Greece, Athens: About the conflicts of the 17th November at the Polytechnic


We take respon15267963_1140604889328769_5918582957864822110_n-715x400sibility for the participation in the conflicts of November 17th, 2016 in Athens at the Polytechnic. We are delighted for their scope, and for the 6 cops in the hospital. We are pleased that we were actively part of an anarchist insurrectionary act which showed a sufficient force for the measures and the possibilities it offers.
We were not part of the conflict in order to “celebrate the anniversary” of November 17. We were not part of the conflict to do social constituencies. We were not part of the conflict to “revive the glory” of the Polytechnic uprising. We were not part of the conflict in the hope of provoking some serious property damage. And neither were we part of the conflict to show that the so-called anarchist space has a compact dynamic and combative presence, creating the illusion of a mass “that breaks” and “sows chaos” in pre-arranged meetings with considerable operational force .
We were part of the conflict to create moments of attack and familiarity with the immediate anarchic violence, to test our reflexes to coexist with individualities we value theoretically and practically, and finally get away from experiential inaction and inertia. We were part of an insurrectionary moment, with some elementary (in terms of material costs towards the authoritative carriers) effectiveness.
We were part of the conflict as a sacrilegious farce toward pilgrimages, the anniversary walks, the coffeehouse revival of past “Good times”, the democratic, conciliatory spirit of “struggling people” , the sanctification and symbolization of struggles -with the aim to justify obedience to our penchant for quietness and security- elevating them into something unattainable that only in the future will happen again, and of course by others. We stood across from the cops of democracy by fighting democracy itself and any authoritarian regime, and diffusing the proposal of direct action in the present.
We were part of the conflict, disassociated from the plebs that embraces the logic that “the mess is useless, standard, graphic and harmful to the movement.”
Firstly, indifferent is the movement and its fictitious unity to us, as we recognize the theoretical and practical gaps, and not seek consistency. Each one their own way.
Secondly, clearly the conflicts at the Polytechnic don’t constitute something original. But all that is a familiar field with the direct physical conflict with the army of the present authority, and a situation even in the least aggressive, we certainly rejoice, as we would be pleased to see banners, painting, symbolic actions, and generally any anarchist act of diffusion of our perceptions.
And thirdly, for many people the clash with cops, even with relatively safer conditions, is an acquaintance scope with others, operational coexistence and possibility of passing to direct action, something which we fully choose. Clearly we have no illusion of comradeship and common theoretical base with the people participating, being scrappy and its anthropography includes in many cases figures that are our enemies, for instance a bunch of males who honor their trousers (1), self-appointed “experts” of violence, etc. So we communicate our point of view expressing our individualities alone.
We were part of the conflict to remind the professors of NTUA Dimitris Manolakos and Emmanuel Koukios that there are people who do not forget the cooperation signed on August 24, 2016 with the navy. We do not forget the promotion of research and development of surveillance and enforcement practices (thermal cameras at the border fence in Evros, immigrants underwater detection systems, drones, etc.), from NTUA and the army enthusiasts professors. We do not forget the use of the NTUA to safeguard the doctrine of “law and order” in Greece. Narks keep you eyes open.
We choose the direct action for the physical destruction against carriers of all kinds of authority. We seek to disseminate anarchist war, and for this we aim at decentralization, specifically at its “dis-exarcheia-ization”(2). To become unpredictable, to exploit the absence or reduced presence of cops on every corner of the city to attack, to cause material blow to the enemy. The rigged appointments and foreseeable actions are ok, but we prefer to move unnoticed, to upgrade our means constantly, to study the state and its mechanisms and to strike at more sensitive spots, without underestimating the value of head-on collision.
As for the cops, the “indignant” citizens, the journalistic trash that were taking photos and videos to sell to the regime media of domestication, the neighbors that their sleep was disturbed, the narks and every motherfucker that has touched a companion of ours or whatever individuality was present on the battlefield, let them be sure they do not slow the day they will receive the violence they deserve. They and their properties, their fuckin’ stores and state dungeons, in which time swings as gallows, definitely are not safe.
We have nothing to do with the world of authority, our logics are absolutely parallel, and no reconcilement can be made. Let’s organize our war. To smash the state “monopoly of violence”. To fill the gaps in the state apparatus with gasoline, bullets and gunpowder.
We welcome the comrades who kept squatted the Gini building in Athens, we welcome the brothers/sisters with whom we shared those moments, and with whom we will share even more intense. We welcome any insurrected person and every act of diffusion of our anarchist perception.
Strength to the 5 arrestees of November 15th and to the 13 of November 17th in Athens, and to all the comrades who were arrested in Greece.
Flaming signals of solidarity to the comrades in Italy prosecuted for participation in Fai / Fri.

