anarchy

anarchy (1891) by errico malatesta via 32 pg kindle version from anarchist library

notes/quotes:

one

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3

The word Anarchy comes from the Greek and its literal meaning is without government: the condition of a people who live without a constituted authority, without government.

to be legit free.. needs to be sans any form of m\a\p

findings:

1\ undisturbed ecosystem (common\ing) can happen

2\ if we create a way to ground the chaos of 8b legit free people

Before such an organisation had begun to be considered both possible and desirable by a whole school of thinkers and accepted as the objective of a party, which has now become one of the most important factors in the social struggles of our time, the word anarchy was universally used in the sense of disorder and confusion; and it is to this day used in that sense by the uninformed as well as by political opponents with an interest in distorting the truth.

We will not enter into a philological discussion, since the question is historical and not philological. The common interpretation of the word recognises its true and etymological meaning; but it is a derivative of that meaning due to the prejudiced view that government was a necessary organ of social life, and that consequently a society without government would be at the mercy of disorder, and fluctuate between the unbridled arrogance of some, and the blind vengeance of others.

gershenfeld something else law et al

there’s a legit use of tech (nonjudgmental expo labeling).. to facil a legit global detox leap.. for (blank)’s sake.. and we’re missing it

legit freedom will only happen if it’s all of us.. and in order to be all of us.. has to be sans any form of m\a\p

The existence of this prejudice and its influence on the public’s definition of the word anarchy, is easily explained. *Man, like all living beings, **adapts and accustoms himself to the ***conditions under which he lives, and passes on acquired habits. Thus, having being born and bred in bondage, when the descendants of a long line of slaves started to think, ****they believed that slavery was an essential condition of life, and freedom seemed impossible to them. Similarly, workers who for centuries were obliged, and therefore accustomed, to depend for work, that is bread, on the goodwill of the master, and to see their lives always at the mercy of the owners of the land and of capital, ended by believing that it is the master who feeds them, and ingenuously ask one how would it be possible to live if there were no masters.

*perhaps not legit free man/beings.. black science of people/whales law et al

**perhaps cancerous distraction..

***hari rat park law et al.. huge.. otherwise.. same song

****need global detox leap

In the same way, someone whose legs had been bound from birth but had managed nevertheless to walk as best he could, might attribute his ability to move to those very bonds which in fact serve only to weaken and paralyse the muscular energy of his legs.

whalespeak

*If to the normal effects of habit is then added the kind of education offered by the master, the priest, the teacher, etc., who have a vested interest in preaching that the masters and the government are necessary; if one were to add the judge and the policeman who are at pains to reduce to silence those who might think differently and be tempted to propagate their ideas, then it will not be difficult to understand how the prejudiced view of the usefulness of, and the necessity for, the master and the government took root in the unsophisticated minds of the labouring masses.

*need global detox leap..

ie: need means (nonjudgmental expo labeling) to undo hierarchical listening as global detox so we can org around legit needs

Just imagine if the doctor were to expound to our fictional man with the bound legs a theory, cleverly illustrated with a thousand invented cases to prove that if his legs were freed he would be unable to walk and would not live, then that man would ferociously defend his bonds and consider as his enemy anyone who tried to remove them.

whalespeak/scream et al

4

So, since it was thought that government was necessary and that without government there could only be disorder and confusion, it was natural and logical that anarchy, which means absence of government, should sound like absence of order.

aziz let go law.. carhart-harris entropy law.. et al

Nor is the phenomenon without parallel in the history of words. In times and in countries where the people believed in the need for government by one man (monarchy), the word republic, which is government by many, was in fact used in the sense of disorder and confusion — and this meaning is still to be found in the popular language of almost all countries.

Change opinion, convince the public that government is *not only unnecessary, but extremely harmful, and then the word anarchy, just because it means absence of government, will come to mean for everybody: **natural order, unity of human needs and the interests of all, complete freedom within complete solidarity.

*cancerous distraction

**undisturbed ecosystem

Those who say therefore that the anarchists have badly chosen their name because it is wrongly interpreted by the masses and lends itself to wrong interpretations, are mistaken. The error does not come from the word but from the thing; and the difficulties anarchists face in their propaganda do not depend on the name they have taken, but on the fact that their concept clashes with all the public’s long established prejudices on the function of government, or the State as it is also called.

imagine a turtle.. hari rat park law

Before going on, it would be as well to make oneself clear on this word State, which in our opinion is the cause of the real misunderstanding.

Anarchists, including this writer, have used the word State, and still do, to mean the sum total of the political, legislative, judiciary, military and financial institutions through which the management of their own affairs, the control over their personal behaviour, the responsibility for their personal safety, are taken away from the people and entrusted to others who, by usurpation or delegation, are vested with the powers to make the laws for everything and everybody, and to oblige the people to observe them, if need be, by the use of collective force.

