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Journal articles on the topic 'Kropotkina'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Drabiński, Maciej. "Piotr Kropotkin i ewolucyjne źródła moralności." Etyka 58, no. 2 (December 8, 2019): 26–49. http://dx.doi.org/10.14394/etyka.950.

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Piotr Kropotkin był najważniejszym przedstawicielem tzw. darwinizmu rosyjskiego oraz teorii pomocy wzajemnej, która podkreślała znaczenie współpracy wewnątrzgatunkowej w procesie doboru naturalnego oraz walki o byt. Na jej kanwie rosyjski badacz wysunął tezę o ewolucyjnych źródłach moralności, będącej problem badawczym w niniejszym artykule. Stanowi to jednocześnie powód dlaczego poza przedstawieniem wspomnianej tezy i jej założeń, w publikacji zilustrowana została także teoria pomocy wzajemnej. Zaproponowana przez Kropotkina wizja moralności suponowała, iż stanowi ona „przyrodzoną” właściwość ludzkiej natury. Podstawę dla niej stanowić ma instynkt społeczny oraz jego przejawy, takie jak: równość, solidarność, sprawiedliwość, itd., a także pomoc wzajemna. Stawiało to propozycję rosyjskiego darwinisty w opozycji wobec dominujących trendów w myśleniu o ludzkiej moralności na przełomie XIX i XX wieku, zwłaszcza wobec tzw. darwinizmu społecznego i charakterystycznego dlań dualizmu moralnego. Ponadto zrywała z antropocentryzmem zakładając, iż poza gatunkiem ludzkim, także inne gatunki cechują się uczuciami moralnymi.

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2

Duda, Katarzyna. "The Principles of Independent Anarchist Ethics in the Doctrine of Peter Kropotkin." Kultura i Wartości 14 (September 15, 2015): 73. http://dx.doi.org/10.17951/kw.2015.14.73.

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3

Sarayeva, Yelena L., and Igor’ A. Tsoy. "PETER KROPOTKIN, THE PARTICIPATION OF ENLIGHTENED LEADERS OF EASTERN SIBERIA IN THE PREPARATION OF REFORMS IN THE EARLY 1860S." Vestnik of Kostroma State University, no. 3 (2020): 40–50. http://dx.doi.org/10.34216/1998-0817-2020-26-3-40-50.

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The article gives an interpretation of the views of Peter Kropotkin on the reform process in Russia in the late 1850s and the early 1860s and his ideas about the role of the provincial administration of Eastern Siberia in the preparation of the reforms. The novelty of the research lies in the analysis of Peter Kropotkin’s judgements about the perception and implementation of the reformist plans of ministries by the provincial administration, which was the most important link in the mechanism of the transformation of society. Peter Kropotkin was an active participant in this preparatory work in Chita Province and knew all the persons involved in it, therefore his testimonies and judgements are of interest for historical science. Historiography has not sufficiently studied the problem of perception by the participants of the transformations in the provinces of the course of practical implementation of the reforms conceived by the central government, in particular in Eastern Siberia. The article analyses the way of thinking of Peter Kropotkin in 1857-1863, reproduces the characteristics given by Peter Kropotkin to the governors of Eastern Siberia, his judgements about their participation in the preparation of projects of transformations in this region, we also analyse the forms of interaction of the provincial administration with the local community, interpreted Peter Kropotkin’s views on the reasons for the turn of power to reaction in the early 1860s and on the results of the transformations.

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4

Kotsyubinsky, D. A. "THE IDEOLOGICAL LEGACY OF PYOTR KROPOTKIN IN THE CONTEXT OF MODERN-DAY REGIONALISM." Juvenis scientia, no. 1 (2019): 36–38. http://dx.doi.org/10.32415/jscientia.2019.01.08.

