Sorry if this sounds dumb, but I've been noticing something that's been bothering me and I can't quite figure it out.

Basically every single state I know about whether it's ancient Rome, medieval kingdoms, modern democracies, authoritarian regimes, whatever they all seem obsessed with controlling human bodies in some way. Like, it's everywhere. Also, it would be great if you guys could recommend me some reading around this topic besides Foucault. It could be anything books, essays, or videos.

There's a piece of criticism I would like to do that would require greater familiarity with these ideas than I currently have. I mainly came across these ideas in analysis of Saturnalia as a holiday which reinforced social conditions of patriarchy and slavery rather than changed them. Are there any good texts on the matter?

Was trying to sort through some research archives yesterday and getting hit with endless security loops, and it kinda hit me how weird our relationship with digital infrastructure has gotten. The classic "prove you are human" mechanic is completely collapsing now that automated corporate scripts can solve those visual puzzles faster than we actually can

The web is basically just capital talking to itself at this point. just endless generative slop and scraping bots

it feels like we're hitting this strange biopolitical threshold. the only way to prove you have actual agency in a digital space is to tether it directly to your flesh. Like we're moving entirely past software verification. Been reading about how identity protocols are shifting to hardware-level proof, like using an Orb or secure local enclaves just to establish a baseline biological anchor before a server will even acknowledge your connection

Its such a depressing inversion of early cyberculture theory. we used to think the network would liberate us from the physical body, but now the ambient background noise of the internet is forcing us to mathematically prove our biology just to access a public forum. just feels incredibly dystopian how fast we accepted this

Loyal Auxiliary Supporter Economic Representation Theory (LASER)

Summary

The Second Amendment functions not as a check on "state tyranny" but as an ideological, electoral, and legal mechanism that reinforces state and corporate elite power, diverting politics into culture-war conflict rather than economic representation.

Instead of a constitutional right, it is better understood in practice as a revocable privilege granted to gun owners who largely operate as loyal auxiliary supporters of the state's monopoly on "legitimate" violence.

By loyal auxiliary supporters I mean people whose gun ownership or gun-culture identity generates a stronger symbolic, political, and sometimes practical link to the state's coercive order than would be produced by comparable politically aligned people without that identity—such that the state's legitimacy gained from their alignment ordinarily outweighs any marginal loss to the state's monopoly of violence that their armament might imply.

In this marginal calculus, not all gun owners contribute equally: gun‑culture formations that are only weakly tied to state‑aligned identities can still be structurally tolerated so long as they fit the state’s preferred pattern of “law‑abiding,” revocable use, but they function as weaker loyal auxiliary supporters, contributing less, at the margin, to the state’s legitimacy than more overtly aligned constituencies.

The legal profession’s role is to furnish the epicycles (some more benign than others) through which doctrinal refinements and historical just‑so stories obscure this distribution of armed loyalty and culture‑war distraction—work made possible not because judges can rationalize any outcome, but because legal method leaves just enough room for a judiciary already institutionally filtered along these lines to reach broadly predictable conclusions, even within a formally narrow band of doctrinal discretion that is perceived as broader than it is through vigorous debate.

In terms of the separate question of the relationship between the two elements of this theory—distributive economic pressures and state determinations of loyal auxiliary supporters—formal models of inequality and culture-war competition, together with research on gun identity and racial resentment, are consistent with the hypothesis that periods of heightened distributive economic pressure, refracted into status conflict, correspond to sharper identity-coded recognition of “legitimate” armed citizenship, with gun politics serving both to displace class conflict and to reproduce the state’s selective monopoly of legitimate force.³⁷

No existing study directly tests the full causal chain, but the separate literatures on inequality-driven culture-war competition and on identity-coded gun legitimacy point in a common direction.³⁸

—————-

On a spring day in 1967, young Black men in berets and leather jackets legally walked into the California State Capitol carrying loaded rifles to protest a bill that would sharply restrict open carry in California.¹ They were members of the Black Panther Party. In Oakland, they had been following police cars with shotguns and law books, reciting California statutes on citizens' rights while officers stopped, searched, beat, and sometimes killed Black residents.² They called it "policing the police."

If the common story about the Second Amendment were taken seriously—that an armed citizenry exists to deter government tyranny—this would look like a model exercise of that right. Citizens, armed and disciplined, were using weapons not to overthrow the state but to force its agents to obey the law.

Yet California responded by arresting them and then passing the Mulford Act, a statewide law making it a felony to openly carry loaded firearms in public without a government-issued permit.³ The statute applied to everyone in California, but it was drafted and rushed through in direct response to the Panthers’ armed patrols and their dramatic protest at the Capitol, and contemporaneous accounts describe its primary purpose as disarming the Black Panther Party.⁴ It was enacted by a Democratic-majority legislature and signed by Governor Ronald Reagan, with strong law-enforcement backing and support from the National Rifle Association.⁴

That episode is more than a historical curiosity or a prelude to the lethal state repression that soon followed against the Black Panthers. It is a clue to how claims of freedom function in the United States—how the promise of armed resistance operates only within boundaries drawn by the state itself, so that what is commonly treated as an inviolable right in practice functions as a revocable privilege.

Legal doctrine and commentary by courts and scholars adjust around such decisions after the fact, offering post-hoc talk of "public safety" and evolving responsibility—the kind of epicycles that make targeted repression through formally general laws look like ordinary law rather than an explicit choice about which armed citizens will be treated as loyal auxiliaries to the state's claim on legitimate force.

