Anti-Capitalist Meetup: I awake to the violent global Übermensch system and its intellectual façade

By Galtisalie

I don’t know about you, but if I never have to read another piece that mentions the Koch brothers in the first sentence that would be fine with me. Oops. It seems so unnatural to do so, especially during a hot summer of so much fun, except for the police killings, right wing terrorism, ongoing Greek tragedy, and countless other bummers that are absolutely ruining my beach blanket bingo.

But I generally assume their will to power must be confronted by mine at every opportunity. And because their will to power (collectively including that of their amazing retinue of bought and paid for attendants) is way bigger than mine, it’s going to be pretty miserable if I spend much of my time dreaming of how to bring down their kingdom, but I do it anyway.

They alone (and they are not alone) also have a huge head start in cultural hegemony, with a massive perpetual intellectual propaganda campaign involving not only think tanks, billions of dollars, binders of semi-famous dead and living capitalist economists and other scholars, and a famous dead mercenary woman with a cool first name who wrote two incredibly awful but famously anti-altruistic novels in the 1940s and 50s followed by decades of mostly inhumane essay writing, but also by a famous and imposing dead German philosopher whose name until recently I could neither spell nor pronounce.

I suppose I should on some level study up. Instead, what a major part of me really feels compelled to do down deep on hot summer days with the planet melting is to ignore my anti-capitalist comrades, to practice the fine art of chilling out, which apparently involves working on thinking more happy and grateful thoughts, appreciating family, friends, and neighbors more, and whimsically watching life drift by with the thermostat turned way down. And I think on some level those ultra-rich superior brothers know that, which disturbs my reverie-potential even more. So, in truth, for me, it is much easier to want to fight them compulsively with all my meager energy and will to power, every single waking minute until, like the Black Knight in Monty Python, I can fight no longer, the assholes.

But I awake need more than my compulsions, even my compulsion for fighting the power. I awake need to be both among the familiar and a small hopeful part of nurturing a better world. I awake do not wish to be a human commodity waiting on economic growth to trickle my way or anyone else’s, but neither do I wish to be the silly Black Knight.

I awake am not, and you are not, to use the term in Le Gauchiste’s piece last Sunday, “homo oeconomicus.” I awake want to be unchained, and I awake want others to be as well.

But how can we take power away from the Koch brothers and those like them without saying their names with the repetition of a liturgy, becoming fixated on their power and our lack thereof, and even routinely employing martial metaphors in our theory and practice? I am not talking about “eliminationist” language, which of course is disgusting, authoritarian, and rightly verboten. I am talking about the language “of force,” using imagery we may routinely feel justified if not compelled to use, but which we sometimes would prefer not to use on some internal level.

Perhaps sometimes to be squeamish is to be healthy. I may be hesitant, but I cannot simply stay inside and ignore the cries and gasps of my brothers and sisters on the outside who cannot breathe. In that situation, I have no choice, if I am to be moral, but to go outside and to join some way in the revolt against the hands and ropes literally around their throats.

Interestingly, Dr. Fanon’s full quote begins with, “When we revolt it’s not for a particular culture.” Revolution is not culturally, much less genetically, predestined, and neither is it designed in advance to implement this or that 10-point plan. “We revolt simply because, for many reasons, we can no longer breathe.”

If I am not of the particular culture that is the oppressed group outside my window, I cannot pretend to be in a position to lead them in their time of greatest need, to tell them what their priorities should be, or to attempt to move their gaze from the hands and ropes around their necks back to the Koch brothers, income inequality, global warming, TPP, or even to the holistic and fundamental need for global system change from anti-human unsustainable capitalism to deep democracy with economic, social, and cultural, as well as civil and political, rights for all. It is their breath being lost in that moment, not mine.

Similarly, if one is being deported, or one’s parent or spouse is, in that moment, nothing else matters. Or, if a woman is being forced to abandon control of her own body because of someone else’s religion or brutality, the invasion of her person, her human dignity, and her most personal liberty and privacy is being violated, which cannot be condoned or made to wait.

