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Anarchism is the name of a political philosophy or a group of doctrines and attitudes that are centered on rejection of government, or the state, as harmful and unnecessary and support its elimination.The term "anarchism" is derived from the Greek αναρχία ("without archons" or "without rulers"). Thus "anarchism," in its most general meaning, is the belief that all forms of rulership are undesirable and should be abolished.

There are a variety of types of anarchism which all emphasize their points of difference. Economic arrangements are one of the main areas of disagreement for anarchists. Anarchists range from advocates of complete common ownership and distribution according to need, to supporters of private property and free market competition.

Origins

Pre-Nineteenth Century

Opposition to the state and hierarchical authority had a long history prior to the formation of the anarchist movement in Nineteenth Century Europe. Many claim that anarchist themes can be detected in works going as far back as those of the Taoist sage Lao Tzu and Zeno of Citium, the founder of stoic philosophy

Anarchism in the modern sense however has its roots in the secular political thought of the Enlightenment, particularly Rousseau's arguments for the moral centrality of freedom. The word "anarchist" was originally used as a term of abuse but by the French Revolution some groups such as the Enrages had started to use the term in a positive sense, seeing the Jacobin concept of a "revolutionary government" as a contradiction in terms. It was in this political climate that William Godwin would develop his philosophy which is considered by many to be the first expression of modern anarchist thought.

William Godwin

According to Peter Kropotkin, William Godwin, in his Enquiry Concerning Political Justice (2 vols., 1793), 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."

Godwin felt that the evil of man was the result of societal corruption, and his view on government slowly changed from as little interference as possible to none at all when he stated that "government by its very nature counteracts the improvement of original mind." Godwin also felt that discrimination on any grounds besides ability was intolerable. Godwin is also well known for marrying the feminist Mary Wollstonecraft. Their daughter Mary achieved fame as the author of Frankenstein.

Pierre-Joseph Proudhon

Pierre-Joseph Proudhon is commonly regarded as the first self-proclaimed anarchist, a label which he adopted in his 1840 work What is Property?. It is for this reason that some claim Proudhon as the founder of modern anarchist theory. He developed the theory of spontaneous order in society, where organization emerges without any central authority, a "positive anarchy" in which order arises from every individual "doing what he wishes and only what he wishes." He saw anarchy as:

"a form of government or constitution in which public and private consciousness, formed through the development of science and law, is alone sufficient to maintain order and guarantee all liberties. In it, as a consequence, the institutions of the police, preventive and repressive methods, officialdom, taxation, etc., are reduced to a minimum. In it, more especially, the forms of monarchy and intensive centralization disappear, to be replaced by federal institutions and a pattern of life based on the commune."

His opposition to capitalism, the state, and organised religion inspired subsequent anarchists, and made him one of the leading socialist thinkers of his time. However, he was also opposed to "communism, whether of the utopian or the Marxist variety, that it destroyed freedom by taking away from the individual control over his means of production."

Schools of Anarchist Thought

Mutualism

Mutualism is a school of anarchism mostly associated with Pierre-Joseph Proudhon, the first to call himself and his politics anarchist. In his landmark book What is Property? (Qu'est-ce que la propriété?, published in 1840), he expounded an economic theory based on a labor theory of value which states that the actual price of a thing (or the "true cost") is the amount of labor that was undertaken to produce it. Consequently no one who sells goods should charge more than the labor exerted to obtain or produce each good. According to Proudhon, "It is labor, labor alone, that produces all the elements of wealth...according to a law of variable, but certain, proportionality." He was also careful to advise, however, that "The value of labor is a figurative expression, an anticipation of effect from cause." Mutualist economics is characterised by a dedication to free association, a democratically run mutualist bank and contract/federation.

Many mutualists believe that a market without government intervention would result in no profit because firms would be forced to compete over workers just as workers compete over firms. If government stopped intervening to protect monopolies, they argue, each laborer would naturally receive his "full product" with no deductions for profit to the employer. However, less productive worker would receive less than more productive one and personal and small-scale property would be protected.

Proudhon's mutualism had a large influence in American individualist anarchism, with Josiah Warren's experiments enacting in very similar economics and Benjamin Tucker translating him into English for an American audience. Proudhon does emphasise associations amongst producers; some see mutualism as being situated somewhere between individualism and collectivism.

Collectivist Anarchism

Collectivist anarchism, also known as 'anarcho-collectivism', is most commonly associated with Mikhail Bakunin and the anti-authoritarian section of the First International (1864-1876). Unlike mutualists, collectivist anarchists oppose all private ownership of the means of production, instead advocating that ownership be collectivized. Workers would be compensated for their work on the basis of the amount of time they contributed to production, rather than goods being distributed "according to need" as in anarcho-communism. By the early 1880s, most of the European anarchist movement had adopted an Anarchist communism position, advocating the abolition of wage labour and distribution according to need rather than labor, although the early anarchist movement in Spain is sometimes associated with collectivism. Although the collectivist anarchists advocated compensation for labor, they held out the possibility of a post-revolutionary transition to a communist system of distribution according to need. Collective anarchism arose contemporary with Marxism but was opposed to it, despite Marxism striving for a collectivist stateless society, because of an opposition to the Marxist dictatorship of the proletariat.

Anarchist communism

Joseph Déjacque was an early anarchist communist and the first person to describe himself as "socialist libertarian". Unlike Proudhon, he argued that "it is not the product of his or her labor that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature." Other important anarchist communists include Peter Kropotkin, Emma Goldman, Alexander Berkman and Errico Malatesta. Many in the anarcho-syndicalist movements (see below) saw anarchist communism as their objective. Isaac Puente's 1932 El comunismo libertario was adopted by the Spanish CNT as its manifesto for a post-revolutionary society.

Anarchist communism places as its goal a society composed of a number of self-governing communes with collective ownership of the means of production, ruled by direct democracy and related to other communes through federation. In anarchist communism individuals do not receive direct compensation for labour (through share of profits, payment or any other compensation), but instead have free access to the resources of the commune. Some commentators believe this would require an essentially communitarian human nature, but according to the view developed by Kropotkin and later by Murray Bookchin, the members of such a society will spontaneously perform all necessary labour because of a recognition of its necessity as well as the benefits of communal enterprise and mutual aid, therefore out of sublimated self-interest. It is often characterised as Utopianism, a claim some do not deny, but anarchist communism is portrayed by its supporters as an achievable goal rather than an impossible ideal.

