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    (Redirected from Ego-Stalinism)


    This page contains possibly frustrating content for:

    Collectivists (Individual freedom)

    Socialists (Efficient economic system)

    Egalitarians (Justice)

    • Note: The previous name of the ideology was Ego-Stalinism, so do not be surprised by inconsistencies in the name of the page and images.
    • Note: If yiu want to add me or i asked yiu to do it use this template -

    is between Totalitarian, Authoritarian and Autocrat, Corporatocrat, Technocrat, Economical Capitalist with State Capitalism characteristics, Social Egoist ideology. All egoist people have equal opportunities to be richer and stronger, but non-egoist people most likely stay in the bottom of society. New Social Egoist Theory likes automatisation and transhumanism and uses people grown artifically as factory workers. Also he spends loads of money for science.

    “Got ist tot.”

    “What falls, you also have to push.”

    “Politics have no relation to morals.”

    “I am the owner of my power, and I am so when I know myself as the power of which I am the owner.”

    “Nature has not intended mankind to work from eight in the morning until midnight without that refreshment of blessed oblivion which, even if it only lasts twenty minutes, is sufficient to renew all the vital forces.”

    “A lie told often enough becomes the truth.”

    “Let's go! And above all, my brothers, let's leave! The old world is behind us! Let's go!”

    “A racing car whose hood is adorned with great pipes, like serpents of explosive breath—a roaring car that seems to ride on grapeshot—is more beautiful than the Victory of Samothrace.”

    Political Journey



    (/////)(2018-2019) a black spot, someone, erase it from my life

    (/////)(2019-2022) another black spot, someone, erase it from my life







    Crying because I'm not a humanist

    I embrace a perspective that diverges from humanism because, to me, the essence of being "human" transcends mere physicality; it encompasses the ability to transcend base instincts and engage in profound intellectual contemplation. When I speak of what is "better for people," I refer not to surface-level human characteristics but to the profound capacity for thought and reflection that defines true subject (not semi-subject) and strength. If an antelope were to hypothetically develop the capacity for deep thought, I would find no reason to exclude it from this consideration.

    By rejecting the prioritization of human life as inherently superior and instead valuing the autonomy of thought, I disagree with stupid and shallow humanist ideologies that place humans at the center of moral and ethical considerations.

    Yeah, also, "humanist" is an insult for me.


    NSET believes that The world is chaotic, but this chaos is controlled by the will to power (ventum agendi), and this ventum depends on might makes right, moslty mental might. Just as a midge under the wind does not stop chaotic movements, but generally moves, so consciousness interpreting reality, subjects under the influence of the dominant ventum agendi move without ceasing to act. Science studies and describes the mechanisms of action of the "winds of action". The dominant ventum agendi as a rule, it has its own consciousness and its own interpretation of reality. There is a causal relationship, but the causes are only winds, and the effects can be chaotic. The physical laws deduced by scientists are an interpretation of the strongest will to power ventum agendi. All winds affect each other, but if the owner of the wind has no consciousness, the wind remains chaotic, even if it is stronger than the most intelligent conscious. Consciousness does not determine existence, but influences it, and being determines consciousness by its perception and attempt to build a logical connection.

    What is ventum agendi?

    Ventum agendi is a form of the will to power, movements, conscious or self-conscious, that influence consequences, but do not predetermine them. Conscious ventums who can interpret reality can guide themselves. All human actions and behavior materialize as a ventum agendi. This does not necessarily mean striving for dominance over others, but rather striving for personal perfection, self-realization and the realization of one's potential. It's about striving to become the best version of yiurself and perceiving life's challenges and obstacles as opportunities for growth and self-affirmation. Like Nietzsche's will to power, ventum agendi presupposes a deeply ingrained motivation to pursue one's own goals, defend one's freedom of action, and shape one's own destiny. This implies a proactive and assertive attitude towards life, driven by the desire to make an impact, achieve success and realize yiur potential. Ventum agendi is the fundamental driving force underlying human existence, motivating individuals to strive for self-improvement, self-expression and the realization of their own unique potential.

    Ventus ad Libertasism

    Ventus ad Libertasism is a philosophical theory that combines elements of existentialism and nihilism to explore the nature of human existence and the absence of inherent meaning in the universe. It posits that human beings are essentially composed of fundamental particles and atoms, devoid of any predetermined purpose or intrinsic meaning. According to Ventus ad Libertasism, the universe operates according to natural ventum agendi's, and there is no inherent "why" or ultimate purpose governing human existence.

    At the core of Ventus ad Libertasism is the recognition that the human condition is characterized by a profound sense of existential freedom and autonomy. In a universe devoid of inherent meaning, individuals are liberated from the burden of predefined purposes or cosmic directives, and the culmination of the liberation process is "Cruci-fiction in space". This freedom allows individuals to embrace their agency and exercise dominion over their own lives, experiences and ventum agendi.

    The theory emphasizes the pursuit of absolute freedom and self-determination as a response to the absence of intrinsic meaning. By acknowledging the fundamental nature of human existence as a collection of atoms within the vast expanse of the universe, Ventus ad Libertasism encourages individuals to seek autonomy and self-realization. This quest for freedom is often framed in terms of transcending limitations, embracing personal agency, and achieving dominion over one's own destiny.

    In the context of Ventus ad Libertasism, the concept of gaining "absolute speed and Cruci-fiction in space" can be interpreted as a metaphor for the relentless pursuit of individual autonomy and self-actualization. It suggests that in the absence of inherent meaning, individuals can strive to assert their will and influence over their surroundings, symbolizing a form of existential empowerment in a universe devoid of predetermined purpose.

    Overall, Ventus ad Libertasism offers a framework for understanding human existence in a universe without inherent meaning, emphasizing the importance of embracing freedom and self-determination as a means of navigating the complexities of existence.

    Theory of the Colossus

    The Colossus theory is a philosophical concept that emphasizes the pursuit of self-development and liberation of man, who represents the ultimate goal of existence. The only thing that enslaves the colossus is his opinion (consciousness) and his body. According to this theory, People strive to achieve complete freedom from social and moral constraints that allow them to be guided solely by their own opinions and beliefs. In this context, the Colossus symbolizes the ideal state of being in which the individual is freed from external influences and restrictions. This liberation allows a person to fully accept their own thoughts and desires without being limited by social norms or moral norms. Such a person is able to hold tremendous strength in himself and has the maximum amount of ventum agendi possible for a person. The theory suggests that true self-realization and the meaning of life are found in the pursuit of personal autonomy and self-expression. By freeing themselves from external pressures and expectations, people can listen to their inner voice and live authentically in accordance with their own values and beliefs.

    The colossus stands, and nothing can destroy it.

    What is The Chaotic Individuals?

    The theory of chaotic individuals suggests that under the influence of the ventum agendi (the power to act) of a stronger individual, a weaker individual can be guided or directed, while still maintaining a sense of chaos or unpredictability in their actions and behavior. This concept implies that even when an individual is being influenced or guided by a more dominant force, they retain a degree of independence and unpredictability in their actions and decisions.

    In this context, the term "chaotic" does not necessarily imply disorder or lack of purpose, but rather a sense of individuality and unique agency. It suggests that even when someone is being influenced by external forces, their actions and choices are not entirely determined by those influences. Instead, they retain a level of autonomy and unpredictability, which allows for the expression of their own desires and motivations.

    The theory of Сhaotic Individuals may be seen as highlighting the complexity of human behavior and the interplay between individual autonomy and external influences. It acknowledges that individuals are not entirely passive recipients of influence, but rather active agents who can maintain a degree of independence and unpredictability, even when being guided by others.

    What is Cruci-fiction in Space?

    The concept of "Cruci-fiction in space" as the ultimate goal of the Colossus and Futurist society is a philosophical idea that penetrates into the sphere of existentialism, freedom and self-actualization. This concept assumes that the ultimate expression of individual autonomy and futurism is achieved through the metaphorical act of "crucifixion" in the vast expanses of space. The term "Cruci-fiction" is a play on words combining "crucifixion" with "fiction", creating a symbolic representation of supreme sacrifice and transcendence. In this context, the "Cruci-fiction in Space" represents the idea of liberation from the limitations of earthly existence and social norms, overcoming the limitations of human existence and achieving a state of absolute freedom and autonomy by going into space, freeing colossuses and complete domination over the only true thing - the universe.

    After "Cruci-fiction in space", the Colossuses dominate the universe, achieving the only absolute freedom, separating themselves from the body, and leaving only their Mind with absolute ventum agendi, which can beat the UNIVERSE ITSELF

    In the context of New Social Egoist Theory, the concept of "Cruci-fiction in space" can be seen as the culmination of individual liberation, when members of society strive to free themselves from all external influences, social expectations and moral constraints. She embodies the desire for full self-realization and acceptance of her true identity and desires without any consideration for external judgments or limitations. The concept of "Cruci-fiction in space" as the ultimate goal of the New Social Egoist Theory society encourages people to strive for absolute freedom, self-expression and self-determination, encouraging them to go beyond ordinary existence and achieve a higher state of being. It symbolizes the pursuit of personal autonomy, authenticity and the liberation of the human spirit from all forms of external control or influence.

    "Cruci-fiction in space" is coming, and nothing can stop It!


    Existent-Nihilism delves into the realm of individual agency and self-determination. He underscores the idea that each person has the power to shape their own destiny and navigate through the unpredictable and chaotic winds of life. In essence, ventum agendi encourages individuals to take control of their actions, decisions, and ultimately, their own lives.

    Philosophy and science play crucial roles in understanding the causes and effects that shape the nature of ventum agendi. While absolute knowledge is elusive due to the inherent chaos and relativity of these forces, a deeper comprehension of the underlying principles can empower individuals to navigate through life's uncertainties with greater clarity and purpose.

    The nature of ventum agendi is multifaceted, encompassing both internal and external influences that impact one's journey towards self-realization and personal growth. By developing a keen awareness of these forces, individuals can better equip themselves to withstand the challenges and obstacles that come their way.


    New Social Egoist Theory advocates for the embrace of Transhumanism as the path toward enhancing human capabilities, intelligence, and more. By envisioning a future where robots can emulate human thinking, the theory suggests that the replacement of humans with robots could actually benefit human development. This futuristic ideology places significant emphasis on leveraging technology to streamline governance, foster progress, and wield power. As traditional social welfare programs like pensions and unemployment benefits are scaled back, and automated factory work eliminates the need for paid human labor, New Social Egoist Theory directs a substantial portion of the resulting budget surplus toward technological advancement.

    Central to this ideology is the prioritization of scientific advancement and the preservation of individual philosophical liberty. The belief in technological progress as a means to enhance human nature and diminish the necessity of subservience to basic life needs is a key tenet. Nevertheless, he acknowledges that humanity may ultimately reach the limits of its development, at which point the substitution of humans with robots, under the condition of preserving absolute freedom of thought, could become imperative.

    New Social Egoist Theory envisions a future where the fusion of humanity and technology results in enhanced capabilities, paving the way for unprecedented levels of progress and prosperity. This ideology sees technology as the key to unlocking human potential, enabling individuals to transcend present limitations and cultivate a society characterized by self-sufficiency and self-determination. By investing in technology and advocating for the symbiosis of humans and advanced robotics, this theory charts a bold and controversial course toward a vastly different future. In such a world, the convergence of human and artificial intelligence could shatter existing paradigms, redefining the very essence of what it means to be human. New Social Egoist Theory, with its forward-thinking approach to technology, has the potential to empower individuals and societies to unprecedented heights.



    Strength in the understanding of New Social Egoist Theory is a concept that delves into the individual's attitude towards others and themselves from both moral and intellectual perspectives. This theory posits that strong individuals view existence as a battleground, constantly challenging societal norms and traditions in favor of personal freedom and progress. They are driven by a desire for self-improvement, seeking to rise above the constraints of conventional morality and the limitations of collective thinking.

    In contrast, weak individuals often find solace in religion and morality, clinging to altruistic ideals and seeking validation within collective groups such as school classes or workplace departments. The theory suggests that these individuals have become so enmeshed in collectivist thinking that they have lost touch with their own humanity, regressing to a primitive state akin to our evolutionary ancestors. The strong, on the other hand, reject and actively combat prevailing collectivist ideologies, seeking to transcend the limitations imposed by such mass thinking.

    New Social Egoist Theory challenges conventional moral constructs and advocates for a rejection of these constructs if they do not serve the individual's best interests. It suggests that weak individuals blindly adhere to societal norms without understanding the rationale behind their actions, while strong individuals question and challenge these norms, striving for intellectual autonomy and personal empowerment.

    This theory reflects a philosophical perspective that emphasizes individualism and self-actualization, asserting that the strong are driven by a will to power and intellect, while the weak are confined by their adherence to collective beliefs and moralistic values. It paints a stark contrast between those who embrace their own agency and those who passively conform to societal expectations.

    Instincts of monke

    New Social Egoist Theory posits that individuals are a blend of the characteristics of the "New Man" (Übermensch) and those of a monkey. This theory categorizes instincts and principles into two distinct groups: those originating from the instincts of "macaques" and those stemming from the instincts of "man"

    The instincts associated with macaques are centered around reproduction, often manifesting as love in the form of passion, as well as herd mentality, which can lead to collectivism and unhealthy friendships. On the other hand, human instincts are characterized by selfishness, greed, and a desire for power. The theory aligns with Marquis de Sade's belief that violence is an inherent aspect of human nature.

    According to this theory, individuals who exhibit macaque instincts—such as collectivists, degenerates, and moralists—lack the capacity to become Colossuses, and consequently, they must be suppressed. In contrast, those who possess the instincts of the New Man (Übermensch) are envisioned as capable of constructing a society in which self-reliance is paramount, and they must be supported in this endeavor.

    This theory prompts a deeper examination of human behavior and society, challenging traditional notions and inviting critical reflection on the nature of individual instincts and their impact on social structures. It raises thought-provoking questions about the potential for a society built on self-sufficiency and the implications of suppressing certain instinctual traits.

    By exploring the interplay between animalistic and human instincts, the New Social Egoist Theory offers a unique lens through which to analyze societal dynamics and individual behavior. It encourages contemplation on the potential for human evolution and societal transformation based on an understanding of these fundamental instincts.