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The article aims to find the constructive conceptual elements in the ideas of the anarchist theorist Peter Kropotkin which are suitable for resolving one of the fundamental contradictions of the modern world - the impossibility of an effective state-legal solution to many of the conflicts between states and their regions. This seemingly dead end conflict lies primarily in the internal contradiction of the original international legal document: the UN Charter. The article analyzes the views of Kropotkin on the problem of confrontation of communal and imperial beginnings throughout human history. Kropotkin’s ideas are noted for their potential productivity in the theoretical analysis and practical resolution of modern territorial conflicts on the basis of reforming international law. The concept of “regional sovereignty” is introduced into the terminological context.

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5

Fadeev, Aleksandr O. "Cooperation and Mutual Assistance: The Search for Fundamentals of Building of New Social Relationships (Political and Legal Views of P.A. Kropotkin, Theorist of Russian Anarchism of the Last Quarter of the XIX to the Early XX Century)." History of state and law 2 (February 11, 2021): 74–80. http://dx.doi.org/10.18572/1812-3805-2021-2-74-80.

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The article is devoted to the analysis of the institution of cooperation in the teachings of P.A. Kropotkin, who transferred its basic political and legal principles of the device to the concept of anarchism he was developing. Based on the provisions of social reconstruction, put forward by R. Owen, Petr Alekseevich adapted his ideas for his own theory, with its inherent positive and negative features. Kropotkin did not have separate works devoted to cooperation, but he did his best to draw attention to the importance of this institution in rebuilding society on anarchist principles. The basis of cooperation, according to Petr Alekseevich, was customary law, developed by society itself, without state intervention. The result of the study was that the self-government of communes in Kropotkin’s theory of anarchism was based on the principles of the institution of cooperation.

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6

HALL, JOHN, and SVETLANA KIRDINA-CHANDLER. "Towards an intellectual history of evolutionary economics: competition and struggle versus cooperation and mutual aid." Brazilian Journal of Political Economy 37, no. 3 (July 2017): 551–64. http://dx.doi.org/10.1590/0101-31572017v37n03a05.

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ABSTRACT Our inquiry considers the origins of Evolutionary Economics by reintroducing a debate that took place in Russia in the 19th and early 20th century. Responses to Charles Darwin’s The origin of Species are considered, especially critiques stressing Darwin’s emphasis upon competition and struggle in natural selection, that can be traced directly to Thomas Robert Malthus. Considering challenging contributions made by several Russian scholars, we place special emphasis upon Peter Kropotkin’s focus on cooperation and “mutual aid” in natural selection and evolution. We then speculate upon the commonality found in the evolutionary views advanced by Kropotkin and his American contemporary, Thorstein Veblen.

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7

Frazer, Elizabeth, and Kimberly Hutchings. "Anarchist ambivalence: Politics and violence in the thought of Bakunin, Tolstoy and Kropotkin." European Journal of Political Theory 18, no. 2 (March 10, 2016): 259–80. http://dx.doi.org/10.1177/1474885116634087.

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There appear to be striking contradictions between different strands of anarchist thought with respect to violence – anarchism can justify it, or condemn it, can be associated with both violent action and pacifism. The anarchist thinkers studied here saw themselves as facing up to the realities of violence in politics – the violence of state power, and the destructiveness of instrumental uses of physical power as a revolutionary political weapon. Bakunin, Tolstoy and Kropotkin all express ambivalence about violence in relation to political power. Instead of reading this ambivalence as a mark of inconsistency, or of abdication of responsible judgement, we argue that it signals a profound recognition of the dynamics of violence in both repressive and resistant politics. Kropotkin and Bakunin seek a cooperative collective political effort which is negated by individual acts of violence although it cannot be committed to non-violence as such. Tolstoy by contrast in his recognition of the organised violence of political power, turns from politics to morality, from organisation to individual renunciation. Tolstoyan non-violence is the opposite of Kropotkin’s mutual aid, and paradoxically Tolstoyan renunciation has effects only when it is underpinned by violence. Tolstoy leaves violence in its place, in his renunciation of it; and Bakunin and Kropotkin leave violence in its place in their plans for its undoing.

