Relevant bibliographies by topics / Anarchisme

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Anarchisme'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2025

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Journal articles on the topic "Anarchisme"

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Ghitti, Jean-Marc. "L’éco-anarchisme des zads." Revue du MAUSS 62, no. 2 (January 5, 2024): 169–81. http://dx.doi.org/10.3917/rdm1.062.0169.

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Les zads sont des lieux qui, au-delà de leur opposition à un projet précis, attestent d’un retour de l’anarchie. La synthèse qui y est faite, sous forme d’éco-anarchisme, des revendications écologiques et de la sensibilité anarchiste oblige cette dernière à se décoller de ses ancrages anciens dans la classe ouvrière et dans le syndicalisme révolutionnaire. Au-delà de l’affirmation simplement identitaire, les militants anarchistes sont ainsi appelés à un aggiornamento de leur propre histoire. À la faveur de l’échec communiste et d’une réactivation des socialismes non marxistes, sont-ils capables aujourd’hui d’éviter le piège néo-libéral des revendications individualistes et des sectarismes ? La lutte permanente contre un État toujours plus puissant, qui est le cœur de l’anarchie, peut prendre appui sur de multiples travaux scientifiques et philosophiques. Mais, dans sa mise en œuvre concrète, elle ne peut passer que par des stratégies culturelles et éducatives dont le dispositif topologique de la zad doit assurer le rayonnement.
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Coquio, Catherine. "Le soir et l'aube: décadence et anarchisme." Revue d'histoire littéraire de la France o 99, no. 3 (March 1, 1999): 453–66. http://dx.doi.org/10.3917/rhlf.g1999-99n3.0453.

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Résumé Ce texte dresse d'abord un bref bilan critique de la question des rapports entre mouvement anarchiste et littérature symboliste à la fin du XIX e siècle, montrant la part des malentendus à l'oeuvre dans leur mariage presque mythique. On propose ensuite de mettre à l'étude la paire, plus légitime, que forment le décadentisme et l'anarchisme, deux rejetons du nihilisme qui développent chacun leur politique du pire, dans les ceux cas créatrice d'une poétique. On esquisse une telle étude contrapuntique à partir des imagés du Soir et de l'Aube, puis en montrant que la tradition anarchiste a sa propre « théorie de la décadence», que son précis de décomposition, plus ou moins organiciste, mène à la « révolution » ou à un « divisionnisme » singulier. On montre enfin que la compréhension de la spécificité de l' anarchisme passe par celle de la pensée messianique. Présentée à l'aide d'un texte de G. Scholem sur le « messianisme juif », celle-ci est montrée à l'oeuvre dans un des/premiers grands poèmes anarchistes, Hurrah !!! ou là révolution par les cosaques , publié en exil eu 1853 par Ernest Coeurderoy, texte qui réplique à la violence politique de juin 1848 par une violence littéraire prophétique et apocalyptique, où les mythes centraux de la décadence, en particulier l'image du cadavre, semblent par avancé reformulés sur un mode messianique.
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Dupuis-Déri, Francis. "L’anarchisme entre nationalisme et cosmopolitisme." Sociologie et sociétés 44, no. 1 (September 10, 2012): 241–60. http://dx.doi.org/10.7202/1012150ar.

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La discussion débute par un rappel des diverses postures anarchistes face au nationalisme, puis des liens entre judaïsme et anarchisme, pour enfin présenter et analyser l’activisme du groupe de juifs israéliens Anarchists Against the Wall (AATW), et en proposer un bilan provisoire. L’objectif est de réfléchir aux rapports tendus entre l’anarchisme, qui est en principe internationaliste, et le nationalisme, en particulier les luttes dites de « libération nationale », qu’elles soient laïques ou religieuses. Une attention particulière est portée à la réaction des activistes d’AATW face au « mur » érigé depuis 2002 par l’État d’Israël. La construction du mur a offert — de façon paradoxale — une opportunité politique à des Juifs israéliens et à des Palestiniens de tisser des liens organiques et de militer ensemble, précisément contre la construction de ce mur.
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Miller, David W. "The Social Prison: Ursula K. Le Guin’s The Dispossessed as Postanarchist Critical Utopia." Utopian Studies 34, no. 3 (November 2023): 399–417. http://dx.doi.org/10.5325/utopianstudies.34.3.0399.