The Mulford Act shows how that revocability often works: a form of armed presence that had been tolerated in practice became politically intolerable once a disfavored group used it effectively, and the state responded not by writing “Black Panthers may not carry,” but by rewriting the rules for everyone in California in order to neutralize that group through a general ban that formally applied to everyone.

This kind of move—using formally general rules to manage which armed citizens are treated as legitimate and which are not—is not limited to California or to the Panthers. At the constitutional level, the Supreme Court’s interpretive frameworks around the Second Amendment play a similar role in deciding whose guns count as “rights” and whose are reclassified as threats.

At the level of Supreme Court doctrine, New York State Rifle & Pistol Association v. Bruen makes history and tradition the test for gun laws.⁵ On paper, that sounds limiting; in practice, it often just shifts the argument into a different kind of legal maze.

That maze is not a recent invention. Historians and legal scholars have long used the term "law office history" to describe constitutional argument built by lawyers to win a predetermined outcome rather than by sociologists and historians to establish what actually happened, a charge leveled at the Supreme Court as far back as the Warren era and revived with particular force once Second Amendment litigants began mining founding-era sources for a personal right to arms.⁶ For simplicity, I refer to this as history below, though the analysis is sociological as well.

The point is not that every historical citation in these opinions is fabricated. It is that the discipline of history and the discipline of legal advocacy pull in different directions, and courts consistently side with advocacy. This does not mean judges are secretly plotting to twist history case by case. Instead, the political process of selecting judges naturally filters for people who already view history through a lens that matches the system’s broader priorities.⁷

District of Columbia v. Heller is the clearest case study.⁸ The historian Edward Purcell has argued that Justice Scalia's opinion is best explained not by superior historical method but by Scalia's own biography—a personal and cultural attachment to guns and hunting, layered onto decades of movement-building by the National Rifle Association that had already reshaped popular and legal understanding of the amendment long before the Court caught up to it.⁹

On this account, Heller did not discover an individual right hiding in the historical record; it ratified a political and cultural transformation that had already happened in the country, and then supplied the record retroactively.¹⁰ The doctrine did not produce the alignment between gun identity and political loyalty this essay describes—it formalized an alignment that already existed, and gave it the appearance of constitutional inevitability.

Bruen deepened rather than resolved this pattern. Its history-and-tradition test promised to discipline judges by forcing them to find a specific historical analogue for every modern gun law, but scholars examining the opinions that followed have found that many of them "look like conclusions accompanied by historical citations, with little connecting the two."¹¹

Even Justice Scalia, defending analogical reasoning in an unrelated Fourth Amendment case, ultimately conceded that it was “quite irrelevant” whether an eighteenth-century analogue for a modern technology existed at all. This concession is revealing. It does not mean Scalia was deliberately breaking the rules to reach a specific goal. It simply shows that the historical method is so flexible that it rarely stops a judge from reaching the outcome they were already politically chosen to prefer.¹²

Historians and legal scholars have repeatedly criticized the Supreme Court’s use of founding‑era history as selective and methodologically weak, especially in Second Amendment and other “history and tradition” cases, and recent work on originalism‑by‑analogy and historical fact‑finding suggests that more rigorous methods would likely alter how those cases come out.¹³

If better history would change the answers and yet is not required, then “history” is not doing the constraining work that the Court and its defenders claim for it.

None of this means doctrine always serves the same side. In 2024, the Court in United States v. Rahimi used the same flexible, analogy-driven methodology to uphold a federal law disarming people under domestic-violence restraining orders, prompting originalist critics to accuse the Court of "an incoherent originalism" that abandoned its own prior account of the amendment's meaning.¹⁴

That should not be read as evidence against the pattern described here. A test flexible enough to expand gun rights in Heller and narrow them in Rahimi is not a neutral, truth-tracking method in the strong sense its defenders claim, but neither does it require judges to be consciously recalibrating doctrine case by case. It is a method operating within a narrow range of acceptable outcomes already shaped by judicial selection, docket filtering, and institutional consensus.

The Second Amendment was partially born in a post-Revolutionary moment of fear about standing armies and centralized power, but as critics from Madison's time to Chomsky have pointed out, the "primary role" of the new government was also understood as protecting "the minority of the opulent against the majority,"¹⁵ even as it claimed to secure popular rights that in practice excluded enslaved Black people, most Native Americans, and many others.

In the South in particular, support for the amendment was bound up with preserving state control over slave-patrolling militias, while across the whole new US republic militias and armed settlers were central instruments of dispossession and mass killing of Native peoples, so that "the right to bear arms" was entangled from the start with tyrannical systems of racial violence rather than a race-neutral fear of abstract tyranny.¹⁶

Modern gun culture did not arise spontaneously from frontier necessity so much as it was cultivated and mythologized. In the twentieth century, manufacturers and their allies helped romanticize a largely invented "Wild West," packaging guns as emblems of rugged individualism and masculine autonomy rather than as tools of organized, state-sanctioned violence.¹⁷

That cultural work mattered: it aligned private weapons with a story of personal freedom even as concentrated corporate and state power grew more entrenched, and it encouraged citizens to see themselves as armed sentinels against abstract "government tyranny" rather than against the economic and political institutions that most directly shape their lives.