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8

Koroleva, Svetlana. "Soul — Anguish — Perfection: Oscar Wilde’s Dialogue with Kropotkin and Dostoevsky." Nizhny Novgorod Linguistics University Bulletin, no. 52 (December 30, 2020): 112–26. http://dx.doi.org/10.47388/2072-3490/lunn2020-52-4-112-126.

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Much has already been said about the ‘Russian theme’ in Oscar Wilde’s works. Yet the question concerning Russian sources of the motifs of anguish and the soul’s way to perfection has not yet been cleared up sufficiently. The article aims at defining the particular character of appropriating Petr Kropotkin’s philosophy of anarchism in Wilde’s works in the context of its reference to the notions of ‘Nihilism’ and ‘self-sacrifice’, and through them, to Dostoyevsky’s novels. The basic material of the research is Wilde’s essay ‘Man’s Soul under Socialism’ and his early play ‘Vera; or, The Nihilists’. The key method used in the research is comparative analysis (in the way it is used in comparative literature). The author argues that in these texts, the motifs of Christian self-sacrifice and anguish bring Nihilism (understood as Kropotkin-style anarchism) together with the spiritual psychology of Dostoyevsky and that the way to inner perfection in Wilde’s philosophy of individualism is connected with the concepts of soul, man, and society the writer formulates based on Kropotkin and Dostoevsky. Bringing the notion of ‘soul’ close to the notion of ‘socialism,’ defining Christ as a perfect personality, treating pain and anguish in contemporary society as a way to this sort of person-ality, and opposing inner feelings to outer morals, Wilde combines the philosophy of individ-ualism with the pathos of Kropotkin’s doctrine of anarchism: moral, even Christian at its core. He also adheres to the idea of resurrecting inner morals through anguish and compassion: the idea he appropriated from Dostoyevsky. As a result, in Wilde’s essay the doctrine of individ-ualism turns into a doctrine of the soul’s natural Christianity (holiness) and of resurrection in perfection through a ‘true Socialism.’ In Wilde’s play ‘Vera; or, The Nihilists’ the motifs of personal love and social pain, connected with social disorder and common unhappiness, con-stitute the very image of contemporary man’s way to personal perfection that is philosophical-ly described in his essay nearly ten years later.

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9

Petrovsky, Helen V. "The photogeny of revolution." Philosophy Journal 14, no. 2 (2021): 111–22. http://dx.doi.org/10.21146/2072-0726-2021-14-2-111-122.

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Drawing on the works of three authors, namely, Jean Epstein, Auguste Villiers de l’Isle-Adam and P.A. Kropotkin, the article attempts to lay the grounds for what might be called a semiotics of forces. Jean Epstein, a filmmaker and theorist of the new art form, is the author of an original concept of photogénie where cinema is presented as an instrument revealing the transformations of matter itself. Erupting Etna stands for the transformations in question. Villiers de l’Isle-Adam is a symbolist writer, who also mentions Etna, associating its explosive power with the chemical formulas of explosives. These formulas, integrated into his “least literary” novella, become special signs of social transformation: The writer, challenging the entire class of bourgeoisie that he deeply detests, makes use of the fear incited by the anarchists amongst it. Finally, P.A. Kropotkin, one of the leading theorists of anarchism but also an outstanding scientist and geographer, insists on the priority of transformative action over theory and every other speculation. In fact, he proposes his own version of the performative – of words changing the existing state of things – already at the end of the 19th century. In one way or another, all these writers are united by their understanding of the inherent connection between natural and social disasters (Kropotkin’s position is explicit). Described by Epstein and only once mentioned by Villiers de l’Isle-Adam, Etna becomes an element of a correlation, i.e., of a connection that is unapparent and necessary at the same time. What is implied is the relation between volcano and cinema as well as that between volcano and explosives. In both cases this relation becomes the designation of matter itself or, to be more exact, of matter in a state of flux and transformation. But this is also true of transformative action in the proper sense of the word (resulting in revolution, according to Kropotkin), whose verbal expressions always carry within themselves the energy of multidirectional forces. Etna is not merely a volcano and not just an element of a correlation; from the perspective of physics, it is synonymous with heat (scorching lava), which stands for changes in the properties of a substance, i.e., its transformation in purely physical terms. It is clear that transformation in cinema, literature as well as in social life cannot be represented directly; it is revealed only through a set of relations, namely, a semiotics of forces.

