Anarcho-Nihilism

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For the philosophical ideology, see Nihilism.



“The only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion.”

Anarcho-Nihilism is an ultra-radical anarchist, post-leftist ideology and a form of Anarcho-Individualism that advocates for the complete rejection of all social institutions, including religion, law, and any form of morality. Rooted in the concept of "anarchy," meaning the absence of authority, and the Latin word "nihilo," meaning "nothing," Anarcho-Nihilism holds that all systems of power, control, and belief are inherently oppressive and should be dismantled without replacement. This ideology emphasizes the individual's freedom from any external constraints, advocating for a world where no structures or ethical frameworks dictate human behavior. There's no consensus on the shortened form of Anarcho-Nihilism, with all three variants—AnNihil, AnNil, and AnNi—used interchangeably.

Beliefs

Anarcho-Nihilism is a radical ideological framework within Anarchism that extends beyond the rejection of conventional political structures to a broader denunciation of all societal institutions. This philosophy not only critiques the state and Capitalism, as more traditional anarchist movements do, but fundamentally opposes the very concept of civilization and its associated norms, including morality, religion, law, and even the notion of progress itself. Anarcho-Nihilists challenge the structures of power that permeate every aspect of human life, advocating for a profound dismantling of these systems. Their critique is driven not by a belief in utopian futures or systematic reform, but by an immediate desire to reject the oppression imposed by modernity and its institutions. Apoliticism, as it intersects with this framework, reflects a rejection of engagement with mainstream political discourse altogether, emphasizing an indifference or disengagement from politics in any form. Radical Apoliticism takes this further, denouncing not only political participation but also the structures and ideologies that underpin political life, mirroring Anarcho-Nihilism’s disdain for societal institutions, and emphasizing the futility of political involvement while seeking to dismantle not just governments, but the very systems of thought that sustain them.

Core beliefs

“Our task is terrible, total, universal, and merciless destruction.”

Total Rejection of Social Institutions and Civilization

Anarcho-Nihilism is rooted in the absolute rejection of all social institutions, which are viewed as instruments of domination and control. These structures—ranging from government and religion to education and family—enforce rigid social roles that suppress individual freedom and enforce conformity. Civilization itself, from the Anarcho-Nihilist perspective, is inherently oppressive, representing a long history of coercion and subjugation that alienates individuals from their natural autonomy. Unlike traditional anarchist movements, which may seek to reform or abolish specific aspects of the state or capitalism, Anarcho-Nihilists argue that all forms of organized society contribute to the perpetuation of hierarchical power structures. As such, their critique goes beyond the political sphere, encompassing the entirety of civilized life, including its underlying moral, economic, and cultural norms.

This radical rejection extends to the very concept of progress and the belief in human advancement through the development of more sophisticated social systems. Anarcho-Nihilists contend that any attempt to build or maintain institutions, even with egalitarian intentions, will ultimately lead to new forms of domination. They view institutions not as neutral entities, but as mechanisms that inevitably constrain and regulate human behavior. For them, liberation lies not in the creation of new systems, but in the complete dismantling of all institutionalized control. Thus, their worldview is one of perpetual defiance, where individual freedom can only be achieved through the destruction of civilization’s repressive structures.

Resistance Without Hope for Systemic Change

Anarcho-Nihilists engage in resistance even though they often acknowledge the improbability of achieving long-term, systemic change. Rather than pursuing utopian ideals or hoping for societal transformation, they emphasize the intrinsic value of resistance itself. For them, the act of rebellion is not a means to an end, but a fundamental assertion of autonomy in a world dominated by oppressive institutions. This belief is rooted in the understanding that history has often proven anarchist movements unsuccessful in their goals of dismantling power structures. Yet, despite these failures, Anarcho-Nihilists maintain that resistance is necessary as an expression of personal freedom, even if it does not lead to lasting victories over the systems they oppose.