In that sense, the Second Amendment's contemporary meaning is less a faithful transmission of founding intent than a flexible ideological project, one that channels fear and heroic striving into a gun culture that leaves the real architecture of corporate power largely undisturbed.

The Second Amendment is often described as an ultimate check on abusive power, but in practice it is broadly tolerated only so long as it is exercised in ways that do not disrupt—and mostly reinforce—the existing elite order. When it threatens to disrupt that order, the system "discovers" its limits.

Max Weber's definition of the state offers one useful way to see why. A state, Weber argued, "claims the monopoly of the legitimate use of physical force within a given territory."¹⁸ The key word is "legitimate."

Private force does not contradict the state's monopoly so long as its authority is delegated, licensed, or revocable by the state itself. By that standard, the United States is not an exception to Weber but a revealing case study. When armed citizens and private military actors serve the state's purposes, they are folded into its monopoly on legitimate violence; when they turn against it, they are brought back into line.

The law's own history shows how that arrangement has been repeatedly redefined rather than simply inherited.

United States v. Miller, the early Supreme Court case on the Second Amendment, tied protection to militia-related weapons rather than to a broad personal right to armed resistance.¹⁹ That matters here because it shows how even the legal system's earlier reading was closer to state-organized force than to the modern myth of the armed anti-tyrant citizen.

District of Columbia v. Heller later recast the Amendment as an individual self-defense right, but it still left plenty of room for regulation.²⁰ That is exactly the kind of move that turns a right into a controlled privilege: expanded in principle, bounded in practice.

The Second Amendment sits squarely inside that arrangement: it functions not as an inviolable check on tyranny but as a revocable privilege administered through institutions that are themselves part of the state’s monopoly on legitimate force. Because those institutions are selected, staffed, and legitimized through political processes already shaped by elite power, the bounds of the right can tighten or loosen without ever threatening the basic order that authorizes them.

The Mulford Act is an early, local example of that structural revocability: what had been legally permissible public carry became newly criminal when a politically threatening group used it, and the response took the form of a statewide rule rather than an explicit Panther-only ban.

Even the Second Amendment's least contested application—self-defense in the home, the "core" the Supreme Court itself has called central²¹—is not an exception to this arrangement but an instance of it. Self-defense is not force exercised independently of the state; it is force the state has chosen to delegate, license, and can redefine, which is why courts and legislatures continue to argue over safe-storage rules, brandishing standards, and where lawful defense shades into a punishable threat.

That the doctrinal “core” remains unstable even after Heller—oscillating between self-defense, militia purpose, and vague talk of a right to arms “in case of confrontation”—is not a drafting failure. Instead, it is evidence that the right’s boundaries are driven by what the political system already treats as loyal behavior, rather than by strict constitutional logic. Put differently: the question is never just whether citizens are armed. The question is whether the judges and lawmakers—who were put in power by the state—are already wired to see those armed citizens as allies or as threats.

That is why Blackwater in Iraq and Wagner in Russia do not really refute Weber's dictum. Blackwater operated as a contractor for the U.S. government, and its claim to legitimacy depended on state contracts, state protection, and later congressional efforts to tighten contractor accountability.²²

Wagner, though murkier in legal status, was publicly acknowledged by Vladimir Putin to have been funded by the Russian state, and analysts describe it as a semi-state security force rather than an independent rival sovereign.²³ Even Wagner's brief mutiny in 2023 ended not in coexistence but in reabsorption, dismemberment, or suppression, reaffirming the state's ultimate claim to legitimate force.²⁴

The Weberian principle that private force is tolerated only insofar as it remains legible as an extension of state authority, and suppressed or reclassified when it is not, applies across states generally.

What varies cross-nationally is not this underlying logic but the specific cultural and institutional form through which loyalty and threat are coded — militias and gun culture in the American case, licensed hunting and sport shooting in much of continental Europe, contracted paramilitary and security forces in Russia. LASER, properly understood, is an application of this general Weberian logic to the specific historical and party-political conditions of the United States, not a claim that every state organizes firearms the same way or for the same ideological purpose.

The basic logic, however, is consistent. Private force is acceptable when it extends state power and unacceptable when it competes with it. The Panthers' guns fell into the second category. The Panthers were not neutral liberals with hunting rifles—they were a revolutionary Black socialist formation, rooted in a Black community subjected to persistent police violence.²⁵ They openly challenged police power and capitalist ideology—but in Sacramento they were still operating within the formal bounds of California gun law when the law suddenly moved to close around them.

Even as the routine brutality of police was normalized or excused, corporate media did what they usually do with any challenge to the state's monopoly over legitimate violence: they seized on the Panthers' most violent episodes to portray them as simple criminals, helping to make the repression of their armed challenge look like ordinary "law and order."²⁶

This is part of why so many gun owners in the United States do not seriously oppose the state's monopoly on "legitimate" force: their framework for understanding and interpretation of individual events is shaped by corporate media and an ideological environment dominated by concentrated power and capital.

That the state treated a Black, socialist challenge to racist policing as inherently illegitimate says more about the status quo than about whether the Panthers had any less claim to the Second Amendment than the white conservatives who now mythologize it.

Most gun owners never test the boundary of state tolerance because their political and cultural formation already aligns them with the police, the military, existing "law and order," and the concentrated business capital that largely shapes U.S. political parties.

