ANARCHISM AND ITS SPECIES
I.--ERRORS ABOUT ANARCHISM AND ITS SPECIES
It has now become possible to set aside some of the numerous errors
about Anarchism and its species.
I. It is said that Anarchism has abolished morality and bases itself
upon scientific materialism,[1170] that its ideal of society is
determined by its peculiar conception of the way things come to pass in
history.[1171] If this were correct, the teachings of Godwin, Proudhon,
Stirner, Tucker, Tolstoi, and very many other recognized Anarchistic
teachings, would have to be regarded as not Anarchistic.
2. It is asserted that Anarchism sets up the happiness of the individual
as final goal,[1172] that it appraises every human action from the
abstract view-point of the unlimited right of the individual,[1173] that
to it the supreme law is not the general welfare but every individual's
free preference.[1174] Were this really the case, we should have to look
upon the teachings of Godwin, Proudhon, Bakunin, Kropotkin, Tolstoi, and
a multitude of other recognized Anarchistic teachings, as not
Anarchistic.
3. The moral law of justice is set down as Anarchism's supreme
law.[1175] Were this assertion correct, the teachings of Godwin,
Stirner, Bakunin, Kropotkin, Tucker, Tolstoi, and numerous other
recognized Anarchistic teachings, could not rank as Anarchistic.
4. It is said that Anarchism culminates in the negation of every
programme,[1176] that it has only a negative goal.[1177] If this were in
accordance with truth, the teachings of Godwin, Proudhon, Stirner,
Bakunin, Kropotkin, Tucker, Tolstoi, and well-nigh all other recognized
Anarchistic teachings, would not admit of being regarded as Anarchistic.
5. It is asserted that Anarchism rejects law,[1178] the compulsion of
law.[1179] If this were so, the teachings of Proudhon, Bakunin,
Kropotkin, Tucker, and very many other recognized Anarchistic teachings,
could not rank as Anarchistic.
6. It is declared that Anarchism rejects society,[1180] that its ideal
consists in wiping out society to make a fresh start,[1181] that for it
fellowship exists only to be combated.[1182] Were this correct, we
should have to look upon the teachings of Godwin, Proudhon, Stirner,
Bakunin, Kropotkin, Tucker, Tolstoi, and pretty nearly all other
recognized Anarchistic teachings, as not Anarchistic.
7. It is said that Anarchism demands the abolition of the State,[1183]
wills to destroy the State off the face of the earth,[1184] wills to
have the State in no form at all,[1185] wills to have no
government.[1186] If this were correct, the teachings of Bakunin and
Kropotkin, and all the other recognized Anarchistic teachings which
only foresee the abolition of the State but do not demand it, could not
rank as Anarchistic.
8. It is asserted that in Anarchism's future society the individual's
consent binds him only so long as he is disposed to keep it up.[1187]
Were this really so, then the teachings of Proudhon, Bakunin, Kropotkin,
Tucker, and very many other recognized Anarchistic teachings, would have
to be looked upon as not Anarchistic.
9. It is said that Anarchism wills to put a federation in the place of
the State,[1188] that what it is striving for is the ordering of all
public affairs by free contracts among federalistically instituted
communes and societies.[1189] Were this in accordance with truth, the
teachings of Godwin, Stirner, Tolstoi, and very many other recognized
Anarchistic teachings, would not admit of being regarded as Anarchistic,
and no more would the teachings of Bakunin and Kropotkin and the rest of
the recognized Anarchistic teachings that do not demand, but only
foresee, a fellowship of contract.
10. It is declared that Anarchism rejects property.[1190] If this were
correct, we should have to rate the teachings of Bakunin, Kropotkin,
Tucker, and all the other recognized Anarchistic teachings that affirm
property either unconditionally or at any rate in some particular form,
as not Anarchistic.
11. It is asserted that Anarchism rejects private property,[1191]
endeavors to establish community of goods,[1192] is necessarily
communistic.[1193] Were Anarchism necessarily communistic, then, in the
first place, the teachings of Godwin, Proudhon, Stirner, Tolstoi, and
all the other recognized Anarchistic teachings which negate property in
every form, even as the property of society, could not rank as
Anarchistic; and furthermore, neither could the teachings of Tucker and
Bakunin, and such other recognized Anarchistic teachings as affirm
private property either in all things or at least in goods for direct
consumption. And if in addition to this it were a matter of rejection or
endeavor, then not even Kropotkin's teaching, and the rest of the
recognized Anarchistic teachings which do not demand, but foresee, a
communistic form of property, could be regarded as Anarchistic.
12. A distinction is made between Communist, Collectivist, and
Individualist Anarchism,[1194] or simply between Communist and
Individualist Anarchism.[1195] Were the first division a complete one,
the teachings of Godwin, Proudhon, Stirner, Tolstoi, and all the other
recognized Anarchistic teachings that do not affirm property in any
form, could not rank as Anarchistic; were the second complete, these
again could not, nor yet could Bakunin's teaching and such other
recognized Anarchistic teachings as affirm a property in the means of
production only for society, but in the supplies of consumption for
individuals also.
13. It is said that Anarchism preaches crime,[1196] looks to a violent
revolution for the initiation of the new condition,[1197] seeks to
attain its goal with the help of all agencies, even theft and
murder.[1198] If Anarchism conceived of its realization as taking place
by crime, we should have to look upon the teachings of Godwin and
Proudhon and very many more recognized Anarchistic teachings as not
Anarchistic; and, if it conceived of its realization as taking place by
criminal acts of violence, the teachings of Tucker and Tolstoi and
numerous other recognized Anarchistic teachings would also have to be
regarded as not Anarchistic.