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ABSTRACT Ursula K. Le Guin’s classic work of anarchist literature, The Dispossessed (1974), is preoccupied with the issue of imprisonment. This is hardly surprising given anarchism’s longstanding critical engagement with the prison as state apparatus. For classical anarchists, the prison represents one of the most vile and visible examples of state repression. However, while the abolition of prisons constitutes one of the fundamental goals of anarchism, the alternatives put forth by classical anarchist thinkers risk perpetuating the underlying power relations of carceral justice by encouraging social shaming and the policing of norms. The anarchist society of The Dispossessed uses these techniques to discourage the accumulation of power in order to create an egalitarian society. Unfortunately, these same techniques encourage a conformity that hinders other anarchist values, such as creativity and individual self-determination. In essence, the anarchist society depicted in the novel replaces the literal prison with a different form of imprisonment—the social prison, which continues the repressive function of the state through different means. By creating an “ambiguous” anarchist utopia, Le Guin anticipates the critiques of classical anarchism formulated by poststructural and postmodern anarchist theorists. These critiques are most evident in the theme of imprisonment that threads throughout the novel.
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Accolas, Sophie, Jacob Durieux, and Ariel Planeix. "Anthropologie et anarchisme." Journal des anthropologues, no. 152-153 (April 30, 2018): 15–24. http://dx.doi.org/10.4000/jda.6862.

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Postel-Vinay, Olivier. "Un nouvel anarchisme." Books N° 64, no. 4 (April 1, 2015): 5. http://dx.doi.org/10.3917/books.064.0005.

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Shpayer-Makov, Haia. "The Reception of Peter Kropotkin in Britain, 1886–1917." Albion 19, no. 3 (1987): 373–90. http://dx.doi.org/10.2307/4050466.

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The period between the early 1880s and the First World War marked the heyday of the British anarchist movement. Anarchism was then a popular topic of discussion. Various newspapers and periodicals expressed interest in the whereabouts and activities of anarchist supporters. Dictionaries and encyclopedias provided detailed information about the anarchist movement. Novels and short stories focused on anarchist figures, while the subject of anarchism arose in parliamentary debates and public speeches.This extensive interest was not, however, beneficial to the movement. Discussions of anarchism usually took place in a hostile context and references to it were abusive. The movement was described as “a malignant fungoid growth … on the body politic,” and its members as “the very dregs of the population, the riff-raff of rascaldom, professional thieves [and] bullies.” Their humanist motivation was either ignored or denied. Violence appeared to be the characteristic mark of both the theory and practice of anarchism. The anarchist golden age “is to be ushered in … by bomb explosions and dynamic outrages … by inflammatory harangues and attempts at ‘expropriation,’ “ claimed the author of the entry “Anarchists and Anarchy” in the 1894 edition of Hazell's Annual. Anarchism was repeatedly defined as “another name for organised crime,” and its promoters were portrayed as “a pack of bloodthirsty and ferocious criminals who prey upon their fellows for their own gain.” Other references lumped all anarchists together as terrorists and denied that they had any program “but murder.” The style varied from rational analysis to emotional outbursts, but the message was the same: anarchism was society's worst enemy and anarchists the “most noxious beasts that have ever threatened civilised society.”
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Autrand, Michel. "Les saisons noires du jeune Claudel (1882-1895)." Revue d'histoire littéraire de la France o 99, no. 3 (March 1, 1999): 391–402. http://dx.doi.org/10.3917/rhlf.g1999-99n3.0391.

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Résumé L'anarchisme a fortement marqué les années parisiennes du jeune Claudel. L'influence de sa soeur Camille, de son maître Mallarmé et de nombre de ses amis l'atteste ainsi que les deux pièces majeures de l'époque : Tête d'or et La Ville dont la comparaison est éclairante avec quelques textes de grands auteurs anarchistes. Les départs lointains ensuite et la personnalité sociale assumée par l'écrivain n'ont pas autant éliminé son anarchisme initial qu'on pourrait le croire. Fondement de son être, l'anarchisme reste au coeur de sa croyance religieuse. Dieu seul peut garantir l'anarchisme du Moi.
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Dirlik, Arif. "The Path Not Taken: The Anarchist Alternative in Chinese Socialism, 1921–1927." International Review of Social History 34, no. 1 (April 1989): 1–41. http://dx.doi.org/10.1017/s0020859000009020.

