A Love Letter To Failing Upward

Failing upward is simply the concept of failing by mainstream standards and yet achieving more fulfilling outcomes in the long run. Often this is connected to a feeling of unlocking opportunities you didn’t even know existed.


PowerFailing to take every opportunity to lead from the front

Due to the unfair distribution of power in society in the hands of very few, the good any one person can strive to achieve is immense, because one can imagine wielding the kind of power those at the top currently have to do good. But this power is denied the many.

So, like how a figure like Bernie Sanders could have harnessed the position of presidency to do lots of good, how he did educate the masses on the positives of socialised government institutions and, if he’d gotten into power, mobilise a grassroots movement to demonstrate and strike to push through bills.

But, most importantly power can be a mirage. It’s the carrot dangled in front just beyond our reach. We need to create opportunities for ourselves, to achieve great acts of good on our own, like the personal heroism of people flying to Syria to fight Islamic Fascism or organising edible gardens in low-income neighbourhoods.

As well, even though we may cherish those opportunites to do great deeds today, counter-intuitively, the goal should be to move to a world where grand feats of good deeds aren’t necessary or possible. So that more people get a chance to strive to do good.

So a move to devolve government power to a multi-party system through preferential voting, to… Some local government positions being elected by sortition, to… The majority of society being so content with worker-co-ops and syndicalist unions that we transition from representative democracy to direct democracy. So, a chamber of ministers to federated spokes councils.

We all know the experience of living under a conservative culture that accepts bigoted assumptions.  And we all know of certain unproductive actions which some counter-cultures have dogmatically valorized as the best form of resistance.  Both cultures incuclate their members with a ‘willing epistemology of ignorance.’  That is, a conspiracy to fail to view the world as it is, in exchange for the benefits being a member of that cultural group.

In response, we can simply work hard to fail to be swayed by the fear of what embracing radical compassion will turn you into.  Therefore, we must avoid the pitfalls of an illusory politics of resistance which wears its activists out faster than it inspires lasting change.


Time – Failing to rush to achieve a bunch of outcomes without fully considering the value.

With the ever expanding knowledge each new generation is able to harness, the hard material outcomes of our goals in life will always be out performed better or faster than before.

So, while some people fret about failing against others, which makes them feel their life is not worth living, you, by failing to set strict goals for yourself and instead giving a leg up to those around you, can just observe everyone acting around you, contemplate your time and place in history and experience a peace of mind knowing you’re part of the fabric of everything.

We were nothing before we were born and we’ll be nothing again after we’re dead. The zoomed out size of the universe and length of time we aren’t around for overwhelms the blip of time we are here. This not-self follows us like a shadow throughout our life, like a chalk outline on the pavement, with every less able iteration of ourselves in between, refracted along a scale and merging back into the universe with other people’s similar layers.

A philosophical denial is just a view, a theory… it does not get one actually to examine all/ the things that one really does identify with… as ‘self’ or ‘I’, / This examination, in a calm meditative context, is what the not-self teaching aims at. It is not so much a thing to be thought about as to be done.

Finally allow ideas to percolate to the surface, don’t rush to nail down what an experience meant to you for time in perpetuity.


Authenticity – Failing to modify your behaviour to be more comprehensible

It can be annoying or hurtful for others to presume they know everything about you, but rather than assert their wrongness and make them defensive, you can acknowledge it as a common human failing and find nice creative ways to hold a mirror up to what life experiences they’ve had that lead them to jump to that conclusion.

One way is a kind of playful authenticity, telling a lie about a lie, to get back closer to the truth. So don’t outright challenge the idea, but don’t live up to it either, in fact live down to it. Playfully undermine the idea by failing to live up to the glamour of what it would mean to be that person, then find a way of revealing that it was a misunderstanding all along, so they needn’t worry about it applying to you.


The Middle Way – Failing to achieve short term gratification

Take satisfaction in starting a project with the tools at your disposal in which you have no idea whether it’ll ever be valuable to others, just that you learnt something new and that you really enjoyed the process.

There’s a quote I really like from the Tao Te Ching which explains how we can harness our higher inner character through acting with a conscious awareness about the way the universe works:

The way of heaven is like the bending of a bow.
The high is lowered, and the low is raised.
If the string is too long, it is shortened;
If there is not enough, it is made longer.

The way of heaven is to take from those who have too much
and give to those who do not have enough.
Man’s way is different.
He takes from those who do not have enough
to give to those who already have too much.


Knowledge – Failing to keep track of every piece of information

It’s great to live with people who are observant of clues as to your mindset and can offer suggestions to help you or give you the room to learn from your own mistakes where the consequences aren’t dramatic.

It’s less useful to try and acquire every piece of gossip about a person and come into interactions with funny presumptions about who they are and why they act the way they do.


Meaning – Failing to live up to expectations

Through having an accurate accounting of some of the worst possible outcomes at any moment and having a healthy way of coming to terms with that, we can truly decide if the road we want to be on us is as much ‘our choice’ as anything can be.

Compassionate comedy for the wholesomeness of peoples mistakes is one really great way of feeling comfortable in your own skin. In being able to laugh at ourselves, we can feel freer to experiment and enjoy a culture with more complex forms of expression being understood.


Vulnerability – Failing to avoid pain

Love is the feeling that you almost had no other choice than pursuing the road you’re on. It’s both a scary feeling for opening yourself up to pain and a wonderful feeling for realising a passionate interest you may not have even been aware you had. Embrace it.


The Great British Reuse Map

Are you unsure what the easiest option is to find or donate reused items? Well now there’s a map and article to explain all your options 🙂

Click here for the map


  • Food Banks, Real Junk Food Projects & Food Not Bombs Events
  • Reuse Centres
  • Free Item Gifting Organisations
  • Free Item Gifting Facebook Groups
  • Repair Cafes
  • How you can help build up reuse groups
  • Similar Resources

Food Banks, Real Junk Food Projects & Food Not Bombs Events

If you know of large quantities of food you or someone else can’t use that’s about to go past it’s best before date, consider taking it down to your local Food Bank, Real Junk Food Project or Food Not Bombs event, so that it can be parcled out or cooked up and served out in decilious ways for free, cheap or on a pay as you feel basis.

Reuse Centres

Ideally every town would have one reuse warehouse where every item was meticulously organized and easy to browse through.  Unfortunately charity shops often throw out as much as they take in for not having the room to display it all.  So, if you’re donating items, in most cases and for the time being, using free item gifting websites is still your best bet at finding the person who was looking for just that item and making sure your item isn’t going to waste.

Free Item Gifting Organisations

Freegle and Freecycle are two easy websites to use where you can make item offer or wanted posts.  Some benefits to the website are you can sort posts by just offers or just wanted posts.  Posts have titles so you can quickly see what item the person is offering/requesting and how far away they are.  Plus moderators can see logs of user engagement so they can discourage people who only collect to sell on.

As well there’s Trashnothing.com where you can search for posts within a set distance from where you live, though you do still have to join the Freegle or Freecycle group you want to post in or in order to respond to posts.

