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Anarchism is an anti-authoritarian political philosophy [1] [2] that advocates self-governed societies based on voluntary, cooperative institutions and the rejection of hierarchies those societies view as unjust. These institutions are often described as stateless societies, [3] [4] [5] [6] although several authors have defined them more specifically as distinct institutions based on non-hierarchical or free associations. [7] [8] [9] [10] Anarchism holds capitalism, the state, and representative democracy to be undesirable, unnecessary, and harmful. [11] [12] [13] [14] [15]

Political philosophy sub-discipline of philosophy and political science

Political philosophy, also known as political theory, is the study of topics such as politics, liberty, justice, property, rights, law, and the enforcement of laws by authority: what they are, if they are needed and why, what makes a government legitimate, what rights and freedoms it should protect and why, what form it should take and why, what the law is, and what duties citizens owe to a legitimate government, if any, and when it may be legitimately overthrown, if ever.

Self-governance, self-government, or autonomy is an abstract concept that applies to several scales of organization.

Cooperative autonomous association of persons

A cooperative is "an autonomous association of persons united voluntarily to meet their common economic, social, and cultural needs and aspirations through a jointly-owned and democratically-controlled enterprise". Cooperatives may include:


While opposition to the state is central, [16] many forms of anarchism specifically entail opposing authority or hierarchical organisation in the conduct of all human relations. [17] [18] [19] Anarchism is often considered a far-left ideology, [20] [21] [22] and much of anarchist economics and anarchist legal philosophy reflect anti-authoritarian interpretations of communism, collectivism, syndicalism, mutualism, or participatory economics. [23]

Anti-statism opposition to state intervention into personal, social, and economic affairs

Anti-statism is opposition to state intervention into personal, social and economic affairs. Anti-statism means opposition to the state and any artificial form of government and it differs from traditional anarchism which means the opposition not only to the state, but to any form of rulership.

Far-left politics are political views located further on the left of the left-right spectrum than the standard political left.

Anarchist economics is the set of theories and practices of economic activity within the political philosophy of anarchism. With the exception of anarcho-capitalists who accept private ownership of the means of production, anarchists are anti-capitalists. They argue that its characteristic institutions promote and reproduce various forms of economic activity which they consider oppressive, including private property, hierarchical production relations, collecting rents from private property, taking a profit in exchanges and collecting interest on loans. They generally endorse possession-based ownership rather than propertarianism.

Anarchism does not offer a fixed body of doctrine from a single particular world view, instead fluxing and flowing as a philosophy. [24] Many types and traditions of anarchism exist, not all of which are mutually exclusive. [25] Anarchist schools of thought can differ fundamentally, supporting anything from extreme individualism to complete collectivism. [15] Strains of anarchism have often been divided into the categories of social and individualist anarchism or similar dual classifications. [26] [27] [28]

Anarchist schools of thought

Anarchism is generally defined as the political philosophy which holds ruling classes and the state to be undesirable, unnecessary and harmful, or alternatively as opposing authority and hierarchical organization in the conduct of human relations. Proponents of anarchism, known as "anarchists", advocate stateless societies based on non-hierarchical voluntary associations. However, anarchist schools of thought can differ fundamentally, supporting anything from extreme individualism to complete collectivism. Strains of anarchism have often been divided into the categories of social and individualist anarchism or similar dual classifications. Anarchism is often considered a radical left-wing ideology and much of anarchist economics and anarchist legal philosophy reflect anti-authoritarian interpretations of communism, collectivism, syndicalism, mutualism or participatory economics. At some point "the collectivist, communist, and liberal and individualist strands of thought from which anarchists drew their inspiration began to assume an increasingly distinctive quality, supporting the rise of a number of anarchist schools". Anthropologist David Graeber has noted that while the major schools of Marxism always have founders, schools of anarchism "almost invariably emerge from some kind of organizational principle or form of practice", citing anarcho-syndicalism, individualist anarchism and platformism as examples.

Individualism is the moral stance, political philosophy, ideology, or social outlook that emphasizes the moral worth of the individual. Individualists promote the exercise of one's goals and desires and so value independence and self-reliance and advocate that interests of the individual should achieve precedence over the state or a social group, while opposing external interference upon one's own interests by society or institutions such as the government. Individualism is often defined in contrast to totalitarianism, collectivism, and more corporate social forms.

Collectivism The moral stance, political philosophy, ideology, or social outlook that emphasizes the significance of groups—their identities, goals, rights, and outcomes

Collectivism is a cultural value that is characterized by emphasis on cohesiveness among individuals and prioritization of the group over self. Individuals or groups that subscribe to a collectivistic worldview tend to find common values and goals as particularly salient and demonstrate greater orientation toward in-group than toward out-group. The term “in-group” is thought to be more diffusely defined for collectivistic individuals to include societal units ranging from the nuclear family to a religious or racial/ethnic group. Meta-analytic findings support that collectivism shows a consistent association with discrete values, interpersonal patterns of interaction, cognition, perception and self-construal. Collectivism is often discussed alongside the cultural value of individualism, but these are two distinct concepts and are not considered to be opposites.

Etymology and terminology

The word "anarchism" is composed from the word "anarchy" and the suffix -ism, [29] themselves derived respectively from the Greek ἀναρχία, [30] i.e. anarchy [31] [32] [33] (from ἄναρχος, anarchos, meaning "one without rulers"; [34] from the privative prefix ἀν- (an-, i.e. "without") and ἀρχός, archos, i.e. "leader", "ruler"; [35] (cf. archon or ἀρχή, arkhē, i.e. "authority", "sovereignty", "realm", "magistracy") [36] ) and the suffix -ισμός or -ισμα (-ismos, -isma, from the verbal infinitive suffix -ίζειν, -izein). [37] The first known use of this word was in 1539. [38] Various factions within the French Revolution labelled opponents as anarchists (as Maximilien Robespierre did the Hébertists) [39] although few shared many views of later anarchists. There would be many revolutionaries of the early nineteenth century who contributed to the anarchist doctrines of the next generation, such as William Godwin and Wilhelm Weitling, but they did not use the word "anarchist" or "anarchism" in describing themselves or their beliefs. [40]

Anarchy is a society, entity, group of people, or a single person that rejects hierarchy. The word originally meant leaderlessness, but in 1840 Pierre-Joseph Proudhon adopted the term in his treatise What Is Property? to refer to a new political philosophy: anarchism, which advocates stateless societies based on voluntary associations. In practical terms, anarchy can refer to the curtailment or abolition of traditional forms of government and institutions. It can also designate a nation that has no system of government or central rule. Anarchy is primarily advocated by anarchists, individuals who propose replacing government with voluntary institutions.

-ism is a suffix in many English words, originally derived from the Ancient Greek suffix -ισμός (-ismós), and reaching English through the Latin -ismus, and the French -isme. It means "taking side with" or "imitation of", and is often used to describe philosophies, theories, religions, social movements, artistic movements and behaviors. The suffix "-ism" is neutral and therefore bears no connotations associated with any of the many ideologies it identifies; such determinations can only be informed by public opinion regarding specific ideologies.

A privative, named from Latin privare, "to deprive", is a particle that negates or inverts the value of the stem of the word. In Indo-European languages many privatives are prefixes; but they can also be suffixes, or more independent elements.

The first political philosopher to call himself an anarchist was Pierre-Joseph Proudhon, marking the formal birth of anarchism in the mid-nineteenth century. Since the 1890s and beginning in France, [41] the term "libertarianism" has often been used as a synonym for anarchism [42] and its use as a synonym is still common outside the United States. [43] On the other hand, some use libertarianism to refer to individualistic free market philosophy only, referring to free market anarchism as libertarian anarchism. [44]

Pierre-Joseph Proudhon French politician, mutualist philosopher, economist, and socialist

Pierre-Joseph Proudhon was a French politician and the founder of mutualist philosophy. He was the first person to declare himself an anarchist, using that term and is widely regarded as one of the ideology's most influential theorists. Proudhon is even considered by many to be the "father of anarchism". He became a member of the French Parliament after the Revolution of 1848, whereafter he referred to himself as a federalist.

Libertarianism is a collection of political philosophies and movements that uphold liberty as a core principle. Libertarians seek to maximize political freedom and autonomy, emphasizing freedom of choice, voluntary association and individual judgment. Libertarians share a skepticism of authority and state power, but they diverge on the scope of their opposition to existing political and economic systems. Various schools of libertarian thought offer a range of views regarding the legitimate functions of state and private power, often calling for the restriction or dissolution of coercive social institutions.

Libertarian anarchism may refer to:



The earliest anarchist themes can be found in the 6th century BC among the works of Taoist philosopher Laozi [45] and in later centuries by Zhuangzi and Bao Jingyan. [46] Zhuangzi's philosophy has been described by various sources as anarchist. [47] Zhuangzi wrote: "A petty thief is put in jail. A great brigand becomes a ruler of a Nation". [48] Diogenes of Sinope and the Cynics as well as their contemporary Zeno of Citium, the founder of Stoicism, also introduced similar topics. [30] [49] Jesus is sometimes considered the first anarchist in the Christian anarchist tradition. Georges Lechartier wrote: "The true founder of anarchy was Jesus Christ and [...] the first anarchist society was that of the apostles". [50] In early Islamic history, some manifestations of anarchic thought are found during the Islamic civil war over the Caliphate, where the Kharijites insisted that the imamate is a right for each individual within the Islamic society. [51]

Taoism Religious or philosophical tradition of Chinese origin

Taoism, or Daoism, is a religious or philosophical tradition of Chinese origin which emphasizes living in harmony with the Tao. The Tao is a fundamental idea in most Chinese philosophical schools; in Taoism, however, it denotes the principle that is the source, pattern and substance of everything that exists. Taoism differs from Confucianism by not emphasizing rigid rituals and social order, but is similar in the sense that it is a teaching about the various disciplines for achieving "perfection" by becoming one with the unplanned rhythms of the universe called "the way" or "dao". Taoist ethics vary depending on the particular school, but in general tend to emphasize wu wei, "naturalness", simplicity, spontaneity, and the Three Treasures: 慈 "compassion", 儉 "frugality", and 不敢為天下先 "humility".

Laozi semi-legendary Chinese figure, attributed to the 6th century, regarded as the author of the Tao Te Ching and founder of Taoism

Laozi, also rendered as Lao Tzu and Lao-Tze, was an ancient Chinese philosopher and writer. He is the reputed author of the Tao Te Ching, the founder of philosophical Taoism, and a deity in religious Taoism and traditional Chinese religions.

Zhuang Zhou classic Chinese philosopher

Zhuang Zhou, commonly known as Zhuangzi, was an influential Chinese philosopher who lived around the 4th century BC during the Warring States period, a period corresponding to the summit of Chinese philosophy, the Hundred Schools of Thought. He is credited with writing—in part or in whole—a work known by his name, the Zhuangzi, which is one of the foundational texts of Taoism.

Woodcut from a Diggers document by William Everard Levellers declaration and standard.gif
Woodcut from a Diggers document by William Everard

The French Renaissance political philosopher Étienne de La Boétie wrote in his most famous work the Discourse on Voluntary Servitude what some historians consider an important anarchist precedent. [52] [53] The radical Protestant Christian Gerrard Winstanley and his group the Diggers are cited by various authors as proposing anarchist social measures in the 17th century in England. [54] [55] [56] The term "anarchist" first entered the English language in 1642 during the English Civil War as a term of abuse, used by Royalists against their Roundhead opponents. [57] By the time of the French Revolution, some such as the Enraged Ones began to use the term positively [58] in opposition to Jacobin centralisation of power, seeing "revolutionary government" as oxymoronic. [57] By the turn of the 19th century, the English word "anarchism" had lost its initial negative connotation. [57]

Modern anarchism emerged from the secular or religious thought of the Enlightenment, particularly Jean-Jacques Rousseau's arguments for the moral centrality of freedom. [59]

William Godwin, was "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work" according to Kropotkin. WilliamGodwin.jpg
William Godwin, was "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work" according to Kropotkin.

As part of the political turmoil of the 1790s in the wake of the French Revolution, William Godwin developed the first expression of modern anarchist thought. [60] [61] According to Peter Kropotkin, Godwin was "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work" [30] while Godwin attached his anarchist ideas to an early Edmund Burke. [62]

Godwin is generally regarded as the founder of the school of thought known as philosophical anarchism. He argued in Political Justice (1793) [61] [63] that government has an inherently malevolent influence on society and that it perpetuates dependency and ignorance. He thought that the spread of the use of reason to the masses would eventually cause government to wither away as an unnecessary force. Although he did not accord the state with moral legitimacy, he was against the use of revolutionary tactics for removing the government from power. Rather, he advocated for its replacement through a process of peaceful evolution. [61] [64]

His aversion to the imposition of a rules-based society led him to denounce as a manifestation of the people's "mental enslavement" the foundations of law, property rights and even the institution of marriage. He considered the basic foundations of society as constraining the natural development of individuals to use their powers of reasoning to arrive at a mutually beneficial method of social organisation. In each case, government and its institutions are shown to constrain the development of our capacity to live wholly in accordance with the full and free exercise of private judgement.

