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Journal articles on the topic 'Anarchisme'
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1
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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Michéa, Jean-Claude. "Socialisme, anarchisme et stratégie Godwin." Revue du MAUSS 62, no. 2 (January 5, 2024): 259–73. http://dx.doi.org/10.3917/rdm1.062.0259.
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Rappelant toute l’importance de la tradition anarchiste au sein du « socialisme originel » que l’hégémonie intellectuelle du léninisme avait longtemps contribué à discréditer, évoquant aussi comment il l’a, personnellement, redécouverte, notamment à la lecture de l’Internationale situationniste et de l’œuvre d’Orwell, l’auteur souligne dans cet entretien combien cet esprit libertaire aurait connu, à mesure de « l’extension du domaine du capital », une « triste perversion » que Proudhon avait lui-même annoncée sous la forme du règne de « l’absolutisme individuel ». Passant ainsi par pertes et profits la critique anarchiste originelle de l’anthropologie libérale, voire du capitalisme lui-même, cette lente dégradation idéologique d’une partie du mouvement anarchiste moderne conduirait aujourd’hui, portée par la dynamique transgressive du marché mondialisé et de sa culture « postmoderne », à une rupture, voire à une impasse.
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Çelik, Kadir Can. "From Unorthodox Sufism to Muslim Anarchism: The Disobedient Case of Islam-Based Political Thought in Turkey." Religions 15, no. 10 (October 17, 2024): 1273. http://dx.doi.org/10.3390/rel15101273.
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This paper examines Muslim anarchists in Turkey who developed an Islam-based anarchist theory opposing private property, the state, capitalism, and all forms of authority. By analyzing their online periodical itaatsiz (disobedient), published since 2013, and earlier works by Muslim anarchist writers, this study explores their perspectives on the West, Islam, the Qur’an, and Sufism. Muslim anarchists stand out for their opposition to the hegemony of Enlightenment-based, anti-theist, and positivist thought in anarchist movements in Turkey and for their encouragement to re-examine concepts such as authority, private property, capitalism, and the state within the framework of Islam-based political thought. Studying how Muslim anarchists construct a social movement in today’s Turkey is essential to understanding Islam-based conceptualizations of politics in Turkey and unpacking the relationship between Islam and anarchism.
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Grizzle, Gary. "Book Review: Ruth Kinna and Clifford Harper, Great Anarchists. London: Dog Section Press. 2020." Theory in Action 15, no. 2 (April 30, 2022): 104–9. http://dx.doi.org/10.3798/tia.1937-0237.2214.
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In their recent collaboration, Great Anarchists, political theory professor Ruth Kinna and illustrator Clifford Harper provide a testament to the contemporary relevance of late eighteenth through early twentieth century anarchist thought. They do so through their respective depictions of ten individuals who articulated anarchist ideas of one sort or another over the course of their lives. The people depicted in this volume range from those routinely found in mainstream academic treatments of anarchist theory (William Godwin, Pierre-Joseph Proudhon, Michael Bakunin, and Peter Kropotkin), to those more likely to be found in insider accounts of the history of anarchism (Max Stirner, Louise Michel, Lucy Parsons, Errico Malatesta, and Voltairine De Cleyre), to a literary figure whose relationship to anarchism has frequently gone unnoticed (Oscar Wilde).
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Bevir, Mark. "The Rise of Ethical Anarchism in Britain, 1885–1900." Historical Research 69, no. 169 (June 1, 1996): 143–65. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01848.x.
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Abstract In the nineteenth century, anarchists were strict individualists favouring clandestine organization and violent revolution: in the twentieth century, they have been romantic communalists favouring moral experiments and sexual liberation. This article examines the growth of this ethical anarchism in Britain in the late nineteenth century, as exemplified by the Freedom Group and the Tolstoyans. These anarchists adopted the moral and even religious concerns of groups such as the Fellowship of the New Life. Their anarchist theory resembled the beliefs of counter-cultural groups such as the aesthetes more closely than it did earlier forms of anarchism. And this theory led them into the movements for sex reform and communal living.
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Williams, Dana M. "Taming all Challengers: Academically and Philosophically Situating Anarchist-Sociology in North America 1." Anarchist Studies 30, no. 1 (March 1, 2022): 30–57. http://dx.doi.org/10.3898/as.30.1.02.
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Anarchism's formal influence upon the discipline of sociology has been negligible. To understand why, this paper begins by considering the impact of two other movements – Marxism and feminism – within sociology. Notably, the nature of academia and scholarly disciplines, anarchism's shortcomings, and the deliberate exclusion of anarchist voices all appear to have likely influenced anarchism's limited presence in sociology. There have been numerous other ideological sub-variants and traditions – including applied, critical, humanist, liberation, and public sociologies – that have grown within the discipline. Each of these is analysed for their compatibility with anarchism. Finally, due to the lack of an already-existing anarchist-sociology tradition, the broad outlines of such an orientation and praxis are sketched-out, paying attention to issues of scope, purpose, and practice.
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Hines, Frankie. "Against Prefiguration: an Anarchist Iconoclasm." Anarchist Studies 31, no. 1 (February 15, 2023): 25–45. http://dx.doi.org/10.3898/as.31.1.02.