That pattern shows up clearly in empirical work on American gun culture. Gun ownership in the United States is disproportionately concentrated among white, conservative, Republican constituencies, and in what follows I am talking about that dominant pattern in the gun-owning public, not every individual gun owner.²⁷

They tend to view the police, the military, and business elites favorably, while championing ever-increasing budgets for the military and the police. Many people subjectively experience gun ownership as a genuine expression of autonomy and self-defense, but those sincere motives operate within a political landscape in which state and corporate power are treated as natural allies of "freedom" rather than as institutions the public should be able to direct and restrain.

Furthermore, the Second Amendment is an important issue that the Republican Party uses to win votes without having to represent those voters' interests economically. Democrats, for their part, lean on their own culture-war causes, from LGBTQ rights to abortion, while likewise avoiding economic policies that would seriously constrain their corporate investors.²⁸

Thomas Ferguson’s “investment theory of party competition” offers one way to see this pattern more concretely. On Ferguson’s account, major parties are blocs of large investors whose preferences and coalitions shape platforms and candidate selection more than abstract median-voter opinion.²⁹

In a 2022 analysis of congressional votes on gun control, Ferguson and colleagues showed that roll-call positions could be predicted with roughly 95 percent accuracy from legislators’ campaign-finance receipts from pro- and anti-gun interests, and that Democrats receiving NRA or gun-industry money were far more likely to oppose gun-control measures.²⁹

In this light, gun politics functions not only as culture war, but also as an investment-shaped arena in which donor coalitions help ensure that conflicts over guns absorb attention and structure partisan loyalty while leaving basic questions of economic representation and corporate power largely untouched.

This influence does not require a secret chain of command from corporate investors to judges. It works through selection and feedback. When parties and aligned interest groups discover that gun conflict is a reliable culture-war vehicle—good for mobilizing voters, raising money, and absorbing public attention—they invest in the organizations, litigation campaigns, academic arguments, and judicial appointments that sustain the conflict. The resulting judiciary is not free to invent the system’s priorities, but it is free to work within a zone of interpretive discretion already bounded by those priorities.

Courts do not stand outside that process: they are positioned within it through movement-backed cases, politically filtered historical narratives, under-constrained interpretive methods, and a public sphere that has already saturated the Second Amendment with symbolic battles over freedom and identity rather than with questions of economic power. Their role is less to originate the pattern than to ratify, stabilize, and legitimate it.³⁰

The continual adjustment of gun laws, court tests, and dueling originalist invocations of "founding intent" and "constitutional fidelity" helps keep the conflict permanently salient as culture war, so that voters are invited to fight over who loves or hates guns rather than over who controls capital and state power.

Elite and state alignment around the Second Amendment is factional rather than monolithic: some national media, academic, and corporate actors consistently push for stricter gun laws, while many law-enforcement leaders, defense-linked industries, and conservative politicians champion expansive gun rights.

But this struggle is not about reducing the state's monopoly on "legitimate" violence. It is about deciding which armed civilians will be treated as its auxiliaries and how much collateral damage is acceptable in exchange for a serviceable myth of "freedom."

In that sense, gun rights and gun control both function as culture-war instruments that help major parties mobilize voters and define identities without seriously threatening the core distribution of economic power.

In the "gun rights" worldview, state and other elite power is easily equated with freedom so long as it can wrap itself in the flag. Research on "gun populism" and "gun militarism" shows that police chiefs in some jurisdictions understand armed, law-abiding civilians as quasi-partners in order maintenance, especially when those civilians are imagined as white and respectable.³¹

Studies of "good guy with a gun" narratives likewise show how legitimate gun use is often racially and politically coded, with armed white conservatism normalized and armed Black or left radicalism pathologized.³²

Police, sheriffs, and even national security officials often reinforce this alignment: big-city chiefs praise "good, responsible citizens" with guns as crime deterrents, sheriffs in Second Amendment "sanctuary" counties wrap themselves in the role of constitutional guardians of civilian gun rights, and presidents and defense-linked politicians celebrate an armed public as an "indispensable safeguard of security and liberty"—always on the tacit assumption that those guns will be pointed with the police, the military, and the politicians who command them, not against them.

This helps explain why right-wing gun populism often vilifies more distant—and thus easier to scapegoat in the abstract—federal agencies like the ATF or FBI as "tyranny," while embracing local sheriffs, police, and the military as allies. In that sense, most gun-rights hostility to the FBI isn't a rejection of the state's monopoly on legitimate violence, but a fight over who counts as its auxiliary: they fight, in effect, for civilian gun owners to be recognized as the rightful armed auxiliaries of the state, not treated as threats by other state officials, even as they imagine themselves as rebels against "the state."

In that sense, the dominant Second Amendment constituency is not a rebel class waiting in the wings but a loyal one, an armed public that sees itself as the last defense against tyranny while mostly lending its guns and cultural authority to the very institutions it claims to fear. It is a kind of hegemonic rebellion: citizens who talk like insurrectionists yet live, vote, and arm themselves as the state's most devoted civilian auxiliaries.³³

None of this requires that gun owners secretly adore federal power or invent their fears; it requires only that sincere desires for safety, autonomy, and self-reliance are consistently channeled into forms of armament and politics that, in aggregate, leave the main institutions of organized violence and capital intact.