In this sense the word State means government, or to put it another way, it is the impersonal abstract expression of that state of affairs, personified by government: and therefore the terms abolition of the State, Society without the State, etc., describe exactly the concept which anarchists seek to express, of the *destruction of all political order based on authority, and the creation of a society of free and equal members based on a harmony of interests and the voluntary participation of everybody in carrying out social responsibilities.

*if still voluntary participation.. then still voluntary compliance and responsibility ness of sea world.. not legit free.. needs to be sans any form of m\a\p

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For these reasons we believe it would be better to use expressions such as abolition of the State as little as possible, substituting for it the clearer and more concrete term abolition of government.

Anyway, it is what we shall do in the course of this pamphlet.

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We said that anarchy is society without government. But is the abolition of governments possible, desirable or foreseeable?

possible/desirable and foreseeable.. but need 1st/most: means to undo our hierarchical listening to self/others/nature as global detox/re\set.. so we can org around legit needs

Let us see.

What is government? The metaphysical tendency which in spite of the blows it has suffered at the hands of positive science still has a strong hold on the minds of people today, so much so that many look upon government as a moral institution with a number of given qualities of reason, justice, equity which are independent of the people who are in office. For them government, and in a more vague way, the State, is the abstract social power; it is the ever abstract representative of the general interest; it is the expression of the rights of all considered as the limits of the rights of each individual. And this way of conceiving of government is encouraged by the interested parties who are concerned that the principle of authority should be safeguarded and that it should always survive the shortcomings and the mistakes committed by those who follow one another in the exercise of power.

For us, government is made up of all the governors; and the governors — kings, presidents, ministers, deputies, etc. — are those who have the power to make laws regulating inter-human relations and to see that they are carried out; to levy taxes and to collect them; to impose military conscription; to judge and punish those who contravene the laws; to subject private contracts to rules, scrutiny and sanctions; to monopolise some branches of production and some public services or, if they so wish, all production and all public services; to promote or to hinder the exchange of goods; to wage war or make peace with the governors of other countries; to grant or withdraw privileges … and so on. In short, the governors are those who have the power, to a greater or lesser degree, to make use of the social power, that is of the physical, intellectual and economic power of the whole community, in order to oblige everybody to carry out their wishes. And this power, in our opinion, constitutes the principle of government, of authority.

But what reason is there for the existence of government? Why give up one’s personal liberty and initiative to a few individuals? Why give them this power to take over willy nilly the collective strength to use as they wish? Are they so exceptionally gifted as to be able to demonstrate with some show of reason their ability to replace the mass of the people and to safeguard the interests, all the interests, of everybody better than the interested parties themselves? Are they infallible and incorruptible to the point that one could, with some semblance of prudence, entrust the fate of each and all to their knowledge and to their goodness?

And even if men of infinite goodness and knowledge existed, and even supposing, what has never been observed in history, that governmental power were to rest in the hands of the most able and kindest among us, would government office add anything to their beneficial potential? Or would it instead paralyse and destroy it by reason of the necessity men in government have of dealing with so many matters which they do not understand, and above all of wasting their energy keeping themselves in power, their friends happy, and holding in check the malcontents as well as subduing the rebels?

7

Furthermore, however good or bad, knowledgeable or stupid the governors may be, who will appoint them to their exalted office? Do they impose themselves by right of conquest, war or revolution? But in that case what guarantee has the public that they will be inspired by the general good? Then it is a clear question of a coup d’état and if the victims are dissatisfied the only recourse open to them is that of force to shake off the yoke. Are they selected from one particular class or party? In which case the interests and ideas of that class or party will certainly triumph, and the will and the interests of the others will be sacrificed. Are they elected by universal suffrage? But in that case the only criterion is in numbers, which certainly are proof neither of reason, justice nor ability. Those elected would be those most able to deceive the public; and the minority, which can well be the other half minus one, would be sacrificed. And all this without taking into account that experience has demonstrated the impossibility of devising an electoral machine where the successful candidates are at least the real representatives of the majority.

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Many and varied are the theories with which some have sought to explain and justify the existence of government. Yet all are based on the prejudiced view, whether admitted or not, that men have conflicting interests, and that an external, higher, authority is needed to oblige one section of the people to respect the interests of the other, prescribing and imposing that rule of conduct by which opposing interests can best be resolved, and by which each individual will achieve the maximum satisfaction with the least possible sacrifice.