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Prefigurative politics is frequently identified as a central, essential feature of anarchist theory and practice. Can claims for prefiguration's centrality to anarchism, though, withstand scrutiny? Departing from familiar debates that pit prefiguration against strategy, this paper critically assesses the continued relevance of prefiguration for anarchist thought. The first half of the paper contends that prefiguration continues to be ascribed a pivotal role in accounts of anarchist theory largely due to a continued, unacknowledged commitment to Marxism as a category through which anarchism is understood. It also highlights contradictions between efforts to establish prefiguration as one of anarchism's essential features and definitions of anarchism that disavow the existence of any such essential qualities, proposing that claims for a fundamental centrelessness in anarchism both conflict with claims for prefiguration's centrality and constitute a more convincing and more useful approach. In the second half of the paper I respond to the vexed issue of prefiguration's relation to violence. How can an overriding emphasis on 'being the change one wishes to see' be reconciled with the fact, recognised by anarchism in its most compelling articulations, that violence is an unavoidable feature of politics and of life? Considering the weaknesses of attempts to reconcile prefiguration with violence, I propose that prefiguration requires a commitment to nonviolence, but that the resulting paralysis requires accounts of prefiguration as a fundamental anarchist precept be rejected.
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Malherbe, Nick. "Returning community psychology to the insights of anarchism: Fragments and prefiguration." Journal of Social and Political Psychology 11, no. 1 (May 24, 2023): 212–28. http://dx.doi.org/10.5964/jspp.9385.
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Anarchism signifies the actions taken to bring about a fairer, more equal, non-hierarchical, and democratic society, one that exists without State coercion or domination. Although community psychology has engaged with some anarchist practices, such as mutual aid, the discipline has had little explicit or direct engagement with anarchism’s broader project of sociopolitical organization, with a notable exception. Almost fifty years ago, Seymour Sarason argued for what he called the anarchist insight, urging community psychologists to be wary of how they interact with oppressive State apparatuses that cause considerable psychological damage within communities. In this article, I draw on Sarason’s conception of the anarchist insight as an entry point into what I prefer to think of as the insights of anarchism. The insights of anarchism, I posit, are the knowledges derived from the fragments of anarchism that already exist in communities. The task of community psychologists concerned with the insights of anarchism is to work with people to communicate, strengthen, and make connections between these different fragments. Drawing from my own work, I examine how residents from a low-income community produced and screened a participatory documentary film that connected the everyday anarchism of a community garden to social movement organizing, where the role of the State was intensely debated. I conclude by considering some of the ways by which future community psychology work can consolidate the insights of anarchism.
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Damier, Vadim V. "Anarchist tendencies in the early socialist movement in Korea, 1919–1924." Novaia i noveishaia istoria, no. 4 (August 19, 2024): 71–87. http://dx.doi.org/10.31857/s0130386424040064.
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Korean anarchism is in many ways a unique phenomenon, as is the history of this Far Eastern country. Anarchists played a prominent role in the liberation of Korea from Japanese colonial rule, which dominated the country from 1910 to 1945. Along with Korean nationalists and communists, they became the “third force” in the anti-colonial struggle, which has attracted the interest of historians. A close connection with the issues of the struggle against the colonial power of Japan gave special features and direction to Korean anarchism, which was forced to oscillate between the demands for restoring the country’s independence and the anarchist tradition of denying any state as such. Unfortunately, the history of Korean anarchism remains virtually unexplored in Soviet and Russian academic literature. This article is intended to make the first steps in researching this topic. The article analyses the initial period in the development of the anarchist movement in the country, the time of its birth, drawing on original texts and publications by Korean socialists and anarchists of the early 1920s and taking into account the study of the issue in Korean and foreign historiography. The article shows that, as in other East Asian countries (Japan and China), anarchism in Korea was not initially identified as a special current in the socialist movement, and elements of anarchism, Bolshevism and social reformism were often mixed in the ideas of early Korean socialists. The separation of anarchism as a movement from this general socialist “conglomerate” occurred under the influence of disappointment in Russian Bolshevism and the results of the Great Russian Revolution.
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Dezès, Marie-Geneviève. "Anarchisme français, anarchisme espagnol et guerre d’Espagne : le fonds Renée Lamberet de l’Institut Français d’Histoire Sociale (IFHS)." Matériaux pour l histoire de notre temps N° 123-124, no. 1 (2017): 29. http://dx.doi.org/10.3917/mate.123.0029.
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Voronov, Yury. "Very Old and the Very Modern Clothing of Anarchism. Theory." Ideas and Ideals 15, no. 1-1 (March 28, 2023): 105–33. http://dx.doi.org/10.17212/2075-0862-2023-15.1.1-105-133.
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This article discusses the main stages in the development of the theory of anarchism. The author started his examination of anarchist ideas from Errico Malatesta’s book “The System of Anarchism in Ten Conversations for the Peasants”. Then, the author considers the works of a French politician, philosopher and economist Pierre-Joseph Proudhon. The paper touches upon the problem of practical implementation of his theoretical principles up to the present time. The author also takes into account the works of the geographical school of anarchism (Elise’e Reclus and Peter Kropotkin). The paper analyses the anarchist origins of the classical school of political economy. It is noted that a significant part of Adam Smith’s ideas was previously expressed by his predecessor, anarchist William Godwin. In particular, it is shown that the category of ‘invisible hand’ originated from anarchist ideas about the inner world of a person, and not from the ideas that ‘the market will decide everything’. Some aspects of the history of the First International, the role of anarchists in the creation and activities of the First International are considered. The article describes the emergence and development of anarchism in Japan, it is shown that the Japanese branch of anarchism is closely connected with the works of M. Bakunin. The problem of long-term propaganda of the ideas of anarchism in US universities is touched upon. The main authors of anarchist works are singled out from among them. The author also considers Christian theological anarchism associated with the name of I. Illich, as well as the works of the followers and propagandists of anarcho-Islam that have appeared in recent years. According to the author, the ideas of anarchism are poorly analyzed by historians, which leads to many incorrect assessments of current events and erroneous predictions of the future, especially in recent decades. The reason for this is ignoring the role of anarchist thought in the socio-economic life of the world. It is noted that the penetration of anarchist ideas into social theories and political doctrines of very different directions takes place in such a way that they become an inseparable part of them and are no longer considered anarchist. Briefly, the main idea of the article can be expressed in the words: “Theoretical anarchism does matter”.