Peter Kropotkin

Peter Kropotkin, often seen as the most important theorist of anarchist communism, outlined his economic ideas in The Conquest of Bread and Fields, Factories and Workshops. Kropotkin felt co-operation to be more beneficial than competition, arguing in Mutual Aid: A Factor of Evolution that this was illustrated in nature. He advocated the abolition of private property through the "expropriation of the whole of social wealth" by the people themselves, and for the economy to be co-ordinated through a horizontal network of voluntary associations. He maintained that in anarcho-communism:

"...houses, fields, and factories will no longer be private property, and that they will belong to the commune or the nation and money, wages, and trade would be abolished."

Individuals and groups would use and control whatever resources they needed as the aim of anarchist-communism was to place "the product reaped or manufactured at the disposal of all, leaving to each the liberty to consume them as he pleases in his own home." He supported expropriation a property that is considered to be beyond what an individual needs. He said that a "peasant who is in possession of just the amount of land he can cultivate," and "a family inhabiting a house which affords them just enough space… considered necessary for that number of people" and the artisan "working with their own tools or handloom" would not be interefered with.

Anarcho-syndicalism

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The early twentieth century saw the rise of Anarcho-syndicalism as a distinct school of thought within the anarchist tradition. More heavily focused on the labour movement than previous forms of anarchism, syndicalism posits trade unions as a potential force for revolutionary social change, replacing capitalism and the State with a new society democratically self-managed by workers. Anarcho-syndicalists seek to abolish the wage system and private ownership of the means of production, which they believe lead to class divisions. Three important principles of syndicalism are workers' solidarity, direct action and workers' self-management. They are also proponents of the general strike. Anarcho-Syndicalism is not a mutually exclusive ideology and its adherents often also subscribe to communist or collectivist schools of anarchism simultaneously. Its advocates propose labour organisation as both a means to bring about a social revolution as well as putting in place forms of horizontal anarchist organisation that would form the basis of the new society.

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 Anarchosyndicalism. Although more frequently associated with labor struggles of the the early twentieth century (particularly in France and Spain) there are many syndicalist organisations active today.

Individualist anarchism

Individualist anarchism is an anarchist philosophical tradition that has a strong emphasis on equality of liberty and individual sovereignty, drawing much from the tradition of classical liberalism. Individualist anarchists believe that "individual conscience and the pursuit of self-interest should not be constrained by any collective body or public authority."

Egoism

Max Stirner was the author of a form of individualist anarchism called "Egoism." Stirner's "name appears with familiar regularity in historically-orientated surveys of anarchist thought as one of the earliest and best-known exponents of individualist anarchism." In 1844, Max Stirner's The Ego and Its Own (sometimes translated as "The Individual and His Property") was published, which is considered to be "a founding text in the tradition of individualist anarchism." Stirner believed that most commonly accepted social institutions - including the notion of State, property as a right, natural rights in general, and the very notion of society - were mere illusions or ghosts in the mind, saying of society that "the individuals are its reality." He advocated egoism and a form of amoralism, in which individuals would unite in 'associations of egoists' only when it was in their self interest to do so. For him, property simply comes about through might: "Whoever knows how to take, to defend, the thing, to him belongs property." And, "What I have in my power, that is my own. So long as I assert myself as holder, I am the proprietor of the thing."

Stirner never called himself an anarchist - he accepted only the label 'egoist'. Nevertheless, he is considered by most to be an anarchist because of his rejection of the state, law and government and his ideas influenced many anarchists, although interpretations of his thought are diverse. Anarchists including Benjamin Tucker, Federica Montseny and the Bonnot Gang claimed him as an influence, while Emma Goldman gave lectures on his thought.

Individualist anarchism in the United States

American individualist anarchists believe individuals should only receive property through labor and trade and that provision of defense of liberty and property should be provided by the free market. In individualist anarchism, individuals receive monetary reward (or something in lieu of) for their labour through trade. This form of individualist anarchism originated in the United States with Josiah Warren as its author. Other prominent nineteenth century individualists included Lysander Spooner, Benjamin Tucker, Stephen Pearl Andrews and Victor Yarros, and the movement was greatly influenced by Henry David Thoreau.

These thinkers argued that provision of protection of liberty and property should be provided by businesses in a free market rather than by the state . They argued that the state prevents true free competition in the market and that government intervention results in prices of goods and services that don't reflect the full amount of labor invested in them. They supported private property and a free market, however the believed that free-market competition would cause all who labor to receive an income equal to that which the labor theory of value would prescribe, whereby profit greater than this income would cease to exist. Unlike anarcho-communists they supported a right to purchase the labor of others and for individuals to sell their own.

The American individualist anarchists oppose what Tucker called four "monopolies": the money monopoly of control over currency and credit by state restrictions on who is allowed to operate a bank; the land monopoly of land-titles for absentee owners; patents, prohibiting competition; tariffs, restricting competition in favor of established firms. It should be noted that there was not agreement among the early American individualists on all issues: Tucker allowed for wage labour while Spooner did not. However, unlike Tucker, he did support intellectual property rights and did not require that land remain in use to retain ownership.

Since early 20th century, Tucker's form of individualist anarchism has sometimes been attacked by social anarchists as a "middle-class indulgence, rooted far more in liberalism than in anarchism."Others, such as Emma Goldman and the anarchism without adjectives movement, sought to incorporate elements of it into their anarchist practice.

Anarcho-capitalism

Anarcho-capitalism is referred to as a form of individualist anarchism lying outside the mainstream of anti-capitalistic anarchism, and it has a significant following in the United States. Anarcho-capitalists would like for all services, including justice and security, to be performed by multiple private providers all competing for business, rather than by a single agency funded by taxation. Anarcho-capitalism was influenced by Tucker and Spooner, but rejects their labor theory of value, holding instead that value is subjective and a function of marginal utility, so they see no reason why relative prices of goods and services would necessarily be proportional to labor in a free market. They also disagree with the contention that increased competition due to unregulated banking would cause interest on loans to disappear, because the say interest is fundamentally a function of time preference.. Anarcho-capitalism has a theory of legitimacy that supports private property as long as it is not attained by coercion. Anarcho-capitalism's leading proponents are Murray Rothbard and David Friedman, and it has been influenced by libertarians such as Gustave de Molinari, Frederic Bastiat, Ayn Rand and Robert Nozick.

