means of production. In Capitalism there are two main classes in the relations of production - the proletariat and the bourgeoisie. Marx argues that these classes define oppression, the main oppression being economic oppression. It is important to note that Marx does not view economic oppression as the most important form of oppression, just the basis of oppression. From this Marx argues that class should be rejected, giving way to communism. This argument, while certainly having many good points is quite essentialist. The first problem is class reductionism. Marx makes it quite clear, unlike others claims, that there is great difference inside classes. This is not the problem, merely that the grouping itself is essentialist. If some grouping, some identity, in this case class, defines history then this is quite dogmatic. Dialectical materialism is the main problem of Marxism. Its collectivism is also a central problem. Marx argues that communism will lead to the true freedom of the individual; this is a fine view which I hold much respect for; however, the collectivist view of history and political struggle is extremely problematic. Along with this, the principle "from each according to his ability, to each according to his needs" is very bad. It shows contradiction to his proclamation of individualist communism. The main basis of Marxism is the economy. The problems of economy can be seen in a previous section. This focus of the economy and economic activity found in Marxism is its own undoing. Marx is a hugely influential philosophy with many of its principles aligning with my own, yet it is fundamentally essentialist and dogmatic as well as being alienating to the individual in its political struggle.

[[File:Meta-Anarchism.png]]Machines And The Body Without Organs[[File:PostMarxism.png]]
All things can be understood in terms of production. Not necessarily economic production, but rather production in all semblances of the word. What is the source of production? Machines, not necessarily technological machines, but machines in the Deleuzian sense, that being a set thing that produces another thing. It should be cleared up that while I reject labeling structures of "things" as it is inherently essentiallist; however it constitutes dialectical process and can be seen inside ones psyche so it is relevant to label in this case. These machines constitute things such as and all forms of dialectic. What is most important is how they relate to oneself, that being pleasure machines. These pleasure machines are comparable to the Schopenhauerian conception of will, that being that everything has will and wills things into being. This is similar to machines in general, specifically pleasure machines. Pleasure machines are not driven by Lacanian lack, as it is only in the urge of creation, as is the nature of machines. Deleuze and Guattari critiqued Lacan for his conception of lack and his Freudian conception of desire and its opponents as simply limiting the pursuit of pleasure machines. These machines put limits on the individual, set paths for one to follow. This places extreme authority over ones actions, if the exterior authorities can limit the individual, internal wills can do so ten fold. Thus the body without organs is advocated, a psyche for oneself and with pure creativity.

[[File:ExistPhenom.png]]Phenomenological Perspective And Radical Subjectivity[[File:Self.png]]
We are individuals, engaged in individual experience. Wider truths and meanings, if they even exist are so beyond us, we could never find it. Thus, philosophy should be focused on individual experiance. There is no apt way to describe the self. All labels we place on ourselves is fundamentally a describing act, made to place any sort of unity over the fundamental state of disorder known as the self. The self is unique, the creative nothing. This applies to all other things as all descriptions of any object are merely labels placed on it, only to put any sort of unity to the world. These labels are in a symbiotic relationship with the unique, for the unique cannot be recognized without these labels and the labels cannot exist without a unique to describe. While the unique is fundamentally without nature it can certainly be observed. Unlike what Husserl says one is not always conscious of consciousness. As Sartre rightly points out you can easily be conscious, even when perceiving details pertaining to oneself. For example as one talks about themself are they conscious of oneself. Or as I write am I conscious of myself, my existence? No, I may reference myself and my ideas but I am not actively perceiving myself. Or just as one goes about everyday activities are they conscious of themself? They are clearly conscious of the exterior world yet not conscious of themself. One is conscious without the consciousness of consciousness. This leads to the ego being generated merely out of conscious of it. Its being is simply constituted by itself. When one is not conscious of it it simply does not exist, the one disappears and becomes one. On other matters of the self, the self is not unified, instead it has a mere pseudo-unity. It merely holds the appearance of unity. The ego is a bundle of abstractions made by the interior desires and inherited human nature and the molding of the exterior world. Thus the ego itself is just a line created just to be able to function that separates the interior and exterior. When one references themself they are referencing the interior and exterior influences that constitute the ego. They are not unified but held together to function. They are only held together, only unified by consciousness of the self. This disorder of even the consciousness of this unique shows the pure disorder of the self.