While never forgetting root causes, I need to join them, follow them, take whatever solidarity positions in the masses they prefer me to have. I may even catch some words or glances of misdirected hostility or suspicion from time to time, because, THEY CAN’T BREATHE and can’t be expected always to speak or see clearly and fairly in their agony toward those who fit the outward description of the oppressor group who show up in peaceful support. Within strict limits of my right and duty to protect my own person, I should be tolerant and forgiving of their occasional minor mistakes that result from the confusing plight for which they did not ask.

And indeed, if I am not in the oppressed group, I may make mistakes too–some of my “fighting words” and show of support from time to time may not be helpful or revolutionary but rather inauthentic, presumptuous, or pretentious. While self-flagellation helps no one, neither does grandiosity.

More broadly, even from a revolutionary perspective, by being a fighter all or most of the time when I want or need more than anything to be a lover, am I not thereby becoming in some way part of the system I detest? I want to have a clean conscience as regards my friends and even my enemies as much as possible, but it is more than that. I awake want to reject holistically the system that has been foisted upon us, but even “to reject” at every turn is to live in contrast to that system rather than in freedom from it.

I am guilty as charged in some or all this and raise this complex issue of “just means” in all sincerity. In fact, I recently, ironically rather haughtily, stated as such in a religiously-themed piece I published at Daily Kos, which thankfully only a few of my best buds read (which may be the same with this here piece!): “[I] don’t claim to be pious and admit to being something of a fighter out of a sense of obligation, but with words only.”

In my opinion, apathy, not confrontation, is the social disease of our time. Faced with the seeming choice between allowing myself to be apathetic and risking imperfect confrontation, I often feel obligated to do the latter in part because so many choose the former. But is that wise? Is that the best I can be doing as a species-being?

We won’t get any modicum of heaven on Earth without raising a lot of hell. We still live in a “fighting age” and need to put on our “fighting clothes” (shout out to JayRaye and the Hellraisers like Mother Jones who are daily chronicled in Hellraisers Journal). But how we each choose to raise hell must be personally authentic to the time, place, and particular Hellraiser, with justice in the service of love not unforgiving fanaticism.

Many of us would prefer to stay in our caves, preferably a well-appointed man or woman cave. Nonetheless, caring humans crawl out even when we do not have to, blink at the uncaring sky, and seek out peace, liberty, and justice for all or at least for those we see before us being choked by “the man.” In that case, our duty is to do whatever we can to stop the choking. Our solitude and circumspection may have to wait.

But they cannot always wait. We must in general follow our bliss even as, when duty calls, we “confront,” “battle,” and “defeat” the “foes” who are the beneficiaries of divide and rule. Not always an easy balancing act. Even to begin to describe the system is to risk a migraine and to expose our own disproportionate political-economic weakness as individuals in it–a bubble-driven system powered by financial gimmickry, non-dischargeable consumer debt, production based on profits and not human need, and environmental destruction; the unsustainable but seemingly unstoppable use of non-renewable resources; the exploitation of labor and the reserve army of the unemployed; and prejudice and discrimination by “race”/ethnicity, sex, sexual orientation, place of birth or other happenstance that has nothing to do with one’s infinite value as a beautiful human being; and which, in a workplace and on a street near us, is reinforced not only by institutionalized state violence but also by cultural hegemony.

Pass me the bong. As bad as the global system is, we the people, taken off the farm and often wedged into inhumane living conditions, are not at all inclined to or interested in external violence. Stress results in massive self-medication involving alcohol and other drugs, at its worst a form of internal violence. However, right wing terrorists who say, for instance, that they are trying to provoke a two-way “race” “war” are not only grotesquely immoral but also liars. It is a one-way war of right wing terror and police violence against people of color. The former (and sometimes the latter) hope to dehumanize African Americans and to encourage other lone wolves and small groups of racist killers. They do not seriously expect that African Americans are going to engage in retributive racially murderous acts.

