on the weapon that is ideology

Ideology is the whole of ideas that clarifies how the world is composed and how it works


a) the state uses: – democracy          – pluralism/universalism              à CLASS STRUGGLE

                             – socialism            – liberalism


b) society uses: – democracy          – nationalism                           à CLASS CONCILIATION

                          – solidarity            – religion/social organization


c) capital uses: – non governance     – regionalism                         à CLASS DESTRUCTION

                          – emancipation         – libertarianism




Ideology and the state

         static democracy: by imposing the construction of the democratic system, the state has protected and ensured itself against rebellion and questioning recoil. Because the voluntary elements of society are put in charge of the executive and active governance of the state by the state, ultimate responsibility for communal care and social happiness lies with these willing elements, and not with the actual state and statesmen, who merely provide the institutional framework, the “set” of the farce that is democracy. So democracy can eventually be seen as a mean to protect the state against social or capital attacks.

         Socialism: to prevent actions of society or capital against the static establishment to breach the state’s influence and power, the state claims the sovereign role of redistributor and peacekeeper. Socialism and Marxism offer the state the opportunity to prevent social stratification by raising taxes and redistributing the incomes. This is how the class struggle – which is merely a struggle between society and capital – is prostituted to promote a hostile social climate, an instable society and to prevent society and capital combining forces to breach the state’s power.

         Pluralism/universalism: this is an effect of the liberalizing of the markets, the fading of national sovereignties and the migration waves. Migration means import of what I call “volksvreemde” elements: people, cultures and values that do not match those of the indigenous people, the ‘hosts’. They are aliens (vreemd) to the local people (volk). Migration hampers social cohesion, disables it to some extent and breaks national unity and therefore acts as a catalyzing element to invoke disunion. Migratory capital can also pose a threat to our local economy, which ought to be stable and self-governing. A stable and relatively limited market is to be preferred over an instable, elaborate and crisis-sensitive one. Foreign capital and funds intimidates our own domestic capital, that is forced to either remain on the level of local small enterprises, or either be swallowed and consumed by the foreign funds, and therefore has lost its self-governance and economic freedom. Free markets enslave local markets with the totalitarian chains of freedom. But what about justice for all? The communication between these corporate multinational islands locates itself on the level of international diplomacy and trade agreements, alongside states and state-groups. In this way, unified capital struggle against the state is neutralized, because it is dependent on the state to provide it with the international forum. And with that come the incentives the state offers to participating capitalists: tax benefits, prestige and the illusion of infinite global possibility. This results in the obvious choice of the capitalist to join op with the state and participate in his fowl and deceitful liberal scheme.

         Liberalism: the liberalization of the labor markets and border fading



à class struggle: the purpose of the state

Static democracy results in the injection of lobbies in communal governance and forms a shield against attacks from both capital and society.

Socialism is the workhorse of the class struggle and gives other interest groups a false feeling of power proximity. This results in a strongly divided and differentiated society featuring a war between interest groups who all represent minorities.

Pluralism implies the inflation of socially excepted moral patterns, therefore a devaluation of ideologies and interests who might pose a threat to the state.

The multiculture is responsible for the inflation of cultures, societies and social visions, resulting in a devaluation of the dominant cultures and subcultures, which leads to social decay and a false feeling of repression.

Liberalism and the institution of the free market intimidate the capital, that has no choice but to remain small or be taken over by foreign capital.




Ideology and society

         volks’-democracy:  through the construction of the ‘volks’-democracy (aka the direct democracy) the task of the government is reduced to a mere executing one. De true power of governance is no longer in the hands of the nation, but the community as a whole. The level in between that is the state, that divides the power from the people, is eliminated. Judicial power is withdrawn from the state’s sovereignty through the process of democratic elections of judges and standardizing the institute of the jury, already a standard in countries under Common Law.

         Solidarity: is used to counter state’s pluralism and liberalization. Because these ideas result in social differentiation and social decay. The state uses liberalism and socialism to create leading and suppressed margins in society to keep both the liberal en socialist elites in power. What benefit do they have when everybody is content and there is no such thing as an oppressing and oppressed margin? Society therefore invests in the common sentiment of social unity and brotherhood. The false feeling of being irreplaceable and necessary towards each other and false social standards as family values and the cultivated conscience are a few examples of social uniformity that are trying to steer our minds and personal wills.