[[File:Soul.png]]Poles Of Ontology[[File:ExistPhenom.png]]
We must define the terms one and all. One is the individual, the point of reference in which we view society; it is us, the pure us that we constantly affirm in day to day life. The all is all outside the one, it constitutes all collectives, all of society, any external force. If one is to analyze from a political point of view, the state is part of the all, fundamentally limiting; even in it is part of the all, as a tyranny of the majority is engaged in; along with this,  forces are part of the all, forcing individuals to sell their labour to survive. Any structure one imagines, even with the individual participating in it, is part of the all. These forces have Nietzschean will, that being that they affirm things into being. They are Deleuzian machines in that respect, following causes in the pursuit of creation, the creation of themselves. These wills can align, when either the individual falls in line to external forces, or when all outside the individual bends to one's will. These two are dialectically linked, both in terms of their causes, but also how they are constituted. Of course, both are defined by which they are not the other; along with this, one is needed to have the other. Without them all, one would simply be all; this would not constitute an active synthesis, making both one in the same, but the elimination of all difference, making one simply void with nothing to be defined against and by. Without the one, the all would also not have anything to constitute itself, as the all is constituted by individual ones. This of course, is not from one's perspective, the perspective that we all take, but from a phenomenology of them all. The all can always be reduced to one, the all is fundamentally collective. As such, the all could simply not be, as it has nothing to be constructed of. The individual, not only requires the all to distinguish itself, but also is required to have any terminology to define itself. Any label one takes on, may that be a good student, pretty, smart, short, tall, etc comes from them all. One might retort by saying that one defines oneself, as one goes through a process of self affirmation, tying oneselves to things to define oneself. While this is most certainly true, one has the full creative potential to define oneself, the way in which one defines oneself is constituted by the all. One cannot hold any label in a vacuum, without anything to define oneself by. Let's take a very smart college student, praised by all of those around her for her skills in her area of study. Would she have any basis to define her smarts, let alone come up with a conception of intelligence without those around her? Of course not. For another example, take, commonly considered, ugly appearance, he stated that he would not have known of it until he saw his mothers face. This shows that individual characteristics are constituted by external forces. Before I end this section a central clarification must be made. The all, previously defined as the emalgamation of all others, was a matter of simplification to introduce the idea. The all is the emigration of the phenomena of these others. One and all are lenses in which the ego is focused, it does not comprise the ego. The ego in this sense is the unfettered individual. One and all are the ways in which the ego situates itself phenomenologically, either socially or introspectively. The introspective is where the one appears, where one is conscious of oneself's consciousness; while the all is where one operates with the others, their phenomena emalgemating into a source of ontology in itself.

[[File:Ego.png]]Egoism
Should one be an ? By this “should”, I do not refer to any moral judgment of egoism, that just places modular set machines toward desire. This is the fault of the and moral egoism in general, as it places some form of value system to actions, creating a limiting system that must be deterritorialized. A better word is if it is rational, is it logical to follow one's own cause? Well as one is oneself it seems that not following one's own cause would be alienating to oneself. There is a disconnect in those who follow others' causes, desire modulated in others forms. As such if one does not want to be alienated, which is generally considered quite a negative feeling, it only makes sense that one should follow one’s own cause. Thus a sense of general egoism logically should be pursued. If one is to reject, one does it out of conscious consideration of the self, hence causing contradiction! If the non egoist deals on the level of the individual, they follow from their own cause, or at least what they believe is their cause; this is because as long as one deals with the individual, putting focus oneself, one follows one’s own cause as they are focusing on what they want. This may seem like jumping the gun, as can’t the individual engage in the all? This is quite true, the individual can engage in sociability with the all as well as being possessed by the all in the form of the we, and possessing the all in the form of the my ____. The problem is that the individual Phenomenology comes into being through the consciousness of consciousness; it is a being in itself in the sense. Thus when one engages in the all they are not conscious, even when being self referential. For example, while I am writing I may be writing of myself but until just now, when I stopped and reflected on myself, I was not conscious of consciousness. One is passively, as they do not want , not asserting themselves yet falls into egoism. This contradiction in the logic of non egoists shows the inescapability of egoism when dealing with ideas on an individual level. The tone of this logic seems to be leading toward psychological egoism, yet this can be seen as essentialist for the same reason as original exposition of radical freedom was essentialist; it assumes some base nature of humanity. Psychological egoism assumes a base nature of the reasons of actions, fully contradictory to the unique ego. Yet we have just concluded that as long as one has focused on the individual, they are committing ! Passive egoism, but nonetheless. How do we meld this contradiction between the non-nature of the unique and the logical conclusion of the contradiction in non egoists that we previously established? Well this contradiction is not truly a contradiction, as it comes from assuming that the nature provided to the unique, that being the individual, is one in the same with the non nature of the unique. This itself is fallacy, assuming the contents are the same as the container. From this we can see that the mode of desire of is present in the ego! From this the contradiction is resolved.

[[File:Ego.png]]The Dialectic Of One And All[[File:PostHegel.png]]
From this dichotomy of one and all we can establish a dialectic of one and all. This dialectic is a forced dialectic, a dialectical nature is forced by the abstraction of one all dichotemy. For a dialectic to be forced is to create an assumption of composition. Contradiction is central to the dialectic, more specifically the contradiction of the components of a specific object, object in this case refers to not only to physical objects but all objects of study. What I mean by the dialectic of one and all being forced is that, as the components that contradict, being one and all, the two phenomenological ways the ego can be directed, are themselves forced upon the ego. As the contradictory components are themselves thrust upon the ego, the dialectic does not provide metaphysical insight to the ego, but to the abstractions of one and all to begin with. Thus the dialectic of one and all provides insight not to the depths of the ego, but to the ways in which the ego is directed in its phenomenology. The contradiction between the one and the all is quite obvious, if the ego acts introspectively, asserting individuality, it necessarily contradicts the phenomenology of the all, in wich the ego is placed in a social manner, unaware of any individuality. This contradiction in the way we direct phenomenological perception creates two sources of ontology, of being. When the ego directs in the one, one creates being in terms of the one, while when the ego directs toward the all, being is created in terms of others and their phenomena. This contradiction is the basis for all dialectics, in dialectical materialism one must participate embroiled in the all of the borgiosie, or embrace ones own intrests in the proletariat, of course the proletariat may come to become a feature of the all if a proletarian consiusness goes against self intrest.

