genre of this anarchist essay?

I found this essay and I am wondering what genre of anarchism it is. I really liked it, and I want to know if you could appoint me to anything similar.

Essay:

association

Man, as any other creature, has inhabited the stern wild; where perils abound and resources are scant. Man was purposed for happiness in this setting. In order to attend to his purpose, he may find the means and the tools required; he must wield the scant resources and must fend from the perils.

Man has inhabited the stern wild, where other beasts are endowed with innate tools to go against the odds of perishing; most have strong physique, some have sharp fangs and talons, some are prominently sized, some flee danger with speed or by hiding within plain sight.

Man, after a cursory inspection of his characteristics as a creature, lacks any innate tools to stand in the stern wild. Man can be easily torn by almost any other animal of his size in a combat situation. Nonetheless, man has endured survival among other beasts, and has even dominated over them. The existence of man has made apparent that physical prowess, size, or speed are not the only prerequisites for survival and domination.

Man has endured the hardship of the stern wild by associating with his fellow; what he couldn’t achieve by himself, he could achieve in the company and with the cooperation of other men. Association has always been man’s tool of survival. Association has had tantamount significance for man as sharp fangs and talons have significance for some beasts of the creation; it is vital for man. And because nature is not more forgiving to man than it is to any other creature, man must be good at associating; he must do it aptly, he must be able to make precise estimations whether his fellow is worth associating with, and he must also sort duly the logistics of any association.

Man, in order to fend from the nature’s dangers, and to wield its scant resources, must come together with his fellow man —or multiple of them,— and invest time, effort, and acquired resources for the purposes of the required task. All the time, the effort, and the resources that are invested are tactically spent under active communication and cooperation involving every party; this is the nature of man’s association with another man. In the end, every party enjoys the fruits of their association. It is more profitable for man to exist in the company of others, than to exist in isolation.

Associating is an intricate task. All the persons involved, resources, and the rest assorted factors are much too many to contemplate; this is why most other creatures do not associate with each other. But man, in his social environment, can complete this task organically and achieve a positive outcome tirelessly; man can rely on his instincts, his emotions, and his logic to clear the logistics and the group dynamics of an association. Man is adept at associating.

Man does not have a predefined role in an aggregate like bees or sheep do. Man associates with his fellow by his own volition, and his behavior and role throughout his association is also formed by his own volition. Man is not instructed only by genes and hormones whether and how to associate with others; man associates with others by enacting upon will and logic, unlike bees and sheep and other creatures that thrive as members of an aggregate.

deception

Thus man is sovereign while associating with others. Man has the last saying on what resources and how much time and effort he will invest in the association. He also is responsible for playing his own part in the communication and the cooperation with his fellow. Man has the power to refrain from investing adequate resources, time, and effort, and also he has the power to lie, renege, or steal; man can deceive another man on the basis of association. Man’s ability to associate is completely unrestrained.

Man has the choice to associate with his fellow in a deceptive manner, and he may have the reason to do so; by deceiving he can try to find the way to enjoy the result without having invested in it, or he can also try to find the way to swindle the invested resources of his fellow. Deception has the potential to be inexpensively profitable, and so is preferred at times. But, as all parties of the association act upon their own volition, the man before him can also try to deceive him. Hence man has to remain vigilant of his fellow man’s wiles. Be it, an association is a game where each party can exercise wiles of deception, answered by assessments of intentions.

To deceive man is not an easy feat. Man thrives by association, and so is masterful at it. If association was not a generally profitable survival tactic, man would not seek to engage to any. Man engages into association expecting to invest his resources, not be deceived, and enjoy the results of its successful and genuine completing. If on the other hand deception was the preferred and expected way of association, then association would not be a part of man’s nature, but it is a part of his nature since the onset of his kin. Man’s kin had no leeway but to evolve to associate in a genuine manner. Genuine is the default manner of association, and deception is an anomaly in a natural setting.

Man is very skilled at assessing whether the intentions of his fellow are genuine or not; man is intrinsically endowed the ability to know a deceiver by demeanor. Man can duly examine another man’s face and capture the slightest detail in his behavior that could reveal deception. Man can make a precise estimation of how much an association is genuine. He can assess deception based on estimations he has established in the most part subconsciously. The subconscious calculations combined with his reasoning capacity give man the quasi-flawless ability to not be deceived by his fellow.