         Nationalism: is a form of solidarity. It doesn’t only question and weaken the state’s plurality and liberalism, but also the phenomenon of border-fading, the multiculture and universality. Both the multiculture and universality are Enlightenment ideas. The American ideal of the “City Upon the Hill”, the world’s melting pot where everybody is free to live the life and pursuit his happiness in every way he or she wants. Nationalism, which is an unknown concept to American society, is used to create a false sense of ethnic or cultural unity. The purpose of this is not really to impose one dominant culture on the minorities, but to maintain and manage the different cultures in the best of possible ways, both the host cultures and the imported cultures. Note that strong communities can have a strong influence on a state and its governance and on the capital and its markets. The socialist policy of the states is being reformed towards a nationalist reflex to put the state and the capital, who are responsible of importing the new subjects, under pressure.

         Religion: a last beacon of social unity to use against the social decay in order to legitimate society in a traditional way by investing in familiarity (recognizable aspect), social character and indigenous history, especially the moral social structure. Religion ant its associates create society’s opportunity to question both state and capital without the holy premise of individual ‘forging’ of the heroic ethos. Religion is after all based upon the immaterial reality and therefore implies a certain risk for the state and capital, both based upon the material reality.




à class conciliation: the purpose of society

‘Volksdemocracy’ obliges man to participate in a common project to favor the common wellbeing (the volonté générale)

This cooperation supposes solidarity and therefore class (re)conciliation. A weak and divided society is after all the result of a fierce class struggle.

Solidarity and nationalism are ideologies participating in unity and cooperation.

Religion and – in a broader perspective – the meaning of things, on the level of society permits the social subject to question from the social and communal context both the state and the capital. Religion, ethics, moral standards and other socio-fascist institutions recruits thus rebels, cultivates thus rebellion and promotes thus social unity.






Ideology and capital

         non-governance: according to capital, every form of governance and policy is to considered a threat and therefore best opposed. That is why the capital is the most amorphous en most alienated choice maker. Capital states that the only ideological line within a communal imposed uniformity can only be the line of offer and demand. Within the capital ideology, consumerism should replace democracy. However the capital is a legitimate choice maker by form, it is everything but by nature. It doesn’t really want to take power from the people and the other choice makers, it rather wants to distribute “power” equally over the social subjects and diminish the effect of the choice makers. It’s set to destroy social power and protect only the individual power of governance, under the form of more efficient labor force, social adulthood and social mobility. The absolute social mobility and absence of social hierarchy is their aim, and their opponents are the state and society, both founded, established and maintained by the perverted and fundamentally unfree class system. Capital’s main purpose is eventually breaking the necessity of institutionalized power and the democratic tug-o-war between the lobbies and the interest groups. Along with that, capital also replaces the general will (volonté générale) by the individual will: this is the true core of consumerism.

         emancipation: is an important premise for realizing a universal individual will. The process of emancipation is promoted with a highly developed heroic and labor ethos. A possible disadvantage is therefore the high investment costs to develop both ethos. On the other hand, capital has enough resources and trickery to manage this. Emancipation situates itself on the social level. When we talk about emancipation on the level of the state and static measures, we should name it regionalism.

         regionalism: or static emancipation is caused by the quest for social efficiency of labor and production. De layers of supervision coincide with the market layers and are in most cases low subsidiary levels. Canalizing market processes is integrally involved within the market process itself, and therefore diminishes state action and interference. Market control becomes market steering under the governance of all market participators, both the owners of production force and the owners of labor force. Therefore, the marketplace becomes but a mere communication place between both segments. Subsidiary policy means in this context rather avoiding clusters of interest groups and power blocks in a market and the market process.

         libertarianism: the entrist-technic method to obtain non-governance, emancipation and regionalism is realized through the political medium of libertarianism. Because it is the best political weapon to counter power, both political and social, from within.




à class destruction: the purpose of capital

Classes are after all arisen from the imperfect capitalist society. They have had their social surplus value in society, but according to the capital, here role as a social market controller is passé and it would be in the best interest of all the subjects to outsource this role to the subjects themselves.

The destruction of the classes implies also the destruction of the state and society, who are unmistakably founded on classes and are intertwined with its existence.

The purpose of capitalism is not only the destruction of the classes and its interest groups, but also the emancipation of the social subjects to impose through the medium of entristic libertarianism a complete competition.

Emancipation costs are high, both in heroic as in labor ethos.


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