This outlook reflects a form of defiance that exists outside of traditional notions of success or failure. Anarcho-Nihilists are not motivated by a desire to win or to reshape society in a particular image, but by the immediate assertion of individual autonomy. Resistance becomes an end in itself, an act of self-liberation from the constraints of law, morality, and societal expectations. By refusing to conform, even in the face of overwhelming odds, Anarcho-Nihilists embody a tragic heroism that values autonomy over any potential for societal change. Their struggle is driven by the present moment, where even brief acts of defiance provide liberation from the institutions that seek to control their lives.

The Liberation of Destruction

For Anarcho-Nihilists, true freedom is found not in the creation of new systems, but in the act of destruction. This belief stems from their deep distrust of institutionalized power, which they argue will always recreate forms of domination, regardless of the ideals behind them. Therefore, rather than focusing on building alternative systems, Anarcho-Nihilists prioritize tearing down the existing ones. Destruction is seen as a necessary response to the suffocating structures of civilization, and it becomes a form of personal liberation. The act of breaking societal norms, laws, and institutions is a way for individuals to momentarily reclaim their freedom from the oppressive mechanisms of control.

This embrace of destruction is not simply nihilistic for its own sake, but a means of creating spaces of autonomy within a repressive world. Anarcho-Nihilists believe that, in moments of insurrection and rebellion, individuals experience true freedom by rejecting the constraints imposed upon them by civilization. Whether through acts of sabotage, insurrection, or even crime, these moments of destruction allow for an immediate, if temporary, break from the control of societal institutions. Anarcho-Nihilists are not concerned with the aftermath of these actions—what matters is the liberating experience of rebellion itself, which defies the oppressive forces of civilization and allows for a fleeting reclamation of autonomy.

History

Origin and Background

“To reject all authority, all traditional influences, all hitherto recognized guideposts, to rely solely on the force of reason, not accepting any idea until it has been empirically proven – such is the course we must follow.”

Anarcho-Nihilism's origins can be traced to the mid-19th century, a time of intense social upheaval and ideological experimentation in Russia, where Russian Nihilism first emerged. This early nihilist movement was a reaction to the oppressive autocratic rule of the Russian Empire and the stifling influence of the Orthodox Church. Russian Nihilists rejected the established social, political, and religious structures that they viewed as unjust, hypocritical, and artificial. They sought to destroy these systems, aiming for a radical form of liberation. However, unlike later anarchists who envisioned new forms of egalitarian societies, Russian Nihilists focused solely on the act of destruction without proposing any alternatives to the existing order. Their philosophy was summarized in the belief that revolutionary destruction was the first and only necessary step, leaving the construction of a new society to those who might follow.

Key figures like Peter Kropotkin saw Russian Nihilism as a revolutionary force that symbolized the struggle for individual freedom against all forms of tyranny. Though Kropotkin himself was a Social Anarchist, he recognized Nihilism as an essential expression of rebellion against oppressive institutions. In literature, the character Bazarov in Ivan Turgenev’s Fathers and Sons (1862) encapsulated this nihilist spirit, emphasizing the need to dismantle everything before new possibilities could emerge. The movement’s most famous act of revolt—the assassination of Tsar Alexander II in 1881—illustrated their commitment to violent direct action as a means of achieving political and social upheaval. Despite this, Russian Nihilists remained largely focused on the cultural and intellectual dismantling of traditional values, prioritizing the deconstruction of moral, religious, and philosophical norms over constructing revolutionary alternatives.

While Russian Nihilism shared some conceptual territory with later anarchist movements, it differed significantly in its philosophical foundations. Many Russian Nihilists adhered to Ontological Materialism and Scientism, believing that all human thought and behavior were determined by physical and material forces. They rejected metaphysical or spiritual explanations, a stance that set them apart from both Max Stirner’s existential egoism and later Anarcho-Nihilists’ rejection of all institutional forms of thought. Figures like Mikhail Bakunin, though associated with the Nihilist cause, promoted Social Anarchism with a clear vision of a post-revolutionary world based on egalitarian principles, far from the nihilist idea of destruction for its own sake. Similarly, Nikolay Chernyshevsky and Sergey Nechayev—though influential in their radicalism—leaned more toward socialist or communist ideals, which ultimately sought structured outcomes and societal reforms.