Man is a masterful judge of another man’s intentions, even more masterful than being able to deceive another. All parties police their fellow men’s intentions, and all do it effectively. This is the reason most associations begin and end in a genuine manner, as they are intended, because seldom a deceiver is more masterful at deceiving than another at assessing deception. In order for man to deceive, he must outwit the intrinsic ability of his fellow to examine deception, and this is an overly ambitious feat.

Man, apart from skilled at examining deception, is also very fastidious about the conditions of the association. Man is not fond of engaging in any association that is not bared-faced; man is not fond of associating by delegation, man is not fond of suspicions of feigning and hiding, man does not like associations that are not done under complete and clear communication. Man instinctively knows that being fastidious about associating with his fellow is an uncomplicated way to avoid deception, and to enjoy the results of a successful association; man is very good at examining deception on bare faces, and only that is what he wants to be able to do.

In the unlikely scenario man capitulates to associate with his fellow whose demeanor is covert —as if he is placed behind a curtain,— then it is easier for his fellow to deceive him. In this scenario, man’s ability to assess deception is severed, and he is exposed to be harmed by any malicious intentions his fellow may have. The more the ability of man to assess deception is severed, the more vulnerable he is to deception; the more the hiding and feigning, the more deceitful the wiles of the deceiver can be. Man associates with fewer possibilities of deception when there are fewer abstractions from the communication and the cooperation with his fellow.

Deception, apart from being a hard feat, has some other downsides; it may result in desirably inexpensive profit, but each deceitful association risks the potential for future associations, and their desired profit. A deceived man does not have a reason to seek to associate with another man whose their past associations resulted to loss. A man associates favorably with him who he had a successful past association with, rather than him who he had none, let alone him who he had a losing association with. A deceiving man, with each of his deceitful associations, risks to reduce the number of options of men he can associate with. A regularly deceiving man may eventually be left with no options whatever, especially if his fellow men become aware of his tendencies to deceive, and avoid association even before they experience themselves deception by him. An infamously deceiving man can become unable to associate with others, and this fate is a condemnation for any man; for man unable to associate is a man bereft of his greatest survival tool, stranded alone with bare arms to fend against beasts with claws and fangs, and to wield the scant resources. A deceiving man acts against the odds of his own survival.

Man is not deceived easily —at least in individual attempts. Man will seek to profit from his associations, hence he will shun any deceiver whatever; and in a very masterful way. This is part of his god-given nature to fend against beasts in the stern wild. The abilities of association and avoiding deception are among the greatest boons endowed upon his kin; they are what made him king of the jungles and the tundras.

exploitation

Man is hard to deceive, but it is not impossible. There are certain conditions that can enable man to be deceived, and not only once but perpetually. Man, having the innate need to secure himself from the sternness of the wild, is presented by the exploiting man with a snide alternative to wielding the scant resources and fending from the perils; he is presented with a system of authority that promises every man this desideratum. The terms of this system may be mostly arbitrary, but it always requires the exploited man to attend to the logistics of its alleged function, by supplying it with some of his earned resources, and it is always operated by the exploiters who profit greatly by the accrued resources.

This system does not keep the exploited man as its component by shackles, but it is presented to him as a bulwark to nature’s perils and to the scarcity of nature’s resources. Man pays allegiance to the system by associating with it without being vigilant of deception. But system’s end purpose is to only deceive man, it is not to benefit man; it is a scheme of elaborate and sustained deception.

Indeed it is a system of grant deception; it is a network of associations done on lies and covert demeanors. Although man is expected to invest many of his earned resources to the system, he is also expected to associate without vigilance of deception; he is expected to associate exclusively by delegations and never by bared-faced interactions. He is virtually unable to assess deception, and he is definitely unable to ascertain it. And this is how the agents of this system are allowed to deceive with no repercussions.