The Authoritarian theoreticians ask: if the interests, tendencies and aspirations of an individual are at odds with those of another or even those of society as a whole, who will have the right and the power to oblige each to respect the other’s interests? Who will be able to prevent an individual from violating the general will? They say that the freedom of each is limited by the freedom of others; but who will establish these limits and who will see to it that they are respected? The natural antagonisms of interests and temperament create the need for government and justify authority which is a moderating influence in the social struggle, and defines the limits of individual rights and duties.

need gershenfeld something else law

This is the theory; but if theories are to be valid they must be based on facts and explain them — and one knows only too well that in social economy too often are theories invented to justify the facts, that is to defend privilege and make it palatable to those who are its victims. Let us instead look at the facts.

ooof ooof ooof.. so many red flags/cancerous distractions.. validation ness et al

Throughout history, just as in our time, government is either the brutal, violent, arbitrary rule of the few over the many or it is an organised instrument to ensure that dominion and privilege will be in the hands of those who by force, by cunning, or by inheritance, have cornered all the means of life, first and foremost the land, which they make use of to keep the people in bondage and to make them work for their benefit.

There are two ways of oppressing men: either directly by brute force, by physical violence; or indirectly by denying them the means of life and thus reducing them to a state of surrender. The former is at the root of power, that is of political privilege; the latter was the origin of property, that is of economic privilege. Men can also be suppressed by working on their intelligence and their feelings, which constitutes religious or “universitarian” power; but just as the spirit does not exist except as the resultant of material forces, so a lie and the organisms set up to propagate it have no raison d’être except in so far as they are the result of political and economic privileges, and a means to defend and to consolidate them.

10

The basic function of government everywhere in all times, whatever title it adopts and whatever its origin and organisation may be, is always that of oppressing and exploiting the masses, of defending the oppressors and the exploiters: and its principal, characteristic and indispensable, instruments are the police agent and the tax-collector, the soldier and the gaoler — to whom must be invariably added the trader in lies, be he priest or schoolmaster, remunerated or protected by the government to enslave minds and make them docilely accept the yoke.

structural violence.. spiritual violence

In fact government takes the trouble to protect, more or less, the lives of citizens against direct and violent attack; it recognises and legalises a number of basic rights and duties as well as usages and customs without which social life would not be possible; it organises and manages a number of public services, such as the post, roads, cleansing and refuse disposal, land improvement and conservation, etc.; it promotes orphanages and hospitals, and often it condescends to pose as the protector and benefactor of the poor and the weak. But it is enough to understand how and why it carries out these functions to find the practical evidence that whatever governments do is always motivated by the desire to dominate, and is always geared to defending, extending and perpetuating its privileges and those of the class of which it is both the representative and defender.

A government cannot maintain itself for long without hiding its true nature behind a pretence of general usefulness; it cannot impose respect for the lives of privileged people if it does not appear to demand respect for all human life, it cannot impose acceptance of the privileges of the few if it does not pretend to be the guardian of the rights of all. “The law” — says Kropotkin, and by which is meant those who have made the law, that is, the government — “has used Man’s social feelings to get passed not only the moral precepts which were acceptable to Man, but also orders which were useful only to the minority of exploiters against whom he would have rebelled.”

A government cannot want society to break up, for it would mean that it and the dominant class would be deprived of the sources of exploitation; nor can it leave society to maintain itself without official intervention, for then the people would soon realise that government serves only to defend the property owners who keep them in conditions of starvation, and they would hasten to rid themselves of both the government and the property owners.

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But fortunately the future of mankind is a happier one because the law governing it is milder. This law is solidarity.

makes not diff if same song.. perpetuating/maintaining sea world

Man’s fundamental essential characteristics are the instinct of his own preservation, without which no living being could exist, and the instinct of the preservation of the species, without which no species could have developed and endured. He is naturally driven to defend his individual existence and wellbeing, as well as that of his offspring, against everything and everybody.

rather.. whales are.. we have no idea what legit free people are like

ie: undisturbed ecosystem ness

In nature living beings have two ways of surviving and of making life more pleasant. *One is by individual struggle against the elements and against other individuals of the same or other species; the **other is by mutual aid, by cooperation, which could also be described as association for the struggle against all natural factors antagonistic to the existence, the development and wellbeing of the associates.

oi.. * and ** cancerous distractions

Apart from considerations of space, there is no need to examine in the pages that follow the relative role in the evolution of the organic world played by these two principles: of struggle and of cooperation. It will suffice to state that so far as Man is concerned, *cooperation (voluntary or compulsory) has become the only means towards progress, advancement and security; and that struggle — a relic of our ancestors — has not only proved useless in ensuring individual wellbeing, but also is harmful to everybody, victors and vanquished alike.