[[File:Tao.png]]The Silent Observer[[File:Ego.png]]
One and all are layed atop the ego, forced modes of desire to the self. This ego is composed of the contents of the one and the all. The one and the all are the two ways in which the ego is created, and by which the ego acts. The embraces the ego, rejecting all external causes. What though is there to embrace? What is the self? Our conception of our selfhood, as explored previously, is defined by external forces. Thus when the talkes of following ones own cause, in contrast to external causes such as humanty's cause, the nation's cause, etc, what is one's cause? The Existentialist philosophy explores this in detail, and while offering the same critique gives of following a fixed, predefined path, it offers us no methedology to find one's cause. If there is no predefined cause to follow we get lost in Kierkegaard's anxiety of the infinite. Even if one finds a definite course of action that feels right for the, or rejects finding a cause all together, the ego is constituted by outside forces, hence this course of action can be seen as inauthentic to oneself. If this question of causes and authenticity is to be resolved we must explore the fundamental question of who am I? To start we must explore the mind, to which all causes and definition arise. This may sound contradictory, as we have previously established that the ego is constituted by outside forces, yet the mind is what establishes the ego out of the external looks. The mind is no entity, look deep in yourself, do you see a mind, or do you see only thoughts. One might say that the mind leads to thoughts, yet the mind cannot exist without the thoughts, they are self constituting. The mind is a vicious cycle, creating thoughts out of nothing. Does one have control of ones thoughts, not when the thoughts occur, as that can be achieved with much discipline, but rather the contents of the thoughts? The mind simply doesn't exist, it is merely a grouping of phenomena. Thus this mind, for which we entrust with all situations, is in no way a sufficient basis for the view of oneself. In Phenomenology the phenomena is external to oneself, one is not composed of phenomena but rather is enthralled in phenomena. It is the same for us being enthralled in the mind. The only sufficient course of action is to reject the contents of the ego, or rather reject all these phenomena placed atop the ego. To simply be, being not enthralled in anything besides itself. To do this requires one to become a simple observer, to realize the nothingness of the self and embrace it. This is the desired phenomenology we have been seeking, one of the silent observer. To do this is to realize the true ego, the ego below all of these enthralled phenomena and modes, when one reaches it, they will have realized.

[[File:Meta-Anarchism.png]]Societies Of Control[[File:Postmodernicon.png]]
There has been a clear transition between the modern and the postmodern stages of society, that being a transition between Foucault's disciplinary society to control society. The disciplinary society is defined through constant surveillance and the installation of rules and structure, to the point that one acts in the limits of the disciplinary societies rules, even when the surveilance is not taking place. The main example Foucault gives for this is the prison, with other examples seen as allegorical towards the prison. In contrast to the control society which instills values internally through mass culture, the individual moves freely within the realms of the rules, but cannot step out. This control is not widley apparent, with it becoming a priori to all actions, never questioned.

[[File:PostMarxism.png]]Capitalist Realism
"It is easier to imagine the end of the world then the end of capitalism." - Žižek. This is due to our new Postmodern condition, and the current society of control. declared itself to be the end of history, there are no contenders to it. Even classical rebels have been used to profit by buying merchandise of those such as  or other cold war revolutionaries. Small scale rebellion is to benefit. Along with this proposals for systematic change like those of still stay within the realm of. It seems as though after the death of an existing system in opposition to in the Soviet Union we are unable to imagine anything diffrent. Even in the post 68 disciplinary societies of the 70's and 80's there was still not a closed plane of ideology. To put the predicament in Deleuzian terms, ideological desire has been territorialized to fit into.

[[File:Situ.png]]The Revolution Of Everyday Life[[File:Existentialist Anarchism.png]]
=Relations= I am redoing this section, will re-add when completed. Self-Inserts=

[[File:Mega_Yes.png]]Based

 * - Duh.
 * [[File:ChronicNietzsche.png]]Post-ChronicLunaism - Nietzschian philosophy is amazing and we agree a lot on politics. Very based.
 * [[File:TipuiSmall2.png]]Tipism - A mix of individualist and collectivist philosophies, paired with egoism is great.
 * [[File:Touseyism ball.png]]Neo-Touseyism - Fellow Post-Situationist, and has some very based ideas.