The transition from Russian Nihilism to Anarcho-Nihilism occurred with the advent of thinkers like Renzo Novatore, an early 20th-century Italian Illegalist and proto-Anarcho-Nihilist. Novatore's writings, such as "I Am Also a Nihilist," mark a shift toward a more explicitly egoist form of nihilism (also known as Ego-Nihilism), one that rejected not only traditional social structures but also the institutionalization of egoism itself. Unlike Russian Nihilists, who often supported socialism and collectivist ideals, Novatore’s Ego-Nihilism was a radical Individualism that went beyond the limits of philosophical egoism as articulated by thinkers like Stirner. Novatore argued that even the concept of egoism could become a new form of institutionalized oppression, and therefore, it too had to be resisted. This radical stance against all forms of institutionalization, even those arising from anarchist or egoist ideologies, laid the groundwork for modern Anarcho-Nihilism.

Influences

"My motto is: walk expropriating and igniting, always leaving behind me howls of moral offenses and smoking trunks of old things."

Modern Anarcho-Nihilism draws significant influence from two main philosophical traditions: Max Stirner’s Egoism and Russian Nihilism. Stirner’s emphasis on individual autonomy and the rejection of imposed social norms, particularly through his critique of revolution in favor of spontaneous insurrection, provided a key theoretical foundation. While Stirner framed insurrection as a personal and spiritual revolt rather than a literal one, Anarcho-Nihilists often interpret his call for liberation more practically, advocating for direct actions that disrupt societal structures. Stirner’s notion of radical individualism, where even the concept of egoism itself should not become institutionalized, resonates deeply with Anarcho-Nihilists, who push the critique further by rejecting all forms of institutionalization, including those based on egoistic principles.

Additionally, Anarcho-Nihilism is influenced by Anarcho-Illegalism, a post-left anarchist movement that rejects both legal and moral restrictions, embracing lawlessness as a form of rebellion. Unlike more restrained interpretations of egoism, Anarcho-Illegalists advocated for criminal acts and insurrections as expressions of individual autonomy. Anarcho-Nihilists take this a step further, rejecting even the goal of establishing a coherent egoist society, seeing any form of institutionalization, including egoism, as another form of repression. In this way, Anarcho-Nihilism departs from egoism’s goal of creating a free society for the individual, opting instead for total rebellion against all structures, even those that claim to promote individual freedom. Its radical rejection of civilization also aligns it with movements like Anarcho-Primitivism, though Anarcho-Nihilists often lean more toward personal ferality rather than the idealization of a “noble savage” existence.

Varieties of Anarcho-Nihilism

Flower Bomb

The Flower Bomb strand of Anarcho-Nihilism represents a delicate balance between disillusionment with the present and a lingering hope for a more feral, liberated future. Adherents of this variant acknowledge the inherent flaws of civilization and the difficulty of achieving any lasting change within it. However, they hold onto the possibility of a future where human life might return to a freer, less structured existence outside the constraints of social institutions. Unlike other nihilist currents that emphasize immediate destruction and insurrection, the Flower Bomb perspective envisions a gradual erosion of the structures of civilization, where individuals can reclaim their autonomy through more subtle acts of rebellion and non-participation.

Despite their disillusionment with the modern world, Flower Bomb Anarcho-Nihilists are not entirely without hope. They envision a future where humans might once again live in harmony with nature, free from the oppressive institutions of modern society. This vision is not utopian in the sense of a perfect world, but rather a feral existence where individuals live on their own terms, untethered by the constraints of civilization. While they share the rejection of societal institutions with other Anarcho-Nihilist currents, Flower Bomb adherents maintain a belief that personal freedom and wildness can still be achieved in the future, even if systemic change seems impossible in the present.