*oi oi oi.. both are same song.. as long as still in sea world

The accumulated and communicated experience of the generations taught men that by uniting with other men their individual safety and wellbeing were enhanced. Thus, as a result of the very struggle for existence waged against the natural environment and against individuals of the same species, a social feeling was developed in Man which completely transformed the conditions of his existence. And on the strength of this, *Man was able to emerge from the animal state and rise to great power, and so lift himself above other animals that antimaterialist philosophers thought it necessary to invent an immaterial and immortal soul for him.

*oi oi.. need to get back/to not yet scrambled .. which is already on each heart

Many concurrent causes have contributed to the development of this social feeling which, starting from the animal basis of the instinct of preservation of the species (which is the social instinct limited to the natural family), has reached great heights both in intensity and in extent, so much so that it constitutes the very basis of man’s moral nature.

and so.. why we need a legit global detox leap.. for (blank)’s sake

Man, though he had emerged from the lower order of animal life, was weak and unequipped to engage in individual struggle against the carnivorous beasts. But with a brain capable of great development, a vocal organ capable of expressing with a variety of sounds different cerebral vibrations, and with hands specially suitable for fashioning matter to his will, must have very soon felt the need for, and the advantages to be derived from, association; *indeed one can say that he could only emerge from the animal state when he became a social being and acquired the use of language, which is at the same time a consequence of, and an important factor in, sociability.

oi.. whalespeak.. perpetuating myth of tragedy and lord

The relatively small number of human beings, because it made the struggle for existence between men, even without association, less bitter, less prolonged, less necessary, must have greatly facilitated the development of feelings of sympathy, and allowed time to discover and appreciate the usefulness of mutual aid.

mutual aid ness as cancerous distraction

Finally, Man’s ability to modify his external environment and adapt it to *his needs, which he acquired thanks to his original qualities applied in cooperation with a smaller or larger number of associates; the increasing number of demands which grow as the means of satisfying them grow and become needs; the division of labour which is the outcome of the systematic exploitation of nature to Man’s advantage, all these factors have resulted in social life becoming the necessary environment for Man, **outside of which he cannot go on living, or if he does, he returns to the animal state.

*we have no idea what legit needs are.. need 1st/most: means to undo our hierarchical listening to self/others/nature as global detox/re\set.. so we can org around legit needs

**rather.. outside of which he won’t keep dying.. we need to get outside of sea world.. hari rat park law

13

And by the refinement of feelings with the growth of relations, and by customs impressed on the species through heredity over thousands of centuries, this need of a social life, of an exchange of thoughts and feelings, *has become for mankind a way of being which is essential to our way of life, and has been transformed into sympathy, friendship, love, and goes on independently of the material advantages that association provides, so much so that in order to satisfy it one often faces all kinds of sufferings and even death.

*perhaps essential to life in sea world..

In other words, the enormous advantages that accrue to men through association; the state of physical inferiority, in no wise comparable to his intellectual superiority, in which he finds himself in relation to the animal kingdom if he remains isolated; the possibility for men to join with an ever growing number of individuals and in relationships ever more intimate and complex to the point where the association extends to all mankind and all aspects of life, and perhaps *more than anything, to the possibility for Man to produce, through work in cooperation with others, more than he needs for survival, and the affective sentiments that spring from all these — all have given to the human struggle for existence quite a different complexion from the struggle that is generally waged by other members of the animal kingdom.

*oi.. cancerous distraction.. need 1st/most: means to undo our hierarchical listening to self/others/nature as global detox/re\set.. so we can org around legit needs

Although we now know — and the *findings of contemporary naturalists are daily providing us with new evidence — that cooperation has played and continues to play a most important role in the development of the **organic world unsuspected by those who sought, quite irrelevantly anyway, to justify bourgeois rule with Darwinian theories, yet the gulf separating the struggle of man from that of the animal kingdom remains enormous, and in direct ratio to the distance between man and the other animals.

*oi.. same song.. whalespeak

**myth of normal et al

.. Every struggle aimed at gaining advantages independently of or at the expense of others, is contrary to the social nature of modern Man and tends to drive him back towards the animal state.

Solidarity, that is the *harmony of interests and of feelings, the coming together of individuals for the wellbeing of all, and of all for the wellbeing of each, is the only environment in which Man can express his personality and achieve his optimum development and enjoy the greatest possible wellbeing. This is the goal towards which human evolution advances; it is the higher principle which resolves all existing antagonisms, that would otherwise be insoluble, and results in the freedom of each not being limited by, but complemented — indeed finding the necessary raison d’être in — the freedom of others.

