Incels, Chads, Eco-Primitivists, Self-Betterment Guru’s and the Desire for the Real: A ‘heroes’ quest for the reproductive-system

What connects Incels, Chads, Eco-primitivists, Self-betterment Guru’s, and Terrorists? They are each failed ‘heroes’ in capturing and over-coming what they most desire: the reproductive system — whether that be Mother-Nature, God, The Strong-Self, or simply, a Woman. Each Object for each subject represents a value that both must be attained and reproduced for the survival and flourishing of themselves or society. They are ‘heroes’ because it is they who will go and retrieve from the rest of “us” what is lost to, or has been taken from, their kind: The Reproductive System (Woman, God, Mother-Nature, etc.). 

As any hero of value must contend with, they have to live through, fight, and become survivors to a system they deem decadent. Each subject are survivors, but not ones who adapt to their environment and stand-alone. Instead, they are dependant upon the idea, and eventual attainment, of the idealised Mother-Reproductive-Object. They are survivors who are left without (or has been taken from them) the object they deem they or the rest of humanity deserves. They are people for whom their lives and existence is dependant upon possessing this lost object, and as such, it is not only by acquiring the object in order to fulfill their experience, but give essence to their existence.

Survival in this sense turns out to be characteristically Oedipal, in which a child in fear of losing his mother to his father/society/Other-Chads, must fight — destroy — them in order to gain access to what is “rightfully” theirs — the reclamation of the reproductive mother-system. Except in a twist, this ‘maternal’ figure, whether Nature or Woman, turns out not to exist outside the fantasy that produces it. In other words, Incels condemn themselves as Orphans to a Mother that never existed, never abandoned, and thus, ought never to be repressed from. 

We can make a distinction between the insatiable attainment of the objet a and the impossibility of fulfilling desire for an object that never existed. There is no Mother-Nature for the eco-primitivist to return to, no God to turn to after his Nietzchean Death, no mother for the ‘orphaned’ child, and no Woman for the Incel or Chad because it is ultimately themselves that is the barrier to what they long to possess. 

And what does the failed-hero do once he realises his impotence? He terrorizes the system, society, or simulated object he thought impeded him from gaining access to his rightful desires. And so kills, kills — murders — with fashionable wrath. A spectacle indeed. Yet it is a war on Spectacles. As Crump shows in his essay The Aeneid for Incels, Roger Elliot’s manifesto “is a horrific and extensive explication of the development of, as he calls it, a “fascist” sexualization of the world — a sexualization that both terrorizes him and drives him to terrorism.” Further noting: “All objects becomes a means to a literal sexual gratification — a gratification that Roger never experiences.” We can see parallels with Baudrillard’s analysis of the “grotesque hyperreality” of Late Capitalism and Rogers’ “fascist sexualization” of society, wherein they both point to the pornographic structure of society itself — an ever-present and obscene display of sexually charged consumerism. Money is sex. Which only adds weight to the feelings of loss, missing-out, resentment, and inadequacy that incels necessarily experience. Because what they encounter is a society formally structured around the very thing they know to not have in their possession, which suggests not only a partial detachment of a particularity of living in a society, which is having sexual relations, but of being wholly detached from a society that is formed on the basis of libidinal relations. To not be apart of such a ‘natural’ stream of consumption is then to be deemed ‘unnatural’ — a sure sign of having failed or to have let oneself fail to a misaligned society. 

As Baudrillard notes, Hyperreality is there to signal or suggest, through its “grotesque hyperrealism”, that there does remain some real out there. Yet such a “reality” (in this case, the reproductive-mother) is a simulacrum of hyperreality itself — a copy without an original. Reality is an artificial production by the machine of hyperreality as to secure its own survival. 

One can also see this theologically, like access to the forbidden fruit, the mother/woman is a prohibited object to which the prohibition itself is the cause of desire. There is nothing being prohibited except the desire of prohibition itself. And as such, the subject seeks to both overcome and reinscribe this desire-producing prohibition as a way of perpetually maintaining a sense of desire whilst not killing and satiating it. Or, how a child only wants a toy the moment you say: No!

Thus the grotesque, malicious, evil and wrathful violence inflicted by the incel-terrorist is perhaps the one and only true object provided by themselves for themselves using women as a scapegoat in achieving what they wanted to achieve all along: Damaging the society that has so ‘wrongly’ made them insignificant. Yet there is a nuanced difference with the Incel-terrorists relation to weakness, it is not in simply being oppressed and dominated by all-powerful society, but of letting oneself be reduced to weakness, a lack of strength, by a socio-entity that is itself already deformed. This is what particularly connects the self-betterment guru’s often found in alt-right spheres — one has to be strong in a weak society. Self-betterment is as much, if not more, an attempt to repress those ‘natural’ tendencies to hurt and compete than it is to be genuinely good. It is the negative-theology of Ethical Living. ‘Goodness’ is only the Will and strength to not be Evil, following the Hobbesian idea of the natural, brutish man. An Ethical Leviathinism. 