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SUMMARYUntil the late 1920s, anarchism was still a significant presence in Chinese radical thinking and activity, and till the middle of the decade, gave serious competition to the Communists. The essay discusses the nature of the anarchist movement in China, anarchist criticism of Bolshevik Marxism, and anarchist revolutionary strategy and activity during 1921–1927. It argues that while anarchists were quite innovative with regard to revolutionary strategy, their repudiation of organized power deprived them of the ability to coordinate revolutionary activity on a national scale, and what success they achieved remained local and short-lived. Indeed, the Communists were able to make better use of anarchist tactics than were the anarchists themselves. Anarchist critique of power rested on a denial of a center to society (and history). While this undercut the anarchists' ability to organize the revolutionary movement, it is also revealing of a basic problem of socialist revolution: the problem of democracy. In ignoring the anarchist critique of power, the successful revolutionaries deprived themselves of a critical perspective on the problem of socialist revolution, and were left at the mercy of the new structures of power that they brought into existence. Hence the importance of recalling anarchism.
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L�wy, Michael. "Franz Kafka et l�anarchisme." Raison publique N�21, no. 1 (2017): 63. http://dx.doi.org/10.3917/rpub.021.0063.

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Dissertations / Theses on the topic "Anarchisme"

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Bianco, René. "Un Siècle de presse anarchiste d'expression française, 1880-1983 avant propos et sources /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37602991g.

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Freire, João Ribas Paula Valentim Ana. "Les anarchistes du Portugal /." Paris : Éd. CNT-Région parisienne, 2002. http://catalogue.bnf.fr/ark:/12148/cb38819341n.

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Bantman, Constance. "Anarchismes et anarchistes en France et en Grande-Bretagne, 1880-1914 : échanges, représentations, transferts." Paris 13, 2007. http://www.theses.fr/2007PA131010.

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Cette thèse analyse les relations entre les mouvements anarchistes français et britannique de 1880 à 1914. À rebours des travaux ignorant l’internationalisme anarchiste, ou le réduisant à des institutions formelles, les transferts idéologiques et militants entre ces courants sont détaillés. L’existence de réseaux informels rendant possibles ces influences croisées est soulignée. L’importance de cet axe franco-britannique s’observe notamment à travers l’essor de la propagande anarcho-syndicaliste, dans la mise en place de pédagogies libertaires ou de campagnes de protestations internationales. À travers le cas apparemment marginal des anarchistes, cette étude transnationale permet une étude comparée de l’intégration ouvrière en France et en Grande-Bretagne dans les dernières décennies du long XIXe siècle. Elle offre également un angle privilégié pour analyser les sociétés française et britannique à travers le prisme d’un groupe dissident et stigmatisé
This thesis analyses the relations between the French and the British anarchist movements from 1880 to 1914. Against the historiographic prevalence of studies overlooking anarchist internationalism, or reducing it to inefficient formal institutions, it highlights the cross-influences between these movements and the informal networks underpinning them. The importance of this Franco-British connection can be observed through the rise of anarchosyndicalist propaganda, the implementation of libertarian pedagogic ventures, or international protest campaigns. Through the seemingly marginal case of the anarchists, this study also opens new vistas for a comparative study of the workers’ integration in France and Britain in the last decades of the long nineteenth century. The reception of the libertarian movement also allows for a privileged insight into French and British societies at the end of century, through the prism of a stigmatised dissident group
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Bianco, René. "Un siècle de presse anarchiste d'expression française : 1880-1983." Aix-Marseille 1, 1987. http://www.theses.fr/1987AIX1A004.

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La these a pour objet de recenser, localiser et decrire tous les periodiques anarchistes publies en langue francaise dans le monde de 1880 a 1883. La methodologie est definie dans un avant propos qui rassemble la bibliographie et constitue un guide des centres. Un repertoire alphabetique reunit plus de 2. 200 fiches. Il indique pour chaque periodique les elements necessaires a son identification, a sa description, les noms des responsables, des collaborateurs et les lieux de conservation des collections. A partir des materiaux reunis, il est procede a deux analyses : -etude de presse (fabrication d'un journal, financement, diffusion. . . Et etude socio-professionnelle des responsables). -etude de contenu (composition des journaux, themes abordes, polemiques). La conclusion s'efforce de determiner le role de cette presse comme moyen de propagande et comme outil de liaison entre les individus et les groupes. Deux volumes d'index viennent completer la these : -listes geographiques (par pays, departements et regions) et listes chronologiques -index des noms et des pseudonymes
The purpose of this thesis is to survey, localize and describe all the anarchist periodicals published in french all over the world from 1880 to 1983. An alphabetical repertory, combining more than 2200 data cards, indicates for each periodical all the elements that are necessary for its identification and for its description, the name of its publishers, editors and collaborators as well as the location of the collections. With the material collected two studies have been undertaken : -a study of the press (the making, the financing and the diffusion of these periodicals and the socio-professional study of the leading personalities). -a content analysis (themes, topics, polemics). The conclusion endeavors to assess the role of this press as a means of propaganda and as a link between the groups and the individuals. The study is completed by several indexes : -names and noms de plume. -geographical lists (countries, departements and regions) and chronological lists
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PIAZZA, FRANCOIS. "Anarchisme et symbolisme chez gian pietro lucini." Paris 4, 1989. http://www.theses.fr/1989PA040113.