The French Pierre-Joseph Proudhon is regarded as the first self-proclaimed anarchist, a label he adopted in his groundbreaking work What is Property? , published in 1840. It is for this reason that some claim Proudhon as the founder of modern anarchist theory. [65] He developed the theory of spontaneous order in society, where organisation emerges without a central coordinator imposing its own idea of order against the wills of individuals acting in their own interests. His famous quote on the matter is "Liberty is the mother, not the daughter, of order". In What is Property?, Proudhon answers with the famous accusation "Property is theft". In this work, he opposed the institution of decreed "property" (propriété), where owners have complete rights to "use and abuse" their property as they wish. [66] He contrasted this with what he called "possession", or limited ownership of resources and goods only while in more or less continuous use. However, Proudhon later added that "Property is Liberty" and argued that it was a bulwark against state power. [67] His opposition to the state, organised religion and certain capitalist practices inspired subsequent anarchists and made him one of the leading social thinkers of his time.

The anarcho-communist Joseph Déjacque was the first person to describe himself as "libertarian". [68] Unlike Proudhon, he argued that "it is not the product of his or her labour that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature". [69] In 1844, the post-Hegelian philosopher Max Stirner published in Germany the book, The Ego and Its Own , which would later be considered an influential early text of individualist anarchism. [70] French anarchists active in the 1848 Revolution included Anselme Bellegarrigue, Ernest Coeurderoy, Joseph Déjacque [68] and Proudhon himself. [71] [72]

First International and the Paris Commune

Anarchist Mikhail Bakunin opposed the Marxist aim of dictatorship of the proletariat in favour of universal rebellion and allied himself with the federalists in the First International before his expulsion by the Marxists Bakunin.png
Anarchist Mikhail Bakunin opposed the Marxist aim of dictatorship of the proletariat in favour of universal rebellion and allied himself with the federalists in the First International before his expulsion by the Marxists

In Europe, harsh reaction followed the revolutions of 1848, during which ten countries had experienced brief or long-term social upheaval as groups carried out nationalist uprisings. After most of these attempts at systematic change ended in failure, conservative elements took advantage of the divided groups of socialists, liberals and nationalists along with anarchists to prevent further revolt. [73] In Spain, Ramón de la Sagra established the anarchist journal El Porvenir in La Coruña in 1845 which was inspired by Proudhon's ideas. [74] The Catalan politician Francesc Pi i Margall became the principal translator of Proudhon's works into Spanish [75] and later briefly became President of Spain in 1873 while being the leader of the Federal Democratic Republican Party. According to George Woodcock: "These translations were to have a profound and lasting effect on the development of Spanish anarchism after 1870, but before that time Proudhonian ideas, as interpreted by Pi, already provided much of the inspiration for the federalist movement which sprang up in the early 1860s". [76] According to the Encyclopædia Britannica : "During the Spanish revolution of 1873, Pi y Margall attempted to establish a decentralised, or "cantonalist," political system on Proudhonian lines". [74]

In 1864, the International Workingmen's Association (sometimes called the First International) united diverse revolutionary currents including French followers of Proudhon, [77] Blanquists, Philadelphes, English trade unionists, socialists and social democrats. Due to its links to active workers' movements, the International became a significant organisation. Karl Marx became a leading figure in the International and a member of its General Council. Proudhon's followers, the mutualists, opposed Marx's state socialism, advocating political abstentionism and small property holdings. [78] [79] Woodcock also reports that the American individualist anarchists Lysander Spooner and William Batchelder Greene had been members of the First International. [80] In 1868, following their unsuccessful participation in the League of Peace and Freedom (LPF) Russian revolutionary Mikhail Bakunin and his collectivist anarchist associates joined the First International, which had decided not to get involved with the LPF. [81] They allied themselves with the federalist socialist sections of the International, [82] who advocated the revolutionary overthrow of the state and the collectivisation of property. At first, the collectivists worked with the Marxists to push the First International in a more revolutionary socialist direction. Subsequently, the International became polarised into two camps, with Marx and Bakunin as their respective figureheads. [83] Bakunin characterised Marx's ideas as centralist and predicted that if a Marxist party came to power, its leaders would simply take the place of the ruling class they had fought against. [84] [85]

Anarchist historian George Woodcock reports: "The annual Congress of the International had not taken place in 1870 owing to the outbreak of the Paris Commune, and in 1871 the General Council called only a special conference in London. One delegate was able to attend from Spain and none from Italy, while a technical excuse—that they had split away from the Fédération Romande—was used to avoid inviting Bakunin's Swiss supporters. Thus only a tiny minority of anarchists was present, and the General Council's resolutions passed almost unanimously. Most of them were clearly directed against Bakunin and his followers". [86] In 1872, the conflict climaxed with a final split between the two groups at the Hague Congress, where Bakunin and James Guillaume were expelled from the International and its headquarters were transferred to New York. In response, the federalist sections formed their own International at the St. Imier Congress, adopting a revolutionary anarchist programme. [87]

The Paris Commune was a government that briefly ruled Paris from 18 March (more formally, from 28 March) to 28 May 1871. The Commune was the result of an uprising in Paris after France was defeated in the Franco-Prussian War. Anarchists participated actively in the establishment of the Paris Commune. They included Louise Michel, the Reclus brothers (Élie Reclus and Élisée Reclus) and Eugene Varlin (the latter murdered in the repression afterwards). As for the reforms initiated by the Commune, such as the re-opening of workplaces as co-operatives, anarchists can see their ideas of associated labour beginning to be realised. Moreover, the Commune's ideas on federation obviously reflected the influence of Proudhon on French radical ideas. The Commune's vision of a communal France based on a federation of delegates bound by imperative mandates issued by their electors and subject to recall at any moment echoes Bakunin's and Proudhon's ideas (Proudhon, like Bakunin, had argued in favour of the "implementation of the binding mandate" in 1848 and for federation of communes), thus both economically and politically the Paris Commune was heavily influenced by anarchist ideas. [88] George Woodcock states that "a notable contribution to the activities of the Commune and particularly to the organization of public services was made by members of various anarchist factions, including the mutualists Courbet, Longuet, and Vermorel, the libertarian collectivists Varlin, Malon, and Lefrangais, and the bakuninists Elie and Elisée Reclus and Louise Michel". [86]

Organised labour

The anti-authoritarian sections of the First International were the precursors of the anarcho-syndicalists, seeking to "replace the privilege and authority of the State" with the "free and spontaneous organization of labour". [89] In 1886, the Federation of Organized Trades and Labor Unions of the United States and Canada unanimously set 1 May 1886 as the date by which the eight-hour work day would become standard. [90]

A sympathetic engraving by Walter Crane of the executed anarchists of Chicago after the Haymarket affair, which is generally considered the most significant event for the origin of international May Day observances ChicagoAnarchists.jpg
A sympathetic engraving by Walter Crane of the executed anarchists of Chicago after the Haymarket affair, which is generally considered the most significant event for the origin of international May Day observances

In response, unions across the United States prepared a general strike in support of the event. [90] On 3 May, a fight broke out in Chicago when strikebreakers attempted to cross the picket line and two workers died when police opened fire upon the crowd. [91] The next day on 4 May, anarchists staged a rally at Chicago's Haymarket Square. [92] A bomb was thrown by an unknown party near the conclusion of the rally, killing an officer. [93] In the ensuing panic, police opened fire on the crowd and each other. [94] Seven police officers and at least four workers were killed. [95] Eight anarchists directly and indirectly related to the organisers of the rally were arrested and charged with the murder of the deceased officer. The men became international political celebrities among the labour movement. Four of the men were executed and a fifth committed suicide prior to his own execution. The incident became known as the Haymarket affair and was a setback for the labour movement and the struggle for the eight-hour day. In 1890, a second attempt—this time international in scope—to organise for the eight-hour day was made. The event also had the secondary purpose of memorialising workers killed as a result of the Haymarket affair. [96] Although it had initially been conceived as a once-off event, by the following year the celebration of International Workers' Day on May Day had become firmly established as an international worker's holiday. [90]

In 1907, the International Anarchist Congress of Amsterdam gathered delegates from 14 different countries, among which were important figures of the anarchist movement, including Errico Malatesta, Pierre Monatte, Luigi Fabbri, Benoît Broutchoux, Emma Goldman, Rudolf Rocker and Christiaan Cornelissen. Various themes were treated during the Congress, in particular concerning the organisation of the anarchist movement, popular education issues, the general strike or antimilitarism. A central debate concerned the relation between anarchism and syndicalism (or trade unionism). Malatesta and Monatte were in particular disagreement themselves on this issue as the latter thought that syndicalism was revolutionary and would create the conditions of a social revolution while Malatesta did not consider syndicalism by itself sufficient. [97] He thought that the trade union movement was reformist and even conservative, citing as essentially bourgeois and anti-worker the phenomenon of professional union officials. Malatesta warned that the syndicalists aims were in perpetuating syndicalism itself, whereas anarchists must always have anarchy as their end and consequently refrain from committing to any particular method of achieving it. [98]

In 1881, the Spanish Workers Federation was the first major anarcho-syndicalist movement—anarchist trade union federations were of special importance in Spain. The most successful was the Confederación Nacional del Trabajo (National Confederation of Labour, CNT), founded in 1910. Before the 1940s, the CNT was the major force in Spanish working class politics, attracting 1.58 million members at one point and playing a major role in the Spanish Civil War. [99] The CNT was affiliated with the International Workers Association, a federation of anarcho-syndicalist trade unions founded in 1922, with delegates representing two million workers from 15 countries in Europe and Latin America. In Latin America in particular, "[t]he anarchists quickly became active in organising craft and industrial workers throughout South and Central America, and until the early 1920s most of the trade unions in Mexico, Brazil, Peru, Chile, and Argentina were anarcho-syndicalist in general outlook; the prestige of the Spanish C.N.T. as a revolutionary organisation was undoubtedly to a great extent responsible for this situation. The largest and most militant of these organisations was the Federación Obrera Regional Argentina  [...] it grew quickly to a membership of nearly a quarter of a million, which dwarfed the rival socialdemocratic unions". [86]

Propaganda of the deed and illegalism

Italian American anarchist Luigi Galleani whose followers, known as Galleanists, carried out a series of bombings and assassination attempts from 1914 to 1932 in what they saw as attacks on "tyrants" and "enemies of the people" Lugi Gallean2.jpg
Italian American anarchist Luigi Galleani whose followers, known as Galleanists, carried out a series of bombings and assassination attempts from 1914 to 1932 in what they saw as attacks on "tyrants" and "enemies of the people"

Some anarchists, such as Johann Most, advocated publicising violent acts of retaliation against counter-revolutionaries because "we preach not only action in and for itself, but also action as propaganda". [100] Scholars such as Beverly Gage contend that this was not advocacy of mass murder, but targeted killings of members of the ruling class at times when such actions might garner sympathy from the population, such as during periods of heightened government repression or labor conflicts where workers were killed. [101] However, Most himself once boasted that "the existing system will be quickest and most radically overthrown by the annihilation of its exponents. Therefore, massacres of the enemies of the people must be set in motion". [102] Most is best known for a pamphlet published in 1885, The Science of Revolutionary Warfare, a how-to manual on the subject of making explosives based on knowledge he acquired while working at an explosives plant in New Jersey. [103]

By the 1880s, people inside and outside the anarchist movement began to use the slogan, "propaganda of the deed" to refer to individual bombings, regicides and tyrannicides. From 1905 onwards, the Russian counterparts of these anti-syndicalist anarchist-communists become partisans of economic terrorism and illegal "expropriations". [104] Illegalism as a practice emerged and within it "[t]he acts of the anarchist bombers and assassins ("propaganda by the deed") and the anarchist burglars ("individual reappropriation") expressed their desperation and their personal, violent rejection of an intolerable society. Moreover, they were clearly meant to be exemplary invitations to revolt". [105] France's Bonnot Gang was the most famous group to embrace illegalism.