14. It is asserted that Anarchism recognizes the propaganda of deed as a
means toward its realization.[1199] If this were correct, the teachings
of Godwin, Proudhon, Stirner, Bakunin, Tucker, Tolstoi, and most of the
other recognized Anarchistic teachings, could not rank as Anarchistic.
2.--THE CONCEPTS OF ANARCHISM AND ITS SPECIES
It is now possible, furthermore, to determine the common and special
qualities of the Anarchistic teachings, to assign them a place in the
total realm of our experience, and thus to define conceptually Anarchism
and its species.
I. _The common and special qualities of the Anarchistic teachings._
1. The Anarchistic teachings have in common only this, that they negate
the State for our future. In the cases of Godwin, Proudhon, Stirner, and
Tucker, the negation means that they reject the State unconditionally,
and so for our future as well as elsewhere; in the case of Tolstoi it
means that he rejects the State, though not unconditionally, yet for our
future; in the cases of Bakunin and Kropotkin it means that they foresee
that in future the progress of evolution will do away with the State.
2. As to their basis, the Anarchistic teachings are classifiable as
_genetic_, recognizing as the supreme law of human procedure merely a
law of nature (Bakunin, Kropotkin) and _critical_, regarding a norm as
the supreme law of human procedure. The critical teachings, again, are
classifiable as _idealistic_, whose supreme law is a duty (Proudhon,
Tolstoi), and _eudemonistic_, whose supreme law is happiness. The
eudemonistic teachings, finally, are on their part further classifiable
as _altruistic_, for which the general happiness is supreme law
(Godwin), and _egoistic_, for which the individual's happiness takes
this rank (Stirner, Tucker).
As to what they affirm for our future in contrast to the State, the
Anarchistic teachings are either _federalistic_--that is, they affirm
for our future a social human life on the basis of the legal norm that
contracts must be lived up to (Proudhon, Bakunin, Kropotkin, Tucker)--or
_spontanistic_--that is, they affirm for our future a social human life
on the basis of a non-juridical controlling principle (Godwin, Stirner,
Tolstoi).
As to their relation to law, a part of the Anarchistic teachings are
_anomistic_, negating law for our future (Godwin, Stirner, Tolstoi); the
other part are _nomistic_, affirming it for our future (Proudhon,
Bakunin, Kropotkin, Tucker).
As to their relation to property, the Anarchistic teachings are partly
_indoministic_, negating property for our future (Godwin, Proudhon,
Stirner, Tolstoi), partly _doministic_, affirming it for our future. The
doministic teachings, again, are partly _individualistic_, affirming
property, without limitation, for the individual as well as for the
collectivity (Tucker), partly _collectivistic_, affirming as to supplies
for direct consumption a property that will sometimes be the
individual's, but as to the means of production a property that is only
for the collectivity (Bakunin), and, finally, partly _communistic_,
affirming property solely for the collectivity (Kropotkin).
As to how they conceive their realization, the Anarchistic teachings
divide into the _reformatory_, which conceive the transition from the
negated to the affirmed condition as without breach of law (Godwin,
Proudhon), and _revolutionary_, which conceive this transition as a
breach of law. The revolutionary teachings, again, divide into
_renitent_, which conceive the breach of law as without the use of force
(Tucker, Tolstoi) and _insurgent_, which conceive it as attended by the
use of force (Stirner, Bakunin, Kropotkin).
II. _The place of the Anarchistic teachings in the total realm of our
experience._
1. There must be distinguished three lines of thought in the philosophy
of law: that is, three fashions of judging law.
The first is _jurisprudential dogmatism_. It judges whether a legal
institution ought to exist or not, and it judges quite unconditionally,
solely by what the institution consists of, without regard to its
effect under this or that particular set of circumstances. It embraces,
therefore, the doctrines of a _proper law_: that is, the schools that
seek to determine what law--for instance, whether the legal institution
of marriage--is under all circumstances to be approved or to be
disapproved. Its best known form is "natural law."
The weakness of jurisprudential dogmatism lies in its not taking account
of the fact that our judgment of legal institutions must depend on their
effects, and that one and the same legal institution has under different
circumstances altogether different effects.
The second line of thought is _jurisprudential skepticism_. In view of
the weakness of jurisprudential dogmatism it foregoes judgment on
whether a legal institution ought to exist or not, and pronounces
judgment only on whether the tendency of evolution gives ground for
expecting that a legal institution will persist or disappear, arise or
remain non-existent. It embraces, therefore, the doctrines of the
_evolution of law_: that is, the schools that undertake to inform us
what sort of law is to be expected in future--for instance, whether the
legal institution of marriage has a prospect of remaining in force among
us. Its best-known forms are the historical school in the science of
law, and Marxism.
The weakness of jurisprudential skepticism consists in its not meeting
our want of a scientific basis that shall enable us to recognize as
correct or incorrect the incessantly-appearing judgments on the value of
legal institutions, and to approve or disapprove the manifold
propositions for changes in law.
The third line of thought is _jurisprudential criticism_. In view of
the weakness of jurisprudential dogmatism it foregoes passing judgment,
without regard to the particular circumstances under which a legal
institution operates, on whether that institution ought to exist or not;
but yet in view of the weakness of jurisprudential skepticism it does
not forego answering the question whether a legal institution ought to
exist or not. It therefore sets up a supreme governing principle by
which legal institutions are to be judged with regard to the particular
circumstances under which they operate, the point being whether, under
the particular circumstances under which a legal institution operates,
it fulfils that supreme governing principle as well as is possible under
these circumstances, or at least better than any other legal
institution. It embraces, therefore, the doctrines of _the propriety of
law_: that is, the schools that set up fundamental principles by which
it is to be determined what law--for instance, whether the legal
institution of marriage--ought under any particular circumstances to
exist or not to exist.