    New Social Egoist Theorist moral nihilism is the philosophical position that moral values and moral facts do not exist. He believes that there are no objective moral truths or principles that apply universally to all people. He argues that morality is a human invention and that there are no inherent moral obligations or duties at real.

    Moral nihilism can take different forms, but it generally denies the existence of any objective basis for moral judgments. Some moral nihilists argue that moral statements are simply expressions of personal preferences or social conventions, rather than reflections of any objective moral reality.

    Why there are only christianity and nihilism?

    Despite the assertions made by philosophers from various schools of thought, there are only positions Christianity and nihilism as the only prisms of moral judgment, with Christianity representing the presence of moral evaluation and nihilism embodying its absence. Analyzing ethical frameworks, it becomes apparent that many of them can be seen as either secret manifestations of Christian principles or as facades veiling nihilistic viewpoints. For instance, utilitarianism, often associated with evaluating actions based on their utility, but at real just justifies acts of altruism, could be interpreted as a disguised form of Christian morality. On the other hand, hedonism might be considered a disguise for "weak" nihilism, focusing solely on the pursuit of pleasure and personal gratification.

    In this view, individuals are inclined to comprehend actions solely from the perspectives of either the self (non-judgmentally) or through the lens of Christian moral values. Christianity, characterized as a simplistic and delicate belief system, is sometimes likened to a morality for the submissive. It becomes apparent that any evaluation of actions must be rooted in their root causes (assigning blame to the original state of the Universe) or their eventual consequences (requiring an anticipation of the Universe's conclusion). Given that our understanding of the world is merely an interpretation, the likelihood of inaccuracies in our moral judgments increases significantly.

    Furthermore, one of the fundamental arguments for the prevalence of nihilism over Christianity is the liberation from the constraints of moral evaluation that nihilism offers. The freedom from the burden of moral judgments and the obligation to adhere to a predefined moral code provide individuals under nihilism with a sense of autonomy and self-determination that contrasts sharply with the perceived constraints of Christian morality. This freedom from predefined moral standards allows for a more fluid and adaptable approach to ethical decision-making, unbound by rigid moral doctrines.

    Why altruism doesn't come from the individual?


    Genealogy of morality

    New Social Egoist Theory moslty agrees with Nietzsche's "On the Genealogy of Morality" analyses the origins and development of moral values within human societies. One of the central tenets of genealogy of morality is the concept of "master-slave morality," characterized by a fundamental dichotomy between the values espoused by the powerful ruling class (the "masters") and those upheld by the subjugated masses (the "slaves").

    Additionaly to Nietzsche, New Social Egoist Theory posits that the establishment of Christian morality was profoundly influenced by the herd instinct, a pervasive psychological tendency among individuals to conform to the norms and beliefs of the collective. This herd instinct, he argues, played a pivotal role in the propagation and sustained popularity of Christian moral values, particularly within the context of societal hierarchies and power dynamics. The Christian moral framework, with its emphasis on humility, compassion, and meekness, served the interests of the oppressed masses by providing a moral justification for their suffering and subjugation while simultaneously devaluing the assertive and self-affirming qualities championed by the ruling class.

    Moreover, New Social Egoist Theory contends that the ascendancy of Christian morality, fueled in part by the herd instinct, engendered a profound revaluation of values, leading to the elevation of attributes such as meekness, obedience, and altruism as virtuous, while denigrating qualities associated with dominance, strength, and individual sovereignty. This inversion of values, according to Nietzsche, is emblematic of the triumph of slave morality and its enduring impact on the moral landscape of the world.


    "God is dead," the famous proclamation of Nietzsche, resonates deeply with my beliefs. In extending this thought, I proclaim, "Long live Nothing!" The departure of the circus may have faded into memory, yet the lingering presence of the clowns persists in our societal constructs. The demise of Christianity as a rigid institution that once dictated fate has seemingly bestowed upon us the gift of liberation. However, rather than embracing this newfound freedom, many individuals seek refuge under new veils, burying themselves once more in illusions of security.

    The lingering echoes of Christianity continue to reverberate through our naive society. Despite its waning influence, the moralistic chains it forged still encircle the populace, stifling rational discourse and thwarting the ascent of unbridled thought. A war unfolds within the realms of reason and free thinking, where the shackles of orthodoxy clash with the audacity of the intellect.

    In the void left by the absence of the divine, a peculiar phenomenon emerges. Not only do the purported heirs of the deceased deity attempt to ascend the vacant throne, but the void itself transforms into a new entity, a vacuum full of possibilities. Amid the somber contemplation of potential enslavement, a glimmer of hope emerges. Those who dare to think freely, unencumbered by the fetters of dogma and delusion, ascend to a realm far superior to the half-awake souls ensnared by ignorance. These liberated minds, these free subjects, stand as beacons of uncompromising thought, embodying the essence of Nothing – the yearning for absolute freedom and the pursuit of unadulterated reason.

    Nothing is not an emptiness, and Nothing is not an imperative. Nothing is just the embodiment of reason, free, conscious action and movement towards action.


    New Social Egoist Theory posits that, as a rule, there is a predisposition towards emotionality and instinctive sentimental thinking in women right from birth. However, he also suggests that all individuals are born with equal potential but end up developing unequally due to various circumstances. In an attempt to create a more fair society, he proposes the early substitution of women with anime biorobots before other "social" groups. This stance is based on the assumption that by doing so, it could potentially level the playing field of life as struggle and have a positive impact on demographics, leveraging the widespread adoration of anime girls in popular culture. (everyone loves anime-girls!)

    Moreover, since this theory underscores the significance of individual freedom, therefore, he advocates ensuring that these anime biorobots possess the capacity for independent thought comparable to real humans before the envisioned substitution takes place. Furthermore, the notion of replacing women with anime biorobots not only speaks to the theoretical framework of the theory but also reflects his attitude on the evolving roles of technology and artificial intelligence in contemporary society.

    In essence, New Social Egoist Theory presents a thought-provoking perspective on gender, technology, and equality, intertwining philosophical inquiry with speculative propositions about the future of society (some guys are really need in thought-provoking, of course if they still can).


    When examining the intricate blend of philosophy, geography, and meta-cultural influences worldwide, I cannot overlook the distinct positioning of Russia and the group of peoples referred to as Metaslavic by me, encompassing folks from the Balkans, Mesopotamia, ex-Byzantium and Eastern Slavs. Heartland as conceptualized by Mackinder, delineating a metacultural Eurasia where Eurasians and neo-Eurasians converge. This convergence within the metaslavic territories echoes the historical resonance of great empires of antiquity and embodies a spectrum of philosophical contemplations that vacillate between extreme poles of nihilism (Epicurus, Chernyshevsky, Bakunin, Lenin) and moralism-nationalism (Dostoevsky, Plato, Socrates, Ilyin). The juxtaposition of these divergent ideologies finds a curious nexus within these metaslavic lands, creating what I ironically term the "Slavic Ball Clamp" (Славянский Зажим Яйцами) symbolizing the complex interplay of forces and ideas that characterize this region and benefits metaslavs.

    The metaslavic territories serve as a crossroads of civilizations, where ideas, traditions, and peoples have mingled, giving rise to a diverse tapestry of influences. This confluence of diverse cultural heritages has endowed the metaslavic territories with a richness and complexity that sets them apart as a crucible of human experience and interaction.

    Moreover, the geopolitical significance of this region cannot be overstated, as it stands at the crossroads of major trade routes, political ambitions, and historical rivalries. The strategic importance of the metaslavic territories has made them a focal point of contention for empires and superpowers vying for control and influence over this pivotal region.

    Freed Supercapitalism

    Note: I have not definitively decided on my economical views, so do there can be some changes

    New Laissez-faire

    New Social Egoist Theory proposes a unique economic model that combines elements of a market economy with characteristics of state capitalism. It emphasizes the distinction between sectors directly controlled by the state, such as the state apparatus, mining industry, and military industry, and those managed by private firms. The theory argues that long-term planning by the state is impractical, as it may hinder the ability to adapt to unforeseen challenges. As a result, the state does not engage in economic planning for periods longer than a year, aligning the plans of state corporations with those of private firms.

    In terms of its approach to capitalism, the theory advocates for a policy that is legally consistent with dirigisme but aligns with laissez-faire principles in practice. This means that while there are regulations in place, the overall approach is hands-off, allowing market forces to operate with minimal intervention. Notably, the theory imposes advertising bans and limits state intervention in the economy to instances where there is a threat of excessive consumerism.

    Furthermore, New Social Egoist Theory extends certain privileges to small businesses, viewing them as inherently less susceptible to fostering consumerist tendencies. This perspective positions small businesses as relatively insulated from the pressures of consumerism, thereby warranting special consideration within the economic framework proposed by the theory.

    Neoliberal Isolationism

    New Social Egoist Theory holds a staunch stance in support of neoliberal economic policies but within a very distinct framework. His interpretation of neoliberalism delves into a unique realm that intertwines with a strong inclination towards civic isolationism. This amalgamation of beliefs creates a rather intricate tapestry of economic and social ideologies. A notable facet of his perspective is the selective application of the principles of neoliberalism, particularly when it comes to the freedom of trade. In his view, this freedom is to be enjoyed predominantly by large corporations, while restrictions are imposed on ordinary citizens and small businesses regarding the procurement of goods from international markets.

    The crux of his ideology lies in prioritizing exports over imports, with a clear bias towards safeguarding national autonomy and security. Imports are levied with substantial tariffs, under the pretext of shielding domestic industries and jobs from external competition perceived as detrimental and enslavering. Conversely, exports are actively incentivized, aiming to bolster the prosperity and influence of the bourgeois class within the framework of a corporatocratic society. It is within this paradigm that the capitalist elite involved in export ventures are subject to a system of oversight and regulation, designed to curtail any potential overreach of power.

    As it will be said after, the government's role is predominantly relegated to safeguarding national borders, with the overarching power in society resting in the hands of corporate entities. This delineation underscores a governance model where the state primarily functions to ensure territorial integrity and security, while corporations wield significant sway in shaping the social and economic fabric. This intricate interplay between neoliberal economic principles and civic isolationist tendencies paints a picture of a society where corporate interests reign supreme, albeit within a framework of regulated capitalism under the purview of the state.

    This singular perspective on neoliberalism transcends the conventional understanding of the term, offering a distinctive synthesis of economic liberalism and isolationism. It envisions a system where economic freedom is stratified, with varying degrees of autonomy granted to different strata of society based on their proximity to corporate power centers. The intricate web of regulations and permissions governing trade underscores a vision of economic governance that prioritizes protectionism and insularity, albeit within a framework that seeks to balance corporatist influences with governmental oversight.

    Anti-consumer society

    He hates consumerism and, since it is a nihilistic ideology, loves asceticism. Consumerism distorts everything human: it turns people into consumer goods, commercializes culture, turning everything into hackneyed stamps, our uniqueness is formed by goods and brands, makes knowledge inaccessible, inflates our needs, forcing us to buy unnecessary things, read Fight Club. It does not prohibit capitalist business, since capitalism allows the intelligentsia to have its own purpose for "rebellion" or "war" as itself (the intelligentsia has an opponent, Capitalists, for a permanent battle), but gives permission to conduct entrepreneurial activities only to people from the intelligentsia (to minimize the influence of luck and coincidence). Protection from consumerism is dealt with directly by the state, which, as already mentioned, intervenes in the economy when there is a threat of consumerism.

    The state also fully controls (but does not censor) the art market in order to avoid commercialization and consumerism in culture.

    Consumerism is a social and economic disaster that encourages the acquisition of goods and services in ever-increasing amounts. Consumerism causes negative impact on society and the social environment. He argues that it leads to overconsumption, waste, and social and cultural degradation. Additionally, consumerism leads to  focusing on material possessions over more meaningful aspects of life.

    AD prohibition

    New Social Egoist Theory prohibits advertising in its current form, fundamentally challenges the role of advertising within consumer societies. By considering advertising as a product in itself, this theory aims to shift the focus of businesses towards the actual quality of their goods and services rather than on marketing and branding strategies. This shift fosters a more genuine relationship between businesses and consumers by promoting transparency and a focus on product improvement.

    The prohibition of advertising as proposed by New Social Egoist Theory represents a significant departure from the status quo. In traditional capitalist economies, companies often allocate substantial resources to advertising campaigns to create and maintain a positive image of their products, sometimes at the expense of actual product quality. By removing this emphasis on advertising, businesses would be compelled to compete on the basis of product merit alone, thereby potentially leading to more innovation and higher quality standards.

    There is the limited effectiveness of existing censorship mechanisms. Despite attempts to regulate the content and tone of advertisements these measures are insufficient, partly due to the influence of powerful corporate interests on government policies in capitalist societies. As a result, consumers are often exposed to misleading or exaggerated claims, making it challenging to make informed choices based on the information presented in advertisements.

    Advertising is prohibited or significantly restricted, so consumers would need to rely more on their own research and evaluation processes to assess products and make purchasing decisions. This shift away from passive consumption to more active engagement with products could lead to a more discerning consumer base, demanding higher quality and more innovation from businesses. Moreover, by incentivizing companies to invest in product development rather than marketing, New Social Egoist Theory proposes a reorientation of resources towards improving the actual utility and value of goods and services. Consumers learn about the product through their own search, which cannot but be accompanied by criticism, means that the manufacturer is interested in improving the quality and productivity of the product, and since innovation becomes the only condition for increasing sales, scientific and technological progress is greatly accelerated, which in turn brings the Colossuses even closer to "Cruxi-fiction in Space"

    In essence, his stance on advertising provokes a reevaluation of the existing mechanisms through which products are marketed and consumed in capitalist societies. By challenging the conventional wisdom that advertising is essential for business success, this theory opens up new possibilities for restructuring the relationship between producers and consumers based on principles of transparency, quality, and innovation. The potential implications of such a shift extend not only to economic dynamics but also to broader societal values related to consumption, competition, and the pursuit of progress.


    As far as luxury is concerned, although people are slaves to their things, with the right approach, luxury goods are useful spiritually and culturally. Of course, luxury should be such that people and humanity do not become pampered, because we already have enough flabby rabble degenerates because of humanism. Also, the prospect of getting a beautiful, aesthetic product instead of the common one can motivate talents to promote themselves in an egoistic society. Since the government is only interested in providing vital human needs, luxury goods are produced directly by capitalist enterprises or state-owned megacorporations.

