Collectivism & Individualism, part two

Giovanni Battista,
Tiepolo's fresco

What is hatred?
Friday – September 19, 2025

In order to understand hatred as a political act, as an act in the process of imposing one's group identity on the world, one must understand the importance of collectivism and the political objectification of the collective individual, the individual member of the collective. Ask yourself this: is it easier to hate a random individual that you do not know anything about, or is it easier to hate a person that you know and that you also know has hurt you in some way? For most people that question would indeed be easy to answer: most people would have a rather hard time hating a random individual that they know nothing about, but on the other hand most people would not struggle to understand why they may feel hatred towards a person that they know has caused them hurt. On the individual level, it is actually quite hard for most men to hate another man, and indeed it is just as hard for most men to sincerely fill their hearts with hatred towards other men as it is for those men to fill their hearts with love. However, in the confluence of hysteria and collectivism hatred seems to come very easy and cheap to most men: indeed most greatly devastating and destructive tendencies in man seem to play out when he is engaging not with other men as other men, as individuals, but rather as political objects, as members of a group, a collective. This tendency, something I covered in my post "What is collectivism?", seems to be innate to human nature: that is to say most men seem to favor violence and sincere hatred when they act in the common name of the group, the collective, but once man is removed from this common context he becomes humbled and pacified and he easily connects with other men on a sincerely human level, something that becomes severed the moment he is made aware of his group identity. Identity is precisely something that men are made aware of, and in becoming the mass man, the group member, he accepts his own reduction to the political object of the group member and he acts on behalf of the group, in behalf of the common interest of the group, for acting in the common interest of the group is what enables him to identify with the group, it is what enables him to become aware of and grow into his identity as the proper member of the group, the collective. Again, while it is hard for man to hate another individual without his group identity, this dynamics becomes suddenly interrupted and changed once he is emerged within the group, and hatred comes easily and cheap, and more often than not hatred and other strong emotions are carried by the groups hysteria, collective hysteria, and it is this panic and hysteria that seems to enable men to easily hate other men that they would otherwise not hate, not because hate is the opposite of love and because each man loves every other man in the name of the humanist axiom, but rather because hate is not the opposite of love; the opposite of love is indifference. Men are mostly indifferent to other men without the societal and political context of identity and collectivism. The primary reason for this behavior seems to stem from materialism, or rather this seems to be a human adaptation to the circumstances of the material domain, and while hating individuals without a political context quickly becomes both dangerous and exhausting, both the dangers and the exhaust can be absorbed by and redistributed across the collective, to such an extend that the political act of hatred becomes abstracted across the political boundaries of the groups. Indeed, most men are not capable of conceiving of more than 150 separate and living individuals, and past this point the human connection becomes more and more abstract, and it becomes increasingly easy for men to replace their sincere and truly human connections with other men with the political object of the foreigner, the stranger, the invader, the alien, and the out-group member. Again, this seems to be somewhat or directly proportional to the size of the collective, in terms of what collective I belong to and what collective you belong to, and it may even be an exponential function of the size. The more distant the human connection seems to be, the larger the human separation is between my collective and your collective.

    In short to summarize: hatred is an instrument or a tool that can be utilized in the formation of groups and collectives, for the collective identity that anchors man with the Earth as a member of a tribe enables the propagation of social signals between members of the group, and those signals are in turn used to communicate both the status of the common identity and the individual member of the groups adherence to that identity, and this is easier and easier the larger the group. Enormous collectives, while far more unstable, also enables the abstraction of the human connection that exists strongest on the individual level and that becomes increasingly weaker the larger the size of the collective, and this is part in due to the fact that each member of the group can only perceive of a certain cross section of the collective at any given moment, and because the human connection becomes replaced with the political object: men are no longer individual men but rather political objects and this further enables men to express their hatred onto other men that are merely objects, not human. Indeed, without collectivism and the political dynamics that occur once men are made aware of their collective identities hatred would be a far less powerful force in the world. Understand that politics, the act of politics, is very much the act of propagating hatred throughout the societal landscape, in order to affect social changes that can set in motion the ideological improvements of the material order; without hatred you may not have a reason for change or rather you may not have a reason for the justification of the material order. To hate, particularity in the modern world, is very much an act of politics: it is to make yourself aware of your own identity, and it is to make the world aware of your identity in the attempt to remain anchored to the world, a world in which your identity dictates your humanity, much more than a world in which your actions dictate your humanity. To be a part of is surely to belong, and to belong is to be human. Yes, to be human is to belong, but in the modern world where the scales of everything have been made enormous, all in the name of the perpetuation of the material order, hatred no longer serves a purpose of survival in the immediate, instead hatred has grown into a political tool, used by those in power, the revolutionary elite, to affect social change. Either you belong to a collective and that way you are protected, or you are lost on the high seas and you are searching for an identity, or you have retired from the world completely. Indeed, the modern world very much pushes you into collectivism: the world already made you the political object, even before you were born.

    You may conceive of hatred as the numerical monster of collectivism and while hatred can and used to serve a purpose for the survival of the group, this is no longer the case under the material order, and instead hatred serves a far more pernicious purpose: notice that hated comes to you far too easily. This is because you have been thought to hate, not because you actually hate, but because the hysteria of the group has spread the hatred to you, and really your hatred is nothing more than the expression of your own social incarceration. If you wish to actually become liberated and enlightened, you must break free from this social prison: it is not that collectivism or hatred are wrong in and of themselves, it's rather what they are being used to enable in the modern world that is the problem. Hatred is used to enable your transformation into the beast, into a man lower than the most primordial animal, where you rely only on the social signals of the group, the large scale society, when you are a member of the plebeian horde, when you no longer can be said or be seen as human, when you have become the political object. Notice this tendency wherever it makes itself apparent, and you'll start to understand.

Reginald Drax – September 19, 2025.