Some anarchist writers do not accept it as a legitimate form of anarchism, and, according to Peter Marshall and Sean M. Sheehan, most anarchists regard anarcho-capitalism as incompatible with anarchism.

Anarchism as a Social Movement

Individualist anarchism does not represent the majority of anarchists, as most anarchists favor some form of communitarianism or collectivism. Advocacy of collectivism and violent revolution dominated mainstream anarchism from the days of the First International until the destruction of anarchism as a mass movement at the end of the Spanish Civil War.

The First International

In Europe, harsh reaction followed the revolutions of 1848. Twenty years later in 1864 the International Workingmen's Association, sometimes called the 'First International', united some diverse European revolutionary currents, including French followers of Proudhon, Blanquists, English trade unionists, socialists and social democrats. Due to its genuine links to active workers' movements, the International became a significant organization.

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. Mikhail Bakunin joined in 1868, allying with the anti-authoritarian socialist sections of the International, who advocated the revolutionary overthrow of the state and the collectivization 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 polarized into two camps, with Marx and Bakunin as their respective figureheads.

Bakunin characterised Marx's ideas as authoritarian 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. In 1872, the conflict climaxed with a final split between the two groups, when, at the Hague Congress, Marx engineered the expulsion of Bakunin and James Guillaume from the International and had its headquarters transferred to New York. In response, the anti-authoritarian sections formed their own International at the St. Imier Congress, adopting a revolutionary anarchist program.

Anarchism and organized labor

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 labor."

The Confédération Générale du Travail (General Confederation of Labour, CGT), formed in France in 1895, was the first major anarcho-syndicalist movement, but it had been preceded by the Spanish Workers Federation in 1881. 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 and played a major role in the Spanish Civil War. 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.

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 to be around 100,000 for the year 2003. Other active syndicalist movements include the US Workers Solidarity Alliance and the UK Solidarity Federation. The revolutionary industrial unionist Industrial Workers of the World, claiming 2,000 paying members, and the International Workers Association, an anarcho-syndicalist successor to the First International, also remain active.

The Russian Revolution

Anarchists participated alongside the Bolsheviks in both February and October revolutions, many anarchists initially supporting the Bolshevik coup. However, the Bolsheviks soon turned against the anarchists and other left-wing opposition, a conflict that culminated in the 1921 Kronstadt rebellion. Anarchists in central Russia were either imprisoned or driven underground or joined the victorious Bolsheviks. In the Ukraine, anarchists fought in the civil war against Whites and then the Bolsheviks as part of the Makhnovshchina peasant army led by Nestor Makhno.

Expelled American anarchists Emma Goldman and Alexander Berkman were amongst those agitating in response to Bolshevik policy and the suppression of the Kronstadt uprising, before they left Russia. Both wrote classic accounts of their experiences in Russia, aiming to expose the reality of Bolshevik control. For them, Bakunin's predictions about the consequences of Marxist rule had proved all too true.

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; Communist parties grew at the expense of anarchism and other socialist movements. In France and the US, for example, the major syndicalist movements of the CGT and IWW began to realign themselves away from anarchism and towards the Communist International.

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, known as the Organisational Platform of the Libertarian Communists , was supported by some communist anarchists, though opposed by many others. Platformist groups today include the Workers Solidarity Movement in Ireland and the North Eastern Federation of Anarchist Communists of North America.

The fight against fascism

In the 1920s and 1930s, the familiar dynamics of anarchism's conflict with the state were transformed by the rise of fascism in Europe. Italy saw the first struggles between anarchists and fascists. Anarchists played a key role in the anti-fascist organisation Arditi del Popolo. This group was strongest in areas with anarchist traditions and marked up numerous successful victories, including driving back Blackshirts in the anarchist stronghold of Parma in August 1922.

In France, where the fascists came close to insurrection in the February 1934 riots, anarchists divided over a 'united front' policy. In Spain, the CNT initially refused to join a popular front electoral alliance and abstention by CNT supporters led to a right wing election victory. But in 1936, the CNT changed its policy and anarchist votes helped bring the popular front back to power. Months later, the ruling class responded with an attempted coup, and the Spanish Civil War (1936-1939) was underway.

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 collectivized the land. But even before the eventual fascist victory in 1939, the anarchists were losing ground in a bitter struggle with the Stalinists. The CNT leadership often appeared confused and divided, with some members controversially entering the government. According to George Orwell and other foreign observers, Stalinist-led troops suppressed the collectives and persecuted both dissident Marxists and anarchists.

Issues in anarchism

Authority

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Although anarchists are almost unified in their opposition to "government," they are less united in societal forms of authority. Robert Fowler writes:

First, it is sometimes argued that the distinguishing feature of anarchism was an intense distaste for any form of authority. This may describe the general style of both contemporary and past anarchists; but the actual views of the major anarchist theoreticians do not provide evidence for this claim, even apart from arguments about the potentially authoritarian nature of some anarchist ideas about community. The fact is that anarchist thinkers were not against all authority so much as they were against the authority of the state, or political authority. Authority as defined as that to which one owes moral obedience, was never rejected in principle, even when political obligation was... The classical anarchist ideal, then, did not banish authority. While anarchists undertook to destroy political authority of men over other men, ordinarily they were anxious to establish natural authority.

Noam Chomsky argues that anarcho-capitalism, while claiming to reject authority,

"would lead to forms of tyranny and oppression that have few counterparts in human history. There isn't the slightest possibility that its (in my view, horrendous) ideas would be implemented, because they would quickly destroy any society that made this colossal error. The idea of "free contract" between the potentate and his starving subject is a sick joke, perhaps worth some moments in an academic seminar exploring the consequences of (in my view, absurd) ideas, but nowhere else."

Murray Rothbard says of anarcho-communism, while claiming to reject authority,

"At the root of all forms of communism, compulsory or voluntary, lies a profound hatred of individual excellence, a denial of the natural or intellectual superiority of some men over others, and a desire to tear down every individual to the level of a communal ant-heap. In the name of a phony "humanism," an irrational and profoundly anti-human egalitarianism is to rob every individual of his specific and precious humanity...The "freedom" of the anarcho-communist has nothing to do with the genuine libertarian absence of interpersonal invasion or molestation; it is, instead, a "freedom" that means enslavement to unreason, to unexamined whim, and to childish caprice. Socially and philosophically, anarcho-communism is a misfortune.