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Le present travail porte sur l'oeuvre de gian pietro lucini, poete milanais pratiquement inconnu du grand public, meme italien, jusqu'aux annees 1970, et de ce fait classe dans les anthologies parmi les precurseurs du symbolisme en tant qu'introducteur du vers libre en italie. Le but de cette etude est de montrer comment l'oeuvre de lucini, qui embrasse pratiquement tous les genres litteraires, mais surtout la poetique, la critique et la poesie proprement dite, sans exclure le roman ou le theatre, etablit une dialectique permanente entre sa volonte libertaire et ses tendances symbolistes. Pour cela, on etudie sous la forme d'etudes plutot que de chapitres, les oeuvres qui relevent de la periode naturaliste des debuts et qui evoluent ensuite en oeuvres revolutionnaires ; de la periode symboliste et la periode futuriste, ou les ferments revolutionnaires sont transposes sur l'oeuvre d'art alors qu'ils etaient censes concerner la societe ; enfin de la periode "alexandrine" ou s'affirme un processus d'involution. La question sera de savoir si, anarchiste et symboliste a la fois, lucini n'etait pas aussi l'aristocrate distant dont l'oeuvre critique eclipse de loin l'oeuvre poetique. Poetique.
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Pucciarelli, Domenico. "Les libertaires de l'an 2000 sociologie de l'imaginaire libertaire d'aujourd'hui." Grenoble 2, 1998. http://www.theses.fr/1998GRE29028.

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Le libertaire en tant que figure politique et sociale existe depuis le xixe siecle. Les mythemes qui l'accompagnent depuis, en depit de l'evolution de son comportement ainsi que des societes dans lesquelles il vit restent ceux du + revolutionnaire ;, du martyre, du saint ou du poete. Pourtant, on a pu assister depuis la fin des annees 60 du xxe siecle a un renouveau du mouvement libertaire auquel il appartient ou auquel il fait reference. Cette recherche realisee dans les milieux libertaires de lyon et sa region (rhone-alpes) de 1995 a 1998, d'abord rend brievement compte de ce renouveau a travers une sociologie que l'auteur definit libertaire (celle du chercheur qui reste un acteur tout en faisant preuve de lucidite et d'engagement critique, aussi bien dans la recherche que dans le mouvement libertaire lui-meme). Ensuite, montre dans une premiere partie, qui sont les libertaires en cette fin de siecle et le parcours qui les a conduits a l'anarchisme. Puis, dans la deuxieme, l'auteur s'efforce d'indiquer, que font-ils, et enfin essaye dans la troisieme de demontrer quel est leur imaginaire. Dans sa conclusion + provisoire ;, il souligne que les libertaires de l'an 2000, tout en continuant a exprimer leur sensibilite libertaire et une forte solidarite pour le plus demunis, ils ne sont plus les porteurs du reve du grand soir, ou de celui visant a creer un paradis sur terre. Pourtant, par leurs pratiques quotidiennes et la problematique qui est la leur (quelle liberte et quelle justice pour un monde meilleur ?), continuent a parcourir les chemins de l'utopie, mais pour cela l'auteur pense qu'il faudra continuer a + liberer l'imaginaire
The anarchist, in so much as a social and political figure, exists since the xix century. The myths which surround him since then, in spite of the evolution of his behaviour and also the societies in which he lives continue to be ones of a + revolutionary ; a martyr, a saint or a poet. Even so since the end of sixties of this century we have been able to observe a renewed flourishing of the anarchist movement to which he belongs to or refers to. From 1995 to 1998, this research was carried out amid the anarchists of lyon and the rhone-alpes region. In briefly gives an account of this revival through a sociological frame that the author defines as being anarchist (a sociology in which the researcher remains an actor all the while maintaining a clear mindedness and critical commitment both in the research as well as in the anarchist movement). Firstly it is the shown who these and-of-the-century anarchists are and the path which has led them towards anarchism. Secondly the author recounts what they do and lastly tries to explain what they believe in. In the + provisional ; conclusion, the author underlines that the anarchists of the year 2000 continue to express there sensitivity at the same time showing a strong sense of solidarity toward those who are lesser off. They are no longer the porters of dreams + du grand soir ; and who aim to create paradise on earth. And yet by their daily practises and their problematics (what kind of freedom and what kind of justice for a better world ?), they continue to walk along the paths of utopia, but to do this the author thinks that it is necessary to carry on + liberer l'imaginaire
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Mouradian-Reyre, Denise. "Anarchisme et anarchie dans l'oeuvre de Jean Giono. De la théorie à la pratique : errance et ancrage." Aix-Marseille 1, 2000. http://www.theses.fr/2000AIX10040.