Free Item Gifting Facebook Groups

Same idea as above, only often less rules.  Can be good for villages who all know each other anyway, so don’t need a moderator checking every post.

Repair Cafes

“Repair Cafés are free meeting places and they’re all about repairing things (together). In the place where a Repair Café is located, you’ll find tools and materials to help you make any repairs you need. On clothes, furniture, electrical appliances, bicycles, crockery, appliances, toys, et cetera. You’ll also find expert volunteers, with repair skills in all kinds of fields.

Visitors bring their broken items from home. Together with the specialists they start making their repairs in the Repair Café. It’s an ongoing learning process. If you have nothing to repair, you can enjoy a cup of tea or coffee. Or you can lend a hand with someone else’s repair job. You can also get inspired at the reading table – by leafing through books on repairs and DIY.

There are over 1.500 Repair Cafés worldwide. Visit one in your area or start one yourself! See also the house rules we use at the Repair Café.”

Free or cheap item UK search engines

How you can help build up reuse groups

Hopefully this map and article will serve as a quick resource for locating just the right centre or platform you want to use.  Maybe give it a share so others can benefit too.

As well you can put up a poster on a community noticeboard letting people know about free item gifting websites. Or you can even help out your local food not bombs group by designing a cool looking poster for them, advertising the time and day they will be serving food.

Finally you can volunteer on the ground or as an online moderator.  And maybe create a pinned post letting people know all the reuse options in their area.

Similar Resources

Mutual advertising opportunities between Freegle & free item Facebook groups

I made a crossover map of Freegle groups and free item Facebook groups just out of curiosity:

There are 454 FB groups I could find with copious town and area searches, so the true number is probably not much higher at around 500. Compared to Freegle’s 434.

Here’s a look at their membership figures:

There are 5 Facebook groups overlapping with my local Freegle group area alone and they were nice enough to let me advertise my Freegle group, so thought others might be curious to see and give it a try.

I created a pinned post on my Facebook page & group explaining all the platform options people have for viewing and sharing free items with the long term goal of hoping the free item groups do the same, then made a post to the various groups saying more or less the same thing.

The idea being with having more platforms to chose from, people will be more invested in the platform they like the most and encourage others to use it also, helping those in poverty, reusing products to create less of a demand on people and the environment, plus fostering a sharing economy.

The pinned post

Other Platforms

Learn about other ways to reuse items with The Great British Reuse Map.

This website keeps logs of user engagement, so we can discourage people who only collect to sell on, as well so we can edit posts for clarity. But, there’s also Trashnothing.com where you can search for posts within a set distance from where you live, though you do still have to join the freegle group you want to post in or in order to respond to posts.

Plus here are a few free item facebook groups within and overlapping with Denbighshire:

The Advert

Hey all, just dropping by to say I recently started the website Denbighshire Freegle, we have a Facebook group which if you want to post wanted or offer posts to you’d more than welcome.

Some benefits of the website version are you can sort posts by just offers or just wanted posts. Posts have titles so you can quickly see what item the person is offering/requesting and how far away they are. And moderators can see logs of user engagement so we can discourage people who only collect to sell on.

Finally there’s also Trashnothing.com where you can search for posts within a set distance from where you live, though you do still have to join the Freegle group you want to post in or in order to respond to posts.

All the best.

The suggested mutual pinned post

Other Platforms

Learn about other ways to reuse items with The Great British Reuse Map.

Freegle keeps logs of user engagement, so that mods can discourage people who only collect to sell on, as well so mods can edit posts for clarity. But, there’s also Trashnothing.com where you can search for posts within a set distance from where you live, though you do still have to join the freegle group you want to post in or in order to respond to posts.

Plus here are a few other free item facebook groups within and overlapping with Denbighshire:

The maps

My Virtue-Existentialist Ethics

Major Influences

In After Virtue, MacIntyre tries to explain another element of what is missing in modern life through his use of the concept of a practice. He illustrates this with the example of a person wishing to teach a disinterested child how to play chess.

The teaching process may begin with the teacher offering the child candy to play and enough additional candy if the child wins to motivate the child to play. It might be assumed that this is sufficient to motivate the child to learn to play chess well, but as MacIntyre notes, it is sufficient only to motivate the child to learn to win – which may mean cheating if the opportunity arises. However, over time, the child may come to appreciate the unique combination of skills and abilities that chess calls on, and may learn to enjoy exercising and developing those skills and abilities. At this point, the child will be interested in learning to play chess well for its own sake. Cheating to win will, from this point on, be a form of losing, not winning, because the child will be denying themselves the true rewards of chess playing, which are internal to the game. The child will also, it should be noted, enjoy playing chess; there is pleasure associated with developing one’s skills and abilities that cannot come if one cheats in order to win.

MacIntyre concludes that there are two kinds of goods attached to the practice of chess-playing and to practices in general. One kind, external goods, are goods attached to the practice “by the accidents of social circumstance” – in his example, the candy given to the child, but in the real world typically money, power, and fame (After Virtue 188). These can be achieved in any number of ways. Internal goods are the goods that can only be achieved by participating in the practice itself. If you want the benefits to be gained by playing chess, you will have to play chess. And in pursuing them while playing chess, you gain other goods as well – you will get an education in the virtues. The two kinds of goods differ as well in that external goods end up as someone’s property, and the more one person has of any of them the less there is for anyone else (money, power, and fame are often of this nature). Internal goods are competed for as well, “but it is characteristic of them that their achievement is a good for the whole community who participate in the practice” (After Virtue 190-191). A well played chess game benefits both the winner and loser, and the community as a whole can learn from the play of the game and develop their own skills and talents by learning from it.

MacIntyre believes that politics should be a practice with internal goods, but as it is now it only leads to external goods. Some win, others lose; there is no good achieved that is good for the whole community; cheating and exploitation are frequent, and this damages the community as a whole.

Political Philosophy of Alasdair MacIntyre – Internet Encyclopedia of Philosophy

One alternative is a prefigurative or practical anarchism, based on a social account of the virtues (based on a revision of MacIntyre’s virtue theory). This identifies goods as being inherent to social practices, which have their own rules, which are negotiable and alter over time. It stresses the immanent values of particular practices rather than on the externally decided (consequentialist) values that will accrue.

Thus, those tactics which are consistent with anarchism are those that are rewarding in their own terms rather than on the basis of external benefits alone. The different approaches to political-social organisation provide an illustration, in which Leninism exemplifies the instrumental approach, whilst a case from contemporary anarchism provides a contrast. Leninism concentrates on the external goods of the disciplined party, its success is primarily judged on its efficiency in reaching the desired goal of revolution. However, a different non-consequentialist approach to political organisation is to view political structures as the manifestation of internal goods, such as enhancing wisdom and the embodiment of social relationships that disperse social power. Standards are generated by, and help to form, anti-hierarchical social practices. For instance the norms required for secretly subverting corporate advertising or state propaganda are not identical to those required to maintain an inclusive, multi-functional social centre. Whilst different, the norms of both are open, to those entering these practices, they are open to critical dialogue and can alter over time.