Violence then becomes as much directed towards the outside as much as it is a reflected attack on their selves, which suicide after terror attacks seems to suggest. 

Violent attacks take shape when one is no longer able to withhold their repressions. Yet to be repressed about something signifies a real object which is lost — and as I have shown, the lost object never existed. They have been sold a product which does not exist and lacerate themselves, and others, for their poverty whilst angered and frustrated with the rest of us who supposedly possess the riches of sexuality. Thus the unrequited search for Sex/Love is as much an illusion as the wealth of images that distribute and exchange its representation. Repression is no longer of sex, but “through sex”, as Baudrillard notes. And this is the place of the Chad. He understands the ‘illusion’ of authentic sexual-intercourse yet is still unable to satiate his desire despite through his activity of copious and meaningless sex — often at the exploitation and manipulation of women. Sexual Promiscuity for the Chad defers the ever possibility of allowing himself to participate in genuine sexual relations. Sex keeps him from sex. The Chad, like other addicts, seeks to subvert the confrontation with their true condition by excessively indulging in the activity for which they seek to detach from. 

The “last cigarette” of any smoker, as Zupancic shows, is never their last. It only enables them to carry on indefinitely smoking with the reassurance of acknowledging their problem. In a footnote, Baudrillard says, “Sexual discourse is invented through repression, for repression speaks about sex better than any other form of discourse. Through repressions (and only through repression), sex takes on reality and intensity because only confinement gives it the stature of myth. Its liberation is the beginning of its end.” (my italics). 

Baudrillard: “Sex being an anamorphosis of the categorical social imperative”. Sex is always an End. This means, for the Incel, it’s not only a matter of finding a partner but a partner for who will consolidate with the gift of sex. But this is where prohibition comes in. The Incel wants sex but not as themselves, but as the Other-Chad. “I want to be like him” signals not only jealousy for the object in the Chad’s possession, but of the subject of Chad himself. The Incel unconsciously refuses sex, or the potential to grow a relationship that might end with it, on the grounds that it would eventually be he who has to perform it. It is their own body that is in the way of their desire. This emphasises that sex as the end is nothing but an idealised fantasy that can only ever cease once they commit to the idea that women (and others) are not objects of reproduction of the values of survival. Sex is not the end. But the social categorical imperative which the perverse ubiquity of the exchange of sex makes this irredeemably difficult for the typical American phenomena any typically male has to live through. 


“The problem with the Incel”, Crumps rightfully says, “is problematic to the very essence of how it desires”. And I would specify, such desire is as much directed outwards as much as it is a self-reflection, of how the incel sees himself through the eyes of the other-woman. 

The common query people raise with regards to this inexhaustible desire for sex is: “Why don’t incels just hire sex workers?”. And as Crumps suggests, “there is absolutely no reason to believe that acquiring the elusive utopian sex that Rodger [Incels] demands of the world would “cure” anything.” Because “sex workers cannot address the issue”, which is fundamentally, in Crumps’ view, about “Eros” and Sexuality proper. Someone like Roger Eliot isn’t an “alien” or an animal from outer space, he harbors exactly the same desire any of us are susceptible to which are “produced by the society around him”. 

No doubt society produces, governs, manipulates desire, but is it really the case Incels are referring to that aspect of Sexuality that is just too deep for them to reach? That they are heroes of sexuality, setting themselves the quest of finding what is most precious and rare? Instead, I think it is the opposite, Incels do care only about the explicitness of sexual intercourse, yet the reason they may refuse sex workers is that they refuse the ideological dressage, civil procedures, and the very commodification of sex which they abhor in society. It is rather that participating with sex workers holds with it an element of artificially constructed performance they’d rather not have. Reduced to spectators to their own enjoyment — is it really you performing sex or merely being performed on? Which means it would be remiss to suggest Incels desire something more than intercourse because whose to say sex with sex workers is real or even about intercourse as such? One would be too preoccupied with the Event that intercourse would become insignificant. Rather, it is once the ‘illusion’ or performance of sexual involvement is stripped and becomes only a primal and visceral engagement between you and your partner that intercourse becomes all the more desirable and the only thing to exist and matter. Incels are too wary of the abstract procedure that is involved with finding a partner and into finally having sex. And perhaps this is the very reason for their inability to accessing sex, because they wish to get to the end product without first traversing the social because such social bonding supposedly diminishes and makes inauthentic the sex they so desire. The Incel has refused to acknowledge the necessary movement of first being ‘inauthentic’ into then becoming your ‘true self’. And we can see this reflected in their attitude of good looks. They want women to accept them as who they already are because who they are is biologically determined — they are “blackpilled”. There is no becoming-chad. But isn’t such an attitude of condemning oneself to the biologically determinant features of their body already a socially-embedded construct they’ve pigeon held themselves in? You are what you do, you look as you do too. 