Indigenous Anarcho-Nihilism

A branch of Anarcho-Nihilism draws from indigenous philosophies, merging them with nihilist critiques of modernity and colonialism. This perspective highlights the tension between indigenous ways of living and the impositions of modern civilization. Here, the rejection of institutions includes not only contemporary systems like capitalism and the state but also the very concept of progress that civilization is built upon. Indigenous Anarcho-Nihilism critiques the artificial separation between humanity and nature, a split enforced by colonial systems that prioritize human domination over the earth. In this view, civilization represents an ecological and spiritual alienation that must be dismantled to restore harmony between humans and the natural world.

In these perspectives, there is an emphasis on the interconnectedness of life, where animistic understandings of nature imbue all living things with agency and autonomy. This branch of Anarcho-Nihilism calls for the dissolution of all hierarchical structures, not only among humans but between humans and the earth. It is deeply informed by traditions that have long resisted the imposition of colonial and capitalist logics, advocating for a collapse of the systems that exploit both people and the planet. Rather than seeking a return to a mythical past, this version of Anarcho-Nihilism calls for the complete destruction of civilization and its extractive, hierarchical modes of living, allowing for a more fluid and non-hierarchical existence.

Tang Ping Movement

The Tang Ping (lying flat) movement, originating in China, represents a modern and subtle form of Anarcho-Nihilism, embodying the rejection of societal expectations around work, productivity, and reproduction. In a context where hyper-controlled and authoritarian regimes demand constant labor and obedience, those who embrace this movement choose to withdraw from the pressures of overwork and societal participation. By rejecting the constant pursuit of wealth, career advancement, and family life, adherents express a quiet form of resistance against the capitalist and political systems that demand relentless sacrifice. Their refusal to engage with societal expectations is a deliberate retreat from imposed obligations, reflecting an individualistic defiance similar to egoist anarchism.

At the heart of this movement is a cynicism towards the promises of modern life, particularly under authoritarian regimes like China's, where economic prosperity and career success are held up as ideals. Adherents of Tang Ping refuse to participate in these cycles, choosing instead to prioritize personal autonomy over societal or familial duties. The movement also reflects broader disillusionment with the societal narrative of progress, questioning the necessity of constant work and contribution. This retreat into individual autonomy can be seen as a rejection of social reproduction—whether through work, procreation, or consumption—aligning with the nihilist critique of modern civilization as inherently oppressive and unsustainable.

Real examples

While Anarcho-Nihilism remains a fringe ideology within the broader anarchist movement, certain groups and incidents have adopted its principles in practice. One of the most prominent organizations associated with Anarcho-Nihilism is the Greek terrorist group Nihilist Faction (Φράξια Μηδενιστών). Active in the late 1990s, this group carried out a series of bombings targeting symbols of state and corporate power, including attacks on IBM offices, a shopping center, and the apartment of the Greek Supreme Court deputy prosecutor. Their actions reflected a deep opposition to societal institutions, aligning with the nihilist tenet of destruction for the sake of liberation. Later, between 2012 and 2014, the group participated in arson attacks against Greek diplomats' cars as part of the Conspiracy of Fire Nuclei, a decentralized network of radical anarchist cells. While the group’s devotion to concepts like "inalienable rights to life and liberty" suggests influences from Russian Nihilism, their methods of violent revolt mirror the destructive impulses central to Anarcho-Nihilism.

Beyond the Nihilist Faction, Anarcho-Nihilism has not seen the establishment of large organizations devoted solely to its ideology. Instead, it manifests through individual or small-group actions aimed at disrupting societal structures, often through criminal or illegalist methods. The Conspiracy of Fire Nuclei (Συνωμοσία Πυρήνων της Φωτιάς), a loosely organized anarchist network operating primarily in Greece, has carried out arson, bombings, and other attacks in line with nihilistic principles. Although the group is not explicitly Anarcho-Nihilist, many of its cells advocate for the complete destruction of state and capitalist systems without proposing a clear alternative, sharing the Anarcho-Nihilist ethos of rebellion through destruction. Such groups often use symbolic violence, not only as a means of direct action but also to signal their rejection of all forms of hierarchical authority and control. These groups, while diverse in their tactics, all embody aspects of the nihilistic rejection of society seen in Anarcho-Nihilism.