Each anarchist practice produces their own standards, which overlap with others. The norms by which a successful social centre is run, will be different to, but bear some similarities with an inclusive, participatory website or periodical. Thus the standards for the goods, the types of social relationship that constitute (and are constituted by) non- or anti-hierarchical practice are observable and assessable within a domain – and between adjacent domains. So that the relatively stable, and common, norms of bravery (opposing dominating power), solidarity (reciprocal assistance between those in a subjugated position) and wisdom (coming to understand the structures of oppression and the means by which ‘other values’ can be created) are identifiable within anarchist practices, but are not necessarily universal. Similar practices involving subtly different actors will generate distinctive other goods (or bads).

Like the Stirnerite subject, there is no universal agent of change, but one in constant flux, resisting, challenging or fleeing the changing dominating powers within a given context. Within these radical practices, it produces its own immanent values. Because social practices are not distinct but overlap there are possibilities for links of solidarity across the different domains between different agents, although there is no universal agent who participates in all practices. A narrative of anti-hierarchical liberation, might provide a link between different practices, and provide routes for new social practices (and new agents to develop). The contestation of hierarchy, however, does not represent a new universal value. There are contexts in which goods are immanently developed but a challenge to structures that maintain inequalities of power is not generated – for instance, children playing in a sandbox. Thus, the rejection of hierarchy is not a universal guide to action, though, given the persistence of economic structures and institutions that enforce and legitimise these inequalities of power, it is highly likely that the contestation of hierarchy will remain a core anarchist value.

 – Anarchism; Ethics & Meta-Ethics by Benjamin Franks


Purpose & Meaning

We are born with biological drives and grow up being taught environmental drives we have to grapple with and make sense of.

We can’t quantify for the abused person what level of suffering it is right that they owe themselves to muddle through to acheive some level of happiness later on.

We can only say if a persons reason for ending one’s own life, is to desire to make a meaningful decision, in the face of unfair meaninglessness, the sum of one’s existence only becomes more absurd. So, suicide being viewed as meaningfull, is simply an attempt to deny that meaninglessness or no one stable meaning is the foundation to all life.

So, grappling with these biologically and environmentally bestowed drives is a goal in which acheiving some headway, brings us happy flourishing.


What Constitutes Right And Wrong?

Because human beings are complex, their flourishing takes complex forms: we can flourish intellectually – hence, the “intellectual virtues” (both practical and theoretical); we can flourish as builders and makers and artists – hence, the “virtues of craft” – and we can flourish in terms of our non-technical, social and civic activities – hence, the “moral” virtues.

Now, if you’re a consequentialist, you can simply relate to this philosophy as through persuing your own happy flourishing, either the goals are related to other people or it’s more easily acheived by helping others, so we have an obligation to be altruistic and acheive a global calculus of happy flourishing.

But, I would simply appeal to what is good for any one person being more complicated than an external calculation of ends:

Virtues and therefore morality can only make sense in the context of a practice: they require a shared end, shared rules, and shared standards of evaluation. The virtues also define the relationships among those who share a practice: “….the virtues are those goods by reference to which, whether we like it or not, we define our relationships to those other people with whom we share the kind of purposes and standards which inform practices” (After Virtue 191). We must have the virtues if we are to have healthy practices and healthy communities.

So, if how a person was raised to understand virtue is primarily respecting the shared rule that the dignity of a person not be violated then, in so far as practicing that virtue is meaningful to that person, it will bring that person happy flourishing.

It goes beyond the contractarian view in its starting point, a basic wonder at living beings, and a wish for their flourishing and for a world in which creatures of many types flourish. It goes beyond the intuitive starting point of utilitarianism because it takes an interest not just in pleasure and pain [and interests], but in complex forms of life. It wants to see each thing flourish as the sort of thing it is. . .[and] that the dignity of living organisms not be violated.


Socialist Entailments

Due to the unfair distribution of power in society in the hands of very few, the good any one person can strive to achieve is immense, because one can imagine wielding the kind of power those at the top currently have to do good. But this power is denied the many.

So, like how a figure like Bernie Sanders could have harnessed the position of presidency to do lots of good, how he did educate the masses on the positives of socialised government institutions and, if he’d gotten into power, mobilise a grassroots movement to demonstrate and strike to push through bills.

But, most importantly power can be a mirage. It’s the carrot dangled in front just beyond our reach. We need to create opportunities for ourselves, to achieve great acts of good on our own, like the personal heroism of people flying to Syria to fight Islamic Fascism or organising edible gardens in low-income neighbourhoods.

As well, even though we may cherish those opportunites to do great deeds today, counter-intuitively, the goal should be to move to a world where grand feats of good deeds aren’t necessary or possible. So that more people get a chance to strive to do good.

So a move to devolve government power to a multi-party system through preferential voting, to… Some local government positions being elected by sortition, to… The majority of society being so content with worker-co-ops and syndicalist unions that we transition from representative democracy to direct democracy. So, a chamber of ministers to federated spokes councils.


Legal Animal Rights Entailments

If the wonder that we experience in viewing wild animals is not ‘how similar to us they are’, but their ‘real opportunities to do and be what they have reason to value’ and one sufficient reason we grant this freedom at least to a basic extent to other people is we have a desire to achieve what we find valuable then; the fact non-human animals experience this desire too means we ought extend these freedoms to non-human animals.

So, a holistic world-view of not wanting to reduce both the quality and quantity of positive experiences humans can have with animals, as well as animals with other animals for low-order pleasures such as taste/texture.


In Summary

Any highest good we can acheive, would also be a practice that’s replicatable and easily understood through shared rules and ends.

Therefore, what’s most important is devolving power to a larger body of people to be able to strive to a higher good.

Though the governance model needs to be built up slowly enough to match expertise, so as not to falter with people pushing for ideals before having adequately put them to the test. As well, so as not to cause a whiplash effect, where people desire a reactionairy politics of conformity, under more rigid hierarchy of just the few:


Final Thoughts

Here’s a rough diagram for how I relate to various ethical schools of thought:

And here are some of the ideas it attempts to show:

Why some red bars can reach higher than some green bars: People can identify with conservativism as a virtue philosophy and happen to be a virtue exemplar for devolving power to those without it. Like Malcolm X denouncing drug taking, to keep minority communities strong, in response to the flooding of the streets with drugs by the CIA to fund the Contras in Nicaragua. Though I would still say co-operation as a virtue provides a more stable foundation for building up institutions with social virtue.

Why some green bars can reach lower than some red bars: Someone can hold the same ideals of co-operative virtue ethics, but through a mistaken practice of over zealously trying to force through their perspective can fail to acheive their goals and fail to win over others to the merits of their ideas, resulting in a painful stultifying.