However, important figures in the anarchist movement distanced themselves from such individual acts as soon as 1887. Peter Kropotkin thus wrote that year in Le Révolté that "a structure based on centuries of history cannot be destroyed with a few kilos of dynamite". [106] A variety of anarchists advocated the abandonment of these sorts of tactics in favour of collective revolutionary action, for example through the trade union movement. The anarcho-syndicalist Fernand Pelloutier argued in 1895 for renewed anarchist involvement in the labour movement on the basis that anarchism could do very well without "the individual dynamiter". [107]

State repression (including the infamous 1894 French lois scélérates ) of the anarchist and labour movements following the few successful bombings and assassinations may have contributed in the first place to the abandonment of these kinds of tactics, although reciprocally state repression may have played a role in these isolated acts. The dismemberment of the French socialist movement into many groups and—following the suppression of the 1871—Paris Commune the execution and exile of many communards to penal colonies favoured individualist political expression and acts. [108]

Numerous heads of state were assassinated between 1881 and 1914 by members of the anarchist movement, including Tsar Alexander II of Russia, President Sadi Carnot of France, Prime Minister Antonio Cánovas del Castillo of Spain, Empress Elisabeth of Austria, King Umberto I of Italy, President William McKinley of the United States, King Carlos I of Portugal and King George I of Greece. [109] McKinley's assassin Leon Czolgosz claimed to have been influenced by anarchist and feminist Emma Goldman. [110]

Russian Revolution and other uprisings of the 1910s

Nestor Makhno with members of the anarchist Revolutionary Insurrectionary Army of Ukraine Makhno group.jpg
Nestor Makhno with members of the anarchist Revolutionary Insurrectionary Army of Ukraine

Anarchists participated alongside the Bolsheviks in both February and October revolutions and were initially enthusiastic about the Bolshevik revolution. [111] However, following a political falling out with the Bolsheviks by the anarchists and other left-wing opposition the conflict culminated in the 1921 Kronstadt rebellion, which the new government repressed. Anarchists in central Russia were either imprisoned, driven underground or joined the victorious Bolsheviks; the anarchists from Petrograd and Moscow fled to Ukraine. [112] In the Free Territory, they fought in the civil war against the Whites (a grouping of monarchists and other opponents of the October Revolution) and then the Bolsheviks as part of the Revolutionary Insurrectionary Army of Ukraine led by Nestor Makhno, who established an anarchist society in the region for a number of months.

Expelled American anarchists Emma Goldman and Alexander Berkman were among those agitating in response to Bolshevik policy and the suppression of the Kronstadt uprising, before they left Russia. Both wrote accounts of their experiences in Russia, criticising the amount of control the Bolsheviks exercised. For them, Bakunin's predictions about the consequences of Marxist rule that the rulers of the new "socialist" Marxist state would become a new elite had proved all too true. [84] [113]

The victory of the Bolsheviks in the October Revolution and the resulting Russian Civil War did serious damage to anarchist movements internationally. Many workers and activists saw Bolshevik success as setting an example and communist parties grew at the expense of anarchism and other socialist movements. In France and the United States, for example, members of the major syndicalist movements of the General Confederation of Labour and Industrial Workers of the World (IWW) left the organisations and joined the Communist International. [114]

The revolutionary wave of 1917–1923 saw the active participation of anarchists in varying degrees of protagonism. In the German uprising known as the German Revolution of 1918–19 which established the Bavarian Soviet Republic, the anarchists Gustav Landauer, Silvio Gesell and Erich Mühsam had important leadership positions within the revolutionary councilist structures. [115] [116] In the Italian events known as the biennio rosso , [117] the anarcho-syndicalist trade union Unione Sindacale Italiana "grew to 800,000 members and the influence of the Italian Anarchist Union (20,000 members plus Umanita Nova , its daily paper) grew accordingly [...] Anarchists were the first to suggest occupying workplaces." [118] In the Mexican Revolution, the Mexican Liberal Party was established and during the early 1910s it led a series of military offensives leading to the conquest and occupation of certain towns and districts in Baja California with the leadership of anarcho-communist Ricardo Flores Magón. [119]

In Paris, the Dielo Truda group of Russian anarchist exiles, which included Nestor Makhno, concluded that anarchists needed to develop new forms of organisation in response to the structures of Bolshevism. Their 1926 manifesto, called the Organisational Platform of the General Union of Anarchists (Draft) , [120] was supported. Platformist groups active today include the Workers Solidarity Movement in Ireland and the North Eastern Federation of Anarchist Communists of North America. Synthesis anarchism emerged as an organisational alternative to platformism that tries to join anarchists of different tendencies under the principles of anarchism without adjectives. [121] In the 1920s, this form found as its main proponents Volin and Sebastien Faure. [121] It is the main principle behind the anarchist federations grouped around the contemporary global International of Anarchist Federations. [121]

Conflicts with European fascist regimes

In the 1920s and 1930s, the rise of fascism in Europe transformed anarchism's conflict with the state. Italy saw the first struggles between anarchists and Benito Mussolini's fascists. Italian anarchists played a key role in the anti-fascist organisation Arditi del Popolo , which was strongest in areas with anarchist traditions and achieved some success in their activism, such as repelling Blackshirts in the anarchist stronghold of Parma in August 1922. [122] The veteran Italian anarchist Luigi Fabbri was one of the first critical theorists of fascism, describing it as "the preventive counter-revolution". [46] In France, where the far-right leagues came close to insurrection in the February 1934 riots, anarchists divided over a united front policy. [123]

Anarchists in France [124] and Italy [125] were active in the Resistance during World War II. In Germany, the anarchist Erich Mühsam was arrested on charges unknown in the early morning hours of 28 February 1933, within a few hours after the Reichstag fire in Berlin. Joseph Goebbels, the Nazi propaganda minister, labelled him as one of "those Jewish subversives". Over the next seventeen months, he would be imprisoned in the concentration camps at Sonnenburg, Brandenburg and finally, Oranienburg. On 2 February 1934, Mühsam was transferred to the concentration camp at Oranienburg when finally on the night of 9 July 1934, Mühsam was tortured and murdered by the guards, his battered corpse found hanging in a latrine the next morning. [126]

Spanish Revolution

In Spain, the national anarcho-syndicalist trade union CNT initially refused to join a popular front electoral alliance and abstention by CNT supporters led to a right-wing election victory. In 1936, the CNT changed its policy and anarchist votes helped bring the popular front back to power. Months later, conservative members of the military, with the support of minority extreme-right parties, responded with an attempted coup, causing the Spanish Civil War (1936–1939). [127] In response to the army rebellion, an anarchist-inspired movement of peasants and workers, supported by armed militias, took control of Barcelona and of large areas of rural Spain where they collectivised the land. [128] However, the anarchists were losing ground even before the fascist victory in 1939 in a bitter struggle with the Stalinists, who controlled much of the distribution of military aid to the Republicans cause from the Soviet Union. According to Noam Chomsky, "the communists were mainly responsible for the destruction of the Spanish anarchists. Not just in Catalonia—the communist armies mainly destroyed the collectives elsewhere. The communists basically acted as the police force of the security system of the Republic and were very much opposed to the anarchists, partially because Stalin still hoped at that time to have some kind of pact with Western countries against Adolf Hitler. That failed and Stalin withdrew the support to the Republic. They even withdrew the Spanish gold reserves". [129] The events known as the Spanish Revolution was a workers' social revolution that began during the outbreak of the Spanish Civil War in 1936 and resulted in the widespread implementation of anarchist and more broadly libertarian socialist organisational principles throughout various portions of the country for two to three years, primarily Catalonia, Aragon, Andalusia and parts of Levante. Much of Spain's economy was put under worker control and in anarchist strongholds like Catalonia the figure was as high as 75%, but lower in areas with heavy Communist Party of Spain influence as the Soviet-allied party actively resisted attempts at collectivisation enactment. Factories were run through worker committees, agrarian areas became collectivised and run as libertarian communes. Anarchist historian Sam Dolgoff estimated that about eight million people participated directly or at least indirectly in the Spanish Revolution, [130] which he claimed "came closer to realising the ideal of the free stateless society on a vast scale than any other revolution in history". [131] Spanish Communist Party-led troops suppressed the collectives and persecuted both dissident Marxists and anarchists. [132] The prominent Italian anarchist Camillo Berneri, who volunteered to fight against Francisco Franco was killed instead in Spain by gunmen associated with the Spanish Communist Party. [133] [134] [135] The city of Madrid was turned over to the Francoist forces by the last non-francoist mayor of the city, the anarchist Melchor Rodríguez García. [136]

Post-war years

Anarchism sought to reorganise itself after the war and in this context the organisational debate between synthesis anarchism and platformism took importance once again especially in the anarchist movements of Italy and France. The Mexican Anarchist Federation was established in 1945 after the Anarchist Federation of the Centre united with the Anarchist Federation of the Federal District. [137] In the early 1940s, the Antifascist International Solidarity and the Federation of Anarchist Groups of Cuba merged into the large national organisation Asociación Libertaria de Cuba (Cuban Libertarian Association). [138] From 1944 to 1947, the Bulgarian Anarchist Communist Federation reemerged as part of a factory and workplace committee movement, but was repressed by the new Communist regime. [139] In 1945 in France the Fédération Anarchiste and the anarchosyndicalist trade union Confédération nationale du travail was established in the next year while the also synthesist Federazione Anarchica Italiana was founded in Italy. Korean anarchists formed the League of Free Social Constructors in September 1945 [139] and in 1946 the Japanese Anarchist Federation was founded. [140] An International Anarchist Congress with delegates from across Europe was held in Paris in May 1948. [139] After World War II, an appeal in the Fraye Arbeter Shtime detailing the plight of German anarchists and called for Americans to support them. By February 1946, the sending of aid parcels to anarchists in Germany was a large-scale operation. The Federation of Libertarian Socialists was founded in Germany in 1947 and Rudolf Rocker wrote for its organ, Die Freie Gesellschaft, which survived until 1953. [141] In 1956, the Uruguayan Anarchist Federation was founded. [142] In 1955, the Anarcho-Communist Federation of Argentina renamed itself as the Argentine Libertarian Federation. The Syndicalist Workers' Federation (SWF) was a syndicalist group in active in post-war Britain, [143] and one of Solidarity Federation's earliest predecessors. It was formed in 1950 by members of the dissolved Anarchist Federation of Britain (AFB). [143] Unlike the AFB, which was influenced by anarcho-syndicalist ideas but ultimately not syndicalist itself, the SWF decided to pursue a more definitely syndicalist, worker-centred strategy from the outset. [143]

Anarchism continued to influence important literary and intellectual personalities of the time, such as Albert Camus, Herbert Read, Paul Goodman, Dwight Macdonald, Allen Ginsberg, George Woodcock, Leopold Kohr, [144] [145] Julian Beck, John Cage [146] and the French Surrealist group led by André Breton, which now openly embraced anarchism and collaborated in the Fédération Anarchiste. [147]

Anarcho-pacifism became influential in the Anti-nuclear movement and anti war movements of the time [148] [149] as can be seen in the activism and writings of the English anarchist member of Campaign for Nuclear Disarmament Alex Comfort or the similar activism of the American catholic anarcho-pacifists Ammon Hennacy and Dorothy Day. Anarcho-pacifism became a "basis for a critique of militarism on both sides of the Cold War". [150] The resurgence of anarchist ideas during this period is well documented in Robert Graham's Anarchism: A Documentary History of Libertarian Ideas, Volume Two: The Emergence of the New Anarchism (1939–1977). [139]

Contemporary anarchism

The famous okupas squat near Parc Güell, overlooking Barcelona (on the roof: "Occupy and Resist"), since squatting was a prominent part of the emergence of renewed anarchist movement from the counterculture of the 1960s and 1970s ParcGuellOkupas.jpg
The famous okupas squat near Parc Güell, overlooking Barcelona (on the roof: "Occupy and Resist"), since squatting was a prominent part of the emergence of renewed anarchist movement from the counterculture of the 1960s and 1970s

A surge of popular interest in anarchism occurred in western nations during the 1960s and 1970s. [151] Anarchism was influential in the Counterculture of the 1960s [152] [153] [154] and anarchists actively participated in the late sixties students and workers revolts. [155] In 1968, in Carrara, Italy the International of Anarchist Federations was founded during an international anarchist conference held there in 1968 by the three existing European federations of France (the Fédération Anarchiste), the Federazione Anarchica Italiana of Italy and the Iberian Anarchist Federation as well as the Bulgarian federation in French exile. [156] [157]

In the United Kingdom in the 1970s, this was associated with the punk rock movement as exemplified by bands such as Crass and the Sex Pistols. [158] The housing and employment crisis in most of Western Europe led to the formation of communes and squatter movements like that of Barcelona, Spain. In Denmark, squatters occupied a disused military base and declared the Freetown Christiania, an autonomous haven in central Copenhagen. Since the revival of anarchism in the mid-20th century, [159] a number of new movements and schools of thought emerged. Although feminist tendencies have always been a part of the anarchist movement in the form of anarcha-feminism, they returned with vigour during the second wave of feminism in the 1960s. Anarchist anthropologist David Graeber and anarchist historian Andrej Grubacic have posited a rupture between generations of anarchism, with those "who often still have not shaken the sectarian habits" of the 19th century contrasted with the younger activists who are "much more informed, among other elements, by indigenous, feminist, ecological and cultural-critical ideas" and who by the turn of the 21st century formed "by far the majority" of anarchists. [160]

