Otto Weininger, Red Pill Prophet of the Biopolitical Age

Viennese philosopher Otto Weininger’s (1880-1903) only published work bore the title “Sex and Character: an investigation of fundamental principles”. At that time of blossoming struggle for sex equality, it was obvious at first glance that the book was a pamphlet against women’s emancipation. And indeed, Weininger did not believe in emancipation; the central message of his book, however, was not restricted to social policy, and sounds visionary in the world of Equality Ministries, gender-fluid zoomers, TFW NO GF hysteria, and Bronze Age anti-longhouse samizdat.

Weininger pioneered the notion that, in an individual, there is a proportion of elements from both sexes. Any man, according to Weininger, always had something of a woman in himself. According to his own research, the nature of sexual desire was such that it was not directed towards the opposite sex. Sexual arithmetic, as conceived by him, led to the conclusion that the only sexual attraction possible was the one arising between components of the same sex: the female was always attracted to the feminine aspects of the man. Conversely, the male would always become more attracted to the traces of masculinity present in a woman. In other words: all sexual attraction was homosexual.

As a corollary to this theory, men who were monolithically masculine proved said masculinity through total chastity. Their sexual integrity prevented them from having non-sodomitical sexual relations. And consequently, completing his global analysis, Weininger came to the conclusion that the 20th century’s increasingly liberal stances on sex made it the worst era in history, for they completely devalued the past greatness of male chastity.

Weininger attributed to women many of the misfortunes that plagued humanity, and saw the turn towards a feminization of society as a net negative. The first sign identified by him was a degeneration of aesthetics and politics, which he tied to the advance of anarchism. He saw feminization in the rejection of authority, which manifested itself in the degradation of art, and in political turmoil. Through this views, he also suscribed to the ancient meme of masculinity being the source of the State and the Law.

The very word virtue comes from virtus, in Latin, which shares the same Indo-European root with virilis: virile, manly. Thus, a virtuous woman was necessarily a woman with a trace of the masculine and its traditional attributes: strength, steadiness, order and rationality. It is not mere coincidence that the Capitoline Triad that protected Rome included Minerva and Juno, rational goddesses of the State, Strategy and Wisdom. Figures like Venus (beauty and erotic love), Diana (the moon, fertility and childbirth) or Vesta (the hearth, the home, the family) were excluded from this central role in Roman public religion.

Weininger found unsurprising that the views of those who ruled over the European turn-de-siècle century had no sense of such things. He believed they had been inspired by a feminized vision of History: one characterized by the material and the chthonic, and a particular lack of depth and genius. And in a time when genius was declared a form of madness, he went on, no great artists or philosophers were possible. It was a time of conformity, of minimal originality and great falsehood; when great visions of history, life and science were being transformed by the vulgar influence of economics and technology. In such an era, it was only natural to expect the advancement of Historical Materialism, Capitalism and Marxism: all of them different aspects of a single reality.

“Christianity is gay” II: a second note on evolutionary memetics

Identification of Christianity as a negative influence over Western civilization is not exclusive to revolutionaries in the so-called “Left”. The connection was also made by members of the alt-right’s precursors in Europe, the 1970s French Nouvelle droite. The movement, exemplified by authors such as Alain the Benoist and Guillaume Faye, combined the tactics of the Gramscian New Left with identitarian and Traditionalist ideas such as those spoused by Julius Evola and René Guénon. It longed for a return to an “Archeofuturist” Europe. This vision included a revival of Pagan forms of worship, not affected by Christianity’s multiculturalist and egalitarian temptations. Roman Catholicism was seen, thus, as a Semitic entity artificially grafted into Europe.

The Nouvelle droite had a particular way to regard to the question of feminity. It drew a line between supposedly Western attitudes to women and sexuality, characterized by the right to pleasure and sexual emancipation; and Middle Eastern ones, where sexuality was “dramatized”. The Aryan v. Semitic; politheistic v. monotheistic dichotomies were essential to this notion. The Abrahamic religious environment was considered at the root of women’s relative devaluation compared to the male. In the case of Christianity, it was seen as leading to a pathological exaltation of the Sterile Virgin archetype (v. the Fertile Housewife-Mother). In the words of Alain de Benoist and Joël Lecrozet: “an unequal conception of the world is necessarily based on the recognition of diversity, (…) the other sex has always been considered in Europe as an enrichment and not as a curse, cause of an original sin.” -Eléments, n°14-15, p.12.