[[File:Mega_No.png]]Cringe
Ideologies And Philosophies=

[[File:Mega_Yes.png]]Based

 * [[File:Absurd.png]]Absurdism - While one can seek subjective meaning it becomes nullified by death. This essential pointlessness is what sets us free! Free to simply live.
 * [[File:Ego.png]] - Stirner's philosophy is the complete Young Hegelian philosophy, and is of great influence to me. One of the greatest philosophies of our time!
 * [[File:Egocom.png]] - While some of your followers can confuse hegelian property for economic property, communism, understood in the sense of Goldman and the Autonomists is the fullest extension of the individual, leading to the fullest liberation.
 * [[File:Situ.png]] - At the present moment, there is no authentic being. We are so caught up in sacred causes and spectacle that we focus on how to live rather than actually living.
 * [[File:Aneco.png]] - While some of you follow environmentalism as a sacred cause, the environment is necessary for my existence. Along with this authority cannot be recognized if I am to follow my goals, so very based.
 * [[File:Existentialist Anarchism.png]] - Anarchism is the full realization of the existentialist philosophy. Essentialism towards one's cause is essential to the state's structure.
 * [[File:Insarch.png]] - Revolution is just the replacement of one oppressive system with another, Insurrection and camusian rebellion is the tearing down of all opressive systems.
 * [[File:Post-an.png]] - As Foucult said, post-structuralist philosophy is the greatest enemy of fascism. Any commitment to authority is against nominalism and post-structuralism in general.
 * [[File:Meta-Anarchism.png]]Deleuzogauttarism - Probably the best of the post-structuralist philosophies. Best analysis of capitalism since Marx, and provides the tools toward an authentic, free life.
 * [[File:PostMarxism.png]]Post-Marxism - Marx was a regression from the Young Hegelians, yet Marx's analysis of capitalism shouldn't be thrown away, instead we should learn from it and move forward.
 * [[File:Poststruct.png]]Post-Structuralism - There is no end to structure and there is no concrete source of knowledge.
 * [[File:Postmodernicon.png]]Post-Modernism - Grand metanaratives are the same as sacred causes.

[[File:Yes.png]]Good

 * [[File:Anpostleft.png]] - While traditional leftism certainly can be very dogmatic, you have some problems of your own.
 * [[File:Anqueer.png]] - Very based, but some of you get to involved in culure war bs.
 * [[File:Anin.png]] - Very based, but you're radical individualism can at times come to the point of dogma, as you at times deny some of the individual's social intrests.
 * [[File:Anfem.png]] - Same as queer anarchism.
 * [[File:Awaj.png]] - Anarchism simply as itself, you can be very based but can be quite dogmatic at times.
 * [[File:Ancom.png]] - Same as above, but far more of your supporters are very dogmatic. As a theory itself you're good.
 * [[File:Annil.png]] - Nihilism rightly points out the void inherant in everything, yet becomes enthralled in it to the point one forgets to live.

[[File:Mega_No.png]]Cringe
Figures=

[[File:Mega_No.png]]Cringe
=Theory=

Theory I Have Written

 * [[File:EgoQueer.png]]Gender Abolition: Praxis And Analysis

Theory I Am Writing

 * [[File:HelloThere314Icon.png]]The Dialectic Of One And All

Theory I Plan To Write
This Is Subject To Change At Any Time
 * [[File:Skepticism2.png]]Pure Categorization: A Nominalist Analysis Of Mathematics
 * [[File:HelloThere314Icon.png]]Defending The Dialectic
 * [[File:HelloThere314Icon.png]]A Manifesto For Anti-Control Politics