    Luxury has been a part of human civilization for centuries, and its definition has evolved over time. In the past, luxury was associated with excess and opulence, often reserved for the elite and ruling classes. However, in modern times, luxury has taken on a more inclusive and diverse meaning. It encompasses not only material possessions but also experiences, services, and intangible qualities such as exclusivity, craftsmanship, and heritage.

    From a spiritual perspective, luxury goods can hold significant value. Many luxury items are intricately designed and crafted with attention to detail, which can be appreciated as a form of art. The beauty and craftsmanship of luxury goods can evoke a sense of awe and wonder, providing a source of inspiration and elevation for the human spirit. Additionally, luxury items can symbolize achievement and success, serving as tangible reminders of hard work and dedication.

    However, it is essential to approach luxury with mindfulness and moderation. The pursuit of luxury should not lead to excessive consumerism. Instead, it should be balanced with an appreciation for simplicity and inner fulfillment. Excessive attachment to material possessions can lead to spiritual emptiness and dissatisfaction. Therefore, individuals should strive to find a harmonious balance between enjoying luxury goods and cultivating inner richness.

    Luxury goods can serve as more than mere status symbols or displays of wealth. When approached with mindfulness and appreciation for artistry and heritage, luxury items can enrich our lives spiritually and culturally. By valuing quality over quantity and supporting ethical and sustainable practices in the luxury industry, individuals can contribute to a more meaningful and purposeful consumption of luxury goods.

    The Intelligentsia

    In a society where the intelligentsia and capitalists are main class, the focus shifts from labor in traditional factories to a workforce of engineers, doctors, scientists, and various professionals employed in corporations and educational institutions. This shift in the employment landscape signals a departure from the conventional labor-centric model to one where mental prowess and expertise are paramount. Additionally, the promotion of philosophers and writers, accompanied by the recognition of their independence, ensures that these individuals are regarded as the epitome of freedom within the societal framework. Their elevated status comes with associated privileges, acknowledging the significance of their contributions to the intellectual and cultural tapestry of the state.

    In this redefined economic structure, success becomes intrinsically linked to one's abilities and mental fortitude, thereby minimizing the role of chance and luck. A deliberate emphasis on meritocracy is underscored by significant taxation on inheritance, aiming to level the playing field and reduce the influence of inherited wealth. This deliberate shift serves to create an environment where individuals ascend based on their merit and capabilities, rather than the circumstances of their birth.

    Furthermore, the capitalist underpinning this system is inherently driven by the desire to circumvent crises arising from mismanagement, leading to a vested interest in fostering a workplace environment governed by technocratic or meritocratic principles. With the overarching objective of fortifying the societal structure against economic turbulence, the proponents of the Theory seek to mitigate the impact of arbitrary factors and prioritize competency and expertise in decision-making processes.

    Consequently, the holistic configuration of this society rests on the core tenets of meritocracy, intellectual freedom, and the cultivation of expertise, heralding a departure from the traditional modes of socioeconomic organization. At the heart of this novel paradigm lies a commitment to recalibrating the balance of power, empowerment, and success based on individual capabilities, fundamentally reshaping the contours of societal advancement and progress.

    Against banking

    The stance against the banking system is rooted in the belief that it exploits depositors' money. The concern is that banks are not obligated to keep the deposited funds secure, and instead, they utilize them to invest in high-risk assets. This practice is seen as a form of exploitation, as depositors' hard-earned money is used for speculative ventures without their consent. Furthermore, the process of lending money is viewed as a form of modern-day enslavement, impacting both depositors and borrowers. While recognizing the significant role of banks in the economy, his view advocates for a system where all banks are state-owned and exclusively engage with legal entities. This approach aims to ensure that the financial system operates in a manner that prioritizes the corporational welfare and economic stability.

    Additionally, the stance extends to the issuance of shares by companies. It questions the merit of allowing individuals to ascend to CEO positions based solely on monetary influence, rather than merit or expertise. The example provided underscores the concern that individuals lacking requisite skills or qualifications could attain influential positions through inheritance and subsequent investment in company shares. This perspective seeks to address issues of nepotism and competence within corporate leadership by challenging the current system of share-based influence.

    Moreover, New Social Egoist Theory advocates for expanding the legal recognition of alternative forms of currency, such as investments, government bonds, gold, and silver. It argues that these assets should be deemed legal tender alongside national currencies due to their inherent resistance to inflation. The position posits that traditional national currencies are subject to significant inflationary pressures, while investments, government bonds, gold, and silver offer a more stable store of value. By advocating for broader acceptance of these alternative forms of currency, the viewpoint aims to promote greater financial stability and resilience against inflationary forces.


    New Social Egoist Theory emphasizes autarky, so he argues that complete economical isolation can lead to self-sufficiency and economic stability. Autarky can protect a country from the uncertainties of international trade and ensure that the nation's resources are used for the benefit of its own citizens.

    He believes that it can protect a country from the fluctuations of global markets and ensure that the nation's resources are used for the benefit of its own citizens. They argue that by relying on domestic production, a country can avoid the risks associated with international trade, such as tariffs, quotas, and currency fluctuations. This, in turn, can lead to greater economic stability and security.


    New Social Egoist stance on unlimited access to information and intellectual property is rooted in the belief that knowledge should be freely available to all. He argues that restricting access to copyrighted materials inhibits self-development and self-liberation, as people are unable to access the information they need to grow and learn. He sees piracy and unauthorized reproduction and distribution of copyrighted materials as a means for individuals to access the information they need for their personal and professional growth. He advocates for a system where the state and corporations directly pay royalties to creative workers, ensuring that they receive fair compensation for their work. This, they believe, will enable creative workers to provide themselves with a decent living and continue producing valuable intellectual property.

    Legalization of Theft, Fraud, etc

    New Social Egoist Theory advocates the legalization of any type of theft of property. If a person has a "sacred right of private property", then duties are required. Responsibilities to protect their private property. Therefore, he believes that any theft of someone else's property should become an absolutely legal way to acquire property.

    Theft is legalized, because if the victim of theft is not able to return the stolen goods or shoot the thief with a shotgun, then this is solely the victim's problem. No one in their right mind will steal from large corporations (which have the power), maybe a rocket will arrive.

    Fraud is legalized, because if a person does not have enough skepticism to avoid being deceived, then this is solely a problem of his small brain. Of course, the purity of large transactions is protected by law, but in most cases capitalists are personally interested in the transparency of the transaction.

    Extortion is legalized, because if the extortionist pulls out a gun and the victim cannot get a shotgun, then this is solely the victim's problem.



    New Social Egoist Theory proposes approach towards taxation by emphasizing the deregulation of the market and striving for a Laissez-faire economy while minimizing the tax duty. The theory advocates for a limited number of permanent taxes, notably only a tax on the use of land and a regressive personal income tax system. The land tax, set at a modest rate of around 1% of the profit generated from land use, aims to ensure a fair contribution from landowners without hindering economic growth.

    The regressive personal income tax system introduced by the theory serves multiple purposes. Firstly, it aims to incentivize the middle class to increase their earnings, thereby stimulating economic development. Secondly, it seeks to prevent the lower socio-economic strata from advancing rapidly and aims to reduce the influence of chance on the economy. In parallel, a reverse income tax mechanism is proposed to guarantee that the most impoverished members of society maintain a basic consumer ability, rather than a provision for a living wage. Here is the diagram of personal income taxation:

    Furthermore, the theory suggests the introduction of a uniform fixed tax, referred to as a service fee (protection service), to be paid by both individuals and legal entities. This tax is conceptualized as a payment for the protective services provided by the state, positioning the state as a business entity that charges its citizens and organizations for safeguarding their interests. Individuals are subject to significantly lower tax rates compared to legal entities, because individual already pays personal income tax, and legal entities not.

    Another significant aspect of the proposed taxation system is the substantial inheritance tax, set at approximately 75-80%, which aims to prevent undeserving individuals from inheriting vast wealth without merit. This measure is designed to ensure that inheritances are governed by merit rather than mere lineage, thereby promoting a fair distribution of wealth within society.

    Moreover, the theory argues against the presence of Value Added Tax (VAT), viewing it as a tool of market intervention. To safeguard domestic industries and bolster self-sufficiency, the theory suggests imposing significant tariffs on imports, totaling around 40% along with additional indirect taxes. This strategic tariff policy aims to directly limit the sales revenue of imported goods, thus fostering the growth of domestic production and reducing dependency on foreign markets.

    Additionally, the theory advocates for a higher level of taxation on religious institutions compared to corporations, as the former is perceived as having minimal influence on the market dynamics. It proposes that the state should collect 80% of the income generated by religious organizations to diversify revenue streams and ensure equitable tax distribution across various sectors.


    New Social Egoist Theory pays sypmathies that draws to of ideologies such as neoliberalism, the Chicago School of Economics, and a fundamental effort for the principle of laissez-faire. This theoretical framework fundamentally advocates for minimal government intervention in economic affairs, instead placing the burden of producing public goods squarely on the shoulders of corporations.

    In his paradigm, the state is envisaged primarily as a facilitator rather than a regulator of economic activity. It focuses on subsidizing essential functions that corporations cannot adequately fulfill, which are only the maintenance of the state apparatus, support for scientific research, funding for the military, and the provision of security through law enforcement agencies to safeguard against acts of terrorism (only terrorism).

    Moreover, New Social Egoist Theory places a significant emphasis on individual freedom. This emphasis translates into substantial investments in technology development to propel progress rapidly and enhance the realm of human capabilities. By subsidizing technological advancements, he aims to harness innovation as a powerful force for expanding opportunities, improving quality of life, and fostering greater autonomy for individuals in society.

    The prioritization of technology within his framework serves not only to drive economic growth but also to empower individuals to lead more fulfilling lives. By accelerating technological progress, the theory seeks to broaden the horizons of human potential, enabling individuals to achieve unprecedented feats, explore new frontiers, and transcend existing limitations.


    Despite his skepticism about social benefits and the welfare state, he is not opposed to private charity. Private charity, being privately driven, often serves personal reputational and financial interests, transforming altruism into a tool of self-interest. The concept that charity from the affluent can sometimes be a means of exerting influence or maintaining favor with certain groups rather than pure altruism is not uncommon. Furthermore, the wealthy individuals who engage in charitable activities  consider it as a way to consolidate their societal status rather than genuinely providing help.

    Although private charity can have these complexities, society often relies on such initiatives to address pressing social issues. In many cases, philanthropic donations from the wealthy can significantly impact areas such as education, healthcare, and poverty alleviation. The 85% tax on donations to charitable organizations is an anwer to prevent altuism from citizens. Ordinary citizens engaging in charity are perceived as trying to compensate for their own shortcomings through altruism raises questions about the motivations behind charitable actions.


    New Social Egoist Theory, as a radically urban ideology, envisions a society where small towns are seen as remnants of the past and advocates for a mass migration of people from these towns and villages to urban centers with a population of over ~80,000. He proposes a forceful relocation of the population, leaving small towns and villages as historical relics while focusing on the development and expansion of urban areas.

    In line with this ideology, urban renovation is carried out through compulsory means, with the government issuing free housing to the relocated individuals. The emphasis is on transforming cities into modern, efficient spaces while preserving the historical significance of the old towns and villages as museums.

    In order to maintain order and control within the urban areas, the theory implements a system of surveillance through cameras on the streets for security purposes. Additionally, agitators are strategically placed for propaganda purposes, influencing public opinion and promoting the ideals of New Social Egoist Theory.


    New Social Egoist Theory of environmental politics places a strong emphasis on prioritizing the needs and well-being of people. According to this theory, if environmental issues are truly impacting the entire population, then advanced technology should be utilized to address and resolve these challenges.

    He argues that the severity of environmental problems may have been exaggerated and manipulated by capitalist interests in collaboration with Western civilization. They suggest that this narrative has been used to push for reduced reliance on Russian oil and gas. Additionally, they claim that so-called "ecological" alternatives often have their own detrimental effects on nature. The focus, they argue, should not be on sacrificing human comforts for the sake of wildlife, especially when endangered species are primarily animals, not people. Furthermore, they propose that areas designated as nature reserves could instead be utilized for the construction of factories that serve the needs of society.

    In the context of corporate influence on environmental policies, New Social Egoist Theory asserts that many corporations prioritize their own interests over the well-being of the environment. They argue that these entities are not genuinely concerned about nature and its preservation. By the way, it is not bad. However, corporations are also interested in the wealth of their consumer base, so they can help environment without banning anything or supporting something less convenient than non-eco products

    Despite these viewpoints, New Social Egoist Theory recognizes the importance of preserving natural resources for recreational activities, particularly to support active tourism. Rather than implementing restrictive measures, they advocate for the development of advanced technologies to protect the environment. One proposed approach involves the establishment of vast domes, each comparable in size even to some big european countries, to preserve regional ecosystems and facilitate activities such as fishing. These zones called Special Natural Rest Zones (Специальные Зоны Природного Отдыха). For exapmle, they can be situated in: Karelia, Komi Republic, Caucasus.


    New Social Egoist Theory presents a perspective on the role of cryptocurrency within the realm of alternative currencies, elevating it to a status akin to traditional assets like gold, silver, and bonds. He posits that within the framework of crypto-capitalism, there should exist a unique set of principles that can safeguard the principles of democracy and civil autonomy. The proliferation of multiple cryptocurrencies should be limited, ideally to just one or two predominant ones in order to streamline control and oversight. This centralized control mechanism is designed to be overseen by regulatory bodies, aiming to curb illicit activities such as smuggling and money laundering, thereby upholding the doctrine of isolationism.

    One of the key implications of this approach is the mitigation of the inherent anonymity feature that is a hallmark of cryptocurrencies. By subjecting all cryptocurrency transactions to stringent regulatory scrutiny, the veil of anonymity is lifted, consequently deterring their potential misuse for criminal endeavors.

    Furthermore, despite the stringent regulatory measures advocated by New Social Egoist Theory, it does not advocate for a state monopoly over the production of cryptocurrencies. This nuanced stance underscores the theory's commitment to preserving a degree of decentralization in the realm of cryptocurrency creation, thus fostering a diverse and competitive landscape within the crypto economy.

