Erosion of Control in the Hybrid World

A Woman’s Mind: The Source of All Creation

Biopower prefers to sever the direct connection between scarlet and blood, redirecting the association toward the symbol of eternal femininity—red lipstick. Red lipstick radiates a persistent energy of attraction, generation after generation subconsciously arousing men and releasing primal instincts into the world.

“Lipstick is a small but vital morale booster for women,”² reflected Sir Winston Churchill, who, while restricting society’s access to foodstuffs during World War II, made a point of removing all limits on the production of red lipstick. Or perhaps this decorated British gentleman recognized it as a stimulus for the morale of men—those called upon to pay, with their lives and careers, the price of a catastrophic world war?

At certain moments, a simple red lipstick is magically transformed into the magnetic axis of biopower, upon which values, trends, and the yearning for a dream life are strung. A woman is not just a consumer of cosmetic products, not just a dreamer recreating, through makeup, the stereotypes implanted in her enchanting mind since early childhood. In biopolitics, the woman becomes a beautiful instrument of social control. “The female body is no longer an object of suppression but an object of biochemical management and endless improvement.”³

If the female image is hybridized, the result surpasses all expectations. What happens if a woman is handed a measure of authority, dressed in military uniform, and allowed her small joys—like red lipstick? The outcome is an ideally, moderately militaristic, subtly aggressive, and yet sexually charged social interface—perfectly competitive within the male-dominated marketplace. The military woman, granted power, appears irresistibly attractive. At the same time, her image carries the coldness of a strict mother—obedience becomes not just a necessity, but a natural social reflex.

Women within biopolitical systems today are a required structural unit. Authoritarianism, totalitarianism, and power itself have a female face. The female body is the foundation of capitalist biopolitics in the new era—a universal source of reproductive renewal, the provider of bodily and visual pleasure, all without formal legal suppression.

Lust and Power, Passion and Old Age

All the money in biopolitics belongs to old age. The use of gender equality narratives within power structures is an exploitative Möbius strip, equal to infinity. The paradox of biopolitical authoritarianism lies in its classic application of double standards.

Accomplished capitalists, cloaked in authority—elders of regimes and opinion leaders—attract young, successful women, integrating them into the institutions of the state and bestowing upon society a pseudo-feminist consciousness, equalizing the status of all participants riding the career elevator. In reality, however, “Thousands of social conventions merely conceal the crudeness, greed, lust, and injustice that drive people.”⁴

A general, withered by years of corruption and moral compromise, leans lasciviously toward the young neck of his designated successor—a woman destined, it seems, to take his post when he soon ascends another rung. The old militarist’s biohacking consists in the regular consumption of young flesh and blood—digesting youth and cleansing his conscience from the residue of tiresome reflections on violence. She is hardly his first amusement. And if this doll proves sufficiently obedient and skilled, her life will become a cinematic scene—commanding the council, ruling in a sharp military uniform, the red lipstick tucked behind her lapel as the focal point of her career ascent.

If, however, the general’s toy reveals a defect of dissent, a flaw of protest, she will be stripped of her insignia, shorn, and instantly removed from her high office into the working zone of biopolitical exclusion—a voluntary prison of the daily cycle “work–home–children,” a grey labor camp for the terminally tired, extracting toxic chemicals for the regime in a routine of survival. A woman with political ambition may instantly become “an exiled migrant, a pauper, a homo sacer—one who can be killed but not sacrificed.”⁵

Sexual biopolitical pressure is a double trap for women. At first, they are objects of desire, then successors and accomplices to the regime, and finally, avengers and revanchists. One day, they will inevitably take revenge on the men who erased their identities—even if those men are their own sons. They will use them, they will retaliate coldly and strategically, perfectly integrated into the male managerial system.

The mechanism of integration into the system kills female nature, destroys the organic function of motherhood, leaves men without goals and aspirations, and children without the warmth of maternal care (now, participation in childhood is optional: robots will supervise the offspring and organize conditional entertainment on a grey playground). The state, slowly but surely, is left with no prospects for political evolution, while the woman, violated by the biopolitical machine, becomes a potential weapon of self-destruction for all.