Why the shorter bars on the graph: Through a careful consideration of required means and desired outcomes, we can find happy flourishing in a character trait that biases one side of the equation over the other (being more means or outcome oriented). So long as we are aware that we’re simply fulfilling something meaningful to us and that it won’t be a character trait that a majority in society can or need replicate. But it must be done with the knowledge that we’re not directly hampering others persuit of happy flourishing either.

Why the sum of all the bars add up to a pyramid: The highest amount of happy flourishing we can consistently acheive in society will be a practice that’s replecatable and highly aware of the existential grounding that informs which direction a society desires to move in. So, a practice that didn’t attempt to factor in peoples desire to autonomously search for their own egoist goals and absurdist means would be a practice that is not as easily replecatable and so would not produce the highest amount of happy flourishing in society (a smaller pyramid that doesn’t rise as high for not being as wide).

Further Reading


The Politics of Postanarchism by Saul Newman (Preview) (Buy) (Download)

However, can we assume that the possibilities of human freedom lie rooted in the natural order, as a secret waiting to be discovered, as a flower waiting to blossom, to use Bookchin’s metaphor? Can we assume that there is a rational unfolding of possibilities, driven by a certain historical and social logic? This would seem to fall into the trap of essentialism, whereby there is a rational essence or being at the foundation of society whose truth we must perceive. There is an implicit positivism here, in which political and social phenomena are seen as conditioned by natural principles and scientifically observable conditions. Here I think one should reject this view of a social order founded on deep rational principles. In the words of Stirner, ‘The essence of the world, so attractive and splendid, is for him who looks to the bottom of it – emptiness.’ In other words, rather than there being a rational objectivity at the foundation of society, an immanent wholeness embodying the potential for human freedom, there is a certain void or emptiness, one that produces radical contingency and indeterminacy rather than scientific objectivity. This idea has been elaborated by Laclau and Mouffe, who eschew the idea of society as a rationally intelligible totality, and instead see it as a field of antagonisms which function as its discursive limit. In other words, what gives society its definitional limit at the same time subverts it as a coherent, whole identity. Therefore, they argue, ‘Society never manages fully to be society, because everything in it is penetrated by its limits, which prevent it from constituting itself as an objective reality.’ Antagonism should not be thought of here in the sense of the Hobbesian state of nature, as a war of everyman against everyman, but rather as a kind of rupturing or displacement of social identities that prevents the closure of society as a coherent identity.

Science, Perception, and Reality Kindle Edition by Wilfrid Sellars (Preview) (Buy) (Download)

It’s Just a Feeling: The Philosophy of Desirism by Joel Marks (Buy) (Download)

Demoralizing Moralism the Futility of Fetishized Values by Jason Mcquinn (Download)

Moral Relativism

Melville J. Herskovits and the Racial Politics of Knowledge (Critical Studies in the History of Anthropology) by Jerry Gershenhorn (Buy) (Download)

Is a prescriptive position adopted initially by many anthropologists reacting against the ethnocentrism characteristic of the colonial era.  Melvelle Herskovits, for instance, affirms that “… in practice, the philosophy of relativism is a philosophy of tolerance” (Cultural Relativism, p. 31).

Preference Consequentialism

Commonsense Consequentialism: Wherein Morality Meets Rationality by Douglas W. Portmore (Buy) (Download)

Nonzero: History, Evolution & Human Cooperation: The Logic of Human Destiny by Robert Wright (Buy) (Download)

Hedonistic Utilitarianism

Utiltarianism by John Stuart Mill (Buy) (Download)

Co-operative Virtue Ethics

Anarchism and Moral Philosophy by Benjamin Franks (Essay) (Buy) (Download)

Freedom and Democracy in an Imperial Context: Dialogues with James Tully by Robert Nichols and Jakeet Singh (Thesis) (Buy) (Download)

Stoic virtue ethics by Matthew Sharpe (Essay)

Feral Children and Clever Animals; Reflections on Human Nature (Download)

Our common way of thinking about the difference between physical and behavioral science, described in Chapter 3, is that the goal of the first is to eliminate variance, while the second accepts variance as the essential characteristic of the subject worthy of study. The physical sciences seek to eliminate variation because variation confounds accuracy of prediction. The behavioral sciences should accept variation as the essential aspect of living beings, and thereby strive to measure variance as a technique of describing the nature of life itself. We often confuse the legitimacy of these different goals, thereby leading us to the conclusion, for example, that the physical sciences are more “scientific” than the behavioral because they strive for accuracy and prediction. Some appear to think that a measure of the applicability of science is accuracy of prediction, but variance, too, is a legitimate interest of the scientific method. Science is a unique method, a method independent of what it studies. Measures of variance can be just as reliable as formulas that strive to eliminate or reduce variance. As always, the meaningful issue is what one wants to know, what one wants to accomplish through the application of the methods of science.

Let us put to rest the notion that there can be no science of living beings or that scientific procedures somehow diminish and degrade the awesomeness of life. The chief characteristic of life forms, as opposed to physical objects, is variation. It is variation that permits evolution, for without variation, there is nothing for natural selection to select. The study of variation may be done in two ways: by study of the unique or by study of the general. In this book, we have examined examples of both, although study of the unique case dominates, to be sure; but what Thorndike, Haggerty, and Hamilton contributed is the importance of general variation. Both ways must be investigated because we cannot know what is unique without knowing what is general. Behavioral science, therefore, proceeds on two fronts: the study of the unusual and the study of the variation characteristic of groups.

Conservative Virtue Ethics

After Virtue: A Study in Moral Theory by Alasdair MacIntyre (Review) (Download)

Intuitionist Deontology

Nichomachean Ethics by Aristotle & W. D. Ross (Buy) (Download)

Daniel Kaufman On Intuitionism and Folk Psychology (Video)

Of the Standard of Taste by David Hume (1909) (Essay)

Absolutist Deontology

The Sources of Normativity by Christine M. Korsgaard (Chapter) (Buy) (Download)

Consequentialism and Deontology in Hegel’s Philosophy of Right by Dean Moyar (Essay)


Anti-Oedipus by Gilles Deleuze and Felix Guattari (Buy) (Download)

Fanged Noumena: Collected Writings 1987-2007 by Nick Land (Buy) (Download)

Tiqqun 1: Conscious Organ of The Imaginary Party by Tiqqun (Buy) (Download)

Liberation Theology

The Selfless Mind; Personality, Consciousness and Nirvana in Early Buddhism by Peter Harvey (Buy) (Download) (Review)

Response Video to ‘Veganism vs. Animal Liberation’

Full Transcript:

Alright, this is going to be a response to Eisel’s video on ‘Veganism vs. Animal Liberation’ with a critique at the end about common arguments he uses in his videos.

So, as far as I know Eisel has never tried to come up with precise wording for what his preferred definition of veganism would be, so at a guess from watching his videos, I can imagine it would be something along the lines of:

“A personal duty to respect the dignity of animals & a desire to build a social movement to, among other things, lobby government for a higher percentage territory of managed wildlife habitat.”

