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The author had questioned the possibility that in France, in 2026, a 14-year-old teenager would enter a school with a hunting rifle and shoot at the people responsible for their education. He had attributed such a situation to what he described as the deconstruction of public schooling and society over the past 30 years. #éducation #société #violence #FR (translated)

David Lisnard clarified that the "one" he was referring to designated his interlocutors. He argued that the situation was not only a financial issue, but also, in his opinion, a result of decades of applying an ideology of deconstruction and egalitarianism in the national education system, to the detriment of the individual development of young people and social mobility. He called for a new energy for France, based on freedom and responsibility. #France #Éducation #Liberté (translated)

The Deconstructionists and the Preservers The average person assumes that everyone wants the same things and merely disagrees about how to achieve them. But the social fracture we are living through is deeper: people no longer agree on what they want at all. Consider the conflicts dominating the news—crime, the border, online speech, and who raises children. Beneath each is a question rarely acknowledged: Does society corrupt human beings, or does it elevate them above their animal nature? If social constructs are oppressive, then every institution becomes suspect. Hierarchy, cultural norms, the family, and the nation appear to be cages designed to restrain a free creature. The only honest response, in this view, is to tear them down. The belief that society corrupts the individual is not fringe doctrine. It is the creed of much of the elite class governing the West. From Rousseau, who argued that man was born free until society placed him in chains, through Marx, who identified those chains as capital and class, to the postmodernists, who reduced institutions to masks for power, the thread remains unbroken. It is the philosophy of universities, the cultural industry, and the bureaucrats shaped by both. Opposing it is the older conviction of Hobbes and Hegel: that a person stripped of structure is not free, but frightened and dangerous, and that order is what improves him. Hobbes saw that without order, life becomes a war of all against all. Hegel believed that people become fully themselves through family, community, and the rational state. The divide, then, is not simply left against right. It is the deconstructionists against the preservers. The irony the demolishers never grasp is that freedom does not remain after every structure is cleared away. It requires personal responsibility as a cultural habit. When order is destroyed in the name of liberty, society begins to collapse. Something must bear the weight, and the state eventually fills the void—without moving gently. Liberty pursued through demolition produces, with grim reliability, the conditions of slavery. The deconstructionist imagines himself a liberator striking mankind’s chains. In truth, he is the architect of the cage.

Le djihadiste français Othman Garrido est jugé à Paris pour des assassinats et meurtres commis au sein de l'Etat islamique durant son séjour en Syrie et en Irak, et devra répondre de preuves accablantes issues de son téléphone, tout en ayant amorcé une déconstruction idéologique depuis sa détention. #Justice #Daesh #Syrie

🔥 DISMANTLE THE HOSTILE NINE — H9 I am putting nine international structures on my political dismantling list: SCO • BRICS • OPEC • CSTO • EAEU • CIS • G20 • OIC • MECCA DEFENCE ALLIANCE By “dismantle” I mean peaceful political deconstruction: reduce their power, end #PoliticalDismantling #InternationalRelations #GlobalPowerShift #RU #IN #CN #SA #KZ #BR #TR #EG #ID #PK

Reformulons : j'accepte l'immigration massive imposée par Ottawa, j'accepte aussi le multiculturalisme fédéral, j'accepte l'anglicisation accélérée de Montréal et de Laval, inévitable dans le cadre canadien, j'accepte la déconstruction progressive de la loi 101, mais attaboy, je fais faire une déclaration contre Trump à propos d'un accord sur lequel je n'ai aucune emprise ! #Immigration #Multiculturalisme #Montréal

