#avithoughts

Political action and spiritual enlightenment, under the configuration of both ideologies respectively, are two factors which verily possess the potential to serve as imperative forces in the establishment of an auspicious collectivist society.

Gender is a derivation of bio-essentialist language patterns encompassing the stereotypes and roles that are associated with the two sexes, which they are foreseen to conform to, under the superstructure of patriarchy. It is a tool of control and subjugation that is instrumental in the perpetuation of women's oppression, and I cannot identify within such a wretched manifestation of prejudice knowing that doing so actively enables sex stratification.

Individualism fundamentally overlooks the essence of human nature, as it prioritizes the needs of the singular subject rather than the dominant populace of a nation, which consequently breeds an egotistical and selfish nation characterized by an appetence for power and dominance in the free market; individual innovation is a meritless and frivolous term, as all human contrivances and inventions are the results of collective endeavors--capitalism puts competition and theoretical natural selection at the forefront of sapient efforts rather than legitimate progression and solidarity among the working class. Capitalism provides a faulty scheme of liberty as its allocation is partial and distributed unequally among the country in which it is practiced, with socioeconomic stratification and segregation being natural consequences of the system's implementation that cannot be omitted; race and gender are concepts that are engendered by the free market and are utilized by the ruling class to divide the proletariat. Ayn Rand's ideology is intrinsically flawed as it dismisses the validity of the subjective nature to which man is bound, and although this is also done by dialectical materialism, the latter still acknowledges the role of such in the progression of society under a struggle of opposites rather than proposing that everything to which one is exposed is enmeshed within objective reality; the differing nature of the human experience under intersectionality cannot just be deconstructed in pursuit of a universal modality of perception. The abolition of private property functionally entails the dismissal of class separation and systemic oppression through the democratization of the economy and the universal allocation of resources, precluding monopolization and displacement; a lack of market exchange and the prioritization of needs rather than profit would establish the inauguration of a superlatively organized civilization holistically devoid of those flaws asserted in the foregoing, by virtue of the realization of the intersectional nature of the human experience and the implementation of a classification-less people in the population. Race and gender, among other categories of individual facets, are constructs exhibited and strengthened primarily under capitalism, as they are cardinal factors in the determinism of the economy and the demographic composition of the working class--they are analogous in that they are social constructs with no intrinsic basis in material reality and instead are impositions conceived by the bourgeoisie to reinforce the division of the people both physically and socially. When we discuss freedom, the actual definition of such begins to blur as there is no concrete delineation that adequately describes the condition of the aforementioned, given that it is innately unique to the experiences of each society among separate spans of chronology. Innovation is abstracted in the sense that the utilization of natural resources is emphasized rather than the production of detrimental contrivances, as that would, under the configuration of accelerationism--which is what we are seeing in the current late-stage capitalist system we live in--allow for the mechanization of the human race and the apotheosis of evolutionary dynamics with technological replacement and trans-humanism--postmodern warfare. The provision of fundamental resources is the most imperative demand of the common man, and his appetences for anything transcending that very notion are the results of conditioning from the society in which he lives and was cultivated among.