And we can guess his argument for this philosophy being contained in the word vegan is that… its the best descriptive adjective for a human-centred movement. And, that the goal is to win over enough passionate people who are dedicated enough to take on the personal principle of avoiding animal products, as a basis for finding each other and organizing to making changes to our communities and institutions.

The person he’s critiquing would like to abandon the word vegan in favour of advocating the ideology of anti-speciesism, as an element of total liberation. So more like a social justice movement where anti-speciesism is one axis of oppression among other struggles like anti-racism & anti-sexism. Therefore an animal-centred movement alongside other oppressed-centred movements.

So, positives to Eisel’s critique are, by solely advocating for animals through a social justice approach, you just are going to get meat eaters being turned away from caring about animals because vegans look like deluded people who view animals as citizens.

As well as vegans feeling more justified in taking violent action for animals, who they start to view as members of our society. When in reality, like I said in my earlier video, animals can’t conceptualize a tactical war to achieve rights, so they can’t desire it.

We aren’t even able to alleviate their suffering like we could human prisoners with the optimistic notion that direct actions done in other places now, may one day lead to an end to their suffering.

Negatives are, he never acknowledges any better arguments for putting more focus on words like animal liberation.

I think we need to be fighting for incremental legal animal rights laws which make it less profitable to breed animals for food. And one philosophical and legal approach which is gaining more prominence is Martha Nussbaum’s capabilities approach, which we can say is about liberating animals to be able to express their capabilities in the wild. Links below in the description.

As well, I think he’s wrong to claim Animal Liberation is primarily tied to Singer’s views on utilitarianism. The most common association people will draw it to is the Animal Liberation Front, which people already understand that if you have activists willing to liberate animals from cages, they obviously won’t also be buying animal foods.

I have nothing against veganism as a marketable word for a boycott identity, but in terms of explaining where the principle comes from, I think legal animal rights movement, says it really clearly in the name itself about how it’s a political movement, rather than veganism with it’s history and etymology in vegetarianism, which was simply a lifestyle society.

So in conclusion, I think as well as and even better than a vegan identity, we need to start thinking of ourselves as legal animal rights advocates also, which can encompass arguments for animal rights, liberation and/or welfare.


Part 2

Alright this is the point in the video where I’m going to go into critiquing Eisel’s most commonly used arguments, if you never feel tempted to watch an Eisel video and couldn’t care less the effect he and people like him have, that’s okay, you can just click off the video now.

So, I watched Eisel’s videos for a long time because he talked about a lot of topics I care about like a rewilding habitat approach to advocating for veganism, nihilism and encouraging a pragmatic, social science approach to many questions.

But, even though I was grateful to be introduced to lots of little conflicts between different world-views that I wasn’t previously aware of, I felt his views on issues were somewhat simplistic.

Firstly, let’s talk about his habit of arguing against the worst arguments for a world-view in order to appear superior.


2a. Arguing against straw-men

So, Eisel likes to make the argument that you can draw an association between the top academics making arguments for a particular issue and the ineloquent layman who got their talking points from twitter, then dismiss both their reasoning as equally baseless.

[Video Clip – Veganism vs. Anti-Capitalism (vs. The Vegan Anarchist] [3]

Many of the problems we have within the intellectual ghetto of 21st century vegan politics are basically the same as the problems you have with the rest of planet earth or western academia or what have you.

And doubtless this is true in many cases, but often he never proves conclusively the association and in my view simply enjoys teeing off against bad arguments which make him look good.

So to demonstrate, imagine two rooms of people, where in both rooms one person is advocating veganism and the other is raising concerns about how it may create problems for preserving and increasing the number of people who can speak indigenous languages and play an active role in the culture.

In the first room of laymen twitter users, we’re asked to imagine that the person raising concerns about veganism’s impact on indigenous culture would view the threat as being so detrimental, that they would rather stick rigidly to one conception of what indigenous culture entails and not accept any idea of the culture evolving over time.

So, the meat eater asks the vegan; “do you see nothing positive in these indigenous cultures? Do you see nothing worth saving in native tradition?” And so, having laid the premise of someone putting forth a bad argument that we the listener would also be frustrated to have to answer, Eisel can jump in to save the day and answer with an apparent sense of superiority:

[Video Clip – Answering “White Privilege” (VS. Joey Carbstrong!)] [4]

My answer to that is two-fold, one, when you think of culture, do you of it as a weakness or a strength? I’m dead serious, really think about it, is your culture holding you back? Is it dead weight? Is it a burden you’re going to place on the shoulders of the next generation?

Cool, so for Eisel that’s video over, that’s the advice to remember to take away with you. But how would this actually go over, if you were in a room with a well read, articulate person offering reasonable concerns about the impact of veganism on indigenous people. Well we can imagine the meat eater asking “What about indigenous people on the bones of their asses, hunting as a cheap way of acquiring food and having a culture of sharing with elders in their community who can’t do it themselves, do you see nothing about that worth preserving? And now Eisel’s answer;

[Video Clip – Answering “White Privilege” (VS. Joey Carbstrong!)] [4]

When you think of culture, do you of it as a weakness or a strength?

Clearly this is inadequate, and everything about taking those actions in that circumstance and that culture is commendable. Did it sound like that argument could be put into practice just as easily on a more nuanced critique of veganism and it be just as easily refuted, as Eisel would have you believe?:

[Video Clip – Veganism vs. Anti-Capitalism (vs. The Vegan Anarchist] [5]

Every so often, London School of Economics has people with PhDs, who are on the far-left, making these same sorts of arguments, and they’re just as easily refuted.

So, the correct answer for me there is to say, of course I wouldn’t condemn them for killing animals in that hyper specific circumstance, and I would campaign for free & better education, community gardening projects, etc. To improve their lot in life. But, if you’re living in the city and your only access to hunting grounds is driving an hour out your way, then a healthier and more ethical use of your money would simply be picking up tofu from the supermarket instead of meat.

As a side note, this is also where I view my definition of veganism as an animal products boycott behaviour as having advantages over other ones like the vegan society which defines veganism as a philosophy:

Firstly, because when simply explained as a behaviour, it’s less easily misunderstood as a belief-ism one needs to buy into which could negatively change everything about how one currently views the word. And rather can be related to as a tool for achieving goals one has through ones own philosophy and culture already. Like the Mi’kmaq legend of how a demi-god used magic to obtain unlimited amounts of beaver meat from a single bone, reflecting a wish for abundance disconnected from the need to hunt.

Secondly, The strong commitment is clear through it being a boycott protest, which we can really easy conceptually tie to other boycotts, where someone boycotting South African products during apartheid wouldn’t feel comfortable flying over their and joining the police force themselves. More so than in other definitions where you’re just saying you’re abstaining from using the end animal products.

And finally, I am actually fine with my definition being softer on for example subsistence hunters. I’ve got a video on my channel of Penan tribes people in Indonesia explaining how it would be repulsive to them to keep animals in captivity to farm, and I think this is great animal rights advocacy, so again a positive distinction.

