Introduction to Philosophy/Anarchism

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What is Anarchism?[edit]

Anarchism is a critique of the authority exercised by the state regardless of whether that state is a democracy, oligarchy, aristocracy. theocracy or dictatorship. Anarchism recognizes that the state exists for the benefit of its members but questions whether authority, regardless of form, should be violent, coercive, destructive, and unequal. It refers to a proposed state consisting of political relationships that would negate those aspects of authority that deny freedom and purpose to the individual's life. The anarchist tenet "my freedom ends when your freedom begins" defines political relationships as compromise. Anarchism is not a state free of laws but is a state with laws that allows no abuse of authority.

Anarchism has had a direct influence uponː

  • Leo Tolstoy whose On Anarchy proposes pacifism as the most meaningful direct action against the state.
  • William Godwin whose daughter Mary Shelley wrote the novel Frankenstein.
  • Gandhi who drew upon Tolstoy.
  • Martin Luther-King who drew upon the theories of non-violent opposition to the state proposed by Gandhi which had proved so effective against unjust rule.

The supranational nature of Anarchism is based on the assumption that authority has an inherent flaw which is independent of cultural factors. It is for this reason that institutions of the state are viewed with suspicion. Anarchism is universal and claims no superiority or cause since these are the spurious moral precepts given for war and conflict. The state is a body of people for which the state exists to serve. If the institutions of the state choose to favour one group over another and uses violence or coercion to maintain that power than the state is not a body of equals. The flaw in authority is inequality and this is the major theme of Anarchist criticism. How this inequality is maintained and the reason for its existence forms the core of Anarchist theory.

Authority exists in estate and state. Estate being the natural authority exercised for the needs of the family and the state an extension of that authority that allows families to live together in large beneficial communities. The early Anarchist theorists imagined that the dissolution of state institutions would arise when the estate of each family was secured. The criticism leveled by opponents of Anarchism is that the state is the only authority that can bind estates to the law and that the dissolution of the state is counter-productive for it is the only constitution capable of regulating competing estates to mutual benefit. The terms idealistic, utopian, dangerous, and unrealistic are often applied to early Anarchist theorists and not without justification. The ruins of once great cities point to material decline regardless of the reasons for their dissolution.

The early Anarchists, many of whom were witnesses to increasing industrialization and urbanization, could not help but be moved by the plight of the workers. At a time of rapid industrialization that drew the rural poor in their millions to urban centers is it any wonder that a rural ideal lingered in their minds especially with regards to the ownership of property of estate. Their pacifism was reinforced by the technological advances that increased the destructive power of arms aligning positive progressive industrialization with constant warfare.

That the feudal system was being dismantled everywhere modernity touched, not always to the benefit of the poor who exchanged rural tenancy for slum tenancy, only increased the Anarchist aversion to centralized urban State authority. This prompted the early Anarchists to call for a return to the land without tenancy. A panacea based on the land being held in common with no ownership or tenancy. An idea that could only arise when a large section of the population could still trace their original rural abode and one that presupposes that title and deed should have their origin in past occupation. The hereditary privilege that allowed vast estates to be held by one family to be abolished turning the tenant farmer into lord, or landlord if you wish, of his own domain.

In a post-modern world the idea of a return to rural life still holds the imagination but with a more realistic appraisal of the conditions that restrict such a return. Modern urban centers have improved beyond anything the early Anarchists envisaged especially in countries where the movement of rural people to urban centers is complete or near completion. Romantic notions of agricultural self-sufficiency still finds expression but no outlet in modern urban society. To completely live this way in an industrial urbanized society is to withdraw to the periphery. The altar, treasury and crown that the early Anarchists opposed have been transformed into different institutions. In a post-modern world the Anarchist critique of authority is now directed towards new institutions - the corporation, the bank, the elected government. Post-modern Anarchism is not a rural utopia that will arise from the destruction of modern society. Anarchism is a critique of authority in whichever period it exists and in whatever form it chooses to take.

This introduction has been written as an appraisal of historical Anarchism. A warning against the dogma of doctrine. There can be no heretics in Anarchism for doctrine is denied supremacy. The following sections illustrate how varied the strains of Anarchism are - yet all admit of organization which despite claims to the contrary is the definition of state. The dissolution of the state has elements of a religious paradise, a promised land, the end of suffering. It must be borne in mind by the reader that the teaching of Evolutionary theory was and is still a contentious issue. At the time that Proudhon and others were writing there would have been a much stronger religious undercurrent of metaphysical tenets. The idea that society could be formed on the basis of innate justice has religious overtones for the innate is natural and forever present - the eternal and unchanging. Maybe it is time to guard against Anarchist dogma lest we find ourselves so enthralled by the revolutions of the past that we forget what sort of weapons we possess now. Let Anarchism have state and let authority be exerted without abuse.

Anarchist Schools of Thought[edit]

Anarcho-syndicalism[edit]

Anarcho-syndicalism is based around the concept of the trade union as the catalyst for revolution. Anarchist Catalonia during the Spanish Civil War was split between syndicalism and anarcho-communism. Key principles of syndicalism include worker's solidarity, direct action, and worker's self-management. Anarcho-syndicalist theorists include Rudolf Rocker and Noam Chomsky.

Mutualism[edit]

Mutualism was formulated by Pierre-Joseph Proudhon in his 1840 treatise, "What is Property?". Mutualism, often described as "free market anti-capitalism", is a society where credit is free of punitive contracts and the exchange of goods is administered by contracts without a monetary value based on usury or tenancy. Notable mutualist theorists include Pierre-Joseph Proudhon and Kevin Carson.

Post-left anarchy[edit]

Post-left anarchy is based on the concept that anarchism transcends left-right politics, and is closely associated with post-structuralist, primitivist and insurrectionary ideas. Notable post-left theorists include Hakim Bey and Wolfi Landstreicher.

Anarcho-capitalism[edit]

A rejection of any form of governmental authority or intervention, and the upholding of the competitive free market as the main mechanism for social interaction.