2. With respect to the State these three lines of thought in the
philosophy of law may arrive at different judgments, each one from its
standpoint.
First, to the _affirmation of the State_.
So far as the schools of jurisprudential dogmatism affirm the State,
they approve of it unconditionally, and so for our future as well as
elsewhere, without any regard to its effects under this or that
particular set of circumstances.
Among the numerous affirmative doctrines of the State in the sense of
jurisprudential dogmatism, the teachings of Hobbes, Hegel, and Jhering
may perhaps be selected for emphasis as belonging to different sections
of history.
So far as the doctrines of jurisprudential skepticism affirm the State,
they foresee, looking to the course evolution is taking, that in our
future the State will continue to exist.
The most notable representatives of jurisprudential skepticism, such as
Puchta and Merkel, have offered no teaching regarding the State; but
affirmative doctrines of the State in the sense of jurisprudential
skepticism may be found, for instance, in Montaigne and Bernstein.
Finally, so far as the doctrines of jurisprudential criticism affirm the
State, they commend it for our future in consideration of the particular
circumstances that at present prevail in our case.
Jurisprudential criticism has thus far been most clearly set forth by
Stammler, who, however, has offered no teaching with regard to the
State; but, for instance, Spencer's teaching may rank as an affirmative
doctrine of the State in the sense of jurisprudential criticism.
Second, the three lines of thought in the philosophy of law may arrive
at the _negation of the State_, each one from its standpoint.
So far as the doctrines of jurisprudential dogmatism negate the State,
they reject it unconditionally, and so for our future as well as
elsewhere, without any regard to its effects under this or that
particular set of circumstances.
Negative doctrines of the State in the sense of jurisprudential
dogmatism are the teachings of Godwin, Proudhon, Stirner, and Tucker.
So far as the doctrines of jurisprudential skepticism negate the State,
they foresee, looking to the course evolution is taking, that in our
future the State will disappear.
Negative doctrines of the State in the sense of jurisprudential
skepticism are the teachings of Bakunin and Kropotkin.
So far as the doctrines of jurisprudential criticism negate the State,
they reject it for our future in consideration of the particular
circumstances that at present prevail in our case.
A negative doctrine of the State in the sense of jurisprudential
criticism is Tolstoi's teaching.
3. Therefore, the place of the Anarchistic teachings in the total realm
of our experience is defined by the fact that they, as a species of
doctrine about the State in the philosophy of law,--to wit, as negative
doctrines of the State,--stand in opposition to the other species of
doctrine about the State, the affirmative doctrines of the State.
This may be represented as shown in the table on the following page.
III. _The concepts of Anarchism and its species._
1. Anarchism is the negation of the State in the philosophy of law: that
is, it is that species of jurisprudential doctrine of the State which
negates the State.
2. An Anarchistic teaching cannot be complete without stating on what
basis it rests, what condition it affirms in contrast to the State, and
how it conceives the transition to this condition as taking place. A
basis, an affirmative side, and a conception of the transition to that
which it affirms, are necessary constituents of any Anarchistic
teaching. With regard to these constituents the following species of
Anarchism may be distinguished.
================================================================
| |_Affirmative Doctrines_|_Negative Doctrines_|
| | _of the State_ | _of the State_ |
|=================+======================+=====================|
| | Hobbes | Godwin |
| In the sense of | Hegel | Proudhon |
| jurisprudential | Jhering | Stirner |
| dogmatism | | Tucker |
+-----------------+----------------------+---------------------+
| In the sense of | Montaigne | Bakunin |
| jurisprudential | Bernstein | Kropotkin |
| skepticism | | |
+-----------------+----------------------+---------------------+
| In the sense of | | |
| jurisprudential | Spencer | Tolstoi |
| criticism | | |
First, as to basis, _genetic Anarchism_, which recognizes as supreme law
of human procedure only a law of nature (Bakunin, Kropotkin), and
_critical Anarchism_, which regards a norm as supreme law of human
procedure; as subspecies of critical Anarchism, _idealistic Anarchism_,
whose supreme law is a duty (Proudhon, Tolstoi), and _eudemonistic
Anarchism_, whose supreme law is happiness; and, finally, as subspecies
of eudemonistic Anarchism, _altruistic Anarchism_, for which the supreme
law is the general happiness (Godwin), and _egoistic Anarchism_, for
which the supreme law is the individual's happiness (Stirner, Tucker).
Second, as to the condition affirmed in contrast to the State, there
may be distinguished _federalistic Anarchism_, which affirms for our
future a social human life according to the legal norm that contracts
must be lived up to (Proudhon, Bakunin, Kropotkin, Tucker), and
_spontanistic Anarchism_, which affirms for our future a social life
according to a non-juridical governing principle (Godwin, Stirner,
Tolstoi).
Third, as to the conception of the transition to the affirmed condition,
there may be distinguished _reformatory Anarchism_, which conceives the
transition from the State to the condition affirmed in contrast thereto
as taking place without breach of law (Godwin, Proudhon), and
_revolutionary Anarchism_, which conceives this transition as a breach
of law; as subspecies of revolutionary Anarchism, _renitent Anarchism_,
which conceives the breach of law as without the use of violence
(Tucker, Tolstoi), and _insurgent Anarchism_, which conceives it as
attended by the use of violence (Stirner, Bakunin, Kropotkin).