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Brinn, Gearóid. "Smashing the state gently: Radical realism and realist anarchism." European Journal of Political Theory 19, no. 2 (August 7, 2019): 206–27. http://dx.doi.org/10.1177/1474885119865975.
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The revival of realism in political theory has included efforts to challenge realism’s conservative reputation and argue that radical forms are possible. Nonetheless these efforts have been criticised as insufficient to overcome realism’s inherent conservatism. This article argues that radical forms of realism can be better appreciated by considering the application of the realist perspective within an existing radical ideology: anarchism. This may seem an unusual choice, considering anarchism’s standard representation as naïvely idealistic and paradigmatically non-realist. However, attention to the breadth of diversity in anarchist theory reveals a collection of positions that together represent a ‘realist anarchism’ which not only challenges anarchism’s reputation as uniformly committed to unrealistic and idealistic utopianism but also demonstrates the existence of genuinely radical forms of realism.
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Cleminson, Richard. "Dr Félix Martí Ibáñez's 'Considerations on Homosexuality' and the Spanish Anarchist Cultural Project." Anarchist Studies 28, no. 1 (March 1, 2020): 84–99. http://dx.doi.org/10.3898/as.28.1.04.
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This article places a reconsideration of the Spanish anarchist doctor Félix Martí Ibáñez's work on sexual morality and, in particular, homosexuality within the dual historiographical framework of scientific ideas and anarchism's own history of engagement with these subjects. It argues that recent developments in the writing of the history of anarchism have paid far more attention to the articulation of cultural issues within anarchist movements as part of their overall contestation against the 'bourgeois', religious and capitalist world and sets this article within this renewed framework. The thought of Félix Martí Ibáñez is assessed not for its supposed 'scientificity' but for what it tells us about the eclectic nature of Spanish anarchism at the time and for what such thought signifies for today's libertarian movement.
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Quinn, Adam. "“Abolish the Monopolizing of the Earth”." Radical History Review 2023, no. 145 (January 1, 2023): 37–61. http://dx.doi.org/10.1215/01636545-10063606.
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Abstract At the turn of the nineteenth and twentieth centuries, an industrial capitalist order stretched its grasp across the globe, placing control of farms, mines, and forests in the hands of wealthy industrialists. Living through this period of rapid and unequal economic and environmental change, anarchists denounced what they called the monopolizing of the earth and its products. Anarchists were deeply critical of the privatization of the environment and saw restricting access to nature as a core component of inequality and poverty. This article considers the environmental politics of transnational anarchism in the late nineteenth and early twentieth centuries. With anarchism’s geographically and ideologically diverse participants in mind, it incorporates the natural science-informed utopian visions of Peter Kropotkin and Elisée Reclus, the revolutionary and anti-colonial food and land politics of Ricardo Flores Magón, and the nature-informed radical sex politics of Emma Goldman and Alexander Berkman. It finds that “anarchism” did not just mean the destruction of the state and capitalism to its advocates, but the construction of a new political-economic-natural system that saw the liberation of people and the defense of nature as inextricably connected. The article concludes with a call to both include anarchism as a part of the genealogy of environmentalism and consider anarchism’s environmental politics in ongoing conversations about the relationships between environmental crises and human inequalities.
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Damier, Vadim. "The Genoa Conference of 1922 Through the Eyes of Russian Anarchists." Novaia i noveishaia istoriia, no. 2 (2023): 86. http://dx.doi.org/10.31857/s013038640025099-6.
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In the article the author examines the attitude of Russian anarchists and anarcho-syndicalists to the 1922 Genoa Conference and the participation of representatives of Soviet Russia in it. This subject has not received much coverage in the works of anarchism scholars, who have so far focused primarily on the study of the general stance of Russian anarchism towards the Soviet regime and the issue of the New Economic Policy, on the problem of anti-anarchist repressions in Russia and on the ideological and organisational processes in the Russian anarchist emigration. The author made it his task to identify the place that the critique of the “Genoa policy” of the Soviet government enjoyed in the ideological concepts and political work of the anarchists, and to trace the main line of their reasoning. The main source for this article was the original, mainly émigré, press of the Russian anarchists between 1922 and 1923. The author demonstrates that the Russian anarchists' view of the Genoa Conference was primarily determined by ideological motives and their general analysis of the course and fate of the Russian Revolution itself. Being anti-statists, the anarchists had no particular conception of foreign policy and were indifferent to so-called state interests. The “Genoa policy” was perceived by them as a manifestation and confirmation of the new Bolshevik course, in which they saw an orientation towards restoring the positions of private capital within Russia itself and towards subordination to world capital on an international scale. Planned or real concessions on the part of the Soviet delegation at the Conference and repression of Russian anarchists and socialists were, in their eyes, two sides of the “Bolshevik counter-revolution”. The criticism of Bolshevism mounted by the anarchist emigration in connection with and after the Genoa Conference contributed to the demarcation in the international trade union revolutionary-syndicalist movement and the founding of the anarcho-syndicalist International.
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Semiglazov, Georgiy. "Lev Chernyi’s Anarchistic Sociometry." Sociological Journal 27, no. 1 (March 26, 2021): 122–38. http://dx.doi.org/10.19181/socjour.2021.27.1.7847.