Man in order to be exploited in that system must not ever conceive the notion of his perpetual deception; hence his exploitation. It is never explicitly revealed to him the end purpose of the system he pays allegiance to. He is completely detached from knowing its end purpose. All his fellow men are also ignorant of this end purpose; he is contained in social environment in which the odds of him knowing the true purpose of the exploiting system are miniscule. Man, in fact, never in his life crosses ways with any who understands the ploy of his exploitation. He exists in an environment where the knowledge of the purpose of the system is a completely foreign notion. And he spends his entire life hemmed within an environment in which he is deprived of this very important realization. This ignorance is a ruse that is imperative for the system’s obscene functioning.

Complete isolation from the truth of his exploitation is not adequate for man to remain faithful to his avaricious exploiters. Hence the exploiters use their system to constantly cognitively condition man so he never dissents from it. The cognitive conditioning begins from man’s childhood, and continues until his decease. At the beginning of his life, when man is especially curious and inquiring but most gullible, he is separated from his carers for hours on daily basis, is placed with his peers to have his herd instincts leveraged, and is forced taught industrialized information that can only make him venerate the ploy of his exploitation. This tactical indoctrination continues until man matures and is ready to be parted from his carers, then he is encouraged to associate only with his fellow men who the system approves as the righteously knowledgable. This way any knowledge maverick to the system appears to man seditious, making his realization of his exploitation an even more improbable event. Man is being molded for the full length of his life to be exploitable and a useful component of the system, and his indoctrination never relents.

Man faring within the system lives a life more luxurious than the beasts of the wild, and this is made apparent to him. What is not made apparent is that his thriving and his pursue of happiness are hindered by the system. He has the false impression that he is happier faring withing the system, than outside of it. Furthermore the needs of man are met even in this obscene setting —even unsettlingly,— so the fear of not having his needs met seldom spurs him into exploring anything else than the system of exploitation, and the fear of the unfamiliar makes this exploration even less attractive. With these mental tricks played on him, man’s urge to dissent from the system is kept quenched; he never seeks to exit it.

The ruses that keep man in his servitude are ample and multifaceted. Man is kept on cognitive darkness and away from his liberating truth. He is indoctrinated during his most vulnerable years. He is made to accept that there is no viable alternative to faring within the system. He is kept in a social environment where sedition is sneered and punished by his own peers. Furthermore he is made to accept that the system has the divine properties to provide to man more than what man provides to himself by associating with his fellow. He is made to accept the absurd notion that the system as a collective can serve better the individual than the individual himself. He is made to accept that the system operates by divine guidance, or even by his very involving. The procedures that form his moral convictions are thorough and unrelenting, acting upon him again and again until he is nothing more than the most tamed animal of the creation; with all his survival abilities either inert or manipulated so they serve his own exploitation.

emancipation

Man is cursed to be perpetually exploited in this system and to have his thriving hindered by the illicit wresting of his earned resources. His exploiters never reveal their ploy or even themselves, and never intend to emancipate their victims; thus the exploited man can be blessed with freedom only by some other agent than the exploiters. Actually man cannot be offered his freedom; he can only establish it by himself.

Man needs to establish his own freedom. But in order to establish it, he firstly must have complete realization of his own nature. He must understand fully how he is a creature —still— in the stern wild, purposed to achieve happiness by wielding the scant resources and fending from the perils. He must understand how he is endowed by his Creator to carry out these tasks; he must understand how he can associate with his fellow in order to proliferate his resources and thrive. He also must understand how he must assess correctly the possibility of deception to avoid loss.

Then man must realize the conditions of his exploitation. Man must understand how the system is configured to deceive him and exploit him perpetually. Man must understand how the system has molded him into one of its functionalities. He must understand how much of the knowledge provided by the system serves his indecent dependency on it, and he must figure what knowledge is of this type and effectively stop acting according to it.

But, as man has been conditioned to be a functional component of an exploitative system since his birth, he needs to revert any of the conditioning he had upon him; he needs to undo a life-long procedure with obstinate effects. As the conditioning has become an ingrained part of his conscience, realizing it and stopping it is a revolution declared against his very self. And this is why his realization and understanding of his nature and his exploitation is the most onerous part of his emancipation.

After his realization and understanding of his nature and his exploitation, man needs only perceive the system of exploitation as an environmental peril and face it as one. He then acts as his nature intended him to act before an environmental peril; chiefly by association with his fellow. And since the system of exploitation —and the man operating it— are perceived perils by man, as the rest of wild’s beasts are, this system stops effectively being the system of his own exploitation.