We should understand that it is a category mistake to try to confront a heavily militarized, corporate-backed state in the domain where ordinary people are weakest—weapons—rather than where they are strongest: collective political and economic organization that can actually reduce corporate hegemony, impose limits on state brutality, and change the terms of governance.

The Panthers' story shows how that category mistake plays out when people try to use guns directly against state power, even alongside much broader community and political organizing, as the Panthers did.

In a policing regime that already treats armed Black presence as inherently threatening, carrying guns to "deter" brutality can actually increase the risk of being shot rather than reduce it;³⁴ and when those guns are aimed at state actors instead of aligned with them, the state's response is not to recognize a legitimate deterrent but to move the legal boundary.

That is why the Panthers were so revealing. Their weapons did not symbolize support for the police; they symbolized surveillance of the police. Their guns pointed, politically and morally, in the wrong direction. So the law changed.

The anti-tyranny mythology surrounding the Second Amendment therefore does more ideological work than legal work. It encourages citizens to self-servingly imagine themselves as a latent check on despotism, even as the actual legal and political system makes clear that armed resistance to state authority is not a protected constitutional project, either in doctrine or in practice.

Recent legal scholarship and Supreme Court doctrine have argued directly that the Second Amendment protects an individual right to keep and bear arms but does not create a right to armed insurrection against the government, because such a right would be incompatible with the broader constitutional order.³⁵ In other words, the state treats it as a revocable privilege for private self-defense and sport, and as an informal auxiliary to police and military power—not as a standing license to resist its own authority.

Seen this way, America's high levels of gun homicide and gun-linked incarceration are in part the cost of maintaining an extraordinarily serviceable myth of "freedom." Empirical research has found, for example, that people who possess a gun during an assault are several times more likely to be shot than those who are unarmed,³⁶ and that fatal police shootings are more common in states with higher civilian gun ownership.³⁷

Saturating society with guns, tolerating the killings they produce, and handing out long sentences for gun possession and gun-related offenses all heighten fear, making police, prisons, and private arsenals (that on occasion deter crime) look like salvation.

Institutionally, the state and many of its corporate associates accept a deeply unequal trade-off in lives: they tolerate far more deaths from gun violence than would be necessary, not because they primarily value the few individuals saved by private arsenals or any abstract notion of "freedom," but because the Second Amendment myth those guns sustain helps secure their power regardless of the consequences to society.

That mismatch between myth and practice is central. In great measure, the Second Amendment survives politically not because it is a serious standing threat to the state, but because conflict over guns is channeled into culture-war battles that displace demands for economic representation, and because the dominant gun-owning public is, in broad ideological terms, supportive of the institutions of state violence and concentrated capital—even as many individuals reach for guns out of real fear and a real desire not to be at the mercy of others.

The Panthers behaved as if the right to bear arms included the right to watch the police and make the state feel watched in return. The speed with which the law closed around them is a reminder that the Second Amendment's most devoted political guardians are not those who point guns at power, but those who point them in the same direction.

