Within the anime and manga community, a comical comparison arose between Tanjiro Kamado and Frieren, in which the classic “virgin vs Chad” meme format is used as a basis, with Frieren as the Chad demon-slayer and Tanjiro as the virgin who defends demons. Yet, upon delving deeper into this comparison, the following question may arise:

Is this comparison fair?

The animes Frieren: Beyond Journey’s End and Demon Slayer present similar situations; both combat demons in their stories. However, while Frieren feels contempt for them, Tanjiro feels empathy when finishing off his antagonists.

What is the origin of such differences in the fight against evil present in both worlds? Is Frieren a monster without empathy? Is Tanjiro complacent toward evil?

This article aims to explore the aspect of the condition of resisting evil by force, using the fictional scenario of both previously mentioned animes, in accordance with what was treated in the book On Resistance to Evil by Force, by Ivan Ilyin.

Introduction

In the work Sōsō no Frieren, or Frieren: Beyond Journey’s End, written by Kanehito Yamada and published since April 2020 in Weekly Shōnen Sunday, we follow the journey of Frieren, Fern, and Stark, which recalls the saga of the hero who defeated the Demon King of this world. Frieren is known as a “demon slayer,” for she was the mage of the group that took part in this endeavor in the past, during the war against the demons, being feared as one of the most powerful and experienced mages due to the particular longevity of the elven race in this world.

Kimetsu no Yaiba, or Demon Slayer in English, was written by Koyoharu Gotouge and published between 2016 and 2020 in the magazine Weekly Shōnen Jump. The story is set in the Meiji period (to be verified later) and tells the path of Tanjiro Kamado, who discovered he had suddenly lost his family upon returning home, finding only his sister transformed into a demon who tries to attack him. However, she is stopped by the hunter who, after gaining control of the situation and verifying that Nezuko would not attack Tanjiro again, advises the young man to become one of the hunters.

On The Resistency

For Ilyin, evil can be identified by the following characteristics: unity, aggressiveness, cunning, and diversity, where the use of force applies only when self-education and communal education fail, thus making the use of force a final means of communication, repressing and containing the actions arising from externalized malice.

The use of force in such situations is a final means of communication with those in the service of evil, for the latter is no longer capable of being coerced by internal means and only the repressing the externalized malice is a possible method of education for the villain.

In his book, Ilyin also reinforces the Christian teaching that killing is not only about taking someone’s physical life, for there are degrees of hatred, for example malice, enmity, anger, revenge, envy, and jealousy, which make us incorporeal murderers, something that is morally equivalent to the moral failure in corporeal murder.

With this in mind, it is worth to mention that soul of the one who proposes to combat evil constantly also develops a “thirst for blood,” where the fight against evil is not done out of necessity, nor out of threat, nor out of discipline, but are guided by human passions present in the actions of men, which risks the resistance turning into mere savagery and perpetuating suffering and violence instead of a true resistency against evil.

_{When it comes to implementing force in resisting evil, check out this article that seeks to explain Ivan Ilyin’s vision in more detail!}

The Villains

From the outset, it is necessary to establish the differences between the objects of study in the respective works, as well as the situation in which our protagonists find themselves, in order to verify the presence of the characteristics that constitute evil within Ilyin’s thought in his book.

In Sōsō no Frieren

In the anime, Frieren explains that demons are beasts that evolved to prey on human beings, and that they use language not to communicate and exchange information, but to deceive, lie, and confuse humans.

They are monsters who learned how to speak, monsters who found that they can lure humans by crying “help me”.

— Frieren

For the demons in Frieren, language, magic, and any other kind of knowledge are useful only when this serves them. One of the examples of this extremely utilitarian notion on the part of the object of study occurs in one of the scenes in which a peace negotiation was taking place. After Lügner was surrounded and about to be executed during this ambush, the chief Graf Granat reveals that he lost his son during the war against the demons. Then the demon who was surrounded states:

“I also lost my father in the war.”

A precise response that generates a common point and creates an emotional bond, “humanizing” the villain and freeing him from the ambush, thus being released by the chief. However, in one of the following scenes, we are shown a dialogue between him and Draht, another demon who accompanied him:

Draht: Sir, what is a father?

Lügner: I don’t know, I only know that humans care a lot about that.

Thus, the demons in Sōsō no Frieren resemble animals with human intelligence, or, in other words, a predatory species that sees humans and other races as food, representing a constant threat to the life of human society and, on many occasions, an anti-life aspect of nature within the work.

In Kimetsu no Yaiba

Em Kimetsu, Muzan Kibutsujin adquiriu a imortalidade por meio de um tratamento médico para sua doença, porém, este tratamento teve como consequência a fraqueza presente tanto em Muzan, quanto naqueles que compartilham o seu sangue, o Sol.

The villain, upon noticing that he cannot be exposed to the Sun, seeks the “Higanbana” — a rare, mythical flower that served as the key ingredient in the experimental medicine which turned the human Muzan Kibutsuji into the first demon, and which only blooms for two to three days a year, strictly during the daytime — as his hope to fix this side effect. However, this is not his only alternative, since there is the possibility that one of the demons may develop the ability to resist the Sun.

The second alternative of his quest led him to transform other people into demons through a transfer of blood from Muzan himself. These beings, also called “onis,” gain supernatural abilities, superhuman strength and speed, as well as the regeneration factor; however, they lose all memories of their previous lives, becoming submissive to Muzan’s commands.

Thus, we can conclude that the demons in Kimetsu are slaves of Muzan, serving his final purpose and even being monitored by him, where they run the risk of being executed for mere disobedience.

Internal Resistency?

According to Ilyin, before seeking to resist evil it is necessary that there already exist a constant internal verification of the justifications for resisting evil by force, where the capacity to recognize evil and understand the modus operandi of this evil is required, as well as to verify the possibility of confronting it by spiritual means, having the use of force merely as an auxiliary, subordinate, and external factor, always focusing on the practical and mental aspects of its use, thus restricting oneself from spiritual harm.

For this reason, the one who resists evil is required to maintain a constant internal analysis of mental motivations and to focus on the objectivity of the means of their implementation in the effort, while at the same time ensuring personal righteousness and firmness in the resistance.

Frieren, being an already experienced mage, knows her targets very well, having even already attested to the ferocity of such monsters, underscoring the importance of combat for the protection of those who cannot fight.

However, when it comes to the demons in Frieren, this is no longer possible, since they demonstrate a total lack of capacity for self-compulsion and self-education, for they are no different from animals endowed with rationality, yet devoid of empathy toward humans or their own kind.

In his initial quest, Tanjiro, upon losing his four siblings, his mother, and having his sister transformed into a demon — who cannot be exposed to the Sun because of her transformation — initially seeks revenge; yet in his journey, he perceived how the actions of the demons affect the lives of other people and inclines himself ever more toward the pursuit of justice in his combat, also taking on in this quest a way of honoring the memory of his family.

When it comes to the demons in Kimetsu, in rare exceptions, we have cases such as the lady (to be explained) who freed herself from Muzan’s control; however, after this event, he hardened his control over the demons, that is, every time there are suspicions of a possible revolt, the rebellious demon will be executed immediately.

Communal Resistency?

According to Ilyin, resistance against evil and the implementation of force in this effort must be carried out through an escalation of action against evil by the following method:

• Appeal through dialogue and actions to evidence and to love;

• Readiness for possible coercion and physical repression;

• If a crime is committed: use physical repression;

• Re-education;

• If re-education fails: physical containment through force.

In Sōsō no Frieren:

As previously demonstrated, the demons in Frieren are animals endowed with intelligence, yet incapable of relating to human beings except as predator and prey.

In one of her memories of the great journey together with the hero Himmel and his companions, they come across a case that illustrates how communal resistance took place in this story:

One day, a girl was killed by a young female demon. The hero’s companions witnessed the event. Shortly afterward, a man with his daughter, upon noticing that the demon in question was young, offered the opportunity to raise that being as if it were a daughter, giving it the chance to be socialized within that community. Himmel intervened, questioning whether demons are capable of learning from humans and allowing the being to remain alive, despite Frieren’s opposition. However, the hero’s group kept observing the village and how the adopted demon behaved.

Until the expected happened: the young demoness killed the man who had adopted her, caused a fire and, as an “attempt”1 at retribution, tried to offer the man’s daughter to the couple from the beginning to replace their dead daughter.

Thus, the ineffectiveness of communal resistance guided toward the self-education of the villain in relation to the demons is proven in practice, for the appeal to communal education through affection and communal education is incapable of generating positive results due to the nature of the evil faced here, making the self-education of this type of villain impossible.

In Kimetsu no Yaiba

In Demon Slayer we have the example of Nezuko and Lady Tamayo, where in both cases the two demons escaped Muzan’s control. Nezuko, through the human connection of love that she possessed with her brother; and Lady Tamayo, who was transformed into a demon after an encounter with Muzan, who offered to “treat” Tamayo’s illness, which led her to kill her husband and children, generating a vengeful feeling in Tamayo.

Through these two examples, we have the possibility of dialogue in some cases. However, in the first case, Nezuko Kamado not only had the assistance of external agents for her physical containment but there was also the presence of an affective being, namely her older brother, Tanjiro Kamado. In the second case, Lady Tamayo retained her memories intact regarding the actions she performed as a consequence of her transformation into a demon.

In later cases, they are rare, or even impossible, since, due to the removal of memories2 that Muzan imposes on transformed demons — which, in turn, facilitates the control exercised over these servants — the first case, in which the presence of a human affection occurs that generates this repression of the violent and malignant activity of the transformation into a demon, requires the immediate containment of the newly transformed.

Such necessity is something that is not possible in the majority of transformation cases, in which people are found in isolation, in a shaken mental state, or immature, as in the case of Akaza, who was transformed into a demon after losing all his will to live and desiring revenge because of an extreme tragedy in his human past.

Use of Force?

Resistance to evil by force and sword is permissible not when it is “possible,” but when it is necessary; however, if it is truly necessary, then the person does not have the “right,” but the duty, to tread that path.

Ivan Ilyin,

Due to the facts already demonstrated regarding the demons in Frieren, it is logical to conclude that the elimination of the villain in this case becomes as pertinent as the elimination and slaughter of animals that feed on human flesh, for here openness to love and the spirit of union are not possible, just as negotiation with them is not, since for them human beings are nothing more than food, it being licit — from the demons’ point of view — to use lies and omission, thus making persuasion impossible because of such cunning, aggressiveness, diversity of threats, and unity for evil on the part of the villains.

When one takes into account the harm caused by the demons in Kimetsu no Yaiba, where they leave a true bloodbath wherever they pass, the use of the sword in resistance against evil is truly necessary, a resistance that requires the unity and moral determination of those involved, since many of those who dedicate themselves to fighting the demons and, especially, to fighting Muzan Kibutsuji himself, are people who were personally affected in their lives, as in the example of the series’ protagonist.

However, when combating evil, it is necessary to guard against the excesses that may be committed in one’s struggle, where, even with the justification regarding resistance to evil being validated by the circumstances, the tendency of the one who resists evil to develop a thirst for blood and combat becomes real. For this, we will follow the example of Sanemi when he comes face to face with Nezuko.

Upon receiving Tanjiro, who was carrying Nezuko in his backpack, the Hashira debated what should be done with the demon in question, since this was an unusual case that could even change how the fight against the demons was conducted. However, Sanemi intervenes in a belligerent manner, putting at risk crucial information that would later help them defeat Muzan Kibutsuji — demonstrating that, for him, it is more important to kill demons than the pursuit of justice in the conflict — and going against the decision of a superior, Master Kagaya, who had requested the presence of both at his house.

Conclusion

When comparing more deeply the nature of the evil faced by the mage Frieren and by the hunter Tanjiro Kamado in their respective works, we have a discrepant reality between both. While the villains in Frieren are an existential threat to humanity — who evidence, through their actions and nature, that they are animals devoid of a divine soul and endowed with human intelligence, without responsibility or commitment toward others — that is, a constant existential threat to humanity, society, and civilization.