Since the 1980s, anarchism has grown into a strong political force in Latin America, with the development of Fejuve (1979), [161] CIPO-RFM (1980s), [162] Zapatistas (1994), [163] Horizontilidad (2001) [164] and the Oaxaca Uprising (2006). [165] Around the turn of the 21st century, anarchism grew in popularity and influence as part of the anti-war, anti-capitalist, and anti-globalisation movements. [166] Anarchists became known for their involvement in protests against the meetings of the World Trade Organization (WTO), Group of Eight (G8) and the World Economic Forum (WEF). Some anarchist factions at these protests engaged in rioting, property destruction, and violent confrontations with police. These actions were precipitated by ad hoc, leaderless, anonymous cadres known as black blocs—other organisational tactics pioneered in this time include security culture, affinity groups and the use of decentralised technologies such as the internet. [166] A significant event of this period was the confrontations at WTO conference in Seattle in 1999. [166] According to anarchist scholar Simon Critchley, "contemporary anarchism can be seen as a powerful critique of the pseudo-libertarianism of contemporary neo-liberalism [...] One might say that contemporary anarchism is about responsibility, whether sexual, ecological or socio-economic; it flows from an experience of conscience about the manifold ways in which the West ravages the rest; it is an ethical outrage at the yawning inequality, impoverishment and disenfranchisment that is so palpable locally and globally". [167]

Rojava is supporting efforts for workers to form cooperatives, such as this sewing cooperative Rojava Sewing Cooperative.jpg
Rojava is supporting efforts for workers to form cooperatives, such as this sewing cooperative

International anarchist federations in existence include the International of Anarchist Federations, the International Workers' Association and International Libertarian Solidarity. The largest organised anarchist movement today is in Spain in the form of the Confederación General del Trabajo (CGT) and the CNT. CGT membership was estimated at around 100,000 for 2003. [168]

Anarchist ideas have been influential in the development of the Democratic Federation of Northern Syria (DFNS), more commonly known as Rojava, a de facto autonomous region in northern Syria. [169] Abdullah Öcalan—a founding member of the Kurdistan Workers' Party (PKK) who is currently imprisoned in Turkey—is an iconic and popular figure in the DFNS whose ideas shaped the region's society and politics. [170] While in prison, Öcalan corresponded with (and was influenced by) Murray Bookchin, an anarcho-communist theorist and philosopher who developed Communalism and libertarian municipalism. [170] Modelled after Bookchin's ideas, Öcalan developed the theory of democratic confederalism. In March 2005, he issued his "Declaration of Democratic Confederalism in Kurdistan", calling upon citizens "to stop attacking the government and instead create municipal assemblies, which he called 'democracy without the state'". [170]

Anarchist schools of thought

Pierre-Joseph Proudhon was the primary proponent of anarcho-mutualism and influenced many future individualist anarchist and social anarchist thinkers Portrait of Pierre Joseph Proudhon 1865.jpg
Pierre-Joseph Proudhon was the primary proponent of anarcho-mutualism and influenced many future individualist anarchist and social anarchist thinkers

Anarchist schools of thought had been generally grouped in two main historical traditions, individualist anarchism and social anarchism, which have some different origins, values and evolution. [15] [26] [171] [172] The individualist wing of anarchism emphasises negative liberty, i.e. opposition to state or social control over the individual, while those in the social wing emphasise positive liberty to achieve one's potential and argue that humans have needs that society ought to fulfil, "recognising equality of entitlement". [173] In a chronological and theoretical sense, there are classical—those created throughout the 19th century—and post-classical anarchist schools—those created since the mid-20th century and after.

Beyond the specific factions of anarchist thought is philosophical anarchism, which embodies the theoretical stance that the state lacks moral legitimacy without accepting the imperative of revolution to eliminate it. A component especially of individualist anarchism [174] [175] philosophical anarchism may accept the existence of a minimal state as unfortunate, and usually temporary, "necessary evil" but argue that citizens do not have a moral obligation to obey the state when its laws conflict with individual autonomy. [176] One reaction against sectarianism within the anarchist milieu was "anarchism without adjectives", a call for toleration first adopted by Fernando Tarrida del Mármol in 1889 in response to the "bitter debates" of anarchist theory at the time. [177] In abandoning the hyphenated anarchisms (i.e. collectivist-, communist-, mutualist- and individualist-anarchism), it sought to emphasise the anti-authoritarian beliefs common to all anarchist schools of thought. [178]


Mutualism began in 18th-century English and French labour movements before taking an anarchist form associated with Pierre-Joseph Proudhon in France and others in the United States. [179] Proudhon proposed spontaneous order, whereby organisation emerges without central authority, a "positive anarchy" where order arises when everybody does "what he wishes and only what he wishes" [180] and where "business transactions alone produce the social order." [181] Proudhon distinguished between ideal political possibilities and practical governance. For this reason, much in contrast to some of his theoretical statements concerning ultimate spontaneous self-governance, Proudhon was heavily involved in French parliamentary politics and allied himself not with anarchist but socialist factions of workers' movements and, in addition to advocating state-protected charters for worker-owned cooperatives, promoted certain nationalisation schemes during his life of public service.

Mutualist anarchism is concerned with reciprocity, free association, voluntary contract, federation, and credit and currency reform. According to the American mutualist William Batchelder Greene, each worker in the mutualist system would receive "just and exact pay for his work; services equivalent in cost being exchangeable for services equivalent in cost, without profit or discount". [182] Mutualism has been retrospectively characterised as ideologically situated between individualist and collectivist forms of anarchism. [183] Proudhon first characterised his goal as a "third form of society, the synthesis of communism and property". [184]

Social anarchism

Social anarchism calls for a system with common ownership of means of production and democratic control of all organisations, without any government authority or coercion. It is the largest school of thought in anarchism. [185] Social anarchism rejects private property, seeing it as a source of social inequality (while retaining respect for personal property) [186] and emphasises cooperation and mutual aid. [187]

Collectivist anarchism

Collectivist anarchism, also referred to as revolutionary socialism or a form of such, [188] [189] is a revolutionary form of anarchism, commonly associated with Mikhail Bakunin and Johann Most. [190] [191] Collectivist anarchists oppose all private ownership of the means of production, instead advocating that ownership be collectivised. This was to be achieved through violent revolution, first starting with a small cohesive group through acts of violence, or propaganda by the deed, which would inspire the workers as a whole to revolt and forcibly collectivise the means of production. [190]

However, collectivisation was not to be extended to the distribution of income as workers would be paid according to time worked, rather than receiving goods being distributed "according to need" as in anarcho-communism. This position was criticised by anarchist communists as effectively "uphold[ing] the wages system". [192] Collectivist anarchism arose contemporaneously with Marxism, but opposed the Marxist dictatorship of the proletariat despite the stated Marxist goal of a collectivist stateless society. [193] Anarchist, communist and collectivist ideas are not mutually exclusive—although the collectivist anarchists advocated compensation for labour, some held out the possibility of a post-revolutionary transition to a communist system of distribution according to need. [194]


Peter Kropotkin was influential in the development of anarcho-communism Kropotkin2.jpg
Peter Kropotkin was influential in the development of anarcho-communism

Anarcho-communism (also known as anarchist-communism, libertarian communism [195] [196] [197] [198] and occasionally as free communism) is a theory of anarchism that advocates abolition of the state, markets, money, private property (while retaining respect for personal property) [186] and capitalism in favour of common ownership of the means of production, [199] [200] direct democracy and a horizontal network of voluntary associations and workers' councils with production and consumption based on the guiding principle: "From each according to his ability, to each according to his need". [201] [202]

Some forms of anarchist communism such as insurrectionary anarchism are strongly influenced by egoism and radical individualism, believing anarcho-communism is the best social system for the realisation of individual freedom. [203] [204] [205] [206] Most anarcho-communists view anarcho-communism as a way of reconciling the opposition between the individual and society. [207] [208] [209]

Anarcho-communism developed out of radical socialist currents after the French Revolution [210] [211] but was first formulated as such in the Italian section of the First International. [212] The theoretical work of Peter Kropotkin took importance later as it expanded and developed pro-organisationalist and insurrectionary anti-organisationalist sections. [213] To date, the best known examples of an anarchist communist society (i.e. established around the ideas as they exist today and achieving worldwide attention and knowledge in the historical canon), are the anarchist territories during the Spanish Revolution [214] and the Free Territory during the Russian Revolution. Through the efforts and influence of the Spanish anarchists during the Spanish Revolution within the Spanish Civil War, starting in 1936 anarchist communism existed in most of Aragon, parts of the Levante and Andalusia as well as in the stronghold of anarchist Catalonia before being crushed by the combined forces of the regime that won the war, Hitler, Mussolini, Communist Party of Spain repression (backed by the Soviet Union) as well as economic and armaments blockades from the capitalist countries and the Spanish Republic itself. [215] During the Russian Revolution, anarchists such as Nestor Makhno worked to create and defend—through the Revolutionary Insurrectionary Army of Ukraine—anarcho-communism in the Free Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921.


May Day 2010 demonstration of Spanish anarcho-syndicalist trade union CNT in Bilbao, Basque Country Manifestación CNT Bilbao.jpg
May Day 2010 demonstration of Spanish anarcho-syndicalist trade union CNT in Bilbao, Basque Country

Anarcho-syndicalism is a branch of anarchism that focuses on the labour movement. [216] Anarcho-syndicalists view labour unions as a potential force for revolutionary social change, replacing capitalism and the state with a new society democratically self-managed by workers. The basic principles of anarcho-syndicalism are workers' solidarity, direct action and workers' self-management. Anarcho-syndicalists believe that only direct action—that is, action concentrated on directly attaining a goal as opposed to indirect action, such as electing a representative to a government position—will allow workers to liberate themselves. [217] Moreover, anarcho-syndicalists believe that workers' organisations (the organisations that struggle against the wage system, which in anarcho-syndicalist theory will eventually form the basis of a new society) should be self-managing. They should not have bosses or "business agents"—rather, the workers should be able to make all the decisions that affect them themselves. Rudolf Rocker was one of the most popular voices in the anarcho-syndicalist movement. He outlined a view of the origins of the movement, what it sought and why it was important to the future of labour in his 1938 pamphlet Anarcho-Syndicalism. The International Workers Association is an international anarcho-syndicalist federation of various labour unions from different countries. The Spanish CNT played and still plays a major role in the Spanish labour movement. It was also an important force in the Spanish Civil War.

Individualist anarchism

Individualist anarchism refers to several traditions of thought within the anarchist movement that emphasise the individual and their will over any kinds of external determinants such as groups, society, traditions and ideological systems. [218] [219] Individualist anarchism is not a single philosophy, but it instead refers to a group of individualistic philosophies that sometimes are in conflict.

In 1793, William Godwin, who has often [60] been cited as the first anarchist, wrote Political Justice , which some consider the first expression of anarchism. [61] [63] Godwin was a philosophical anarchist and from a rationalist and utilitarian basis opposed revolutionary action and saw a minimal state as a present "necessary evil" that would become increasingly irrelevant and powerless by the gradual spread of knowledge. [61] [220] Godwin advocated individualism, proposing that all cooperation in labour be eliminated on the premise that this would be most conducive with the general good. [221] [222]

Max Stirner (here in a sketch by Friedrich Engels) is usually considered a prominent early individualist anarchist Max stirner.jpg
Max Stirner (here in a sketch by Friedrich Engels) is usually considered a prominent early individualist anarchist

An influential form of individualist anarchism, called "egoism", [223] or egoist anarchism, was expounded by one of the earliest and best-known proponents of individualist anarchism, the German Max Stirner. [70] Stirner's The Ego and Its Own , published in 1844, is a founding text of the philosophy. [70] According to Stirner, the only limitation on the rights of individuals is their power to obtain what they desire, [224] without regard for God, state, or morality. [225] To Stirner, rights were "spooks" in the mind and he held that society does not exist, but "the individuals are its reality". [226] Stirner advocated self-assertion and foresaw unions of egoists, non-systematic associations continually renewed by all parties' support through an act of will, [227] which Stirner proposed as a form of organisation in place of the state. [228] Egoist anarchists argue that egoism will foster genuine and spontaneous union between individuals. [229] "Egoism" has inspired many interpretations of Stirner's philosophy. It was re-discovered and promoted by German philosophical anarchist and homosexual activist John Henry Mackay.