Gender Erosion in Biopolitical Power

The exploitation of femininity by biopower initiates a process of mutation in male subjectivity.⁶ Within the society of control, the man is transformed from a person into a biopolitical function—he becomes a source of physical endurance and raw material for the society’s processing machinery.

Biopolitically, men can be divided into two classes: the first—young, virile males, forced to labor for the state machine and lay down their lives in the hope of catching the social elevator and winning the woman of their dreams, who is daily paraded by power as a visible (but unattainable) goal.

The second class of men comprises biopolitical administrators, power-hungry opportunists, heirs to illicit fortunes, and shameless consumers of youthful energy. These are the criminal exploiters, siphoning the youth of men and drawing in young women with their naive desire to meet trends and acquire things. The aging politician and capitalist is a quasi-god, sustaining his existence with the nectar of youth.

This false god is aided by sexual practices of control, skillfully woven into the biopolitical doctrine—for whom the invasion of personal and intimate space becomes a variant of the norm. Politics deploys sexual practices that border on autocracy, violence, and militarism.

The first class of men is woven into the behavioral paradigm designed by the second—a pattern reminiscent of a “delayed orgasm” session, with the woman as fetish, object of ultimate desire and worship. Yet, the ecstasy of societal self-sufficiency never arrives for the proletarians of statehood. Over time, the flirtation of autocracy becomes outright civic abuse—a tool for gaining political capital. Women under the control of the regime’s quasi-males seduce, while ordinary men pave the way to the most basic human fulfillment—sexual, familial, personal—only to find, in the end, nothing but decline and death, which biopolitical history will credit to the account of the “great” epoch of state formation.

Infinite Space of Self-Control

The state is steadily transforming into “a gigantic fiction by which everyone tries to live at the expense of everyone else.”⁷ Biopolitics turns its surrounding space into a vast, controlled camp, where comfort levels depend directly on one’s career achievements. Bleak, uniform streets disappear into the horizon, patrolled by military vehicles, while grey residential zones are encircled by laboratories and factories, extracting resources day and night through the exhausted hands of ordinary people.

Every man and woman within the biopolitical system of the state knows their role and significance from the start. In their eyes: fatigue, emptiness, and at the same time, loyalty to the regime. They are incapable of revolt. Any mood of resistance is extinguished by hybrid control: global oversight mixed with violence, masked as social care, state benefits, and support programs. The state does not control—it helps you live.

Technologies and machines, like humans, are subordinated to biopolitical power. Drones watch over children in the absence of parents; parents at work monitor the drones within the state surveillance zone. Gradually, the state becomes a unified, self-regulating system in which human bodies and souls comprise a global “biological factory. Men and women are its workers—cybernized subjects carrying the codes of power within themselves.”⁸

Unnoticed but effective, the practices of control, gender erosion, and regime discipline drive society toward a state of homogeneous mass violence—overproducing technology and components for the war machine, worshiping the portraits of the leader. A society traumatized by control reproduces the idea of life’s disposal for the regime’s benefit with frightening faith and simplicity. Under biopolitical control, society lives in a permanent phase of readiness for bloody warfare, for supplying its youth to the regime, for justifying the tyranny of leadership.

The red lines, crossed long ago by the biopolitical regime, will inevitably converge at a single point—a point of no return, beyond which all these horrors will one day be called “gifts of self-sacrifice, patriotism, and service to the homeland.”

References

1. Hybrid Collapse – Control – Biopolitics Album, 2025

2. Winston Churchill – World War II Speeches, 1940–1945

3. Paul B. Preciado, “Testo Junkie: Sex, Drugs, and Biopolitics in the Pharmacopornographic Era,” 2013

4. Henri Troyat, “Faux Jour,” 1935 (no official English translation)

5. Giorgio Agamben, “Homo Sacer: Sovereign Power and Bare Life,” 1998

6. Judith Butler, “Bodies That Matter: On the Discursive Limits of Sex,” 1993

7. Frédéric Bastiat, “That Which Is Seen and That Which Is Not Seen,” 1850

8. Silvia Federici, “Caliban and the Witch: Women, the Body and Primitive Accumulation,” 2004