I have already published two texts about incels, but I don’t like either of them: hostility toward the subject of study is easily detectable in them, and that is wrong. Now, I have finally managed to create a sufficiently unbiased synthesis. Thus, you were able to observe in real time the thought process of searching for the right formulations on a complex topic. I hope it was entertaining.
Progress in communications, allowing literally everyone, no matter how surprising their interests may be, to find a kindred spirit, has led to the emergence of some very peculiar subcultures. And while cultural phenomena—say, a certain genre of music—previously played a significant role in building such group identities, people now cluster much more often by ideological traits or around a specific problem. Our subject of consideration is the incel subculture, and their problem is quite serious: women deny them sex.
The word incel comes from involuntary celibate. Incels generally believe that their failures are entirely due to their appearance, meaning they are genetically programmed, and therefore their problem is unsolvable without violence. Some go further in their logic and begin, for example, to advocate for the idea that women should be legally restricted in their right to refuse sex, or that rape should not be prosecuted, as it is the satisfaction of a natural vital need.
In the article about private discrimination, I showed that, first, discrimination in society is inevitable and necessary, and second, the more urgent someone’s need appears to the counterparty, the greater the likelihood that they will not be discriminated against, even if interacting with them is not particularly desirable. In our age of emancipation, a woman usually does not consider a man’s need for sex to be so urgent that she would voluntarily satisfy it upon the first request, and she is even less inclined to do so at the first meeting stage, before any attachment to the man has arisen. Therefore, it is not surprising that incels are infuriated by modern female upbringing and would wish to change the state of affairs somehow.
So, incels are dissatisfied with all men who do not encounter systemic problems with sex, and all women who choose those they find more attractive. How then should a libertarian convey their position when communicating with representatives of a subculture so prejudiced against everyone who is not part of it?
Telling them about biology, about sexual selection, saying that evolutionary mechanisms work because some are culled—is completely counterproductive. On the contrary, it is more useful to point out that humanity has long stepped beyond the limits of pure biology, and now selection is primarily driven by cultural factors. The world has become complex and diverse; there is no such thing as one single type that everyone likes. There are many examples of women liking men of the most varied appearances.
Thus, salvation for discriminated groups lies in the increasing diversity of society. What prevents the increase of diversity? The state, of course.
It is the state that provides children with standardized education, imposes uniform cultural norms, seeks to ban non-traditional sexual practices and non-traditional types of marriage. Well, when human preferences are unified, those who deviate significantly from the norm begin to have problems.
Of course, incels’ preferences also differ greatly.
Some consider the idea of using commercial sex instead of tedious courtship rituals that do not guarantee a result quite calmly. The state hinders them by not allowing the legalization of prostitution.
Others need precisely a classic patriarchal family, with marital fidelity and strong foundations—they are infuriated that even after entering a marriage, they are in no way protected from their wife running off with some handsome man and even having a child by him, using the husband only as a wallet. The state hinders them by depriving people of the right to bring legal claims for infidelity—sanctions for this cannot be written even into a marriage contract in Russia.
A third group sees no possibility of sex with people at all. The state hinders them by interfering for some reason in the sphere of sex-robot exploitation, although it is completely unclear whose interests it is protecting here.
A fourth group has no particular grievances against other people and their preferences, and would wish to adapt themselves to them. The state hinders them by regulating the field of biotechnology and plastic surgery, which drives up prices. The ability of incels to adjust themselves to standards turns out to be limited.
Finally, a fifth group realizes that the issue is not appearance, but simple shyness and an inability to communicate. The state hinders here too, by criminalizing light psychoactive substances for some reason, such as marijuana, euphoretics, and empathogens. Meanwhile, it would seem that everyone should be able to decide for themselves what is scarier—a possible side effect from taking substances or inevitable lifelong loserdom.
One can also point out to incels the fact that it is precisely state paternalism that makes people so frivolous. Why take responsibility for one’s own actions if the state will take care of it anyway? In a paternalistic state, a woman will easily prefer someone she feels attracted to, even if he is worthless as a life partner—because thanks to the state, she doesn’t need a life partner, and she is simply looking for someone to have fun with.
It is precisely due to the actions of the state that powerful migration flows are formed. People flee their talentless dictators to more prosperous countries to somehow feed themselves—and simultaneously increase the competition for women. After all, the vast majority of labor migrants are unmarried men in their prime.
Finally, it is important to remind incels that even if their community achieves some obvious preferences from the state, this will lead not only to obvious benefit, but also to equally obvious harm. If now they are mostly simply ignored, then state patronage will inevitably make them an object of hatred from all those who had to be legally disadvantaged for the sake of incels, as well as all those who hoped for preferences themselves and now feel envy. The state is an attempt by everyone to live at the expense of all others. Avoid this toxic tool, there will be no use from it, live like honest people.
And after the image of the enemy has been formed, one can add a bit of a positive agenda. Pushing political initiatives for deregulation in various sectors, if you prefer a minarchist approach. The idea of organizing ECUs for supporters of traditional family values, if a transition to panarchy seems more promising to you. Kinky parties, drug parties, swinger parties and similar activities—if you are a hardcore agorist and do not wish to come within a cannon shot of the state. One way or another, involving an incel in activity will help them very much, and it is better if this activity is in line with libertarian values.
