I don’t see how sex dolls can ever replace women. I say this because I don’t see how a doll, even a perfect android doll, could ever give the satisfaction of conquest. It’s precisely because sex is always an expression and affirmation of power that copulating with dolls can never be an adequate substitute for bedding a live woman. A woman’s surrender, or at least the adequate illusion of it, is fundamental to male enjoyment. This is, of course, why heterosexuality is so problematic for feminists hysterics.

Custom Built

Marx’s early insights into the shoggothic power of capital were remarkably prescient.

Money, then, appears as this distorting power both against the individual and against the bonds of society, etc., which claim to be entities in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy.

Since money, as the existing and active concept of value, confounds and confuses all things, it is the general confounding and confusing of all things – the world upside-down – the confounding and confusing of all natural and human qualities.

He who can buy bravery is brave, though he be a coward. As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternisation of impossibilities. It makes contradictions embrace.

Today, the money-enabled “fraternisation of impossibilities” challenges even the division of the sexes. This is supposed to be a progressive thing, which tells us something about progressives. They are capital’s useful idiots.

The current mania is to dismiss gender as a social construction.

The claim is trivial.

All distinctions whatsoever are ultimately social constructions but only begin to appear as such when societies are falling apart. The minute a culture becomes deferential,  apprehends itself as merely a culture, its tenets and tastes as merely prejudices, it is dead.

Deconstruction is the labor of maggots.

The transgender fad reveals how rampant consumerism has managed to transform every cultural given into a consumer choice. Sex used to be the ultimate given, an irrevocable anatomical contingency. Now it is a commodity.

What progressives call progress is this relentless commodification of every aspect of existence. Everything that was at hand, default, natural, is made unnatural, subject to customization, available as paid option.

Those who would free us from the last vestiges of patriarchy are delivering us into the maw of the corporate Borg.

Removed from the patriarchal context in which it was once dignified, the body becomes a desubjectified machine whose parts can be altered at will. Transgenderism is but the logical expression of this desacralization of the body at the behest of the capitalist drive to reduce all of nature to product.

The Tyranny of Enjoyment

DOLMANCE: . . . What is it one desires when taking one’s pleasure? that everything around us be occupied with nothing but ourselves, think of naught but of us, care for us only. If the objects we employ know pleasure too, you can be very sure they are less concerned for us than they are for themselves, and lo! our own pleasure consequently disturbed. There is not a living man who does not wish to play the despot when he is stiff: it seems to him his joy is less when others appear to have as much as he; by an impulse of pride, very natural at this juncture, he would like to be the only one in the world capable of experiencing what he feels: the idea of seeing another enjoy as he enjoys reduces him to a kind of equality with that other, which impairs the unspeakable charm despotism causes him to feel. ‘Tis false as well to say there is pleasure in affording pleasure to others; that is to serve them, and the man who is erect is far from desiring to be useful to anyone. On the contrary, by causing them hurt he experiences all the charms a nervous personality relishes in putting its strength to use; ’tis then he dominates, is a tyrant; and what a difference is there for the amour-propre! Think not that it is silent during such episodes.

The act of enjoyment is a passion which, I confess, subordinates all others to it, but which simultaneously unites them. This desire to dominate at this moment is so powerful in Nature that one notices it even in animals. See whether those in captivity procreate as do those others that are free and wild; the camel carries the matter further still: he will engender no more if he does not suppose himself alone: surprise him and, consequently, show him a master, and he will fly, will instantly separate himself from his companion. Had it not been Nature’s intent that man possess this feeling of superiority, she would not have created him stronger than the beings she destines to belong to him at those moments. The debility to which Nature condemned woman incontestably proves that her design is for man, who then more than ever enjoys. his strength, to exercise it in all the violent forms that suit him best, by means of tortures, if he be so inclined, or worse. Would pleasure’s climax be a kind of fury were it not the intention of this mother of humankind that behavior during copulation be the same as behavior in anger? What well-made man, in a word, what man endowed with vigorous organs does not desire, in one fashion or in another, to molest his partner during his enjoyment of her? I know perfectly well that whole armies of idiots, who are never conscious of their sensations, will have much trouble understanding the systems I am establishing; but what do I care for these fools? ‘Tis not to them I am speaking; soft-headed women-worshipers, I leave them prostrate at their insolent Dulcineas’ feet, there let them wait for the sighs that will make them happy and, basely the slaves of the sex they ought to dominate, I abandon them to the vile delights of wearing the chains wherewith Nature has given them the right to overwhelm others!