2b. Faulty comparisons

So, a faulty comparison is when you compare one thing to another that is really not related, in order to make one thing look more or less desirable than it really is.

For example, the comparison; broccoli has significantly less fat than the leading candy bar!

While both broccoli and candy bars can be considered snacks, comparing the two in terms of fat content and ignoring the significant difference in taste, leads to the faulty comparison.

Now in Eisel’s case, here’s an example from his video called Against Anarchism:

[Video Clip – Against Anarchism (In Principle and in Practice, esp. “Left Anarchism”)] [4]

So someone could challenge me, I’m steal-manning Theo’s position here to say well look even if you don’t subscribe to this long term more utopian idea of where this is going to, and even if you don’t agree with this in principle, in this sense, can’t you see some short-term benefit in anarchism here and now, in the same way that I can see a benefit in charity. . .

And if I argued back pointing out the relative historical triviality of libertarianism, look this isn’t really a major influential political philosophy, but if on a scale of one to ten, if we rate libertarianism like a three out of ten, then left-wing anarchism is a zero, it has no significance at all.

Now, the obvious mistake he made here is the pragmatic goals of right or left-wing anarchists would simply be to win people over to transitionery policy steps through left or right-wing libertarianism. So the logical comparison to make would be comparing support between right wing anarchism and left wing anarchism, or right wing libertarianism against left wing libertarianism. Not comparing the more public friendly image of right wing libertarians against the more radical side from the left wing anarchists.

Next, an example from his video on China’s policies in Xinjiang towards the Uiyghur Muslims:

(Video Clip – China is Right About Xinjiang. By Eisel) [5]

Is it fair to say that this is cultural genocide? My answer to that question is yes, this is cultural genocide, but we should say in the same breath without any hypocrisy that what the government of the United States of America attempted to do in Afghanistan also was cultural genocide.

So even if we examine the cultural project that the United States embarked on and compare it to the cultural project that the government of China is embarked on, we have to say the body count for what China is doing and how it is doing it is much much lower, the negative impacts are much more limited.

Now, in reality the cultural heritage that was attempted to be destroyed in Afghanistan, if we can even call it genocide really was only aimed at disarming the movement of rural Pashtun’s who chose to take up arms only 10 years earlier, naive though that aim was. Rules of engagement listed mosques as protected buildings and a conservative Islamic government was put in place.

China on the other hand is locking up millions, bulldozing it’s towns and mosques, subsidizing settlers to move in on mass and take coordinator positions. All in an effort to brainwash the people into thinking of themselves as more like Han Chinese who should praise the state for their glorious history. So the level of cultural destruction is played up in the Afghan case to appear more equal and suffering as a result is played down in the Chinese case to appear better.

And finally a video he did on civil disobedience:

(Video Clip – Civil Disobedience is the Opposite of Democracy. By Eisel) [6]

Do you think Israel should be ruled by the sober judgment of a hundred percent of the population participating in a democracy where they have to stand up and make rational arguments where they believe in and consider the law of the Constitution and people get to vote and all this stuff [In short…] do you think it should be a procedural rational democracy involving everyone OR do you think that a small minority of religious fanatics should just be able to go and engage in civil disobedience?

. . . Civil disobedience is; rule of your society by the most militant minority.

So, this is both a bad comparison and a faulty dilemma, there are obvious degrees of punishment a government can bring down on people breaking the law, any direction the society goes in for either not controlling or bowing to protesters demands is still the moral culpability of the government and those who participated in the party political process. There is an obvious legal and moral difference between victimless civil disobedience aimed at all people being treated equally in society like collecting salt from the sea or staying seated on the bus, to that of stealing another country’s resources against international law.


2c. Jumping to conclusions

So, in the video I’m responding to he claims Singer has said he himself eats meat:

[Sanity vs. Insanity: Veganism vs. Animal Liberation] [7]

Peter Singer very casually talks about eating meat in his own life when he’s in a particular situation at a restaurant other people order meat and he’ll eat meat too for no reason

But try as I might googling, I can’t find any quote anywhere to back up his claim, so more than likely this is just part of a long running pattern of Eisel jumping to conclusions that fit his narrative.

The reality is not much better, but the fact is Singer acts vegan when at home and vegetarian when travelling and there are no vegan options in the restaurant he wants to visit.

When I’m shopping for myself, it will be vegan. But when I’m travelling and it’s hard to get vegan food in some places or whatever, I’ll be vegetarian. I won’t eat eggs if they’re not free-range, but if they’re free-range, I will. I won’t order a dish that is full of cheese, but I won’t worry about, say, whether an Indian vegetable curry was cooked with ghee.

Singer’s book ‘Animal Liberation’ promoted a preference consequentialist view which makes veganism an obligation, it was only later he started to slide towards hedonistic utilitarianism.

I also found a particularly hilarious example of Eisel not watching the video he’s responding to to the end and making a response video critiquing the guy for burning a poster of Mao Zedong, which he in fact doesn’t do and Serpentza gives the same reasons for not doing it that Eisel is supposedly critiquing him for doing.

So, Serpentza makes a video saying how he couldn’t understand at first why Chinese people don’t reject putting up posters of Mao Zedong in the same way German people reject putting up posters of Hitler today, but he learnt to sympathise with the fact it’s part of the culture to see him simply as a symbol who kept the country strong and independent.

Eisel’s response; ‘why would you burn a poster of Mao Zedong, you don’t have any sympathy for the Chinese people or their culture, you ignorant, unresearched, lazy fuck.’ Hahaha

(Chairman Mao – Why do people worship this MURDERER? By Serpentza) [8]

04:40 – [The communist party are] very good at engineering what people think from a very young age through education and through various different social programs. People still believe that if it wasn’t for him, China wouldn’t be the way it is, people still believe that he’s a great man who maybe made a few small mistakes and if you want to call a few small mistakes murdering millions of people, so be it.

11:10 – So at the end of the day, am I going to burn this portrait of Mao Zedong? No I’m not going to burn it and you all know why because I respect my Chinese friends, I respect my Chinese family and I respect Chinese people and their opinions, at least to a certain degree. And while I do not agree with everything that this man stands for – and why honestly if I could have met him in real life, just like most people say about you know taking out Hitler, if they met him in real life that’s something I would have done – at the end of the day though because I do respect my Chinese friends, family and Chinese people, I will not burn this because it’s distasteful, because it shows a massive lack of respect towards the Chinese people.

(Against Serpentza, re: Chairman Mao’s Portrait on the Wall. By Eisel) [9]

03:25 – So he had a video recently in which he featured himself burning a portrait of Mao Zedong. I guess I’ll give the link below this video and currently that video has over 200,000 views, so I certainly can’t hope to challenge that by reaching an audience of equal size and you know he’s reaching that audience because he’s telling people something they already want to hear. . .

04:55 – I am not in a position to say to people who put his poster on the wall this is all that Mao Zedong represents this is the only thing it represents and this is what it must mean to you. . .