*only if sans any form of m\a\p.. ie: imagine if we listened to the itch-in-8b-souls 1st thing everyday & used that data to connect us (tech as it could be.. ai as augmenting interconnectedness as nonjudgmental expo labeling)

14-16

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Michael Bakunin said that “No individual can recognise his own humanity, and consequently realise it in his lifetime, if not by recognising it in others and cooperating in its realisation for others. No man can achieve his own emancipation without at the same time working for the emancipation of all men around him. My freedom is the freedom of all since I am not truly free in thought and in fact, except when my freedom and my rights are confirmed and approved in the freedom and rights of all men who are my equals.

mikhail bakunin.. bakunin legit free law et al

“It matters to me very much what other men are, .. who want to be free *cannot be because all the men around me *do not yet want to be free, and consequently they become tools of oppression against me.”

*none of us are free ness

**to me that’s whalespeak.. everyone already does

Yet *Man could not in one leap pass from the animal state to the human state, from the brutish **struggle between man and man to the joint struggle of all men united in comradeship against the outside forces of nature.

*but because the animal/human state ness is myth of normal ness.. we do have the means today though for a legit global detox leap via nonjudgmental expo labeling

**whalespeak.. cancerous distraction

*Thus the realisation of the usefulness of cooperation, which should have led to the triumph of solidarity in all human relations, instead gave rise to private property and government, that is to the exploitation of the labour of the whole community by a privileged minority.

*because cooperative ness not deep enough for the dance to dance

15

.. in spite of artificially created conflicting interests, the social instinct has survived and developed. *Cooperation having always remained the essential condition for man to wage a successful war against external nature, it also remained the permanent cause for bringing men close together and for developing among them sentiments of sympathy.

*oh my.. cancerous distraction

both the coop ness and the war against ness..

Today the immense development of production, the growth of those requirements which can only be satisfied by the participation of large numbers of people in all countries, the means of communication, with travel becoming a commonplace, science, literature, businesses and even wars, all *have drawn mankind into an ever tighter single body whose constituent parts, united among themselves, can only find fulfilment and freedom to develop through the wellbeing of the other constituent parts as well as of the whole.

*or not (tighter singly body.. united?)

In present day conditions in society, this vast solidarity which joins together all men is for the most part unconscious, since it emerges spontaneously out of the friction between individual interests, whereas men are hardly if at all concerned with the general interest. *And this is the clearest proof that solidarity is a natural law of mankind, which manifests itself and commands respect in spite of all the obstacles, and the dissensions created by society as at present constituted.

*kind of.. rather.. thurman interconnectedness law: when you understand interconnectedness it makes you more afraid of hating than of dying – Robert Thurman 

because.. in undisturbed ecosystems ..the average individual, species, or population, left to its own devices, behaves in ways that serve and stabilize the whole..’ –Dana Meadows

16

From the free *participation of all, by means of the **spontaneous grouping of men according to their *requirements and their sympathies, from the bottom to the top, from the simple to the complex, starting with the most urgent interests and arriving in the end at the most remote and most general, a social organisation would emerge the function of which would be the greatest wellbeing and the greatest freedom for everybody, and would draw together the whole of mankind into a community of comradeship, and would be *modified and improved according to changing circumstances and the *lessons learned from experience.

*cancerous distractions.. **imagine if we listened to the itch-in-8b-souls 1st thing everyday & used that data to connect us (tech as it could be.. ai as augmenting interconnectedness as nonjudgmental expo labeling)

This society of free people, this society of friends is Anarchy.

17-18

five

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*So far we have considered government as it is, as it must of necessity be in a society based on privilege, exploitation and the oppression of man by man, on the conflict of interests, on the intrasocial struggle, in a word, on individual property.

*or appears to be.. dawn of everything (book) et al

We have seen how this state of conflict, far from being a necessary condition in Man’s existence, is against the interests both of individuals and mankind; we have seen how cooperation, solidarity, is the law of human progress, and have concluded that by abolishing private property and all rule over man, government loses its reason for existing and must be abolished.

too many *cancerous distractions

We might be told however: “But once the principle on which social organisation is based today were to be changed, and solidarity were to replace struggle, and common property were to take over from private property, government would change its nature and from being the protector and the representative of the interests of a class, since classes would no longer exist, would become the representative of the interests of society as a whole…

“Who would organise and guarantee, if there were no government, food supplies, distribution, health services, the post and telegraph services and the railways, etc.? Who would look after public education? Who would undertake those vast exploratory projects, land drainage schemes, scientific research, which transform the face of the earth and increase Man’s power a hundredfold?

oi

“Who would watch over the conservation and development of social wealth to pass it on enriched and improved for future generations?

