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Anarchism: the story on HearLore | HearLore
Anarchism
The first political philosopher to explicitly call himself an anarchist was Pierre-Joseph Proudhon, a French thinker born in 1809 who published his seminal work What Is Property? in 1840. Before Proudhon, the word anarchy existed in English since 1539, but it carried a connotation of mere disorder and chaos rather than a structured political philosophy. Proudhon, born into a working-class family in Besançon, France, revolutionized the concept by arguing that the state was not a necessary evil but an illegitimate power that must be abolished. He proposed a society based on mutualism, a system where workers would exchange goods and services through free associations and a bank of the people, eliminating the need for a central government. His ideas sparked a movement that would eventually challenge the very foundations of capitalism and the state, creating a legacy that would outlive his death in 1865. Proudhon's declaration that property is theft became a rallying cry for generations of radicals, setting the stage for the classical era of anarchism that would follow in the late 19th century.
The Golden Age of Revolutions
The classical era of anarchism, spanning from the 1870s to the end of the Spanish Civil War in 1939, represented the movement's most potent period of global influence and revolutionary action. During this time, anarchists were not merely theorists but active participants in some of history's most significant uprisings. The Paris Commune of 1871 served as a crucial laboratory for anarchist ideas, where workers and peasants briefly seized control of the city and attempted to build a stateless society. Although the Commune was brutally suppressed, it inspired Mikhail Bakunin, a Russian revolutionary who founded collectivist anarchism and clashed with Karl Marx over the role of the state in a future revolution. Bakunin's expulsion from the First International in 1872 marked a turning point, as he predicted that Marx's dictatorship of the proletariat would simply create a new tyranny. This ideological split led to the formation of the St. Imier International, a global network of anarchists who rejected state socialism. The movement reached its zenith in Spain during the Civil War, where anarchists and syndicalists from the CNT and FAI took control of Barcelona and large rural areas, collectivizing land and industry. Despite their efforts, the anarchists were ultimately defeated by a combination of fascist forces and communist allies, marking the end of the classical era and leaving a legacy of both triumph and tragedy.
The Propaganda of the Deed
In the late 19th and early 20th centuries, a faction of anarchists adopted a strategy known as propaganda of the deed, which involved the use of political violence to inspire mass revolution. This approach emerged from the disillusionment following the suppression of the Paris Commune and the execution of many Communards in penal colonies. Anarchists like Léon Czolgosz, who assassinated U.S. President William McKinley in 1901, and others who targeted heads of state, believed that dramatic acts of violence would awaken the working class to the need for change. The movement became infamous for these acts, leading to increased state repression and the passage of laws like the Immigration Act of 1903, also known as the Anarchist Exclusion Act, which barred anarchists from entering the United States. Despite the efforts of many anarchists to distance themselves from terrorism, the association with violence persisted, tarnishing the movement's reputation. Figures like Emma Goldman and Errico Malatesta argued that violence was a necessary evil, a reaction to the state's own violence, but the majority of anarchists eventually moved away from this tactic. The decline of propaganda of the deed was partly due to the state's ability to target and catalog anarchists, but it also reflected a shift in the movement's focus toward more sustainable forms of resistance.
Common questions
Who was the first political philosopher to explicitly call himself an anarchist?
Pierre-Joseph Proudhon was the first political philosopher to explicitly call himself an anarchist. He published his seminal work What Is Property? in 1840 and argued that the state was an illegitimate power that must be abolished.
When did the classical era of anarchism begin and end?
The classical era of anarchism spanned from the 1870s to the end of the Spanish Civil War in 1939. This period represented the movement's most potent time of global influence and revolutionary action.
Who assassinated U.S. President William McKinley in 1901?
Léon Czolgosz assassinated U.S. President William McKinley in 1901. This act was part of the propaganda of the deed strategy used by some anarchists to inspire mass revolution through political violence.
What year did Francisco Ferrer establish the Escuela Moderna school?
Francisco Ferrer established the Escuela Moderna school in Barcelona in 1901. This secular school rejected state and church involvement and gave pupils autonomy in planning their work.
Which year did the Immigration Act of 1903 bar anarchists from entering the United States?
The Immigration Act of 1903, also known as the Anarchist Exclusion Act, barred anarchists from entering the United States in 1903. This law was passed in response to the movement's association with political violence and terrorism.
What year did the Paris Commune occur and why was it significant for anarchism?
The Paris Commune occurred in 1871 and served as a crucial laboratory for anarchist ideas. Workers and peasants briefly seized control of the city to attempt building a stateless society before it was brutally suppressed.