I think it comes down to a trend of Eisel’s to jump to conclusions about a persons position so that he can believe he has superior positions to the person and mock them. It’s part of a conspiracy mindset. Like believing with confidence the assassination of both Kennedy brothers was done by the CIA and that people like Abby Martin are government agents for Russia.

I’ll link to another funny example where he did this to me in the description box down below.

But yeah, that’s the end of the video, all the best, peace.



1. Beyond Compassion and Humanity; Justice for Non-human Animals by Martha Nussbaum – https://activistjourneys.wordpress.com/2020/07/25/beyond-compassion-and-humanity-justice-for-non-human-animals-martha-c-nussbaum/

2. The Capability Approach – https://plato.stanford.edu/entries/capability-approach/

3. Veganism vs. Anti-Capitalism (vs. The Vegan Anarchist) – https://www.youtube.com/watch?v=cFqvoTLd5_k

4. Against Anarchism (In Principle and in Practice, esp. “Left Anarchism” – https://www.youtube.com/watch?v=FaTvML9ATaY

5. China is Right About Xinjiang – https://www.youtube.com/watch?v=hqgPw5Z-Guw

6. Civil Disobedience is the Opposite of Democracy. – https://www.youtube.com/watch?v=gs9HO4BjwrY

7. Sanity vs. Insanity: Veganism vs. Animal Liberation – https://www.youtube.com/watch?v=iXghrCRoz5s

8. Chairman Mao – Why do people worship this MURDERER? By Serpentza – https://www.youtube.com/watch?v=R_ZCf1dZv6g

9. Against Serpentza, re: Chairman Mao’s Portrait on the Wall – https://www.youtube.com/watch?v=W_AFVx0SOZk

10. Eisel’s use of faulty comparisons to oversimplify problems. – https://philosophicalvegan.com/viewtopic.php?p=48462

Flowchart of Animal Rights Caucuses

Made this for a bit of fun after seeing a socialist political tendencies one:

Ideally it would encourage leftists not to side with conservatives on animal farming, plus not to buy into bad arguments.

As well as show how people can work together across political parties to lobby for policy bills. For example the Party for the Animals in Denmark and the conservative pro-hunting party writing a bill together to subsidize turning over more farmland to wildlife habitat.

But it is also a word salad, containing a lot of fringe ideologies one can be forgiven for not wanting to waste their time thinking about.

Vegan Grey Areas & Campaign Allies

Another taste of what I’m writing. Anyone can contribute to these simply by signing up to the Philosophical Vegan Forum & Wiki, plus making a little introduction post so we know you’re not a spam-bot.


Vegan Grey Areas

In Short

Understandable circumstances

  • Eating Disorder
  • Chronic Disease / Multiple Food Allergies
  • Pest Prevention
  • Survival

Some might be surprised that some vegans support

  • Wildlife management
  • Non-intrusive wild beekeeping
  • Freeganism
  • Caring for rescued animals
  • Lab grown meat



Animal Liberation’s Common Allies

Perspectives both groups/movements can gain from each other about our overlap and practical ways we can all offer mutual support in achieving our campaign goals.

Some vegan perspectives might feel foreign to those who haven’t before considered the emotional lives of animals, but under the right circumstance people can come to understand and sympathize e.g. a fellow volunteer at the domestic violence shelter who’s vegan and you come to understand their passion and dedication is only furthered by this philosophy.


In Short

What do we mean by alliance?

Low Impact Lifestyle

Human Rights



Animal Liberation’s Contentious Allies

Groups/movements that don’t live up to our ethical standard, but who we may find useful to collaborate with to achieve our campaign goals.


In Short

What do we mean by alliance?

Animal rights legislation

Low Impact Lifestyle

Wildlife Habitat Expansion


Writing Updates + Freegan Activism

Snippets from some writing I’ve been doing on the Philosophical Vegan Wiki recently.



food not bombs.png

Activism – In Summary

Actions you can take as an individual or group:

• Buy vegan food from relatively cheap, efficient and ecological local food schemes.
• Buy vegan food staples with long shelf longevity and rare plant foods for your own impact and also to make it more efficient to produce, therefore cheaper for others.
• Buy vegan food reaching peak ripeness that has been over-stocked and you’re sure you can plan to use it in a meal that day or the next.
• Buy/sell second hand, recycled or ecological supporting items. Plus give away/collect items for free to friends and on sites like freecycle, freeshops or really free markets.
• Forage and glean food on public paths or where there will be no perceptible difference to farmers (keep in mind safety advice in the section on foraging).
• Compost or feed to animals the organic waste you can’t avoid and build a compost toilet.
• For the adventurous, go dumpster diving, table surf or prepare roadkill (keep in mind the safety advice in each section).

Ways to get organized:

• Advocate to family, friends and acquaintances in your day to day and online. Watch street advocacy and epistemology videos for tips and tricks.
• Help organize a Food Not Bombs stall for serving free delicious freegan food in public squares, gives a strong statement while inoffensively feeding food to the hungry, also making for a perfect opportunity to advocate to the public.
• Take direct action in collaboration with communities to agitate against harmful aspects of our culture and industry.
• Help organize a housing or workers co-op like a social centre, hotel, shop or gym with ecological commitments and incentives for people to be vegan or freegan.
• Petition/run for your local school board, council or party representative to fund and legislate to help remedy all these environmental issues.
• Help organize a veg box or field to street local food distribution network.
• Help organize/donate/fundraise to restore shrub land for use again e.g. overgrown apple orchards and hazel coppices. As well as manage land to encourage wild edible plants, reintroduce animal species and maintain diverse forests that would encourage tourism and local artisan industry.
• Talk to food sellers to put aside food they would otherwise throw away for yourself and others to collect on bin day.
• Map foraging and gleaning locations, plus organize events to go out and for example help each other shake apple trees and catch in nets.
• Guerrilla garden public spaces and abandon plots of land.
• Petition shops to use better stocking and shelving practices.
• Petition farmers to sow seeds once a year, but not to till or spray pesticide at the edge of their fields, to allow wildlife corridors in hedgerows. Build a relationship by organizing with the farmer to glean fields that could not be sold that year or paying for the right to pick grown or wild food at the edges of the field by hand.
• Petition/donate/fundraise for land to be opened up for allotment clubs.
• Document your experiences and create video, podcasts, articles, artwork, zines & books. Reach out to larger media outlets and/or have a way you can be contacted that’s searchable online.



Companion Animal Care

Indoor vs. Outdoor Cats

The biggest issue with letting domestic cats outdoors is they are highly skilled predators that are glutenous for enjoying the hunt more than the food, which means often torturing their prey and giving you half-dead animals as presents. Unlike the common ancestor they share with wild cats which are quick killers, consume all their food and have a working niche that is threatened by domestic cats.

Secondly cat fights from living so unnaturally close together and road accidents from living near a busy road, so you have to consider the long healthy life you could be depriving the cat of or long drawn out painful death or injury.