“Who would have a mandate to prevent and punish crime, that is anti-social actions?

oi oi

“*And what of those who fall short of the law of solidarity and don’t want to work? And those who were to spread disease in a country and **refused to take the kinds of hygienic precautions recognised as useful by science? And supposing there were some people, sane or insane, who wanted to set fire to the harvest, sexually assault children, or take advantage of their strength to assault the weak?

*great ie (red flag) that ie: solidarity not deep enough

**oh my.. bush immune system law et al

“To destroy private property and abolish existing governments, without then creating a government which would organise social life and ensure social solidarity, would not mean abolishing privilege and ushering in a world of peace and wellbeing; it would instead mean the destruction of all social ties, and drive mankind to barbarism, towards the rule of each for himself, which is the triumph firstly of brute force and secondly of economic privilege.”

need a way/means.. sans need for ‘destroy/abolish/et-al.. that is cancerous distraction

18

We can answer that in the first place it is not true that once the social conditions are changed the nature and the role of government would change. Organ and function are inseparable terms..A police force where there are no crimes to solve or criminals to apprehend, will invent both, or cease to exist.

A government, that is a group of people entrusted with making the laws and empowered to use the collective power to oblige each individual to obey them, is already a privileged class and cut off from the people. As any constituted body would do, it will instinctively seek to extend its powers, to be beyond public control, to impose its own policies and to give priority to its special interests. Having been put in a privileged position, the government is already at odds with the people whose strength it disposes of.

*In any case, even if a government wanted to, it could not please everybody, even if it did manage to please a few. It would have to defend itself against the malcontents, and would therefore need to get the support of one section of the people to do so. And then the old story of the privileged class which arises through the complicity of the government starts all over again and, in this instance, if it did not seize the land would certainly capture key posts, specially created, and would oppress and exploit no less than the capitalist class.

*we have this all wrong.. two books et al..

The rulers accustomed to giving orders, would not wish to be once more members of the public, and if they could not hold on to power they would at least make sure of securing privileged positions for when they must hand over power to others. *They would use every means available to those in power to have their friends elected as the successors who would then in their turn support and protect them.

*why we need gershenfeld something else law et al

19-24

six

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It is always the old question of the bound man who having managed to live in spite of his bonds thinks he lives because of them. We are used to living under a government which takes over all that energy, intelligence and will which it can direct for its own ends; and it hinders, paralyses and suppresses those who do not serve its purpose or are hostile — and we think that everything that is done in society is carried out thanks to the government, and that without the government there would no longer be any energy, intelligence or goodwill left in society.

*Much has been said about the respective roles of individual initiative and social action in the life and progress of human societies, and by the usual tricks of the language of metaphysics, the issues have become so confused that in the end those who declared that everything is maintained and kept going in the human world thanks to individual initiative appear as radicals. In fact this is a commonsense truth which is obvious the moment one tries to understand the significance of words. The real being is man, the individual. Society or the collectivity — and the State or government which claims to represent it — if it is not a hollow abstraction, must be made up of individuals. And it is in the organism of every individual that all thoughts and human actions inevitably have their origin, and from being individual they become collective thoughts and acts when they are or become accepted by many individuals. Social action, therefore, is neither the negation nor the complement of individual initiative, but is the resultant of initiatives, thoughts and actions of all individuals who make up society; a resultant which, all other things being equal, is greater or smaller depending on whether individual forces are directed to a common objective or are divided or antagonistic. And if instead, as do the authoritarians, one means government action when one talks of social action, then this is still the resultant of individual forces, but only of those individuals who form the government or who by reason of their position can influence the policy of the government

*makes no diff.. everything/data/saying-ness are related to sea world.. not a legit free world

20

Therefore in the age-long struggle between liberty and authority, or in other words between socialism and a class state, the question is not really one of changing the relationships between society and the individual; nor is it a question of increasing the independence of the individual at the expense of social interference or vice versa. *But rather is it a question of preventing some individuals from oppressing others; of giving all individuals the same rights and the same means of action; and of replacing the initiative of the few, which inevitably results in the oppression of everybody else. It is after all a question of destroying once and for all the domination and exploitation of man by man, so that everyone can have a stake in the commonweal, and individual forces, instead of being destroyed or fighting among themselves or being cut off from each other, **will find the possibility of complete fulfilment, and come together for the greater benefit of everybody.