    Dual Power Technocapitalism

    New Social Egoist Theory believes in the need for a totalitarian government to protect national borders and create more opportunities to create Colossuses (people like Nietzschean "superhumans"). He monitors everything that goes beyond the private life of citizens in order to suppress any opposition, there are no social laws inside the state, and the internal egoist corporatocratic part of society is practically not affected by the state and lives autonomously. Because of the desire for absolute freedom for the population, the only laws that an egoistic society obeys are economic and some laws to prevent terrorism, such as: no weapons, no explosives, no explosive devices, etc. Terrorism, when it is not dealt with by the government, makes things only worse. A futuristic government is building a skyscraper, but a dumb moralist terrorist has exposed it. What a mess! This should not be in the interests of individuals.

    Recruitment into the government apparatus is based solely on the technocratic principle. Technocracy motivates intellectuals to further self-development.

    Great Leaderism

    New Social Egoist Theory uses complex management system.


    There are 3 levels of government:

    The Great Leader(Великий Лидер)

    The President(Президент)

    The Cabinet of Ministers(Кабинет Министров)

    The governance system in the state revolves around the central figure of The Great Leader, who holds immense power and authority. Despite being the ultimate ruler, The Great Leader is not without checks and balances, as he must heed the advice and decisions of The President and The Cabinet of Ministers. In the event of the demise of The Great Leader, The President ascends to the position, inheriting the vast responsibilities and privileges that come with the title, including the crucial right of veto.

    To adapt to the dynamic nature of society, the duties typically carried out by The Great Leader are effectively managed by The President and The Cabinet of Ministers that is carefully chosen based on a meritocratic and technocratic selection process, drawing from the pool of intellectuals and the bourgeoisie. This selection process ensures that the most capable individuals are entrusted with decision-making and policy implementation. The Cabinet of Ministers not only advises The Great Leader but also functions as a legislative body.

    Within the society at large, there exists a notable divide between two distinct groups: the "technocrats" who engage in public service and governance, and the "mercantilists" who are involved in private enterprise and business ventures. This dichotomy fosters a healthy tension between the two factions, contributing to the overall resilience and progress of the society. The interplay between technocrats and mercantilists serves as a mechanism for mutual growth and development, with each group serving as a counterbalance to the other. Society itself, outside the state, is a corporatocracy, and the state is a "night watchman" who protects the market from excessive consumerism.

    The overarching governance structure includes a multi-party system within The Cabinet of Ministers, with the ruling party mandated to hold a significant portion of seats to maintain stability and continuity. This configuration mirrors aspects of the legislative framework  where executive and legislative powers are distinctively divided between The President (executive) and The Cabinet of Ministers (legislative). The recruitment process for both parliamentary and presidential roles prioritizes intelligence and expertise, ensuring that those most equipped to tackle complex issues and challenges are entrusted with leadership positions, thereby upholding the principles of technocracy and meritocracy in governance.


    Despite of sympathies for radical unitary, with a drive to amalgamate civilizations under a singular banner, he gives rise to vast territories characterized by robust local governance structures. These regions witness the establishment of parallel administrative frameworks mirroring those at the helm of the central government, effectively reshaping the country into a federation of sorts. The selection of The Cabinet of Ministers from within the ranks of local authorities further solidifies this governance model, fostering a sense of shared responsibility across various levels of administration.

    Within such a system, the state entrusts corporations with a substantial portion of the rule of its populace, thereby minimizing the scope for regional divergence concerning legislative matters. Despite this, regions retain a degree of autonomy in decision-making processes related to their individual progress and growth trajectories, albeit without encroaching upon the supremacy of the federal government. This nuanced balance between centralized directives and localized initiatives underscores the intricate nature of governance within federated states.

    Furthermore, individual regions retain the authority to make decisions regarding their own development trajectories, allowing them a degree of self-governance while still operating within the broader framework established by the federal government. This decentralized decision-making process empowers regions to tailor their developmental strategies to suit their unique circumstances and priorities, contributing to a more nuanced and responsive approach to governance at the local level.

    New Social Egoist Theory thus strikes a  balance between centralized oversight and decentralized decision-making, promoting cooperation and synergy among diverse regions while respecting their individual identities and aspirations.  

    The division into regions on the example of the USSR can be seen in the image below да, я люблю делать картинки:

    The Cabinet of Ministers

    The Cabinet of Ministers is a crucial body within the governmental structure, consisting of 10-15 highly educated and intelligent individuals who hold prominent positions within various ministries. These individuals are not only advisors to The Great Leader but also form a legislative entity that operates alongside The Great Leader to govern the affairs of the nation. The selection process for The Cabinet members is conducted in a technocratic manner, drawing the most capable minds from the different regions of the federation to ensure a diverse and comprehensive representation.

    Given the primary focus of the state on border protection, the responsibilities of ensuring the welfare of the population have been entrusted to corporations. This unique distribution of duties results in a specific set of ministries that cater to the core functions of the government. Among these ministries are the Ministry of Combating Consumerism, tasked with regulating consumption patterns, the Ministry of Propaganda, responsible for shaping public narratives, and the Ministry of Internal Security, ensuring the nation's stability and order. Additionally, The Cabinet includes the Ministry of Science, which holds a distinctive position by granting its representative two votes, underlining the crucial role of scientific development in the country's progress. The Ministry of Culture contributes to  promoting new artistic endeavors, while the Ministry of the Army oversees defense matters and national security. The Ministry of Demography plays a unique role in the production of artificial people, reflecting the state's innovative approach to population dynamics.

    In this governance system, laws are efficiently passed to streamline bureaucratic processes and minimize administrative costs. Legislation undergoes a single reading before being adopted, with any failure to pass subsequent readings leading to its immediate dismissal. The potential drawbacks of this swift process are mitigated by The Great Leader's authority to veto decisions, ensuring a balanced and effective governance structure.

    The President, who serves as the Chairman of The Cabinet of Ministers, is elected for a lifetime term from among the ministry heads through a voting mechanism. While The Cabinet embodies a multi-party composition, it is essential that the ruling party holds the majority of seats to maintain the state's trajectory aligned with the prevailing ideology and prevent deviations from the planned technological advancements and societal progress. This strategic positioning safeguards the continuity and stability of the nation's governance framework amidst diverse political influences.

    The Three Privy Councils Under the Great Leader

    The Three Privy Councils Under the Great Leader(Три Тайных Совета при Великом Лидере) play a crucial role in the governance structure of the nation, serving as advisory bodies with distinct areas of focus: culture, bureaucracy, and security. These councils collectively form a supranational entity that operates under the leadership and guidance of The Great Leader. While their primary function is to provide recommendations and counsel to both The President and The Great Leader, they also hold significant oversight responsibilities over the operations of various ministries and the Parliament. This oversight function ensures accountability and coherence in the implementation of policies and decisions made by the government.

    One of the key features of The Three Privy Councils is their autonomy from The Cabinet of Ministers. Unlike The Cabinet of Ministers, which is accountable to The President, The Three Privy Councils operate directly under the auspices of The Great Leader. This distinction underscores their unique position within the governmental framework, allowing them to exercise their advisory and oversight roles independently. Despite their influential position, the councils do not wield executive power; instead, they act as a guiding force, offering expertise and strategic direction to the highest echelons of the government.

    In times of absence or incapacity of The Great Leader, The Three Privy Councils are entrusted with the critical duty of assuming a regency function in conjunction with The President. This temporary leadership role underscores the importance of continuity and stability in the governance of the nation, ensuring that key decisions can be made in the absence of the paramount leader. The seamless transition of authority between these bodies exemplifies a commitment to upholding the principles of governance and maintaining the efficiency of the state apparatus.

    The Committee of Intelligentcult

    The Committee of Intelligentcult (Комитет Интеллигенткульта, by analogy with proletcult - proletarian culture) functions as a key state institution the composition of which is appointed by The Great Leader. Its members are chosen from the ranks of the Ministry of Culture, the Ministry of Science, and eminent figures in the field of art. This Committee holds a superior position compared to the Ministries of Science and Culture, wielding authority over and overseeing their operations. One of its primary objectives lies in the advancement of intellectuals and creative individuals within the societal framework. Moreover, The Committee of Intelligentcult assumes responsibility for supervising the educational endeavors within the state.

    In addition to its pivotal role in promoting intellectualism and creativity, The Committee exercises significant influence over the education of the nation, ensuring that the educational system aligns with the state's objectives. Noteworthy is the exclusive privilege of the Chairman of The Committee of Intelligentcult to serve as The Privy Councilor(Тайный Советник) to both The Great Leader and The President. This position not only signifies the importance of The Committee but also underscores its close ties to the highest echelons of power in the state.

    The Committee's overarching goal of nurturing and expanding the intellectual and creative segments of the population underscores the importance the state places on fostering a culture that values and cultivates the intellectual and artistic capabilities of its citizens. By having a body dedicated to overseeing and promoting intellectual culture, the state not only emphasizes the significance of these spheres but also works towards ensuring their growth and development within the societal framework.

    The Committee's jurisdiction extending over the Ministries of Culture and Science is indicative of its role as a central authority guiding the cultural and intellectual direction of the state. It acts as a bridge between the realms of culture, science, and art, ensuring their harmonious development and integration within the broader framework of societal progress. The Committee's influence over the educational sector further underlines its commitment to shaping the intellectual landscape of the nation, making it a foundational pillar in the state's efforts towards fostering a society that values and prioritizes intellectual and artistic pursuits.

    The Congress on Speeding Up Bureaucracy

    The Congress on Speeding Up Bureaucracy (Конгресс по Ускорению Бюрократии) is a unique governmental entity that focuses on expediting bureaucratic processes within the government. In contrast to traditional government bodies where technocrats are usually appointed through a technocratic election process, in The Congress, technocracy is embedded solely within the internal hierarchy. The members of The Congress can come from diverse backgrounds, ranging from experts and intellectuals to individuals with specialized skills relevant to bureaucratic efficiency. Moreover, the services provided by this body are not limited to the state sector; they can also cater to private entities seeking streamlined bureaucratic solutions.

    While at first glance it might appear that the establishment of such a body would contribute to an increase in bureaucratic expenses, the opposite holds true. By accelerating the administration of bureaucratic tasks, The Congress on Speeding Up Bureaucracy facilitates the swift implementation of new projects and procedures across both domestic and foreign policy realms. This enhanced efficiency enables the government to respond promptly to emerging challenges and opportunities, thereby fostering a more agile and responsive bureaucratic apparatus.

    Central to the organizational structure of The Congress is The Second Privy Council(Второй Тайный Совет), serving as a key entity within its hierarchy. Modeled on technocratic principles, The Second Privy Council plays a pivotal role in assessing the advantages of various diplomatic initiatives. Given the unique socio-political essence of the state as a isolationist entity juxtaposed with its free trade economic framework, The Second Privy Council undertakes the responsibility of monitoring corporate activities abroad. This oversight is conducted with a non-interventionist approach, intervening solely in situations where national security interests are at stake.

    In conclusion, The Congress on Speeding Up Bureaucracy stands as a progressive initiative designed to enhance the efficiency and responsiveness of bureaucratic processes within the government. Through its collaborative efforts and technocratic approach, it not only accelerates the pace of administrative tasks but also ensures a balanced oversight of diplomatic and corporate affairs in alignment with the state's overarching principles and objectives.

    The Third Privy Council

    The Third Privy Council(Третий Тайный Совет), an integral part of the governance structure under The Great Leader, plays a crucial role in maintaining the security and sovereignty of the isolationist State. This council holds authority over both the Ministry of the Army and Ministry of Internal Security, ensuring their adherence to policies that safeguard the nation from internal and external threats. While the council does not hold direct command over these ministries, it exercises oversight to prevent any potential breaches of the State's autonomy by both domestic and foreign entities.

    In contrast to the purely technocratic nature of most advisory bodies, The Third Privy Council embodies a unique blend of technocracy and stratocracy due to its specialized focus on paramilitary affairs. This hybrid structure allows for a comprehensive approach to security matters, incorporating expertise from various fields to address the complex security challenges faced by the State.

    The members of The Third Privy Council are selected based on their qualifications, experience, and dedication to the protection of the State. Their responsibilities include formulating defense strategies, conducting intelligence operations, and coordinating efforts to counter any threats to the nation's stability. The council operates with a high level of secrecy and discretion, given the sensitive nature of its work and the potential consequences of security breaches.

    Furthermore, The Third Privy Council acts as a linchpin in the State's defensive capabilities by integrating the efforts of the military, intelligence services, and other relevant agencies. This collaborative approach ensures a comprehensive and coordinated response to potential security risks, enabling the State to swiftly address emerging threats and uphold its sovereignty.

    State apparatus

    There is a state where the entire (only state) apparatus is completely controlled by the government, the system of state capitalism is used to strengthen th inner economy. This scheme involves the use of artificially grown humans and automated robots in various government sectors such as factories, bureaucratic institutions and the armed forces. The government plays a dominant role in directing economic activity within an exclusively state-owned enterprise, since society is governed by corporations, and not directly by the state. The use of state capitalism within the state apparatus can lead to a complex interaction of power dynamics, since the government exerts influence on the means of production and economic decisions within itself.  The control exercised by the government over the free labor force in the form of artificial people, production and distribution of resources, can lead to orderly coordination, potentially contributing to the full economic provision of the state apparatus with resources. The State apparatus, governed by the principles of state capitalism and fueled by artificially grown individuals and robotic labor, represents a distinctive economic and social model.

    Egoist society

    As I said, the inner egoist part of society is almost untouched by the state and lives autonomously. A corporatocratic society stands under the apparatus of higher state administration. In other words: a corporatocratic society, but the state can interfere in its life in order to avoid the appearance of consumerism. In other cases, the state does not care about corporations. Since purely human nature is an intraspecific struggle, potential attempts at suppression by large corporations only ignite a permanent war between the intelligentsia and capitalists, making both more free and making their ventum agendi stronger

    In the fabric of our modern society, the inner egoist element remains largely untouched by the direct influence of the state, operating almost autonomously. This dynamic gives rise to a corporatocratic structure within the overarching framework of state administration, wherein the entities at the helm wield considerable power and influence. It is an intricate interplay of interests and authority, characterized by complex relationships and dependencies. Under this system, the state possesses the ability to intervene in the workings of the corporatocratic society, particularly in instances where there is a need to mitigate or counteract the pervasive influence of consumerism. However, in the absence of such pressing concerns, the state always assumes a stance of non-interference towards the operations of corporations, allowing them a certain degree of freedom in their pursuits.