Almost all working people, regardless of our race or ethnicity, first and foremost want peace and security for ourselves, children, elderly, and other vulnerable persons with whom we may come into contact and will not purposely engage in violence except as a last resort. In short, except for the terrorist who is exercising a bloodthirsty and hateful will to power, every normal human instinct is to walk or even run away from a gunfight. That is why stand your ground laws are not only completely unnecessary but also causative of violence. They pretend people are in harm’s way who are not in order to sell unnecessary guns that cause unnecessary injury and death. We may chafe at and hopefully do protest injustice, but we do not use violence unless truly exceptional circumstances are presented–unless, that is, we are among those mercenaries engaged in state-sanctioned local or international police action or those desperate who have been unable to find lawful employment and get caught up in the illegal non-prescription drug industry.

But how do we ourselves also avoid wallowing in the toxic language of hate?–for there are things to hate. Should we avoid the intellectual exercises and temptations involved with understanding and refuting the intellectuals and propaganda gurus of the powerful? Must we ourselves eschew aesthetics, intellectual development, and intellectual pleasure? How can we engage in the study that leads to greater ability to engage in argumentation against the philosophers of the powerful, such as Nietzsche and Rand, without becoming mesmerized or coopted in the process?

I will not link to “The Atlas Society” website, but in a 3/5/11 piece by one Stephen Hicks, the many differences in the two are, to my view, overwhelmed by their similarity in rejecting socialism and aid to society’s losers and exalting “the hero”:

In politics, they agree that contemporary civilization has very significant problems, and that socialism and the welfare state are nauseating; but while Nietzsche has good things to say about aristocracy, slavery, and war and bad things to say about capitalism, Rand says the opposite. Finally, they share the same exalted, heroic struggle sense of life–although Nietzsche adds to that a strong dose of bloodthirstiness that we do not find in Rand, while Rand regularly adds a strong dose of anger that we do not find in Nietzsche.


We have no choice but to “fight the power” and the ideas they use to blind us to the fact that they are not actually engaged in exalted, heroic struggles but mass injustice to maintain their system of divide and rule by any means necessary for the purpose of controlling the world’s resources for their own profit-taking and capital accumulation. However, we refuse to lose sight of what makes us beautiful, which has nothing to do with how we look or winning spelling contests, or our fighting ability

or winning anything else, from awards to games to wars to battles for interpretation of our history.

True allies respect the disrespected:

“I cant speak on it ’cause I’m not gonna see it,” [Spike Lee] tells VIBETV. “All I’m going to say is that it’s disrespectful to my ancestors. That’s just me…I’m not speaking on behalf of anybody else.”

We must also respect ourselves and our own imperfect humanity. Permanent deployment is deadly, including participating in endless political battles against mercenary politicians, pundits, think tanks, and advertising gurus who wish to define and commodify us at so many dollars per vote under a “First Amendment” that speaks not the language of justice in the service of love but the language of money in the service of more money. And it is not simply a matter of getting back to the future either. Our ancestors made horrible mistakes too, often of tribalism, paternalism, sexism, and other forms of division and social hierarchy, so that to awake is not merely a retrospective cultural event.

So not only the will to power but also power itself as an end or a means to money stinks with the stench of greed, selfishness, and death. We absolutely don’t want to become like the Koch brothers.

But is there an easy, or at least emotionally cathartic way out? When we awake, as we must, should we try to make being a loser “cool”?

That “loser as coolness” commodity was produced and sold two decades ago to great aesthetic effect … seems like yesterday

We should refuse to be purchased by a consumer culture that can even package the language of the desperate and their would-be allies for commercial purposes. Surely the stuff of revolution is more than adoption of a certain fashion consciousness. Signs of solidarity must be more than proudly affecting the pose of “losers” in some kind of kubuki show of support for those who truly suffer from the grosser forms of injustice.

As a precaution from being frauds, do members of the left then need to adopt cultural austerity? Do we need to stop reading all books other than our chosen school of socialist thought and lose what little sense of humor we still have? Will doing otherwise lead us down the slippery slope to being poseurs? Of course not. We should not try so hard to “fight” “the winners” in their own fixed games that we either adopt the tokens and terminology to which we have been assigned or only speak with our own insider terms of reference.

The advertisers and other mercenaries working for the ruling class have decided all manner of linguistic packaging to keep us enticed and preoccupied when all the while inside the packages there is very little there there. “Mystique” itself is such an impressive French-sounding word. But we should not adopt an anti-intellectual pose any more than we should adopt the pose of “loser.”