Leo Tolstoy was an anarchist who sought and found authority in divinity. See christian anarchism.

Ends and means

In general, anarchists advocate direct action and oppose voting in elections. Most anarchists feel that real change is not possible through voting. Further, many argue that voting amounts to condoning the state, while others argue for a more pragmatic approach including voting in referendums.

Direct action may be violent or non-violent. While some anarchists argue that violence is justified in overthrowing existing authority, most anarchists reject terrorism as authoritarian. Mikhail Bakunin and Errico Malatesta, for example, wrote of violence as necessary in revolutionary settings, but denounced terrorism as counter-revolutionary.

Anarchists have often been portrayed as dangerous and violent, due mainly to a number of high-profile violent acts, including riots, assassinations, insurrections, and terrorism by some anarchists, as well as persistently negative media portrayal . Many anarchists do not see the destruction of property as a violent act. Anarchists see war, however, as an activity in which the state seeks to gain and consolidate power, both domestically and in foreign lands, and subscribe to Randolph Bourne's view that "war is the health of the state."

Anarchists also engage in building parallel structures and organizations, such as Food Not Bombs, radical labor unions, alternative media and radical social centers. This is in line with the general anarchist concept of creating Dual Power, creating the structures for a new anti-authoritarian society in the shell of the old, hierarchical one.

Capitalism

Most anarchist traditions not only seek rejection of the state, but also of capitalism, which they perceive as authoritarian, coercive, and exploitative. For mutualists, this opposition does not include opposition to the product of labor or capital goods ("means of production") run by individuals, but only "usury", i.e. rent, interest, and profit from other's labor (profit being defined as labor not receiving its "full product" under the labor theory of value). Thus individualist anarchists, even those who are not anarcho-capitalist, support individual sovereignty, free trade, free competition, and private property, like in mutualism and homesteading.

Globalization

Template:TotallyDisputed-section The majority of anarchists oppose neoliberal globalization as an attempt to use coercion on a global scale, carried out through institutions such as the World Bank, World Trade Organization, G8 and World Economic Forum. Anarchist groups, such as Reclaim the Streets, were among the instigators of the so-called anti-globalisation movement. The Carnival Against Capitalism on 18 June 1999, is generally regarded as the first of the major anti-globalisation protests. Anarchists, such as the WOMBLES, often played a major role in planning, organising and participating in the subsequent protests. The protests tended to be organised on anarchist direct action principles with a general tolerance for a range of different activities ranging from those who engage in tactical frivolity to the black blocs.

Communism

While communism is proposed as a form of social and economic organisation by many anarchists, some anarchists consider it a danger to the liberty and free development of the individual. Individualist anarchists oppose communism in all its forms. Individualist such as Benjamin Tucker, Victor Yarros, and Henry Appleton have denied that anarcho-communism is a genuine form of anarchism. They rejected its strategies and argued that it is inherently authoritarian. The socialist Proudhon also opposed communism, "whether of the utopian or the Marxist variety, that it destroyed freedom by taking away from the individual control over his means of production." Anarchist communists reject the criticism, pointing to the principle of voluntary association that underpins the theory.

Feminism and anti-racism

Anarcha-feminism is a kind of radical feminism that espouses the belief that patriarchy is a fundamental problem in society. However, it was not explicitly formulated as anarcha-feminism until early 1970s, during the second-wave feminist movement. Anarcha-feminism views patriarchy as the first manifestation of hierarchy in human history; thus, the first form of oppression occurred in the dominance of male over female.

Black anarchism opposes the existence of a state, capitalism, and subjugation and domination of people of color, and favors a non-hierarchical organization of society. Theorists include Ashanti Alston, Lorenzo Komboa Ervin, and Sam Mbah.

Since the late 1970s anarchists have been involved in fighting the rise of neo-fascist groups. In Germany and the United Kingdom some anarchists worked within militant anti-fascist groups alongside members of the Marxist left. They advocated directly combating fascists with physical force rather than relying on the state. Since the late 1990s, a similar tendency has developed within US anarchism.

The environment

The environment and sustainability have been an issue for anarchists from at least as far back as Kropotkin's 'Fields, Factories and Workshops, but since the late 1970s anarchists in Anglosphere and European countries have been agitating for the natural environment. Eco-anarchists or green anarchists believe in deep ecology. This is a worldview that embraces biodiversity and sustainability. Eco-anarchists often use direct action against what they see as earth-destroying institutions. Of particular importance is the Earth First! movement, that takes action such as tree sitting. The more militant Earth Liberation Front, which grew out of Earth First!, also has connections with the anarchist movement. Another important component is ecofeminism, which sees the domination of nature as a metaphor for the domination of women.

Anarcho-Primitivism is a predominantly Western philosophy that advocates a return to a pre-industrial and usually pre-agricultural society. It develops a critique of industrial civilization. In this critique technology and development have alienated people from the natural world. This philosophy develops themes present in the political action of the Luddites and the writings of Jean-Jacques Rousseau. Some primitivists advocate a complete process of 'rewilding' and a return to nomadic hunter-gatherer lifestyles while others only wish to see an end to industrial society and do not oppose domestication or agriculture. Key theorists in the former category include Derrick Jensen and John Zerzan while the 'Unabomber' Theodore Kaczynski belongs in the latter. Today there is much conflict between primitivists and followers of more traditional forms of class struggle anarchism, such as the social ecology of Murray Bookchin.

Religion

From Proudhon and Bakunin to the Spanish anarcho-syndicalists, Anarchists have traditionally been skeptical about and opposed to organized religion, believing that most organized religions are hierarchical in nature and, more often than not, aligned with contemporary power structures like state and capital. Nonetheless, there are those who reconcile anarchism with religion.

Christian anarchists believe that there is no higher authority than God, and oppose earthly authority such as government and established churches. They believe that Jesus' teachings and the practice of the early church were clearly anarchistic, but were corrupted when "Christianity" was declared the official religion of Rome. The most famous Christian anarchist was the Russian novelist Leo Tolstoy whose 'The Kingdom of God Is Within You' is considered a key christian anarchist text. The Catholic Worker Movement is a modern Christian anarchist organisation.