Some potential solutions

You can build an outdoor enclosed cat run and some inside the house to effectively increase your cats play area.

You can test to see if they’ll walk with you on a leash.

And if you still want to let your cat out, the RSPB recommends one step you can take towards limiting the carnage:

Keep your cat indoors when birds are most vulnerable — at least an hour before sunset and an hour after sunrise — especially between March and July when baby birds may be out of the nest waiting to be fed. Also, keep your cat indoors after bad weather to allow birds to come out and feed.

Virtue Activism

Existentialists see mountains of food waste, a disorganized network of rescue efforts and an untapped reservoir of compassion that simply needs to be directed towards simple tools for ending the suffering of these domesticated animals. By making the choice to be good industrious owners, we affirm that it is a valuable thing to do for our pets and those around us.

If you have the capacity and heart to, adopting the most vicious, scarred, mangey looking old pets from low demand, over-populated, no kill shelters is the most ethical choice you can make, but so long as you’re not increasing demand any will do for getting used to having pets and extending that carrier capacity of caring homes.

Enticing feral cats with freegan/vegan food will significantly improve their well-being to know they can have a food source they can rely on. Feeding may also result in increased fertility, so should only really do this with a mind to being able to trap, neuter and release, but you can call groups up in your area to know what percentage of the feral cat population they’ve been able to neuter in your area.



Racism in Veganism

Jack Green

Went from raw vegan cultist, to MGTOW, to White Nationalist, to Classical Nazi. Influences were Durianrider, Ask Yourself and Richard Spencer.

I was introduced to the ideas on nationalism, I already could tell that a lot of it, if not most of the media was full of shit, and their anti-white propaganda just sickened me, but I learned to question more and more of history, developed an interest in my own lineage and ancestory. . .

Why have the desire to perpetuate your own race when it could result in you getting screwed over and leading a life of slavery and misery. . .

Maybe a potential solution for people who are or are starting to become MGTOW’s and nationalists at the same time, it may be time to start thinking about adopting a kid of your own race, or having a surragete child, that way you don’t have to deal with marriage and women, and you’ll be able to instill your ideas in your kids and continue your own race.

https://philosophicalvegan.com/wiki/images/thumb/b/bb/Jackgreen-national-action.png/300px-Jackgreen-national-action.pngShares national action propaganda on his twitter, (see thumbnail to the right). 2 The white supremacist organisation was outlawed in December 2016 after endorsing the murder of Labour MP, Jo Cox 3. One member of the group committed attempted murder with a machete 4, while another bought a machete and conspired to carry out the murder of Labour MP Rosie Cooper 5

Promotion of anything as bad or worse than genociding non-white people as moral retribution for people having children with partners outside their own skin color.

Sangeet Som

A relatively unknown legislator of the BJP from western UP shot into fame during the Muzaffarnagar violence. He was credited with posting and circulating a video on the social media, taken out from an incident in Pakistan, and using it to whip up hate against the Muslims in the area. By the time the video was exposed as false by an apathetic state apparatus, Muzaffarnagar had erupted in violence. This violence placed Som centrestage, he was garlanded and felicitated at meetings even as an arrest warrant was out against him. He was arrested finally and released on bail in record time.

With this record Som has become a well known face of the BJP. He travels to ‘trouble spots’ to whip up sentiment against the minorities. He was in Dadri recently whipping up passions and demanding that the family of Mohammad Akhlaq who was beaten to death by a mob on the issue of beef, now be charged with a case of cow slaughter. This was after an unverified report suddenly emerged after eight months claiming that the meat consumed by Akhlaq was beef. Som has announced that he will personally ensure the release of the 17 persons arrested for lynching Akhlaq.

The beef ban celebrated by some vegans hasn’t gone anyway to reducing the consumption of cows in the country and was only instituted to flatter Hindu nationalists in a what is supposed to be secular country and has inevitably resulted in the murder of many Muslims and Dalits who had already been suffering at the hands of so-called “cow vigilantes”.

Animal rights and veganism advocate PETA has in fact gone further and berated vegetarians who consume milk in India for “supporting the beef industry”, thus playing into the communal politics of food in India.



Starting a YouTube Channel

Letting viewers know the ways they can help you

Give an example list of ways people can help improve the service you deliver and your public reach through transcribing, reviewing, academia, and publicizing, that you might like to hear about if it happens and possible rewards you can offer.

  • Write a Review. If you’re a skilled writer who likes to talk about veganism, consider reviewing our site or a favourite episode for your website. We will give you press access to our site for one month in exchange for an honest and thoughtful review.
  • Transcribe. Transcribe our videos to text. Each one is approximately 10 minutes long and take 20 minutes to an hour to transcribe. In exchange, you’ll get a free month membership to work on the transcription and then enjoy the rest of the time to watch what you like!
  • Translate. Do you speak a language besides English? Transcribe our text content into other languages — especially valuable for vegan vocabulary that accurately reflects our nationalities.
  • Educate. Use our videos / photos / essays to illustrate your educational articles on your website or lectures. Go to colleges across the country? Share our ideas with your students.
  • Peer reviewed. Get studious about effective activism, writing your own research paper or graduate thesis? Interview our content producers or quote us and bring grassroots advocacy examples into the academic arena.

Start a pay per month subscription?

If you spend a significant amount of time making weekly videos it’s likely a good idea, to allow your fans to give you workplace solidarity when the boss is docking pay unfairly with no possibility of refund. You don’t want to be relying on that income alone, you should be able to expect some economic stability, and it’s great that viewers that get something out of the show can step up and help out where the boss fails. The paywall also restricts to genuinely interested participants in discussion, which can be a bonus or a curse (in the case of echo-chambers).

Patreon takes a 5% tax on donations and you’re on a seperate platform which some like posting to and using, others leave barren and link to a private facebook group that more people are already using. They can also kick you off or age gate you, sometimes based on an algorithm that is wholy undeserved.

Paypal takes a 2.9% tax on monthly donations and you have to go to the work of setting up user groups if you want to create pay to view posts on your website. You can set up a wordpress site, pay £3 per month to get your own domain and install the Groups plugin feature that will do this on SiteGround. Paypal banned the Anti-Fascist Network along with that of the Proud Boys in a PR move, but it’s unclear whether they deploy the same alorithmic censoring reach as companies like Patreon & YouTube.

Liberapay is entirely donation run itself, but with it being a small startup, it’s dependent on other third party licenses. Third party tax on transfers between euro countries is as low as 0.6%, but they haven’t been able to aquire rights to transfer with debit cards in US dollars and transfers between currencies can incur a flat $3.50 tax which just doesn’t make sense outside of large donations, not building a subscription service based on small donations. And there’s always the concern of licenses closing on them as has happened before, but next time them reaching a brick wall.

If you do set up user groups that can see restricted content, this also means you’ll able to offer memberships for other reasons like for collaborators who do so many transcripts per month, coupon codes for affiliates who invite more than 5 people or give aways at a charity event, etc.