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Le theme de l'anarchie est induit par la tradition familiale des giono : le grand-pere, puis le pere de jean giono sont des anarchistes : le premier, carbonaro italien, le second, cordonnier sympathisant. Giono a voulu donner de son pere l'image d'un <>, notamment dans le roman semi-autobiographique de jean le bleu. La distinction entre anarchisme et anarchie dans l'oeuvre gionienneconduit a considerer, d'une part, les personnages dits de la <>, comme des etres inseres dans un grand tout naturel et benefique aux hommes vivant en petite communaute et agissant individuellement pour le bonheur commun : tels sont les pionniers, les pacifistes et les liberateurs ; et d'autre part, a envisager ceux dits de la <> comme des aristocrates de l'action, des libres penseurs et des marginaux, ne s'encombrant d'aucune morale et voulant adapter la societe a leur propre moi. Entre ces deux periodes, l'experience contadourienne (19351939) de l'homme jean giono a vu la mise en place d'une communaute sur le plateau du contadour, comme le personnage de bobi {que ma joie demeure} l'avait fait sur le plateau gremone. Les visees contadouriennes se portaient sur la vie libre, la lutte pour le pacifisme et le refus systematique de toute compromission impliquant la guerre. Mais cette tentative a echoue devant l'ordre de mobilisation de 1939, et l'homme jean giono n'a plus fait confiance aux hommes. L'ecrivain s'est alors replie dans son monde imaginaire, laissant libre cours a des personnages anarchisants, teintes de noir et agissant en dehors de toute norme. En fait, bien que le jeune jean fut profondement influence par cet homme communement appele : <>, l'image du pere autoritaire et anarchiste n'a pas totalement gomme celle de la mere. Sans etre un poseur de bombes, giono a transfere dans son oeuvre la tradition anarchiste paternelle, qui porte sur son ecu imaginaire la devise : heroisme et humanite.
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Moreno-Sainz, Maria-Laura. "Anarchisme argentin (1890-1930) : contribution à une mythanalyse." Grenoble 2, 2003. https://hal.archives-ouvertes.fr/tel-01556204.

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L'anarchisme fut introduit en Argentine par des immigrés européens, devenant un mouvement aux expressions multiples : anarcho-syndicalisme, illégalisme, pédagogie alternative,. . . Or, des nombreux individus se dirent " anarchistes " malgré leurs différences. L'étude de l'imaginaire (par la méthode mythanalitique) nous a permis de dégager des éléments d'homogénéité dans ce mouvement multiforme. Traits caractéristiques de l'imaginaire anarchiste argentin : L'homme anarchiste est un Prométhée (titan civilisateur par sa révolte) au portrait composite : gaucho, propagandiste / pédagogue, héros. L'anarchisme est aussi une action contre, qui dévoile le drame mythique de l'Anarchie (trajet destruction / sacrifice / rédemption). Enfin, il est une grande espérance de changement radical à venir (Révolution comme rupture du temps historique) dont le Peuple est le vecteur. On observe donc un métissage onirique de rêves européens adaptés au milieu argentin
Anarchism was introduced in Argentina by European immigrants, and became a multiform movement: syndicalism, illegalism, alternative pedagogy, among others. In spite of their differences, numerous individuals would call themselves 'anarchists'. The study of the imaginary (based on the "sociological myth-analysis") has allowed us to clear the homogeneity elements within this multiform movement. Main features of the Argentine anarchist imaginary: The anarchist man is a Prometheus (a civilizing titan fueled by his rebellious temper) in a compound portrait: a gaucho, a propagandist / pedagogue, a hero. Anarchism is also an against action which makes live the Anarchy's mythical drama (destruction / sacrifice / redemption path). Finally, it is a great hope for radical change to come (revolution as a break in historic time), in which the People are the vector. So the Argentine anarchist imaginary is a dreamlike interbreeding of European dreams adjusted to the Argentine environment
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Bouhey, Vivien. "Les anarchistes contre la République de 1880 à 1914 : radiographie du mouvement anarchiste français : contribution à l'histoire des réseaux sous la Troisième République." Paris 10, 2006. http://www.theses.fr/2006PA100058.