Theory I Plan To Read

 * [[File:HegelianPhilosophy.png]]The Phenomenology Of Spirit
 * [[File:HegelianPhilosophy.png]]The Science Of Logic
 * [[File:HegelianPhilosophy.png]]Introduction To The Reading Of Hegel
 * [[File:HegelianPhilosophy.png]]The Routledge Guide To Hegel's Phenomenology Of Spirit
 * [[File:HegelianPhilosophy.png]]The Cambridge Companion To Hegel
 * [[File:HegelianPhilosophy.png]]The Cambridge Companion To Hegel And Nineteenth-Century Philosophy
 * [[File:YngHeg.png]]The Essence of Christianity
 * [[File:YngHeg.png]]Thoughts On Death And Immorality
 * [[File:Ego.png]]False Principle Of Our Education
 * [[File:Ego.png]]Max Stirner's Dialectical Egoism: A New Interpretation
 * [[File:EgoNihil.png]]Max Stirner's Egoism And Nihilism
 * [[File:EgoNihil.png]]The Nihilistic Egoist : Max Stirner
 * [[File:Egocom.png]]All Things Are Nothing To Me: The Unique Philosophy Of Max Stirner
 * [[File:Egocom.png]]I Am Source
 * [[File:Egomut.png]]Instead Of A Book
 * [[File:Anpostleft.png]]Anarchy After Leftism
 * [[File:Post-an.png]]Marxism, Anarchism and the Bonapartist State
 * [[File:Post-an.png]]Postanarchism
 * [[File:Post-an.png]]The Political Philosophy Of Poststructuralist Anarchism
 * [[File:AnOnto.png]]TAZ: The Temporary Autonomous Zone
 * [[File:Meta-Anarchism.png]]Difference And Repetition
 * [[File:Meta-Anarchism.png]]What Is Philosophy?
 * [[File:Meta-Anarchism.png]]The Cambridge Companion To Deleuze
 * [[File:Meta-Anarchism.png]]Gilles Deleuze: An Introduction
 * [[File:Meta-Anarchism.png]]Capitalism And Schizophrenia
 * [[File:Meta-Anarchism.png]]A Thousand Plateaus
 * [[File:Meta-Anarchism.png]]On The Line
 * [[File:Landian Accelerationism.png]]Fanged Noumena
 * [[File:Postmodernicon.png]]Postmodernism, Or, The Cultural Logic Of Late Capitalism
 * [[File:Postmodernicon.png]]Discipline And Punish
 * [[File:Postmodernicon.png]]The History Of Sexuality
 * [[File:Postmodernicon.png]]Remarks On Marx
 * [[File:Poststruct.png]]Power
 * [[File:Poststruct.png]]The Cambridge Companion To Foucult
 * [[File:Poststruct.png]]Margins Of Philosophy
 * [[File:Poststruct.png]]Specters Of Marx
 * [[File:Poststruct.png]]Simulacra And Simulation
 * [[File:StructMarx.png]]On The Reproduction Of Capitalism: Ideology And Ideological State Apparatuses
 * [[File:PostMarxism.png]]The System Of Objects
 * [[File:PostMarxism.png]]Symbolic Exchange And Death
 * [[File:PostMarxism.png]]Communists Like Us
 * [[File:PostMarxism.png]]Marx And Foucult
 * [[File:PostMarxism.png]]Ghosts Of My Life
 * [[File:PostMarxism.png]]K-Punk
 * [[File:PostMarxism.png]]Postcapitalist Desires
 * [[File:PostMarxism.png]]The Relevance of the Communist Manifesto Today
 * [[File:Žižekism.png]]The Sublime Object Of Ideology
 * [[File:Žižekism.png]]In Defence Of Lost Causes
 * [[File:Situ.png]]Comments On The Society Of The Spectacle
 * [[File:Situ.png]]On The Poverty Of Student Life
 * [[File:Postsitu.png]]Its Crazy How Many Things Don't Exist
 * [[File:Frankfurt.png]]The Dialectic of Enlightenment
 * [[File:Frankfurt.png]]One Dimensional Man
 * [[File:Frankfurt.png]]The Cambridge Companion To Critical Theory
 * [[File:HegelMarx.png]]Dance Of The Dialectic: Steps In Marx's Method
 * [[File:Marx.png]]Capital
 * [[File:Marx.png]]Value, Price And Profit
 * [[File:Marx.png]]The German Ideology
 * [[File:Marx.png]]Theses On Feuerbach
 * [[File:Marx.png]]Theories Of Surplus Value
 * [[File:Marx.png]]A Companion To Marx's Capital
 * [[File:Marx.png]]The Cambridge Companion To The Communist Manifesto
 * [[File:Orthlen.png]]What Is To Be Done?
 * [[File:Orthlen.png]]State And Revolution
 * [[File:Orthlen.png]]Imperialism: The Highest Stage Of Capitalism
 * [[File:LeftCom.png]]The Science And Passion Of Communism
 * [[File:LeftCom.png]]The Fundamentals For A Marxist Orientation
 * [[File:Eco-marxism.png]]The Human Species And The Earth's Crust
 * [[File:Libmarx.png]]Critique of the Gotha Programme
 * [[File:Libmarx.png]]How To Philosophize With A Hammer And Sickle
 * [[File:Libmarx.png]]The State In Capitalist Society
 * [[File:Auton.png]]Marx In Movement: Operaismo In Context
 * [[File:Post-Autonomism.png]]Anti-Work and the Struggle for Control
 * [[File:Councom.png]]The Council Communist Reader
 * [[File:Councom.png]]Marx and Keynes