Dialogue the Fifth, Philosophy in the Bedroom in Sade, Richard Seaver, and Austryn Wainhouse. Justine, Philosophy in the Bedroom, and Other Writings. 1st paperback ed. New York: Grove Press, 1966, 344-45.


Marcel Duchamp, Bicycle Wheel, 1913

In considering the question of abstinence, far too little distinction is made between two forms of it, namely, abstention from any kind of sexual activity at all, and abstention from heterosexual intercourse. Many who are proud of maintaining abstinence successfully have only been able to achieve it with the help of masturbation and other similar means of satisfaction, which are connected with the auto-erotic sexual activities of early childhood. But this very connection makes these substitutive measures of sexual satisfaction by no means harmless; they predispose to the numerous forms of neurosis and psychosis, which are conditional on a regression of the sexual life to its infantile form. Nor does masturbation at all correspond to the ideal demands of civilized sexual morality, and it therefore drives young people into the same conflicts with the ideals of education which they design to escape by abstinence. Further, the character is undermined in more ways than one by this indulgence; first, because it shows the way to attain important aims in an otiose manner, instead of by energetic effort, in line with the view that the attitude to sex is the prototype of the attitude to life; and secondly, because in the phantasies accompanying this gratification the sexual object is exalted to a degree which is seldom to be reproduced in reality. A witty writer, K. Kraus in the Vienna Fackel, has, as it were, expressed this truth paradoxically in the cynical saying: “Coitus is merely an unsatisfactory substitute for onanism!”

Freud, Sigmund. “‘Civilized’ Sexual Morality and Modern Nervousness” (1908)

Scientific Fiction

I happened to come across a short article by Henri Poincaré regarding the evolution of laws. You surely haven’t read it as it is out of print, something only bibliophiles can find. Émile Boutroux, who was a philosopher, raised the question whether it was unthinkable that laws themselves evolve. Poincaré, who was a mathematician, got all up in arms at the idea of such evolution, since what a scientist is seeking is precisely a law insofar as it does not evolve. It is exceedingly rare for a philosopher to be more intelligent than a mathematician, but here a philosopher just so happened to raise an important question. Why, in fact, wouldn’t laws evolve when we conceive of the world as having evolved? Poincaré inflexibly maintains that the defining characteristic of a law is that, when it is Sunday, we can know not only what will happen on Monday and Tuesday, but in addition what happened on Saturday and Friday. But it is not at all clear to me why the real would not allow for a law that changes.

Lacan, Jacques, and Bruce Fink. The Triumph of Religion: Preceded by Discourse to Catholics. English edition. Cambridge, UK ; Malden, MA: Polity, 2013, 81


The projection outwards of internal perceptions is a primitive mechanism, to which, for instance, our sense perceptions are subject, and which therefore normally plays a very large part in determining the form taken by our external world. Under conditions whose nature has not yet been sufficiently established, internal perceptions of emotional and intellective processes can be projected outwards in the same way as sense perceptions; they are thus employed for building up the external world, though they should by rights remain part of the internal world. This may have some genetic connection with the fact that the function of attention was originally directed not towards the internal world but towards the stimuli that stream in from the external world, and that that function’s only information upon endo-psychic processes was received from feelings of pleasure and unpleasure. It was not until a language of abstract thought had been developed, that is to say, not until the sensory residues of verbal representation had been linked to the internal processes, that the latter themselves gradually became capable of being perceived.

Freud, Sigmund. Totem and Taboo: Some Points of Agreement between the Mental Lives of Savages and Neurotics. The Standard Edition of the Complete Psychological Works of Sigmund Freud. New York: W.W. Norton, 1989, 81