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Anarchist teachings have become popular in the modern world. Due to this fact, it is necessary to examine the history of this movement, because many important anarchists of the past are hardly known today. This article focuses on the ideas of Lev Chernyi (Pavel Dmitrievich Turchaninov), who was a Russian anarchist in the early 20th century. The author analyzes his program work “A New Direction in Anarchism: Associational Anarchism”, first published in 1907. The goal of the analysis is to introduce Chernyi not only as a dedicated anarchist, but also as a social scientist, familiar with the traditions of European sociology. Such a perspective is possible due to the terminology used by Turchaninov. In particular, the Russian anarchist divides social sciences into sociology and sociometry, defining the subject area for each field of knowledge. To reach the goal, it is necessary to answer several key questions of social sciences, namely, how Chernyi explains action, social order and social changes. The author claims that answers to these questions very well might be found in the work of Turchaninov. The conclusion is that Chernyi’s ideas are interesting not only for researchers of anarchism, but also for social scientists and philosophers, since Turchaninov has several concepts similar to the ideas of the classics of sociological thought.
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Martynov, Mikhail. "The problem of the “border” in the anarchist discourse." Przegląd Wschodnioeuropejski 8, no. 2 (March 21, 2019): 329–39. http://dx.doi.org/10.31648/pw.3591.
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The subject of this paper is the problem of the “border” in the anarchist discourse. The analysis is based on a number of key texts written primarily by Russian anarchists from the end of the nineteenth century to the beginning of the twenty-first century. The author also examines some of the texts of contemporary American anarchism. The main attention is paid to three different aspects of the conceptualization of the “border” in the anarchist discourse: the anarchist idea of travel, the problem of the “border” in the context of the Russian languagespecific view of the world, as well as the “border” as a phenomenon of the text.
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Bantman, Constance. "Reencountering The French Anarchists in London, 1880-1914: Archival and Historiographic Reassessments." Revista Mundos do Trabalho 14 (August 8, 2022): 1–17. http://dx.doi.org/10.5007/1984-9222.2022.e89542.
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This article follows up on the book The French Anarchists in London, 1880-1914 (2013), by exploring some primary material uncovered since this publication, and considering the ways in which research into the history of anarchism as a transnational movement has evolved. In the years since the publication of this book, a great deal of research has furthered or challenged its findings, especially in relation to print culture and the study of global anarchist networks. The mass digitisation of periodicals (both anarchist and mainstream) and archives in the last ten years offers new tools to find detailed information about the personal and political lives of these elusive anarchists in London – and further afield, thus rectifying the original study’s London-centric focus. These sources are also crucial in documenting the ways in which anarchists were perceived and portrayed in Britain, France and internationally, and constructed into a major public threat through media discourse.
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Gerasimov, Nikolai I. "History of mystical anarchism (problem of periodization)." Philosophy Journal 15, no. 1 (2022): 161–75. http://dx.doi.org/10.21146/2072-0726-2022-15-1-161-175.
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The article explores the problem of periodization of mystical anarchism. The author suggests that most of the disagreements between modern researchers of the creative heritage of the 20th century anarchist-mystics is related to the absence of any historical and philosophical reference point or scheme. The article suggests viewing the whole history of the development of this phenomenon as an evolution of communities of thinkers who were equally close to anarchist and mystical ideas. Three periods are distinguished: 1) 1905–1907; 2) 1917–1930; 3) 1924–1939. In each period, the author analyzes the ideological principles of a particular community of mystical anarchists, their ability to influence the cultural landscape of their era, and their conceptual relationship with their predecessors/successors. The terms “mystical anarchist” and “anarcho-mystic” are used synonymously in this text. Particular attention is paid to the emigrant period in the history of mystical anarchists (the study is based on the analysis of periodicals of the Russian diaspora in the United States).
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Frayne, Carl Tobias. "The Anarchist Diet: Vegetarianism and Individualist Anarchism in Early 20th-Century France." Journal of Animal Ethics 11, no. 2 (October 1, 2021): 83–96. http://dx.doi.org/10.5406/janimalethics.11.2.0083.
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Abstract This article uncovers the historical connection between anarchism and vegetarianism in France. In doing so, it restores the significance of a little-known branch of the libertarian movement, namely individualist anarchism. Individualist anarchists sought to transform themselves by applying anarchist principles in their daily lives instead of waiting for a future revolution. Retracing the thoughts and deeds of these forgotten pioneers of the ecological and animal liberation movements, I show that vegetarianism is a striking illustration of anarcho-individualist prefigurative politics and that their aspiration to find their place within nature is as topical as ever.
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GE, Yinli. "The Earliest Chinese Translation of Kropotkin’s Mutual Aid." Cultura 16, no. 2 (January 1, 2019): 89–104. http://dx.doi.org/10.3726/cul022019.0006.
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In 1908, the first and second chapters of Kropotkin’s Mutual Aid were first translated into Chinese by Li Shizeng, greatly influencing Chinese anarchists. Li Shizeng followed Kropotkin’s scientific argument of anarchism and strengthened the viewpoint for praising “public” and suppressing “private”. When translating Kropotkin’s thoughts, Li Shizeng focused on political revolution, glossing over the criticism of the capitalist economy, and barely referenced Kropotkin’s original anarchist communist ideology.
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Newman, Saul. "Anarcho-Cosmopolitanism: Towards a New Ethos of Hospitality." Revista Portuguesa de Filosofia 78, no. 4 (January 31, 2023): 1407–30. http://dx.doi.org/10.17990/rpf/2022_78_4_1407.