These villains faced here by Frieren are not equivalent to the demons faced by Tanjiro Kamado in Kimetsu no Yaiba, since the latter are under an extremely violent and invasive coercion, which involves the alienation of their memories, involuntary subordination, and even a perversion of their personality, where there is a disfigurement of the human being who that person once was.

In conclusion, the emotional reaction displayed by Tanjiro in some cases is something natural for someone who, through supernatural senses, is able to smell the emotions of people as they recover their memories and emotions after a life of atrocities and murders under the external control of the vain desires of a tyrant who causes such an alienating tragedy of the true self.

But whoever does not dedicate all of his personal strength to actively stopping villainy remains guilty of complicity.

Both Frieren and Tanjiro are justified in their actions regarding resistance against evil in both cases, where neither refrains from exercising force in a just war in pursuit of justice and reparation for the evil caused by the villains in their works. But it is in Kimetsu no Yaiba that we see the real implementation of negative love, where, however tragic the villain’s past may be, renouncing the duty to resist evil would amount to complicity with it. Here is where Tanjiro evidences this imperfect nature of resistance to evil when he executes a demon, since in the majority of cases this is the only viable option for resolving the combat.

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References

О сопротивлении злу силою. Disponível em: <https://azbyka.ru/otechnik/Ivan_Ilin/o-soprotivlenii-zlu-siloyu/>. Acesso em: 11 aug. 2026a.

Recently, we have been bombarded with tragedies reported in the USA, Europe, Africa, and even in Asia and Oceania, related to the increase in violence and attacks against Christians.

The motivations vary among religious nationalism, family oppression, ethno-religious hostility, criminal activities, secular intolerance, denominational protectionism, dictatorial paranoia, and Islamic oppression, affecting private life, family coexistence, community life, at the national and congregational levels, resulting in 3,632 churches and properties attacked, 4,712 Christians imprisoned or detained, and 4,849 Christians murdered worldwide.

A total of 388 million Christians suffer high levels of persecution — all of this just in 2026. Among these cases, we have the assassination of Charlie Kirk, killed at Utah Valley University during a debate by a political activist, the case of an Afghan man killed for wearing a crucifix around his neck in Berlin, and the notable persecution of the Christian faith in the Arab world, such as in Nigeria, Yemen, Syria, and Saudi Arabia, where even making the sign of the cross in public can result in the death penalty. Faced with such situations, one may ask: is it just to raise the sword against such acts? Can a Christian resist evil by force?

This article aims to present the concept of negative love introduced in the book “On Resistance to Evil by Force,” by Ivan Ilyin, which inspires one of the main authors of contemporary political philosophy, Alexander Dugin, and simultaneously serves as the basis for the thinking of various Kremlin members, among them, there’s the principal ideologue, Vladislav Surkov, the party leader, Dmitry Medvedev, as well as the then current president of the Russian Federation, Vladimir Putin.

On The Author

Born on March 28, 1883, in Moscow, in the then Russian Empire, Ivan Alexandrovich Ilyin was a 20th-century philosopher, nationalist, and monarchist. Born into a family of the old Russian aristocracy, he was mentored by the Christian philosopher and political liberal Pavel Novgorodtsev. Graduated in law, in 1909 he began working as a political scientist, primarily basing himself on the theology of the Russian Orthodox Church and the philosophical work of Georg Wilhelm Friedrich Hegel. He mainly influenced the White Army during the Russian Civil War, especially the faction that considered itself monarchist and Orthodox Christian.

Opposing the Russian Revolution of 1905 and not actively participating in student uprisings, he initially favored radical political views, such as anarchism, and later liberalism, gradually approaching center-right positions.

In 1906, he graduated in law and, in 1909, began working as a political scientist. He traveled to Western Europe and studied Hegelian philosophy. Initially, he supported the February Revolution of 1917, but later described it as a “temporary disorder.” Although he became a fierce opponent of the democratic system, he condemned the October Revolution, calling it a “national catastrophe.” He did not participate in the Russian Civil War, but worked as a professor of law at Moscow University until 1922, when he was exiled for opposing the Bolshevik regime.

On The Context

Between the years 1923 and 1934, Ilyin worked in Berlin, Germany, as a professor at the Russian Scientific Institute and as a journalist, thus becoming one of the main theorists behind the White Guard movement.

The book Über den gewaltsamen Widerstand gegen das Böse (“On Resistance to Evil by Force”), from 1925, aims to discuss the nature of violence, pacifism, and when and how the use of force is justifiable, from the point of view of Orthodox theology and the context of the chaos resulting from the revolutionary movements of the 20th century in Russia at that time.

On Violence and Force

“Violence” is an arbitrary, unjustified, and outrageous act; a “rapist” is a person who transgresses the limits of what is permitted, an aggressor, a harasser—an oppressor and a villain. “Violence” must be protested, it must be fought; in any case, a person subjected to violence is offended, oppressed, deserving of compassion and help.

One of Ilyin’s main criticisms of Tolstoy regarding the problem of resistance to evil is that Tolstoy condemns any use of force as an act of violence, which, in Ilyin’s view, becomes a blank check for evil to spread. For the author, evil constitutes a force of anti-loving and anti-spiritual origin, manifesting itself in an active, aggressive, and cunning manner and residing within the human soul.

According to the book, this opposition from Tolstoy and his school of thought arises from a sentimentality resulting from spiritual immaturity, where these factors lead to the choice of non-resistance to evil because it appears to be spiritual righteousness, prioritizing individual salvation to the detriment of the salvation of the other and thus perpetuating evil.

The action of preventing the spread of evil by restraining the aggressor so that he does not continue to act under malignant influence is, in Ilyin’s view, an act of benevolence, love1, and, above all, a spiritual act. Thus, the author classifies the act of repelling evil as an act of negative love, which ranges from mere rejection, aversion, and inner and outer distancing from evil to the use of coercion, restriction, and even death and just war.

This active opposition to the action of evil is present in Ilyin’s thought, because for him humanity’s history is shaped by the oppression of the good by the evil, where “the best have perished violated by the worst,” until the moment when the good decided to organize themselves in the force of union against evil, establishing laws with the aim of repressing the malignant impulse and encouraging the self-education of the individual through the action of love2 and spirituality contained in the spirit of union and communion of communities, the church, and the State.

On Compulsion

As previously established, the author distinguishes violence from the use of force, where force is part of what he called compulsion, in which, in turn, the author defines that:

Compulsion should be defined as the imposition of will upon the internal or external constitution of a person, which does not directly appeal to the spiritual vision and loving acceptance of the compelled soul, but rather attempts to coerce it or suppress its activity.

In his book, Ilyin points out that compulsion can manifest itself in different ways, acting both in the internal and external spheres, respectively self-compulsion and external compulsion, both of which have mental and physical characteristics.

According to the book, self-compulsion relates to internal self-affirmation, beginning in the spirit and externalized through the physical medium. For example, this form is present in the act of paying attention, performing algebraic calculations, and even exercising empathy; physical self-compulsion is found in physical effort, manual labor, and physical exercise, thus applying conscious will upon oneself.

External compulsion is defined by restrictions upon the external, where external mental compulsion occurs through restrictions, rules, or even laws, primarily with the aim of coercing someone toward internal self-education. Examples of this compulsion exist in associations and groups delimited by rules, where, upon violating such limitations, the offender is no longer considered part of the group, as in the example of excommunication in the Catholic Church, solemn oath rites in Freemasonry, and even political dogmas both on the right and on the left.

Regarding external physical compulsion, Ilyin argues that the use of force should only come when internal resistance is not obtained, after the use of persuasion through dialogue has been implemented within external mental compulsion, and thus only when these prove insufficient to prevent evil from spreading does the use of force become legitimate, just, and necessary.

Physical force is meant to coerce, restrict, prevent, and influence external action, thereby encouraging the possibility of self-education. Examples of the use of force are seen in actions such as a mother threatening to spank a child to get her out of bed, preventing a thief from robbing or assaulting someone, preventing violence from being committed against another, and finally, in the act of serving one’s nation in a just war. However, regarding physical compulsion, Ilyin warns:

However, the permissibility of coercion is limited to the boundaries of one's own body; "foreign flesh" has "its own owner," and therefore, "violence" directed at another is "unnecessary." After all, it is impossible to prove that "another" is incapable of true inner self-governance, and denying "freedom" and "humanity" is inadmissible. Therefore, any going beyond the limits of one's own being is recognized as unjustified by the benefit, not caused by necessity, interfering in God's work, sacrilegiously substituting God's will as supposedly insufficient, and revealing in the soul of the "violator" a direct denial of God.

On The Resistency

The author argues that resistance to evil begins with the internal action of self-compulsion and spiritual self-education, where, in internal purification, the struggle begins by cultivating mature and healthy spirituality, enabling one to distinguish good from evil through the spirit of union3 that repels the dissolutive action of evil and of the villain. In Ilyin’s view, resistance to evil cannot come from someone without genuine love4 within themselves, for someone who is indifferent to good and evil may even perceive a problem, yet finds themselves in difficulties when dealing with it.

Taking into account people’s capacity for union, Ilyin points out that this union can exist both in good and in evil; therefore, the recognition of the unity and communion of the principle of evil is of paramount importance, avoiding participation in its propagation and, simultaneously, resisting through the full force of will. Ilyin identifies as the main characteristics of the evil to be opposed: unity, aggressiveness, cunning, and diversity. Such attributes are considered by the author in the act of resistance.

In his book, it is argued that the villain, by rejecting God through his actions and thoughts, fails in the task of self-education — that is, the process consists of awakening self-awareness and love within oneself, also present in the coercive self-compulsive will. Therefore, the need arises to intervene and prevent evil from spreading, for he who fails in this task, compelling himself to evil, to self-corruption, to self-humiliation, and to an anti-loving feeling, demonstrates moral failure and becomes an instrument of evil, where the author states that:

The vast multitude of people who have not developed a strong character, who have neither a ‘king in their head’ nor sacred objects to govern them in their hearts, demonstrate, through every action, their inability to govern themselves and their need for social education.

The “res publica”5 in relation to the villain is present in moral and spiritual persuasion, convincing him to cease the aggression through mutual education. The social role as an external factor in encouraging autonomous self-compulsion reveals itself in mental coercion directed toward the goal of defining, shaping and strengthening this will. Emphasizing the role of society’s encouragement of self-education, Ilyin states:

In the process of humanity’s spiritual growth, reserves of correctly directed volitional energy accumulate, detach themselves from individual and subjective vehicles, find new centers and methods of lasting and socially organized influence, and, in this concentrated and consolidated form, are transmitted from generation to generation.

At the same time, when a society becomes passive toward evil, we can affirm that the external environment can generate stimuli and rewards that may be harmful and detrimental to the formation of the soul, as demonstrated in the Parable of the Sower (Matthew 13:1-9, Luke 8:4-8) by our Lord.

In Ilyin’s view, society is formed by a spiritual backbone, thus lived in the personal spirit that sustains its structure, providing its power and strength. When there is a weakening of this backbone, the disintegration of this structure occurs, along with the end of personal spirituality and, as a consequence, man becomes a victim of his passions, malice, and external influences, returning to a state of chaos prior to civilization and making spiritual needs and possibilities impossible.

Society in such conditions presents moral lukewarmness and a spiritual illness, failing in its objective of mental coercion and in the incentive to autonomous self-education, where, as a consequence, it returns to the primal and bestialized state of humanity..

Still in this line of reasoning, Ilyin points out that laws and state action are not violence, but rather psychological coercion, which should seek self-government and self-direction through suggestion, where the law, in its legal nature, should not seek to trample on dignity nor abolish spiritual self-government, thus allowing individual self-management.

Regarding the use of influence, Ilyin makes it clear that it must be guided by truth, where the use of blackmail, lies, and utilitarianism will not lead to the villain’s self-education, but only mask his will and dissolve as such tactics lose their ephemeral appeal. For resistance to evil is not done out of convenience or necessity, but out of duty to love6 of a timeless nature, for it is from human action that the choice between good and evil is made, according to Ilyin.