 * [[File:Councom.png]]The Revolution Is Not A Party Affair
 * [[File:Councom.png]]Worker's Councils
 * [[File:Councom.png]]Fundamental Principles of Communist Production and Distribution
 * [[File:Luxem.png]]Reform or Revolution
 * [[File:Luxem.png]]The Accumulation Of Capital
 * [[File:AnMarx.png]]Moneybags Must Be So Lucky
 * [[File:AnMarx.png]]Understanding Marx
 * [[File:AnMarx.png]]In Defense Of Anarchism
 * [[File:AnRat.png]]God and the State
 * [[File:BakuninHeg.png]]Statism And Anarchy
 * [[File:Ancom.png]]The Conquest Of Bread
 * [[File:AnSynd.png]]Profit Over People
 * [[File:AnSynd.png]]Manufacturing Consent
 * [[File:Agorismf.png]]New Libertarian Manifesto
 * [[File:Drug-Addict.png]]The Doorways Of Perception
 * [[File:AntiHedon.png]]Brave New World Revisited
 * [[File:Phenomenology.png]]The Cambridge Companion To Husserl
 * [[File:ExistPhenom.png]]The World of Perception
 * [[File:Heidegger.png]]Being And Time
 * [[File:Heidegger.png]]Poetry, Language, Thought
 * [[File:Heidegger.png]]Heraclitus
 * [[File:Heidegger.png]]Introduction To Metaphysics
 * [[File:Heidegger.png]]The Question Concerning Technology
 * [[File:Heidegger.png]]Basic Writings
 * [[File:Heidegger.png]]Identity And Diffrence
 * [[File:Heidegger.png]]The Cambridge Companion To Heidegger
 * [[File:Heidegger.png]]The Cambridge Companion To Heidegger's Being And Time
 * [[File:Absurd.png]]The First Man
 * [[File:Absurd.png]]Create Dangerously
 * [[File:Absurd.png]]Committed Writings
 * [[File:Absurd.png]]Selected Writings And Notebooks
 * [[File:Absurd.png]]Speaking Out: Lectures And Speeches
 * [[File:Existentialist Anarchism.png]]The Castle
 * [[File:Existentialism.png]]The Metamorphosis
 * [[File:Existentialism.png]]Existentialism From Dostoevsky To Sartre
 * [[File:Existentialism.png]]What Is Existentialism
 * [[File:Existentialism.png]]Nausea
 * [[File:Existentialism.png]]Sketch For A Theory Of Emotions
 * [[File:Existentialism.png]]Anti-Semite And Jew: And Exploration Of The Etiology Of Hate
 * [[File:Existentialism.png]]The Philosophy Of Jean-Paul Sartre
 * [[File:Existentialism.png]]The Cambridge Companion To Sartre
 * [[File:Existentialism.png]]The Cambridge Companion To Existentialism
 * [[File:Existentialism.png]]A Significant Life: Human Meaning In A Meaningness Universe
 * [[File:Existentialism.png]]Death: The Art Of Living
 * [[File:Existentialism.png]]Existentialist Ethics
 * [[File:ExistMarx.png]]Critique Of Dialectical Reason
 * [[File:ExistFem.png]]The Second Sex
 * [[File:ExistFem.png]]The Cambridge Companion To Beauvoir
 * [[File:ChristExist.png]]Either/Or
 * [[File:ChristExist.png]]The Sickness Unto Death
 * [[File:ChristExist.png]]The Cambridge Companion To Kierkegaard
 * [[File:ChristExist.png]]Kierkegaard's Fear And Trembling: A Critical Guide
 * [[File:ChristExist.png]]Tragic Sense Of Life
 * [[File:ChristExist.png]]Crime And Punishment
 * [[File:ChristExist.png]]The Brothers Karamazov
 * [[File:ChristExist.png]]Notes From The Underground
 * [[File:Nietzsche.png]]Twilight Of The Idols
 * [[File:Nietzsche.png]]The Antichrist
 * [[File:Nietzsche.png]]The Gay Science
 * [[File:Nietzsche.png]]Ecce Homo
 * [[File:Nietzsche.png]]On The Genealogy Of Morals
 * [[File:Nietzsche.png]]Nietzsche's On The Genealogy Of Morality: A Critical Guide
 * [[File:Nietzsche.png]]The New Cambridge Companion To Nietzsche
 * [[File:Nietzsche.png]]Nietzsche And Philosophy
 * [[File:DepressionMale.png]]The World As Will And Representation
 * [[File:DepressionMale.png]]On The Suffering Of The World
 * [[File:DepressionMale.png]]The Cambridge Companion to Schopenhauer
 * [[File:Freud.png]]The Ego and the Id
 * [[File:Freud.png]]The Cambridge Companion To Freud
 * [[File:Lacan.png]]How To Read Lacan
 * [[File:Lacan.png]]Lacan: A Beginner's Guide
 * [[File:Analytic.png]]The Cambridge Companion To Wittgenstein
 * [[File:Aristotle.png]]Nicomachean Ethics
 * [[File:Aristotle.png]]The Cambridge Companion To Aristotle's Nicomachean Ethics
 * [[File:Aristotle.png]]Aristotle's Nicomachean Ethics: A Critical Guid
 * [[File:Aristotle.png]]The Cambridge Companion To Aristotle
 * [[File:Utility.png]]Utilitarianism
 * [[File:Radlib.png]]On Liberty
 * [[File:Fem.png]]The Cambridge Companion To Feminism In Philosophy
 * [[File:Postconan.png]]Black Skin White Masks
 * And much much more