Chinese anarchism was most influential in the 1920s. Strands of Chinese anarchism included Taixu's Buddhist anarchism which was influenced by Tolstoy and the well-field system.

Recent Developments within Anarchism

Anarchism generates many eclectic and syncretic philosophies and movements. Since the Western social ferment in the 1960's and 1970's a number of new movements and schools have appeared. Most of these stances are limited to even smaller numbers than the schools and movements listed above.

• Post-left anarchy - Post-left anarchy seeks to distance itself from the traditional "left" - communists, socialists, social democrats, etc. - and to escape the confines of ideology in general. Post-leftists argue that anarchism has been weakened by its long attachment to contrary "leftist" movements and single issue causes (anti-war, anti-nuclear, etc.). It calls for a synthesis of anarchist thought and a specifically anti-authoritarian revolutionary movement outside of the leftist milieu. Important groups and individuals associated with Post-left anarchy include: CrimethInc, the magazine Anarchy: A Journal of Desire Armed and its editor Jason McQuinn, Bob Black, Hakim Bey and others.
• Post-Anarchism - The term post-anarchism was originated by Saul Newman, first receiving popular attention in his book From Bakunin to Lacan to refer to a theoretical move towards a synthesis of classical anarchist theory and poststructuralist thought. Subsequent to Newman's use of the term, however, it has taken on a life of its own and a wide range of ideas including autonomism, post-left anarchy, situationism, post-colonialism and Zapatismo. By its very nature post-anarchism rejects the idea that it should be a coherent set of doctrines and beliefs. As such it is difficult, if not impossible, to state with any degree of certainty who should or should not be grouped under the rubric. Nonetheless key thinkers associated with post-anarchism include Saul Newman, Todd May, Gilles Deleuze and Félix Guattari.
• Insurrectionary anarchism - Insurrectionary anarchism is a form of revolutionary anarchism critical of formal anarchist labor unions and federations. Insurrectionary anarchists advocate informal organization, including small affinity groups, carrying out acts of resistance in various struggles, and mass organizations called base structures, which can include exploited individuals who are not anarchists. Proponents include Wolfi Landstreicher and Alfredo M. Bonanno, author of works including "Armed Joy" and "The Anarchist Tension". This tendency is represented in the US in magazines such as Willful Disobedience and Killing King Abacus.
• Small 'a' anarchism - Small 'a' anarchism is a term used in two different, but not unconnected contexts. Dave Neal posited the term in opposition to big 'A' Anarchism in the article Anarchism: Ideology or Methodology?. While big 'A' Anarchism referred to ideological Anarchists, small 'a' anarchism was applied to their methodological counterparts; those who viewed anarchism as "a way of acting, or a historical tendency against illegitimate authority." As an anti-ideological position, small 'a' anarchism shares some similarities with post-left anarchy. David Graeber and Andrej Grubacic offer an alternative use of the term, applying it to groups and movements organising according to or acting in a manner consistent with anarchist principles of decentralisation, voluntary association, mutual aid, the network model, and crucially, "the rejection of any idea that the end justifies the means, let alone that the business of a revolutionary is to seize state power and then begin imposing one's vision at the point of a gun."

Criticisms of anarchism

The theory and practice of anarchism has been controversial since it came to prominence in the 19th century. Some of the criticisms made of anarchism come from the interests it opposes, such as governments. Other criticisms have been made internally of other anarchists or by political movements that appear to share similar goals, such as Marxism. Many question the idealist nature of anarchism, and have misgivings about its practical application in the real world. Some point to anarchism's inability to establish a viable anti-state. Some social scientists note that hierarchies appear to be synonymous with human civilization, although others note that many indigenous societies have been largely egalitarian.

Cultural phenomena

The kind of anarchism that is most easily encountered in popular culture is represented by well-known figures who publicly identify themselves as anarchists. The following figures are examples of prominent publicly self-avowed anarchists:

• the MIT professor of linguistics Noam Chomsky
• the social historian Howard Zinn
• author Edward Abbey
• author and speaker Murray Bookchin
• author and philosopher Robert Anton Wilson
• graphic novelist Alan Moore
• UFC fighter and champion Jeff Monson
• feminist, author and critic Germaine Greer
• Hans Alfredson, actor, film director, writer and comedian.

In Denmark, the Freetown Christiania was created in downtown Copenhagen. The housing and employment crisis in most of Western Europe led to the formation of communes and squatter movements like the one still thriving in Barcelona, in Catalonia. Although not always explicitly anarchist, militant resistance to neo-Nazi groups in places like Germany, and the uprisings of autonomous Marxism, situationist, and Autonomist groups in France and Italy also helped to give popularity to anti-authoritarian, non-capitalist ideas.

In various musical styles, anarchism rose in popularity. Most famous for the linking of anarchist ideas and music has been punk rock, although in the modern age, hip hop, and folk music are also becoming important mediums for the spreading of the anarchist message. In the UK this was associated with the punk movement; the band Crass is celebrated for its anarchist and pacifist ideas, while Chumbawamba is the arguably the most well-known of UK anarchist bands (if only for the one song!) For further details, see anarcho-punk and list of anarchist musicians.

Recent technological developments have made the anarchist cause both easier to advance and more conceivable to people. Many people use the Internet to form on-line communities. Intellectual property has been undermined to some extent and a gift-culture supported by sharing music files, collaborative software development, and free software (also called open-source software) has arisen. These cyber-communities include those that support GNU, Linux, Indymedia, and Wikis. Others use technology to remain anonymous, communicate securely using public key cryptography, and maintain financial privacy through digital currency. See also: Crypto-anarchism and Cypherpunk.

See also

There are many concepts relevant to the topic of anarchism, this is a brief summary. There is also a more extensive list of anarchist concepts.