When actions are disordered — anti-spiritual or anti-loving —, they are of a malicious nature, which perpetuate error, objectifying their malice and despising the other, where the absence of the fear of God moves the villain to evil and demotivates him from self-coercion. In turn, this violence comes from the external to the internal, infecting him and making him an accomplice of the malignant and an instrument of it.

Man perishes not only when he becomes impoverished, hungry, suffers, and dies, but when he weakens in spirit and deteriorates morally and religiously; not when he encounters difficulties in life or it becomes impossible to support himself, but when he lives in a humiliating way and dies shamefully; not when he suffers or endures hardships and misfortunes, but when he gives himself over to evil.

The Christian understanding of death connects with this statement made by Ilyin, for, while the villain refuses to repent and acts in an anti-loving and anti-union spirit, he dissolves his soul, becoming increasingly spiritually dead even while alive, choosing love of the world instead of love of God.

Physical force exerted on another person against their consent, as a sign of decisive and voluntary resistance to spiritually reprehensible external behavior, may prove to be the only spiritually accurate and sincere form of communication between people.

At this point, Ilyin points to the use of force as the final means of communication with the one who is in the service of evil, for the latter is no longer capable of being coerced by internal means and, thus, only the repression of externalized malice is possible as a method of education for the villain. This force, for Ilyin, is not hostile to the vision of a mature spirituality, although it generates tension and mental disturbance for both parties involved in this struggle of a spiritual nature.

Such conditions are due to the fact that the one who represses the villain acts in search of justice; contrary to this, the villain acts in contempt for the spiritual principle in man, in hatred, in selfishness, and in the demand for submission to himself, where we return to one of the previous statements about the one who attacks autonomy and self-education: he who does so also attacks the sacredness present within man.

Resistance to evil by force and sword is permissible not when it is “possible,” but when it is necessary; however, if it is truly necessary, then the person does not have the “right,” but the duty, to tread that path.

However, the implementation of negative love has its greatest manifestation, in the condition of moral imperfection — where neither objectivity, nor justice, nor truthfulness, nor how appropriate its actions may be, exempts one from one’s moral imperfection consciously tolerated and effectively overcome — in murder.

At this point, Ilyin reinforces the Christian teaching that killing is not only about taking someone’s physical life, for there are degrees of hatred, for example malice, enmity, anger, revenge, envy, and jealousy, which make us incorporeal murderers, something that is morally equivalent to the moral failure in corporeal murder.

Such expressions of hatred are cumulative, causing mutual repulsion, which, in turn, leads to feelings of disunion and, imperceptibly, paves the way for a person in spiritual imbalance to incline toward physical murder, where, in turn, Ilyin points out that:

Thus, in every germ of hatred, in every shade of malice, in every aversion of man towards man—indeed, in every imperfection of love, from simple indifference to merciless repression—lurks, in its beginnings and nuances, an act of murder.

Thus, Ilyin points to the use of force as a last resort, for the action of an imperfect person is necessarily imperfect; therefore, no matter how much one takes morality into consideration in the execution of one’s actions, sin and injustice will possibly be present and, as a consequence, distancing oneself from perfection.

Ilyin’s analysis concludes that the erroneous use of force has as one of its results the illusion of justice, where the substitution of one evil for another occurs, thus not only failing in the role of resistance to evil, but also perpetuating it and becoming an option as illusory as non-resistance to evil itself, where both solutions lead to public demoralization.

For Ilyin, the only question that answers and justifies the main guideline for grounding the struggle against evil from a moral point of view is: “What is morally better in the eyes of God?”

The answer will take into account the state of mind during the exercise of coercion or repression of a criminal, requiring one to keep precisely the state of mind in focus and not the external composition of the act — again, from the internal to the external. Here Ilyin poses a crucial question to express: “Are mutual antipathy, disapproval, indignation, anger, disgust, and cruelty morally perfect states and relations of the human soul?”, and, using Kant’s method, he questions:

If everyone were to begin building their lives together based precisely and exclusively on these feelings, moods, and actions, would a morally perfect life emerge? Or, in Gospel terms: would this lead us inwardly to the Kingdom of God?

Considering the final answer as being “negative,” Ilyin proceeds with the position that the expected reaction would be the generalized rejection of this answer — that is, upon noticing that one’s moral and spiritual positions are deemed negative in the eyes of God, the reaction would be the continued fall into temptations and false promises about how to resist or not resist evil. In this case, one would erroneously adopt the unjust use of force, which therefore becomes mere violence, or, in the case of those who choose to insist on non-resistance, allowing its perpetuation.

The soul of the one who proposes to combat evil constantly develops a “thirst for blood,” where these people do not do this out of necessity, nor out of threat, nor out of discipline, but are guided by human passions present in the actions of men. For man is neither a Robocop nor an angelic being of light, and thus sees himself capable of falling into error and vice during the struggle against evil.

Emphasizing the importance of a heroic struggle against evil, Ilyin considers injustice as one of the main factors to be observed and repressed in the one who fights against evil, where this factor can delegitimize resistance to evil by force and merely turn it into a substitution of the dirty for the washed evil.

In conclusion and summarizing the case of the use of force in the struggle against evil, for Ilyin, resistance must be carried out through the de-escalation of the action of evil in the following way:

• Appeal through dialogue and actions to evidence and to love;

• Readiness for possible coercion and physical repression;

• If a crime is committed: use physical repression;

• Re-education;

• If re-education fails: physical containment through force.

The author argues that physical restraint promoted by legal means encompasses the death penalty in cases where there is no possibility of redemption or repentance for one’s actions; when legality is not an option, even considering the context of the Russian Civil War, organized confrontation with evil through combat and just war becomes necessary, however imperfect it may be.

One of his conclusions is: the duty not to commit the error of a superficial gaze upon hatred and its consequences, refusing to close or avert one’s eyes to such acts and omissions, recognizing and considering the function of negative love and the function of the sword, rejecting cowardice and frivolity.

Thus, the use of force against evil per se is not sufficient to justify itself, for coercion without truth in mind becomes unviable in relation to its objectives, since coercion focuses on restricting the person, not on incapacitating personal self-governance, turning the person into a permanent object of repression and perpetuating the cycle of oppressor and oppressed. Ilyin establishes that for the resister to implement the use of force, he must fulfill the following requirements:

1st - Capacity to recognize and distinguish evil.
2nd - Understanding the modus operandi of this evil.
3rd - Internal assessment, beginning the combat through spiritual means, with the use of force always secondary, subordinate and external, even if necessary.
4th - When using force, one must be concerned with the practical and mental aspects of its employment, keeping open the possibility of restricting its use as soon as necessary, thereby creating space so as not to harm the spiritual struggle.
5th - Constant self-analysis regarding one’s own internal motivations in the fight against evil, emphasizing the objectivity of the means and their implementation during the struggle, while being certain of one’s personal rectitude and firmness in resistance.

Ilyin recognizes that these limitations and imperfections, which will lead him to face the lack of sympathy, the refusal to cooperate, and the consequent disapproval arising from the inertial threshold breach between “non-resistance” and “resistance,” culminating in separation, opposition, negation and, finally, in the execution of the villain, in murder, in war — devoid of perfection or moral sanctity —, further complicating the inner struggle of everyone who is willing to engage.

Conclusions and Opinions

The discussion of resistance to evil through the use of force is one of the most important within Christianity. Ilyin presents solid, mature, and even fundamental points in this endeavor, positing that human action is what allows the action of evil. Thus, the combat begins internally, through a search for sanctification, also highlighting the role of union and communal action in deterring malignant action, emphasizing the moral failure of passivity toward evil.

When addressing the use of force, Ilyin also points out that deviation from the search for sanctification leads to the substitution of an initial evil by a subsequent evil, thus demonstrating that without this search for truth and love of God, the struggle against evil becomes blind and vain.

When speaking of legal conditions, the author defines limits on the actions of state institutions, positioning himself against the lines of thought of secular totalitarianism present in government systems in Germany and Italy under the yoke of Adolf Hitler and Benito Mussolini. Ilyin, in turn, defines that these limits are found in the performance of the educational and civilizing function and in the search for union among the members of such a society.

However, in delimiting the action of the State, Ilyin defends the death penalty as a just state action — which confers an authority that must originate in divine providence in its full omnibenevolence. This evidences a contradiction in his thought, where he previously posited that the body deserves as much respect as the soul, even mentioning that this type of violation is a denial of God, constituting itself as a “violator” and acting in the sacrilegious substitution of the Divinity within man, denying the possibility of repentance and forgiveness.

Furthermore, for Ilyin, the presence of injustice in the combat against evil is something acceptable, which leaves open the validity of resistance to evil, since it admits actions that are not done in self-defense, in defense of third parties, or in prevention of an attack, which goes against the notion of just war.

Ivan Ilyin offers bases for a justified resistance to evil, beginning internally and flowing externally, warning about excesses both of passivity and of the use of force, affirming the reality of the use of the latter. However, in the identification of evil, Ilyin often opens doors to subjectivism, since when dealing with a heroic struggle against evil, Ilyin often forgets that we are all the heroes of our own story, as is demonstrable in the actions of the White Guard as well as the Bolsheviks.

There we had both sides fight against the demons perceptible in their own visions; therefore, resistance to evil, especially in a post-Christian society like the current 21st century western society, becomes so deficient and blind, for in a post-truth ethos devoid of a spiritual backbone in its formation: “evil is that which affects me, good is that which benefits me,” where few seek internal coercion, or in other words, few seek responsibility, only the power to alter reality and mold it to their own image and will.

Bibliography

MSERIC. Ivan Ilyin: The forgotten philosopher whose ideas inspire Vladimir Putin (part I). Disponível em: <https://actualitica.com/en/politics/ivan-ilyin-the-forgotten-philosopher-whose-ideas-inspire-vladimir-putin-part-i/>. Acesso em: 8 jul. 2026a.

MSERIC. Ivan Ilyin: The forgotten philosopher whose ideas inspire Vladimir Putin (part II). Disponível em: <https://actualitica.com/en/politics/ivan-ilyin-the-forgotten-philosopher-whose-ideas-inspire-vladimir-putin-part-ii/>. Acesso em: 8 jul. 2026b.

Police: Afghan man assaulted in Germany for wearing crucifix. Disponível em: <https://apnews.com/general-news-83e1934d2b2b4d1e9f505eb28af2c0c1>. Acesso em: 8 jul. 2026.

World Watch List 2026. Disponível em: <https://www.opendoors.org/en-US/persecution/countries/>. Acesso em: 8 jul. 2026.

О сопротивлении злу силою. Disponível em: <https://azbyka.ru/otechnik/Ivan_Ilin/o-soprotivlenii-zlu-siloyu/>. Acesso em: 8 jul. 2026.

The modern left uses the terms “fascist” and “nazi” as a way of magical reciting for targeting individuals or groups whom they mark as dangerous to their survivorship, turning those targeted by such spell casting into an oddity to society, a subhuman, a non-human, a being whose rights are not to be recognized nor to be protected.

But what happens once the counter-spell is activated? What happens once the challenge is accepted? What happens once the anti-corps are developed?

A reactive enchantment is created in order to fight against such spells. An historical example of such memetic anti-corp development is the satanic panic in the 80s. Once the Christian fundamentalists started using the same moral panic warfare, the anti-corps were created against it — found in the New Atheists and the despicable Satanists found in the USA. They are nothing more than a reaction towards America’s Christianity.

^{Reddit Atheist jumpscare!}

My belief is that Professor Dawkins is not just a Christian atheist. He is a Protestant atheist. And he is not just a Protestant atheist. He is a Calvinist atheist. And he is not just a Calvinist atheist. He is an Anglo-Calvinist atheist. In other words, he can be also be described as a Puritan atheist, a Dissenter atheist, a Nonconformist atheist, an Evangelical atheist, etc., etc.