Ideological Misunderstandings

Anarcho-Nihilism, with its radical rejection of societal structures and emphasis on destruction over creation, is often misunderstood and misrepresented. Due to its uncompromising critique of civilization and its embrace of Nihilism, it is frequently conflated with other philosophical positions, most notably Existential Nihilism or Absolute Pessimism. These misconceptions can obscure the distinctiveness of Anarcho-Nihilism, leading to oversimplified interpretations that ignore its core principles of active resistance and individual autonomy. Furthermore, the philosophy's seemingly bleak outlook often causes it to be mischaracterized as life-denying, when in fact, it centers on reclaiming personal freedom and rejecting the oppressive values imposed by society. By addressing these misunderstandings, we can clarify the unique tenets of Anarcho-Nihilism and distinguish it from other, more passive forms of Nihilism and Pessimism.

Anarcho-Nihilism vs. Existential Nihilism

One of the most prevalent misconceptions about Anarcho-Nihilism is its conflation with Existential Nihilism, the philosophical doctrine that life is inherently meaningless and devoid of purpose. While both share a fundamental skepticism about established values and systems, the two perspectives diverge significantly in their approach to meaning and action. Existential nihilism, in its most extreme forms, often leads to a kind of passive resignation to the meaninglessness of existence, fostering a sense of despair or apathy. In contrast, Anarcho-Nihilism is an active, combative philosophy that seeks to engage with the world through rebellion and resistance.

For Anarcho-Nihilists, the recognition of the meaninglessness of societal values does not lead to resignation, but to a renewed urgency for action. They reject societal structures precisely because these structures are seen as attempts to impose false meaning and order on life. Rather than withdrawing into passivity, Anarcho-Nihilists advocate for direct, often confrontational, action against the systems that seek to control and domesticate human existence. In this way, their nihilism is not about embracing hopelessness, but about finding freedom through the rejection of all imposed values and structures.

This active engagement distinguishes Anarcho-Nihilism from the more introspective and despairing aspects of existential nihilism. Anarcho-Nihilism’s rejection of meaning is not an end point, but the starting place for a radical form of rebellion. By destroying the systems that create false meanings and oppressions, Anarcho-Nihilists aim to create moments of true autonomy and liberation, even if they do not lead to permanent societal change.

Anarcho-Nihilism vs. Absolute Pessimism

Another common misunderstanding of Anarcho-Nihilism is its association with Absolute Pessimism, a worldview that sees life itself as irredeemably miserable and not worth living. While it is true that Anarcho-Nihilists often express deep cynicism about the possibility of large-scale societal change or improvement, this does not equate to a rejection of life or existence itself. In fact, many Anarcho-Nihilists exhibit a deep appreciation for the raw, unmediated experience of life outside of the constraints of civilization.

The pessimism that characterizes Anarcho-Nihilism is not directed at life in its natural or existential state, but at the systems of control that distort and suppress it. For Anarcho-Nihilists, the problem is not existence, but the artificial structures—governments, laws, economies, and even moral codes—that limit human potential and freedom. Their nihilism is a critique of these systems, not a blanket condemnation of life itself. Rather than being life-denying, Anarcho-Nihilism can be seen as a life-affirming stance, in which true freedom and authenticity are only possible through the destruction of civilization’s repressive institutions.

Furthermore, Anarcho-Nihilists do not succumb to the paralysis often associated with Absolute Pessimism. While they may acknowledge the futility of achieving lasting systemic change, they do not view this as a reason to stop resisting. Instead, they embrace a kind of active defiance, continuing to rebel against oppression despite the overwhelming odds. Their pessimism is tempered by a fierce determination to reclaim individual autonomy in the present moment, regardless of future outcomes.