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Jusqu'à aujourd'hui, la thèse admise par les historiens de l'anarchie, lorsqu'ils tentent de décrire les structures du "mouvemen ", est celle de l'organisation minimale : ainsi, pour Jean Maitron, le "mouvement anarchiste français" né officiellement en 1881 est un organisme très flou, une sorte de nébuleuse politique constituée d'une poussière de groupuscules repliés sur eux-mêmes, qui rassemblent les partisans des théories de ProudhonBakounine, Kropotkine. Mais cette thèse a été battue en brèche en 1969 par Jean Berthoud, qui tente de prouver – sans parvenir à convaincre Jean Maitron – qu'il existerait en France, au moins dans les années 1890-1894, des réseaux anarchistes ainsi qu'une organisation souterraine instigatrice de l'action. C'est ce débat qui est à l'origine de notre étude sur Les anarchistes contre la République de 1880-1914 : nous souhaitons en effet déterminer comment s'organisent les anarchistes, et si, oui ou non, l'action anarchiste est le produit d'un minimum de concertation ou d'organisation entre 1880 et 1914, questions qui nous invitent, en définitive, à définir ce que l'on appelle "le mouvement anarchiste" à cette époque
Until today, historians of anarchism, when trying to define the structures of the anarchist movement, have generally argued that it was minimal. According to Jean Maitron, a distinguished historian of anarchism, the French anarchist movement, which was officially born in 1881, was a sort of loose and nebulous political entity composed of a myriad of inward-looking small groups in which partisans of Proudhon's, Bakounine's andKropotkine's theories were gathered. In 1969, this theory was refuted by Jean Berthoud : he argued against the ‘minimal organisation' theory and tried to demonstrate – actually failing to convince Jean Maitron in doing so – that there existed in France, at least between 1890 and 1894, anarchist networks and some underground organisation that decided on steps to be taken. My study on The anarchists against the Republic (1880-1914) stems from this debate. Indeed, I wish to query how anarchists organised themselves and whether anarchist action derived from at least minimum collective consultations. These questions will ultimately lead to an attempt at defining what was then called the "anarchist movement"
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Creagh, Ronald. "L'Anarchisme aux États-Unis /." Lille : Paris : Atelier national de reproduction des thèses ; diffusion Didier, 1986. http://catalogue.bnf.fr/ark:/12148/cb366231072.

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Books on the topic "Anarchisme"

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Cleyre, Voltairine De. D'espoir et de raison: Écrits d'une insoumise. Montréal, QC: Lux, 2008.

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Igualada, Miguel Gimenez. ANARCHISME - 1968. Paris: Editions L'Harmattan, 2010.

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Plekhanov, Georges. ANARCHISME ET SOCIALISME. Paris: L'Harmattan, 2007.

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Université Pierre Mendès France Grenoble 2., ed. L' anarchisme aujourd'hui. Paris: Harmattan, 2007.

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A, Kropotkin. Anarchistes en exil: Correspondance inédite de Pierre Kropotkine à Marie Goldsmith, 1897-1917. Paris, France: Institut d'études slaves, 1995.

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A, Kropotkin. Anarchistes en exil: Correspondance inédite de Pierre Kropotkine à Marie Goldsmith, 1897-1917. Paris: Institut d'études slaves, 1995.

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Marshall, Peter H. Demanding the impossible: A history of anarchism : be realistic! Demand the impossible! London: Fontana, 1993.

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A, Kropotkin. Anarchistes en exil: Correspondance inédite de Pierre Kropotkine à Marie Goldsmith, 1897-1917. Paris: Institut d'études slaves, 1995.

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Bookchin, Murray. Post-scarcity anarchism: With a new introduction. 2nd ed. Montréal: Black Rose Books, 1990.

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Bookchin, Murray. Post-scarcity anarchism. 3rd ed. Edinburgh: AK Press, 2004.

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Book chapters on the topic "Anarchisme"

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Roza, Stéphanie. "Anarchisme et Lumières." In Lumières de la gauche, 131–71. Paris: Éditions de la Sorbonne, 2022. http://dx.doi.org/10.4000/12827.

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Gorostiza, Santiago. "Iberian Anarchism in Environmental History." In Studies in Ecological Economics, 271–81. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-22566-6_23.