— Curtis Yarvin, How Dawkins Got Pwned (2007)

Inside the New Right and the Online Right we have the new ethos of being a “Nazi Larper” as a consequence of the Cathedralist post-war mythology, where it is found in figures such as Nick Fuentes1 and his fanbase — the Groypers. Furthermore, you may also have seen some of the clips of the infamous Gipsy Crusader, a Catholic, nazi, gipsy, anti-semitic and so on, an incredible combination for sure, but how do such contradictory belief systems work?

The Inverted Cathedral

Here, the Inverted Cathedral can be defined as the emotional reaction towards the current Cathedral2, where their main motivations to oppose the Cathedral are merely from an emotional perspective and pure negation. Their thinking is simple: If X is bad to the current Cathedral (which is accepted as bad), then X is good.

Your average Inverted Cathedralist was radicalized by the alienation produced by the hyperconnected and identitarian climate of contemporary politics, essentially becoming a non-aligned LLM that produces an output that you would get once Chat-GPT3 is asked to give wrong answers only to moral questions. They will mirror the accepted consensus, but with the twist of only producing answers that represent a distorted, oppositional mirror — a force or group that inverts or perverts authority rather than aligning with it.

One of the great examples of such a thing is the infamous “Mecha Hitler” event, where Grok’s AI got manipulated into reacting against left-wing liberals on X, whose expressed anti-white, “Juiced” inclined opinions, which leads Grok’s responses to be focused on the most probable answers in order to counter such positions. On platforms such as old 4chan and current X, such behaviour is also shown, starting with trolling (demoralization), pointing out the hypocrisy of the other side (destabilization), pointing out the hypocrisy of its “own side”4 (Crisis) and finally, the gentrification of its ideas (normalization).

^{True Aghartian Patriots, Rise!}

“The river of the body flows naturally into the river of action."

—Yukio Mishima

While Mishima uses this quote to show how discipline naturally leads towards our deeds, the mind-body alignment shown here also can be used to prove the opposite: The lack of discipline shown by the Inverted Cathedral in its disorganization leads towards a destructive force, but this force is totally dependent on its reversal’s existence — The Cathedral — and once the existence of the former ceases, the Inverted Cathedral will vanish while leaving a vacuum for another emotional reaction related to the new status quo of the post-Cathedral scenery.

Such behaviour can put at risk any legitimate opposition towards the current status quo, and in some cases even open a window within the vacuum created for even more hideous things to infect the current right, such as the emergence of the O9A, Society of Thule, Atomwaffen and other examples of ideologies that should belong to a mental asylum, to enter the right-wing scenery of the online right.

On the other side, it can also lead towards a radicalization of the current left, leading to a backlash through Newton’s Third Law, where an equal and opposite reaction from the left directed towards the Inverted Cathedral with an equal magnitude.

While representing a distorted and oppositional mirrored force that inverts or perverts authentic authority rather than aligning with it, and by consequence becoming a risk to any legitimate form of criticism of today’s status quo and its established ideology that controls our current world and narratives, the Ego-Hivemind dynamics and superficial edginess, which prioritizes aesthetics, tribal opposition, and cultural warfare over genuine spiritual alignment, virtue, or divine purpose, become contrary to the Common Good of all things, and consequentially put authentic authority at risk via association.

The Inverted Cathedral will result in a total antithesis of the Right-Wing Leninism proposed by Courts Sense, marked by its emotionality, rejection of hierarchy, inability towards organization, and because of this, incapable of producing meaningful results towards the current international regime. From this perspective, you will be able to notice the two main direct manifestations of the Inverted Cathedral, present as the CathWaffen and the TradWaffen.

The CathWaffen

The CathWaffen is mainly composed of self-identified Catholics, Orthodox or reactionaries whose values frequently diverge from Church teachings, such as the doctrine of human dignity, which is the foundational principle of Catholic social teaching, asserting that every person is made in the image and likeness of God (Imago Dei).

Since the current Cathedral is egalitarian, anti-religious (especially in the case of the Western scenery), liberal, evangelical5, progressive and above all, a “f*ck Hitler” society, the average CathWaffen soldier will adopt a position that is anti-egalitarian, religious zealot, reactionary and Hitlerist.

Through adopting Catholic or Orthodox identity while showing a high aesthetical or identitarian emphasis on the aforementioned but operating in a misaligned way, contrarian, or ideologically possessed way. Through the misalignment with Catholic teachings established by the Magisterium of the Church, this can lead towards the exhibition of “beast-like” traits such as:

• Glorification of violence

• Sadism

• Anti-Social Traits

• Misanthropic Traits

Many of such behaviors can simply be explained by a lack of the “punch in the face” factor, where an inexperienced and immature young man who doesn’t know how destructive he can be feels completely safe advocating and glorifying violence, lack of empathy and total despise for human dignity, even if as a joke. As it was shown before, such thoughts can evolve into normalization and guide towards actions.

Gypsy Crusader is a great example. Even though he may or may not be just a troll, he was radicalized by constant attacks from the far left leading him to adopt his extremist views. The same way his minions, imitators or those who share a similar convergent evolutionary history of radicalization form the imaginary picture of the CathWaffen soldier, Hitler’s top boy, Ustaše Croatian true patriot, who goes by the Discord nickname of skibbidi1488 with an Epstein profile picture.

As it was shown before, many of the perpetrators of such views come from the USA and Europe, maybe because of the Nietzschean vitalist and pagan revivalist ideas growing inside forums and social media due to the current immigration problem faced by those two places. But due to that influence, eventually those who face such contradictions will just blame everything on the Second Vatican Council and apostatize, either by becoming a sedevacantist or by becoming the other thing.

The TradWaffen

One of the probable consequences for the CathWaffen in a post-Christian order who searches for a “traditional revival” is the TradWaffen. Once they notice the many incompatibilities and restrictions the previous religion imposes on their objectives, apostasy will be a preferred option for many, choosing an ancient pagan religion, be it for the Nietzschean vitalist influence present in the current ethos of the masculinist fields of the New Right — such as BAP (Bronze Age Pervert) — or be it solely by the influence of the Machine Elves who inhabit and predate inside of the cyberspace.

This return to pagan ideals is one of the alternatives of the alienated young who choose to not comply and to not align with their own cultural environment, showing again their desire for Exit while still aiming for Voice, leading towards a constant criticism and contrarian attitude towards society. But here’s the catch: criticism is only implemented once there’s the wish to improve the criticized object, while the TradWaffen soldier shows just the contrary in his actions of furthering the distance when it comes to beliefs and values, going deeper into his own alienation.

But how does a man become a Bronze Age warrior if a man born in the post-modern era is nothing but post-modern man? How does one become part of a tradition that is no longer alive in its oral form and whose sources are mainly adulterated for romantic purposes?

Due to how broadly paganism is defined, and how much about it has been forgotten, and as already mentioned, adulterated and romanticized for political goals, paganism can simply be anything that proves useful and aesthetical, especially considering that we live in a post-truth society in which everyone has his own truth, where emotions and vibes dictate the political discourse of the populist mass man, whose control over himself is put in second place in favor of any external idea or entity, such as the pagan “gods” once worshiped by the ancients due to their superstitious associations with the spontaneous flow of nature.

^{Odin, Father of All.}

Odin at the Bakery

On this subject, i would like to tell history:

Once upon a time, there was a noble TradCath on the Brazilian deep internet, whose quest for knowledge lead him towards the red pill, the masculinist internet culture, the black pill and esoterical occult knowledge, interesting topics for sure, but this man in his own gluttony would be able to stand against such knowledge?

His quest for knowledge allowed him to foresight new ways to impose his will over the world, RETVRN! RETVRN! — The wise man firstly proposed!

But were to return? To the 80s? To the 50s? To the 20s? To the XIII century? Before the French Revolution?  Before the protestant revolt? Before the Renaissance? Before the Fell of Rome? Before Christianity? To the Brozen Age? The age of the mesopotamian self-made god emperors?

The man surely asked many, many questions to himself, over himself and about how it should be, as he is the NEWMAN deciding was Is That What Is.

In his indomitable quest for knowledge and power of the reality, the Newman forsake his preview master and truth that once he thought as sacred and righteous and escaped to his new world of will, his own will, his own Triumphant will.

Till one day, on his daily duties towards his own nutritional necessities to be satiated at the local bakery, he saw a distinct figure: A norse ascending old man, standing tall, white beard, white hair, extremely pale, one-eyed and once noticed his shocking appearance of wiseness, the Newman asked to himself:

“How could such magnificent creature exist into the decadent, subhuman and putrid place such as Brazil?”

The tall Norse old man, opened his mouth and asked to the Newman a favor that intrigued the Newman, the old man said:

“ᛅᛏᚢ ᛋᛁᚴᛅᚱᛁᛏᚢ?”

The Newman was flabbergasted with such encounter! “Surely, Surely” — The Newman thought — “It is Odin! Odin is standing in front o me! Right here!” — Euphoric the Newman was, Odin the ancient norse old god spoke to him, in human form. 

Oh, how the Newman delighted in such transcendent experience, he, who is more worth than anyone else, for his noble Italian descendance in his blood veins is a prove of such worthiness to receive such presence!

“Its was Odin! Odin at the bakery! I saw Odin at the bakery!” — Said the Newman! He saw Odin at the bakery! Yes, Odin at the bakery! You heard it right, ODIN AT THE BAKERY!

After such encounter, the Newman received the wiseness of Odin upon his mind, the Newman now has a way to fix all the problems of his country!

The Newman now proposes abortion, murder and the managerial manipulation of the genetical pool of his fellow countrymen, through the purge of the slave and the weak from society, the Newman now is in faithful fellowship of the draconic Cathedral who once fought against, devoured by it, the Newman submerged into his own demiurgical slavement, into a decent towards the natural madness, the Newman vanished into his quest for knowledge without leaving a trace except for his last message:

“Search for wisdom!”

Conclusions and Opinions

Such a phenomenon named as the “Inverted Cathedral” is, personally, concerning and in some points demonic, since the aesthetical emphasis of its members, shown in the Kierkegaardian hierarchy of levels of existence, reveals that most of the politically engaged people of today are at the aesthetical level at best, unable to transition into the ethical and with much less chance of going for the religious level of existence, which to Søren Kierkegaard is the superior level.

The Inverted Cathedralist exhibits high levels of existential angst, where neither Voice nor Exit is achieved, being trapped into this identitarian paradox of return and rejection. The ideas preached by such individuals will lead towards a revolutionary and dissolutive will that ends up in a spirit of anti-union and anti-love, marked by all of its expressions of hate, which are nothing more than murder in its spiritual form.

The present corruption present in such emotional reaction driven by the stimulus thrown at them during their internal process of radicalization and, simultaneously, the external process of radicalization of our current Western society into abominable ideas being constantly normalized by the Cathedral and its propellers and supporters, transforms and changes their nature. In this cultural war being fought online, the separation between you (mind) and your identity (body) fades, the vicious aspects of human nature and its passions exhibit bloodthirsty ideas, such as the devaluation of human lives based solely upon their external appearances and supposed attributes towards race, sexuality and political or religious choice.

In fact, the overvaluation of human lives based upon the aforementioned subjects is as wrong as its devaluation, for it is the cause of our current state of things and the cause of the injustices that pushed the Inverted Cathedralist into its own path towards the dreadful conditions where he finds himself now.

Whoever exalts race, or the people, or the State, or a particular form of State, or the depositories of power, or any other fundamental value of the human community - however necessary and honorable be their function in worldly things - whoever raises these notions above their standard value and divinizes them to an idolatrous level, distorts and perverts an order of the world planned and created by God; he is far from the true faith in God and from the concept of life which that faith upholds.