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This paper develops a new understanding of hospitality on the basis of an anarchist philosophy of cosmopolitanism. It is argued that anarchism – in its radical critique of the principle of sovereignty and sovereign ipseity – is primarily a philosophy and politics of hospitality. The argument proceeds in five key steps. Firstly, the relationship between ontological anarchism (Schürmann and Levinas) and political anarchism (Bakunin, Kropotkin, Proudhon, Godwin) is explored. Secondly, anarchism’s critique of nation state sovereignty is linked to a radical cosmopolitanism based on cross-border solidarity, mutual aid, and human rights activism, including the defence of the rights of migrants and asylum seekers. Thirdly, I show how the anarchic subject cannot be reduced to a fixed or definable identity with closed borders, but, rather, embodies an attitude of hospitality towards the Other and an openness to being transformed by this encounter. On this basis, I aim to develop an anarchist ethics formulated around the idea of care – for the other, both human and non-human, for the world, for the natural environment (Four) – and an alternative cosmopolitan ethical and political horizon (Five).
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Gaudino, Emanuela. "Traditional Thought and Utopian Egalitarianism in the Tianyi bao: The Rise of an Anarchist Ideal among Chinese Communities in Tokyo." MING QING YANJIU 17, no. 01 (February 14, 2012): 121–63. http://dx.doi.org/10.1163/24684791-01701006.
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This essay discusses the experience of anarchism among young Chinese intellectuals based in Japan between 1907-1908. The rise of an anarchist ideal among Chinese intellectuals was firstly related to their acquaintance with Japanese radicals. In 1907 division among the Tongmenghui leadership and the conversion of Japanese intellectuals to anarchism made Chinese students and intellectuals based in Tokyo more susceptible to radical political doctrines. Anarchism emerged as a new trend out of this political turmoil. Liu Shipei, He Zhen and Zhang Ji were the central figures of the Tokyo Group and the main supporters of the anarchist propaganda in Japan. Through the acquaintance with the Kinyōkai 金矅会 (Friday Group), the radical socialist faction led by Kōtoku Shūsui, they were able to bring together the Chinese overseas communities in Japan, who were dissatisfied with the principle of Tongmenghui and its leadership. The close relations with Kōtoku and Japanese socialists, the affiliation with the Tongmenghui and the quarrels within the same Alliance concerning Sun’s leadership, the establishment of societies among Chinese students in Japan and the publication of a journal, all consent to define the contours of anarchist activities in Japan between the years 1907-1908. My goal in the following pages is to highlight the Japanese route of Chinese anarchism outlining anarchist thinking and propaganda as delineated in the pages of their official organ, the Tianyi bao (Journal of Natural Justice). Overall, I will try to answer these three questions. First, how did Chinese traditional thought become a means to sustain utopian egalitarianism? Second, how did Kōtoku Shūsui and Japanese anarchists influence the rise of an anarchist ideal among Chinese intellectuals based in Japan? And third, how did the Tianyi bao promote a racial, social and political revolution in order to create an ideal society?
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Baverel, Clifford. "Modern Anarchism in Social Movements." Emulations - Revue de sciences sociales, no. 19 (March 30, 2017): 71–88. http://dx.doi.org/10.14428/emulations.019.002.
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Le mouvement Occupy Wall Street, depuis ses débuts en 2011, a été relié à la théorie et à la pratique anarchiste par différents universitaires tels que David Graeber, Nathan Schneider et Mark Bray. Cependant, Occupy n’est pas un cas isolé dans l’histoire des mouvements sociaux. Le mouvement s’est développé à un moment où les manifestations des courants anti-néolibéral et pro-démocratie — à la fois locales et mondiales —, qui étaient apparues à la fin du XXe siècle, ont atteint un point culminant. En quelques années, des manifestations, des révoltes et des protestations sociales se sont répandues à travers le monde, au Nord comme au Sud. Cela va des printemps arabes en 2011 au mouvement de Gezi Park en 2013, en passant par les protestations en Grèce, le mouvement des Indignés et Occupy Wall Street. Cet article s’intéresse à la présence d’idées et de pratiques anarchistes au sein de ces mouvements, apparus au début des années 2010. Il s’appuie sur des études qui portent sur les aspects politico-économiques de ces mouvements. On pose comme hypothèse que si l’anarchisme est lié aux mouvements des années 2010 c’est au travers de ses valeurs et de ses pratiques politiques et économiques. En effet, la période qui précède les mouvements des années 2010 – –qui s’étale du milieu des années 1990 jusqu’en 2010 – a vu le développement des mouvements anti-néolibéral, altermondialiste et pro-démocratie. Ainsi, le point de contestation central qui caractérise ces mouvements – que l’on qualifiera de mouvements de la 3e vague – est donc bien politico-économique. Les études empiriques utilisées comme base de travail pour cet article ne montrent pas toutes de façon explicite le lien qui existe entre ces mouvements et l’anarchisme, mais elles révèlent cependant l’usage de pratiques politiques et économiques alternatives qui peuvent être considérées comme anarchisantes – proches des idées anarchistes sans le mentionner clairement. La présence d’idées et de pratiques anarchistes au sein des mouvements des années 2010 montre ainsi un lien avec la réémergence de l’anarchisme, sous la forme du post-anarchisme, depuis le milieu des années 1990 et dont le développement est étroitement lié au mouvement altermondialiste. Sous cette nouvelle forme, l’anarchisme a tendance à s’éloigner de son passé violent du XIXe siècle. Ainsi, même si l’anarchisme n’est pas mentionné comme tel dans la presse grand public, il existe au travers de nouveaux mouvements tels que l’alter-mondialisme et les expériences de démocratie directe.
