Author | Gerrard Winstanley |
---|---|
Language | English |
Subject | Communism, radicalism, republicanism |
Genre | Political philosophy |
Published | 20 February 1652 |
Publisher | George Horton, Daniel Border |
Publication place | England |
OCLC | 838695892 |
Preceded by | The New Law of Righteousness |
Text | The Law of Freedom in a Platform, or True Magistracy Restored at Wikisource |
The Law of Freedom in a Platform, or True Magistracy Restored is a six-chapter book (described in the English of the time as a 'pamphlet') published in 1652 by Gerrard Winstanley, a participant in the Diggers movement. In the book he argued that, under a Christian basis for society, private property should be abolished. In keeping with Winstanley's adherence to biblical models, the tract envisages a communist society, establishing the beginnings of modern Christian socialism.
Following the Second English Civil War and subsequent execution of Charles I, in April 1649, Gerrard Winstanley joined the Diggers in squatting George's Hill, where they established an intentional community and attempted to "lay the foundation of making the earth a common treasury for all". [1] When the settlement was broken up by Thomas Fairfax, Winstanley, as the movement's chief theoretician, began to draw from his experiences with Diggers and turned it into a series of writings. [2]
His works intended to advocate a new form of government for the nascent Commonwealth of England, but he put aside most of his scattered writings for two years. [3] In June 1651, Hugh Peter published Good Work for a Good Magistrate, in which he proposed a series of reforms to the newly established Commonwealth of England, such as poverty relief and expanded access to education. After the battle of Worcester, the victory of Oliver Cromwell brought with it as a series of state reforms, carried out by Hugh Peter himself, causing many radicals such as Winstanley to take up his challenge of proposing reforms. [4]
The book was released on 20 February 1652, with a dedication to Cromwell, whom Winstanley hope to persuade on his proposals for a new government. [3] The manuscript fell into the hands of several different publishers, who released unattributed and heavily censored excerpts, which removed its more radical communistic tracts, in favour of the sections on law reform and government. On 21 April 1652, Oliver Cromwell read one of these edited texts and reportedly sympathised with some of the proposed reforms. [5]
Basing his arguments in Christian scripture, as well as his own reason and experience, Winstanley argued that many of the reform programs that were circulating didn't go far enough in completely abolishing the remaining institutions of monarchy. [6] Winstanley considered the fall of monarchy to be inevitable, that if governments did not overthrow it, then divine intervention would, citing Daniel 7:25, Revelation 12:14 and Revelation 18:10. [7]
He instead advocated for the Commonwealth to be reorganised into a communist society, without private property or money, like that which he had attempted to establish at George's Hill. [8]
While land and commodities were to be held in common ownership, Winstanley also considered that men should be allowed to hold their house, family and basic necessities as personal property. [9] All labour was also to be done collectively and overseers were to be appointed to ensure that everybody worked. [10] People who refused to work were to be punished, by denying them of their civil rights and impressing them into forced labour. [11]
While still displaying the millenarianism of his earlier works, the Law of Freedom was focused largely on institutionalising coercion. [7] Although he still maintained his belief in the rationality of humans that abided by natural law, and that individual freedom naturally arose from economic security, the Law of Freedom presented a more authoritarian vision of communism than his earlier libertarian works. His conflict with the Ranters and freeholders at George's Hill had convinced Winstanley of the need for social control by a "righteous government". [12] He argued that, while he opposed government that acted as an instrument of private ownership, law enforced by a standing army was necessary in order to guard against "rudeness" and to repress expressions of monarchism. [13]
Winstanley proposed laws according to the principle of "an eye for an eye", [14] in which capital punishment was applied to those caught committing murder, rape or trade would be subject, as well as those who were lawyers and parsons. [11]
For his "righteous government", Winstanley proposed an annually-elected parliamentary system, which would enforce laws, oversee a planned economy and uphold the patriarchy. He also upheld freedom of religion and compulsory education. No longer considering liberty to be universal, Winstanley narrowly defined freedom as the ability to vote, entitlement to the product of one's labour, and the capacity to employ domestic workers. [14]
Drawing upon themes from the reform movement and directly from Peter's work, Winstanley also advocated for every town to annually elect peace makers, who would settle local disputes without resorting to imprisonment. [15]
The anarchist Peter Marshall considered the Law of Freedom to be a work of proto-Marxism, which broke from Winstanley's earlier proto-anarchist works. The Marxist historian Christopher Hill considered it to be an example of possibilism, aimed at convincing Oliver Cromwell to implement its proposals. [14]
The Levellers were a political movement active during the English Civil War who were committed to popular sovereignty, extended suffrage, equality before the law and religious tolerance. The hallmark of Leveller thought was its populism, as shown by its emphasis on equal natural rights, and their practice of reaching the public through pamphlets, petitions and vocal appeals to the crowd.
John Lilburne, also known as Freeborn John, was an English political Leveller before, during and after the English Civil Wars 1642–1650. He coined the term "freeborn rights", defining them as rights with which every human being is born, as opposed to rights bestowed by government or human law. In his early life he was a Puritan, though towards the end of his life he became a Quaker. His works have been cited in opinions by the United States Supreme Court.
The Diggers were a group of religious and political dissidents in England, associated with what would later be called agrarian socialism. Gerrard Winstanley and William Everard, amongst many others, were known as True Levellers in 1649, in reference to their split from the Levellers, and later became known as Diggers because of their attempts to farm on common land. Due to this and to their beliefs, the Diggers were driven from one county after another by the authorities.