Some insurrected minorities


(1) The comrades mean some numbskulls, part of the plebs who show unrestrained ”masculinity” as part of an ethos of the dominant social ideology in the specific geographic areas.

(2) Exarcheia is the geographic area of ”anti-authoritarianism”.

from : Ragnarok



What does it mean for me to be a chaotic? It means to search constantly for the unknown. The non systematized situations. When I refer to chaos it’s not in a sense of an entity but in a sense of the unknown. Chaos can be the situations that don’t need political motives to be created. It can be plain and simple explosion of hate against the enemy. Every moment whichever this might be. It is existence itself. All that the human species thinks that has completely understood, evaluated or tamed is the chaos of existence. This is what I gravitate towards. The unknown. And I consider that all of the specifiers of whichever “nature” are turning a blind eye. This existential nihilism and the negation of specification of the existent by anything are these that drive me towards the struggle for total liberation of the mind and the body. The motive is the satisfaction of the individual or individuals that participate in the creation of these situations and thus tearing down normality. Whatever has been systematized is normality. Continue reading



The issue of civilization and its real nature during the whole period of history and especially the latest years holds a prominent position amongst the self announced radical anarchist circles. Various analyses and perspectives have been expressed and we are certain that many more will be expressed during this age, where technology, more and more inaccessible to the average citizen reveals even more its side that has to do with the management and the conservation of the present order of things. The economic flurries and intensification of class stratification limited the role of technology in the daily life of the simple citizen to systems of control, security systems and in a torturing consuming withdrawal syndrome, since they see technology to contribute in the development of new products, they are not able to obtain them anymore, observing them, helpless with empty now pockets in the windows of stores or TV screens. So certainly, the upcoming years it is expected an anti-scientific and anti-technological delirium by the economically weaker classes since technology from affectionate and compassionate mother became a shrew that abandoned her children to their fate intervening only for their restriction and the aggravation of their economic predicament. A nostalgia for the older years will flourish, when the scientific specialization wasn’t so widespread and the goods of technology were more accessible for the hoi polloi. When the scientific terms didn’t need a five year studying and postgraduate studies to be understood. But let’s leave all this for later. Continue reading

The Body and Revolt


The entire hisimasrges.duckduckgo.comtory of western civilization can be read as a systematic attempt to exclude and isolate the body. From Plato on, it has been seen at various times as a folly to control, an impulse to repress, labor power to arrange or an unconscious to psychoanalyze.

The platonic separation between the body and the mind, a separation carried out to the complete advantage of the latter (“the body is the tomb of the mind”), even accompanies the seemingly most radical expressions of thought.

Now, this thesis is supported in numerous philosophy texts, almost all except those that are alien to the rarefied and unwholesome atmosphere of the universities. A reading of Nietzsche and of the authors like Hannah Arendt has found its appropriate scholastic systematization (phenomenological psychology, idea of difference and a way of pigeon-holing). Nonetheless, or actually because of this, it does not seem to me that this problem, the implications of which are many and fascinating, has been considered in depth.

A profound liberation of individuals entails an equally profound transformation of the way of conceiving the body, its expression and its relations.

Due to a battle-trained christian heritage, we are led to believe that domination controls and expropriates a part of the human being without however damaging her inner being (and there is much that could be said about the division between a presumed inner being and external relationships). Of course, capitalist relationships and state impositions adulterate and pollute life, but we think that our perceptions of ourselves and of the world remain unaltered. So even when we imagine a radical break with the existent, we are sure that it is our body as we presently think of it that will act on this. Continue reading

Human Death

suicidio 900xPeople always want to make nihilism into the idea that is most convenient for them: do nothing but what you want to do. They justify this with “but nothing is true, so nothing is real, so there’s no point to anything” and consider this profound. What they left out: they think nothing is true, except themselves. Most human thought tends toward solipsism. We are after all just monkeys that got tossed a bone in the form of higher logic. That‟s a mixed burden. Having brains capable of processing logic means that we are forever schizoid, divided between two “modes” of thinking:

Logic: the logical mind calculates according to the rules of logic. It is completely detached from a consideration of self, time, physicality and emotion.