• individualist anarchism, anarcho-communism, anarcho-syndicalism, anarcho-capitalism, mutualism, Christian anarchism, anarcha-feminism, green anarchism, nihilist anarchism, black anarchism, post-anarchism, post-left anarchism
• Libertarian socialism
• Anarchist symbolism
• List of anarchists
• List of anarchist organizations
• Major conflicts within anarchist thought
• Criticisms of anarchism
• Past and present anarchist communities
• Anarchism/historical
• Origins of anarchism

Historical events

• Paris Commune (1871)
• Haymarket Riot (1886)
• High Treason Incident (1910)
• Ukrainian Revolution (1918-1922) (see also The Free Territory)
• Kronstadt rebellion (1921)
• Amakasu Incident (1923)
• Sacco and Vanzetti trial (1927)
• Shinmin Free Province (1929-1931)
• Spanish Revolution (1936) (see also Anarchism in Spain)
• May 1968, France (1968)
• WTO Meeting in Seattle (1999)
• Argentine riots (2001)

Anarchism by region

• Anarchism in Africa
• Anarchism in China
• Anarchism in France
• Anarchism in Greece
• Anarchism in Mexico
• Anarchism in Spain
• Anarchism in the United States

Anarchism by culture

• Anarchism in the English tradition
• Chinese anarchism
• Buddhist anarchism
• Islam and anarchism
• Jewish anarchism
• Russian anarchism

Books

• Mikhail Bakunin, God and the State
• Emma Goldman, Anarchism & Other Essays
• Peter Kropotkin, Mutual Aid
• Pierre-Joseph Proudhon, What is Property?
• Rudolf Rocker, Anarcho-Syndicalism
• Murray Rothbard, Man, Economy, and State
• Max Stirner, The Ego And Its Own
• Leo Tolstoy, The Kingdom of God is Within You
• John Zerzan, Future Primitive

Notes and references

1. • Anarchism. Encyclopædia Britannica. 2006. Encyclopædia Britannica Premium Service. 29 August 2006 <http://www.britannica.com/eb/article-9117285>. Anarchism is "a cluster of doctrines and attitudes centred on the belief that government is both harmful and unnecessary."
   • Anarchism. The Shorter Routledge Encyclopedia of Philosophy. 2005. P. 14 "Anarchism is the view that a society without the state, or government, is both possible and desirable."
2. Kropotkine, Petr Alekseevich. Anarchism: A Collection of Revolutionary Writings, Courier Dover Publications, 2002, p.5
3. "Blackwell Encyclopaedia of Political Thought" (1991), edited by David Miller, Janet Coleman, William Conolly and Alan Ryan
4. ^ Peter Kropotkin, "Anarchism", from The Encyclopaedia Britannica, 1910.
6. ^ Anarchism, Microsoft® Encarta® Online Encyclopedia 2006 (UK version) http://uk.encarta.msn.com © 1997-2006 Microsoft Corporation. All Rights Reserved
7. Sheehan, Sean. Anarchism, London: Reaktion Books Ltd., 2004. pg. 85
8. William Godwin Stanford Encyclopedia of Philosopy, First published Sun Jan 16, 2000; substantive revision Sat May 20, 2006
9. William Godwin, "William Godwin: His Friends and Contemporaries, Vol. 1 by C. Kegan Paul. Henry S. King and Co., London, 1876"
10. Daniel Guerin, Anarchism: From Theory to Practice (New York: Monthly Review Press, 1970).
11. Proudhon, Solution to the Social Problem, ed. H. Cohen (New York: Vanguard Press, 1927), p.45.
12. Selected Writings, Pierre-Joseph Proudhon
13. ^ From Encyclopedia Britannica article "Proudhon, Pierre-Joseph" (2006)
14. Proudhon, Pierre-Joseph The Philosophy of Poverty (1847)
16. ^ " Proudhon's mutualism was introduced into the United States...its similarity to native individualism was quickly recognized. The Proudhonians remained a small sect, but they and the disciples of Warren helped focus interest on "currency reform." Woodcock, George, Anarchism: A History of Libertarian Ideas and Movements, Chapter 14, p.459.
17. Avrich, Paul. Anarchist Voices: An Oral History of Anarchism in America, Princetone University Press 1996 ISBN 0-691-04494-5, p.6
    Blackwell Encyclopaedia of Political Thought, Blackwell Publishing 1991 ISBN 0-631-17944-5, p.11
18. Bakunin's associate, James Guillaume, put it this way in his essay, Ideas on Social Organization(1876):

    When… production comes to outstrip consumption… veryone will draw what he needs from the abundant social reserve of commodities, without fear of depletion; and the moral sentiment which will be more highly developed among free and equal workers will prevent, or greatly reduce, abuse and waste.

19. Bakunin, Mikhail; Statism and Anarchism:

    They 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.