Personality and Behaviour

How he acts[2]

  • He lives in complete self-imposed isolation, watching anime or gaming all day.
  • Deeply cynical, everything feels meaningless to him.
  • Doesn't care about anything, showing no interest in working or contributing to society.
  • Has no friends, shuns social interactions, and avoids any emotional connections.
  • Probably asexual.
  • He idolizes the Joker as a symbol of rebellion and chaos, often to the point where it's not even funny.
  • Always serious and cold.
  • Suppresed sense of anger, can be potentially dangerous and unpredictable if left without his medication.

How to draw

Flags

Flag of Anarcho-Nihilism

Drawing

  1. Draw a ball,
  2. Draw a diagonal line with a lighter shade of black (#141414),
  3. Paint the right side with the same shade of black,
  4. Paint the left side with grey (#3D3D3D),
  5. You're done. But all that effort, for what? It's all pointless anyway, so correct vexillology is unnecessary.
Color Name HEX RGB
Black #141414 20, 20, 20
Grey #3D3D3D 61, 61, 61

Variation Designs

TBA

Relationships (not like it matters anyway)

Friends

Anarcho-Nihilism has no ideological friends and allies, since that would imply that some ideologies have better values and substance than others.

Frenemies

  • Post-Leftism - Welcome to the club, buddy. But you still believe that something can be changed.
  • Anarcho-Individualism - You get me. But you don't go far enough and you are still spooked by morality.
  • Anarcho-Egoism - Stirner was right about a lot of things.But you cannot be absolutely unique, you are part of this whole meaningless cycle of life, just accept death.
  • Agorism - Buying guns on the black market is cool. (Also just because our flag is similar, we are not the same!). But you are pacifist and believe in "pacifist revolution" which is laughable.
  • Illegalism - Unorganized crime is praxis.
  • Insurrectionary Anarchism - “From the shattered tools and bones of our predecessors, we craft our own weapons. Nothing is guaranteed to work, yet we attack regardless. We do so nakedly, having shed the rags of morality, ideology, and politics that had accumulated over time. We confront this world raw, in all its horrifying glory.”
  • Queer Anarchism - Be gay, do crime. Let's go spread terror in catboy outfits together. But your modern variants are pathetic, focusing only on social media wars on idpol. You can cancel me all you want, but it's true.
  • Soulism - Drugs are making my life better, but your utopianism is stupid. You say that I can have what I want in lucid dreams, take psychedelics that change my state of consciousness, shift my mind into desired utopia permanently, or upload my mind to a computer? Sounds good!
  • Apoliticism - F*ck that circus called politics. But you are still enslaved by law and morality.
  • Radical Apoliticism - "There are no demands to be made, no utopic visions to be upheld, no political programs to be followed - the path of resistance is one of pure negation."
  • Anarcha-Feminism - Same as Queer Anarchism, you are too into culture war, turn off Twitter, pick up a gun and kill patriarchal politicians and clergy who oppresses you, reject family values, and live free.
  • Eco-Anarchism - Some of my followers support it, but we're all gonna die along with the natural environment one day, so it's meaningless.
  • Anarcho-Primitivism - We both hate civilization. But playing video games and watching anime that are products of technology are things that keep me alive in this boring and depressing world.
  • Indigenous Anarchism - Same as Eco-Anarchism, just reject and abandon all traditions, including worship of nature and we are fine. But Aragorn! is based.
  • Black Anarchism - Black Lives Matter, really? No lives matter, same as Anarcha-Feminism picking up guns and killing slave owners and cops, and abandoning peaceful protests.
  • Ego-Communism - Cool drugs, but really, Marx? I can leave society at least. My communist variant likes you
  • Buddhist Anarchism - I don't like religion, morality, asceticism, and communal lifestyle, but we agree that living in this world is suffering.
  • State Atheism - Atheism is based, but humanism is cringe. Morality is still a manifestation of oppressive theism. Reject belief in any higher “goal”, reject the sacred. The true path is the path of pure denial.
  • Death Worship - Authoritarian but we both love death.
  • Post-Anarchism - I don't understand you at all, but rejecting classical anarchism is good.
  • Anti-Civ - End civilization!
  • Existentialist Anarchism - "I used to think that my life was a tragedy, but now I realize, it's a fucking comedy."
  • Gift Economy - I hate anything related to Christmas and don't believe in Santa. But thanks for the antidepressant pills.
  • Foucouldianism - Good job with comparing psychiatric hospitals, schools, and prisons. They all are oppressive institutions, that limit my freedom in all possible ways.
  • Posadism - Yes, world sooner end into ashes with ruins, and better early than never. But I don't believe that aliens will come and save humans asses.