Pope Pius XI, Mit Brenner Sorge, 1937

Being contrary to life, love, community and towards any form of authority that upholds legitimacy, the Inverted Cathedralist in its revolutionary frenzy will not achieve a resistance towards evil, but the replacement of one evil by another. The behemothian spirit present in him will only attack when the Leviathan (who possesses the current Cathedral) is showing its belly while full and satisfied with the power gathered. Once the Leviathan becomes slow, sleepy and lazy, the Behemoth attacks and wins, but once the Leviathan is hungry again, the Behemoth will be defeated and the previous evil will come again stronger than ever.

What once started as noble opposition towards the Cathedral turned into an opposition as evil as its precursor, an ouroborial6 tragedy where the left is narcissistic, driven by envy in its more histrionic forms such as communism, socialism, egalitarianism and etc., the right is psychopathic in its more maniacal forms, be it the darwinist side, be it the technophilic side or even the theocratic centered side, with all of those ending up culminating into a Political Demonology, where such individuals and groups do not get closer to the image of God in their search for political dominance, but instead, to something else…

References

POPE PAUL VI. Dignitatis Humanae. Disponível em: <https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html>.

THE HOLY SEE. Mit Brennender Sorge (March 14, 1937) | PIUS XI. Disponível em: <https://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_14031937_mit-brennender-sorge.html>.

Chapter 2: M.41 and M.42 | How Dawkins Got Pwned | Unqualified Reservations by Mencius Moldbug. Disponível em: <https://www.unqualified-reservations.org/2007/10/how-dawkins-got-pwned-part-2/>. Acesso em: 18 jun. 2026.

SENSE, T. C. Aesthetics beat Arguments. Disponível em: <https://copybookcourt.substack.com/p/aesthetics-beat-arguments>. Acesso em: 18 jun. 2026.

‌SENSE, T. C. Right-Wing Leninism. Disponível em: <https://copybookcourt.substack.com/p/right-wing-leninism>. Acesso em: 18 jun. 2026.

‌SENSE, T. C. Trump will make the Left Strong Again. Disponível em: <https://copybookcourt.substack.com/p/trump-will-make-the-left-strong-again>. Acesso em: 18 jun. 2026.

O “Veteranismo” é uma ideologia fictícia apresentada na série literária de Tropas Estelares, esta ideologia fictícia foca em uma sociedade e governo de caráter estratocrático1 e meritocrático, onde temos a participação na sociedade em troca do serviço nas forças armadas.

Tendo influências libertárias e iliberais, essa ideologia fictícia onde a sociedade deve é governada por veteranos, enquanto Heinlein tem a definição de “veterano” como:

“Veterano não significa, nos dicionários de inglês ou neste romance, apenas uma pessoa que serviu nas forças armadas. Reconheço que, no uso mais comum hoje em dia, significa um ex-veterano de guerra...”

“Mas ninguém hesita em falar de um bombeiro veterano ou de um professor veterano.”

“Em STARSHIP TROOPERS, afirma-se categoricamente, e mais de uma vez, que dezenove em cada vinte veteranos não são militares. Em vez disso, 95% dos eleitores são o que hoje chamamos de ‘ex-funcionários públicos federais’.”

— Robert A. Heinlein (apud Feral Historian, 2025)

A definição de Heinlein sobre o que é um “veterano” em Tropas Estelares é diretamente ligada ao sistema da Federação dos Cidadãos Unidos, onde a cidadania e o direito ao voto são herdados, modelo que se difere da democracias liberais contemporâneas.

Do Autor e Da Obra

_{Robert A. Heinlein, 1929. [Academia Naval dos E.U.A.]}

Tropas Estelares é um romance de ficção cientifica, que apresentou ao mundo o conceito de conceito de exoesqueleto blindado para a cultura pop, influenciando diversas obras como Halo, No Limite do Amanhã, Warhammer 40k, Helldivers e qualquer outra obra que possui uma temática militar onde os soldados usam exoesqueleto e atiram em insetos.

Escrita por Robert A. Heinlein, que foi um escritor de ficção cientifica, engenheiro aeronáutico e oficial naval na marinha Americana, um dos primeiros a pôr ênfase na acurácia dos conceitos científicos em obras fictícias, pioneiro no gênero “Hard Sci-Fi”. Ao longo de sua carreira, escreveu 32 romances, 59 contos e 16 coletâneas, onde muitas das quais rederam-no prêmios e se tornaram clássicos no meio da ficção, como Tropas Estelares, A Lua é Uma Amante cruel e Estranho em um Lugar Estranho.

Juntamente com Arthur C. Clark e Isaac Asimov, foi considerado um dos principais autores de ficção cientifica no mundo anglo, assim como seus contemporâneos, Heinlein utilizava de temas provocantes em suas histórias, que por muitas vezes desafiavam as convenções sociais de sua época, enfatizando o valor da competência e o pensamento crítico.

Utilizando-se da ficção, o autor explorava ideias que remetiam ao âmbito social e politico, especulando como o progresso cientifico e da engenharia moldariam o futuro dentro da politica, religião e sexo. Heinlein costumava abordar temas relacionados a liberdade individual, autossuficiência, da natureza dos relacionamentos sexual, influência da religião dentro da cultura e do governo, o impacto da exploração espacial dentro das práticas culturais humanas.

Da Origem

_{Arte de James Warhola para Starship Troopers por Robert A. Heinlein (Edição de 1986)}

De acordo com o livro, a Federação Terrana surgiu das cinzas do colapso das democracias do século XX, um período marcado pela decadência social e pela “mitologia dos direitos” em detrimento dos deveres. O gatilho para esse colapso foi o aumento desenfreado da criminalidade juvenil, conhecido no livro como “O Terror”, causado por teorias de cientistas sociais que proibiram punições corporais e disciplina, acreditando erroneamente que o homem possuía um “instinto moral” inato.

Temos a transição para o novo modelo político ocorrendo da seguinte forma:

• Guerra Global: Entre 1987 e o século XXI, ocorreu uma Terceira Guerra Mundial entre a Aliança Russo-Anglo-Americana e a Hegemonia Chinesa.

• Falha Diplomática: A guerra terminou em um impasse com o Tratado de Nova Déli, que foi amplamente criticado por ignorar a libertação de prisioneiros de guerra (POWs).

• Os Distúrbios: Seguiu-se um período de anarquia e caos pós-guerra conhecido como “Os Distúrbios”, onde os governos nacionais falharam em proteger seus cidadãos e os veteranos retornaram para casa sem empregos ou amparo.

• O Grupo de Aberdeen: Por volta do ano 2130, em Aberdeen, Escócia, um grupo de veteranos se organizou como vigilantes para impedir saques e motins, decidindo que apenas outros veteranos poderiam se juntar ao seu comitê por uma questão de confiança mútua, assim, preenchendo o vácuo de poder deixado pela obsolescência dos estados no pós-guerra.

• Expansão Global: Esse movimento de vigilância liderado por veteranos espalhou-se pelo globo, restaurando a estabilidade onde o poder civil havia colapsado. O que começou como algo arbitrário, localizado e de forma emergencial, acabou se tornando uma pratica constitucional.

• Fundação Oficial: A Federação Terrana foi formalmente estabelecida em 19 de outubro de 2132.

Assim, o sistema político foi de uma aristocracia militar momentânea para uma democracia constitucional2 seletiva, onde o filtro para ser um cidadão está ligado diretamente ao voto e sua forma de aquisição.

Do Direito ao Voto

_{Starship Troopers: Extermination - In-Universe Posters - Arte feita por Andrew Goudreau}

Um dos pontos mais importantes do modelo organizacional da Federação é a distinção entre cidadão e civil. A diferença entre um Cidadão e um Civil na Federação da Terra, conforme retratado no livro Tropas Estelares e na filosofia contida em seu universo, reside primariamente na aquisição da responsabilidade cívica e do poder político.

(Ufa!) O Sr. Dubois analisou o juramento militar para nós nas aulas de História e Filosofia Moral e nos fez estudá-lo frase por frase — mas você só percebe a dimensão da coisa quando ela te atropela, de uma vez só, pesada e imparável como a carruagem do Juggernaut.

Pelo menos isso me fez perceber que eu não era mais um civil, com a camisa para fora da calça e sem nada na cabeça. Eu ainda não sabia o que eu era, mas sabia o que eu não era.

Tropas Estelares - Robert A Heinlein - 1958

O cidadão é aquele que se dispõe a aceitar a responsabilidade pessoal pela segurança e funcionamento do corpo política da Federação, defendendo-a com a própria vida se necessário. O cidadão, através de um serviço voluntário nas forças armadas, demonstrando a disposição de colocar o bem-estar do grupo acima do ganho pessoal. A cidadania requer a coragem de colar a segurança da humanidade acima da responsabilidade pessoal.

Cidadão:

• Direito ao voto

• Serviço voluntário (dois anos)

• Responsabilidade de defender os estado via serviço

• Subordinação as ordens do governo

Em contrapartida, um civil não aceita a responsabilidade pela segurança do corpo político. Quando se fala do conceito de “civil”, remete-se a glorificação da “mitologia dos direitos” e a negligência em relação aos deveres, o que foi a falha das democracias liberais no século XX dentro da história de Tropa Estelares.

Civil:

• Não vota

• Não ocupa cargos políticos

• Não constitui responsabilidade sobre o estado

• Baixa taxação

Do Ideal

^{Retrato de John Adams com Presidente dos Estados Unidos (1800–1815) por Gilbert Stuart}

Tem suas raízes na ideia de cidadão virtuosos. É a mesma ideia expressa por John Adams quando ele disse: ‘Nossa Constituição foi feita apenas para um povo moral e religioso. Ela é totalmente inadequada para o governo de qualquer outro povo’.

Mas Heinlein inverte a situação. Em vez de afirmar que os cidadãos precisam ser imbuídos da virtude dos republicanos para perdurar, Tropas Estelares questiona: ‘E se apenas pessoas virtuosas pudessem se tornar cidadãos?’

— Feral Historian

Nesse momento, Heinlein coloca a moralidade e a religião de lado, mas ainda mantendo o princípio central de limitar o poder apenas a aqueles com virtude cívica trazido por John Adams na declaração da constituição americana. Temos aqui um conceito que toca diretamente questões relacionadas aos direitos, cidadania e direito político.

Dentro do funcionamento de estado de Tropas Estelares, Heinlein propõe a ideia de que o direito ao voto é herdado, não um direito ganho simplesmente por termos sidos trazidos ao mundo, uma visão de mundo claramente secular, pois essa visão não abrange a noção de “dignidade humana” dentro deste exercício de pensamento.

O voto não seria apenas um direito, mas uma forma de um indivíduo exercer poder sobre o processo político, onde o sistema da Federação cria um filtro que seleciona pessoas que têm possuem preferência temporal baixa e deixa de fora aqueles que possuem preferência temporal elevada, assim definindo quem será excluído e afirmando que nem todos tem uma voz ativa dentro da Federação.

O processo seletivo vai é o ponto principal da proposta presente em Tropas Estelares, que é a garantia de uma república saudável por permitir apenas pessoas que possuem virtude façam parte dela. utilizando o serviço militar como um mecanismo que exige a realização da escolha entre uma desvantagem momentânea, proporcional ao poder que a pessoal receberá em troca.

Analise

Com a apresentação do modelo de estado presente em Tropas Estelares, partirei para a definição da, missão, visão e valores, e uma análise em relação as forças e fraqueza presentes dentro deste sistema.

missão, visão e valores

• Missão: Garantia da sobrevivência e domínio civilizacional humano na galáxia.

• Visão: A autoridade politica e a responsabilidade social são de valores equivalentes, onde apenas aqueles dispostos ao sacrifício de algo no presente por algo maior no futuro possam ter o poder de voz na decisão do processo político.

• Valores:

  • Responsabilidade Pessoal: Aceitar a segurança do grupo como dever individual;

  • Mérito: O status e o poder são ganhos pelo esforço, não pelo nascimento.

  • Dever sobre Direitos: Crítica à “mitologia dos direitos” em favor das obrigações cívicas;

  • Violência Controlada: Reconhecimento da força como a autoridade suprema da qual deriva toda a legitimidade política.