Capitalism's implementation into third world economic affairs functionally entails the cultural displacement of local people on a national scale. Individuals begin to base their identities relative to market trends and what is concertedly the hottest topic, the subject that will earn you the most adulation and enterprise. Indigenous traditions and practices are superseded by schemas of industrialization and modalities of capital accumulation that render native people alienated and stripped of their sense of belonging to the land--environments and ecosystems become marketable landscapes, a supermarket hither and a strip mall yonder is what they refer to as progress. Everything is inherently commodified under a free market and the structures of private sectors. Porque la muerte es el capitalismo: el capitalismo que llega disfrazado de progreso, disfrazado de trabajo. Nos han dicho que, si viene una empresa, vamos a tener mucho trabajo, pero los pueblos sabemos que no es así. Sabemos que ese trabajo va a ser por poco tiempo y que, al final de cuentas, en la parcela donde antes sembrabas ya no vas a poder sembrar, porque ahí va a haber un hotel, un Starbucks o un centro comercial. A eso es a lo que ellos llaman progreso. Eso es lo que ellos llaman llevar trabajo a las comunidades y a los pueblos. Hoy en día hemos entendido y sabemos que todo lo que nos dicen es mentira. Progress under capitalism is fundamentally a facade only constructed to benefit the ruling class and disparage the subordinates. It is meant to maintain one subservient and docile whilst all that embellishes your life with meaning and significance is dismantled ever so conspicuously, replaced with soulless shells of what once was. It does not merely rearrange material conditions--it reformulates them with completely new ontology, an intricate reprogramming of the sequences that synthesized their congruent organization. All benevolent contrivances that arise from its interpolation into foreign dynamics are merely perceptually positive through Western lenses; GDP, participation in global trade, and rates of industrialization are prioritized over the preservation and maintenance of the unique social participations to which the locations and situations are inextricably bound. Human endeavors will eventually cease to be imperative contributions to the acceleration of capital's progression; markets are intrinsically cybernetic--they follow sapient pathways and lead towards individually sentient trajectories of maneuvering themselves. Capitalism is an iteration of artificial intelligence in itself; the two are inversely connected to one another in an underlying, but once cognized, harrowing fashion. People, compositions of natural properties, are merely the test subjects of this grandiose self-modifying recursive algorithm--humans and their cultural patterns are anachronisms to this novel cognition. It is from this unnatural distortion of reality, this repurposing of material forms, that postmodern philosophical apparatuses arise. Nothing human makes it out of the near future. Such is what those who fantasize about this epoch advocate, a destruction of the anthropoid race and its offspring.

Mass deportation is not the answer, but rather radical reforms from within the nations from which the immigrants arrive through economic leverage and financial aid--which will eventually draw illegal immigrants back toward their initial homes and create a stabilized global dynamic.

Communism is, contrary to the nature of imperialism, the ideal societal structure and encompasses the most universal benefits rather than the inverse. The individual is not enslaved to the economy in any sense of the term, but rather liberated to the realm of labor compensation and revitalized with an actual meaning--as to serve the collective is to serve the individual. Privatization is the enemy of the collective--the means of production should be seized by the workers rather than a ruling entity. Historically, capitalism has always ushered in the path towards imperial practices--the biggest example of this is the United States, which is the world's largest-growing free market empire, with colonies all across the globe that are pillaged for economic and political domination in their host regions. A Darwinian system cannot supply each and all according to his needs, only a few according to their status. One is not an individual, but a part of a greater group that is congruent in their being and existential properties as humans; Kierkegaard’s postulation on the absence of individual thought in a crowd loses veracity when it is taken into account that the individual thoughts of oneself are precisely what constitute the sentiments of the crowd—you do not lose volition or personal choice-making skills once you become a part of a significant group, but rather you become a determining factor in the action and intention behind said group. Trade among nations is not the most imperative effectuation that a country must maximize, only domestic stability and internal cohesiveness; prioritizing labor to the nation does not hinder the generation of intellectualism, as it enhances the distribution of goods and services, making it so that the material conditions of the people are in an adequate state to allow for profound thought to take place in a collectivist society (urbanism would not be dissolved, as labor output increase would further industrialization and technological development). Mixed economies still exhibit the socioeconomic detriments innate to capitalism as they do not address the existence of class structures but rather accommodate their presence and solidify the position of individuals within their ranks--this is why democratic socialism is fundamentally flawed in its execution. Communism does not compel people to acquiesce their denominations and nature to the government—in fact, it’s the opposite, as human nature is allowed to grow lavish to the highest proportion conceivable under such system, and theological standings are allowed to be personably kept to oneself so as to prevent the permeation of ideologies and fundamentalism. As is stated by Marx, religion is the opium of the people, and thus it cannot be abstracted from them so precipitously without some kind of social dilapidation occurring in consequence. Mixed economies manage or disguise class issues instead of solving them by allowing capital to accumulate while installing safety nets to maintain stability and congruence; only extreme inequality is addressed and rectified with progressive taxes—but labor exploitation is still perpetuated and the ruling class still possesses the most political influence. A society organized into a single class is the most auspicious course of action that an economy can put forth into pragmatic reality, as it deters conflict and brings about a sense of unionization while centralizing the influence of political parties into a bolstered core devoid of functional discrepancies. It can only lead to a latent sequence of separation and the formation of a novel ruling class when executed in a manner discrepant from that which is most ideal, which encompasses the agglomeration of society into a lower, subordinate class rather than a medium, middle-income one—in practice, it wouldn’t lead to the emergence of another ruling force as it’d push for collective ownership of the means of production on all accounts rather than upper dominance.