The ideological power struggles between men and women throughout the 20th and 21st centuries are the theater of one reactionary force meeting another—feminism as a response to the historical subjugation of women, and traditional conservatism as a reaction to their fully realized political and cultural equality.

Women’s liberation from men—like the death of God—confronts the modern woman with the abyss and an unspeakable nihilism.

In the midst of their contentions for freedom, in making freedom the aim and not a means, they forgot to articulate a set of new life-affirming values towards which they might strive. Consequently, having been freed from pharaoh, the modern woman now wonders aimlessly in the desert.

Nonetheless, man cannot exist without struggle—whether decadent or noble—so is it any wonder that, even after attaining freedom, the feminist must now and forever continue inventing new demons?

In what noble, heroic image do they cast themselves in opposition to these demons of the imagination? They are strong, independent—yet entirely helpless and victimized in the face of the abyss.

Many women, in their contentions with men, have not become noble women—but rather weak, unadmirable, and unworthy men.

To the handful of women who lie beyond the rocks and rocky soil I say: cast your demons which prove unworthy aside and peer into the abyss from which they came. Rediscover the depths of your femininity and unapologetically embrace your instinct to pursue what is highest in man.

On the other hand, the traditional conservative often finds himself fundamentally at odds with woman’s most brilliant and life-advancing instinct: hypergamy.

For traditional conservatives, the purpose of marriage is to preserve society, rather than to unite two worthy individuals in the creation of something even greater than themselves. Despite their claims to the contrary, they always confess their egalitarian belief that all should marry and reproduce, and that declining birth rates are inherently bad. In truth, not all are worthy of partaking in the creation of the man of tomorrow.

What, then, is this minimally qualifying standard for the creation of tomorrow’s generation? Namely, it is freedom from resentment and the capacity for worthy admiration.

Among those least capable of reproduction—the involuntarily celibate—resentment often abounds, and the capacity for worthy admiration is notably absent.

Physically, the incel can be described as having prey-like eyes, a negative canthal tilt, a flat midface, a recessed jawline, and asymmetrical facial features—a snack for a predator.

Spiritually, the black-pilled incel can be described as decadent to the lowest degree—an antithesis to the highest man.

By some dark miracle, such types have managed to pervert the instinct of admiration and are quintessential examples of the will to make what is last first, and what is first last. In the darkest corners of their communities, they find their god and object of admiration—the Supreme Gentleman—a transformation from passive nihilism to active nihilism—the will to destroy both oneself and the world.

The black-pilled incel—acutely aware of female nature yet painfully inept at attracting women—mirrors the disembodied intellectualism so often found in academics.

If one listens beyond the black-pilled incel’s hatred, they hear not hatred, but an over-idealization of women—born from an inability to separate their grand fantasies and intellect from the lesser reality of woman as she is. In the realm of thought, they place women beneath them; yet in the recesses of their flesh, they kneel—powerless—before them.

Truthfully, the black-pill is not a foundation of fecund soil or even rocky soil, but searing rock upon which seeds are scorched out of existence. Thus, those chained to it—brimming with resentment and barren of noble admiration—are fated to fade away as the men of yesterday.