20. De l'être-humain mâle et femelle - Lettre à P.J. Proudhon par Joseph Déjacque (in French)
21. ^ Graham, Robert Anarchism (Montreal: Black Rose Books 2005) ISBN 1-55164-251-4
22. ^ Puente, Isaac "Libertarian Communism" (The Cienfuegos Press Anarchist Review' #6 Orkney 1982)
23. Miller. Blackwell Encyclopaedia of Political Thought, Blackwell Publishing (1991) ISBN 0-631-17944-5, p. 12
24. Important theoretical treatises on this include:
    • Kropotkin, Peter Mutual Aid: A Factor of Evolution, 1998 paperback, London: Freedom Press. ISBN 0-900384-36-0, also at Project Gutenburg
    • Kropotkin, Peter The Conquest of Bread, first published 1892, also at Anarchy Archives
    • Kropotkin, Peter Fields, Factories and Workshops, available at Anarchy Archives
    • Bookchin, Murray Post Scarcity Anarchism (1971 and 2004) ISBN 1-904859-06-2.
25. See the essay on utopianism in Post Scarcity Anarchism
26. Kropotkin, Peter. Words of a Rebel, p99.
27. Kropotkin, Peter. The Conquest of Bread, p145.
28. Kropotkin, Peter. Chapter 13 The Collectivist Wages System from The Conquest of Bread, G. P. Putnam's Sons, New York and London, 1906.
29. The Place of Anarchism in the Evolution of Socialist Thought
30. Kropotkin, Peter Act for yourselves. N.Walter and H. Becker, eds. (London: Freedom Press 1985)
31. Anarchosyndicalism by Rudolph Rocker retrieved 7 September 2006
32. ^ Madison, Charles A. (1945). "Anarchism in the United States". Journal of the History of Ideas. 6 (1): 46–66.
33. Heywood, Andrew, Key Concepts in Politics, Palgrave, ISBN 0-312-23381-7, 2000, p. 46
34. ^ Leopold, David "Max Stirner", The Stanford Encyclopedia of Philosophy (Fall 2006 Edition), Edward N. Zalta (ed.), forthcoming URL = <http://plato.stanford.edu/archives/fall2006/entries/max-stirner/>.
35. "Emma Goldman: Chronology 1901-1919". Berkeley Digital Library. Retrieved 2006-05-30.
36. Benjamin Tucker, "defense is a service like any other service; that it is labor both useful and desired, and therefore an economic commodity subject to the law of supply and demand; that in a free market this commodity would be furnished at the cost of production; that, competition prevailing, patronage would go to those who furnished the best article at the lowest price; that the production and sale of this commodity are now monopolized by the State; and that the State, like almost all monopolists, charges exorbitant prices" "Instead of a Book" (1893)
    "Anarchism does not exclude prisons, officials, military, or other symbols of force. It merely demands that non-invasive men shall not be made the victims of such force. Anarchism is not the reign of love, but the reign of justice. It does not signify the abolition of force-symbols but the application of force to real invaders." Tucker, Benjamin. Liberty October 19 1891.
37. "When Warren and Proudhon, in prosecuting their search for justice to labor, came face to face with the obstacle of class monopolies, they saw that these monopolies rested upon Authority, and concluded that the thing to be done was, not to strengthen this Authority and thus make monopoly universal, but to utterly uproot Authority and give full sway to the opposite principle, Liberty, by making competition, the antithesis of monopoly, universal." Tucker, Benjamin State Socialism and Anarchism (Liberty 10 March 1888)
38. "Anarchism is a word without meaning, unless it includes the liberty of the individual to control his product or whatever his product has brought him through exchange in a free market - that is, private property. Whoever denies private property is of necessity an Archist." "ANARCHISM AND PROPERTY", by Benjamin Tucker in "The New Freewoman", November 15 1913
39. Tucker, Benjamin. Labor and Its Pay, from Individual Liberty: Selections from the Writings of Benjamin T. Tucker
40. " carrying on business for themselves or from assuming relations between themselves as employer and employee if they prefer." Tucker, Benjamin. Liberty or Authority
41. "...they must sell labor for much less than the amount of wealth it produces. In this way ten, twenty, or a hundred men are literally robbed of an important portion of the fruits of their labor, solely that a single monopolist may be gorged with wealth." Spooner, Lysander, Poverty: Its Illegal Causes and Legal Cures
42. Spooner, Lysander. The Law of Intellectual Property
43. Watner, Carl. Spooner Vs. Liberty in The Libertarian Forum. March 1975. Volume VII, No 3. ISSN: 0047-4517. pp. 5-6.
44. Bookchin, Murray. Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm. Some socialist anarchists, like Albert Meltzer says that "it is sometimes too readily conceded that" individualist anarchism is a form of anarchism. He argues that Tucker's philosophy actually supports "government" because it supports a private police force. He believes that true anarchism has to be communistic. (Metzer, Albert. Anarchism: Arguments for and Against, AK Press (1999), pp. 13-14)
45. Goldman, Emma. Anarchism: What It Really Stands For from Anarchism and Other Essays (1910) New York: Mother Earth Publishing Association.
46. Such accounts specifying anarcho-capitalism as a form of individualist anarchism include:
    • Alan and Trombley, Stephen (Eds.) Bullock, The Norton Dictionary of Modern Thought, W. W. Norton & Company (1999), p. 30
    • Outhwaite, William. The Blackwell Dictionary of Modern Social Thought, Anarchism entry, p. 21, 2002.
    • Bottomore, Tom. Dictionary of Marxist Thought, Anarchism entry, 1991.
    • Barry, Norman. Modern Political Theory, 2000, Palgrave, p. 70
    • Adams, Ian. Political Ideology Today, Manchester University Press (2002) ISBN 0719060206, p. 135
    • Grant, Moyra. Key Ideas in Politics, Nelson Thomas 2003 ISBN 0-7487-7096-8, p. 91
    • Heider, Ulrike. Anarchism: Left, Right, and Green, City Lights, 1994. p. 3.
    • Ostergaard, Geoffrey. Resisting the Nation State - the anarchist and pacifist tradition, Anarchism As A Tradition of Political Thought. Peace Pledge Union Publications
    • Avrich, Paul. Anarchist Voices: An Oral History of Anarchism in America, Abridged Paperback Edition (1996), p. 282
    • Sheehan, Sean. Anarchism, Reaktion Books, 2004, p. 39
    • Tormey, Simon. Anti-Capitalism, One World, 2004. pp. 118-119
    • Raico, Ralph. Authentic German Liberalism of the 19th Century, Ecole Polytechnique, Centre de Recherce en Epistemologie Appliquee, Unité associée au CNRS, 2004.
    • Offer, John. Herbert Spencer: Critical Assessments, Routledge (UK) (2000), p. 243
    • Levy, Carl. Anarchism. MS Encarta (UK).
    • Heywood, Andrew. Politics: Second Edition, Palgrave (2002), p. 61
    Sources stating anarcho-capitalism as a form of anarchism in general:
    • Sylvan, Richard. Anarchism. A Companion to Contemporary Political Philosophy, editors Goodin, Robert E. and Pettit, Philip. Blackwell Publishing, 1995, p.231
    • Perlin, Terry M. Contemporary Anarchism. Transaction Books, New Brunswick, NJ 1979, p. 7 * DeLeon, David. The American as Anarchist: Reflections of Indigenous Radicalism, Chapter: The Beginning of Another Cycle, John Hopkins University Press, 1979, p. 117
    • Brown, Susan Love, The Free Market as Salvation from Government: The Anarcho-Capitalist View, Meanings of the Market: The Free Market in Western Culture, edited by James G. Carrier, Berg/Oxford, 1997, p. 99
    • Kearney, Richard. Continental Philosophy in the 20th Century, Routledge (UK) (2003), p. 336 * Sargent, Lyman Tower. Extremism in America: A Reader, NYU Press (1995), p. 11
    • Dahl, Robert Alan. Democracy and Its Critics. Yale University Press (1991), p. 38
    • Goodwin, Barbara. Using Political Ideas, Fourth Edition, John Wiley & Sons (1987), p. 137
47. Sargent, Lyman Tower. Extremism in American: A Reader, NYU Press, 1995, p. 11
48. DeLeon, David. The American as Anarchist: Reflections on Indigenous Radicalism. John Hopkins University Press, 1978, p. 127
49. Rothbard, Murray. The Spooner-Tucker Doctrine: An Economist's View
50. Rothbard, Murray (1969) Consfiscation and the Homestead Principle The Libertatian Forum Vol. I, No. VI (June 15 1969) Retrieved 5 August 2006
51. Such accounts include:
    • Albert Meltzer, Anarchism: Arguments for and Against, AK Press, 2000
    • Noam Chomsky, Chomsky on Anarchism, Notes on Anarchism, 2005, AK Press, 126.
    • Peter Sabatini, Libertarianism: Bogus Anarchy, issue #41 (Fall/Winter 1994-95) of Anarchy: A Journal of Desire Armed
    • F.1 Are "anarcho"-capitalists really anarchists?, An Anarchist FAQ, infoshop.org retrieved 6 September 2006
52. *Peter Marshall, Demanding the Impossible: History of Anarchism, Ch. 36.; Sean M. Sheehan Anarchism, 2004. Sheehan himself does not say anarcho-capitalism is not a form of anarchism, and in fact says it is "individualist anarchism." (page 39)
53. Johnston, Larry. Politics: An Introduction to the Modern Democratic State, Broadview Press (2001), pp. 146-147
54. "Anarchism." Encyclopædia Britannica, from Encyclopaedia Britannica 2003 Ultimate Reference Suite CD-ROM. Copyright © 1994-2002 Encyclopædia Britannica, Inc. May 30 2002.
55. Bakunin, Mikhail (1991) . Statism and Anarchy. Cambridge University Press. ISBN 0-521-36973-8.
56. Resolutions from the St. Imier Congress, in Anarchism: A Documentary History of Libertarian Ideas, Vol. 1, p.100
57. Carley, Mark "Trade union membership 1993-2003" (International:SPIRE Associates 2004)
58. "You can see quite well that behind all the democratic and socialistic phrases and promises in Marx’s program for the State lies all that constitutes the true despotic and brutal nature of all states, regardless of their form of government." Bakunin, Mikhail (1872) "On the International Workingmen's Association and Karl Marx" (Bakunin on Anarchy, translated and edited by Sam Dolgoff, 1971)
59. Dielo Trouda group (1997) . Organizational Platform of the Libertarian Communists. Ireland: Workers' Solidarity Movement. Retrieved 2006-05-30.
60. Holbrow, Marnie "Daring but Divided" (Socialist Review Nov 2002)
61. Berry, David "Fascism or Revolution" (Le Libertaire August, 1936)
62. Fowler, R.B. (1972). "The Anarchist Tradition of Political Thought". Western Political Quarterly. 25 (4): 738–752. doi:10.2307/446800.
63. Chomsky, Noam on Anarchism], interviewed by Tom Lane December 23, 1996, ZNet
64. Rothbard, Murray. The Death Wish of the Anarcho-Communists
65. *Peacott, Joe, "Voting Anarchists: An Oxymoron or What?" BAD Broadside #8, Boston Anarchist Drinking Brigade 1992
    • Ward, Colin "The Case Against Voting", originally published in New Society 15 May 1987; reprinted in Freedom Vol 48 No 6 June 1987.
    • Choose and Lose - The anarchist case against voting and electoralism infoshop.org
66. Thinking about anarchism - Referendums Workers Solidarity No 69, published in March 2002 retrieved 7 September 2006
67. Bakunin, "The Program of the International Brotherhood" (1869) and Malatesta, "Violence as a Social Factor" (1895).
68. Albert, Michael Anarchism?!, Z Communications retrieved 6 September 2006
69. War is the Health of the State
70. Madison, Charles A. (1943). "Benjamin R. Tucker: Individualist and Anarchist". New England Quarterly. 16 (3): 444–467.
71. Reclaim the Streets Donnacha DeLong, RTÉ News Online 2002 retrieved 5 September 2006
72. The New Anarchists David Graeber, New Left Review 13, January-February 2002 retrieved 6 September 2006
73. G8 Summit - J18: Global Carnival Against Corporate Tyranny, London, England C. L. Staten, EmergencyNet News journalist, writing for RTÉ's website in 2002 retrieved 5 September 2006
74. WOMBLES wandering free Josie Appleton, spiked-politics, 2002 retrieved 5 September 2006
75. Anarchism as a Scapegoat of the 21st century: violence, anarchism and anti-globalisation protests Thrall issue #21, 2001 retrieved 5 September 2006
76. Communism and Anarchy by Peter Kropotkin
77. For instance, Benjamin Tucker says, "Yes, genuine Anarchism is consistent Manchesterism, and Communistic or pseudo-Anarchism is inconsistent Manchesterism." Victor Yarros says, "There is no logical justification, no rational explanation, and no scientific reasoning has been, is, will be, or can be advanced in defence of that unimaginable impossibility, Communistic Anarchism." Henry Appleton says, "All Communism, under whatever guise, is the natural enemy of Anarchism, and a Communist sailing under the flag of Anarchism is as false a figure as could be invented."
78. Brooks, Frank H. (ed) (1994) The Individualist Anarchists: An Anthology of Liberty (1881-1908), Transaction Publishers, p.76
79. From Encyclopedia Britannica article "Proudhon, Pierre-Joseph" (2006)
80. Anarcho-Feminism - Two Statements - Who we are: An Anarcho-Feminist Manifesto
81. Anarchism, Or The Revolutionary Movement Of The Twenty-first Century by David Graeber and Andrej Grubacic
82. "Something of an anarchist," War is the Health of the State: An Interview with Howard Zinn, 2003

External links

An overwhelming diversity and number of links relating to anarchism exist. Below are but a few.

• "An Anarchist FAQ" version 11.7 at Infoshop.org - "An Anarchist FAQ" written by a group of anarchists.
• "Anarchist Theory FAQ" - a FAQ written by anarcho-capitalist economics professor Bryan Caplan.
• Anarchy Archives extensively archives information relating to famous anarchists. This includes many of their books and other publications.
• 1,500+ anarchists listed, with short bios, links & dedicated pages at the Daily Bleed's Anarchist Encyclopedia

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