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10

Landauer, Gustav. "Petr Kropotkin." SOCIETÀ DEGLI INDIVIDUI (LA), no. 54 (February 2016): 75–92. http://dx.doi.org/10.3280/las2015-054006.

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11

De Paula, Amir El Hakim. "Piotr Kropotkin - Apresentação." GEOgraphia 16, no. 32 (January 14, 2015): 171. http://dx.doi.org/10.22409/geographia2014.1632.a13691.

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12

De Paula, Amir El Hakim. "Piotr Kropotkin - Apresentação." GEOgraphia 16, no. 32 (January 14, 2015): 171. http://dx.doi.org/10.22409/geographia2014.v16i32.a13691.

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13

Kinna, Ruth. "Kropotkin and Huxley." Politics 12, no. 2 (October 1992): 42–47. http://dx.doi.org/10.1111/j.1467-9256.1992.tb00214.x.

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14

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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15

DE PAULA, AMIR DE PAULA EL HAKIM. "A CRÍTICA ANARQUISTA DE PIOTR KROPOTKIN E ELISEÉ RECLUS À GEOGRAFIA ESCOLAR NO FINAL DO SÉCULO XIX." Interfaces Científicas - Educação 3, no. 3 (June 9, 2015): 9–21. http://dx.doi.org/10.17564/2316-3828.2015v3n3p9-21.

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Piotr Kropotkin (1842-1921) e Elisée Reclus (1830-1905) foram geógrafos e anarquistas com importantes trabalhos nas áreas de geomorfologia, geografia urbana e ensino de geografia, sendo, ambos, agraciados com importantes distinções acadêmicas.Muito embora Kropotkin e Reclus ainda sejam quase desconhecidos na Geografia brasileira, tendo-se, inclusive, pouquíssimas citações a respeito deles em artigos sobre ensino, no final do século XIX eram constantemente convidados para encontros nas principais sociedades geográficas da Europa.Ao analisarmos esses autores, procuramos apontar que as críticas ao ensino de Geografia postuladas por Reclus e Kropotkin, ainda são válidas, muito embora se referenciassem ao século XIX, e não tenham vivenciadas as mudanças trazidas pela geografia radical norte-americana ou pela geografia crítica francesa.

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16

Chomsky, N. "Excerpt on Kropotkin from 'Rollback'." International Journal of Epidemiology 43, no. 6 (October 21, 2014): 1688. http://dx.doi.org/10.1093/ije/dyu208.

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17

Harney, Stefano. "Fragment on Kropotkin and Giuliani." Social Text 20, no. 3 (2002): 9–20. http://dx.doi.org/10.1215/01642472-20-3_72-9.

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18

Morris, Brian. "Kropotkin's Ethical Naturalism." Democracy & Nature 8, no. 3 (November 2002): 423–37. http://dx.doi.org/10.1080/1085566022000022119.

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19

Killen, Melanie, and Marina Cords. "Prince Kropotkin’s Ghost." American Scientist 90, no. 3 (2002): 208. http://dx.doi.org/10.1511/2002.9.3321.

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20

Folomeev, S. N. "ANARCHICAL COMMuNISM AGAINST MARxISM: the evolution of p.a. kropotkin's social-philosophical viewsON THE SOCIETY OF THE FuTuRE." Aspirantskiy Vestnik Povolzhiya 19, no. 3-4 (June 15, 2019): 43–47. http://dx.doi.org/10.17816/2072-2354.2019.19.2.43-47.