Josiah Warren is widely regarded as the first American anarchist, [230] and the four-page weekly paper he edited during 1833, The Peaceful Revolutionist, was the first anarchist periodical published. [231] For American anarchist historian Eunice Minette Schuster, "[i]t is apparent [...] that Proudhonian Anarchism was to be found in the United States at least as early as 1848 and that it was not conscious of its affinity to the Individualist Anarchism of Josiah Warren and Stephen Pearl Andrews  [...] William B. Greene presented this Proudhonian Mutualism in its purest and most systematic form". [232] Henry David Thoreau (1817–1862) was an important early influence in individualist anarchist thought in the United States and Europe. Thoreau was an American author, poet, naturalist, tax resister, development critic, surveyor, historian, philosopher and leading transcendentalist. He is best known for his books Walden , a reflection upon simple living in natural surroundings, as well as his essay, Civil Disobedience , an argument for individual resistance to civil government in moral opposition to an unjust state. Benjamin Tucker later fused Stirner's egoism with the economics of Warren and Proudhon in his eclectic influential publication Liberty .

From these early influences, individualist anarchism in different countries attracted a small yet diverse following of Bohemian artists and intellectuals, [233] free love and birth control advocates (see anarchism and issues related to love and sex), [234] [235] individualist naturists and nudists (see anarcho-naturism), [235] [236] [237] freethought and anti-clerical activists [238] [239] as well as young anarchist outlaws in what became known as illegalism and individual reclamation [105] [240] (see European individualist anarchism and individualist anarchism in France). These authors and activists included Oscar Wilde, Emile Armand, Han Ryner, Henri Zisly, Renzo Novatore, Miguel Gimenez Igualada, Adolf Brand and Lev Chernyi among others.

Post-classical anarchist schools of thought

Lawrence Jarach (left) and John Zerzan (right), two prominent contemporary anarchist authors: Zerzan is known as prominent voice within anarcho-primitivism while Jarach is a noted advocate of post-left anarchy Jarach and Zerzan.JPG
Lawrence Jarach (left) and John Zerzan (right), two prominent contemporary anarchist authors: Zerzan is known as prominent voice within anarcho-primitivism while Jarach is a noted advocate of post-left anarchy

Anarchism continues to generate many philosophies and movements, at times eclectic, drawing upon various sources and syncretic, combining disparate concepts to create new philosophical approaches. [241]

Insurrectionary anarchism is a revolutionary theory, practice, and tendency within the anarchist movement which emphasises insurrection within anarchist practice. [242] [243] It is critical of formal organisations such as labour unions and federations that are based on a political programme and periodic congresses. [242] Instead, insurrectionary anarchists advocate informal organisation and small affinity group based organisation. [242] [243] Insurrectionary anarchists put value in attack, permanent class conflict and a refusal to negotiate or compromise with class enemies. [242] [243]

Green anarchism (or eco-anarchism) [244] is a school of thought within anarchism that emphasises environmental issues, [245] with an important precedent in anarcho-naturism [235] [246] [247] and whose main contemporary currents are anarcho-primitivism and social ecology. Writing from a green anarchist perspective, John Zerzan attributes the ills of today's social degradation to technology and the birth of agricultural civilization. [248] While Layla AbdelRahim argues that "the shift in human consciousness was also a shift in human subsistence strategies, whereby some human animals reinvented their narrative to center murder and predation and thereby institutionalize violence". [249] Thus, according to her, civilization was the result of the human development of technologies and grammar for predatory economics. Language and literacy, she claims, are some of these technologies. [250] [251]

Anarcha-feminism (also called anarchist feminism and anarcho-feminism) combines anarchism with feminism. It generally views patriarchy as a manifestation of involuntary coercive hierarchy that should be replaced by decentralised free association. Anarcha-feminists believe that the struggle against patriarchy is an essential part of class struggle, and the anarchist struggle against the state. In essence, the philosophy sees anarchist struggle as a necessary component of feminist struggle and vice versa. L. Susan Brown claims that "as anarchism is a political philosophy that opposes all relationships of power, it is inherently feminist". [252] Anarcha-feminism began with the late 19th-century writings of early feminist anarchists such as Emma Goldman and Voltairine de Cleyre.

Anarcho-pacifism is a tendency that rejects violence in the struggle for social change (see non-violence). [86] [253] It developed mostly in the Netherlands, Britain and the United States before and during the Second World War. [86] Christian anarchism is a movement in political theology that combines anarchism and Christianity. [254] Its main proponents included Leo Tolstoy, Dorothy Day, Ammon Hennacy and Jacques Ellul.

Religious anarchism refers to a set of related anarchist ideologies that are inspired by the teachings of (organized) religions, but many anarchists have traditionally been skeptical of and opposed to organized religion. Many different religions have served as inspiration for religious forms of anarchism, most notably Christianity as Christian anarchists believe that biblical teachings give credence to anarchist philosophy. Non-Christian forms of religious anarchism include Buddhist anarchism, Jewish anarchism and most recently Neopaganism.

Synthesis anarchism is a form of anarchism that tries to join anarchists of different tendencies under the principles of anarchism without adjectives. [255] In the 1920s, this form found as its main proponents the anarcho-communists Voline and Sébastien Faure. [121] [256] It is the main principle behind the anarchist federations grouped around the contemporary global International of Anarchist Federations. [255]

Platformism is a tendency within the wider anarchist movement based on the organisational theories in the tradition of Dielo Truda's Organisational Platform of the General Union of Anarchists (Draft). [120] The document was based on the experiences of Russian anarchists in the 1917 October Revolution, which led eventually to the victory of the Bolsheviks over the anarchists and other groups. The Platform attempted to address and explain the anarchist movement's failures during the Russian Revolution.

Post-left anarchy is a recent current in anarchist thought that promotes a critique of anarchism's relationship to traditional left-wing politics. Some post-leftists seek to escape the confines of ideology in general also presenting a critique of organisations and morality. [257] Influenced by the work of Max Stirner [257] and by the Marxist Situationist International, [257] post-left anarchy is marked by a focus on social insurrection and a rejection of leftist social organisation. [258]

Post-anarchism is a theoretical move towards a synthesis of classical anarchist theory and poststructuralist thought, drawing from diverse ideas including post-left anarchy, postmodernism, autonomism, postcolonialism and the Situationist International.

Queer anarchism is a form of socialism which suggests anarchism as a solution to the issues faced by the LGBT community, mainly heteronormativity, homophobia, transphobia and biphobia. Anarcho-queer arose during the late 20th century based on the work of Michel Foucault The History of Sexuality .

Left-wing market anarchism strongly affirm the classical liberal ideas of self-ownership and free markets while maintaining that taken to their logical conclusions, these ideas support strongly anti-corporatist, anti-hierarchical, pro-labour positions and anti-capitalism in economics and anti-imperialism in foreign policy. [259] [260] [261]

Anarcho-capitalism advocates the elimination of the state in favour of self-ownership in a free market. [262] [263] Anarcho-capitalism developed from radical anti-state libertarianism and individualist anarchism, [264] drawing from Austrian School economics, study of law and economics and public choice theory. [265] There is a strong current within anarchism which believes that anarcho-capitalism cannot be considered a part of the anarchist movement due to the fact that anarchism has historically been an anti-capitalist movement and for definitional reasons which see anarchism as incompatible with capitalist forms. [266] [267] [268] [269]

Anarcho-transhumanism is a recently new branch of anarchism that takes traditional and modern anarchism, typically drawing from anarcho-syndicalism, left-libertarianism or libertarian socialism and combines it with transhumanism and post-humanism. It can be described as a "liberal democratic revolution, at its core the idea that people are happiest when they have rational control over their lives. Reason, science, and technology provide one kind of control, slowly freeing us from ignorance, toil, pain, disease and limited lifespans (aging)". Some anarcho-transhumanists might also follow technogaianism.

Internal issues and debates

Which forms of violence (if any) are consistent with anarchist values is a controversial subject among anarchists Gadewar.jpg
Which forms of violence (if any) are consistent with anarchist values is a controversial subject among anarchists

Anarchism is a philosophy that embodies many diverse attitudes, tendencies and schools of thought and as such disagreement over questions of values, ideology and tactics is common. The compatibility of capitalism, [270] nationalism and religion with anarchism is widely disputed. Similarly, anarchism enjoys complex relationships with ideologies such as Marxism, communism, collectivism, syndicalism/trade unionism and capitalism. Anarchists may be motivated by humanism, divine authority, enlightened self-interest, veganism or any number of alternative ethical doctrines.

Phenomena such as civilisation, technology (e.g. within anarcho-primitivism) and the democratic process may be sharply criticised within some anarchist tendencies and simultaneously lauded in others.

On a tactical level, while propaganda of the deed was a tactic used by anarchists in the 19th century (e.g. the nihilist movement), some contemporary anarchists espouse alternative direct action methods such as nonviolence, counter-economics and anti-state cryptography to bring about an anarchist society. About the scope of an anarchist society, some anarchists advocate a global one, while others do so by local ones. [271] The diversity in anarchism has led to widely different use of identical terms among different anarchist traditions, which has led to many definitional concerns in anarchist theory.

Topics of interest

Intersecting and overlapping between various schools of thought, certain topics of interest and internal disputes have proven perennial within anarchist theory.

Free love

French individualist anarchist Émile Armand propounded the virtues of free love in the Parisian anarchist milieu of the early 20th century Emilearmand01.jpg
French individualist anarchist Émile Armand propounded the virtues of free love in the Parisian anarchist milieu of the early 20th century

An important current within anarchism is free love. [272] Free love advocates sometimes traced their roots back to Josiah Warren and to experimental communities, viewed sexual freedom as a clear, direct expression of an individual's sovereignty. Free love particularly stressed women's rights since most sexual laws discriminated against women, see for example marriage laws and anti-birth control measures. [234] The most important American free love journal was Lucifer the Lightbearer (1883–1907), edited by Moses Harman and Lois Waisbrooker, [273] but also there existed Ezra Heywood and Angela Heywood's The Word (1872–1890, 1892–1893). [234] Free Society (1895–1897 as The Firebrand; 1897–1904 as Free Society) was a major anarchist newspaper in the United States at the end of the 19th and beginning of the 20th centuries. [274] The publication advocated free love and women's rights and critiqued "Comstockery"—i.e. censorship of sexual information. Also M. E. Lazarus was an important American individualist anarchist who promoted free love. [234]

In New York City's Greenwich Village, bohemian feminists and socialists advocated self-realisation and pleasure for women (and also men) in the here and now. They encouraged playing with sexual roles and sexuality [275] and the openly bisexual radical Edna St. Vincent Millay and the lesbian anarchist Margaret Anderson were prominent among them. Discussion groups organised by the Villagers were frequented by Emma Goldman, among others. Magnus Hirschfeld noted in 1923 that Goldman "has campaigned boldly and steadfastly for individual rights, and especially for those deprived of their rights. Thus it came about that she was the first and only woman, indeed the first and only American, to take up the defence of homosexual love before the general public". [276] Before Goldman, heterosexual anarchist Robert Reitzel (1849–1898) spoke positively of homosexuality from the beginning of the 1890s in his Detroit-based German language journal Der arme Teufel (English: The Poor Devil). In Argentina, anarcha-feminist Virginia Bolten published the newspaper called La Voz de la Mujer (English: The Woman's Voice), which was published nine times in Rosario between 8 January 1896 and 1 January 1897 and was revived briefly in 1901. [277]

In Europe, the main propagandist of free love within individualist anarchism was Emile Armand. [278] He proposed the concept of la camaraderie amoureuse to speak of free love as the possibility of voluntary sexual encounter between consenting adults. He was also a consistent proponent of polyamory. [278] In Germany, the Stirnerists Adolf Brand and John Henry Mackay were pioneering campaigners for the acceptance of male bisexuality and homosexuality. Mujeres Libres was an anarchist women's organisation in Spain that aimed to empower working class women. It was founded in 1936 by Lucía Sánchez Saornil, Mercedes Comaposada and Amparo Poch y Gascón and had approximately 30,000 members. The organisation was based on the idea of a "double struggle" for women's liberation and social revolution and argued that the two objectives were equally important and should be pursued in parallel. In order to gain mutual support, they created networks of women anarchists. [279] Lucía Sánchez Saornil was a main founder of the Spanish anarcha-feminist federation Mujeres Libres who was open about her lesbianism. [280] She was published in a variety of literary journals while working under a male pen name, she was able to explore lesbian themes [281] at a time when homosexuality was criminalised and subject to censorship and punishment.