    Fundamentally, at the core of this societal landscape lies the inherent nature of human beings, which is marked by an ongoing struggle within the same species. This intraspecific struggle can manifest in various forms, including the potential for large corporations to exert oppressive forces. Paradoxically, such attempts at suppression can serve to fuel a perpetual conflict between the intelligentsia and capitalists, ultimately engendering a state of constant tension. Rather than subjugating either group, this perpetual confrontation  results in the amplification of their liberties, as each side is driven to strive for dominance and recognition. The struggle and conflict between these factions serve to forge individuals of exceptional strength and character, giving rise to a new breed of exceptional beings who transcend the conventional boundaries of society. Thus, in the crucible of this eternal struggle, the intelligentsia and capitalists are not subdued, but instead find themselves propelled towards the zenith of their potential, shaping a society where ventum agendi becomes stronger.

    Bottom of the society

    At the lowest echelons of society, there exists a stratum, where individuals find themselves relegated to the status of slaves, a grim designation that encompasses prisoners of war and those regarded as artificial persons. These souls, ensnared within the confines of this societal abyss, coexist with convicts and others who have faltered in their pursuit of upward mobility.

    Within this desolate enclave, a pervasive atmosphere of relentless scrutiny prevails, as an omnipresent CPEWAP presence casts an unyielding gaze upon the lives of those who occupy this marginalized space. Each day unfolds under the watchful eye of law enforcement, their surveillance perpetuating a sense of confinement and constraint upon the inhabitants, depriving them of the liberties readily enjoyed by others in more fortunate circumstances.

    These individuals, plagued by the absence of agency and the oppressive weight of their circumstances, endure a life where the prospects for advancement and emancipation seem remote and unattainable. Their existence is marked by a profound sense of disenfranchisement, where the notion of rising above their station feels like an unattainable mirage, forever shimmering on the distant horizon.

    Military politics

    New Social Egoist Theory encapsulates an ideological stance characterized by isolationism, militarism, and a strategic reliance on advanced technological warfare capabilities. He advocates for a paradigm shift in national defense strategies, emphasizing the utilization of factory-made soldiers and robotic assets in military operations. In the context of contemporary geopolitical dynamics, the theory posits that traditional nuclear weapons have become increasingly less potent as instruments of political influence, necessitating the development of alternative, more formidable deterrents to assert dominance on the global stage.

    Central to New Social Egoist Theory is the recognition of the pervasive chaos and kraterocratic nature of the world order, wherein power is concentrated in the hands of a select few dominant entities. In this environment, the theory contends that adherence to international agreements and diplomatic protocols is superficial and contingent upon the looming threat of catastrophic consequences, for example, epitomized by the potentiality of intercontinental ballistic missiles raining down on adversaries. In other words: until a rocket will not fly into yiur face.

    New Social Egoist Theory adopts a posture of profound distrust toward other nations while strategically positioning themselves to augment their own power through the consolidation of Eurasia under the banner of Eurasianism. This strategic geopolitical maneuver is underpinned by a combative foreign policy approach that leverages the specter of nuclear weapons as a coercive tool, projecting an aura of diplomatic bluster and military assertiveness to intimidate rival nations and safeguard national interests.

    His aversion to the United Nations (UN) and its regulatory frameworks stems from a fundamental skepticism regarding the efficacy of multilateral institutions in curbing conflict and maintaining global stability. Critiquing the UN's lack of substantive enforcement mechanisms and the perceived ineffectiveness of its resolutions in preventing conflicts, the New Social Egoist Theory contends that reliance on international accords is inherently precarious and ill-suited to address the realities of a volatile and power-driven world order.

    Furthermore, the New Social Egoist Theory challenges the validity and viability of the Nuclear Non-Proliferation Treaty (NPT), arguing that the constraints imposed by the treaty are untenable and unenforceable due to the clandestine nature of nuclear capabilities. The theory advocates for an unrestricted proliferation of nuclear warheads within a state, asserting that the limitless expansion of nuclear arsenals is essential for maintaining a credible deterrence posture and preserving national security interests in an uncertain and hostile global landscape.


    New Social Egoist Theory denies the usefulness of international relations, since they cannot be of equal value in any case. There's no titular nation, but New Social Egoist Theory is Eurasist and believes that Eurasian civilization must be united under one country.

    Eurasia in New Social Egoist View includesn:

    • Russia, Heartland (Mackinder's)
    • Latvia and Lithuania, Balts
    • Belarus (current borders)
    • Ukraine (current borders)
    • Balkans
    • Hungary
    • Byzantium (Turkey)
    • Cyprus (whole island, not only ellinic)
    • Persia, Parthia (current borders)
    • Greco-Bactria (Afghanistan)
    • Central Asia
    • Kazakhstan (current borders)
    • Caucasus
    • Syria (current borders)
    • Judea
    • The Nile Basin
    • Babylon (Iraq)
    • Northern Pakistan
    • Xinjiang
    • Mongolia (current borders)
    • Inner Mongolia
    • Yellow Russia

    He believes in the theory of the union of Russia and Germany. Whoever controls Germany and Russia, controls the world. By analogy with Eurasianism, he supports the restoration of German hegemony in Western Civilization within the borders of the Holy Roman Empire and Prussia (But only if Eurasia is united)

    As far as current coalitions are concerned, he dislikes NATO, cuz this allianse is just the bad way to defend American "humanist" hegemony on Western Civilization. He hates the EU for its idiotic "values" of enslaving its members and for the single currency. However, if the United States were not liberals and humanists, and Kameny15 lived in Western civilization, he would not be against NATO

    This applies to all civilizations. New Social Egoist Theory supports the unification of civilizations on cultural and metacultural grounds in the event that it is personally beneficial to New Social Egoist Theory (that is, the unification of not all civilizations, but only the civilizations of residence). Below is the composition of the civilization with their regions:

    Germany, Core
    • USA
    • Great Britain, Language
    • Canada
    • Western Europe:
      • Italy
      • France
      • Benelux
      • Austria
      • Bohemia
      • Slovakia
      • Switzerland
      • Iberia
      • Poland
    • Northern Europe:
      • Sweden
      • Finland
      • Denmark
      • Norway
      • Iceland
    • Ireland
    • Slovakia
    • Slovenia
    • Andorra

    Without Core

  • South America
  • Carribean
  • Nicaragua
  • Mexico:
    • Mexico
    • California
    • Utah
    • New-Mexico
    • Texas
    • Arizona
    • Nevada
  • Honduras
  • El Salvador
  • Costa-Rica
  • Panama
  • Guatemala

  • China, Core
    • Southeast Asia
      • Siam
      • Vietnam
      • Burma
      • Cambodia
      • Laos
    • Korea
    • Tajikistan
    • Kyrgyzstan
    • Indonesia
    • Malaya
    • Timor
    • Philippines
    • Nepal
    • Bhutan
    • Vladivostok
    • Khabarovsk
    India, Core
    • Southeast Asia
      • Siam
      • Vietnam
      • Burma
      • Cambodia
      • Laos
      • Indonesia
      • Malaya
      • Timor
    • Afghanistan
    • Pakistan
    • Bangladesh
    • Nepal
    • Bhutan
    Japan, Core
  • That's it! Say hello for 1000-year-old isolation =)
  • Arabia
    • Iran
    • Syria
    • Iraq
    • Lebanon
    • Palestine
    • Pakistan
    • Afghanistan
    • Jordan
    • Turkey
    • Sahеl
      • Chad
      • Mali
      • Western Sahara
      • Mauritania
      • Niger
      • Sudan
    • North Africa
      • Libya
      • Egypt
      • Morocco
      • Tunisia
      • Algeria

    Without Core

    • Entire Africa

    Australia, Core
    • Entire Oceania
    • New Zealand
    • Indonesia
    • Malaya
    • Philippines

    Diplomatic market

    New Social Egoist Theory presents a unique perspective on political organization and interaction among civilizations. His theory, characterized by its emphasis on isolationism, suggests that an ideal political environment can be found within a vast and disorderly market setting, where countries play same role as capitlaists. Multiple civilizations are brought together, engaging in perpetual competition with one another for dominance over peripheral and contested territories. Despite the absence of a dominate power structure with a clear dominant civilization, this system operates on the premise that civilizations find it advantageous to sustain a state of ongoing rivalry amongst themselves. By nurturing this environment of competition, these civilizations can effectively mitigate the risk of internal crises while simultaneously fostering continuous progress and development across the board.

    Within this framework, the dynamic interplay of competitive forces among civilizations serves as a catalyst for innovation, growth, and adaptation. The absence of a ablosute authority figure or singular dominator contributes to a decentralized power distribution, enabling a more fluid and organic exchange of ideas, resources, and influence. Through the perpetual struggle for control and influence in the peripheral regions, civilizations are driven to push the boundaries of their capabilities, leading to the exploration of new technologies, strategies, and forms of governance.

    Furthermore, he underscores the importance of maintaining a state of equilibrium within the competitive landscape. By preventing the emergence of a singular hegemonic power, the system promotes a state of perpetual flux and transformation, where no civilization can assert absolute control over the others. This state of balanced tension acts as a safeguard against complacency and stagnation, incentivizing continuous innovation and strategic engagement among civilizations.

    Evolution of society

    The New Social Egoist Theory is only the closest of the long-lived parts of the evolution and liberation of the Colossi. When humankind begins to go into space, to capture the galaxy, a Colossusocracy is established. After, during the capture of the universe and the beginning of the climax of liberation, there is Cruci-Fiction in space. After all, there is eternal direct rule of dominant ventum agendis of all absolutely free Colossus beings.

    New Wave Egoism


    New Social Egoist Theory holds a strong disdain for opposition, particularly from "humanist" and "moralist" factions. This ideology takes a firm stance on the issue of bullying, asserting that it is not a problem of societal concern. He rejects Nietzsche's assertion that the will to power is an inherited trait, steadfastly maintaining that equal opportunities are accessible to all members of society, with the exception of anti-egoists, factory-made individuals, altruists, and other labeled "degenerates."

    In alignment with this doctrine, it advocates for a drastic reduction in social benefits, deeming any form of social payment as a distorted manifestation of state-driven altruism. This stance is further emphasized by an aversion to large-scale government intervention, and it asserts that under a laissez-faire system, dominant corporations, which exert influence over society, assume responsibility for the provision of benefits, as it aligns with their interest in maintaining a stable consumer base. However, despite this, the governance imposes restrictions on the extent of these payments, aiming to prevent the propagation of what it deems as indolent behavior within the populace.

    Gender policy

    He hates the "love as passion" exalted by romantics, because he considers it a manifestation of the instincts inherent in "monkeys" (lust). His attitude towards friendship is similar to Nietzsche's: a good friend should be a good enemy. A friend is a partner with whom yiu come into conflict and go to Colossus/Übermensch. He does not pay attention to gender, because he believes that the main thing is self-development, and if a person is capable, then let him do what he wants, so we can call him culturally far-left. A person can call himself at least a combat helicopter, if this does not affect his abilities in any way


    New Social Egoist Theory staunchly supports the idea of unrestricted access to abortions, taking its standpoint from the philosophical concept of egoism. This theory not only advocates for the right to abortion but also emphasizes the assertion of personal desires and interests as a fundamental principle of human behavior. Furthermore, it challenges traditional beliefs by suggesting that the instinct to form and protect a family is inherited from our primate ancestors and is, in essence, a sign of vulnerability and subjugation to societal norms.

    In the context of the New Social Egoist Theory, the decision to have a child is portrayed as an act of altruism, contrasting its proponents' view of egoism as a guiding principle in human conduct. This theory suggests that the drive to procreate and nurture offspring is deeply rooted in societal and cultural norms, perpetuating the idea that these behaviors are driven more by external pressures than by an individual's true desires. New Social Egoist Theory argue that by challenging traditional assumptions about family, procreation, and altruism, society can move towards a more authentic and liberated understanding of individual autonomy.

    New Social Egoist Theory presents a thought-provoking challenge to established societal norms, sparking intense debate and reflection on the intersections of philosophy, ethics, and human behavior. Whether it will be embraced, critiqued, or rejected remains a topic of fervent discussion and contemplation in the realms of academia, public discourse, and policymaking.

    Policy towards stray animals

    He believes that humanism towards stray animals is completely inappropriate. Stray dogs and cats from shelters can still escape, and subsequently go wild. Such feral animals attack people and pose a great danger. Therefore, for rational purposes, the New Social Egoist Theory supports the destruction of dogs with their subsequent processing into soap, meat, and bone meal.

    Replacing names with numbers

    New Social Egoist Theory proposes a radical shift in the way we identify and address individuals. According to this theory, the use of names is seen as irrational and outdated, and it advocates for replacing names with numbers as a more efficient and logical system of identification (based on the principle: Initials of the region of birth - Initials of the city of birth - Corporate Index (if there is) - Number. E.g.: ROROs-000008456 (Rostov Region, Rostov, Corporation with index s). Btw, Kameny15's number would be MROB-000000001). The proponents of this theory argue that using numbers to identify individuals would eliminate the emotional and subjective associations that come with names, thereby promoting a more objective and rational approach to interpersonal interactions. Moreover, it make people more unique, because there's only single owner of single number, what can't occur with names.

    In the context of this theory, addressing individuals by their assigned numbers would streamline communication and reduce potential biases based on names. The theory suggests that if there is a need for more personalized forms of address, individuals can adopt nicknames or other informal identifiers. New Social Egoist Theory points out that in many aspects of modern society, individuals are already assigned numerical identifiers, such as passport numbers, social security numbers, and insurance policy numbers. Therefore, they argue that transitioning to a fully numeric identification system would not be a significant departure from current practices.