Metaphysics of the Solitary Absolute: Philosophical and Legal Analysis of the Thesis of Solitary Amorality ​The Thesis of Solitary Amorality, formulated by Tom Nesky under the banner of the Axiom of Relationality of Law and Being, constitutes a radical challenge to classical and contemporary normative theories. Its central premise—stating that law, morality, and the category of crime are not inherent properties of reality, but artificial products of social relations—requires a rigorous deconstruction at the intersection of legal positivism, phenomenological existentialism, ontological anarchism, and monistic metaphysics. This paper attempts a systematic analysis of the intellectual pillars of this thesis, examining its internal coherence, genealogical roots, and consequences for the understanding of freedom and human subjectivity. ​The Systemic Construction of Crime vs. Pure Theory of Law ​The first pillar of the Thesis of Solitary Amorality, designated as Nullum Crimen Sine Systema, posits that law does not discover pre-legal categories of evil, but brings them into existence through the very act of establishing a boundary of permissibility. This assertion exhibits a profound convergence with 20th-century legal positivism, particularly with Hans Kelsen's Pure Theory of Law (Reine Rechtslehre). Kelsen advocated for a methodological purification of legal science from ethical, sociological, and political elements, defining law as a normative system founded upon a hypothetical basic norm (Grundnorm). ​In the Kelsenian view, the legal system functions as a coercive apparatus devoid of inherent moral value. A crucial point of intersection with Nesky's thesis is the elimination of the traditional dualism between acts that are inherently evil (mala in se) and acts prohibited merely by law (mala prohibita). Kelsen argued that an act becomes unlawful solely when a legal norm attaches state-enforced coercion to it. Unlawfulness is not an ontological property of the act, but the result of a relationship of normative imputation. This implies that the law does not penalize an act because it is intrinsically evil; rather, an act is considered evil solely because it has been subjected to systemic penalization. ​This clash became prominent during the debates surrounding the Nuremberg trials, where positions based on natural law and legal positivism collided. While prosecutors such as Robert Jackson invoked universal moral norms (mala in se) as the basis for punishing criminals despite the previously binding positive law of the Third Reich, Kelsen pointed out the theoretical inconsistency of such an approach. He argued that judging on the basis of retroactive law (ex post facto) constitutes a breach in the systemic coherence of positivism, even if it might be justified by political and historical necessity. ​Nesky's project imparts an existential dimension of oppression to this structure, bringing it close to the critique of the state formulated by Friedrich Nietzsche. Nietzsche famously described the state as "the coldest of all cold monsters," which devours the individual's singularity and imposes herd morality upon them. The gaze of the state, mediated through the Other, paralyzes the sovereignty of the individual and forces them to navigate within arbitrarily designated normative boundaries. Every stroke drawn across the chaos of reality establishes a boundary, and every boundary instantly creates the concept of its transgression. ​The Paradox of the Systemic Cage and the Limits of Ontological Anarchism ​The second pillar of the thesis—The Paradox of the Systemic Cage—points to the impossibility of escaping the system through rules alone. Every attempt to negate the existing order, from establishing anarchist structures to escaping into geographical isolation, immediately transforms into a new system whose primary imperative becomes the defense and maintenance of that very absence of rules. This process of structural looping finds its reflection in the current of ontological anarchism formulated by Hakim Bey (pseudonym of Peter Lamborn Wilson). ​Bey, drawing on a synthesis of Nietzscheanism, Situationist theory of the spectacle, and chaos esotericism, recognized that classical revolutions striving to overthrow the state inevitably reproduce structures of domination, becoming new forms of confinement. As an alternative, he proposed the concept of the Temporary Autonomous Zone (TAZ). TAZ is a tactic for creating temporary, non-hierarchical spaces that deliberately evade formal structures of state control. The key element of TAZ is its ephemerality: before the system can map, define, and absorb the autonomous zone, it must dissolve itself and relocate to another point in space-time. ​Attempts to transform TAZ into Permanent Autonomous Zones (PAZ) immediately encounter the paradox noted by Nesky. The need to defend and codify freedom within a lasting community gives rise to internal rules, mechanisms of exclusion, and hierarchy. For this reason, Murray Bookchin criticized ontological anarchism (calling it "lifestyle anarchism" or "bourgeois anarchism") for its lack of political realism and its flight from systemic struggle against capital and state in favor of aesthetic rebellion. The convergence of these perspectives demonstrates that freedom defined as reactive resistance to a system remains structurally determined by it. ​The Dissolution of the Relational Mirror: The Existential Gaze and the Collapse of Morality ​The third pillar of the thesis, designated as The Dissolution of the Mirror (L'Autre), posits that good and evil require the presence of an external witness and judge. This assertion represents a direct application of Jean-Paul Sartre's existential phenomenology, particularly his analysis of the Gaze (le look / le regard) and the relation to the Other (l'Autre) presented in Being and Nothingness. ​Sartre illustrates the constitutive role of the Other through an analysis of the voyeur's situation. At the moment of complete absorption in the act of peeping through a keyhole, the subject's consciousness is pre-reflective—the voyeur does not reflect on himself; his consciousness completely merges with the act being performed. Only the sudden sound of footsteps in the hallway shatters this unity. The voyeur realizes that he himself is seen, and is instantly paralyzed by shame. ​For Sartre, shame is not a purely internal emotion; it is shame of oneself before the Other. The Gaze of the Other objectifies the free subject (being-for-itself—pour-soi), freezing them into a specific role and moral evaluation (being-for-others—pour-autrui). As Ellie Anderson points out, Descartes' formula "I think, therefore I am" is replaced in Sartre by "I feel shame, therefore Others exist." The Gaze of the Other marks the birth of social morality, wherein the individual learns to view themselves from a third-person perspective. ​This existential dynamic corresponds to the Nietzschean genealogy of "bad conscience." Nietzsche demonstrates that morality and guilt are products of the forced internalization of human instincts that could no longer be discharged outwardly due to social barriers. Forced into the constraints of society, man turns against himself, creating an internal judge (conscience) modeled on the external tyrant. ​This vision also resonates with the classical theory of Thomas Hobbes. In Leviathan, Hobbes explicitly declares that in the state of nature, where there is no common power, there is no law, and where there is no law, no notion of injustice exists. Concepts of good, evil, justice, and property are attributes of man living in society, not in solitude. Removing the social fabric reverts the individual to a state in which theft and injury lose their raison d'être due to the absence of relational reference to the Other. #philosophy # metaphysics # thesis # morality

An NBA trade deadline week stunner. Clearly, the Wizards have completed their deconstruction phase and are now moving toward Young and Davis leading a rising young core. Washington has turned its previous Bradley Beal and Kyle Kuzma trades into Young, Davis and five pick swaps. -