Theory I Am Reading

 * [[File:Heidegger.png]]Being And Time

[[File:Existentialist_Anarchism.png]]Franz Kafka

 * [[File:Existentialist_Anarchism.png]]The Trial

[[File:Camus.png]]Albert Camus[[File:Absurd.png]]

 * [[File:Absurd.png]]The Stranger
 * [[File:Absurd.png]]The Plague
 * [[File:Absurd.png]]The Fall
 * [[File:Absurd.png]]The Myth of Sisyphus
 * [[File:Existentialist_Anarchism.png]]The Rebel
 * [[File:ExistHum.png]]Resistance, Rebellion, And Death

[[File:Lib.png]]Thomas Nagel[[File:Absurd.png]]

 * [[File:Absurd.png]]The Absurd

[[File:Sartre.png]]John Paul Sartre

 * [[File:ExistPhenom.png]]The Transcendence Of The Ego: An Existentialist Theory Of Consciousness
 * [[File:Existentialism.png]]Being And Nothingness
 * [[File:ExistHum.png]]Existentialism Is A Humanism
 * [[File:ExistMarx.png]]Search For A Method

[[File:ExistFem.png]]Simone De Beauvoir

 * [[File:ExistHum.png]]The Ethics Of Ambiguity

[[File:ChristExist.png]]Søren Kierkegaard

 * [[File:ChristExist.png]]Fear And Trembling

[[File:Nietzsche-icon.png]]Friedrich Nietzsche

 * [[File:Nietzsche-icon.png]]Thus Spoke Zarathustra
 * [[File:Nietzsche-icon.png]]Beyond Good And Evil

[[File:Heraclitus.png]]Heraculitus

 * [[File:Heraclitus.png]]Fragments

[[File:Antao.png]]Bào Jìngyán

 * [[File:Antao.png]]Neither Lord Nor Subject

[[File:Socan2.png]]David Graeber[[File:Globnat.png]]

 * [[File:AntiEconomy.png]]Against Economics

[[File:AcidCom.png]]Mark Fisher[[File:PostMarxism.png]]

 * [[File:PostMarxism.png]]Capitalist Realism

[[File:Debord.png]]Guy Debord[[File:Councom.png]]

 * [[File:Situ.png]]Society Of The Spectacle

[[File:Situ.png]]Raoul Vaneigem[[File:Ego.png]]

 * [[File:Situ.png]]The Revolution Of Everyday Life

[[File:Postsitu.png]]Larry Law

 * [[File:Postsitu.png]]Spectacular Times

[[File:Postsitu.png]]Jean-Pierre Voyer[[File:AntiEconomy.png]]

 * [[File:AntiEconomy.png]]The Economy is Only an Ideology in Marx’s Sense

[[File:Indlibsoc.png]]Oscar Wilde[[File:Anqueer.png]]

 * [[File:Indlibsoc.png]]The Soul Of Man Under Socialism

[[File:Meta-Anarchism.png]]Gilles Deleuze[[File:Nietzsche-icon.png]]

 * [[File:Meta-Anarchism.png]]Postscript On The Societies Of Control

[[File:Meta-Anarchism.png]]Gilles Deleuze And Félix Guattari[[File:PostMarxism.png]]

 * [[File:Meta-Anarchism.png]]Capitalism And Schizophrenia
 * [[File:Meta-Anarchism.png]]Anti-Oedipus

[[File:PostMarxism.png]]Félix Guattari[[File:Meta-Anarchism.png]]

 * [[File:Meta-Anarchism.png]]Chaosophy

[[File:Ego.png]]Max Stirner[[File:YngHeg.png]]

 * [[File:Ego.png]]The Ego And Its Own
 * [[File:Ego.png]]Stirner's Critics
 * [[File:YngHeg.png]]Art And Religion
 * [[File:YngHeg.png]]You Only Have The Courage To Be Destructive

[[File:Ego-Existential.png]]Herbert Read

 * [[File:Ego-Existential.png]]Existentialism, Marxism and Anarchism

[[File:Illeg.png]]Renzo Novotare[[File:EgoNihil.png]]

 * [[File:EgoNihil.png]]Towards The Creative Nothing

[[File:AnOnto.png]]Hakim Bey[[File:Post-an.png]]

 * [[File:AnOnto.png]]Ontological Anarchy in a Nutshell

[[File:Post-an.png]]Saul Newman

 * [[File:Post-an.png]]The Politics of Postanarchism

[[File:Goldman.png]]Emma Goldman[[File:Anfem.png]]

 * [[File:Egocom.png]]Anarchism And Other Essays
 * [[File:Egocom.png]]Individual, Society And The State

[[File:Egocom.png]]Matty Thomas

 * [[File:Egocom.png]]The Relevance Of Max Stirner To Anarcho-Communists

[[File:Egocom.png]]For Ourselves![[File:Postsitu.png]]

 * [[File:Egocom.png]]The Right To Be Greedy

[[File:Egocom.png]]Dr. Bones

 * [[File:Egocom.png]]Egoist-Communism: What It Is and What It Isn’t

[[File:EgoMarx.png]]Kristian Lamprecht[[File:EgoQueer.png]]

 * [[File:EgoMarx.png]]A Critique of Capitalism and other Established Systems: An Introduction To Stirnerite Marxism
 * [[File:EgoQueer.png]]Sexual Egoism: A Critique Of Labels

[[File:Egomut.png]]Benjamin R. Tucker[[File:Anin.png]]

 * [[File:Ricardosoc.png]]Henry George And Interest

[[File:Anpostleft.png]]Bob Black[[File:Antwork.png]]

 * [[File:Antwork.png]]The Abolition Of Work
 * [[File:Postsitu.png]]Imputationism
 * [[File:Postfem.png]]My Preferred Gender Pronoun Is Negation

[[File:Postciv.png]]Strangers In a Tangled Wilderness

 * [[File:Postciv.png]]Post-Civ! A Brief Philosophical and Political Introduction to the Concept of Post-civilization
 * [[File:Postciv.png]]Post-Civ! A Deeper Exploration