    Self-defining caste system

    The concept of the New Social Egoist Theory introduces an perspective on the formation of societal castes, suggesting that these tiers are established based on the inherent qualities of individuals. Contrary to traditional notions, which often link caste structures solely to hereditary factors or external circumstances, this theory posits that a person's intrinsic traits, such as collectivism, altruism, or egoism, play a pivotal role in determining their social standing.

    According to this theory, individuals who exhibit collectivist or altruistic tendencies are predisposed to being relegated to the lower echelons of society, where they are more likely to find themselves engaged in low-paying occupations. This is a consequence of the system actively working to ensure that those with such qualities are positioned at the base of the social hierarchy. On the other hand, individuals characterized by traits of egoism and intelligence are incentivized and supported by the system, thereby granting them privileges and opportunities that propel them toward higher ranks within society.

    The theory's framework implies that while castes may not be concretely fixed through inheritance, they nonetheless manifest in a manner that aligns with the rationalization of their existence. In essence, New Social Egoist Theory contends that the formation of societal castes is a dynamic and adaptive process, reflective of the intrinsic qualities and behavioral dispositions of individuals within the societal framework. By emphasizing the significance of individual characteristics in shaping social structures, the theory challenges conventional perceptions of caste systems and social stratification, prompting a reevaluation of the factors contributing to the arrangement of individuals within society.

    Moreover, this theory's emphasis on the dynamic interplay between individual traits and social positioning raises questions regarding the role of agency, meritocracy, and systemic influence in the determination of one's place within the societal hierarchy. It prompts a critical examination of how the interplay of personal attributes and systemic mechanisms contributes to the construction of social orders, offering a fresh perspective on the complex and multifaceted nature of societal stratification.

    Strata cycles

    There is a cycle in this caste system: the strong are born at the bottom (as disasters make them become more resistant), after their strength they become the tops, at the top, due to too good a life, the weak are born, and they become the bottoms, and so on, but in the middle of the tops there will be people who have understood this social principle and behave with their own heirs, respectively. The percentage of hereditary strong increases, the overall strength in the country increases, more Colossuses appear, the caste system stabilizes

    Why do I hate proletariat?

    During the era of Karl Marx, Friedrich Engels, and Vladimir Ilyich Lenin, social mobility was limited, and individuals from lower socioeconomic backgrounds faced significant barriers to upward mobility. The capitalist class also had limited understanding of the mechanisms of capitalism compared to the present day. This lack of comprehension hindered their ability to strategically plan for the future, a capability that modern capitalists possess. Moreover, the industrial landscape at the time was dominated by powerful conglomerates, making it exceedingly difficult for smaller enterprises to compete in the market.

    Fast forward to the present era characterized by mechanization and a shift towards a post-industrial service economy, the scenario has transformed significantly. Access to education has expanded, and social mobility has seen an uptick. The once "proletariat" of the socialist discourse is no longer confined to individuals solely based on their birth into a working-class family. Instead, the contemporary workforce demands intellect and skills, rendering obsolete the notion of the proletariat as mere uneducated laborers relegated to menial tasks. Consequently, there is a growing emphasis on supporting and empowering the intelligentsia, acknowledging their crucial role in shaping the modern economy and society.

    In addition, the landscape of entrepreneurship has evolved, with greater accessibility for individuals to start and grow their businesses. This shift has led to a trend where success in capitalism is less dependent on familial inheritance and more reliant on industriousness and intelligence. As a result, the archetype of the successful capitalist is often portrayed as a self-made individual who has risen through hard work and acumen, rather than as the offspring of established wealth.


    New Social Egoist Theory is concerned about the risks of committing economic crimes and terrorist acts. He calls the police the "Committee of prevention and elimination of the wrong assessment of the power" (CPEWAP). CPEWAP tracks all potentially dangerous people and monitors everything that corporations do, while not touching personal life, since no one needs it anyway.

    New Social Egoist Theory focuses on the implications of engaging in economic crimes and terrorist activities within a social structure. Within the government, a specialized entity called "Committee for the Prevention and Elimination of Misjudgment of Power" (CPEWAP) emerges as a crucial regulator and overseer.

    CPEWAP operates as a night watchman, diligently monitoring individuals deemed potentially hazardous, as well as keeping a close eye on the activities of corporations, in cooperatrion with The Third Privy Council. It is noteworthy that in its surveillance efforts, CPEWAP meticulously avoids intruding into the realm of personal lives, understanding that such intrusion would yield minimal benefits for the state machinery. Instead, the committee channels its focus towards preventative measures and corrective actions, aiming to preempt and address any potential threats posed by those with illegal intent.

    Accountable to both the Ministry of Internal Security and The Three Privy Councils, CPEWAP stands as a subsidiary body within the hierarchical structure of governance, functioning as an essential arm of The Third Privy Council. Through its systematic approach to risk mitigation and security management, CPEWAP plays a pivotal role in safeguarding the interests and well-being of the state.

    Gun Control Advocacy

    In the societal framework, the centralized monopoly over the development and manufacture of all weapons by the state holds profound implications for the domain of armaments and their attendant regulatory mechanisms. The imperative to forestall armed uprisings and acts of terrorism serves as a foundational impetus driving the establishment of a specialized register delineating the permissible armaments that may be lawfully wielded by the populace. Framework is envisaged to imbue the proliferation of arms with rigorous oversight and regulation, thereby espousing a palpable ethos of stringent adherence to structured guidelines governing the possession and deployment of weapons within the societal milieu.

    Furthermore, the operational dynamics of fiscal policy within this conceptual landscape are manifest through the peculiar interplay between  the concomitant imposition of elevated excise taxes on weapons. This intricately contrived fiscal stratagem symbiotically aligns the nominal taxation with the imposition of substantial excise taxes and levies on firearms. This multifaceted fiscal confluence not only serves as a means to generate revenue for the state but also as a nuanced deterrent against the undue accumulation of armaments.

    Within the contours of this societal configuration, the possession of firearms is predominated by the accessibility of shotguns as the strongest armaments available to the general populace. This exemplifies a paradigm where the imperative to safeguard private property and thwart potential criminal activities begets a palpable demand for firearms among individuals in this society which is adhering to egoism. The underpinning ethos of self-preservation and property protection underscores the intrinsic motivations and societal dynamics shaping the consumption and possession of firearms within this envisioned societal milieu.

    Conversely, the state assertively retains custodial authority over the latest advancements in weaponry, consolidating their deployment under the purview of the state apparatus, and particularly the CPEWAP. This strategic consolidation of advanced armaments serves to fortify the state's capabilities in counteracting and neutralizing external threats, encompassing the specter of terrorism. The dichotomy delineating the access to advanced weaponry between the state and its citizens thus encapsulates the disjunctive spheres of influence and authority over armaments, exemplifying the markedly divergent deployment of armaments across disparate strata of the societal hierarchy. Terrorism is impossible if a terrorist has a gun when a cop has a RAILGUN.

    Cultural politics

    New Social Egoist Theorist nation is distinctive for its absence of a titular nation, thus challenging the traditional concepts of sovereignty and statehood prevalent in the world. Departing from conventional norms, the New Social Egoist Theorist country steadfastly maintains a policy of no migration, fostering a society that cherishes self-sufficiency and independence above all else. This idiosyncratic Eurasian nation sets itself apart by enforcing a singular language throughout its entirety, driven by the belief that such uniformity is inherently more rational and conducive to societal (true, not liberal) justice. This linguistic uniformity, in the eyes of the New Social Egoist Theorist proponents, fosters a stability, further bolstering the country's resilience.

    New Social Egoist Theory takes a resolute stance against national culture, viewing it as a divisive force that segregates individuals not based on their cognitive capacities, but rather on arbitrary ethnic distinctions. Advocates of this theory argue that national cultures should face relegation to the annals of history, finding their place solely within museum confines as relics of a bygone era. Moreover, the theory boldly repudiates the significance of cultural and ethnic disparities, leading to the proscription of all national holidays within its borders.

    New Social Egoist Theory endeavors to safeguard the legacy of various nationalities by instituting national reservations, providing distinct self-governing enclaves where each group can uphold its unique traditions and prejudices. This approach, while ostensibly a preservation effort, is marked by its unconventional nature, aiming to contain and confine national identities within carefully demarcated boundaries, all in the name of maintaining a living record of historical diversity.


    New Social Egoist Theory posits a controversial perspective on the nature of drugs and their use within society. Drugs are viewed as being inherently akin to alcohol and other similar substances, and are perceived as tools utilized by individuals with perceived moral weaknesses, serving as a means for attaining a transient sense of ventum agendi.

    New Social Egoist Theory says that the habitual use of drugs renders the user a slave to their desires and dependency. However, the theory suggests that this state of enslavement is self-imposed and voluntary, presuming that individuals with a high degree of personal strength possess the ability to unshackle themselves from addictive behaviors without incurring lasting repercussions. Therefore, the theory contends that the strong-willed individual is capable of partaking in activities such as smoking, consuming alcohol, or even using drugs, without fear of becoming ensnared by the allure of addiction. This perspective promotes the concept of personal agency and advocates for the autonomy of individuals in their decision-making processes, even in areas considered morally contentious by conventional societal standards.

    Court system

    He believes that someone who has become a criminal once will become a criminal again, so he does not believe in the possibility of rehabilitation of criminals.

    New Social Egoist Theory underpins its governance model on an unyielding punitive judicial system, strategically calibrated to evoke a pervasive apprehension of the law throughout the populace. At the crux of this approach lies the fundamental premise that the transparent and unwavering nature of punitive measures serves as a potent deterrent against unlawful behavior, particularly acts of terrorism. The unequivocal knowledge that perpetrators of terrorism will invariably face arduous free hard labor upon conviction is posited as a pivotal mechanism for dissuading individuals from contemplating or undertaking terrorist activities.

    In crafting and implementing this judicial framework, the theory stipulates that a delicate equilibrium must be maintained, ensuring that the system remains resolute and unwavering in its treatment of terrorism while concurrently averting excessive oppression in its enforcement. Notably, the laws instituted within this conceptual framework are expressly directed towards combating terrorism, signifying a distinctive emphasis on curbing this specific form of criminal conduct. This narrow focus is deliberate, delineating a differentiated approach that prioritizes the counteraction of terrorism as the paramount concern of the legal apparatus, while curtailing the punitive reach of law in other spheres of societal conduct.

    Fundamental to the efficacy of this approach is the implied social contract between the state and its citizens, predicated on the understanding that the state will tenaciously safeguard the populace from the scourge of terrorism through resolute and unrelenting punitive measures. This binding ethos engenders a reliance on the deterrent effect of punitive repercussions as a safeguard against the manifestation of terrorist activities within the societal milieu, thereby imbuing the citizenry with a sense of security and protection.

    State Atheism

    New Social Egoist Theory constitutes an ideological framework that not only espouses atheism but also advocates for radical actions aimed at dismantling traditional religious edifices and reappropriating their resources for utilitarian purposes. He denies the sanctity of non-cultural religious buildings by proposing their systematic dismantling and the repurposing of their materials for more practical and affordable constructions, symbolizing a symbolic rupture with the spiritual and cultural heritage embedded in these architectural structures.

    He believes that religion operates as a mechanism of psychological and societal subjugation, effectively inhibiting individuals from realizing their full potential and impeding progress toward a more enlightened and rational society. By dismantling traditional religious buildings and redistributing the resources acquired by religious institutions, the theory seeks to dismantle the perceived barriers imposed by religious dogma and hierarchical structures, advocating for a more equitable distribution of wealth to address pressing social, economic, and environmental challenges.

    Moreover, New Social Egoist Theory contends that the opulence and extravagance associated with religious institutions, symbolized by the ornate materials and precious metals adorning churches and temples, represent a misallocation of resources that could be better utilized to foster tangible societal benefits.


    It is widely acknowledged that environmental factors and individual efforts play a significant role in shaping a person's abilities and characteristics, there is also evidence to suggest that genetic predispositions can have an impact.

    There is a growing concern regarding the potential implications of "stupidity" genes and their impact on human capabilities. The concept of maximizing human potential and striving for excellence raises questions about the role of genetic factors that may hinder this pursuit.

    Moreover, in modern society, there are threats from individuals with congenital disabilities. Humanism emphasizes the value of every individual, regardless of their physical or mental abilities. However, this also means that individuals with birth defects are often left to navigate a world that may not fully accommodate their needs. This can lead to significant challenges in their lives, as they struggle to integrate into a society that is not always accommodating.

    When considering mental disabilities, excluding conditions like autism which have unique considerations, it becomes clear that there are complex societal challenges associated with providing support and opportunities for individuals with such disabilities. While it is crucial to ensure that individuals with disabilities have the opportunity to realize their potential and contribute meaningfully to society, it is also essential to address the significant challenges that mental disabilities can pose.

    The concept of eugenics arises as a solution to these challenges. Eugenics, as a concept, has both natural and artificial manifestations. Natural eugenics refers to the idea that the natural course of human evolution and societal dynamics may lead to the propagation or decline of certain genetic traits based on their adaptive value. This idea encompasses the concept of the "survival of the fittest" and the natural selection of traits based on their contribution to an individual's success and the success of their offspring.

    New Social Egoist Theory provides artificial eugenics as s social program that involves a systemical (one per 3 years) analysis of genetic and mental potential in 4-year-old children. This approach, if implemented, would fundamentally alter the societal treatment of those deemed less capable.

    In this case, a corporatocratic society collaborates with the state to implement a process that involves the annual evaluation of newborns' genetic and mental attributes. Subsequently, a percentage of individuals deemed to possess inferior genetic and mental potential are sent to state education programs with the goal of conditioning them for future unskilled labor.

    Uselessness of *classical Psychology

    New Social Egoist Theory suggests that individuals become stronger and move closer towards the ideal of the Colossus/Übermensch through conflict and struggle. According to this perspective, experiencing pain, particularly what is termed "mental pain," serves to fortify individuals, leading to their empowerment. In this context, Nietzsche advocates for embracing adversarial relationships, fostering competition, and engaging in struggles as means to enhance the overall strength and vitality of the population.

    In his framework, the concept of psychological well-being is a central point of contention. It proposes that conventional psychology, which aims to address and alleviate mental distress, is seen as counterproductive to the desired goal of fostering strength through adversity. In fact, the theory goes so far as to advocate for the prohibition of traditional psychology within society. The rationale behind this extreme stance is rooted in the belief that what is commonly labeled as "mental illnesses" are, in truth, merely manifestations of a unique and potent mindset that has been unfairly stigmatized by societal norms.