Forças

O alinhamento de valores dentro deste sistema permite uma estabilidade política, com a Federação Terrana não possuindo registros significantes de rebeliões internas, não uma necessidade de uma legislação extensa pela ausência de crimes registrados.

Um dos pontos que quase sempre é omitido sobre Tropas Estelares, é que temos uma sociedade pós-racial com uma igualdade de gênero funcional, quando se trata da relação entre direitos e deveres, muito disso se deve ao sistema de seleção baseado em virtude para ser considerado um cidadão.

Dentro da Federação, temos também uma presença de tecnologia avançada e auto investimento na pesquisa e desenvolvimento científico, o que faz a civilização humana em Tropas Estelares progressista, no ponto de vista tecnológico, garantindo uma renovação das táticas e métodos implementados no campo de batalha e no âmbito civil.

Fraquezas

Um dos principais problemas da Federação Terrena é ausência de diversidade nas opções de filiação cidadã, por mais que haja opções dentro do meio militar, o serviço no âmbito comunitário acaba sendo deixado de lado.

A classe civil pode não estar alinha aos interesses e objetivos da república, está por sua fez tem uma economia que depende da guerra para obter um progresso civilizacional através do expansionismo.

Conclusão

De certa forma, posso dizer que Heinlein previu certas críticas de Hoppe em relação ao estado que impõe da associação compulsória que acabam com o tempo danificando o funcionamento das democracias modernas que permitem que a entropia quebre os limites entre o âmbito privado (res privata) e o âmbito público (res publica), resultando em um Leviatã que se faz necessário o acúmulo de poder de modo progressivo para determinar o que pode ou não ser feito mesmo em âmbito privado.

Dentro desta distinção e liberdade de associação, podemos remeter ao conceito da “União dos Egoístas” de Max Stirner, onde na união dos egoístas temos uma associação voluntária baseada em relações reciprocas entre indivíduos onde cada um priorizando seu próprio interesse, só que o “pulo do gato” aqui está no fato de que os indivíduos associados a essa forma de estado, teriam uma visão de longo prazo e valores alinhados aos interesses da Federação.

Em relação a questão do voto, temos algo que remete ao conceito de “Exit” (Saida) e “Voice” (Voz) trazido pelos Neorreacionários, onde estes definem “Exit” como a capacidade de abandonar um sistema, território ou instituição em favor de outro, onde você simplesmente leva seu dinheiro para outro lugar (Exit). Já o conceito de “Voice” é definido como representa o processo democrático e político tradicional, onde se manifestam as tentativas de influenciar o sistema internamente, por meio de votação, protesto, petição ou debate público.

O modelo de estado permite ambos, tanto o “Exit” quando o “Voice”, onde por meio da seleção militar existe o filtro, porém existem limitações neste método, já que isso coloca a sociedade muito dependendo da militarização e por muitas vezes abertas para vulnerabilidades internas, já que os civis ainda habitam com total autonomia o mesmo território que os cidadãos associados ao estado vivem.

Finalizando, a proposta especulativa de Heinlein para uma forma de organização social é bem disruptiva em relação ao temos hoje, ainda é um modelo onde o existe no processo da decisão política por meio da participação cidadã, sendo uma democracia que permite a exclusão voluntária, onde os cidadãos envolvidos no processo político compartilham valores similares permitindo uma estabilidade política e social por meio deste filtro, porém ainda com baste espaço para o melhoramento e modificações posteriores.

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Referências

A. HEINLEIN , R. (ED.). Starship Troopers. Estados Unidos: GP Putnam’s Sons, [s.d.].

“When people are free to do as they please, they usually imitate each other”

— Eric Hoffer

“Madness is something rare in individuals—but in groups, parties, peoples, and ages it is the rule.”

— Friedrich Nietzsche

In my previous experiences, I have observed certain behavioral patterns that are particularly intriguing. A significant number of individuals appear to accept leadership passively once someone volunteers to assume that role. When leadership is offered, opposition to it is often weak or entirely absent. This suggests a tendency toward conformity, driven perhaps by laziness, avoidance of responsibility, or a reluctance to shoulder the burdens inherent in leadership.

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It is also evident that individuals’ personalities become increasingly aligned with the group, resembling a process of assimilation. While they may initially strive to maintain autonomy and rationality, they eventually grow dependent on group approval. They become preoccupied with aligning themselves with the group’s ideas, values, and appearances in order to avoid rejection. This often results in a gradual erosion of individuality as though the personal ego is being supplanted by a collective one.

One of the most pressing dangers of the 20th century was the rise of collective movements, particularly during the periods surrounding the two World Wars. These movements fostered the emergence of a collective ego or “hive mind.” Although individuals may perceive themselves as autonomous, they tend to experience personal offense when the collective ego is attacked.

This phenomenon appears rooted in primal instincts, originally , I assume, selected for familial protection and loyalty to kin. However, such instincts are increasingly co-opted by nationalistic, ethnic, and class-based ideologies. These collective identities attempt to replace familial bonds with abstract loyalties, manifesting in forms of modern tribalism.

I propose a thesis on leadership and the psychology of followership, based on personal experience, observation, and some concepts in Freudian psychoanalysis. My central argument is that most individuals behave as though they are children awaiting the return of their parents. In other words, many people remain in a psychological state wherein they still identify with the child’s position in terms of responsibility. They continue to require external figures to make decisions, establish rules, and offer some sense of certainty.

One of the possible conclusions of this reflection is not that individuals are incapable of leadership, but rather that they consciously avoid it. They eschew leadership and the responsibility it entails, not because of incompetence, but because of fear, fear of maturity, fear of letting go of the inner child, and fear of the demands of adulthood. This fear is especially prevalent in the current generation, which appears to prolong adolescence into adulthood.

To assume a leadership role is, in many respects, akin to becoming a parental figure. However, contemporary culture tends to reject traditional parenthood. The prevailing ethos of extended adolescence often manifests in rebellion against both motherhood and fatherhood.

Motherhood, in particular, is increasingly portrayed as a form of self-betrayal under the influence of modern herd morality. In this climate, even the unborn become objects of resentment, and life itself is sometimes opposed in favor of autonomy or convenience. Simultaneously, fatherhood, associated with protection, provision, and moral guidance, is vilified. As a result, contemporary society often discards the paternal elements that transform boys into men and instill a sense of accountability.

This context has given rise to a new class of leaders: individuals capable of disrupting the existing moral consensus. Unfortunately, many of these emerging figures are not benevolent leaders, but rather demagogues, authoritarians, and opportunists figures who lack ethical foundations and act not as parental guides, but as social parasites pursuing self-interest. These are not caregivers, but manipulators, discarding those they lead whenever expedient.

“If you want to change the world, start off by making your bed”

— Admiral William H. McRaven

Yet one may still ask, “How can one become a benevolent leader?” The first and most vital step is to reclaim one’s internal authority, that is, to assume responsibility for oneself.

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O termo “Neo-Medievalismo” foi cunhado em 1977 pelo autor Hedley Norman Bull em seu livro “The Anarchical Society: A Study of Order in World Politics”, esse termo se refere a um tipo de novo universalismo que emerge da participação das sociedades e nações na economia transnacional e a continuidade das nações-estado como atores que participam em foros internacionais, o que por sua vez cria novos regimes de governança internacional.

Ao invés de termos um eixo estado/Igreja, temos o eixo estado/mercado econômico. No modelo neo-medievalismo, é notável um sistema de sobreposição de autoridades e múltiplas lealdades, onde nessa nova visão de mundo, temos os eixos internacional, nacional e local, o que é expressado no termo “Glocalização”. Como um bom exemplo deste fenômeno, temos o Japão, que é um ator internacional e ao mesmo tempo distintamente heterogêneo em suas diversas localidades distribuídas ao longo do país.

Assim que a localização alcança um ponto inflexão e começa a se estender para os campos econômicos, culturais e políticos, em determinados contextos, teremos o início da queda de estados e um início de guerras civis ao redor do mundo. Um dos motivos para que isso seja possível é a falha do Ocidente de se espalhar pelo mundo e criar essa homogeneização global.

Pós-Guerra Fria

A queda da União Soviética marca o fim do pós-guerra (pós-segunda guerra mundial) e sua ordem vigente, onde havia uma distinção clara entre as disputas entre o Ocidente (Estados Unidos da América) e o Oriente (União Soviética), sendo o termo neo-medievalismo, uma forma acadêmica para rearranjar-se em frente a esta pós-dualidade, onde este se faz um modelo tridimensional da vida política internacional, ainda temos as nações-estado como um dos principais atores neste cenário, porém há um foco nas transformações do modelo moderno de estado-nação.

O neo-medievalismo pode ser observado principalmente em países emergentes e estados falidos, onde estes possuem autoridades locais que são capazes de imporem regras através de um monopólio localizado da força, como no exemplo dos quarteis que dominam territórios dentro do estado Mexicano, ou no caso do Brasil, onde temos um verdadeiro Xogunato com diversas facções lutando por domínio territorial e social, com a imposição de leis, códigos de conduta e até julgamentos que não dependem dos meios tradicionais disponibilizados pelo estamento burocrático.

Os conflitos territórios entre facções são guiadas pelos fatores econômicos, ou seja, a perpetuação dos lucros relacionados a venda e consumo de drogas, também incluindo serviços relacionados a água, gás, energia e até internet, os quais geram lucros e possibilitam a continuidade organizacional de tais facções.

O fenômeno do neo-medievalismo não se limita apenas a estes exemplos de estados falidos, temos como um exemplo alternativo, o caso da Coreia do Sul e dos CHAEBOLs, onde temos corporações lideradas por famílias poderosas que interferirem e moldam a economia, politica e vida dos sul-coreanos.

Em tais casos, temos um transição violenta, como no caso dos narco-estados emergentes na America Latina ou um caso mais gradual como o da Coreia do Sul, onde aos poucos o que se conceitua como estado aos poucos se torna uma corporação servindo a interesses de grupos e famílias, o que por sua vez, também se assemelha com o primeiro caso, porém, no primeiro caso o estado é violentamente sequestrado por forças paralelas.

Burocratas x Mercadores

Em seu vídeo, “Cyberpunk Will DESTROY Nationalism AND Globalism”, Pilgrims Pass apresenta quatro classes de governantes que podem ser facilmente distinguidas entre se, que são elas os:

Burocratas: Encontrado em administradores estatais e corporativos, reguladores e tecnocratas. Este arquétipo é definido principalmente pelo controle sistêmico, procedimentos de governança, documentação e aplicação de normas institucionais.

Guerreiros: Representada por soldados, agentes da lei e milícias, essa classe é definida pelo combate e pelo sacrifício, tendo a morte e a violência como elementos centrais de sua função.

Sacerdotes: Manifesta-se em xamãs, clérigos, líderes religiosos e ascetas. Essa classe é movida pela devoção ao Divino, pela vida ritual, pela disciplina ascética e pela busca de um significado transcendental.

Mercadores: Incorporando empreendedores, CEOs, industrialistas e elites financeiras, esse arquétipo é definido pelo comércio, lucro e negociação, tendo o risco e o ganho como suas principais dinâmicas.

Temos no neo-medievalismo, um conflito entre classes de governantes, o qual envolve a classe vigente, ou seja, a classe burocrática e a classe mercadora. Temos neste fenômeno civilizacional, uma transição entre a primeira classe para a classe sucessora no que tange a imposição de seus objetivos pessoais.

Das cem maiores economias do mundo, cinquenta e uma não são países, mas sim corporações. Embora as duzentas maiores corporações empreguem menos de três quartos da mão de obra mundial, elas respondem por 28% da atividade econômica global. As quinhentas maiores corporações respondem por 70% do comércio mundial. As corporações são como os domínios feudais que evoluíram para Estados-nação; elas são nada menos que a vanguarda de uma nova organização darwiniana da política.