3. An Anarchistic teaching may be complete without taking up a position
toward law or property. Whenever, therefore, an Anarchistic teaching
takes up a position toward the one or the other, it contains an
accidental adjunct. The Anarchistic teachings that contain this adjunct
may be classified according to its character; but, since Anarchism as
such can be classified only according to the character of the necessary
constituents of every Anarchistic teaching, such a classification _does
not give us species of Anarchism_.
So far as the Anarchistic teachings take up a position toward law, they
are either _anomistic_--that is, they negate law for our future
(Godwin, Stirner, Tolstoi)--or _nomistic_--that is, they affirm it for
our future (Proudhon, Bakunin, Kropotkin, Tucker).
So far as they take up a position toward property, they are either
_indoministic_, negating property for our future (Godwin, Proudhon,
Stirner, Tolstoi), or _doministic_, affirming it for our future; the
doministic teachings, again, are either _individualistic_, affirming
property, without limitation, for the individual as well as for the
collectivity (Tucker), or _collectivistic_, affirming as to supplies for
direct consumption a property which may be the individual's, but as to
the means of production a property that is only for the collectivity
(Bakunin), or, last of all, _communistic_, affirming property for the
collectivity alone (Kropotkin).
All this is brought before the eye in the table on page 302.
[**Symbol: hand pointing right][The table is given as compiled by
Eltzbacher. For correction of errors either certain or probable,
see footnotes to pages 80, 97, 278; note also that under "condition
affirmed" the distinction is excessively fine between Stirner, who
would have men agree on the terms of a union which they are to
stick to as long as they find it advisable, and Bakunin and Tucker,
who would have them bound together by a contract limited by the
inalienable right of secession.]
KEY: A - Genetic
B - Idealistic
C - Altrustic
D - Egoistic
E - Federalistic
F - Spontanistic
G - Reformatory
H - Renitent
I - Insurgent
J - Anomistic
K - Nomistic
L - Indoministic
M - Individualistic
N - Collectivistic
O - Communistic
=====================================================================
| _Doctrines of the State_ | _Anarchistic Teachings_ |
| _in the Philosophy of Law_ | _may possibly be_ |
|-----------------+--------------------+ |
| Affirmative | Negative | |
| Doctrines | Doctrines | |
| of the State | of the State | |
|-----------------+ | |
| ANARCHISM | |
|-----------------+---------+----------+--------+-------------------|
| |_As to |_As to its| _As to | _As to their |
| |condition|conception| their | attitude toward |
| |affirmed | of the |attitude| property_ |
|_As to its basis_| in |transition| toward | |
| |contrast | to the | law_ | |
| | to the | affirmed | | |
| | State_ |condition_| | |
|---+-------------+---------+--+-------+---+----+----+--------------|
| | Critical | | | |Revolu-| | | | Doministic |
| +----+--------+ | | |tionary| | | +--------------|
| | |Eudemon-| | | +-------+ | | | | | |
| | | istic | | | | | | | | | | | |
| | +--------+ | | | | | | | | | | |
| A | B | C | D | E | F |G | H | I | J | K | L | M | N | O |
|---+----+----+---+---+-----+--+---+---+---+----+----+----+----+----|
| | | Go | | |Go* |Go| | | Go| | Go | | | |
|---+----+----+---+---+-----+--+---+---+---+----+----+----+----+----|
| | Pr | | |Pr | |Pr | | | | Pr |Pr* | | | |
|---+----+----+---+---+-----+---+--+---+---+----+----+----+----+----|
| | | |St | | St* | | |St |St*| |St* | | | |
|---+----+----+---+---+-----+---+--+---+---+----+----+----+----+----|
|Ba | | | |Ba | | | |Ba | | Ba | | | Ba | |
|---+----+----+---+---+-----+---+--+---+---+----+----+----+----+----|
|Kr | | | |Kr | | | |Kr | | Kr | | | | Kr |
|---+----+----+---+---+-----+---+--+---+---+----+----+----+----+----|
| | | |Tu |Tu | | |Tu| | | Tu | | Tu | | |
|---+----+----+---+---+-----+---+--+---+---+----+----+----+----+----|
| | To | | | | To | |To| |To | | To | | | |
=====================================================================
* [See note, p. 301.]
FOOTNOTES:
[1170] "_Der Anarchismus und seine Traeger_" pp. 127, 124, 125.
[1171] Reichesberg p. 27.
[1172] Lenz p. 3.
[1173] Plechanow p. 80.
[1174] Rienzi p. 43.
[1175] Bernatzik pp. 2, 3.
[1176] Lenz p. 5.
[1177] Crispi p. 4.
[1178] Stammler pp. 2, 4, 34, 36.
[1179] Lenz pp. 1, 4.
[1180] Garraud p. 12, Tripels p. 253.
[1181] Silio p. 145.
[1182] Reichesberg pp. 14, 16.
[1183] Bernstein p. 359.
[1184] Lenz p. 5.
[1185] Bernatzik p. 3.
[1186] "_Hintermaenner_" p. 14.
[1187] Reichesberg p. 30.
[1188] "_Hintermaenner_" p. 14.
[1189] Lombroso p. 31.
[1190] Silio p. 145, Dubois p. 213.
[1191] Proal p. 50.
[1192] Lombroso p. 31.
[1193] Sernicoli vol. 2 p. 67, Garraud pp. 3, 4.
[1194] "_Die historische Entwickelung des Anarchismus_" p. 16; Zenker p.
161.
[1195] Rienzi p. 9; Stammler pp. 28-31; Merlino pp. 18, 27; Shaw p. 23.