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Matyukhin, A., and S. Mezencev. "The "World Revolution" in Russian Anarchism." Journal of Political Research 7, no. 3 (October 17, 2023): 45–57. http://dx.doi.org/10.12737/2587-6295-2023-7-3-45-57.
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The purpose of this article is to identify the specifics of the theory of the "world revolution" in the ideological and political heritage of Russian anarchism. Historical, comparative, hermeneutic methods of scientific research were actively used to write the article. The ideologists of Russian anarchism in their interpretation of the "world revolution" competed with Marxist doctrine, with its popular dialectical theory of socio-economic formations and class struggle, where the final stage of historical progress was to be the achievement of global communism. Rejecting the Marxist concept of "dictatorship of the proletariat", the Russian anarchists proceeded from an alternative methodology that emphasizes the primacy of natural, biological factors of social processes. According to anarchists, the basic factor of progress is the natural inclination of people to solidarity and mutual assistance. Hence the Russian anarchists opposed the natural nature of the evolution of mankind to any "forced" forms of social organization. This applied, first of all, to the institution of the state, regardless of its external form – communist, liberal-democratic, despotic. The basic parameters of the social ideal in the theory of Russian anarchism were the principles of anarchy and freedom, the building of social existence on the basis of self-organization, self-government and a global decentralized confederation structured "from the bottom up". The former territorial and political borders were abolished, nations were abolished. The anarchists saw the achievement of this ideal as an exclusively revolutionary way, gradually embracing all new countries, regions, continents. The article emphasizes the constant appeal of Russian anarchists to the arguments of universal morality - "freedom", "justice", "brotherhood", "justice", "equality" in justifying the need for a world anarchist revolution, which in practice turned into political abstractions with destructive consequences for societies. At the same time, the "secondary" ideology of Russian anarchism as an intellectual product is noted in relation to Marxism and natural science theories of the XVIII-XIX centuries, as well as the tendency of anarchists to utopian thinking, to speculative building of their global social ideal.
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Angelbeck, Bill. "Anarchisme et archéologie, au passé et au présent." Zilsel N° 11, no. 2 (February 3, 2023): 243–61. http://dx.doi.org/10.3917/zil.011.0243.
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Huhnen, Mark. "Towards anarchy?" Murmurations: Journal of Transformative Systemic Practice 6, no. 2 (December 14, 2023): 72–85. http://dx.doi.org/10.28963/6.2.5.
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The theme of this edition on decolonisation inspired me to remember, rethink and reclaim my relationship with a philosophical and political idea and movement: anarchy and anarchism. Despite having tried to distance myself from this label in the past due to its negative connotations, I now move towards it and embrace it. Finding connections in my own history, I roughly outline anarchism’s history and some of the diversity of the ideas labelled as anarchist. I will explore how these ideas, particularly the concepts of ontological and political anarchism and the idea of assemblages of power, directly influence my therapy and leadership coaching practice. I believe that some ideas within anarchism align well with systemic theory and can be an inspiring companion in our processes of decolonising our practice.
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Cox, Stephen. "Rand, Paterson, and the Problem of Anarchism." Journal of Ayn Rand Studies 13, no. 1 (July 1, 2013): 3–25. http://dx.doi.org/10.5325/jaynrandstud.13.1.003.
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Abstract This essay is concerned with individualist arguments for and against anarchism. It analyzes the views of Ayn Rand, Isabel Paterson, and libertarian anarchists, with special emphasis on the concepts of consent, non-initiation of force, and non-self-sacrifice. The essay concludes with a critical assessment of individualist anarchist and limited-government theories, suggesting that while some are more useful than others, none can be considered complete, conclusive, or fully consistent.
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Heuling, Dagmar Schulze. "Challenging the Roads to Anarchy." New Perspectives on Political Economy 15, no. 1-2 (September 30, 2019): 36–57. http://dx.doi.org/10.62374/69f5h280.
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Anarchists state that a sufficient justification for political authority and the state does not exist. Furthermore, some of them seem to suggest that arriving at the idea of a stateless society is the inevitable outcome of acknowledging undeniable truths, making anarchism an exceptionally pure political theory. In this paper, I accept the anarchist claim that existing attempts at the justification of the state are insufficient. Though this constitutes a necessary condition for demands to abolish the state, I will show that for two reasons it does not automatically constitute a sufficient condition as well. First, the critiqued position does not take into account the paradoxical setting in which the decision regarding the political organization of a group of human beings takes place. Second, unless one attempts at justifying (philosophical) anarchism on purely utilitarian grounds, the refutation of a state’s authority is based on some principle or value. It is most likely that in its practical unfolding an anarchist society will violate the very principle which warranted its implementation in the first place. It thus remains perfectly possible to endorse anarchism, but this endorsement must be based on different arguments.
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Bantman, Constance, Iwona Janicka, Tim Waterman, Nathan Jun, Rhiannon Firt, Koshka Duff, and Chris Rossdale. "Reviews." Anarchist Studies 32, no. 2 (October 1, 2024): 114–27. http://dx.doi.org/10.3898/as.32.2.reviews.