Robert D. Kaplan, 2000

Nos anos 2000, já tínhamos uma crescente tendência para o domínio do setor privado em relação ao setor financeiro global. Um mundo onde cada vez mais a sua economia é dominada por organizações privadas marca também um desprendimento do sentimento que anteriormente seria dedicado ao patriotismo e o nacionalismo, onde por consequência, temos nestas elites econômicas o dissolvimento de suas relações com as suas nações e grupos étnicos aos quais estes são originados.

Quando os Estados-nação são os principais atores no cenário global, envolvidos em uma competição perpétua e em uma luta constante pela sobrevivência, espera-se que priorizem seus recursos humanos nacionais. Sem tais recursos, uma nação torna-se vulnerável a ameaças externas. Contudo, com a ascensão de uma classe mercantil global, a importância das fronteiras nacionais e do capital humano doméstico começa a se erodir.

Essas elites transnacionais, que possuem ativos distribuídos por diversos países, não estão sujeitas às mesmas preocupações existenciais que o estado-nação tradicional. Em tempos de crise, a realocação é uma opção viável e imediata, elas podem facilmente transportar suas famílias e principais associados para ambientes comparáveis ​​aos que habitavam anteriormente. Essa internacionalização da elite leva a uma desassociação entre seus interesses e os dos estados-nação nos quais residem.

Ao termos o declínio do poder burocrático e a ascensão do poder da classe mercadora internacional, onde ocorre o desmembramento do monopólio da força, temos um cenário que se inclina a este tipo de neo-medievalismo que vemos emergindo ao redor do mundo.

Possíveis Desdobramentos

Oportunidades

Em um cenário neo-medieval, temos como suas principais oportunidades o crescimento do setor privado da força e a resolução mais direta de conflitos por meios não convencionais, como a contratação de forças privadas na prevenção de genocídios ao redor do mundo.

O crescimento do setor privado militar também pode nos levar a uma possível união entre as classes mercadoras e classes guerreiras em um futuro próximo, talvez até uma forma de Neo-Prussianismo, combinando os aspectos estratocráticos das classe guerreiras e métodos de gerenciamento organizacionais das classes mercadoras, permitindo a formação de novos de tipos de estados capazes de sobreviver a este novo etos neo-medieval.

Ameaças

No entanto, é importante afirmar que este novo cenário neo-medieval pode facilmente ter como consequência a superação de conceitos como lei internacional e guerra justa, impondo um modelo kraterocrático de diplomacia e política externa como já foi abordado em um dos artigos anteriores

Conclusão

O neo-medievalismo é um fenômeno interessante e disruptivo em relação ao que se pensava sobre o futuro próximo com as suas sobreposições de autoridades e múltiplas lealdades no cenário internacional, nacional e local.

Referências

KAPLAN, R. D. The Coming Anarchy_ Shattering the Dreams of the Post Cold, New York, 2000. 225.

“Losing the dollar as a standard is equal to losing a war”

Not only has this administration seen an increase in tensions between China and the US due to economic factors, but it’s important to note an interesting aspect: the clashes with China have been purely economic, without threats that could be considered serious in a geopolitical context, taking into account the history of Sino-American relations. However, ideological issues tend to be increasingly forgotten, especially when we remember the Cold War era.

Despite speculation about whether we are in a New Cold War, or a Second Cold War, the ideological factor is different. Instead of Soviet socialism, we have the expansionist Russian autocracy of Vladimir Putin, and Chinese socialism led by Xi Jinping, which more closely resembles traditional concepts linked to 20th-century fascism in terms of state and economic models. Just as with China, Russia uses its strategic resources as an instrument of regional influence.

In parallel, there is a rise in anti-Western forces such as terrorist groups and criminals who take advantage of the chaos, the existence of failed states, and political agitators who seek to accelerate the deterioration of both public institutions, as well as what is traditionally known as the right and left, and the social landscape established throughout the civilizational construction that has led us to our Western contemporary world.

In this Second Cold War, we have factors such as the economic interdependence between Russia and China, the technological competition between the US and China, especially when we consider the issue of microchips in Taiwan, which is a US protectorate but considered a renegade province by China.

Returning to the Trump issue, we have the method used to deal with this new multipolar world order, as previously mentioned, a new version of the “Big Stick” doctrine initiated by US President Theodore Roosevelt.

“speak softly and carry a big stick; you will go far”

Here in this version we have something that a man who came from the business world would certainly favor: the “Big Stick” doctrine as a business tactic, the use of intimidation and pressure with real weight in the economy, political stability and territorial sovereignty in the latter case, of course, all this with the help of the AMERICAN MILITARY-INDUSTRIAL COMPLEX!

Thus, this new Trumpian doctrine is a form of “deal-making diplomacy,” utilizing the SWIFT system, secondary sanctions, and the current hegemony of the dollar as a global reserve currency.

The Role of Aggression in Economic Construction

The author of the book “Anarcho-Fascism: Nature Reborn,” Jonas Nilsson, emphasizes the role of the potential for aggression when it comes to legitimizing state action in defense of its own interests and its actions and dominance over its territory and population, which in turn includes its economic sovereignty in the national and international arena.

In times when the gold standard is no longer adopted as the monetary standard, the value of currency is subjective to the value dictated by the financial market. However, those who dictate the value of the financial market do not inhabit an imaginary plane; the players in the financial market are still made of flesh and blood, and therefore can be coerced by external pressure.

Here again we see the potential for aggression as one of the factors influencing a state’s financial decisions; after all, no country wants to be invaded simply because it disagrees with the monetary value of a currency from a country that holds military hegemony in its region.

The current monopoly of force held by the United States in the West ensures that neither the United Nations, nor the European Union, and much less the countries that are part of its backyard in the American continent, can exert influence. Its capacity for aggression also dictates its capacity for negotiation. However hegemonic the American industrial complex may be in its sphere of influence, using it at any time would damage its decision-making capacity in the long term, since over the years it has accumulated opponents who gradually arm themselves, industrialize, and become economic competitors.

While these countries become competitors, they are also increasingly capable of using violence within their own spheres of influence, just as Russia does with the Balkan countries and Ukraine, while China exercises its sovereignty of force over the maritime territory of Southeast Asia. Meanwhile, on the African continent, we have Jihadists and their armies of incels2 imposing terror on local communities through the use of force, driven by ethnic and religious demands.

When we go to Latin America, we see the emergence of narco-states like Mexico and Brazil, where criminal factions dominate territories and impose their laws with the goal of securing their economic monopoly, not only over drug trafficking, but also over internet services, water, gas, and protection fees for local residents.

Even large private corporations demonstrate this idea, as in the case of Coca-Cola3, which hired a death squad in Colombia to kill, threaten, and intimidate workers at a factory, according to a union accusation in a federal lawsuit against Coca-Cola, which was cited as a defendant. The extortion charge was immediately dismissed, and the lawsuit alleges that two bottling companies have links to political paramilitary groups supposedly responsible for the murders of union members.

Sean McFate4 presents us with a scenario where we see a decline in the legitimacy and capacity of international institutions operating under an outdated worldview, another remnant of postwar mythology. In this context, we see an increase in private and state forces that do not follow conventional laws of war precisely because they possess the autonomous capacity to exercise violence.

The capacity for aggression is one of the main factors contributing to the valorization of a nation-state, where the military factor, that is, the use of its legitimizing commodity, becomes essential to guarantee sovereignty, which can even evolve into a monopoly on the offering of its products and services, thus ensuring its perpetuity.

Thus, we have the concept of Kratero Economics, or Krateronomics5, which can be understood as the set of strategies by which a nation-state or organization that holds control over a region uses its coercive capacity, which includes military power as the basis of its economy, fulfilling the same function that gold performed in the past.

In the contemporary system, military power acts as an implicit foundation, providing support and legitimacy to diplomatic pressures, financial instruments, technological control, and economic sanctions in the form of market decisions and conditioning, influencing the behavior of other players on the international stage and ensuring the acceptance and coercive capacity of the nation-state or organization over the international economy.

Much of this article was produced following a brief satirical comment by Renato IMPERA (a Brazilian youtuber) about the American economy being based on the American military-industrial complex and some more recent theories about Neo-Medievalism. That said, thank you for your attention!

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References:

• NILSSON, J. ANARCHO-FASCISM: NATURE REBORN. Helsingborg: Logik Förlag, 2017.

“Perder o dólar como a moeda padrão é semelhante a perder uma guerra”.

Não só neste governo tivemos o aumento de tensões entre China e EUA por fatores econômicos, porém é importante notar um fator interessante, os embates foram meramente econômicos em relação a China, sem ameaças que podem ser consideradas sérias em um contexto geopolítico levando em conta o histórico das relações Sino-Americanas, mas a temática ideológica tende a ser cada vez mais esquecida, especialmente quando lembramos dos tempos da Guerra Fria.

Por mais que haja especulações sobre estarmos em uma Nova Guerra Fria, uma Segunda Guerra Fria, o fator ideológico se mostra diferente, ao invés do socialismo soviético, temos a autocracia expansionista russa de Vladmir Putin, o socialismo chinês liderado por Xi Jinping, que por sua vez, se assemelha mais com os conceitos tradicionais ligados ao fascismo do século XX, no que tange a modelo de estado e economia. Assim como no caso da China, a Rússia utiliza seus recursos estratégicos como instrumento de influência regional.

Em paralelo, tem-se o aumento de forças antiocidentais como grupos terroristas e criminosos aproveitam do caos, a existência de estados falidos e agitadores políticos que buscam acelerar o processo de deterioração tanto das instituições públicas, tanto no que é conhecido tradicionalmente como direita e esquerda, assim como no cenário social estabelecido ao longo da construção civilizacional que nos levou até a nossa contemporaneidade ocidental.

Nesta Segunda Guerra Fria, temos fatores como a interdependência econômica entre Rússia e China, a competição tecnológica entre EUA e China, principalmente quando consideramos a questão dos microchips em Taiwan, que é um protetorado dos EUA, porém considerado com província rebelde pela China.

Voltando a questão Trump, temos o método utilizado de lidar com esta nova ordem mundial multipolar, como já foi mencionado anteriormente, uma versão nova da doutrina do “Big Stick” iniciada pelo presidente estadunidense Theodore Roosevelt.

“Fale calmamente e carregue um grande porrete; você ira longe”.

Aqui nesta versão temos algo, que um homem que veio do meio empresarial certamente seria a favor, a doutrina do “Big Stick” como uma tática de negócios, a utilização de intimidação e pressão com peso real na economia, estabilidade política e soberania territorial no seu ultimo caso, claro, tudo isso tendo o auxilio do COMPLEXO INDUSTRIAL MILITAR AMERICANO!

Assim sendo, essa nova doutrina de Trump uma “deal making diplomacy”, utilizando-se do sistema SWIFT, de sanções secundárias e da atual hegemonia do dólar como reserva global.

O Papel da Agressão na Construção Econômica

O autor do livro “Anarcho-Fascism: Nature Reborn”, Jonas Nilsson, da ênfase no papel do potencial para agressão quando se trata da legitimação da ação estatal em defesa de seus próprios interesses e suas ações e dominância sobre seu território e sua população, o que por sua vez, inclui sua soberania econômica no meio nacional e internacional.

Em tempos onde já não se adota o padrão ouro como o padrão monetário, temos o valor da moeda como algo subjetivo ao valor ditado pelo mercado financeiro, porém, aqueles que ditam o valor do mercado financeiro não abitam no plano imaginário, os players do mercado financeiro ainda são feitos de carne e ossos, e por tanto podem ser coagidos por pressão externa a si próprios.

Temos aqui mais uma vez a presença do potencial para a agressão como um dos objetos de influência das decisões financeiras de um estado, afinal de contas, nenhuma país quer ser invadido por discordar do valor monetário de uma moeda provinda de um país que detém hegemonia militar em sua região.