[1196] Garraud p. 6; Lenz p. 5.
[1197] Sernicoli vol. 2 p. 116; Garraud p. 2; Reichesberg p. 38; Van
Hamel p. 113.
[1198] Lombroso pp. 31, 35.
[1199] Garraud pp. 10-11; Lombroso p. 34; Ferri p. 257.
CONCLUSION
1. The personal want that impelled us toward a scientific knowledge of
Anarchism has met with some satisfaction.
The concepts of Anarchism and its species have been defined; the most
important errors have been removed; the most prominent Anarchistic
teachings of earlier and recent times have been presented in detail. We
have become acquainted with Anarchism's armory. We have seen all that
can be objected against the State from all possible standpoints. We have
been shown the most diverse orders of life as destined to take the
State's place in future. The transition from the State to these orders
of life has been represented to us in the most manifold ways.
He who would know Anarchism still more intimately, investigate the less
notable teachings as well as the most prominent, and assign to both
these and those their place in the causal nexus of historical events,
will now find at least the foundation laid for his work. He knows with
what sorts of teachings, and what parts of these teachings, he must
concern himself, and what questions he must put to each of them. In this
investigation he must expect many surprises: the teaching of the unknown
Pisacane will astonish him by its originality, and that of the
much-talked-of Most will show itself to be only a coarsened form of
Kropotkin's. But on the whole it is hardly likely that the investigation
will be worth the trouble it takes: the special ideas that Anarchism
has to offer are given with tolerable completeness in the seven
teachings here presented.
2. The external want on account of which Anarchism had to be
scientifically known may now also be satisfied.
One thing we must at any rate do with regard to Anarchism: examine its
teachings, as to their soundness or unsoundness, with courage,
composure, and impartiality. But success in this task can be expected
only if we no longer wander about aimlessly in the night of
jurisprudential skepticism, or try to light it up with the lantern of
dogmatism, but rather keep our eye fixed upon the guiding star of
criticism.
Whether, besides this, it is requisite to oppose Anarchism or at least
one or another of its species by especial instrumentalities of
power,--whether, in particular, crime committed for the realization of
Anarchistic teachings is a more serious misdeed than any political or
even ordinary crime,--as to this the legislators of each country must
decide with a view to the special conditions existing therein.
INDEX
OF DETAILS, EXEMPLIFICATIONS, AND CATCHWORDS IN THE QUOTATIONS FROM THE
SEVEN WRITERS
The following index is not a translation of Eltzbacher's, and does
not index his part of the work, but only the matter quoted from the
seven writers. Furthermore, it does not index such parts of their
work as are readily found by consulting the table of contents and
Chapter X. The reader will therefore, in general, for Justice, see
the sections "Basis" and "Property" in each chapter, and the whole
of Chapter IV; for Self-Interest, "Basis" in each chapter and the
whole of Chapters V and VIII; for Classes, "State" and "Property"
in each chapter; for Organization, "State" and "Realization"; for
Government, Democracy, Tyranny, "State"; for Capitalism, Poverty,
Inequality, "Property"; for Communism, Chapters VII and IX,
especially "Property" and "Realization", comparing Chapter VI; for
Propaganda, Social Revolution, "Realization" in each chapter; and
so on. So far as general points of this nature are mentioned in the
index, it is in most cases only on some incidental occasion, and
does not supersede this general reference: nor could this be
superseded without thereby misleading the reader. "Law" has
received somewhat exceptional treatment.
The reader will of course not assume, because in the index he does
not find a certain author among those who are cited on a certain
topic, that this author has not mentioned it. While the index shows
a wider range of topics than might have been expected in such a
book, the nature of Eltzbacher's compilation forbids us to expect
that it should serve as a complete Cyclopedia of Anarchism.
Absenteeism, Kr. 162-3, To. 250-51, 256, 259
Aged, see Dependent
Agriculture, Kr. 168, 177, To. 234
American Revolution, Go. 59
Anarchism, first use of name, Pr. 67, Kr. 140
Anarchy, lesser evil, Go. 41