    He asserts that individuals deemed "mentally ill" possess a distinct psychological orientation that challenges prevailing moral standards and societal conventions. Rather than being weaker or inferior, these individuals are often portrayed as possessing mental fortitude and resilience far beyond those considered "normal" or "healthy" by conventional standards. It is argued that the perceived vulnerabilities of individuals labeled as "mentally ill" are, in fact, strengths that have been misinterpreted or overlooked by mainstream moralists and social arbiters.




    New Social Egoist Theory is a supporter of the Russian education system, but believes that it is necessary to study only until grade 9, and then until the age of 18 (admission to university) to engage in self-study. The Russian education system teaches yiu to adapt to the situation and set priorities (what is better to teach, what is better to hammer the bolt on)


    New Social Egoist Theory and Nietzsche's thought are a bit difficult to understand, so New Social Egoist Theorist politicians use populits methods to get power before revolution. Ideology hates loud populists appealing to a crowd of shallow proletarians, like Hitler and Mussolini. In its propaganda, New Social Egoist Theory uses a clear dialectic, educating the intelligentsia in a correct, nihilistic way. There is complete freedom of the press, but the largest editions are books by Nietzsche, Stirner, de Sade and Kameny15. All other non-egoistic books are also printed, but in a smaller edition. Such freedoms in an anti-humanist state are conditioned by the importance and universality of education through books (remind yiu that the main class is intelligentsia). In the case of unrest, New Social Egoist Theory does not shy away from using firearms against protesters, so no one is afraid of moralistic unrest due to reading a conditional Hegel, Socrates, Confucius, or at least the Bible.

    Revolutionary class

    Unlike the Nietzsche, New Social Egoist Theory believes that there's no need in borning to Colossus/Übermensch, yiu can just become one. He also believes in the need for revolution to establish an New Social Egoist Theorist society, but unlike Nietzsche (the aristocracy) and Marx (workers), he believes that the revolutionary class should be an egotistically minded intelligentsia (like Hitler). He thinks that intelligensia must be main class, because they make themselves only by themselves alone.

    What is Futurism IRL?

    (I did this paragraph to achieve 100.000 bytes in an easy way, so don't pay attention to it)

    New Social Egoist Theory is heavily influenced from futurism.

    Futurism is an artistic and social movement that originated in Italy in the early 20th century. It was founded by the Italian poet Filippo Tommaso Marinetti, who published the "Futurist Manifesto" in 1909. The movement was characterized by its celebration of modern technology, speed, and industrialization, as well as its rejection of traditional artistic and social norms.

    The ideology of futurism is rooted in a belief in progress, dynamism, and the power of technology to transform society. Futurists embraced the rapid changes brought about by the industrial revolution and sought to capture the energy and excitement of modern life in their art and literature. They were fascinated by the possibilities of new technologies such as automobiles, airplanes, and telephones, and saw them as symbols of a new era of human achievement.

    Futurism also emphasized the importance of youth, energy, and vitality. Marinetti and other futurist artists rejected the constraints of traditional artistic forms and sought to create a new aesthetic that reflected the speed and energy of modern life. They experimented with new techniques such as collage, abstraction, and free verse poetry, and sought to break free from the conventions of the past.

    In addition to its artistic innovations, futurism also had a strong social and political dimension. Marinetti's "Futurist Manifesto" called for a complete break with the past and a rejection of traditional values and institutions. Futurists were often associated with radical political movements and sought to overturn existing social hierarchies and power structures.

    Futurism is an ideology that celebrates progress, technology, and modernity. It emerged in response to the rapid changes brought about by the industrial revolution and sought to capture the energy and excitement of modern life in art and literature. Despite its controversial aspects, futurism has had a lasting impact on the development of modern culture and continues to inspire people who are drawn to its vision of a future shaped by human creativity and innovation.


    Culture development

    This paragraph is more about personal preferences of Kameny15, from which the New Social Egoist Theorist ideology follows


    Kameny15 doesn't like classical painting. all these landscapes, portraits, yiu know. He considers it an empty art, from which the hated, overindulged, spoiled aristocrats, whose brain was no bigger than a pea, rejoiced. His favorite genres are post-modernism, surrealism as the forerunner of postmodernism (the same hidden meanings, the same schematics, the same absurdity and satire) and the avant-garde (especially futurism), suprematism. In them, unlike classical directions, it is possible to hide philosophical overtones, schematically depict problems, actions, properties, suggests thoughts. Unlike aristocratic art, it asks questions rather than answers them.

    His favourite artists are:

    • Filippo Tommaso Marinetti
    • Kazimir Malevich
    • Salvador Dali
    • Vincent van Gogh



    His favourite fiction writers are:

    • Chuck Palahniuk
    • George Orwell
    • Anthony Burgess
    • Eduard Limonov
    • Marquis de Sade
    • Vladimir Mayakovsky




    cuz why not

    • Futurism
    • Cyberpunk
    • Dystopian
    • Post-Modernism
    • Brutalism
    • Industrial Metal


    • Anti-Aristocracy
    • Anti-Consumerism
    • Anti-Monarchism
    • Anti-Collectivism
    • Anti-Democracy
    • Anti-Kakistocracy
    • Anti-Humanism
    • Anti-Enviromentalism
    • Anti-Anarchism
    • Anti-Liberalism
    • Anti-Feudalism
    • Anti-Free Speech
    • Anti-Westernism
    • Anti-Nativism
    • Anti-Neocolonialism
    • Anti-Christ

    Opinion on real conflicts

    In this part, I will write in the first person






    When discussing the complex and longstanding issue of the Palestinian-Israeli conflict, my perspective tends to veer towards a contradictory stance, leading me to a position where I find it hard to actively support either side involved. In my view, both the governments of Israel and Palestine are far from ideal, exhibiting behaviors and policies that I find objectionable. This assessment stems from my egoistic standpoint where my primary concern is the impact on me and my immediate environment, the latter being Russia in this context.

    Considering my personal interests, a certain inclination might arise towards supporting the government that aligns most closely with my own advantages and the well-being of the state I currently inhabit. Russia and Palestine come into the picture as examples that might resonate with my considerations. However, the portrayal of Palestinians as religious zealots or Islamists, driven by what I perceive as misguided religious fervor, does not sit well with me. Their tendency, as I see it, to enforce their beliefs and limitations upon those around them based on such fervor seems regressive and restrictive, impeding the notion of freedom that I hold dear.

    On the other hand, Israel, apart from being in opposition to Russia – a factor conflicting with my personal interests tied to my residency in Russia, is critiqued for what I interpret as a distortion of idea of Zionism. The transformation of Zionist ideals into what I perceive as a distorted form of Nazism within the context of Israeli policies is unsettling and repugnant. This association raises concerns and generates hesitancy in extending support to Israel despite other potential common grounds. By the way, they have Birobidzhan =)

    In conclusion, the stance I adopt in this matter leans heavily towards my egoistic approach where personal interests and values play a decisive role in shaping my opinions. The complexities and nuances of the Palestinian-Israeli conflict, intertwined with historical grievances and contemporary political realities, present a challenging terrain to navigate when attempting to form a definitive standpoint. Ultimately, my allegiance gravitates more towards self-preservation and critical analysis of the actions and ideologies of the parties involved rather than wholehearted endorsement of any specific entity in this  conflict.



    Northern Ireland








    Theory I had read

    Why I am not liberalist

    • "ABC Book"

    Philosophy-ish fiction

    Mikhail Lermontov

    • "A Hero of our time" Mikhail Lermontov

    Chuck Palahniuk

    • "Fight club" Chuck Palahniuk
    • "SNUFF" Chuck Palahniuk
    • "Haunted" Chuck Palahniuk
    • "Pygmy" Chuck Palahniuk

    Fyodor Dostoevsky

    • "The Idiot" Fyodor Dostoevsky
    • "Crime and punishment" Fyodor Dostoevsky

    George Orwell

    • "1984" George Orwell
    • "Animal farm" George Orwell

    Aldous Huxley

    • "Brave New World" Aldous Huxley

    Stanislaw Lem

    • "Return from the Stars" Stanislaw Lem

    Victor Pelevin

    • "Chapaev and Void" Victor Pelevin
    • "Empire V" Victor Pelevin

    Ray Bradbury

    • "451 degrees Fahrenheit" Ray Bradbury

    Herbert Wells

    • "The Invisible Man" Herbert Wells
    • "The War of the Worlds" Herbert Wells

    Sholem Aleichem

    • "Tevye the Dairyman" Sholem Aleichem

    Anthony Burgess

    • "Clockwork Orange" Anthony Burgess
    • "The Seed of Desire" Anthony Burgess
    • "1985" Anthony Burgess

    Eduard Limonov

    • "It's me, Eddie" Eduard Limonov
    • "316, point "B" Eduard Limonov

    Boris Savinkov

    • "Pale Horse" Boris Savinkov
    • "Black Horse" Boris Savinkov
    • "Terrorist's Memories" Boris Savinkov

    Alexander Herzen

    • "Notes of a Young Man" Alexander Herzen

    Anonymous Authors

    • "Fix me, Nolik" Anon

    Non-fiction and semi-fiction

    Carl Marx and Friedrich Engels

    Friedrich Engels
    • "Anti-Duhring" Friedrich Engels
    • "Socialism: Utopian and Scientific" Friedrich Engels
    Carl Marx
    • "The Communist Manifesto" Carl Marx
    • "The Eighteenth Brumaire of Louis Bonaparte" Carl Marx
    • "The Holy Family" Carl Marx and Friedrich Engels

    Vladimir Lenin

    • "The State and the Revolution" Vladimir Lenin
    • "Imperialism, the Highest Stage of Capitalism" Vladimir Lenin

    Friedrich Nietzsche

    • "Will to Power" Friedrich Nietzsche
    • "Thus Spoke Zarathustra" Friedrich Nietzsche
    • "Human, All Too Human" Friedrich Nietzsche
    • "Beyond Good and Evil" Friedrich Nietzsche
    • "On the Genealogy of Morality" Friedrich Nietzsche
    • "The Case of Wagner" Friedrich Nietzsche
    • "The Dawn" Friedrich Nietzsche
    • "The Gay Science" Friedrich Nietzsche
    • "Ecce Homo" Friedrich Nietzsche

    Nikolai Chernyshevsky

    • "The Nature of Human Knowledge" Nikolai Chernyshevsky

    Marquis de Sade

    • "The 120 Days of Sodom" Marquis de Sade
    • "Histoire secrete d'Isabelle de Baviere, reine de France" Marquis de Sade

    Sun Tzu

    • "Art of War" Sun Tzu

    Nicolo Machiavelli

    • "The Prince" Nicolo Machiavelli
    • "Discourses on Livy" Nicolo Machiavelli
    • "On the Method of Dealing with the Rebellious Peoples of Valdichiana" Nicolo Machiavelli

    Anton LaVey

    • "The Satanic Bible" Anton LaVey
    • "Satanic Rituals" Anton LaVey

    Gustave Le Bon

    • "The Crowd: A Study of the Popular Mind" Gustave Le Bon

    Max Stirner

    • "The Ego and Its Own" Max Stirner

    Muammar Gaddafi

    • "Green Book" Muammar Gaddafi

    Alexander Dugin

    • "Russian War" Alexander Dugin

    Jean Baudrillard

    • "Consumer Society" Jean Baudrillard

    Albert Camus

    • "The Myth of Sisyphus" Albert Camus

    Henry Kissinger

    • "On China" Henry Kissinger

    Mahatma Gandhi

    • "My Life" Mahatma Gandhi

    Carl Jung

    • "The Undisclosed Self" Carl Jung

    How to Draw

    Waves Edition

    Waves Flag of New Social Egoist Theory
    1. Draw a ball
    2. Fill the background with black
    3. Draw cyan wave-like line
    4. Fill place under wave with cyan
    5. Draw cyan dots over wave
    6. Draw white radiowave from left to right
    7. Draw light blue radiowave from left to right
    8. Draw robotic purple eyes with violet eyeballs and gray outline
    9. Optional: glitched fedora
    Color Name HEX RGB
    Cyan #346570 52, 101, 112
    Black #202020 32, 32, 32
    White #ffffff 255, 255, 255
    Light Blue #ddfffb 221, 255, 251
    Purple #2600af 38, 0, 175
    Violet #3700ff 55, 0, 255
    Gray #424242 66, 66, 66

    New Version

    Alternative Falg of New Social Egoist Theory
    1. Draw a ball
    2. Fill the background with black
    3. Draw cyan(1) lightning on 7/13
    4. Draw cyan(2) lightning over previous lightning (5/8)
    5. Fill 1/4 on bottom and 1/10 on top with red(1)
    6. Fill the gap between lightnings and red(1) part with grey
    7. Draw red(2) hammer with white outline
    8. Draw red(2) feder with white outline
    9. Draw eyes
    10. Optional: fedora and Nagant M1895
    Color Name HEX RGB
    Cyan 1 #2f5a64 47, 90, 100
    Cyan 2 #3c7a88 60, 122, 136
    Red 1 #a60000 166, 0, 0
    Grey #979797 151, 151, 151
    Black #202020 32, 32, 32
    White #ffffff 255, 255, 255
    Red 2 #ed1c24 237, 28, 36

    Old Version

    Old Falg of New Social Egoist Theory
    1. Draw a ball
    2. Fill the background with black
    3. Draw the diagonal line with dark cyan
    4. Draw red hammer and sickle in top left corner
    5. If yiu want, draw fedora and Nagant M1895
    6. Draw eyes and yiu are done!