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AbstractIn recent years, there has been a renewed interest in anarchism from both social movements and critical academic circles. When tracing the genealogy of anarchist perspectives since the nineteenth century, radical geographers have pointed out the importance of the anarchist movement in Spain, and particularly in the city of Barcelona. During the 1960s and 1970s, authors like Murray Bookchin shared an interest in social ecology with a militant passion to vindicate the historical significance of Spanish anarchism and the achievements of anarcho-syndicalist collectives in the 1936 revolution. Before interest in these perspectives faded among critical geographers in the 1980s and 1990s, the experience of the Spanish Civil War (1936–1939) was key to the research on the relation between social anarchism and the environment. In the context of the emergence of political ecology and environmental history in Spain during the 1990s, I examine the scholarship on human ecology and Iberian anarchism, first developed by Eduard Masjuan in the journal Ecología Política. Masjuan’s doctoral research, supervised by Joan Martínez-Alier, delved into the rich debates on urbanism and birth control that took place in anarchist circles from Catalonia to Latin America between 1860 and 1937. Masjuan’s research constitutes an essential reference to explore the depth of the environmental dimensions of Spanish anarchism during these years and has informed degrowth discussions on population and the collective ethics of self-limitation. Despite the impact of Masjuan’s research, I argue that the environmental history and political ecology of the 1936 revolution is still to be written. I show some examples of work to date, from urban water management under anarcho-syndicalist principles to collectivised urban agriculture. Finally, I point out that, while not always acknowledged, the influence of anarchist practices can also be found in the research on today’s social movements carried out at the Barcelona school of political ecology and ecological economics.
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Lundström, Markus. "When Anarchism Met Punk." In Palgrave Studies in the History of Social Movements, 81–109. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-27370-4_4.

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AbstractThis chapter outlines how certain repertoires of contention became regenerated and enacted in the Swedish 1980s when anarchism met punk. It shows how the meeting between the Swedish anarchist movement, and the subcultural punk scene, fostered a breeding ground for new forms of activism, a hotbed that regenerated political repertoires buried in the social soil—like pyrophile plants sprouting through a wildfire. The chapter exhibits how the anarchist periodical Brand, published on a regular basis since the late 1800s, was rebranded through anarcho-punk aesthetics and increasingly synchronized with the repertoires of contention signatory to the broader autonomous movement in Europe. Hence, the anarchist politics of direct action prompted in the Swedish 1980s a revived struggle accompanied by the disorderly rebelliousness of punk and the disobedient temporality of prefiguration. When anarchism met punk, the radical struggle against hierarchy and for freedom was not primarily a political goal located at the horizon of time, but rather a politics to enact, to prefigure, a desirable future already in the present.
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Angaut, Jean-Christophe. "Anarchisme." In Histoire globale des socialismes, 34–45. Presses Universitaires de France, 2021. http://dx.doi.org/10.3917/puf.keuch.2021.01.0034.

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Kinna, Ruth. "Conclusion to Part 1." In Kropotkin. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9780748642298.003.0004.

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The pre-eminent position that Kropotkin attained as an exponent of anarchism in anarchism’s second wave explains the exhaustion of his political thought in its post-anarchist third incarnation. Kropotkin achieved canonical status as a classical anarchist. Instead of questioning the premises of this representation of his ideas, third-wave anarchists accepted it and used it against him, rejecting Kropotkin as an exponent of classical anarchism. The most important challenge to this view reverses the judgements of dominant second-wave new anarchists, reinforcing an association with a form of revolutionary politics that the third-wave activists hold at arm’s length. In many ways, Kropotkin emerges as an old man: worthy but out-of-time....
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Gomes, Paulo Emilio Sales. "Anarchisme et cinéma." In Cinémas libertaires, 187–94. Presses universitaires du Septentrion, 2015. http://dx.doi.org/10.4000/books.septentrion.11117.

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"Dada et Anarchisme." In Avant Garde No. 0: Presentation, 69–81. Brill | Rodopi, 1987. http://dx.doi.org/10.1163/9789004449251_007.

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Makhno, Nestor. "Anarchisme et « makhnovistchina »." In Ni Dieu ni Maître, 619. La Découverte, 2012. http://dx.doi.org/10.3917/dec.gueri.2012.01.0619.

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Frigerio, Vittorio. "3. Anarchisme et symbolisme." In La Littérature de l’anarchisme, 45–51. UGA Éditions, 2014. http://dx.doi.org/10.4000/books.ugaeditions.9518.

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Porton, Richard. "Introduction." In Film and the Anarchist Imagination, 1–8. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043338.003.0001.

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This introductory chapter provides a brief background of anarchism. The competing varieties of anarchism endeavor to reconcile the seemingly conflicting claims of individual autonomy and collective struggle. Despite significant differences between the classical anarchists, the term “communal individuality” allows one to recognize affinities between the evolving connotations of anarchy embedded in the works — and deeds — of Pierre-Joseph Proudhon, Mikhail Bakunin, and Peter Kropotkin. In addition, a productive tension between individuality and communal solidarity fuels the fascinatingly contradictory work of two thinkers sometimes not considered part of mainstream anarchism — William Godwin and Max Stirner. In the years since the first edition of this book was published in 1999, the so-called “post-anarchist” turn has posed a challenge, in both activist and academic circles, to the canonical anarchism of Proudhon, Bakunin, and Kropotkin. The book focuses on links between anarchist self-activity and films that not only reflect, but often actively promote, workplace resistance, anarchist pedagogy, and anti-statist insurrections. It also broadens the definition of “anarchist cinema” to include discussion of films not made and produced by anarchists.
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Conference papers on the topic "Anarchisme"

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Cârstea, Daniela. "On Anarchism – Discourse Analysis." In 3rd International Conference on Modern Approach in Humanities and Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/3rd.icmhs.2021.02.140.