*about whether or not the conditions are sans any form of m\a\p

**shalom ness et al.. but ony if in a space ness is sans any form of m\a\p

Anyway, in order to understand how a society can live without government, one has only to observe in depth existing society, and one will see how in fact the greater part, the important part, of social life is discharged even today outside government intervention, and that government only interferes in order to exploit the masses, to defend the privileged minority, and moreover it finds itself sanctioning, quite ineffectually, all that has been done without its intervention, and often in spite of and even against it. Men *work, barter, study, travel and follow to the best of their knowledge moral rules and those of wellbeing; they benefit from the advances made in science and the arts, have widespread relations among themselves — **all without feeling the need for somebody to tell them how to behave. Indeed it is just those matters over which government has no control that work best, that give rise to less controversy and are resolved by general consent so that everybody feels happy as well as being useful.

*cancerous distractions

**if *work, barter et al.. .. and need to feel *useful et al.. then still a form of m\a\p/people telling other people what to do

But rather let us talk about those associations which, inspired by a love of one’s fellow beings, or by a passion for science, or more simply by the desire to enjoy oneself and *to be applauded, are more representative of the groupings as they will be in a society in which, having abolished private property and the internecine struggle between men, everybody will find his interest in that of everybody else, and his greatest satisfaction in doing good and in *pleasing others. **Scientific Societies and Congresses, the international life-saving association, the Red Cross, the geographical societies, the workers’ organisations, the voluntary bodies that rush to help whenever there are great public disasters, are a few examples among many of the power of the spirit of association, which always manifests itself when it is a question of a need or an issue deeply felt, and the means are not lacking.

*cancerous distractions.. if want applauded.. and still pleasing others.. not legit free..

**rather steiner care to oppression law et al..

21

.. the more the need is universal and urgent, the more volunteers will there be to carry it out.

imagine if we ness and already enough ness

*Of course in every large collective undertaking, a division of labour, technical management, administration, etc., is necessary. But authoritarians clumsily play on words to produce a raison d’être for government out of *the very real need for the organisation of work.

*oh my.. whalespeak

22

But let us hasten to pass on to the functions for which government is considered, by all who are not anarchists, as quite indispensable: the internal and external defence of a society, that is to say war, the police and justice.

25-27

seven

25

That’s all very well, some say, and anarchy may be a perfect form of human society, but we don’t want to take a leap in the dark. Tell us therefore in detail how your society will be organised. And there follows a whole series of questions, which are very interesting if we were involved in studying the problems that will impose themselves on the liberated society, but which are useless, or absurd, even ridiculous, if we are expected to provide definitive solutions. What methods will be used to teach children? How will production be organised? Will there still be large cities, or will the population be evenly distributed over the whole surface of the earth? And supposing all the inhabitants of Siberia should want to spend the winter in Nice? And if everyone were to want to eat partridge and drink wine from the Chianti district? And who will do a miner’s job or be a seaman? And who will empty the privies? And will sick people be treated at home or in hospital? And who will establish the railway timetable? And what will be done if an engine-driver has a stomach-ache while the train is moving? … And so on to the point of assuming that we have all the knowledge and experience of the unknown future, and that in the name of anarchy, we should prescribe for future generations at what time they must go to bed, and on what days they must pare their corns.

unjustifiable strategy ness.. any form of m\a\p

kropotkin dirty jobs law.. gershenfeld something else law.. et al

aziz let go law.. carhart-harris entropy law

If indeed our readers expect a reply from us to these questions, or at least to those which are really serious and important, which is more than our personal opinion at this particular moment, it means that we have failed in our attempt to explain to them what anarchism is about.

perhaps even.. in thinking we can/should explain.. to me.. just need to set up conditions for people to be free and let go of intellectness (as cancerous distraction) ness

We are no more prophets than anyone else; and if we claimed to be able to give an official solution to all the problems that will arise in the course of the daily life of a future society, then what we meant by the abolition of government would be curious to say the least. For we would be declaring ourselves the government and would be prescribing, as do the religious legislators, a universal code for present and future generations. It is just as well that not having the stake or prisons with which to impose our bible, mankind would be free to laugh at us and at our pretensions with impunity!

We are very concerned with all the problems of social life, both in the interest of science, and because we reckon to see anarchy realised and to take part as best we can in the organisation of the new society. Therefore we do have our solutions which, depending on the circumstances, appear to us either definitive or transitory — and but for space considerations we would say something on this here. But the fact that because today, with the evidence we have, we think in a certain way on a given problem does not mean that this is how it must be dealt with in the future. Who can foresee the activities which will grow when mankind is freed from poverty and oppression, when there will no longer be either slaves or masters, and when the struggle between peoples, and the hatred and bitterness that are engendered as a result, will no longer be an essential part of existence? Who can predict the progress in science and in the means of production, of communication and so on?

rather.. why even think about any type of progress.. any type of anything.. seems to me that just keeps us in same limiting song of a finite set of choices

What is important is that a society should be brought into *being in which the exploitation and domination of man by man is not possible; in which everybody has free access to the means of life, of development and of work, and that all can participate, as they wish and know how, in the organisation of social life. In such a society obviously all will be done to best satisfy the needs of everybody within the framework of existing knowledge and conditions; and all will change for the better with the growth of knowledge and the means.