Self: we are intensely aware of our physical selves, and our immediate sensations and being, and when logic gets too intense, we retreat into this.

In other words, we can both think and have animal awareness. We like animal awareness because it is a form of control. No matter what threatens, we have this moment and our own will, and we can do what we want (within limits) and this comforts us. We control us. This is why nihilists identify nihilism as the gateway to all clear thought, including spirituality. It overcomes Continue reading


Beksinski-x92What do I mean by egoism? Before going into this, I am going to summarily dispose of two misunderstandings of egoism that I have encountered – one that is utterly ridiculous, the other a bit more understandable (especially in light of the lack of modesty among egoists).

     First of all, egoism has nothing whatsoever to do with Freud or Freudianism![1] In fact, the egoist theorist best known in both anarchist and philosophical circles, Max Stirner, wrote his central work, Der Einzige und sein Eigentum[2], more than eleven years before Freud existed and died in the year of his birth. Unlike Freud, Stirner had no interest in dividing an abstract notion of the human mind into parts in order to map it out. Stirner’s “Ich” (translated “I”) often refers to himself and always to specific, concrete living individuals, whereas Freud’s “Ich” (translated “ego”[3]) is merely one part of an allegedly three-part psyche. Hopefully, this is sufficient to dispense with such silliness…

     Secondly, egoism is not the same thing as egotism. If some of us egoists consider ourselves to be among the most intelligent, most talented, wittiest and sexiest people existing on the planet today, this doesn’t stem from our egoism, but from intensive self-analysis grounded in the cold, hard realism of our immodest dreams and boundless aspirations. And besides why would we succumb to the falsehoods of humility when, in this case, the truth serves our interests much better?

     Having dealt with both the ridiculous and the sublime, I now want to begin meandering toward the heart of the matter: what is egoism?

     Of course, the egoism I describe will be my egoism. Anything else would not really be egoism. But like all that is my own, I have taken my egoism from many different places, a few of great enough influence that they indicate a line of thought and a way of encountering the world that has developed historically and theoretically since at least the time of Stirner. So it is worthwhile to look at some of the basic ideas in this line of thought. Continue reading


POEME-MAUDITAs is the case elsewhere, the tendency to underestimate the individual has made itself felt in the intellectual field. Solitary thought – invention – has been depreciated to the profit of collective thought – imitation – preached under the eternal word of solidarity. The horror of the previously untried, of intellectual and esthetic originality, is a characteristic trait of Latin races. We love regimented thought, conformist and decent meditations. A German writer, Laura Marholm, accurately analyzed this contemporary tendency: “Intellectual cowardice is a universal trait. No one dares makes a decisive statement concerning his milieu. No one any longer allows himself an original thought. Original thought only dares present itself when it is supported by a group: it has to have gathered together several adherents in order to dare show itself. You must be one of many before daring to speak. This is an indication of universal democratization, a democratization that is still at its beginnings, and is characterized by a reaction against international capital, which until now has had at its disposal all the means of military and legislative defense. No one dares to rely on himself alone. An idea that contravenes received ideas almost never manages to make itself known. The propagation of an antipathetic idea is circumscribed and hindered by a thousand anonymous censors, among which the official censorship of the state has only a minor role.”

The result of this tendency is that we no longer exist and think for ourselves. We think according to hearsay and slogans.

It is especially from the moral point of view that the crushing of personal egoism by group egoism is intolerable. We too well know the pettiness of the group spirit, the gregarious coalitions engaged, more than anything, in fighting against superior individualities, the solidarity in irresponsibility, all these forms of diminished humanity.

It is the same with perfect solidarity as it is with absolute justice, absolute altruism, absolute monism. These are abstract principles untranslatable in real terms. Each man has his special conception of solidarity, justice, his way to interpret the fas and the nefas in keeping with his coterie, class, etc. interests.

“As soon as an idea is set loose,” said Remy de Gourmont, “ if we thus set it nakedly in circulation in its trip across the world it joins all kinds of parasitic vegetation. Sometimes the original organism disappears, entirely devoured by the egoistic colonies that develop there. An amusing example of these deviations in thought was given by the corporation of house painters at the ceremony called ‘The Triumph of the Republic.” The workers carried around a banner where their demands for justice were summed up in this cry: ‘Down with ripolin!’ You must know that ripolin is a prepared paint that anyone can spread across woodwork. We can thus understand the sincerity of this wish and its ingenuity. Ripolin here represents injustice and oppression; it’s the enemy, the devil. We all have our own ripolin and we color according to our needs the abstract ideas that, without this, would be of no personal use to us.”