More recently, the British anarcho-pacifist Alex Comfort gained notoriety during the sexual revolution for writing the bestseller sex manual The Joy of Sex . The issue of free love has a dedicated treatment in the work of French anarcho-hedonist philosopher Michel Onfray in such works as Théorie du corps amoureux. Pour une érotique solaire (2000) and L'invention du plaisir. Fragments cyréaniques (2002).

Libertarian education and freethought

Francesc Ferrer i Guàrdia, Catalan anarchist pedagogue and free thinker Francisco Ferrer Guardia.jpg
Francesc Ferrer i Guàrdia, Catalan anarchist pedagogue and free thinker

For English anarchist William Godwin, education was "the main means by which change would be achieved". [282] Godwin saw that the main goal of education should be the promotion of happiness. [282] For Godwin, education had to have a "respect for the child's autonomy which precluded any form of coercion", a "pedagogy that respected this and sought to build on the child's own motivation and initiatives" and a "concern about the child's capacity to resist an ideology transmitted through the school". [282] In his Political Justice , he criticises state sponsored schooling "on account of its obvious alliance with national government". [283] Early American anarchist Josiah Warren advanced alternative education experiences in the libertarian communities he established. [284] Max Stirner wrote in 1842 a long essay on education called The False Principle of our Education in which Stirner names his educational principle "personalist", explaining that self-understanding consists in hourly self-creation. Education for him is to create "free men, sovereign characters", by which he means "eternal characters [...] who are therefore eternal because they form themselves each moment". [285]

In the United States, freethought was a basically anti-Christian, anti-clerical movement, whose purpose was to make the individual politically and spiritually free to decide for himself on religious matters. A number of contributors to Liberty (anarchist publication) were prominent figures in both freethought and anarchism. The individualist anarchist George MacDonald was a co-editor of Freethought and, for a time, The Truth Seeker. E.C. Walker was co-editor of Lucifer, the Light-Bearer [238] and many anarchists were "ardent freethinkers; reprints from freethought papers such as Lucifer, the Light-Bearer, Freethought and The Truth Seeker appeared in Liberty... The church was viewed as a common ally of the state and as a repressive force in and of itself". [238]

In 1901, Catalan anarchist and free thinker Francesc Ferrer i Guàrdia established "modern" or progressive schools in Barcelona in defiance of an educational system controlled by the Catholic Church. [286] The schools' stated goal was to "educate the working class in a rational, secular and non-coercive setting". Fiercely anti-clerical, Ferrer believed in "freedom in education", education free from the authority of church and state. [287] Murray Bookchin wrote: "This period [1890s] was the heyday of libertarian schools and pedagogical projects in all areas of the country where Anarchists exercised some degree of influence. Perhaps the best-known effort in this field was Francisco Ferrer's Modern School (Escuela Moderna), a project which exercised a considerable influence on Catalan education and on experimental techniques of teaching generally". [288] La Escuela Moderna and Ferrer's ideas generally formed the inspiration for a series of Modern Schools in the United States, [286] Cuba, South America and London. The first of these was started in New York City in 1911. It also inspired the Italian newspaper Università popolare , founded in 1901. Russian christian anarchist Leo Tolstoy established a school for peasant children on his estate. [289] Tolstoy's educational experiments were short-lived due to harassment by the Tsarist secret police. [290] Tolstoy established a conceptual difference between education and culture. [289] He thought that "[e]ducation is the tendency of one man to make another just like himself [...] Education is culture under restraint, culture is free. [Education is] when the teaching is forced upon the pupil, and when then instruction is exclusive, that is when only those subjects are taught which the educator regards as necessary". [289] For him, "without compulsion, education was transformed into culture". [289]

A more recent libertarian tradition on education is that of unschooling and the free school in which child-led activity replaces pedagogic approaches. Experiments in Germany led to A. S. Neill founding what became Summerhill School in 1921. [291] Summerhill is often cited as an example of anarchism in practice. [292] [293] However, although Summerhill and other free schools are radically libertarian, they differ in principle from those of Ferrer by not advocating an overtly political class struggle-approach. [294] In addition to organising schools according to libertarian principles, anarchists have also questioned the concept of schooling per se. The term deschooling was popularised by Ivan Illich, who argued that the school as an institution is dysfunctional for self-determined learning and serves the creation of a consumer society instead. [295]

List of anarchist societies


Moral and pragmatic criticism of anarchism includes allegations of utopianism, tacit authoritarianism and vandalism towards feats of civilization.

Allegation of utopianism

Anarchism is evaluated as unfeasible or utopian by its critics, often in general and formal debate. European history professor Carl Landauer argued that social anarchism is unrealistic and that government is a "lesser evil" than a society without "repressive force." He also argued that "ill intentions will cease if repressive force disappears" is an "absurdity". [302] However, An Anarchist FAQ states the following: "Anarchy is not a utopia, [and] anarchists make no such claims about human perfection. [...] Remaining disputes would be solved by reasonable methods, for example, the use of juries, mutual third parties, or community and workplace assemblies [as well as] some sort of "court" system would still be necessary to deal with the remaining crimes and to adjudicate disputes between citizens". [303] [304]

Tacit authoritarianism

The anarchist tendency known as platformism has been criticized by Situationists, [305] insurrectionaries, synthesis anarchists [306] [307] and others of preserving tacitly statist, authoritarian or bureaucratic tendencies.

Anarchism and civilization

In his essay On Authority, Friedrich Engels claimed that radical decentralization promoted by anarchists would destroy modern industrial civilization, citing an example of railways: [308]

Here too the co-operation of an infinite number of individuals is absolutely necessary, and this co-operation must be practised during precisely fixed hours so that no accidents may happen. Here, too, the first condition of the job is a dominant will that settles all subordinate questions, whether this will is represented by a single delegate or a committee charged with the execution of the resolutions of the majority of persona interested. In either case there is a very pronounced authority. Moreover, what would happen to the first train dispatched if the authority of the railway employees over the Hon. passengers were abolished?

In the end, it is argued that authority in any form is a natural occurrence which should not be abolished. [309]

See also

Related Research Articles

Individualist anarchism several traditions of thought within the anarchist movement

Individualist anarchism refers to several traditions of thought within the anarchist movement that emphasize the individual and his will over external determinants such as groups, society, traditions and ideological systems. Individualist anarchism is not a single philosophy, but it refers to a group of individualistic philosophies that sometimes are in conflict. Benjamin Tucker, a famous 19th century individualist anarchist, held that "if the individual has the right to govern himself, all external government is tyranny".

Anarcho-communism a theory of anarchism which advocates the abolition of capitalism, wage labour and private property

Anarcho-communism is a political philosophy and anarchist school of thought which advocates the abolition of the state, capitalism, wage labour and private property in favor of common ownership of the means of production, direct democracy, cooperativism, equal distribution of valuables, and a horizontal network of workers' councils with production and consumption based on the guiding principle: "From each according to his ability, to each according to his needs".

Libertarian socialism form of left-wing anarchism

Libertarian socialism is a group of anti-authoritarian political philosophies inside the socialist movement that rejects the conception of socialism as centralized state ownership and control of the economy.

The history of anarchism begins with the first humans walking on earth. Prehistoric society existed without formal hierarchies, pretty close to anarchist principles. The first traces of anarchist thought can be spotted in ancient Greece and China where numerous philosophers questioned the necessity of the state and declare the moral right of the individuals to decide for themselves. During the Middle Ages, few religious sects espoused some libertarian thoughts, and at Enlightenment, the rise of rationalism and science yielded in the birth of the modern anarchist movement.

The terms left anarchism and left-wing anarchism distinguish collectivist anarchism from laissez-faire anarchism and right-libertarian philosophies.

Mutualism (economic theory) Anarchist school of thought

Mutualism is an economic theory and anarchist school of thought that advocates a society with free markets and occupation and use, or usufruct property norms. One implementation of this scheme involves the establishment of a mutual-credit bank that would lend to producers at a minimal interest rate, just high enough to cover administration. Mutualism is based on a version of the labor theory of value holding that when labor or its product is sold, in exchange it ought to receive goods or services embodying "the amount of labor necessary to produce an article of exactly similar and equal utility". Mutualism originated from the writings of philosopher Pierre-Joseph Proudhon. Mutualists disagree with the idea of individuals receiving an income through loans, investments, and rent as they believe these individuals are not laboring. Though Proudhon opposed this type of income, he expressed that he had never intended "to forbid or suppress, by sovereign decree, ground rent and interest on capital. I think that all these manifestations of human activity should remain free and voluntary for all: I ask for them no modifications, restrictions or suppressions, other than those which result naturally and of necessity from the universalization of the principle of reciprocity which I propose". Insofar as they ensure the worker's right to the full product of their labor, mutualists support markets and property in the product of labor. However, they argue for conditional titles to land, whose ownership is legitimate only so long as it remains in use or occupation, thus advocating personal property, but not private property.

Alternative libertaire French anarchist organization

Alternative libertaire is a French anarchist organization formed in 1991 which publishes a monthly magazine, actively participates in a variety of social movements, and is a participant in the project. It was also a member of the International Libertarian Solidarity network.

Anarchism without adjectives, in the words of historian George Richard Esenwein, "referred to an unhyphenated form of anarchism, that is, a doctrine without any qualifying labels such as communist, collectivist, mutualist, or individualist. For others, [...] [it] was simply understood as an attitude that tolerated the coexistence of different anarchist schools".

Anarchism in France can trace its roots to thinker Pierre-Joseph Proudhon, who grew up during the Restoration and was the first self-described anarchist. French anarchists fought in the Spanish Civil War as volunteers in the International Brigades. According to journalist Brian Doherty, "The number of people who subscribed to the anarchist movement's many publications was in the tens of thousands in France alone."

Anarchism is generally defined as the political philosophy which holds the state to be undesirable, unnecessary and harmful, or alternatively as opposing authority and hierarchical organization in the conduct of human relations. Proponents of anarchism, known as anarchists, advocate stateless societies based on non-hierarchical voluntary associations.

The following outline is provided as an overview of and topical guide to anarchism:

The following is a list of terms specific to anarchists. Anarchism is a political and social movement which advocates voluntary association in opposition to authoritarianism and hierarchy.

Anarchism is a political philosophy which holds the state to be undesirable, unnecessary, or harmful. However, others argue that while anti-statism is central, it is inadequate to define anarchism solely on this basis. Therefore, they argue instead that anarchism entails opposing authority or hierarchical organization in the conduct of human relations, including, but not limited to, the state system. Proponents of this form of anarchism advocate stateless societies based on non-hierarchical free associations.

Individualist anarchism in Europe

Individualist anarchism refers to several traditions of thought within the anarchist movement that emphasize the individual and his or her will over external determinants such as groups, society, traditions, and ideological systems. European individualist anarchism proceeded from the roots laid by William Godwin, Individualist anarchism expanded and diversified through Europe, incorporating influences from American individualist anarchism.

German individualist philosopher Max Stirner became an important early influence in anarchism. Afterwards Johann Most became an important anarchist propagandist in both Germany and in the United States. In the late 19th century and early 20th century there appeared individualist anarchists influenced by Stirner such as John Henry Mackay, Adolf Brand and Anselm Ruest and Mynona.

Social anarchism is a non-state form of socialism and is considered to be the branch of anarchism that sees individual freedom as being interrelated with mutual aid.