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Kathy E. Ferguson, Letterpress Revolution; The Politics of Anarchist Print Culture Reviewed by Constance Bantman Benjamin Franks, Anarchisms, Postanarchisms and Ethics Reviewed by Iwona Janicka Paul Dobraszczyk, Architecture and Anarchism: Building without Authority Reviewed by Tim Waterman Tom Wetzel, Overcoming Capitalism: Strategy for the Working Class in the 21st Century Reviewed by Nathan Jun Tim Waterman, The Landscape of Utopia: Writings on Everyday Life, Taste, Democracy, and Design Reviewed by Rhiannon Firth Richard Gilman Opalsky, The Communism of Love: An Inquiry into the Poverty of Exchange Value Reviewed by Koshka Duff and Chris Rossdale
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Zubarev, Ivan Yur'evich. "The disarmament of anarchists in the provinces of the Central Chernozem region in the spring of 1918 (based on the materials of the Orel and Voronezh provinces)." Исторический журнал: научные исследования, no. 6 (June 2023): 135–44. http://dx.doi.org/10.7256/2454-0609.2023.6.69253.
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The article examines the confrontation of the armed anarchist detachments of the "Black Guard" with the Bolsheviks in the spring of 1918. The causes and features of the emergence of anarchist detachments, the position of anarchists in the political arena of the country in 1917 - early 1918 are illustrated. The author gives an assessment of some early Soviet studies on "anarchist uprisings" in the provinces of the Central Chernozem region. After the February and October revolutions of 1917, anarchism in Russia embarked on a new path of development, which was characterized by attempts to unite and create a single combat force to protect the "revolutionary gains" from the interventionists and White Guard forces. The object of the study is the history of the anarchist movement in the Central Chernozem region during the establishment of Soviet power. The subject of the study is the armed actions of anarchists against the authorities in Orel and Voronezh in March-April 1918. The methodological basis is the consideration of historical phenomena and their interrelations in the context of the studied time (the principle of historicism). A comparative historical method was used to establish the similarities and distinctive features of the armed actions of anarchists in Orel and Voronezh. The article attempts to comprehensively study the history of the anarchist movement in the Central Black Earth region. The author analyzes only a small fragment of this topic. The spring of 1918 was a period of the defeat of anarchist detachments and organizations throughout Russia, these processes took place on the territory of the Central Chernozem region. Based on the works of his predecessors and memoir sources, the features of the defeat of the anarchist detachments in Orel and Voronezh are analyzed. During the analysis, it was possible to demonstrate that the anarchists were only part of the rebel forces, consisting of detachments arriving from the Ukrainian front, dissatisfied with the supply. Some Soviet authors often saw in these speeches a "Socialist-Revolutionary" conspiracy" or assigned the anarchists a leading role, making them the main instigators of uprisings. Which, according to the author, is an erroneous position.
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Ackelsberg, Martha, and Myrna Margulies Breitbart. "The role of social anarchism and geography in constructing a radical agenda." Dialogues in Human Geography 7, no. 3 (November 2017): 263–73. http://dx.doi.org/10.1177/2043820617732916.
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David Harvey’s response to Simon Springer (2014) raises important questions about the places from which to draw ideas for a radical geography agenda. Nevertheless, Harvey ignores critical contributions that social anarchists (including social geographers) have made to understanding both the theory and practice of social transformation. We draw on studies of the anarchist movement in Spain before and during the Spanish Civil War to explore some of what social anarchism has to contribute to geography and contemporary struggles for a more equitable society.
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Jong, R. de. "J.R.G. Schuur, Appelscha. Bolwerk van anarchisme en radicaal socialisme." BMGN - Low Countries Historical Review 114, no. 3 (January 1, 1999): 445. http://dx.doi.org/10.18352/bmgn-lchr.5053.
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Béjà, Vincent. "Anarchisme et coopération : une posture gestaltiste pour notre temps." Gestalt 50, no. 1 (2017): 111. http://dx.doi.org/10.3917/gest.050.0111.
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Eisenzweig, Uri. "Poétique de l'attentat: anarchisme et littérature fin-de-siècle." Revue d'histoire littéraire de la France o 99, no. 3 (March 1, 1999): 439–52. http://dx.doi.org/10.3917/rhlf.g1999-99n3.0439.
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Résumé Le discours anarchisant d'un grand nombre d'écrivains français, symbolistes en particulier, à la fin du siècle dernier, fut directement contemporain des attentats des années 1892-1894. Leurs textes révèlent une fascination pour les actes commis plus que pour l'utopie elle-même. La raison en est l'affinité entre le rêve mallarméen d'une écriture qui serait pure performance et la spécificité formelle de la violence nouvelle — que l'on appellera bientôt «terrorisme » — où, substitut présumé d'une parole déchue, l'action se résorbe dans une spectaculaire absence de sens. A contrario, au non-sens intrinsèque de l'attentat anarchiste/terroriste correspond la fragilité thématique de ce dernier dans le roman. L'attentat dit « anarchiste », ou un tournant majeur dans les rapports (modernes) entre, fiction et politique.
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SCOTT, NIALL. "Anarchism and Health." Cambridge Quarterly of Healthcare Ethics 27, no. 2 (March 6, 2018): 217–27. http://dx.doi.org/10.1017/s0963180117000561.
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Abstract:This article looks at what anarchism has to offer in debates concerning health and healthcare. I present the case that anarchism’s interest in supporting the poor, sick, and marginalized, and rejection of state and corporate power, places it in a good position to offer creative ways to address health problems. I maintain that anarchistic values of autonomy, responsibility, solidarity, and community are central to this endeavor. Rather than presenting a case that follows one particular anarchist theory, my main goal is to raise issues and initiate debate in this underresearched field in mainstream bioethics.
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Brekhov, Gleb S. "Women and Anarchism: The Anarcha-Feminism Movement in Europe and the United States." RUDN Journal of Political Science 24, no. 1 (February 25, 2022): 90–106. http://dx.doi.org/10.22363/2313-1438-2022-24-1-90-106.