*huge.. yeah that.. ie: need means (nonjudgmental expo labeling) to undo hierarchical listening as global detox so we can org around legit needs

26

..only anarchy points the way along which they can find, by trial and error, that solution which best satisfies the dictates of science as well as the needs and wishes of everybody.

How will children be educated? We don’t know. So what will happen? Parents, pedagogues and all who are concerned with the future of the young generation will come together, will discuss, will agree or divide according to the views they hold, and will put into practice the methods which they think are the best. And with practice that method which in fact is the best, will in the end be adopted.

oi.. then same song.. oi.. need to let go of any form of m\a\p

28-29

eight

30-31

nine

30

Once this negative power that is government is abolished, society will be what it can be, but all that it can be given the forces and abilities available at the time. If there are educated people who wish to spread knowledge they will organise the schools and make a special effort to persuade everybody of the usefulness and pleasure to be got from an education. And if there were no such people, or only a few, a government could not create them; all it could do would be what happens now, take the few that there are away from their rewarding work, and set them to drafting regulations which have to be imposed with policemen, and make intelligent and devoted teachers into political beings, that is useless parasites, all concerned with imposing their whims and with maintaining themselves in power.

any form of m\a\p

If there are doctors and experts in public health, they will organise the health service. And if there were none, the government could not create them: all it could do would be to cast doubts on the abilities of existing doctors which a public, justifiably suspicious of all that is imposed from above, would seize upon to get rid of them.

If there are engineers, engine drivers and so on, they will organise the railways. And if there were none, once again, a government could not create them.

The revolution, by abolishing government and private property, will not create forces that do not exist; but it will leave the way open for the development of all available forces and talents, will destroy every class with an interest in keeping the masses in a state of brutishness, and will ensure that everyone will be able to act and to influence according to his abilities, his enthusiasm and his interests.

ie: undisturbed ecosystem ness

31

Besides, if one wants a government which has to educate the masses and put them on the road to anarchy, one must also indicate what will be the background, and the way of forming this government.

if want that.. not legit free

Will it be the dictatorship of the best people? But who are the best? And who will recognise these qualities in them? The majority is generally attached to established prejudices, and has ideas and attitudes which have already been superseded by a better endowed minority; but among the thousand minorities all of which believe themselves to be right, and can all be right on some issues, by whom and with what criterion will the choice be made to put the social forces at the disposal of one of them when only the future can decide between the parties in conflict? If you take a hundred intelligent supporters of dictatorship, you will discover that each one of them believes that he should be if not the dictator himself, or one of them, at least very close to the dictatorship. So dictators would be those who, pursuing one course or another, succeed in imposing themselves; and in the present political climate, one can safely say that all their efforts would be employed in the struggle to defend themselves against the attacks of their enemies, conveniently forgetting any vague intentions of social education, assuming that they ever had such intentions.

In order to solve the social problem for the benefit of everybody there is only one means: to crush those who own social wealth by revolutionary action, and put everything at the disposal of everybody, and leave all the forces, the ability, and all the goodwill that exist among the people, free to act and to provide for the needs of all.

crushing ness as cancerous distraction

We struggle for anarchy, and for socialism, because we believe that anarchy and socialism must be realised immediately, that is to say that in the revolutionary act we must drive government away, abolish property and entrust public services, which in this context will include all social life, to the spontaneous, free, not official, not authorised efforts of all interested parties and of all willing helpers.

cancerous distraction

Of course there will be difficulties and drawbacks; but they will be resolved, and they will only be resolved in an anarchist way, by means, that is, of the direct intervention of the interested parties and by free agreements.

this is a nonending wack a mole game we need to (and now can) let go of

We do not know whether anarchy and socialism will triumph when the next revolution takes place; but there is no doubt that if the so-called programmes of compromise triumph, it will be because on this occasion, we have been defeated, and never because we believed it useful to leave standing any part of the evil system under which mankind groans.

In any case we will have on events the kind of influence which will reflect our numerical strength, our energy, our intelligence and our intransigence. Even if we are defeated, our work will not have been useless, for the greater our resolve to achieve the implementation of our programme in full, the less property, and less government will there be in the new society. And we will have performed a worthy task for, after all, human progress is measured by the extent government power and private property are reduced.

And if today we fall without compromising, we can be sure of victory tomorrow.

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