Areas of jurisdiction, ideally:
small, Go. 48-50
nation-wide, Pr. 76-80
larger and larger, Ba. 127
undefined, Kr. 156, Tu. 195
Army:
cannot crush revolution, Kr. 173
basis of State, To. 239-43
refuse to serve in, To. 262, 266
of revolution, Ba. 136, 138, Kr. 176
Associations, voluntary, St. 104-5, Kr. 155-6, Tu. 194-200
Astronomy, Kr. 168
Authority:
object of competition, Pr. 73-4
sought only by the bad, To. 237-8
Bad men, see Criminals
Ballot, see Voting
Bank, Pr. 65, 88-91, Tu. 206-7, 214
Bees swarming, To. 267
Bloodshed:
insignificant, Ba. 133, Kr. 173
see Force, War
Boundaries:
abolished, Ba. 127, 137
no economic, Kr. 158
see Areas
Bribery by State, To. 242-3
California, Pr. 87
Central authority in future, Go. 51-2, Pr. 79-80, Ba. 136
Centralization, Pr. 76-80
Children, Tu. 185, ftn. 187;
see Dependent
Christianity, To. 220-69
Church:
anti-Christian, To. 220-2
organization, Pr. 76-7
property, Ba. 135
Collectivism, Ba. 131, Kr. 165-6
Colonists, To. 259-60
Columbus, To. 247-8
Commune:
economic unit, Kr. 156-9, 166, 170, 176-7
political unit, Ba. 136
Communism in present society, Kr. 164-5, 170
Contract:
basic, Pr. 71, 75, Kr. 157, Tu. 194-6
eschewed, Go. 46-8 (but see footnotes), 51, To. 244
scope of, Ba. 120, Tu. 189
Courts, future:
drawn by lot, Tu. 200
elective, Pr. 78
free from law, Go. 45, 50
partly free from law, Tu. 201, ftn. 187
merely recommend, Go. 52
Criminals:
State gives power to, To. 237-8
State makes, Kr. 147, 161, Tu. 193, 198, To. 245-6
Debts:
private, Ba. 135, Tu. 189-90
of State, Ba. 135, Kr. 150
Defence:
a commodity, Tu. 192, 198-9
force justified in, Tu. 185-90, 200, 215
force not justified in, To. 227-8
see Invasion
Defensive associations, Tu. 198-200
Deliberative assemblies, Go. 48, 51-2, 61-3;
see Central
Dependent:
the poor are, To. 251-4
provision for the, Go. 57-8, St. 107-8, Kr. 170, To. 258
Destruction, Kr. 172-3
Discussion, Go. 59, Kr. 178, Tu. 210
Distress, relief of, Tu. 193
Egoism, St. 93-114, Tu. 183
English history, Go. 59, Kr. 151-2
Evolution no excuse for inertness, Kr. 142-5, To. 222-3, 263
Example, propaganda by, Pr. 88, Ba. 136, Kr. 178-9, Tu. 212-14,
To. 262, 267-9
Exploitation, State stands for, Ba. 117, 119, 128
Expropriation, Kr. 174-5
Expulsion, Pr. 72, Kr. 148, 157
Extradition in future, Go. 50-51
Force:
inadmissible, To. 227-30
justification of, Tu. 186, 190, 215
in law, To. 231
may be necessary, Tu. 211-12
necessary, St. 111, 114
in property, To. 255-6
in State, St. 101, Ba. 123, Tu. 191, To. 239-43
undesirable, Pr. 87
unreliable, Go. 58
useful, Kr. 151, 180
works badly, Tu. 211, 215-16, To. 264-5
Frankness, To. 233, 262-3
Freedom, see Liberty;
also Speech, etc.
French Revolution:
events, Go. 59, Kr. 150, 176-8, 180-1
legislatures, Go. 61, Pr. 70
Government, see State
Heirs dividing property, Go. 57-8
Houses, Kr. 174, 177
Hypnotizing the people, To. 242
Independence, Ba. 120, 126-7
Inequality will persist but diminish, Tu. 208-9
Institutions to be preserved, Pr. 74, 82
Intelligence, government checks progress in, Go. 40, 46
Intercourse of social organizations, Go. 49-50 and ftn., Kr. 157-8,
Tu. 199
Intimidation, To. 243
Invasion:
foreign, Go. 51, Kr. 159, To. 246
personal, Tu. 185-6
Irish Land League, Tu. 197-8, 210, 217
Judge, Jury, see Courts
Labor:
amount of, Go. 56, Kr. 167-8
basis of distribution, Pr. 84, Ba. 131
basis of ownership, Tu. 188, 205
basis of sharing, Kr. 167, 169-70
of past generations, Kr. 161-2
product of, Tu. 201, 205
seeking higher pay, St. 103, 114
universal duty, To. 234, 257
Land:
monopoly, Tu. 203
tenure, Tu. 188, 205, 207
Law:
dwarfs character, Go. 44
is changeful, Go. 43
is consecrated, St. 97-8
is hostile in purpose, St. 102-3, Ba. 119, To. 238
is inadequate, To. 231-2
is not agreed to, Pr. 70, Kr. 148, To. 228-9
is not impartial, Pr. 70, St. 101, Kr. 146-7, 151-3
is not up to date, To. 231-2
is obstructive, St. 102, Kr. 151
is prophetic, Go. 43
is rigid, Go. 42-3, Kr. 146, Tu. 187
is uncertain, Go. 43
is violent, To. 231
is voluminous, Go. 43, 63, Pr. 69-70, Kr. 150
origin of, Go. 43, Kr. 146-8, To. 232
tends to encroach, Go. 43, Pr. 69, St. 102, Kr. 151, To. 238
Liberty, equal, Tu. 184-7, ftn. 184
Liquor, Tu. 186
Mental influence, To. 244-5
Military, see Army
Money:
monopoly, Tu. 202-3, 205-7
power of, To. 253-4
see Bank
Monopoly:
economic, Tu. 202-8
State is, Tu. 192
Music, Kr. 168
Mutuality, Pr. 85
Non-resistance, To. 227-8
Occupancy and use:
title to land, Tu. 188, 203
title to everything, To. 259-60
Paine quoted, Go. 47 and ftn.