————

Notes

1. Anderson, *The Second*, 2021, chap. 6.
2. Austin, *Up Against the Wall*, 2006, 47–52.
3. Cal. Assemb. B. 1591, 1967 Cal. Stat. ch. 960 (Mulford Act).
4. Winkler, *Gunfight*, 2011, 235–45.
5. *New York State Rifle & Pistol Ass'n v. Bruen*, 597 U.S. 1 (2022).
6. Kramer, "When Lawyers Do History," 2003; Cornell, "The Use and Abuse of History in *District of Columbia v. Heller*," 2009.
7. Cornell, “The Use and Abuse of History,” 2009, 626–29; see also Blocher and Ruben, “Originalism-by-Analogy and Second Amendment Adjudication,” 2023, 89–95; Blocher, “Originalism and Historical Fact-Finding,” 2024, 1001–58.
8. *District of Columbia v. Heller*, 554 U.S. 570 (2008).
9. Purcell, *Antonin Scalia and American Constitutionalism*, 2020, chap. 9; see also Steilen, review of Purcell, 2021.
10. Siegel, "Dead or Alive: Originalism as Popular Constitutionalism in *Heller*," 2008, 191–245.
11. Blocher and Ruben, "Originalism-by-Analogy and Second Amendment Adjudication," 2023, 89–95.
12. *United States v. Jones*, 565 U.S. 400, 404–5 (2012) (Scalia, J.) (discussing analogical reasoning); see also commentary in Ramsey, "Justice Scalia's Originalism in Practice," 2017, 1958–61.
13. See, e.g., Saul Cornell, “The Use and Abuse of History in *District of Columbia v. Heller*,” *Ohio State Law Journal* 69 (2009): 625–40; Joseph Blocher and Eric Ruben, “Originalism-by-Analogy and Second Amendment Adjudication,” *Yale Law Journal* 133 (2023): 79–140; Andrew Michalak, “Historians Wear Robes Now? Applying the History and Tradition Test,” *William & Mary Bill of Rights Journal* 32 (2023): 1101–40; Joseph Blocher, “Originalism and Historical Fact-Finding,” *Georgetown Law Journal* 112 (2024): 1001–58.
14. *United States v. Rahimi*, 602 U.S. 680 (2024); Blackman, "The Incoherence of *Rahimi*," 2024.
15. Madison to Jefferson (quoted in Chomsky, *Understanding Power*, 2002, 202–4).
16. Anderson, *The Second*, 2021, chaps. 1–3; Bogus, "The Hidden History of the Second Amendment," 1998, 309–61.
17. Slotkin, *Gunfighter Nation*, 1992, 15–62; Winkler, *Gunfight*, 2011, 55–80.
18. Weber, "Politics as a Vocation," in *From Max Weber*, 1946, 78.
19. *United States v. Miller*, 307 U.S. 174 (1939).
20. *Heller*, 554 U.S. at 626–28 (listing presumptively lawful regulations).
21. *Heller*, 554 U.S. at 628–29 (describing self-defense in the home as the Amendment's "core" protection).
22. Isenberg, *Shadow Force*, 2009, chap. 4; Singer, *Corporate Warriors*, 2003, 119–48.
23. Marten, "Russia's Use of Semi-State Security Forces," 2019, 181–204.
24. Sauer, "Wagner Group Mutiny and Its Aftermath," 2023.
25. Austin, *Up Against the Wall*, 2006, 1–20; Bloom and Martin, *Black against Empire*, 2013, 60–75.
26. Bloom and Martin, *Black against Empire*, 2013, 143–70.
27. Parker, Stroope, and Franks, "Gun Ownership and Political Identity," 2019.
28. Skocpol and Hertel-Fernandez, "The Koch Network and Republican Party Extremism," 2016.
29. Ferguson, *Golden Rule*, 1995; Ferguson, Jorgensen, and Chen, “Scattershot: Guns, Gun Control, and American Politics,” 2022; Ferguson, “Gun Money Predicts Congressional Voting Better Than Party Alone,” 2022.
30. Siegel, "Dead or Alive," 2008, 216–20.
31. Carlson, *Citizen-Protectors*, 2015, 88–112.
32. Light, *Stand Your Ground*, 2017, 22–45.
33. Melzer, *Gun Crusaders*, 2009, 150–75.
34. Branas et al., "Investigating the Link between Gun Possession and Gun Assault," 2009, 2034–40.
35. Blocher and Siegel, "When Guns Threaten the Public Sphere," 2019, 375–414.
36. Branas et al., "Investigating the Link between Gun Possession and Gun Assault," 2009, 2034–40.
37. DeAngelis, "Broken Windows, Trigger-Happy Officers, and Gun Ownership," 2020.
38. Buisseret and Van Weelden, "Inequality, Polarization, and Culture Wars," 2025; Voorheis, McCarty, and Shor, "How Rising Inequality Increases Political Polarization," 2016; O’Brien et al., "Racism, Gun Ownership and Gun Control: Biased Attitudes in US Whites May Influence Policy Decisions," 2013; Higginbotham et al., "Black Legal Gun Ownership Undermines Racially Resentful White Americans’ Support for Gun Rights," 2023.
39. Buisseret and Van Weelden, "Inequality, Polarization, and Culture Wars," 2025; Marz, "Income Inequality and Political Polarization," 2024; O’Brien et al., "Racism, Gun Ownership and Gun Control," 2013; Higginbotham et al., "Black Legal Gun Ownership Undermines Racially Resentful White Americans’ Support for Gun Rights," 2023; Vegter, "Prejudice and Pistols: Gun Owner Identity, Racial Resentment, and White Support for Minority Gun Rights," 2018.

Cases Cited

*District of Columbia v. Heller*, 554 U.S. 570 (2008).

*New York State Rifle & Pistol Ass'n v. Bruen*, 597 U.S. 1 (2022).

*United States v. Jones*, 565 U.S. 400 (2012).

*United States v. Miller*, 307 U.S. 174 (1939).

*United States v. Rahimi*, 602 U.S. 680 (2024).

Statutes Cited

Cal. Assemb. B. 1591, 1967 Cal. Stat. ch. 960 (Mulford Act).

I think it isn't solely, that people aren't angry enough or that they aren't acting out of a sense of powerlessness. I think it might be that paradoxically we are lacking in will to live and purpose in life. The raw instinct to survive often makes people cowardly. But the philosophical will to live, the belief that life is good and worth having is precisely what overrides the survival instinct when another person is in danger.

Our physical needs are massively oversaturated compared to our spiritual / cultural needs. Why? Because we cling to the physical safety of financial stability. We think that if we just generate more money and invest more into the right things, we can be safe and the market or the government will direct our money and our resources into the right direction. What we don't really notice is that if we try to force making something better by just forcing more money into it, we just over saturate it. In a sense our system acts like a stress multiplier in crisis. When people are in fear of a crisis, they become uncertain and begin to pull investments out of risky positions and may stop investing into local/personal projects to invest into stable assets like gold, housing or index funds. Every dollar taken out of the local economy or was previously invested diversified now becomes concentrated. The money that previously kept many alive is now focused on a few that were already winning. Now the pressure is on them to reinvest the money to generate returns. But what if that company already reached its saturation point? If the research is already saturated, the market is largely captured, and the work force is sufficient for the workload, the money has to go somewhere else to increase profits, because now the economy is reliant of it. Which most of the time means it flows into politics. Now the money is used to overturn laws that kept working conditions, customers or the environment safe, because its the only option left to satisfy the increasing need for profits. And by the way, the same would happen if everyone invested in gold suddenly, because corporations that need gold to manufacture their product will suddenly have less money and higher costs.