Enemies

  • Theocracy - "The creation of a sick fantasy. Inhabitant of senile and impotent brains. Companion and comforter of spirits born to slavery. A pill for constipated minds. Marxism for the faint of heart."
  • Humanism - "An abstract word with a negative connotation, long on power, short on truth. An obscene mask painted on the mean face of a shrewd vulgarian for the purpose of dominating the multitude of sentimentalist idiots and imbeciles."
  • Authoritarianism - "Penal servitude for the semi-intelligent, a cowshed of imbecility. A Circe who transforms her adoring fans into dogs and pigs. A prostitute for the master, a pimp of the foreigner. Child-eater, parent-slanderer, and scoffer at heroes."
  • Socialism - "Discipline, discipline; obedience, obedience; slavery and ignorance, pregnant with authority. A bourgeois body grotesquely fattened by a vulgar Christian creature. A medley of fetishism, sectarianism, and cowardice."
  • Tsar Alexander II - Ladies and gentlemen, we got him.
  • Tsar Alexander III - Consequences? For my Actions? What the fu-ACK!
  • Libertarian Municipalism - Yes, I hate society, I am a misanthrope and lifestylist. You aren't even an anarchist so stfu.
  • Anarcho-Syndicalism - State is down? Your stupid unions and federations will be next.
  • Platformism - Same as Ansynd you fucking tankie.
  • Avaritionism and Anarcho-Capitalism - It's not about the money, it's about sending a message.
  • Religious Anarchism - Oxymoron. Religion is incompatible with anarchism because it requires the individual to obey external forces and strictly adhere to dogmas.
  • Anarcho-Conservatism - Same as above.
  • Conservatism - You don’t need to conserve anything, because nothing has meaning. Also it’s not a phase dad!
  • Progressivism - Opposition to conservatism is based, but creation of new “progressive” values is cringe.
  • Every other ideology, especially authoritarian, capitalist, religious, pragmatic, and conservative ones.

Bibliography

Literature

Primary Literature

Aragorn!
Serafinski
Collection of Literature

Further Information

For overlapping political theory see:

Anarcho-Egoism, Anarcho-Individualism, Illegalism, Insurrectionary Anarchism, Post-Leftism, Existentialist Anarchism, Radical Apoliticism

Websites

TBA

Wikipedia

Online Communities

TBA

Subreddits

TBA

Videos

People

Serafinski
Flower Bomb
Aragorn!

Organizations

Nihilist Faction (nominally)

Gallery

Comics

Portraits

Portraits of Variants

  • Russian Nihilism
    Russian Nihilism

Portraits of Alternate Designs

  • Anarcho-Nihilist Jokerism
    Anarcho-Nihilist Jokerism
  • Anarcha-Nihilism
    Anarcha-Nihilism
  • Anarcha-Nihilism
    Anarcha-Nihilism
  • Anarcho Nihilism Egoist glasses
    Anarcho Nihilism Egoist glasses

Navigation

  1. ↑ Influencing when she wanted to kill the Japanese emperor
  2. ↑ Not every supporter of this ideology has to behave like that. This is a stereotype, and for a good reason.


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