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The article shows the evolution of the controversial socio-philosophical views of the theorist of anarchist communism P.A. Kropotkin on the need to develop certain features of the future social structure, his disagreement with the Marxist principles of his organization, anticipating many negative features of the future totalitarian regime prevailing in the USSR after 1917. At first, speaking of the need to understand only 4-5 main features of the future society, P.A. Kropotkin speaks about the impossibility to derive them scientifically, the absence of practical activities in the people themselves as they are understood. As a result of the evolution of his views on this issue, he is already in favor of a comprehensive discussion of the ideal of the future society, since it may be too late to do this later; advocates the definition of an ideal in a society popular with the people, with which socialists of other political directions would agree. Finding difficulties to determine the features of the future social structure, P.A. Kropotkin follows the path of denying those principles and phenomena that should not be in the upcoming society.

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21

Bouillet, Michel. "Géographie et anarchie. Reclus, Kropotkine, Metchnikoff." Méditerranée, no. 121 (December 19, 2013): 105–8. http://dx.doi.org/10.4000/mediterranee.6931.

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22

Kinna, Ruth. "Kropotkin's Theory of Mutual Aid in Historical Context." International Review of Social History 40, no. 2 (August 1995): 259–83. http://dx.doi.org/10.1017/s0020859000113227.

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SummaryThis paper examines the relationship between science and anarchism in Kropotkin's theory of mutual aid and analyses it in the light of his concerns about the rise of social democracy and individualism. Tracing the development of the theory from the 1890s to Kropotkin's death in 1921, it affirms the centrality of mutual aid in his work but argues, contrary to existing readings, that the theory can be seen as an attempt to inspire the revival of the anarchist movement. It concludes that there is an unresolved tension in Kropotkin's work arising from the imbalance between the idea of a “natural anarchist tendency” and anarchist propaganda.

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23

Jordano Netto, Rodolpho. "PIOTR KROPOTKIN: BREVE INTRODUÇÃO AO AUTOR." GEOgraphia 20, no. 42 (May 23, 2018): 115. http://dx.doi.org/10.22409/geographia.v20i42.1278.

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Jordano Netto, Rodolpho. "PIOTR KROPOTKIN: BREVE INTRODUÇÃO AO AUTOR." GEOgraphia 20, no. 42 (May 23, 2018): 115. http://dx.doi.org/10.22409/geographia2018.2042.a13837.

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Jordano Netto, Rodolpho. "PIOTR KROPOTKIN: BREVE INTRODUÇÃO AO AUTOR." GEOgraphia 20, no. 42 (May 23, 2018): 115. http://dx.doi.org/10.22409/geographia2018.v20i42.a13837.

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26

van de Sande, Mathijs. "Kropotkin: Reviewing the classical Anarchist tradition." Contemporary Political Theory 18, S3 (March 15, 2018): 183–86. http://dx.doi.org/10.1057/s41296-018-0205-8.

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27

Oved, Ya'acov. "The future society according to Kropotkin." Cahiers du monde russe et soviétique 33, no. 2 (1992): 303–20. http://dx.doi.org/10.3406/cmr.1992.2321.

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28

Koch, T. "Prince Kropotkin: public health's patron saint." International Journal of Epidemiology 43, no. 6 (October 21, 2014): 1681–85. http://dx.doi.org/10.1093/ije/dyu206.

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29

Jay Gould, S. "Excerpt from 'Kropotkin was no crackpot'." International Journal of Epidemiology 43, no. 6 (October 21, 2014): 1686–87. http://dx.doi.org/10.1093/ije/dyu207.

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30

Slatter, John. "P.A. Kropotkin on legality and ethics." Studies in East European Thought 48, no. 2-4 (September 1996): 255–76. http://dx.doi.org/10.1007/bf02585167.