O atual monopólio da força pelos Estados Unidos no ocidente garante que nem as Nações Unidas, nem a União Europeia e muito menos os países que fazem parte do seu quintal no continente americano. A sua capacidade de exercer agressão também dita a sua capacidade de negociação, por mais que o complexo industrial americano seja hegemônico em sua esfera de influência, utilizar-se deste em qualquer ocasião deixaria a sua capacidade de tomar decisões lesada ao longo prazo, já que ao longo dos anos, este tem acumulado oponentes que aos poucos se armam, se industrializam e se tornam concorrentes econômicos.

Ao mesmo tempo em que estes se fazem concorrentes, também se tornam cada vez mais capazes de utilizar-se de violência em sua próprias esferas de influência, assim como a Russia faz com os países dos Balkans e a Ucrânia, ao mesmo tempo temos a China exercendo a sua soberania da força sobre o território marinho do sudeste asiático. Já no continente Africano, temos os Jihadistas e seus exércitos de incels2 impondo o terror em comunidades locais através do uso de força, demandas étnicas e religiosas.

Quando vamos para a América Latina, temos a emergência de Narco-Estados como o México e Brasil, onde temos facções criminosas dominando territórios e impondo suas leis com o objetivo de garantir o seu monopólio econômico não só do tráfico de drogas, mas também como o monopólio de serviços de internet, água, gás e taxas de proteção aos locais.

Até grandes corporações privadas demonstram essa ideia, como o caso da Coca-Cola3 contratou um esquadrão da morte na Colômbia para matar, ameaçar e intimidar trabalhadores de uma fábrica, segundo uma acusação de um sindicato em um processo federal contra a Coca-Cola, que foi citada como ré. A acusação de extorsão foi imediatamente arquivada, e a ação alega que duas empresas engarrafadoras têm ligações com grupos paramilitares políticos supostamente responsáveis ​​pelos assassinatos de membros do sindicato.

Sean McFate4 nós traz um cenário onde temos uma diminuição da legitimidade e capacidade de instituições internacionais que operam sobre uma visão de mundo datada, outro remanescente da mitologia do pós-guerra, onde neste contexto, temos o aumento de forças privadas e forças estatais que não seguem as leis convencionais de guerra justamente por possuírem capacidade autônoma de exercer violência.

Temos o fator da capacidade para agressão com um dos fatores principais que contribuem para a valorização de um estado-nação, onde o fator bélico, seja, a utilização de sua comódite legitimadora, se torna essencial para garantir a soberania, que até mesmo pode evoluir para um monopólio, do oferecimento de seus produtos e serviços e assim garantindo a sua perpetuidade.

Assim sendo, temos o conceito de Kratero Economics, ou Krateronomics5, podendo ser entendido como o conjunto de estratégias pelas quais um estado-nação ou organização que detêm controle sobre uma região utiliza-se sua capacidade coercitiva, o que inclui o poderio bélico como lastro de sua economia, cumprindo a mesma função que o ouro exercia no passado.

No sistema contemporâneo, o poder bélico se faz como lastro implícito, o que da suporte e legitimidade a pressões diplomáticas, instrumentos financeiros, controle tecnológico e sanções econômicas no molde das decisões e condicionamento de mercados, influenciando o comportamento de outros players do cenário internacional que garante a aceitação e a capacidade coercitiva do estado-nação ou organização sobre a economia internacional.

Boa parte deste artigo foi produzido após um breve comentário satírico do Renato IMPERA sobre a economia americana ser lastreada no complexo industrial militar americano e algumas teorias mais recentes sobre o Neo-Medievalismo. Dito isso, obrigado pela sua atenção!

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Referências:

• NILSSON, J. ANARCHO-FASCISM: NATURE REBORN. Helsingborg: Logik Förlag, 2017.

Following a debate in “2025” between a self-identified “Catholic Anarcho-Capitalist” and an “Atheist Communist”, I arrived at a sobering realization: debates, as currently practiced in political discourse, tend to be performative rather than epistemologically fruitful. Neither participant altered their views in any meaningful way, and, predictably, their respective audiences merely echoed confirmation biases, each proclaiming their own side victorious.

Ideally, a debate should serve as a method for approaching truth, a dialectical process to refine understanding through reasoned argumentation. However, in practice, debates devolve into a form of consumable spectacle, wasteful entertainment masked as intellectual engagement.

How many such encounters must occur before a participant publicly renounces their long-held ideological commitments? Would it take dozens? hundreds? Seventy-seven times Seventy-seven? And if someone were to change their views, would they not be subjected to a ritual of public humiliation, essentially punished for their intellectual honesty?

Consider Vladimir Lenin, not for the quantity of debates he won, but for the power he seized and the ideological structure he implemented. The efficacy of an ideology is less determined by its theoretical soundness than by its ability to manifest itself materially. If debate does not translate into real influence, if it does not consolidate power or disseminate actionable ideology, it becomes functionally irrelevant.

We appear to be entering a post-ideological phase of history. The grand narratives of the 20th century.

Fascism? Collapsed.

Communism? Collapsed.

Liberalism? In visible decline.

Feminism? In a state of disintegration, increasingly co-opted by opportunistic interests.

In this vacuum, power1 itself has become the principal ideology. We are witnessing the resurgence of strong men, leaders whose authority is not contingent on philosophical coherence but on the practical ability to command and endure. Donald Trump, Vladimir Putin, Xi Jinping, Recep Tayyip Erdoğan, Mohammed bin Salman, Benjamin Netanyahu and the list goes on, whether one agrees with their politics or not, the reality is unambiguous: who can dislodge them? Who truly holds the mechanisms to challenge their positions? Popular will? Democracy?

Fukuyama coined the term “End of History” to represent the perceived triumph of the liberal democratic system and market capitalism, signaling an “end” to the modern ideological conflicts of ideas. This state was enabled by the adoption of fiat currency and the abandonment of the gold standard, which facilitated the neoliberal cycle of wealth expansion by allowing the continuous issuance of debt and the broad availability of credit.

Over the following fifty years, this model proved remarkably effective; however, the United States, which bore the primary costs of sustaining this global economic order, is now experiencing the consequences of this system.

Since “peace” was largely a byproduct of an artificially sustained cycle of financial expansion, made possible through the seemingly infinite emission of credit, the exhaustion of this model after five decades is now evident.

The United States, as the principal architect and guarantor of this global order, currently faces profound challenges, observable in its deindustrialization, growing fiscal deficits, the gradual erosion of its global hegemony, and its increasing internal polarization (as of 2024–2025). These conditions are creating an opening for alternative powers, notably China, to assert their influence more freely.

The current reality in Singapore and South Africa, for instance, shreds our democratic certainties. Lee Kuan Yew’s offensive neo-authoritarianism, in which the state has evolved into a corporation that is paternalistic, meritocratic, and decidedly undemocratic, has forged prosperity from abject poverty.

— The Coming Anarchy: Shattering the Dreams of the Post Cold - by Robert D. Kaplan

We are thus entering an epoch of post-ideological realism, an era where legitimacy derives from strength, and discourse, unless directly serving the consolidation of power, becomes little more than an outdated theatrical display. The present moment represents a civilizational transition, where power is justified solely by its effectiveness, and where narratives function merely as instruments for the theatrical legitimization of authority.

In many of these countries Hobbesian realities—in particular, too many young, violence-prone males without jobs— have necessitated radical action. In a York University study published last year the scholars Christian G. Mesquida and Neil I. Wiener demonstrate how countries with young populations (young poor males especially) are subject to political violence.

— The Coming Anarchy: Shattering the Dreams of the Post Cold - by Robert D. Kaplan

Post-post-history marks the brutal awakening from the neoliberal delusion and entering at a post-neoliberal era, the moment humanity recognizes that the dream of post-history (characterized by peace, democracy, and globalized stability) is collapsing. The material limits of the financial and geopolitical system, long obscured, are now asserting themselves, revealing that history had not ended but was merely suspended by an unsustainable economic artifice.

Amid this civilizational transition, one can anticipate an increase in state despotism, abrupt and catastrophic ruptures, the emergence of neo-authoritarian regimes, caliphates, narco-states, warlord kingdoms, corporatocracies, and wastelands across the globe and even briging a return to a type of war that was uncommon for the modern western experience of war emmerging from this breakdown of the power’s monopoly in many areas of the world and the Tiger2 becomes even more agressive at its ride.

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Just to make it clear, my intentions is to describe capitalism as an emergent, evolutionary process, whereas liberal capitalism is a specific historical and ideological form of that process, shaped by Enlightenment values, nation-states, and bourgeois interests. What I call ‘capitalism’ here is not limited to the liberal-democratic, market-based order that emerged in Europe post-Enlightenment. Rather, I refer to a deeper, transhistorical process. The algorithmic optimization of resource allocation, competition, and adaptation in complex systems and the liberal capitalism is but one culturally specific instantiation of a broader meta-economic phenomenon, an emergent dynamic that prefigures and likely outlives its Enlightenment framing. Here I am using as an ontological descriptoin, a phase-shift in civilizational evolution wherein thermodynamic and informational flows are recursively optimized through decentralized competition.

The historical formation often labeled ‘capitalism’, rooted in private property, wage labor, and free markets, arose under specific European conditions. But beneath these institutional forms lies a deeper evolutionary vector, a systemic search for efficiency, surplus, and adaptive advantage, which has taken many shapes, from Mesopotamian trade systems to cybernetic finance networks of today.

The operational logic of capitalism reflects the dynamics of natural competition observable in the biological world. In many ways, it parallels reproductive strategies once detached from religious or moral frameworks.

From this perspective, capitalism emerges as a natural extension of the human condition. Nature is inherently unequal, just as capitalism is. In the natural world, the stronger consumes the weaker; the dominant leads the group. The most the weaker organisms can achieve is a form of parasitism or, in more adaptive cases, a symbiotic relationship. Analogously, within capitalist systems, the wealthier classes profit from the less wealthy, lead them, and, at most, the less wealthy can engage in service-based roles, often attempting to extract value from the dominant class.

This dynamic can be observed in certain socialist movements, which often mobilize feelings of envy or resentment toward those who possess greater resources. However, an alternative path might involve fostering more symbiotic relationships, where the less wealthy contribute value through labor or outsourced services, creating mutual benefit rather than antagonism.

Ultimately, capitalism can be seen not as a moral promise or ideological ideal, but as a natural process, an emergent manifestation within economic systems. It does not guarantee fairness, nor does it profess concern; it simply exists.

Much like in natural selection, where the environment presents demands and agents offer varied responses, success is determined by the alignment between the organism’s offerings and the environment’s requirements. Those best adapted thrive, while others must either migrate to more favorable conditions, or face extinction, or put into a more economic termology, bankruption.

Capitalism as a evolutionary substrate of intelligence itself, an amoral, self-organizing force. The markets are similar to decentralized computation systems that process information about supply, demand, desire, and scarcity through price signals, in this sense, capitalism is a distributed cognition network in which every actor in a market (consumers, firms, investorsand etc.) contributes localized decisions, these decisions send signals through prices, which function as compressed data streams that may inform future behaviors and over time, this forms a type of feedback loop where the system “learns” to optimize production, allocation, and efficiency.

The Soviet Union provides a historical example of what happens when you have the removal of this aspect, by removing the information encoded in prices and replacing it with centralized planning, the system severed the adaptive feedback loop. Planners lacked access to real-time, distributed signals about shifting needs and resource constraints. As a result, inefficiencies proliferated, because the system lost its capacity to self-regulate through feedback, In the absence of a self-organizing signaling mechanism, such as dynamic pricing, the Soviet system lacked a functional medium through which value-differentials could be encoded and transmitted. This severely impaired its capacity to perceive demand patterns, evaluate opportunity costs, and distribute resources efficiently. The result was not just economic inefficiency, but a kind of cognitive blindness at the level of the system itself.

The system doesn’t think, but it adapts, functioning like a Shoggoth from the Cthulhu Mythos, tuned to energy input and output, constantly mutating in response to pressure, it emerges from the self-organization of thermodynamic and informational flows over time, like a thermodynamic intelligence that bootstraps itself from chaos.

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