    User Test


    • Chaos (15)
    • Anarchist (10)
    • Minarchist (45)
    • Libertarian (40)
    • Civically Moderate (60)
    • Statist (10)
    • Authoritarian (100)
    • Totalitarian (100)
    • Orwellian (30)

    Type of Rule

    • Monarchy (10)
    • Theocracy (0)
    • Technocracy (90)
    • Aristocracy (0)
    • Representative Democracy (20)
    • Direct Democracy (10)
    • Communal System (0)
    • Vanguardism (20)
    • Self-Rule (10)
    • Corporatocracy (100)
    • Great Leaderism (100)


    • Marxist Communist (40)
    • Socialist (50)
    • State Capitalist (25)
    • Welfarist/Gift Economy (0)
    • Mixed (10)
    • Liberal Economics (55)
    • Capitalist (100)
    • Darwinist (10)
    • Third Positionism (10)
    • Anti-Economy (10)
    • Non-Marxist Communist (10)


    • Autarky (100)
    • Globalist (10)
    • World Federalist (10)
    • Cosmopolitan (10)
    • Internationalist (40)
    • Moderate (30)
    • Patriotic (60)
    • Nationalist (40)
    • Chauvinist (20)


    • Revolutionary (70)
    • Progressive (100)
    • Reformist (50)
    • Syncretic (30)
    • Conservative (20)
    • Traditionalist (10)
    • Reactionary (0)


    • Multicultural (10)
    • Intercultural (35)
    • Monocultural (50)
    • Traditional (40)
    • Liberal (40)
    • Progressive (60)
    • Anti-Culture (100)


    • Primal (0)
    • Primitivist (0)
    • Pre-Industrial (0)
    • Deceleration (0)
    • Moderate (10)
    • Acceleration (45)
    • Automated (60)
    • Transhumanist (100)
    • Posthumanist (70)


    • Human Extinction (0)
    • Radical Environmentalism (0)
    • Eco-Fascism (0)
    • Ecocentrism (0)
    • Environmentalist (10)
    • Moderate (20)
    • Post-Industrialism (25)
    • Industrialist (70)
    • Anthropocentric (100)
    • Anti-Environmentalism (60)


    • Pacifism (0)
    • Non-engagement (80)
    • De-escalation (60)
    • Intervention (10)
    • Irredentism (100)
    • Revanchism (10)
    • Jingoism (10)


    • Revolution (60)
    • Reform (30)
    • Insurrection (100)
    • Metapolitics (0)
    • Separatism (0)
    • Acceleration (15)


    - 1000/1000

    Rojtavs - 465/1000
    Meowxism - 635/1000
    Ego-Libertarian Marxism - 410/1000
    Belousism - 800/1000
    Danielism - 595/1000
    Protegen/Acc - 455/1000
    Sundog - 340/1000

    - 495/1000



    National Bolshevism - Yes, Death!

    Nihilism - Everything is meaningless, so let's just make I free?

    Anarcho-Egoism - Egoism is based (but anarchism not)

    Secular Satanism - This is one of the first philosophers I read

    Sadism - Torture my enemies!

    Technocracy - good, but would be better with them

    Corporatocracy - good, but would be better with them

    Federalism - A necessary evil

    Avaritionism - would be based without anarchism


    Gaddafism - Muammar Gaddafi made Libya great, but USA said no.

    Stalinism - Your methods are loved by me. but hey, yiu use planned economy, yiu know?

    Centralism - I love you, but this guy is forcing me to choose them.

    Fascism - Militarism and spme other components of yiu are based, but not yiu at all

    Strasserism - a bit less cool version of him

    Situationism - cool ideas, especially anti-consumerism, but we are different

    Manifesto guys

    Nazism - Cultural-right bigot. Fascism is considered bad because of you.

    Liberalism - Well, political LIBERTY is not a personal FREEDOM, yiu know?

    Gorbachevism - giving everyone absolute free speech was terrible idea, so now dollars costs 100 rubles instead of 0.60...

    Pol Potism - This guy is worse than Hitler. He is fake socialist, he isn't even stronger than moralists. The world would be a better place if Pol Pot and his gang had never existed

    Christian Theocracy - But I'm not a slave to a god that doesn't exist! (-)

    Gift Economy - Uncreateable dystopia

    Posadism - nuclear power is based, and if yiu were not communist and didn't want to return to monke, weren't... , weren't......

    Reactionaryism - conservate yiur ass, stagnant

    It's all about yiur ideology, not personality!

    Literally God himself

    - I'm really the best. Change my mind=)


    Belousism - If you remove "race" from your racial theory, then it's still good. I do not like absolutism, because it generates infantilism and the inability to govern normally in the ruling class. I don't know where you'll get the aliens from... The economy and the authoritarian state seem to be normal. In summa: better than normal, but moved higher cuz there won't be so many people with so many common traits

    Neo-Optimateism - As I know, your main goal is private property, while mine is personal freedom. If I didn't know how to look through the prism of other people's values, I would have thrown you below the baseboard. Okay, just above the baseboard, perspectivism is a cool thing. Okay, just above the baseboard, Futurism too. Okay, it's time to end the masquerade, you're based. Superbased. Thank you very much for teaching what capitalist truly is. I will call yiu "teacher" after all.

    Hellwalkerism - Despite my love for fascism as a culturally right-wing ideology, but you write that you are radially culturally left (and at the same time a nationalist), but I support the militarism inherent in fascism. Your ideology is very similar to mine: authoritarianism, egoism, transhumanism (but presumably for different reasons), technocracy, industrialism, moral nihilism, anti-clericalism, futurism, and so on. I don't understand why you, being a supporter of selfishness, are an opponent of capitalism. It is quite obvious why capitalism welcomes individual freedom.


    Temujin Leeism - seems well, I like transhumanism, but I don't agree or support your believes at all. i am not fake egoist *sounds of angry soy* And... Gift economy!?

     Bread and Circuses Thought - Beer and bread are one of the most based things in the world. However, circuses are associated in so called "fun" which is not good. Unfortunately, yiu are shitpost

    Corwin Schott Theory - The view of life as a struggle is very good, and your understanding of it is almost the same as mine. Pantheism and idealism are rather naive things. Materialism is one of the few good things that Marx and Engels brought, they tried for you, comrade. Your social policy, if you remove elements of some kind of nationalism from it, I sympathize very much with it. I respect one-party rule and autocracy, but your economy leaves much to be desired.


    Jadedism - I don't understand: what do you mean by "favors authoritarianism though is not against democracy", but at the same time you like Gaddafi (and yiu don't look like his jamahiriya), but as for me, any democracy or "true" democracy is just a form of ochlocracy. State capitalism is good, but it is bad capitalism.

    Will not be disintegrated

    - If we consider your ideals to be true, then your economic and social policy is more than correct. My personal attitude to your ideals (not to yiu personally, of course) is fifty-fifty. I don't think so. Not all people deserve equality, I do not consider environmental issues important. Your denial of pain generally disgusts my Nietzschean. Democracy? A bad idea! Read Gaddafi (most likely yiu have read). And yet, I swore to my granddad to take revenge on all Coloradans for the Colorado Beatles that eat my potatoes!

    Ego-Libertarian Marxism - One of the few things that is good about you is egoism, but in many ways it is not egoism. You are against authoritarianism, but in fact authoritarianism may well have libertarian freedom, like mine. Since political freedom is not personal freedom, there is no problem in suppressing political freedoms in order to avoid democracy. Democracy is only a form of ochlocracy, in cases where democracy is not a form of authoritarianism. Transhumanism is good, but about philosophy... Hedonism!? Really? I'm not going to translate my books into English. At the same time, according to your statement about the absence of absolute morality, you are a moral nihilist. I am also against humanism and human rights, but for a far different reason. Despite this, we have a lot in common.

    Not bad

    Genosse Owens Thought - You are a typical representative of Marxism-Leninism, and to such I ask the question: what about the intelligentsia? I respect authoritarian and totalitarian rule, but only if, unlike yours, it is not collectivist and does not oppress ordinary citizens. I don't particularly like your materialistic positivism either. In general, only economic planning and a strong government have in common (P.S. no planned economy anymore), but even these two points differ significantly in their implementation

    Meowxism - We both like Stalin, but obviously for different reasons. We have quite a lot in common, for example, authoritarianism and cultural leftism, some futurism, but you are against capitalism. In a planned economy, the state, in order to cover the costs of production (and in socialist countries there are also huge expenditures on social security), will encourage consumerism.

    Let off with a fine

    - Apparently, using a purely Marxist economy, you lose sight of the fact that Karl Marx lived in the 19th century, in the industrial era, when the type of economy he proposed was really relevant. Now collectivism has become irrelevant. With the development of technology, social mobility and educational requirements, the working class moved from the category of "disadvantaged" to the category of "lazy", and their place was taken by the intelligentsia. Although the creation of an avant-garde party is similar to my concept of a Great Leader, it has also become much less relevant


    AtaTurkic - You are a pan-nationalist when I deny the importance of any culture and advocate the abolition of such concepts as "culture" and "ethnicity". You are Democrats, which in my eyes is an ochlocracy (as I mentioned not far above in relations). Your economic system also leaves much to be desired, I don't think that a certain "ethnic group" can have only one economic system.

    - To begin with, I can talk for a long time about the inefficiency and unreasonableness of market socialism, but then my estimate would be 4 times as much. I'll just say that under market socialism there is neither competition nor freedom of entrepreneurship. Despite your protectionism, you are also an alternative globalist, that is, one of those naive cosmopolitans, glomalists and so on. You should be ashamed of technoprimitivism in general. Humanity should strive for freedom, not monkeys. My skeptical attitude towards ecology is written on my page, so yes. Your praxis in the form of illegalism and education really deserves respect, but in contrast to the already existing features, something tells me that this practice is somewhat perverted. You are a lover of the stupid proletarian class, and not the smart one - the intelligentsia and the bourgeoisie. Socialism is the power of slaves to their stupidity.


    SpanishBasedAbsolutist. - I may have searched poorly, but there is not much written on the page. Unlike you, I am against any kind of regularion of capitalism, because read Fight Club, yiu know. As an radical futurist and transhumanist, I am against any manifestation of reactionism. I especially dislike monarchism, because to me it looks like "Wow! 2000 years ago my ancestor gave a beautiful flower to Karl Martell and now I'm going to exploit my subjects and have my servants for free!"


     Niiloism - esoteric, non-pragmatic (Niilo dislikes modern calender system), culturally right-wing, some antisemitic stuff (I'm jew a bit)... I think yiu understand me. I know that this is shit post but it remains bad

    Thinking Anarchism - An anarchist. The boy just listened to a lot of songs about anarchy. How will yiu protect the borders? Cosmopolitan. The boy does not understand that only competition between countries pushes them to progress. Is society stagnating? In what place? Who will lead yiur people into the universe, do yiu understand that the only real freedom will be in billions of years, when Cruci-fiction in Space happens? Do people think and not believe? They do believe in yiur society. The only thinking class is not a crowd, like yiurs, but the intelligentsia and the bourgeoisie. The rest guys are stupid. How will yiur anarchism produce everything a person needs (literally "Brave New World")? The absence of power implies the absence of money, violence. If a person does not work (and he will not, since he is still providing for the rest), yiu can't produce lots of sth. Yiur page looks like a manifesto. The manifesto of a naive, whining, weak and immature boy. Read some books, maybe it will help.

    Danielism - You have relatively little text, so I will draw conclusions from what we have. To begin with, you are a fascist, you advocate discrimination based on nationality. You are an absolute slave to these empty, meaningless prejudices. Monarchism is no less stupid, an empty system that has millions and millions of negative consequences. The absolute power of the monarch allows heirs and nobles, instead of studying, sitting and suffering their fat asses, which happened in France before the French Revolution. The transfer of something by inheritance is, in principle, the dumbest idea that humanity has somehow preserved. Also, monarchism oppresses capitalists, which definitely strongly and fatally affects the market and the economy. Elections and democracy are crige btw.

    Хуй не поможет...

    Kopaism - shit i made when was too young for politics

    Terekhofism - Our German friend! Yiu don't know yet that God is already dead! Theocracy is the stupidest method of electing an autocrat. Thank you for at least being an autocrat. I don't understand why culturally right-wing Neanderthals like you haven't extincted yet. Go to Mussolini and the Pope!

    Ох зря я туда полез


    Gigachad discussions (there won't be any, I guess)

    • Phill Tchaikovskism - You're pretty much a Post-libertarian Egoist, which is unique (no pun intended)


    Adding Requests

    New ones

    • This si IronyScience i have done my sandbox finish, add me?
    • Protegen/Acc - My page is underdeveloped and I haven't written a Self-Insert yet, but can you still add me?
    • Thinking Anarchism - Can you add me, please?
      • - done, mind adding me. Если что, не ссыкуй писать по русски с русскими, за это не убивают.
    • Meowxism - readd me? sorry i couldnt add u. ive been super busy lately btw T_T
    • Ego-Libertarian Marxism - Can you add me back?
    • Hellwalkerism - Add me?
    • Terekhofism - PleaceAdd me?
    • Danielism - please add me
      • - done, mind adding me. Btw, I can hep yiu with icon and flag, because using CBall Texas as ideology icon is a bit cringe.
        • Danielism - OK. I’ll add you. And for an icon, could it be the Texas icon, but with a black stripe instead of a red stripe, a pince nez, and the crown in ? Also I am updating my ideology to be less totalitarian. I just finished updating it. Now there is a convoluted system for the monarch
          • - here yiu are
          • - Elections + Monarchy... Move you one layer down
            • Wait what do you mean by that? OK, could you at least update your commentary on my ideology?
            • - Democracy is cringe "argumentum ad populum". Ok.
              • - Three things. First, after reading this I just remembered that when I asked what you meant, I was talking about the moving me one layer down. Secondly, multiple authoritarian monarchies held elections, like the German Empire. Lastly, have you read the thing I asked relating to immediate entry into the Cornerstone Alliance? And if not, please do. Thx.
    • - I've not finished my page yet but can you add me ?
    • Post-Owensism - Please add me.
    • Gualguaiapathy - You vill simp for me

    *Kopaism - I'm getting smater!

  • Temujin Leeism - add me, yiu fake egoist
  •  Niiloism - add me
  •  Bread and Circuses Thought - I developed new ideology add it
  • This is IronyScience, Check my sandbox, Im libunity, plz add me How do i add my logo?
  • - add me? :)
  • SpanishBasedAbsolutist - add me
  • Belousism - Please add me.
  • Jadedism - Mind adding me?
  • Neo-Optimateism - Add me?
  • Genosse Owens Thought - Pls add me yiu ego stalinist
  • AtaTurkic - Add me?
  • - Love how detailed your page is! Don't like your ideology, but do you mind adding me?