Papers, legal, Pr. 70, Ba. 135
Passive resistance, Tu. 216-18, To. 266-7
Patents, Tu. 204, 208
Peasants:
beating each other, To. 264
condition of, Kr. 160, To. 253
economic practices of, Kr. 170-71, To. 259-60
how to reach, Ba. 136
revolutionary achievements of, Kr. 151, 180;
see Irish
Police:
agency of governmental violence, To. 239, 241
depraved, To. 238
in future society, Tu. ftn. 187, 198-9, ftn. 198;
see Extradition
lawless, Kr. 152
obstructive, St. 102
to be replaced by voluntary intervention of citizens, Kr. 159
the support of property, To. 255
Power, see Authority
Press, freedom of, Tu. 211
Printing, Kr. 169
Private wants in Communism, Kr. 168-9
Product, see Labor
Production will increase, Kr. 169-70, Tu. 207
Promise, see Contract
Property, definition of, Pr. 80-81, To. 250
Public opinion:
in advance of law, To. 230-32
to be changed, Pr. 86-7, Ba. 137, Tu. 210, To. 260-61
doctored by State, Ba. 137, To. 242-3
society to be ruled by, To. 245
Punishment:
is antiquated, To. 245
is not wanted, Kr. 157
is proper, Tu. 187-9, 200
is useless, Kr. 147
makes criminals, Kr. 147, To. 246
see Expulsion
Railroads:
agreement of, Kr. 156
building, Kr. 158
ownership of, Kr. 163
Rationing, Kr. 170-71, 176
Red Cross Society, Kr. 155
Religion foundation of State, Ba. 121-2
Rent:
economic, Tu. 208-9, ftn. 203
of landlord, Kr. 174, Tu. 203, 207, 210, 217
Resistance, see Defence, Force, Passive
Revolution part of evolution, Kr. 142-3
Rich, the:
depraved, Ba. 129, Kr. 160-61
guilty, To. 250, 253-4
will help us, Go. 64, Pr. 87
Right, Rights:
admissible sense, Tu. 185
a delusion, St. 98-9, Tu. 184
to enforce contract, Tu. 189-90
to independence, Ba. 120, 126-7
to live comfortably, Go. 55-6, Kr. 149, 170
only for rich, Kr. 151-3
of secession, Ba. 127, Tu. 194-7
State has no, Tu. 214
Robbery, forms of, Pr. 81-2
Ruling classes:
bad men originally, To. 237-8
depraved by ruling, Ba. 123, To. 238
incompetent, Kr. 163
Schools, Kr. 159, To. 247
Secession, Ba. 127, Tu. 194-7
Secret societies, Ba. 132, 138, Kr. 177
Self the thing to be changed, St. 110-11, To. 233-4, 265
Sick, see Dependent
Society:
distinguished from government, Go. 47
indispensable, Ba. 125, Tu. 194
organism, evolving, Kr. 142-4
values all due to, Kr. 161-2
see Secret
Soldiers, see Army
Speech, freedom of, Tu. 211
Spencer quoted, Tu. 184 and ftn.
Spooner, Lysander, xi
Staff of revolutionary army, Ba. 138
State defined, Tu. 190-91
Stop beating each other, To. 264
Street-making, Kr. 158
Tariff, Tu. 204
Taxation:
robbery which vitiates all State's acts, Tu. 191
refuse to pay, Tu. 212-13, 217-18, To. 266
Theft, see Robbery
Violence, see Force
Virtue, State hostile to, Ba. 123
Voting:
for officers now appointed otherwise, Pr. 76-9
in State, a form of force, Tu. 191
irrational, Go. 51-2
in voluntary association, Tu. 196
War:
a fight for dominion, To. 240
State stands for, Kr. 150
See Force, Invasion
Warren, Josiah, Tu. ftn. 182, 202 (for "they" see ftn. 203)
* * * * *
The Adventures of Caleb Williams
OR
Things as They Are
BY
WILLIAM GODWIN
"_It was proposed, in the invention of the following work, to
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+DONISTHORPE, WORDSWORTH. Law in a Free State.+ 313 pages. $1.81.
"If the doctrine of passive obedience to the Odd Man had been
universally held by our forefathers, there would have been no
Smithfield fires to light the way to liberty."--The Author.
+IBSEN, HENRIK. An Enemy of Society.+ Translated by William Archer. 130
pages. Paper covers. 25 cents.
+OUIDA. The Waters of Edera.+ 348 pages. Gilt top. $1.16. A thoroughly
Anarchistic novel.
+TANDY, FRANCIS D. Voluntary Socialism.+ A sketch. 228 pages. 75 cents.
IN FRENCH
+ELTZBACHER, PAUL. L'anarchisme.+ Translated by Otto Karmin. 417 pages.
87 cents.
+GHIO, PAUL. L'anarchisme aux Etats-unis.+ 212 pages. 58 cents.
+IBSEN, HENRIK. Un ennemi du peuple.+ Translated, with a preface, by the
Comte Prozor. 300 pages. 73 cents.
+MACKAY, JOHN HENRY. Les anarchistes.+ Moeurs de la fin du XIXe siecle.
Translated by Auguste Lavalle (Louis de Hessem). 441 pages. 74 cents.
+RABANI, EMILE. L'anarchie scientifique.+ 111 pages. 38 cents.
_Mailed, post-paid, by_
BENJ. R. TUCKER, P. O. Box 1312, New York City
* * * * *
LIBERTY
BENJ. R. TUCKER, _Editor_
An Anarchistic journal, expounding the doctrine that in Equal Liberty is
to be found the most satisfactory solution of social questions, and that
majority rule, or democracy, equally with monarchical rule, is a denial
of Equal Liberty.
_APPRECIATIONS_
G. BERNARD SHAW, _author of_ "_Man and Superman_":
"Liberty is a lively paper, in which the usual proportions of a
half-pennyworth of discussion to an intolerable deal of balderdash
are reversed."
WILLIAM DOUGLAS O'CONNOR, _author of_ "_The Good Gray Poet_":
"The editor of Liberty would be the Gavroche of the Revolution, if
he were not its Enjolras."
FRANK STEPHENS, _well-known Single-Tax champion, Philadelphia_:
"Liberty is a paper which reforms reformers."
BOLTON HALL, _author of_ "_Even As You and I_":
"Liberty shows us the profit of Anarchy, and is the prophet of
Anarchy."
ALLEN KELLY, _formerly chief editorial writer on the Philadelphia_
"_North American_":
"Liberty is my philosophical Polaris. I ascertain the variations of
my economic compass by taking a sight at her whenever she is
visible."