These dichotomies had a similar meaning in the Third Reich, which established its criticism of Christianity in similar terms. The triumph of this meme led into the kind of Spartanism both the German National Socialists and the Nouvelle droite defended: clearly defined and separated gender roles, but given a filogynistic and complementarian interpretation. Again Alain the Benoist: “(…) This system defines a complete society, where the woman is not only “admitted”, but honored, because that the view-of-the-world expressed there establishes the relationship of the sexes from an angle of complementarity. (…)” -Vu de droite, op. cit., p.350.

Certain factions of current identitarian movements are to a certain extent heirs of this memeplex, with criticism now directed less towards Judaism and Christianity and more towards Islam, as befitting the latter’s increasing demographic weight in the Western world. Curiously, early 20th c. Traditionalists such as the aforementioned Evola and Guénon had a quite positive view of Islam, seeing it as a superior spiritual Tradition. Guénon even embraced an esoteric interpretation of the religion later in his life, changing his name to Abd al-Wahid Yahya.

This article is a continuation of a previous one, which you can find here. Thethird and last installment can be found here.

“Christianity is gay”: a short note on evolutionary memetics

Today’s memetic environment is steeped in questions of sex and gender; specifically, the female ones. The protagonism of biopolitics already is a key feature of 21st century culture. It will be even more so as soon as the demographic crisis looming hits, especially if we keep focusing in technical solutions for it. Science and technology have a tendency for creating at least as many new problems as they solve: this is what makes them an accelerationist force. Advances in assisted (artificial?) reproduction will only make sex, and biology in general, increasingly more relevant in the coming years, both in public and in private life (as William Gibson says, “the street finds its own uses for things“.

Christianity has often been condemned by feminism as a force inimical to women. Specifically, Roman Catholicism is seen as a particularly oppressive religion, a fact evidenced by its doctrinal opposition to abortion, the pill, and gender ideology. It is interesting to note, however, that Christianity has also suffered strong criticism for its feminine nature, a point made both from the so-called “Left” and the “Right”.

In the late 19th and early 20th century, various proposals to allow women’s suffrage were introduced in Spanish politics. First, a Conservative Party motion in 1877 (restricted to widows and heads of the household); later in 1907 and 1918, both times by Conservative Party congressmen and with the propagandistic support of the Church. Conservative dictator General Primo de Rivera finally made women’s entrance into political and public life a reality in 1924. All of this was of course not unmotivated: women were notoriously more religious and prone to Conservative tendencies, or so was believed. The Leftist and most Progressive factions, consequently, were opposed to women voting because of the perceived clout the Church had over the female mind.

According to American author Leon J. Podles, the Church does indeed belong to an anti-masculine bloc. In his book The Church Impotent: the Feminization of Christianity, he presents the anti-Catholic violence present in successive Spanish revolutions as a rebellion of males against a matriarchal force. The often abject brutality of these revolutions, in which nuns and priests were raped, lynched, or both, was not based on religious or political issues. On the contrary, they were manifestations of masculine rage, a display of macho fury against effeminate clergymen and their castrating influence over women, cast through words whispered accross the confessional’s grid.

The derisive term “cuckservative”, which was so prevalent in alt-right circles a few years ago, seems to respond to this same perception of a link between Conservatism and anti-masculinity. The related and far less prevalent term “Cucktianity” specifically pointed in the Church’s direction, criticizing Christianity as an enemy of males in general and white men in particular. Christianity is interpreted as a vehicle for matriarchal social impulses, of which multiculturalism is only a particularly pernicious one.

The prefix “cuck” is a reference to the word “cuckold”, the husband of an adulterous wife who invests his resources in raising somebody else’s offspring. In different contexts, males are seen as being cuckolded figuratively (and sometimes literally) by the Church, the Welfare State, immigrant minorities… Adding insult to injury, porn streaming platforms, through opaque algorithms, seem to be pushing cuckoldry into the mainstream as a socially acceptable fetish, a fact interpreted as just another humiliation campaign by the Globalist propaganda machine.

In any case, the “Church impotent” meme seems to be a rapidly-replicating isolate of Evolian ideas, themselves a bastardized variety of Nietzsche’s. It is a memetic strain optimized for insertion in the mind of young males thirsting for rites of passage, adventure and rebellion; in other words, normal young males. That this meme is shared by 2010s American alt-righters and 1930s Spanish Reds suggests the evolutionary link between both cultural memeplexes.

This article is part of a series. You can find the following installment here.

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