The ideal is soiled in contact with reality:

Pearl before falling, and mire after.

Georges Palante

The memory against anti-fascist carnivals

anarchist_ammunitionThe memory against anti-fascist carnivals – Republication of the Front of Anarchonihilist Conscience for the diffusion of the negative to mark the completion of three years from the execution of Golden Dawn members in N. Iraklio.

“The vagueness of anti-fascism is perhaps the par excellence reference of union in modern urban societies. A lacking substance, vague ideologeme, supple enough that it can be easily accessible to the invocations of any social subculture. The fascism of anthropocentrism, fascism of political violence, fascism of patriarchy, fascism of the economic oligarchy and the swirling around the point continues endlessly.

In anti-fascism we can discern the quintessence of worldwide pretense. Because, by crossing every point-attitude of each narrative to the terminal, we imperceptibly perceive the similarity with the starting point. In conclusion we are led to the acceptance which is everywhere propagandized that there is nothing left for us to divide under the auspices of unauthentic speech. That is because each point is a reference to the matrix of anti-fascism and this matrix in turn spawns points at which the spectacular sequence and continuity of the social sludge is ensured.

We are therefore sickened by the ruminations of the anti-fascist anniversaries, and we prefer in an effort of reconnection of the meaning to the point, to seize the moment and beyond the emotional gratification caused to us by the view of the two bastards collapsed on the cement, to bring back to our memory these which really make us stand out and the options that distinguish us as individuals against abstractions.
The following is a text published in the fourth issue of nihilistic march. ”

Administrative group: RAGNAROK Continue reading

Aut Aut

a-i-anarhija-info-aut-aut-1When I translated and published the pamphlet Individuality and the anarchist group, signed by one of the CCF cells, Guerilla Urbana Cell, I added in a note that I didn’t do it because I agree with the content, but to make public how much this project, in my opinion, has turned away from its original form of tension to propose (or re-propose) an anarchist individualism which, in some ways, can be found in the pages of a different insurrectionist theory, but in this case approaching or even in some points leading to formal ideas, that is the formal organization.

Similar proposals (informal platform, structured and specific organization) have already been criticized, both in the writing of comrade Alfredo Cospito addressed to the Greek comrades and in the text of some comrades who made up the CARI-PGG, and recently in the last reflection, about the mentioned text, by the comrade of RadioAzione.

This following is just a collection of random thoughts which crossed my mind when I was translating the text, random pieces that do not compose a figurative mosaic, but a personal abstract image open to interpretation, because I do not possess the truth to be transmitted, certainly not to be commodify.

This pamphlet discusses various issues and many of them, from my point of view, erode the concept of individualism itself (both on theoretical and practical level). And those (at least, the authors of the text) who embraced the idea of ​​F.A.I., propagating the nihilistic version of anarchy, are now proposing to distort it, trying to redirect it in forms (structures) that are more appropriate, I dare say , to “communist insurrectionalism” than an anarchist one, perhaps more similar to the groups like 17N; trying to structuring the informal anarchy in platforms, fixed organizations, clusters, groups, sub-groups, test-groups etc. The text is an attempt to launch a proposal completely antithetical to F.A.I., but keeping the same adjective “informal”. Not because someone holds the “copyright” onto it, but because it eclipses everything informal and individualistic in this project. From my personal experience, if I think that a project does not meet my needs, I will be free create another one, without trying to convince others to adapt to my needs. In contrary, it would mean, for me, play politics.

I don’t want with these words, for the sake of anarchy, impose my ideas to someone. I just think it might be better for one who plans such a structured and fixed organization to give it, perhaps, more appropriate name. “Informal”, in document of F.A.I. in Italian language (”Open letter to the anarchist and anti-authoritarian movement”): “Furthermore, whoever takes part into the informal organization is a militant only when preparing and carrying out an action. The organization, therefore, does not affect the entire life and projects of the comrades (…) “. Then, if in some other language this concept has different meanings there were maybe some misunderstanding.

In this pamphlet individualism is corroded on several points, just to name a few, criticizing even the robberies done by anarchists for purely personal purposes, and not for the great cause. How selfish these anarchists are, those who satisfy their egos realizing their desires, simultaneously satisfying their material needs that the system imposes on us, and imprinting an attack on banking institution, that is capital.

Continue reading