  1. McLaughlin 2007, p. 59.
  2. Flint 2009, p. 27.
  3. Woodcock:ANARCHISM, a social philosophy that rejects authoritarian government and maintains that voluntary institutions are best suited to express man's natural social tendencies
  4. Kropotkin 1910:"In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions."
  5. Craig 2005, p. 14: Anarchism is the view that a society without the state, or government, is both possible and desirable
  6. Sheehan 2003, p. 85.
  7. Suissa 2006, p. 7:[...] as many anarchists have stressed, it is not government as such that they find objectionable, but the hierarchical forms of government associated with the nation state.
  8. IAF 2012: The IFA fights for : the abolition of all forms of authority whether economical, political, social, religious, cultural or sexual.
  9. Kropotkin 1898: That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of laws and the abolition of the mechanism that serves to impose them, when it refuses all hierarchical organization and preaches free agreement—at the same time strives to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist.
  10. The Anarchist FAQ Editorial Collective 2017, B.1 Why are anarchists against authority and hierarchy?:anarchists are opposed to irrational (e.g., illegitimate) authority, in other words, hierarchy—hierarchy being the institutionalization of authority within a society
  11. Malatesta, Errico. "Towards Anarchism". MAN!. OCLC   3930443. Archived from the original on 7 November 2012.
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  14. "Anarchism". The Shorter Routledge Encyclopedia of Philosophy: 14. 2005. Anarchism is the view that a society without the state, or government, is both possible and desirable.
  15. 1 2 3 McLean & McMillan 2003, Anarchism.
  16. McLaughlin 2007 , p. 28: "Anarchists do reject the state, as we will see. But to claim that this central aspect of anarchism is definitive is to sell anarchism short."
  17. Proudhon 1849:Anarchy is the condition of existence of adult society, as hierarchy is the condition of primitive society. There is a continual progress in human society from hierarchy to anarchy."
  18. Bakunin 1882:In a word, we reject all legislation, all authority, and all privileged, licensed, official, and legal influence, even though arising from universal suffrage, convinced that it can turn only to the advantage of a dominant minority of exploiters against the interests of the immense majority in subjection to them. This is the sense in which we are really Anarchists.
  19. Armand 1926:In practice, any individual who, because of his or her temperament or because of conscious and serious reflection, repudiates all external authority or coercion, whether of a governmental, ethical, intellectual, or economic order, can be considered an anarchist. Everyone who consciously rejects the domination of people by other people or by the social ambiance, and its economic corollaries, can be said to be an anarchist as well
  20. Brooks 1994, p. xi:Usually considered to be an extreme left-wing ideology, anarchism has always included a significant strain of radical individualism, from the hyperrationalism of Godwin, to the egoism of Stirner, to the libertarians and anarcho-capitalists of today.
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  23. Guerin 1970:The anarchists were unanimous in subjecting authoritarian socialism to a barrage of severe criticism. At the time when they made violent and satirical attacks these were not entirely well founded, for those to whom they were addressed were either primitive or "vulgar" communists, whose thought had not yet been fertilized by Marxist humanism, or else, in the case of Marx and Engels themselves, were not as set on authority and state control as the anarchists made out."
  24. Marshall 2010, p. 16.
  25. Sylvan 2007, p. 262.
  26. 1 2 Ostergaard, p. 14, Anarchism.
  27. Kropotkin 2002, p. 5.
  28. Fowler 1972.
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  30. 1 2 3 4 Kropotkin 1910.
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  38. Definition of Anarchy by Merriam-Webster 2018: meaning absence of government
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  41. Nettlau 1996, p. 162.
  42. Guerin 1970 , The Basic Ideas of Anarchism: "At the end of the century in France, Sebastien Faure took up a word used in 1858 by one Joseph Dejacque [ sic ] to make it the title of a journal, Le Libertaire. Today the terms "anarchist" and "libertarian" have become interchangeable"
    • Ward, Colin. Anarchism: A Very Short Introduction. Oxford University Press 2004 p. 62
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    • MacDonald, Dwight & Wreszin, Michael. Interviews with Dwight Macdonald. University Press of Mississippi, 2003. p. 82
    • Bufe, Charles. The Heretic's Handbook of Quotations. See Sharp Press, 1992. p. iv
    • Gay, Kathlyn. Encyclopedia of Political Anarchy. ABC-CLIO / University of Michigan, 2006, p. 126
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  43. ( Morris 2002 , p. 61) (Using "libertarian anarchism" synonymously with "individualist anarchism" when referring to individualist anarchism that supports a market society .)
  44. Kropotkin 1910: " At the same time it evidently found its expression in the writings of some thinkers, since the times of Lao-tsze, although, owing to its non-scholastic and popular origin, it obviously found less sympathy among the scholars than the opposed tendency"
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    • "Zen Anarchy". The Anarchist Library. 14 August 2009. Retrieved 17 September 2018. Doing nothing [wu wei] is the famous Daoist concept for natural action, action in accord with Dao, action in which we freely follow our own way and allow other beings to do likewise. Zhuangzi, the great anarchic Daoist sage, compared it to "riding on the wind."
    • "Zhuangzi – Internet Encyclopedia of Philosophy". 3 March 2016. Archived from the original on 3 March 2016. Retrieved 17 September 2018. "The next group of interpreters have also become incorporated into the extant version of the text. They are the school of anarchistically inclined philosophers, that Graham identifies as a "Primitivist" and a school of "Yangists," chapters 8 to 11, and 28 to 31. These thinkers appear to have been profoundly influenced by the Laozi, and also by the thought of the first and last of the Inner Chapters: "Wandering Beyond," and "Responding to Emperors and Kings." There are also possible signs of influence from Yang Zhu, whose concern was to protect and cultivate one's inner life-source. These chapters combine the anarchistic ideals of a simple life close to nature that can be found in the Laozi with the practices that lead to the cultivation and nurturing of life.
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  51. "Quite rightly, La Boëtie recognizes the potential for domination in any democracy: the democratic leader, elected by the people, becomes intoxicated with his own power and teeters increasingly towards tyranny. Indeed, we can see modern democracy itself as an instance of voluntary servitude on a mass scale. It is not so much that we participate in an illusion whereby we are deceived by elites into thinking we have a genuine say in decision-making. It is rather that democracy itself has encouraged a mass contentment with powerlessness and a general love of submission." "Voluntary Servitude Reconsidered: Radical Politics and the Problem of Self-Domination" Saul Newman.
  52. "Anarchists have regarded the secular revolt of the Diggers, or True Levellers, in seventeenth-century England led by Gerrard Winstanley as a source of pride. Winstanley, deeming that property is corrupting, opposed clericalism, political power and privilege. It is economic inequality, he believed, that produces crime and misery. He championed a primitive communalism based on the pure teachings of God as comprehended through reason." Kenneth C. Wenzer. "Godwin's Place in the Anarchist Tradition – a Bicentennial Tribute"
  53. "It was in these conditions of class struggle that, among a whole cluster of radical groups such as the Fifth Monarchy Men, the Levellers and the Ranters, there emerged perhaps the first real proto-anarchists, the Diggers, who like the classical 19th-century anarchists identified political and economic power and who believed that a social, rather than political revolution was necessary for the establishment of justice. Gerrard Winstanley, the Diggers' leader, made an identification with the word of God and the principle of reason, an equivalent philosophy to that found in Tolstoy's The Kingdom of God is Within You ." Marlow. "Anarchism and Christianity"
  54. "Although Proudhon was the first writer to call himself an anarchist, at least two predecessors outlined systems that contain all the basic elements of anarchism. The first was Gerrard Winstanley (1609 – c. 1660), a linen draper who led the small movement of the Diggers during the Commonwealth. Winstanley and his followers protested in the name of a radical Christianity against the economic distress that followed the Civil War and against the inequality that the grandees of the New Model Army seemed intent on preserving. In 1649–1650 the Diggers squatted on stretches of common land in southern England and attempted to set up communities based on work on the land and the sharing of goods." George Woodcock Anarchism The Encyclopedia of Philosophy
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    "In March 1871 the Commune took power in the abandoned city and held it for two months. Then Versailles seized the moment to attack and, in one horrifying week, executed roughly 20,000 Communards or suspected sympathizers, a number higher than those killed in the recent war or during Robespierre's 'Terror' of 1793–1794. More than 7,500 were jailed or deported to places like New Caledonia. Thousands of others fled to Belgium, England, Italy, Spain and the United States. In 1872, stringent laws were passed that ruled out all possibilities of organising on the left. Not till 1880 was there a general amnesty for exiled and imprisoned Communards. Meanwhile, the Third Republic found itself strong enough to renew and reinforce Louis Napoleon's imperialist expansion—in Indochina, Africa, and Oceania. Many of France's leading intellectuals and artists had participated in the Commune (Courbet was its quasi-minister of culture, Rimbaud and Pissarro were active propagandists) or were sympathetic to it. The ferocious repression of 1871 and thereafter, was probably the key factor in alienating these milieux from the Third Republic and stirring their sympathy for its victims at home and abroad." Anderson, Benedict (July–August 2004). "In the World-Shadow of Bismarck and Nobel". New Left Review . II (28): 85–129. Archived from the original on 2015-12-19. Retrieved 2016-01-07.
    According to some analysts, in post-war Germany, the prohibition of the Communist Party (KDP) and thus of institutional far-left political organization may also, in the same manner, have played a role in the creation of the Red Army Faction.
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  113. "The Munich Soviet (or "Council Republic") of 1919 exhibited certain features of the TAZ, even though—like most revolutions—its stated goals were not exactly "temporary." Gustav Landauer's participation as Minister of Culture along with Silvio Gesell as Minister of Economics and other anti-authoritarian and extreme libertarian socialists such as the poet/playwrights Erich Mühsam and Ernst Toller, and Ret Marut (the novelist B. Traven), gave the Soviet a distinct anarchist flavor." Hakim Bey. "T.A.Z.: The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism"
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  131. "When clashes with the Communist Party broke out, his house, where he lived with other anarchists, was attacked on 4 May 1937. They were all labelled "counter-revolutionaries", disarmed, deprived of their papers and forbidden to go out into the street. There was still shooting in the streets when, on 5 May 1937, news arrived from Italy of Antonio Gramsci's death in a fascist prison...Leaving Radio Barcelona, Berneri set off for the Plaça de la Generalitat, where some Stalinists shouted after him. Before he could turn and look, they opened fire with machine guns, and left his dead body there on the street.""Berneri, Luigi Camillo, 1897–1937" at
  132. Paul Avrich. Anarchist Voices: An Oral History of Anarchism in America . AK Press. 2005. p. 516.
  133. "Camillo Berneri". The Anarchist Encyclopedia: A Gallery of Saints & Sinners ... Archived from the original on 19 February 2006. Spain: Return to "normalization" in Barcelona. The Republican government had sent troops to take over the telephone exchange on 3 May, pitting the anarchists & Poumists on one side against the Republican government & the Stalinist Communist Party on the other, in pitched street battles, resulting in 500 anarchists killed. Squads of Communist Party members took to the streets on 6 May to assassinate leading anarchists. Today, among those found murdered, was the Italian anarchist Camillo Berneri
  134. "Sí se ha aprobado por unanimidad, también a propuesta de Ciudadanos, dedicar una calle al anarquista Melchor Rodríguez García, el último alcalde de Madrid republicano, ante "el gran consenso social y político" al respecto y por "su gran relevancia para la reconciliación y la concordia tras la Guerra Civil". El País . "Madrid sustituirá las calles franquistas por víctimas del terrorismo".
  135. Coordinación del Portal Libertario OACA. "Regeneración y la Federación Anarquista Mexicana (1952–1960) [Tesis] – Portal Libertario OACA". Archived from the original on 26 July 2011. Retrieved 11 July 2011.
  136. "The surviving sectors of the revolutionary anarchist movement of the 1920–1940 period, now working in the SIA and the FGAC, reinforced by those Cuban militants and Spanish anarchists fleeing now-fascist Spain, agreed at the beginning of the decade to hold an assembly with the purpose of regrouping the libertarian forces inside a single organization. The guarantees of the 1940 Constitution permitted them to legally create an organization of this type, and it was thus that they agreed to dissolve the two principal Cuban anarchist organizations, the SIA and FGAC, and create a new, unified group, the Asociación Libertaria de Cuba (ALC), a sizable organization with a membership in the thousands."Cuban Anarchism: The History of A Movement by Frank Fernandez
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  144. Cage self-identified as an anarchist in a 1985 interview: "I'm an anarchist. I don't know whether the adjective is pure and simple, or philosophical, or what, but I don't like government! And I don't like institutions! And I don't have any confidence in even good institutions." John Cage at Seventy: An Interview by Stephen Montague. American Music, Summer 1985. Accessed 24 May 2007.
  145. "It was in the black mirror of anarchism that surrealism first recognised itself," wrote André Breton in "The Black Mirror of Anarchism," Selection 23 in Robert Graham, ed., Anarchism: A Documentary History of Libertarian Ideas, Volume Two: The Emergence of the New Anarchism (1939–1977) "Anarchism: A Documentary History of Libertarian Ideas, Volume Two: The Emergence of the New Anarchism (1939–1977)". 2008-12-14. Archived from the original on 28 October 2010. Retrieved 5 March 2011.. Breton had returned to France in 1947 and in April of that year Andre Julien welcomed his return in the pages of Le Libertaire the weekly paper of the Federation Anarchiste "1919–1950: The politics of Surrealism" by Nick Heath on