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31

Mendes, Eduardo Roberto, and Rosemeire Aparecida de Almeida. "ALGUMAS CONSIDERAÇÕES SOBRE O GEÓGRAFO ANARQUISTA PIOTR KROPOTKIN E A COMUNIDADE RURAL YUBA EM MIRANDÓPOLIS (SP)." REVISTA NERA, no. 11 (May 29, 2012): 109–21. http://dx.doi.org/10.47946/rnera.v0i11.1411.

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O presente trabalho apresenta uma descrição analítica dos ideais anarquistas e suas principais correntes, principalmente, o geógrafo anarquista Piotr Kropotkin que viveu de 1842 a 1921 e suas principais obras, fazendo uma ligação com a comunidade rural Yuba localizada no município de Mirandópolis, interior de São Paulo. As idéias de Kropotkin têm como núcleo fundante a expropriação dos bens da humanidade, onde tudo é de todos; da não propriedade privada, e sim das terras sendo cultivadas em comum; do princípio da não autoridade, e sim da autonomia do homem; do desenvolvimento livre da ciência e das artes para todos; da produção conforme a possibilidade de cada um, e o consumo conforme a necessidade. Em nosso trabalho de campo foi possível identificar na Comunidade Yuba estas práticas citadas, algumas com problemas e outras em plena (co)vivência. Acreditamos que atualmente, neste sistema capitalista que venera o individualismo, as obras de Kropotkin tornam-se necessárias para o contraponto, pois colocadas em prática nos revelam uma nova utopia, contribuindo para pensarmos e lutarmos por uma outra sociedade tendo como base à ajuda mútua. Por outro lado, cabe destacar que esta nova sociedade não é um mero idealismo, ela existe, como pudemos analisar entre os Yubas.

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32

Rubinstein, Daniel, and Michaël Confino. "Kropotkine savant [Vingt-cinq lettres inédites de Pierre Kropotkine à Marie Goldsmith, 27 juillet 1901-9 juillet 1915*]." Cahiers du monde russe et soviétique 33, no. 2 (1992): 243–301. http://dx.doi.org/10.3406/cmr.1992.2320.

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33

Moraes, Wallace Santos. "Kropotkin: história intelectual de um anarquista revolucionário." Em Debate, no. 12 (December 8, 2015): 64. http://dx.doi.org/10.5007/1980-3532.2014n12p64.

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34

Talerov, P. I. "P.A. Kropotkin targeted by the ‘holy brotherhood’." Revolutionary Russia 14, no. 2 (December 2001): 123–30. http://dx.doi.org/10.1080/09546540108575742.

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35

GÜNGÖR, RECEP BATU. "PYOTR KROPOTKİN DÜŞÜNCESİNDE KARŞILIKLI YARDIMLAŞMA KAVRAMININ ÖNEMİ." Journal of International Social Research 9, no. 43 (April 20, 2016): 1241. http://dx.doi.org/10.17719/jisr.20164317692.

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36

Kinna, R., and B. Hutchens. "Fields of Vision: Kropotkin and Revolutionary Change." SubStance 36, no. 2 (January 1, 2007): 67–86. http://dx.doi.org/10.1353/sub.2007.0032.

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37

Paulín Ríos, María Teresa, and Mario Cantú Toscano. "La ética colaborativa del displazement. La bioética del capitalismo cuestionada por la ética responsiva." Investigación Teatral. Revista de artes escénicas y performatividad 12, no. 19 (May 23, 2021): 119–38. http://dx.doi.org/10.25009/it.v12i19.2673.