SAMUEL W. COOPER, _counsellor at law, Philadelphia_:
"Liberty is a journal that Thomas Jefferson would have loved."
EDWARD OSGOOD BROWN, _Judge of the Illinois Circuit Court_:
"I have seen much in Liberty that I agreed with, and much that I
disagreed with, but I never saw any cant, hypocrisy, or insincerity
in it, which makes it an almost unique publication."
_Published Bimonthly. Twelve Issues, $1.00_
_Single Copies, 10 Cents_
ADDRESS:
BENJ. R. TUCKER, P. O. Box 1312, New York City
* * * * *
JOSIAH WARREN
The First American Anarchist
A Biography, with portrait
BY
WILLIAM BAILIE
The biography is preceded by an essay on "The Anarchist Spirit," in
which Mr. Bailie defines Anarchist belief in relation to other social
forces.
_Price, One Dollar_
MAILED, POST-PAID, BY
BENJ. R. TUCKER, P. O. BOX 1312, NEW YORK CITY
* * * * *
BENJ. R. TUCKER'S
UNIQUE BOOK-SHOP
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_OPEN EVENINGS_
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Of Advanced Literature in English, French,
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By 20 to 30 Per Cent.
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Benj. R. Tucker's Unique Catalogues
Of English Books, 125 pages, 1400 Titles
Of French Books, 57 pages, 1400 Titles
Of Italian Books, 24 pages, 500 Titles
Of German Books, 64 pages, 1500 Titles
_English Catalogue, 10 Cents; French, 5 Cents; German, 5 Cents;
Italian, 3 Cents
Any catalogue sent to any address on receipt of price_
Mail Address:
BENJ. R. TUCKER,
P. O. BOX 1312, NEW YORK CITY
* * * * *
THE SANITY OF ART
BY
BERNARD SHAW
This is the first publication in book or pamphlet form of Bernard Shaw's
famous open letter to Benj. R. Tucker, the editor of _Liberty_, in
review of Max Nordau's "Degeneration," and originally contributed to the
pages of _Liberty_. The issue of _Liberty_ containing it is out of
print, and copies of it are very valuable. The volume contains also a
characteristic Shaw preface in which he declares that the essay was
prepared in response to the highest offer ever made for a magazine
article. "The Sanity of Art" is Mr. Shaw's most important pronouncement
on the subject of Art, and admittedly one of the finest pieces of art
criticism ever penned.
_114 pages. Cloth, gilt top, 75 cts.; paper, 35 cts._
_Mailed, post-paid, by_
BENJ. R. TUCKER, P. O. Box 1312, New York City
* * * * *
TWO OF A KIND!
A Brace of Anarchist Classics
SPENCER AND THOREAU
The Right to Ignore the State
By Herbert Spencer
Being a reprint of the suppressed chapter from the original edition of
"Social Statics," now rare and costly.
_Price, Ten Cents_
On the Duty of Civil Disobedience
By Henry D. Thoreau
"I quietly declare war with the State, after my fashion, though I will
still make what use and get what advantage of her I can, as is usual in
such cases."--_Thoreau._
_Price, Seven Cents_
_Mailed, post-paid, by_
BENJ. R. TUCKER, P. O. Box 1312, New York City
* * * * *
ANARCHIST STICKERS
Aggressive, concise Anarchistic assertions and arguments, in sheets,
gummed and perforated, to be planted everywhere as broadcast seed for
thought. Printed in clear, heavy type. Size, 2-1/8 by 1-1/4 inches.
Excellent for use on first, third, and fourth class mail matter. There
is no better method of propagandism for the money.
There are 48 different Stickers. Each sheet contains 4 copies of one
Sticker.
SAMPLE STICKERS
No. 2.--It can never be unpatriotic to take your country's side against
your Government. It must always be unpatriotic to take your Government's
side against your country.
No. 7.--What I must not do, the Government must not do.
No. 8.--Whatever really useful thing Government does for men they would
do for themselves if there was no Government.
No. 9.--The institution known as "government" cannot continue to exist
unless many a man is willing to be Government's agent in committing what
he himself regards as an abominable crime.
No. 12.--Considering what a nuisance the Government is, the man who says
we cannot get rid of it must be called a confirmed pessimist.
No. 18.--Anarchism is the denial of force against any peaceable
individual.
No. 24.--"All Governments, the worst on earth and the most tyrannical on
earth, are free Governments to that portion of the people who
voluntarily support them."--Lysander Spooner.
No. 32.--"I care not who makes th' laws iv a nation, if I can get out an
injunction."--Mr. Dooley.
No. 33.--"It will never make any difference to a hero what the laws
are."--Emerson.
No. 34.--The population of the world is gradually dividing into two
classes--Anarchists and criminals.
No. 38.--"Liberty means responsibility. That is why most men dread
it."--Bernard Shaw.
No. 44.--"There is one thing in the world more wicked than the desire to
command, and that is the will to obey."--W. Kingdon Clifford.
No. 46.--The only protection which honest people need is protection
against that vast Society for the Creation of Theft which is
euphemistically designated as the State.
No. 47.--With the monstrous laws that are accumulating on the
statute-books, one may safely say that the man who is not a confirmed
criminal is scarcely fit to live among decent people.
Send for circular giving entire list of 48 Stickers, with their numbers.
Order by number.
Price: 100 Stickers, assorted to suit purchaser, 5 cents; 200, or more,
Stickers, assorted to suit purchaser, 3 cents per hundred. Mailed, post
paid, by
BENJ. R. TUCKER, P. O. Box 1312, New York City.