By the end of World War II, the anarchist movement had been severely weakened, but the 1960s witnessed a dramatic revival driven by the perceived failure of Marxism-Leninism and the tensions of the Cold War. Anarchism found new life in the anti-nuclear, environmental, and peace movements, as well as in the counterculture of the 1960s and the New Left. The movement became associated with punk subculture, with bands like the Sex Pistols and Crass using their music to spread anarchist ideas. During this period, anarchism also embraced new social issues, including feminism and civil rights. Anarcha-feminism returned with vigor during the second wave of feminism, while Black anarchism began to take shape, influencing the movement's shift from a Eurocentric demographic to a more global perspective. The 1999 protests against the World Trade Organization in Seattle marked a new era of anarchist activism, where black blocs and other decentralized groups engaged in direct action and confrontations with police. These events highlighted the movement's ability to adapt to contemporary challenges, using tactics like affinity groups, security culture, and decentralized technologies to organize and resist. The resurgence of anarchism in the late 20th and early 21st centuries demonstrated its enduring relevance, as it continued to challenge capitalism, the state, and other forms of oppression.
The Schools of Thought
Anarchism is not a monolithic ideology but a diverse collection of schools of thought that share core principles while differing on methods and priorities. The two main historical traditions are social anarchism and individualist anarchism, with the former emphasizing collective action and the latter focusing on individual autonomy. Within social anarchism, there are currents like collectivist anarchism, which advocates for collective ownership of the means of production, and anarcho-communism, which seeks to distribute goods according to need. Anarcho-syndicalism, another branch, views labor syndicates as a force for revolutionary change, replacing capitalism and the state with a society democratically self-managed by workers. Individualist anarchism, influenced by thinkers like William Godwin and Max Stirner, emphasizes the individual's will over external determinants and has attracted Bohemian artists and intellectuals. Contemporary anarchism has also given rise to new currents such as anarcha-feminism, green anarchism, and post-anarchism, each addressing specific issues like gender, the environment, and the role of the state. Despite their differences, these schools are connected by shared principles such as autonomy, mutual aid, anti-authoritarianism, and decentralization. The movement's diversity has led to debates over tactics and ideology, but it also reflects the movement's ability to adapt to changing social and political contexts.
The State and the Individual
At the heart of anarchist philosophy is the rejection of the state as an illegitimate tool of domination and coercion. Anarchists argue that the state, regardless of its political tendencies, is inherently oppressive because it concentrates power in the hands of a small elite. They believe that the state's existence prevents people from controlling their own lives and that authority ultimately rests on power, not consent. This view has been criticized by philosophers like Joseph Raz, who argues that humans have a biological inclination to authority, and by others who claim that a state is necessary for human survival. Anarchists counter that the state's negatives, such as hierarchies, monopolies, and inequality, outweigh its benefits. They also argue that the state is not the collective will of the people but a distinct ruling class. The debate over the state's legitimacy has led to various anarchist perspectives, from philosophical anarchism, which holds that the state lacks moral legitimacy, to revolutionary anarchism, which seeks to abolish it entirely. Anarchists like Bakunin saw the state as coercion, while others like Robert Paul Wolff believed that the tension between authority and autonomy meant the state could never be legitimate. Despite these criticisms, anarchists remain committed to the idea that a stateless society is possible and desirable, arguing that humans can self-govern through voluntary cooperation and mutual aid.
The Arts and Education
Anarchism has had a profound influence on the arts and education, with many anarchists viewing these fields as essential to the creation of a free society. During the classical era, anarchists were deeply involved in artistic movements such as futurism and surrealism, using art to critique existing society and prefigure an ideal anarchist community. Painters like Camille Pissarro and writers like Leo Tolstoy explored the connection between art and anarchism, arguing that the border between the artist and the non-artist was a construct produced by capitalism. In education, anarchists have long advocated for a system that fosters individual autonomy and critical thinking. Francisco Ferrer, a Catalan anarchist, established the Escuela Moderna in Barcelona in 1901, a secular school that rejected state and church involvement and gave pupils autonomy in planning their work. His ideas inspired a series of modern schools around the world, including the Summerhill School founded by A. S. Neill in 1921. Contemporary anarchists continue to emphasize the importance of education as a means of liberation, arguing that state education serves to perpetuate socioeconomic inequality. Schools like the Free Skool Santa Cruz and the Self-Managed Learning College in Brighton reflect these principles, focusing on child autonomy and reasoning rather than indoctrination. The anarchist approach to education and the arts demonstrates the movement's commitment to creating a society where individuals can develop freely and without manipulation.