What any incel-terrorist seeks to destroy is the very fabric of sociality itself. 




Altruistic Suicide and YouTube

 Esse est percipi (To be is to be perceived) — George Berkeley


Only through the incessant play with market-driven capitalism and the selling of one’s own body can it produce a game of mass altruistic suicide, more specifically, actively undergoing the rapid deterioration of one’s body/mind to the point of death for an audience yet to be subsumed under this ritual.

The truly sad consequence to this is that we have a group of YouTubers — subjects/producers/products of YT — that are intimately entangled within the paradox of re-affirming or re-perpetuating their mental illness as a way to aid, palliate, or even cure it. In other words, they are each split-subjects between auto-exploitation and auto-salvation.

There is a noticeable and growing correlation between mental health issues and the mental health-oriented videos made for the public distribution of talking about, coming out with, bringing light to, the issues of mental health. At first moment it is courageous and admirable that we have people whose good hearts are into the un-tabooing of mental health, but at a second glance are unknowingly perpetuating unhelpful insights into the role and function to how social media itself plays into the activation and consuming of mental health itself. This is why they are split-subjects. Because at one and the same time, they are both enlightening the world to the troubles of mental health, even also perhaps as a self-remedy, and further degrading themselves to the bondage of being an object of/for social media.

It is as if the only recourse for safety a child has when abused by his mother is his mother. Youtube, and social media, is an authority that both abuse us and tend to our harms.

The ‘creation’ or ’cause’ of mental health by tech is complicated and twofold: social media stands as mediators or arbiters of mental health confession — each video its own booth and each viewer its own priest. And there can be no doubt prior to any engagement with social media there exists — for alternatively negative and similarly related politico-economic reasons — mental illness. Except, through the active engagement of being subject/object of YT, such prior mental health issues take a symptomatic and morphological change in such a way as what was once fretted about is now taken up to be the primary concern or object of social media itself. Any such illness has defectively transferred to fit the molding of technology itself such that mental health is now intimately tied with the consumption and engagement of YT — which allows us to then say such tech are the re-offenders (rather than the original cause) to the illness. It could be said there no longer exists mental health as such prior to social media because of tech’s full subsumption into its way of functioning and maintaining its existence.

Which points us into the direction of saying the issue of mental health is not an effect of a tool gone bad, but a programmatic feature to the tech itself that depends and capitalizes on it as such to maintain its existence — with the only thing it can respond to is by providing palliatives with which we all too readily gobble up.

By this point,it seems far too obvious but is nonetheless a fundamental issue to how not only we go about the rest of our lives but to the nature of tech-as-abuser itself. To repeat, there is an acute and important distinction to be made: It is not that technology is a neutral tool at our dispersal which can be used whether for doing good or harm, but that the infliction of harm is inherent to, and a function of, tech itself. And as such, we should be thinking less in terms of how we can better use it but more how tech ought to be modeled and distributed.

We see in recently made videos by Shane Dawson taking up the form of documentaries documenting the lives of YouTubers who have by this point taken a tumble in their popularity — they are no longer being perceived and as such no longer existing. Through discussion, Shanes’ objective is to rejuvenate and give life to both channel and person. A recent example shows us coming back into contact with Eugenia Cooney, A YT’er who by this point was on hiatus for, and a star made (in)famous by, anorexia nervosa. Again, at one and the same time, Shane comes to the rescue for both channel and body. And yet, as I’ve previously explained, this can only be seen as cruelly ironic. It’s not known whether YouTube/Social Media played a significant part in Cooney’s slow deterioration but can nonetheless be seen as the inhibitors or neutralizer to seeking help. By this point, Shane is saving her and leading her to a new death.

Can anything be more lonely than being watched by millions of faceless, anonymous people not knowing whether they exist or not?

Shane performs a similar exorcism on YT’ers. Allowing us to see their ‘true’ lives untouched by the screen of the internet, their torment, and their concern for their channel which all are in need of recovering. But is it logically possible to maintain the healthy equilibrium between the two?

One must perform in order to be, but more importantly, one must be noticed, watched, viewed, perceived. Their reality is their own self-created images. Yet it is unfair to lay blame when freedom is defined by two barbaric choices, both based on survival: to work or not to work, to be perceived or not to be perceived, to be or not to be. That is the enduring question for all humanity. 

Question: How should we think about, or legislate against, technology playing an active role in the deterioration of people’s lives?