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As an ideology, anarchism has many currents formed through its symbiosis with various socio-political philosophies, including feminism. In the modern world, due to the growing support for feminism in Western countries, the study of anarcha-feminism as one of the most active anarchist movements seems to be useful for understanding the socio-political situation in Europe and the United States. The article examines the position of women in the anarchism ideology upon the development of the anarcha-feminist movement from the 19th century to the present day. Based on the works of the classics of anarcha-feminism (E. Goldman, W. De Claire) and modern research (D. Koval, M. Rachmaninova), the author conducted a comparative retrospective analysis of the relationship between anarchism and feminism within a single socio-political trend. The study revealed that despite the ideological similarity of anarchism and feminism in matters of equality and attitude to power, in classical anarchism women were assigned a rather insignificant, and even deprived, role. The fusion of feminism and anarchism, which came as a response to the unfair position of women in society, led to a change in the status of women in the understanding of anarchists, and also gave impetus to the development of modern anarcha-feminism (La Rivolta!, Eskalera Karakola, Wemoons Army, Radical cheerleading) including more and more men in the movement.
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Lagalisse, Erica, and Jacopo Rasmi. "Entre conspiration des rois et occultisme anarchiste." Multitudes 91, no. 2 (June 19, 2023): 115–17. http://dx.doi.org/10.3917/mult.091.0115.
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Les Illuminati étaient un réseau d’intellectuels qui prônaient l’autonomie et s’opposaient à la propriété privée. Pourtant, on entend de plus en plus dire qu’ils sont le groupe occulte qui contrôle les gouvernements et défend le capitalisme dans le monde entier. Dans cette conversation ayant eu lieu au milieu de la pandémie, Erica Lagalisse revient sur les thèses de son livre Anarchisme occulte (2022) pour distinguer les conspirations des rois de celles des peuples par un discours à la croisée de militance, anthropologie et histoire.
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Martynov, M. Yu. "“I Do not Believe in Anarchy.” To the Question of the Ideological Foundations of Egor Letov’s Works." Critique and Semiotics 38, no. 2 (2020): 388–400. http://dx.doi.org/10.25205/2307-1737-2020-2-388-400.
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The name of Egor Letov (1964–2008), one of the most famous Russian punks today, has a stable association with anarchism in the mass consciousness, with a protest against any form of power. Some of Letov’s texts and phrases (for example, “Kill the state in yourself!”) have acquired the character of precedent – they are identified and function as anarchist texts without necessarily referring to the original source. At the same time, there are elements in Letov’s works that are difficult to reconcile with an anarchist worldview, and in general, Letov’s anarchism is not obvious. For example, the theme of death, which is one of the key themes in Letov’s works, is hardly associated with anarchism, which takes the side of life. The main purpose of the article is to clarify Letov’s attitude to anarchism, to show the role and place of the anarchist worldview in his works. The author concludes that Letov’s works is either not anarchist enough (a turn towards nationalist views) or, on the contrary, too anarchist (a form of total protest). This situation is conditioned by structural peculiarities of anarchist theory. Classical anarchism has a Manichaean structure (S. Newman), as subject and power in it are clearly separated. Letov’s creativity is not anarchist in this Manichaean sense, which requires unambiguity and clarity of its elements. Despite the evasion of Manichaean binaryism, Letov’s texts are able to keep the link with anarchism. Letov’s anarchism has broader grounds and expresses a total protest against reality, which condenses freedom into a conventional communication framework, makes it predictable, and protects it from waste.
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Malendowicz, Paweł. "Contemporary Anarchism as an Alternative to the Dominant Narrative about the Western World." Politeja 19, no. 3(78) (November 24, 2022): 197–210. http://dx.doi.org/10.12797/politeja.19.2022.78.11.
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The subject of this article is anarchism interpreted as a form of opposition and an alternative to the dominant narrative about the contemporary Western world. The aim of the article is to indicate the areas that shape the dominant narrative about the world and the methods and arguments used by anarchists in attempts to disrupt this narrative by creating their own narrative. The author formulated a hypothesis according to which European anarchism defined the idea of freedom in opposition to the concept of freedom inherent in liberal democracy and consumerism, redefined democracy, criticized the tendencies inherent in modern politics, such as European integration and militarism, as well as the spread of economic patterns inherent in neoliberalism and materialistic and consumerist attitudes of modern societies. The method used to verify this hypothesis is an aspectual analysis carried out in the context of the above mentioned problems on the basis of program documents, propaganda texts and journalism of the contemporary anarchist movement in Europe.
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Bradney, A. "Taking law less seriously – an anarchist legal theory." Legal Studies 5, no. 2 (July 1985): 133–50. http://dx.doi.org/10.1111/j.1748-121x.1985.tb00604.x.
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There is, it seems, a revival of interest in anarchist theories of law. But then there is always a revival of interest in anarchist theories of law. In the 1960s Wortley began his text, Jurisprudence, with a study of anarchism, and the early 1980s saw a succession of papers and articles on anarchist critiques of law. Despite this, discussion of anarchist legal theory has rarely moved beyond the introductory stage. Basic tenets have been outlined but detailed analysis eschewed. Part of the reason for this may lie in basic difficulties of definition. The concern has been with ‘anarchist theories of law’, but what is anarchism?Most writers, whether they be anarchist theorists or academic commentators, begin with the proposition that the word anarchism is derived from the Greek anarchos and means either ‘no government’ or ‘no ruler’. Such etymology cannot take the place of definition but, beyond the bare fact that anarchism involves the rejection of rulers, no further definition seems possible.