Self-Genocide or Revolution.

>The Enclosure Acts in England, which privatized communal lands, left peasants dispossessed and powerless, compelling them to migrate to urban areas. Here they faced a stark choice: either starve or accept employment at barely subsistence wages. These acts illustrated how land was reoriented toward an industrial rather than an agrarian paradigm. I argue that this paradigmatic shift not only redefined the concept of “land,” but also fundamentally altered humanity’s behavioural relationship with land and the nature it encompasses. That behavioral relationship changed first with pastoralists, long before, as they developed a growth economy, a growth imperative, and an understand of land as capital to get more added value (living stock), while also traveling across long distances and developing mercantilism/trade. [It's not a coincidence that empires and cavalry go together either.](https://www.tandfonline.com/doi/full/10.1080/2153599X.2022.2065345) and it's not a coincidence that the European business class was heavy into herding and live stock trade or that the European settler-colonialists were obsessed with herding/ranching. Fun fact: European pastoralist capitalists are responsible for the drab black and white business fashion becoming popular, while it was refined in the 19th century, it's based on certain European pastoralist traditional styles; they were, of course, Christians, and the change to the men's style was part of that culture of puritanism, anti-gay and fake modesty. And there's a reason that those suits are made of so much wool. Also, [pants](http://peterturchin.com/cliodynamica/cultural-evolution-of-pants/). >not only did vehicular dominance become embedded into America’s physical, cultural, and economic landscapes, but it also established a way of life whose parameters were largely set by the automotive sector. Thereby, these maneuvers were not mere adaptions to existing societal norms but rather a calculated, coercive redirection of American society into an infrastructure and ideology where cars reign supreme and individual liberty is intrinsically linked to consumerism. Yes. It's another round of settler-colonialism, but with cars and more simulacra. No more farming of any sorts (except lawns!), just straight up settler-to-lord, and the servants are more and more fossil servants. One big and cheap, mass-produced, LARP in aristocracy with modern clothes. I'd also point out that pastoralists have the same relationship with horses and camels as these petty bourgeois have with cars. And it's not a coincidence. 🤠 > This blunt subconscious manipulation of truth extends beyond simply disseminating false information. It serves to erode the very foundations of epistemological truth upon which societies are built. If the fundamental laws of physics and the overwhelming consensus of the scientific community can be called into question, then the fragmentation and polarization within these societies reach a new dimension. What society grapples with is not merely the denial of empirical evidence but the creation of a parallel universe of “alternative facts,” further dividing communities and eroding the very fabric of societal cohesion. No longer is there collectivism, but triumphant individualism. No longer is there objective morality, but morality of subjective interpretation—a thesis Alex O’Connor argues for that suffers from reductive reasoning. I simply call that "Reality as a Commons". The militant solipsists and purveyors of fantasy are doing the same enclosures, the same privatizations, only, in this case, it's to keep people in, not out, and to protect the fantasies of the privileged... *Fantasy for me, but not for thee* - that's how you ride in dystopia. >The question, then, is not merely how to dismantle these oppressive structures, but what will replace them. A social system that prioritizes cooperation over competition, sustainability over short-term profits, and local interconnectedness over individualism—regardless of whether the world transitions into a multi-polar configuration or not—could serve as a successor to the failing paradigms. Hannah Arendt’s notion of “the space of appearance,” where individuals engage in political action and discourse, could be reconfigured to facilitate this transformation. In this re-imagined space, technology should serve as a means to enhance human capabilities, rather than as a tool for exploitation and subjugation. Something with a lot of care, including care for the commons which includes, as I mentioned above, reality. I won't say love because the word is too complicated; care doesn't have so much baggage. Even in the best case scenario of near-topia or protopia, we're still mortal apes stranded on a fragile planet (with lots of other sentient individuals who aren't our species), so the desire for self-delusion and mass-delusion is going to be there constantly, you can see it with parents trying to "protect the innocence" of their child. The issue is, of course, that it's alienating, just as capitalism is alienating. We need to care for individuals, not egos, and that is a social and cultural issue too.