Apio Ludd

301096The writer known as Apio Ludd is a current nom de plume of a contemporary egoist/anarchist philosopher involved in theoretical and practical activity. He has also gone by the name Wolfi Landstreicher (“Landstreicher” is the German word for vagabond, tramp) and Feral Faun (from approximately 1982 to 1992).

EDITORIAL NOTE: Because Apio is living, I would like to make a declaration that he has in no way given permission or approval for his inclusion on this site. He has, to my knowledge, said nothing about it at all. His inclusion here neither implies endorsement or rejection of the ideas of any other invidivual referenced in the work of the Union of Egoists. – Kevin I. Slaughter

He edited the anarchist publication Willful Disobedience, which was published from 1996 until 2005, and currently publishes a variety of anarchist, radical, surrealist and poetic pamphlets and booklets.

He currently publishes explicitly egoist journal My Own, since 2012.

His ideas are influenced by insurrectionary anarchism, Max Stirner’s egoism, surrealism, the Situationist International and non-primitivist critiques of civilization.

This is a short piece:



  Above all, I am an individual who desires to create my life and my relationship to the world and to other people on my own terms. This is why I am an anarchist. Therefore, my anarchist perspective is egoist and I take from all perspectives that I find useful in developing and carrying out my anarchist project.

From individualism, I take the primacy of the freedom of every individual to determine the conditions of her or his existence in free association with others as the central aim of revolutionary struggle and also a recognition of the necessity of individuals to begin to reappropriate life here and now in revolt against this society to the extent to which they are able.

My perspective is insurrectionist in that it recognizes both the necessity of the individual to rise up in open revolt against her or his condition (individual insurrection) and the necessity for a destructive, subversive rupture on the large scale with the current social order—the rising of the multitudes of the exploited and excluded classes against their condition (social insurrection).

Thus, I recognize the necessity of class analysis and an active critique of the economy. I see class struggle as the struggle against proletarianization—i.e., the struggle against our dispossession of the capacity to determine the conditions of our existence in terms of our real desires and aspirations. It manifests on the individual level in the daily acts of sabotage, theft, subversion and revolt that the exploited carry out to take back a bit of their life and dignity. The recognition of one’s own struggle in the struggles of others is what begins to build the solidarity capable of transforming these individual acts into “the collective struggle for individual realization”, which I see as the real class struggle.

Since this aim of freeing every individual to be able to create her or his life as s/he sees fit requires that everyone have equal access to all that is necessary for this project of self-realization, it is necessary to destroy the institutions that prevent this free access. Thus, the destruction of the institutions of property and of commodity exchange, and consequently of work—that separation of the activity through which one gets the necessities of existence from life itself—is a necessary aim of revolutionary struggle. Only in this way can new social relations based on free association without hierarchy or privilege come to exist. This is communism as I understand it.

I recognize that the institutions of domination and exploitation are what constitute civilization, and, thus, recognize my struggle as one against civilization. Technological systems—and particularly industrialism—developed as means of controlling people, and therefore, the struggle against control is the struggle against such systems. So my perspective incorporates luddism and, in the broad sense, could be called a green anarchist perspective, though I have no use for any anti-human rhetoric, and desire to prevent environmental destruction because a devastated world impoverishes my existence and the existence of all human beings.

Thus, I see the dichotomies made between individualism and communism, individual revolt and class struggle, the struggle against human exploitation and the exploitation of nature as false dichotomies and feel that those who accept them are impoverishing their own critique and struggle.