In today's world, which wants to call itself modern and equal, old patterns continue to have an effect — rivalry instead of solidarity, adaptation instead of departure. The essay provocatively asks: Where are the barbarians of the 21st century? It shows the emergence of a new female force — a woman who does not destroy but refuses, who evades old roles and gains creative power from pain. Through examples from reality and literature, the text attempts to show that true change does not start in obedience but in bold “no” — and that solidarity among women could be the real revolution.

We awarded this text second place in this year's Kingfisher Award for Radical Essay Writing (link).

If you'd rather listen to it, you'll also find it read by Caroline Will on the Halcyonic Association for Radical Philosophy's YouTube channel (link) or on Soundcloud (link).

Individualism, even egoism, is frowned upon in all political, religious and social camps. They are attributed to liberalism and capitalism. Such people are not committed to others, are not involved politically or for the environment. They also do not respect a common understanding of the world and therefore behave irresponsibly. The Nietzschean  is not impressed by such verdicts. She dances — not only!

The connection between Marx(ism) and Nietzsche(anism) has repeatedly been a topic on our blog. To what extent can the ideas of arguably the most important theorist on the left and the philosophical chameleon, who was an avowed anti-socialist and anti-feminist and inspired Goebbels and Mussolini, among others, be meaningfully combined. While there have been repeated attempts at left-wing Nietzscheanism, Estella Walter's conclusion in this controversial thesis article is skeptical: The contrast between “historical-dialectical materialism” and Nietzsche's idea of will to power is too irreconcilable. Beyond his time diagnosis, his thinking only provides little emancipatory content.

In his recently published study Theory of Liberation [Theorie der Befreiung]Frankfurt philosopher Christoph Menke describes liberation as “fascination,” as pleasurable desubjectization and dedication. He refers decisively to Nietzsche — but for him, “fascination” means bewitching, entanglement in lack of freedom and resentment. Can the mystical power of fascination really set us free — or is it not rather Nietzsche's right and liberation means above all self-empowerment and autonomy, whereas the fascinated sacrifice means submission, not least to a fascist leader?