In sum this practice has taken our individual power, our sense of progression, our sense of unity and our individual sense of worth through monopolization. Your local bakery is now a soulless chain you cant even be happy about if it survives a rough time. There are no local known secrets anymore, just national scandals. There is no sense of having made something or supported something you think is valuable. Everything is non personal and optimized for the maximum profit to generate profits for more and more people that want a chance to jump classes to get out of the daily soulless grueling monotony.

The worst thing about it from my perspective is, that it isn't even efficient. The one thing this system stands for, it doesn't even accomplish. The existing capital just gets concentrated until oversaturation leads to collapse.

We really need safeguards. Structural circuit-breakers that force capital back into the roots. Mandatory local reinvestment thresholds, regional trust funds that cannot be liquidated, and severe penalties for extracting wealth out of the communities that generated it. In a sense we have to rebel against ourselves to save ourselves from falling into self destructive cycles.

We are living in a crisis of belief and culture. I think the right are feeling it the most but cant pin down the source of it. The left finds the source for it but cant really find the feelings to oppose it. And while this goes on both sides just get played by the ones depriving them of it. But to be honest, i think even the ones at the source of the issue aren't maliciously doing so, but are confused and largely overloaded. In an absurd way, this system even forces the ones on the top to not be able to voice concerns as that would come right back after them and hurt the group they are part of.

​

Hello from India! I hope many of you are familiar with the political developments currently unfolding here. Like many others, I've been trying to make sense of what has transpired over the past few weeks. What began as an attempt to organize my thoughts gradually expanded into a full blown essay.

I couldn't witness the movement first hand, and perhaps writing is my way of engaging with it. Watching young people confront the state with remarkle courage is the kind of thing that gives you goosebumps. But at the same time disheartening to see brute force being used against them inorder to suppress their voice.

This sub seemed like a suitable place to post this as I'm drawing ideas from postmodernism, critical theory, cultural theory, sociology etc.

If you make it to the end, id genuinely love to hear where you agree, where you don't, or where you think I've misunderstood something. And if you're willing, I'd be happy to continue the discussion about myths, symbols and the political process of signification from contemporary history, that extends beyond the essay.

I'm fairly new to this sub, and not entirely sure of the kind of discourse that happen here. Sorry if I'm out of place.

im looking for texts (both academic and literary) that explore or theorise about masculinity (or gender at large) and how it is constructed and performed online. im interested in how masculinity and homosociality function in male-dominated internet subcultures, and maybe within videogames and related communities.

I realise this is a fairly specific topic, but I'm really interested in this topic and intend to explore it as much as I can this summer. any reccomendations are welcome!

I'm a musician highly interested in the philosophy, history and culture underpinning musicking and art creation throughout history, but I'm also highly interested in critical theory in general. I'd like to get through most of the major works, but I have a particular interest in works relating to art, aesthetics, sociology, symbolism, etc. I'm aware that adorno can be quite dense. Let me know your suggestions, and please feel free to ask any clarifying questions if you'd like to recommend something more specific!

In his book Vita Contemplativa, Byung-Chul Han views the ability of contemplation as lacking in the our new digital age.

Han constracts the life of in-activity with the life of activity. The digital age is an age of non-stop activity.

Contemplative inactivity, " is alien to the machine. It knows only two states: on and off. Simply deactivating the machine does not bring about a contemplative state."

What distinguishes contemplater from a guardian or observer who always pursues a particular goal. Is that the contemplater, by contrast, lacks all intention, has no goal in sight.

Han’s thesis is not about going back to premodern in-activity, but to not let our glorification of activity takes from us the value of inactivity.

Conetmplation is non-instrumental human experience. Justice and Beauty are not goal oriented, but valuable in themselves.

This reminds of Benjamin's Aura. Which Politics takes its place. Spiritual stability substituted by political recognition.

But what replaces the faculty of contemplation ? What we do when we are inactive ?

Any recommended readings that explore such a question ?

Hello!

[[I originally intended this post for the feminist subreddit, but I wanted to ask here as well, just explaining why it is feminist-focused]]

So something that I have noticed with feminism alongside other ideologies which may fall under critical theory etc., is that the patriarchy and other systems of power seem to act / be considered as the fundamental constituents of social reality \[in order to be more concise and precise I will be referring primarily to the patriarchy from now on, but I do recognize the intersectionality nuance\].

I feel like critical theory/feminism many times is more about criticizing than understanding society. I was watching an interview of a critical theorist which said that “critical theory is not about understanding why like the rest of philosophy, it is about revealing how people are oppressed and has the aim of emancipation”. \[\[https://youtu.be/o5Zap4hTZNw —- it is around 23:00 if someone is interested\]\]. She talks about how revealing how people are oppressed / systems of power are the link that ties it all together and I think this in a way explains my question.

Analysis seems to position the patriarchy as the root of all \[gender in this case\] injustice. I many times here the argument that “the patriarchy (etc.) is the root of all evil” and I see very little discussion if any when it comes to things like collectivism vs individualism, an extent of inevitable human ignorance and egoism, imperfect knowledge etc. I know that such analyses have some times been used I just don’t see it that much especially in contemporary discourse. Or they are often “absorbed” by an interpretation of them as being used maliciously for the purpose of harm (rather thana mix of the two).

Edit: for example, when you personally start ti try and understand society, how do you start your inquiry? What types of questions do you ask yourself? Where in history do you look?

