Tiqqun's mercilessness with the Young-Girl, and offhand dig assaults on the Young-Girl may be so to mirror the violence patriarchal capitalist society wages on women and girls. However, some essayists are of the opinion that “Its self-ironizing speaker refuses to settle the question of whether the book is in fact ¬sexist or just impersonating someone sexist in order to make its point”, presenting “the Young-Girl as a scapegoat as much as a victim.” (Weigel and Ahern, 2013) Contending both Weigel & Ahern and Tiqqun, in her essay ‘Notes on Militant Folds’ Marxist feminist and university Professor Jaleh Mansoor writes “The problem is not its analysis, nor its metaphorization, but the way in which it presents the problem itself and the problem’s insolubility as tautological. The circular misogyny in the interest of shattering instrumental bourgeois sexism is perhaps itself a form of self-preservation [of patriarchy]” …“raging hatred righteously militated against capitalism's imposition of binaries instrumental to its replication spills over into a new form of misogyny, suggesting that women (cis and trans) were to blame for our incapacity to exit this air-conditioned nightmare.” (Mansoor, 2018) Aside from some of Tiqqun’s more crude and somewhat reductive sentiments, unpacking notion of Young-Girl and using it in the way Tiqqun claims to intend I believe it can prove to be a useful rhetorical device in revealing the dark underbelly of capitalist empire for everyone under it. Reading quotes such as “The Young-Girl invariably calls "happiness" everything to which THEY chain her.” And “There is surely no place where one feels as horribly alone as in the arms of a Young-Girl.” I cannot help but be reminded of the way capitalism not only creates a feeling of in inadequacy for women but for all those who live within ‘her’. A particularly pertinent manifestation of this being Christmas in the commodification and subsequent labour and consuming that comes with it, how we have become mutually blind to the fact that a substantial majority of people aren’t able to celebrate it in the way we’ve been told we should, creating a painful mass sense of pressure, emptiness, and inadequacy. The most marginalised or vulnerable in our society including those who are on the poverty line, homeless, disabled or mentally ill suffering this the most. Struggling to survive and put food on the table the rest of the year but expected to provide a feast. (See: Figure 1 - Banksy, Christ with shopping bags) So to speak Tiqqun: “There is no more chastity in the Young-Girl than there is debauchery. The Young-Girl simply lives as a stranger to her desires, whose coherence is governed by her market-driven superego. The ennui of abstraction flows into this come.” “The Young-Girl is obviously not a gendered concept” (Tiqqun, 1999) I believe Young-Girls and the metaphorical use of them as a genderless rhetoric are not the body of but the product of capitalism. The Young-Girl not to be the body of, but to be Trojan horse in which capitalism moves. The Young-Girl is an identity colonized by capital, however to imply actual women are oblivious to, or to blame for, their commodification and are not participating in a continuous and sometimes contradictory personal battle and interrogation with themselves within patriarchal capitalism every day is “obviously” profoundly patronising and misogynist. Equating real women with the Young-Girl and so describing them as helping tyrants run the world is equivalent of saying that slaves are colluding with slave masters, as Tiqqun itself reiterates on the blurb of the book “The Young-Girl is herself the product of misogyny, but the theory of the Young-Girl is not. Open up any women’s magazine and you’ll see for yourself” (Tiqqun, 1999). Women are well aware that their imposed insecurities are directly linked to profit, even through a feminist lens and within the same breath of writing this very essay there is also currently a google chrome tab open waiting for me on my computer selling ‘Women's Best slim body meal replacement diet shake’. Sentiments perfectly illustrated by Sir Thomas More in Utopia “For if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this, but that you first make thieves and then punish them.” (More, 2012) Mirroring also the ways in which the working class are convinced that their poverty or struggle is their own doing, that it’s a personal or moral failing, that they’re not working hard enough. Like actual women, Tiqqun’s Young-Girls are ‘Damned if they do, damned if they don't’ meaning that they're imprisoned, compromised even when they're conscious of being trapped and working to dismantle those traps (both imposed from without and self-imposed). Using Tiqqun’s Young-Girl as a genderless “vision machine”, this is also the case for everybody in the capitalistic system, participation - no matter how good it feels, condemns one to a role in a, luxurious for some, slave system and participation in capitalistic consumption is easily sold as phony self-actualization--and even as emancipatory 'resistance' to that very capitalist system.