Still, when we unwrap the supposedly precious intellectual commodities of the ruling class, when we touch those rings of power, we should be careful and realize that, like Frodo Baggins, there is nothing so special or moral about any of us that makes us beyond temptation.

Let us begin to be awake by giving up our craving for acceptance in the supposedly glamorous world of waiting for Mr. Übermensch. Let us not be so occupied with the minds of our enemies that we are unable to free up our mental energy away from that which does not make us more loving global citizens, including the “correct” spelling and pronunciation of the names of mercenary intellectuals we are expected to admire. Let us not be taken in either by their brilliance and mental dexterity or our own.

We do not want to become one of the ruling class or one of their mercenary class who gets to stand nearby in the high places, feed our betters grapes, and wave fans over them in their exalted, heroic struggles.

Frantz Fanon‘s The Wretched of the Earth (1963, Grove Press, Inc., pp. 313-315) honestly described the choice still at hand for the world’s desperate:

Let us decide not to imitate Europe; let us combine our muscles and our brains in a new direction. Let us try to create the whole man, whom Europe has been incapable of bringing to triumphant birth.

Two centuries ago, a former European colony decided to catch up to Europe. It succeeded so well that the United States of America became a monster, in which the taints, the sickness, and the inhumanity of Europe have grown to appalling dimensions.

Comrades, have we not other work to do than to create a third Europe? …

Today we are present at the stasis of Europe. Comrades, let us flee from this motionless movement where gradually dialectic is changing into the logic of equilibrium. Let us reconsider the question of mankind. Let us reconsider the question of the cerebral reality and of the cerebral mass of all humanity, whose connections must be increased, whose channels must be diversified and whose messages must be re-humanized.

Come, brothers, we have far too much work to do for us to play the game of rearguard. …

So, comrades, let us not pay tribute to Europe by creating states, institutions, and societies which draw inspiration from her.

Humanity is waiting for something from us other than such an imitation, which would be almost an obscene caricature.

If Rand’s first name had been Ann, would generations of young people have cared that Atlas shrugged and Galt sent a quiver? And who cares about a deluded person who thinks he’s Atlas anyway?

The mountains with that name have always tantalized me, and there, in real places real people are “waging” war or maybe just trying to get something to drink. I would love to be in solidarity with those people, and to do that I must at least understand where they live and how they come to make a living. I suspect they are more than actors in a play put on for the benefit of the invited tourist guests of the “King” of Morocco called “Morocco’s hidden travel gem” and that to save my money and one day go stare at them for a day, maybe ride a camel, and then ask for a photo-op will not aid the cause.

Are our normal tendencies to be curious about new things but at the same time to misspell and mispronounce at least minor keys to safely scrutinizing the supposed superiority of the intellectual mercenaries of our masters? Should we be (a) superficial culture vultures who learn all the correct spellings and pronunciations, (b) culturally ascetic socialist women and men who stick to the writings of our class or at least our socio-economic subculture of choice, or (c) instead follow Fanon’s path to a great new day with new wisdom while being culturally conversant with other paths that have come before us? I awake think the answer is (c).

You and I are everyday creating and recreating a little bit of our culture, for better or for worse. Let’s keep our priorities straight, but let’s have fun too, time is short, then we will be gone.  

Let us not cower in cultural fear, revert to our corners, and allow Übermensch to fill the cultural vacuum and by doing so help them to continue their rightful place over us. As Leon Trotsky wrote in 1900 upon the occasion of Nietzsche’s death:

[A]n enemy, if he is sincere or not, living or dead, remains an enemy, in particular an enemy who lives in his works even after his death. In remaining silent we commit a social crime: “Not opposing actively,” a famous Russian thinker said, “means supporting passively.” This should not be forgotten, even in the face of the tragedy of death. …

The social axis of his system (if it is permitted to offend Nietzsche’s writings with a term as vulgar in the eyes of their author as that of “system”) is the recognition of the privilege granted a few “chosen” to freely enjoy all the goods of existence. …