  146. "In the forties and fifties, anarchism, in fact if not in name, began to reappear, often in alliance with pacifism, as the basis for a critique of militarism on both sides of the Cold War. "Anarchism: A Documentary History of Libertarian Ideas, Volume Two: The Emergence of the New Anarchism (1939-1977)". 2008-12-14. Archived from the original on 2010-10-28. Retrieved 2011-03-05. The anarchist/pacifist wing of the peace movement was small in comparison with the wing of the movement that emphasized electoral work, but made an important contribution to the movement as a whole. Where the more conventional wing of the peace movement rejected militarism and war under all but the most dire circumstances, the anarchist/pacifist wing rejected these on principle.""Anarchism and the Anti-Globalization Movement" by Barbara Epstein
  147. "In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence. Its first practical manifestation was at the level of method: nonviolent direct action, principled and pragmatic, was used widely in both the Civil Rights Movement in the US and the campaign against nuclear weapons in Britain and elsewhere."Geoffrey Ostergaard. Resisting the Nation State. The pacifist and anarchist tradition
  148. "Anarchism and the Anti-Globalization Movement". Monthly Review. Retrieved 22 June 2006.
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  151. Farrell provides a detailed history of the Catholic Workers and their founders Dorothy Day and Peter Maurin. He explains that their pacifism, anarchism, and commitment to the downtrodden were one of the important models and inspirations for the 1960s. As Farrell puts it, "Catholic Workers identified the issues of the sixties before the Sixties began, and they offered models of protest long before the protest decade.""The Spirit of the Sixties: The Making of Postwar Radicalism" by James J. Farrell
  152. "While not always formally recognized, much of the protest of the sixties was anarchist. Within the nascent women's movement, anarchist principles became so widespread that a political science professor denounced what she saw as "The Tyranny of Structurelessness." Several groups have called themselves "Amazon Anarchists." After the Stonewall Rebellion, the New York Gay Liberation Front based their organization in part on a reading of Murray Bookchin's anarchist writings." "Anarchism" by Charley Shively in Encyclopedia of Homosexuality. p. 52
  153. "Within the movements of the sixties there was much more receptivity to anarchism-in-fact than had existed in the movements of the thirties ... But the movements of the sixties were driven by concerns that were more compatible with an expressive style of politics, with hostility to authority in general and state power in particular ... By the late sixties, political protest was intertwined with cultural radicalism based on a critique of all authority and all hierarchies of power. Anarchism circulated within the movement along with other radical ideologies. The influence of anarchism was strongest among radical feminists, in the commune movement, and probably in the Weather Underground and elsewhere in the violent fringe of the anti-war movement." "Anarchism and the Anti-Globalization Movement" by Barbara Epstein
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  177. "A member of a community," The Mutualist; this 1826 series criticised Robert Owen's proposals, and has been attributed to a dissident Owenite, possibly from the Friendly Association for Mutual Interests of Valley Forge; Shawn Wilburn, 2006, "More from the 1826 "Mutualist"?".
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  179. Proudhon, Pierre-Joseph (1979). The Principle of Federation. Toronto: University of Toronto Press. ISBN   978-0-8020-5458-6. The notion of anarchy in politics is just as rational and positive as any other. It means that once industrial functions have taken over from political functions, then business transactions alone produce the social order.
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  183. "This does not mean that the majority thread within the anarchist movement is uncritical of individualist anarchism. Far from it! Social anarchists have argued that this influence of non-anarchist ideas means that while its "criticism of the State is very searching, and [its] defence of the rights of the individual very powerful," like Spencer it "opens ... the way for reconstituting under the heading of 'defence' all the functions of the State." Section G – Is individualist anarchism capitalistic? An Anarchist FAQ
  184. 1 2 "The revolution abolishes private ownership of the means of production and distribution, and with it goes capitalistic business. Personal possession remains only in the things you use. Thus, your watch is your own, but the watch factory belongs to the people."[ Alexander Berkman. "What Is Communist Anarchism?"
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  191. Bakunin, Mikhail (1990). Statism and Anarchy. Cambridge: Cambridge University Press. ISBN   978-0-521-36182-8. They [the Marxists] maintain that only a dictatorship—their dictatorship, of course—can create the will of the people, while our answer to this is: No dictatorship can have any other aim but that of self-perpetuation, and it can beget only slavery in the people tolerating it; freedom can be created only by freedom, that is, by a universal rebellion on the part of the people and free organization of the toiling masses from the bottom up.
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  194. "The terms libertarian communism and anarchist communism thus became synonymous within the international anarchist movement as a result of the close connection they had in Spain (with libertarian communism becoming the prevalent term).""Anarchist Communism & Libertarian Communism" by Gruppo Comunista Anarchico di Firenze. from "L'informatore di parte", No. 4, October 1979, quarterly journal of the Gruppo Comunista Anarchico di Firenze, on
  195. "The 'Manifesto of Libertarian Communism' was written in 1953 by Georges Fontenis for the Federation Communiste Libertaire of France. It is one of the key texts of the anarchist-communist current." "Manifesto of Libertarian Communism" by Georges Fontenis on
  196. "In 1926 a group of exiled Russian anarchists in France, the Delo Truda (Workers' Cause) group, published this pamphlet. It arose not from some academic study but from their experiences in the 1917 Russian revolution." "The Organizational Platform of the Libertarian Communists" by Delo Truda
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  201. Post-left anarcho-communist Bob Black after analysing insurrectionary anarcho-communist Luigi Galleani's view on anarcho-communism went as far as saying that "communism is the final fulfillment of individualism ... The apparent contradiction between individualism and communism rests on a misunderstanding of both ... Subjectivity is also objective: the individual really is subjective. It is nonsense to speak of "emphatically prioritizing the social over the individual,"... You may as well speak of prioritizing the chicken over the egg. Anarchy is a "method of individualization." It aims to combine the greatest individual development with the greatest communal unity."Bob Black. Nightmares of Reason.
  202. "Modern Communists are more individualistic than Stirner. To them, not merely religion, morality, family and State are spooks, but property also is no more than a spook, in whose name the individual is enslaved—and how enslaved! ... Communism thus creates a basis for the liberty and Eigenheit of the individual. I am a Communist because I am an Individualist. Fully as heartily the Communists concur with Stirner when he puts the word take in place of demand—that leads to the dissolution of property, to expropriation. Individualism and Communism go hand in hand." Max Baginski. "Stirner: The Ego and His Own" on Mother Earth . Vol. 2. No. 3 May 1907
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  205. Peter Kropotkin. Communism and Anarchy . Retrieved 26 July 2011. Communism is the one which guarantees the greatest amount of individual liberty—provided that the idea that begets the community be Liberty, Anarchy ... Communism guarantees economic freedom better than any other form of association, because it can guarantee wellbeing, even luxury, in return for a few hours of work instead of a day's work.
  206. This other society will be libertarian communism, in which social solidarity and free individuality find their full expression, and in which these two ideas develop in perfect harmony. Organizational Platform of the Libertarian Communists by Dielo Truda (Workers' Cause)
  207. "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.""MY PERSPECTIVES" by Willful Disobedience Vol. 2, No. 12 Archived 29 July 2011 at WebCite
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  233. 1 2 3 "Proliferarán así diversos grupos que practicarán el excursionismo, el naturismo, el nudismo, la emancipación sexual o el esperantismo, alrededor de asociaciones informales vinculadas de una manera o de otra al anarquismo. Precisamente las limitaciones a las asociaciones obreras impuestas desde la legislación especial de la Dictadura potenciarán indirectamente esta especie de asociacionismo informal en que confluirá el movimiento anarquista con esta heterogeneidad de prácticas y tendencias. Uno de los grupos más destacados, que será el impulsor de la revista individualista Ética será el Ateneo Naturista Ecléctico, con sede en Barcelona, con sus diferentes secciones la más destacada de las cuales será el grupo excursionista Sol y Vida.""La insumisión voluntaria: El anarquismo individualista español durante la Dictadura y la Segunda República (1923–1938)" by Xavier Díez
  234. "Los anarco-individualistas, G.I.A ... Una escisión de la FAI producida en el IX Congreso (Carrara, 1965) se produjo cuando un sector de anarquistas de tendencia humanista rechazan la interpretación que ellos juzgan disciplinaria del pacto asociativo clásico, y crean los GIA (Gruppi di Iniziativa Anarchica). Esta pequeña federación de grupos, hoy nutrida sobre todo de veteranos anarco-individualistas de orientación pacifista, naturista, etcétera defiende la autonomía personal y rechaza a rajatabla toda forma de intervención en los procesos del sistema, como sería por ejemplo el sindicalismo. Su portavoz es L'Internazionale con sede en Ancona. La escisión de los GIA prefiguraba, en sentido contrario, el gran debate que pronto había de comenzar en el seno del movimiento" "El movimiento libertario en Italia" by Bicicleta. Revista de Comunicaciones Libertarias Year 1 No. Noviembre, 1 1977 Archived 25 April 2012 at the Wayback Machine
  235. "Les anarchistes individualistes du début du siècle l'avaient bien compris, et intégraient le naturisme dans leurs préoccupations. Il est vraiment dommage que ce discours se soit peu à peu effacé, d'antan plus que nous assistons, en ce moment, à un retour en force du puritanisme (conservateur par essence).""Anarchisme et naturisme, aujourd'hui." by Cathy Ytak Archived 9 June 2007 at the Wayback Machine
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  257. Gary Chartier and Charles W. Johnson (eds). Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty. Minor Compositions; 1st edition (5 November 2011)
  258. Gary Chartier has joined Kevin Carson, Charles W. Johnson, and others (echoing the language of Benjamin Tucker and Thomas Hodgskin) in maintaining that, because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen—by its proponents and by others—as part of the socialist tradition, and that market anarchists can and should call themselves "socialists." See Gary Chartier, "Advocates of Freed Markets Should Oppose Capitalism," "Free-Market Anti-Capitalism?" session, annual conference, Association of Private Enterprise Education (Cæsar's Palace, Las Vegas, NV, 13 April 2010); Gary Chartier, "Advocates of Freed Markets Should Embrace 'Anti-Capitalism'"; Gary Chartier, Socialist Ends, Market Means: Five Essays. Cp. Tucker, "Socialism."
  259. "But there has always been a market-oriented strand of libertarian socialism that emphasizes voluntary cooperation between producers. And markets, properly understood, have always been about cooperation. As a commenter at Reason magazine's Hit&Run blog, remarking on Jesse Walker's link to the Kelly article, put it: "every trade is a cooperative act." In fact, it's a fairly common observation among market anarchists that genuinely free markets have the most legitimate claim to the label 'socialism.'"."Socialism: A Perfectly Good Word Rehabilitated" by Kevin Carson at website of Center for a Stateless Society
  260. Hamowy, Ronald (editor). The Encyclopedia of Libertarianism, Sage 2008, pp. 10–12, 195, ISBN   978-1-4129-6580-4
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  264. "The philosophy of "anarcho-capitalism" dreamed up by the "libertarian" New Right, has nothing to do with Anarchism as known by the Anarchist movement proper."Meltzer, Albert. Anarchism: Arguments For and Against AK Press, (2000) p. 50.
  265. "In fact, few anarchists would accept the 'anarcho-capitalists' into the anarchist camp since they do not share a concern for economic equality and social justice, Their self-interested, calculating market men would be incapable of practising voluntary co-operation and mutual aid. Anarcho-capitalists, even if they do reject the State, might therefore best be called right-wing libertarians rather than anarchists." Peter Marshall. Demanding the Impossible: A History of Anarchism. Harper Perennial. London. 2008. p. 565
  266. "It is important to distinguish between anarchism and certain strands of right-wing libertarianism which at times go by the same name (for example, Murray Rothbard's anarcho-capitalism)."Saul Newman, The Politics of Postanarchism , Edinburgh University Press, 2010, p. 43 ISBN   0-7486-3495-9
  267. "'Libertarian' and 'libertarianism' are frequently employed by anarchists as synonyms for 'anarchist' and 'anarchism', largely as an attempt to distance themselves from the negative connotations of 'anarchy' and its derivatives. The situation has been vastly complicated in recent decades with the rise of anarcho-capitalism, 'minimal statism' and an extreme right-wing laissez-faire philosophy advocated by such theorists as Murray Rothbard and Robert Nozick and their adoption of the words 'libertarian' and 'libertarianism'. It has therefore now become necessary to distinguish between their right libertarianism and the left libertarianism of the anarchist tradition." Anarchist Seeds Beneath the Snow: Left-Libertarian Thought and British Writers from William Morris to Colin Ward by David Goodway. Liverpool University Press. Liverpool. 2006. p. 4.
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  279. "R. Fue una época transgresora, emergió el feminismo y la libertad sexual estuvo en el candelero. Hay rastreos de muchas lesbianas escritoras: Carmen Conde[primera académica de número], Victorina Durán, Margarita Xirgu, Ana María Sagi, la periodista Irene Polo, Lucía Sánchez Saornil, fundadora de Mujeres Libres[sección feminista de CNT]... Incluso existía un círculo sáfico en Madrid como lugar de encuentro y tertulia. P. ¿Se declaraban lesbianas? R. Había quien no se escondía mucho, como Polo o Durán, pero lesbiana era un insulto, algo innombrable. Excepto los poemas homosexuales de Sánchez Saornil, sus textos no eran explícitos para poder publicarlos, así que hay que reinterpretarlos.""Tener referentes serios de lesbianas elimina estereotipos" by Juan Fernandez at El Pais
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Further reading