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Gabel, Moshe, Daniel Keren, and Assaf Schuster. "Anarchists, Unite." In KDD '17: The 23rd ACM SIGKDD International Conference on Knowledge Discovery and Data Mining. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3097983.3098092.

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Raha, Mayamin Hamid, Tonmoay Deb, Mahieyin Rahmun, Shahriar Ali Bijoy, Adnan Firoze, and Mohammad Ashrafuzzaman Khan. "CAE: Towards Crowd Anarchism Exploration." In 2020 19th IEEE International Conference on Machine Learning and Applications (ICMLA). IEEE, 2020. http://dx.doi.org/10.1109/icmla51294.2020.00093.

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Kuzmenko, Andrey Dmitrievich, and Ekaterina Fedorovna Pogrebnaya. "Philosophy of anarchism: history and modernity." In Наука, технологии и техника. Нижний Новгород: Научная общественная организация "Профессиональная наука", 2021. http://dx.doi.org/10.54092/9781387402557_33.

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Рябов, П. В. "Christian existential anarchism by N.A. Berdyaev: originality and paradoxes." In Социально-гуманитарные исследования: векторы развития науки и образования: материалы IX научно-практической конференции с международным участием, г. Москва, МПГУ, 25–26 апреля 2024 г. Crossref, 2024. https://doi.org/10.37492/isgo.2024.002.

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Николай Бердяев по своим политическим и социальным воззрениям был левым либералом и персоналистическим социалистом. Однако его религиозно-философское мировоззрение можно с уверенностью охарактеризовать как христианский экзистенциальный анархизм. Абсолютная свобода личности, отрицание любых авторитетов и власти (Государства, Нации, Церкви и даже Бога) – вот главный мотив его творчества. Сам Бог, по его убеждению, не властен над человеческой свободой и ожидает от человека не подчинения, но творчества. И само христианство он понимал как эмансипацию личности. При этом к классическим формам социального анархизма Бердяев относился критически. Его анархизм носил ярко выраженный персоналистический и эсхатологический характер. Nikolai Berdyaev, according his political and social views, was a left-king liberal and a personalist socialist. However, his religious and philosophical views were Christian existential anarchism. The absolute freedom of the individual, the negation of any authority and power (State, Nation, Church, even God) is the main motive of his works. God himself, in his opinion, has no power over human freedom and expect him not to obey but to create. And he understood Christianity as the emancipation of personality. At the same time, Berdyaev was critical of the classical forms of social anarchism. His anarchism was personalistic and eschatological in nature.
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Turner, Hannah, Laura Gibson, and Clara Gimenez-Delgado. "Participatory Design for the Anarchive." In DIS '21: Designing Interactive Systems Conference 2021. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3461778.3462129.

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Evlampiev, I. "J. G. FICHTE�S PHILOSOPHY AND TRADITION OF RUSSIAN CLASSICAL ANARCHISM." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s09.068.

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McCall, Seth. "Anarchive of Our Own: Re-membering the Reconceptualization." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1582948.

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Lachney, Michael. "Seymour Papert's Constructionism: An Anarchist or Libertarian Tradition?" In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1890056.

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Nicolau, Felix. "Dadaist Syncretism – Assumptions." In Conferință științifică internațională "Filologia modernă: realizări şi perspective în context european". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2022. http://dx.doi.org/10.52505/filomod.2022.16.30.

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There have been made distinctions and approximations between Dada and futurism, cubism and surrealism. The same with regard to the load of (political) anarchism in Dada. My article is about the experimental and performative side of the Dada phenomenon. Of course, there is a comprehensive spirit of the avant-garde, just as there is a Saeculum of modernity. Dada, however, functioned as a crucible that took over the experimental openings of the moment and potentiated them to a level rarely surpassed until today. Any contemporary performance could claim its origin, better said must claim, from Cabaret Voltaire. What could be the typology of Dada performance?
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Reports on the topic "Anarchisme"

1

Giombolini, Alecia. Anarchism on the Willamette: The Firebrand Newspaper and the Origins of a Culturally American Anarchist Movement, 1895-1898. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6355.

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