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Se propone en este texto una comparación entre la ética de la competencia y la ética de la colaboración, basada en dos formas distintas de entender la naturaleza humana. Las autoras se basan en la filosofía de Paul Ricoeur, Emmanuel Lévinas y Piotr Kropotkin para elaborar una ética de la colaboración, puesta en práctica mediante una disciplina física llamada displazement, la cual puede aportar herramientas filosóficas para actores de la escena actual.The Collaborative Ethics of Displazement. The Bioethics of Capitalism Challenged by Responsive EthicsAbstractThis article compares the ethics of competition with the ethics of collaboration, based on two distinct ways of undestanding human nature. The authors base their argument on the philosophical writings of Paul Ricoeur, Emmanuel Lévinas and Piotr Kropotkin, in order to propose an ethics of collaboration. This approach is put into practice through a physical discipline called displazement, which may provide philosophical tools for actors.Recibido: 29 de abril de 2020Aceptado: 12 de noviembre de 2020

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38

Holt, Robert D. "IJEE Soapbox: Prince Kropotkin meets the Hutchinsonian niche." Israel Journal of Ecology and Evolution 55, no. 1 (May 6, 2009): 1–10. http://dx.doi.org/10.1560/ijee.55.1.1.

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39

Grizzle, Gary. "Anarchist Sociology and the Legacy of Peter Kropotkin." Theory in Action 10, no. 1 (January 31, 2017): 65–87. http://dx.doi.org/10.3798/tia.1937-0237.1704.

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Aref'ev, Mikhail A., and Antonina G. Davydenkova. "Altruistic ethics in Kropotkin's synthetic philosophy." Pushkin Leningrad State University Journal, no. 3 (2021): 53–65. http://dx.doi.org/10.35231/18186653_2021_3_53.

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Hardy, Deborah, and Caroline Cahm. "Kropotkin and the Rise of Revolutionary Anarchism, 1872-1886." American Historical Review 96, no. 4 (October 1991): 1190. http://dx.doi.org/10.2307/2165071.

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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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Senese, Donald, and Caroline Cahm. "Kropotkin and the Rise of Revolutionary Anarchism, 1872-1886." Russian Review 50, no. 1 (January 1991): 93. http://dx.doi.org/10.2307/130223.

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Adams, Matthew S. "A Truly Pathological Case: Kropotkin, War and Anarchist Remembrance." Forum for Modern Language Studies 56, no. 2 (April 1, 2020): 197–212. http://dx.doi.org/10.1093/fmls/cqaa004.

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Abstract This article examines anarchist responses across three generations to the split in the anarchist movement at the outbreak of the First World War. Focusing on appreciations of Peter Kropotkin’s role in that division, it demonstrates how shifting contextual circumstances and a developing memory of the war subsequently reshaped the narrative of these events in ways that reflected the broader memory of the war. Arguing that curation of a political tradition’s history is central to the self-identity of that tradition, the article investigates this process as successive generations of anarchists tried to make sense of the anarchist split in 1914, and, in turn, define their own political projects.

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Ferraz de Oliveira, António. "Anarchy and Geography: Reclus and Kropotkin in the UK." AAG Review of Books 7, no. 4 (October 2, 2019): 270–71. http://dx.doi.org/10.1080/2325548x.2019.1650555.

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Lowrey, Kathleen. "The Time Travellers: Alfred Russel Wallace and Peter Kropotkin." Victorian Review 41, no. 2 (2015): 133–49. http://dx.doi.org/10.1353/vcr.2015.0004.

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Wells, David. "Evolution and a free society: Spencer, Kropotkin and popper." Politics 23, no. 1 (May 1988): 48–55. http://dx.doi.org/10.1080/00323268808402045.

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Adams, Matthew S. "Utopian civic virtue: Bakunin, Kropotkin, and anarchism’s republican inheritance." Political Research Exchange 1, no. 1 (January 1, 2019): 1–27. http://dx.doi.org/10.1080/2474736x.2019.1668724.

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de Oliveira, António Ferraz. "Kropotkin’s commune and the politics of history." Global Intellectual History 3, no. 2 (March 20, 2018): 156–77. http://dx.doi.org/10.1080/23801883.2018.1450616.

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Sardes, Jacques. "Pierre Kropotkine, « Dans les prisons russes et françaises »." Humanisme N° 285, no. 2 (June 1, 2009): 103–4. http://dx.doi.org/10.3917/huma.285.0103.

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