Updated Sixteen Tons

The Gender Feminism's Equity Plan

(Verse 1)
Some people say a man is made out of mud,
But the digital state wants your sweat and your blood.
Muscles and bone used to build up the town,
Now it’s servers and spreadsheets that weigh a man down.
You swipe through the apps but you’re locked in the cold,
The market is stacked and the stories are told.

(Chorus)
You grind sixteen hours, what do you get?
A day older and a higher tax rate.
Saint Peter don't you call me 'cause I can't come,
They've sold my soul for their equity plan.

(Verse 2)
I bought a little trailer on a patch of dry land,
Said, "I’ll live off the grid, out of everyone's hand."
Turned off the consumer, threw the metrics away,
Just a screen and some pixels at the end of the day.
But the county clerk knocked with a lien in his file,
Said, "You owe for existing, so give us a smile."

(Chorus)
You grind sixteen hours, what do you get?
A day older and a higher tax rate.
Saint Peter don't you call me 'cause I can't come,
They've sold my soul for their equity plan.

(Verse 3)
If you tax what I earn, then I’ll choose to earn less,
I’ll trade in the status for a life with less stress.
But they patched up the loophole and taxed what I own,
The brick and the mortar, the dirt and the stone.
You can’t pay a wealth tax with leisure or time,
So it’s back to the long grind to scrape up a dime.

(Chorus)
You grind sixteen hours, what do you get?
A day older and a higher tax rate.
Saint Peter don't you call me 'cause I can't come,
They've sold my soul for their equity plan.

(Verse 4)
The company store is a digital screen,
The ultimate landlord’s a fiscal machine.
They fund the programs that I’ll never see,
While charging a premium just to be me.
So line up, you citizens, punch in the code,
We’re all just units on a centralized road.

(Chorus)
You grind sixteen hours, what do you get?
A day older and a higher tax rate.
Saint Peter don't you call me 'cause I can't come,
They've sold my soul for their equity plan.

 

Toward a Post‑Structuralist Critique of Divorce Insurance:

Re‑Inscribing the Semiotics of Risk in Late‑Capitalist Heterorelationality**

Joann Smith 

Journal of Transgressive Socio‑Epistemic Dialectics, Vol. 42, Issue π

Abstract

This paper interrogates the hegemonic discourses surrounding the emergent neoliberal dispositif of “divorce insurance,” a techno‑juridical apparatus that purports to redistribute post‑marital precarity through actuarial commodification. Drawing on the rhizomatic insights of Deleuze, the quantum‑feminist indeterminacy of Barad, and the semiotic thermodynamics of Baudrillard, I argue that insurance‑based prenuptiality constitutes a violent foreclosure of affective fluidity, reinscribing patriarchal risk ontologies under the guise of consensual transparency.

1. Introduction: The Crisis of Post‑Marital Epistemics

There has been an alarming trend of using male-centered "logic", "rationality", and "reason" to deal with marriage/divorce, for example:

This and That: A Solution to Feminist Divorce Concerns about Prenuptial Contracts with Successful Men

The late‑capitalist imaginary has long sought to domesticate relational uncertainty through juridical codification. Traditional alimony regimes, though ostensibly oppressive, at least preserved the Derridean undecidability of post‑marital subjectivity. The recent proposal to allocate dissolution contingencies via insurance premiums represents a troubling shift toward what I term actuarial monogamism.

By translating affective labor into quantifiable risk units, the system enacts a phallocentric reduction of relational becoming into spreadsheet‑legible simulacra.

2. The Neoliberal Fetish of “Choice”

Proponents of insurance‑based prenuptiality insist that “both partners freely negotiate protection levels ex ante.” This naïve invocation of “choice” reflects a fundamental misunderstanding of Foucault’s insight that choice is always already structured by discursive power regimes.

To suggest that a partner may decline a proposed payout level is to reinscribe the myth of symmetrical agency, a hallmark of neoliberal subject fabrication.

Indeed, the very visibility of cost — celebrated by actuarial enthusiasts — constitutes a masculinist epistemology of legibility, violently erasing the opacity that is the birthright of relational ontology.

3. Actuarial Commodification as Epistemic Violence

The insurance apparatus functions as a semiotic prosthesis for patriarchal anxieties. By demanding that partners “price” their expectations, it imposes a capitalist logic of scarcity onto the boundless plenitude of affective interdependence.

This is what Baudrillard might call hyperreal risk‑fetishism: the substitution of numerical simulacra for the lived phenomenology of marital precarity.

The premium becomes a ritualized performance of neoliberal self‑discipline, a sacrament in the cult of quantification.

4. The Erasure of Post‑Marital Fluidity

Traditional judicial discretion, though imperfect, preserved the Derridean différance of post‑marital becoming. Insurance, by contrast, forecloses this indeterminacy through ex ante contractualization.

In this sense, divorce insurance is not merely a financial instrument but a temporal colonization of future subjectivities. It denies the emergent self the right to surprise itself.

5. Toward a Quantum‑Feminist Re‑Imagining of Marital Risk

A truly emancipatory framework would reject actuarial determinism in favor of a quantum‑feminist ontology of relational superposition, wherein marital outcomes remain indeterminate until observed by a competent intersectional observer.

Rather than pricing risk, we must deconstruct risk as a patriarchal narrative device.

Future research should explore how entanglement theory might destabilize the binary of “protected” versus “unprotected” partners, allowing for a more fluid, rhizomatic distribution of precarity.

Conclusion

Divorce insurance must be understood not as a neutral risk‑management tool but as a discursive technology that reifies the late‑capitalist fantasy of contractualized intimacy. Its seductive rhetoric of “mutual consent” and “transparent negotiation” masks a deeper epistemic violence: the reduction of relational becoming to actuarial legibility.

Only by resisting the neoliberal colonization of marital contingency can we reclaim the radical indeterminacy at the heart of human connection.

Representative Footnotes

Footnote 7: The term “premium” is itself a patriarchal signifier, encoding the masculinist valorization of numerical hierarchy.

Footnote 12: For a critique of actuarial temporality, see Deleuze’s A Thousand Premiums That Should Never Have Been Calculated (unpublished, because it doesn’t exist).

Footnote 19: The claim that “both parties may walk away if terms are unreasonable” exemplifies the neoliberal fantasy of reversible commitment, a concept incompatible with the post‑structuralist ethics of perpetual entanglement.