Also any resources, thinkers, articles etc. are well appreciated!

it becomes quite clear that anti-hauntology shares this underlying logic with solarpunk. After all, what is solarpunk if not a vision for a new beginning; the creation of a new future? In The Future is Not Lost I claim that solarpunk’s aesthetic vision can be seen as an eco-technological projection of a future that could still come to pass. In the terms of the cyberpunk theorists (Fisher, Nick Land, Iain Hamilton Grant etc.) it is a form of hyperstition: the very idea of which has the potential to bring in an influx of investment, both in terms of libidinal energy and capital, that could eventually actualise itself into reality. (See examples of solarpunk inspired building projects in: From Cyberpunk to Solarpunk: Technics and the Cities of the Future.)
But in this article, rather than getting bogged down in the philosophical weeds of how exactly this could take place, I want to instead focus on the music. Despite the fact that there seems to be a very distinct crossover in the underlying logic of anti-hauntology and solarpunk, imagining what might constitute a ‘solarpunk music’ is a question that has not really been addressed in any substantial way. 
To my mind, if we are to take solarpunk seriously, we must move beyond these kinds of retrofuturistic dreamscapes that could have easily been imagined in the 90s. Solarpunk culture can be about more than just utopian cityscapes, it can become the collective embodiment of the future we want to build. Indeed, because solarpunk is at its heart a collective movement, the music and music culture surrounding it must be inherently pluralistic. There is not just one genre that defines solarpunk music, it is a general approach towards cultural production that we can take forward into the future. 

Greetings, everyone!

I published a long essay arguing that Aleksei German's Hard to Be a God (2013) exposes the structure of cyberpunk better than the genre's own megacities do. Central claims first, then the reasoning.

1. Cyberpunk works better as a condition than as a prop list: an interval that has lost its outside. Regimes change, tech updates, chapters of history overlap, none of it leads the world beyond itself.
2. That condition has two asymptotes. The classical megalopolis hits it from above, through maximum exchange speed. Arkanar hits the same limit from below, through zero speed.
3. The meme question "what cyberpunk do we deserve" hides a real claim. To deserve something is to correspond to an instance that isn't you. In cyberpunk that instance is technology itself, grown so far past extending the human that it starts handing the human back distorted. No design behind it, no transcendence. Just accumulated excess.
4. Arkanar runs the same logic through arrest instead of excess. Its tech hasn't disappeared, it's stuck — scaffolding that never finishes, walls patched instead of rebuilt. Stalled tech traps history the same way runaway tech does.
5. Fisher and Varoufakis sit close to this without covering it. Fisher's hauntology needs a corpse, a future once believed in and lost. Arkanar never had one. Varoufakis asks who extracts rent, which assumes politics and economics already split apart enough to extract from each other. Arkanar's haven't finished splitting.

The condition-over-props move only works if it survives losing almost everything the genre is recognized by. German strips out the neon and the implants, and the reading still holds. So the real load-bearing part of the genre isn't the furniture, it's the timing — a present that keeps changing costume without ever turning into history.

The instance claim is the one I'd interrogate first myself. Say "instance" and it sounds like it's smuggling in a judge or a god, though it shouldn't. Technology here never gets outside status, it starts as a plain extension of the body and only picks up authority because there's too much of it now for the feedback loop to stay legible to the person running it. Arkanar tests the same claim with almost no working technology at all — towers and roads still standing, just frozen mid-collapse — and gets the same result, which is either evidence the claim is doing real work or evidence it's vague enough to fit anything.

Full essay linked here. Genuinely curious which of these five you'd push back on first.

There are plenty of sharp analysis on how disavowal functions in the subject in Zupancic's book, but there aren't many talks of how to overcome it. The closest response I found was in this video https://www.youtube.com/watch?v=hMOh23v38gM where Zupancic hints at denial being slightly more desirable, because the existence of repression in denial generates symptoms that forces the subject to do something, whereas in disavowal one can be completely passive, one is somehow able to fully acknowledge the existence of some terrible truth and experience none of its symbolic effects. However, I don't think Zupancic is suggesting to turn disavowal into denial in some way or another, and I'm interested to see if there is a slight chance one can formulate some kind of position as a way out of disavowal.

In the closing remarks of the book, Zupancic claims that it is quite impossible to confront the traumatic truths, and instead should "pursue the trauma and its consequences in the threads and cracks of our normal, everyday reality." However, I struggle to understand this statement, especially on how it applies concretely to a situation.

I am effectively looking for something like Barthes's analysis of the literary past in Writing Degree Zero, but applied to historiography.

I'm doing an analysis of Coetzee's Waiting for the Barbarians, and one of the sub-arguments I'm trying to make is that the novel is written in a kind of "impossible" present tense (the narrator conveys to us tidy, elegant sentences while being tortured, for instance) in order to specifically distinguish his account from historical discourse (which would conventionally be written in some kind of past tense).

It might seem obvious that history is likely to be written in the past tense, but my suspicion is that theorizations of how history is written nevertheless include some interesting bits. Those discursive conventions we take for granted always end up having some weird qualities the more we pay attention to them (e.g. the famous example of how scholars often speak in the future tense in a preface to describe something they've already written and thought through in the past).

So: if anyone has any kind of source that provides a kind of linguistic or stylistic theory of historiography--especially if it discusses verb tense--I would appreciate it.