Christian anarchism is a Christian movement in political theology that claims anarchism is inherent in Christianity and the Gospels. It is grounded in the belief that there is only one source of authority to which Christians are ultimately answerable—the authority of God as embodied in the teachings of Jesus. It therefore rejects the idea that human governments have ultimate authority over human societies. Christian anarchists denounce the state, believing it is violent, deceitful and idolatrous.
Gerrard Winstanley was an English Protestant religious reformer, political philosopher, and activist during the period of the Commonwealth of England. Winstanley was the leader and one of the founders of the English group known as the True Levellers or Diggers. The group occupied formerly common land that had been privatised by enclosures and dug them over, pulling down hedges and filling in ditches, to plant crops. "True Levellers" was the name they used to describe themselves, whereas the term "Diggers" was coined by contemporaries.
Christian communism is a theological view that the teachings of Jesus compel Christians to support religious communism. Although there is no universal agreement on the exact dates when communistic ideas and practices in Christianity began, many Christian communists argue that evidence from the Bible suggests that the first Christians, including the Apostles in the New Testament, established their own small communist society in the years following Jesus' death and resurrection. Many advocates of Christian communism and other communists, including Karl Kautsky, argue that it was taught by Jesus and practised by the apostles themselves. This is generally confirmed by historians.
Anarchism in the United Kingdom initially developed within the religious dissent movement that began after the Protestant Reformation. Anarchism was first seen among the radical republican elements of the English Civil War and following the Stuart Restoration grew within the fringes of radical Whiggery. The Whig politician Edmund Burke was the first to expound anarchist ideas, which developed as a tendency that influenced the political philosophy of William Godwin, who became the first modern proponent of anarchism with the release of his 1793 book Enquiry Concerning Political Justice.
Give-away shops, freeshops, free stores or swap shops are stores where all goods are free. They are similar to charity shops, with mostly second-hand items—only everything is available at no cost. Whether it is a book, a piece of furniture, a garment or a household item, it is all freely given away, although some operate a one-in, one-out–type policy. The free store is a form of constructive direct action that provides a shopping alternative to a monetary framework, allowing people to exchange goods and services outside of a money-based economy.
English Dissenters or English Separatists were Protestants who separated from the Church of England in the 17th and 18th centuries. A dissenter is one who disagrees in opinion, belief and other matters. English Dissenters opposed state interference in religious matters and founded their own churches, educational establishments and communities. They tended to see the established church as too Catholic, but did not agree on what should be done about it.
Mutualism is an anarchist school of thought and anti-capitalist market socialist economic theory that advocates for workers' control of the means of production, a market economy made up of individual artisans and workers' cooperatives, and occupation and use property rights. As proponents of the labour theory of value and labour theory of property, mutualists oppose all forms of economic rent, profit and non-nominal interest, which they see as relying on the exploitation of labour. Mutualists seek to construct an economy without capital accumulation or concentration of land ownership. They also encourage the establishment of workers' self-management, which they propose could be supported through the issuance of mutual credit by mutual banks, with the aim of creating a federal society.
The Treaty of Breda (1650) was signed on 1 May 1650 between Charles II, exiled king of England, Scotland and Ireland, and the Scottish Covenanter government. Under its terms, they agreed to install Charles II as King of Scotland and Britain, while Charles undertook to establish a Presbyterian Church of England, and guarantee the rights of the Church of Scotland.
The Interregnum was the period between the execution of Charles I on 30 January 1649 and the arrival of his son Charles II in London on 29 May 1660, which marked the start of the Restoration. During the Interregnum, England was under various forms of republican government.
The right to property, or the right to own property, is often classified as a human right for natural persons regarding their possessions. A general recognition of a right to private property is found more rarely and is typically heavily constrained insofar as property is owned by legal persons and where it is used for production rather than consumption. The Fourth Amendment to the United States Constitution is credited as a significant precedent for the legal protection of individual property rights.
William Erbery or Erbury was a Welsh clergyman and radical Independent theologian. He was the father of the militant Quaker Dorcas Erbery.
The Land is Ours is a British land rights campaign advocating access to the land, its resources, and the planning processes set up in 1995 by George Monbiot and others.
The English Reformation took place in 16th-century England when the Church of England was forced by its monarchs and elites to break away from the authority of the Pope and the Catholic Church. These events were part of the wider European Reformation, a religious and political movement that affected the practice of Christianity in Western and Central Europe.
William Everard was an early leader of the Diggers.
Anarchy is a form of society without rulers. As a type of stateless society, it is commonly contrasted with states, which are centralised polities that claim a monopoly on violence over a permanent territory. Beyond a lack of government, it can more precisely refer to societies that lack any form of authority or hierarchy. While viewed positively by anarchists, the primary advocates of anarchy, it is viewed negatively by advocates of statism, who see it in terms of social disorder.
Covenanters were members of a 17th-century Scottish religious and political movement, who supported a Presbyterian Church of Scotland and the primacy of its leaders in religious affairs. It originated in disputes with James VI and his son Charles I over church organisation and doctrine, but expanded into political conflict over the limits of Royal authority.
Prior to the rise of anarchism as an anti-authoritarian political philosophy in the 19th century, both individuals and groups expressed some principles of anarchism in their lives and writings.