“It is for you to believe and to serve, Zarathustra reminded us, addressing those whose number is too great. The higher caste is that of the “masters, the “creators of values.” For the masters and for them alone, the morality of the superman was created. What novelty, no? Even the landlords during the time of serfdom, who knew little about this subject, knew that there exist people who have blue blood and others who don’t and that what is necessary for one group is reprehensible in the others. Thus they knew, according to the words of the brilliant satirist, that “it was not fitting for a noble to occupy himself with commerce, to have a profession, and to blow his nose without the assistance of a handkerchief, but that it was not inappropriate to gamble an entire village at a game of cards or to trade young Arichka for a hunting dog; that it wasn’t proper for a peasant to shave his beard, to drink tea, and to wear boots, but it wasn’t improper to exchange a thousand versts of land for a letter of Matriona Ivanovna to Avdotia Vassilievna in which Matriona Ivanovna wishes her friend a good holiday and announces that thanks to God she feels fine” (Satiry v prose)

Nietzsche hopefully would be insulted to know that, over a century after his death, we, the losers, having read a little Ann Rand can even more fully appreciate his political-economic theory for its accessibility and lack of originality.

Malcolm Bull, in a wonderful 2000 piece in New Left Review called “WHERE IS THE ANTI-NIETZSCHE?” (available in full here), has another excellent takedown of Nietzsche. To Ball’s view, vastly preferable to “reading for victory” even in rejecting the noxious Nietzsche, one should be “reading like a loser.” We are accepting into the pantheon of our epic decadent loserness not only bad spellers and bad pronouncers but increasingly even non-human primates who are even more philistine than we are:

Nietzsche’s image of the vine climbing the oak neatly encapsulated his idea that the Supermen must exercise their will to power as parasites upon society. Translating the idea into historical terms supplied Nietzsche with an extraordinary vision: ‘I see in my mind’s eye a possibility of a quite unearthly fascination and splendour . . . a spectacle at once so meaningful and so strangely paradoxical it would have given all the gods of Olympus an opportunity for an immortal roar of laughter-Cesare Borgia as Pope.’ Like the vine that strangles the tree as it reaches toward the sunlight, Cesare Borgia would have abolished Christianity by becoming its head.

The totalization of society does not require such fantasies, but it may involve changes for which many are unprepared. For example, one recent appeal for the ongoing totalization of society is ‘The Declaration on Great Apes’, which proclaims that

The notion of ‘us’ as opposed to ‘the other’, which like a more and more abstract silhouette, assumed in the course of centuries the contours of the boundaries of the tribe, of the nation, of the race, of the human species, and which for a time the species barrier had congealed and stiffened, has again become something alive, ready for further change.

The Declaration looks forward to ‘the moment when the dispersed members of the chimpanzee, gorilla and orang-utan species can be liberated and lead their different lives as equals in their own special territories in our countries.’ However, neither the signatories of the Declaration, nor subsequent advocates of simian sovereignty have specified where these simian homelands should be located. It has been suggested that some heavily indebted equatorial nation might be induced to cede part of its territory in return for relief from its creditors. But within a negative ecology of value there may be other, more appropriate solutions.

Even if not undertaken with this intention, extending the boundaries of society to include members of other species is liable to devalue specifically human values, notably those of culture. Not only does it run counter to the Nietzschean argument that (super)humans, as the sole value-creating species, should live in a world that maximizes their capacity to flourish at the expense of other non-value generating species, but by including within society so many unregenerate philistines, it undermines the capacity for human culture to function as a shared value within the expanded society. In such a philistine ecology, some redundant piece of the West’s cultural heritage might prove to be a suitable location for an autonomous simian group. Perhaps the Louvre, and its collections, could be put at the disposal of apes freed from zoos and research laboratories: the long galleries could be used for sleeping and recreation, the Jardin des Tuileries for foraging. Who but a Nietzschean could object?

Maybe the poseur Beck stumbled into a bit of truth:

In the time of chimpanzees

I was a monkey

But in this age, society’s biggest losers don’t have to ask “so why don’t you kill me?,”

and they only wish they could “[g]et crazy with the cheeze whiz.”

On a more positive cultural note, we are now increasingly loving even more generously and completely than Nietzsche and his acolyte Rand in their most horrified could have imagined. God may be dead, but Elvis is a singin’ and a dancin’, ahuhu.