[[File:Cball-British_India.png]]George Orwell

 * [[File:Cball-British_India.png]]1984
 * [[File:Cball-British_India.png]]Animal Farm

[[File:Socan2.png]]Aldous Huxley[[File:Post-an.png]]

 * [[File:Ford.png]]Brave New World
 * [[File:Socan2.png]]Island

[[File:Republicanismpix.png]]Jean-Jacques Rousseau[[File:Radlib.png]]

 * [[File:Republicanismpix.png]]The Social Contract

[[File:GeoSynd.png]]William Schmack

 * [[File:GeoSynd.png]]Geo-syndicalism

[[File:Bckchn.png]]Murray Bookchin

 * [[File:Bckchn.png]]Post-Scarcity Anarchism
 * [[File:Postsitu.png]]From Spectacle To Empowerment

[[File:Demcon.png]]Abdullah Öcalan

 * [[File:Demcon.png]]Democratic Confederalism

[[File:Ectrans.png]]J.D. Moyer

 * [[File:Ectrans.png]]A Solarpunk Manifesto

[[File:Chom.png]]Noam Chomsky[[File:AnSynd.png]]

 * [[File:AnSynd.png]]On Anarchism

[[File:BakuninHeg.png]]Mikhail Bakunin

 * [[File:BakuninHeg.png]]What is Authority?

[[File:Ancom.png]]Pëtr Kropotkin

 * [[File:Ancom.png]]Are We Good Enough?

[[File:Einstein.png]]Albert Einstein[[File:Soc-h.png]]

 * [[File:Soc-h.png]]Why Socialism?

[[File:Karl_Marx.png]]Karl Marx And Friedrich Engels[[File:Marx.png]]

 * [[File:Marx.png]]The Communist Manifesto

[[File:Karl_Marx.png]]Karl Marx

 * [[File:Marx.png]]Wage Labour And Capital
 * [[File:Marx.png]]Conspectus Of Bakunin's Statism And Anarchy

[[File:Gender_Accelerationism.png]]Vikky Storm and Eme Flores[[File:Xenofeminism.png]]

 * [[File:Gender_Accelerationism.png]]Gender Accelerationist Manifesto
 * [[File:Awaj.png]]It’s Time For “Mad Anarchism”

[[File:Anqueer.png]]Alyson Escalante[[File:Postfem.png]]

 * [[File:GenderNihil.png]]Gender Nihilism: An Anti-Manifesto

[[File:Leftagor.png]]Eric Fleischmann

 * [[File:Leftagor.png]]Toward a Cooperative Agorism

[[File:Steinval.png]]Peter Vallentyne

 * [[File:Steinval.png]]Left-Libertarianism: A Primer
 * [[File:Steinval.png]]Left-Libertarianism as a Promising Form of Liberal Egalitarianism

=Recommendations=

Writings

 * [[File:Meta-Anarchism.png]]Chaosophy
 * [[File:Meta-Anarchism.png]]Anti-Oedipus
 * [[File:Meta-Anarchism.png]]Postscript On The Societies Of Control
 * [[File:Post-an.png]]The Politics of Postanarchism
 * [[File:Ego.png]]The Ego And Its Own
 * [[File:Ego.png]]Stirner's Critics
 * [[File:EgoNihil.png]]Towards The Creative Nothing
 * [[File:Ego-Existential.png]]Existentialism, Marxism and Anarchism
 * [[File:Egocom.png]]Anarchism And Other Essays
 * [[File:Egocom.png]]Individual, Society And The State
 * [[File:Egocom.png]]The Right To Be Greedy
 * [[File:Situ.png]]Society Of The Spectacle
 * [[File:Situ.png]]The Revolution Of Exeryday Life
 * [[File:Postsitu.png]]Spectacular Times
 * [[File:PostMarxism.png]]Capitalist Realism
 * [[File:ExistMarx.png]]Search For A Method
 * [[File:ExistPhenom.png]]The Transcendence Of The Ego
 * [[File:Existentialism.png]]Being And Nothingness
 * [[File:ExistHum.png]]The Ethics Of Ambiguity
 * [[File:Existentialist Anarchism.png]]The Trial
 * [[File:Existentialist Anarchism.png]]The Rebel
 * [[File:Absurd.png]]The Myth Of Sisyphus

Youtube Channels

 * [[File:Ego.png]]Kane B
 * [[File:Absurd.png]]Sisyphus 55
 * [[File:Existentialism.png]]Eternalised
 * [[File:ExistMarx.png]]Epoch Philosophy
 * [[File:PostMarxism.png]]Jonas Čeika - CCK Philosophy
 * [[File:PostMarxism.png]]Plastic Pills
 * [[File:Neomarx.png]]Tom Nicholas
 * [[File:Libsoc.png]]YourBoiMason
 * [[File:Ancom.png]]Radical Reviewer
 * [[File:Anqueer.png]]Zoe Baker
 * [[File:Awaj.png]]Great Anarchists
 * [[File:Post-an.png]]Then & Now
 * [[File:GeoSoc.png]]Unlearning Economics
 * [[File:BrtiMonkey.png]]BritMonkey

Comments
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