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Title: Spontaneity Author: Freedom Press Date: August, 1887 Language: en Topics: Freedom Press, Freedom: A Journal of Anarchist Socialism Source: Freedom: A Journal of Anarchist Socialism, Vol. 1, No. 11, online source http://www.revoltlib.com/?id=3141, retrieved on May 8, 2020. Notes: Freedom Press (ed.)
"If there's a Government then I'm agin' it!" We are emphatically of the
opinion of that oft quoted Irishman. We are opposed to all centralized
administration whether of labor or of affairs. We are in revolt against
all domination whether of majority or minority. Of course, therefore, we
protest, as against means not in accordance with our ends, against every
attempt of the popular party to liberate the people by making use of the
machinery of Government.
All this is true of us Anarchists; is it the whole truth? Is this
negative policy of perpetual protest essentially Anarchism? Active
protest against evil is certainly better than dull submission to it; but
he who whilst protesting against a wrong can point to no right capable
of attainment, is likely to protest in vain. For does not all
intelligent protest necessarily imply some vantage ground of definite
and positive belief occupied by the protestant?
Now what is the positive belief of Anarchism? Clearly it cannot consist
in disbelief in authority, We may disbelieve in the god of tradition,
whom ignorant and foolish men have created in their own likeness. We may
disbelieve in the right to govern which he is supposed to have delegated
to the law-makers and rulers of mankind. We may disbelieve in the
necessity or expediency of a centralized State, and even in the
usefulness of the attempt to administer justice by law. And all this
will but make us skeptics; it is only our positive convictions that make
us Anarchists.
Looking upon the life of society and of individual men, as we see that
life to-day and catch glimpses of it in the past, we Anarchists
recognize a fact which seems to us of the first importance. All growth,
all development, all enlargement of life has come to men spontaneously.
Some new way of putting materials together, some new thought, some new
method of meeting difficulty or avoiding pain has flashed upon this man
or that, suggested by he knows not what unforeseen, uncontrollable train
of circumstances, stretching in endless procession into the unknown
past, united by countless and almost imperceptible links with the almost
equally uncomprehended present. The idea is in the air, as people say;
it is the outcome of the combined efforts and strivings of many minds
for many ages ; but suddenly for some untraceable reason it impresses
this mind or that in a newly definite shape, and through that mind takes
its place in the world as an ascertained fact, a comprehensive
generalization, a useful discovery.
We are apt to talk as if this experience related only to exceptional
natures, to genius. In reality these gleams of light, these flashes of
creative activity leap up spontaneously in every healthy mind, which has
any sort of room for free expansion. Look for a moment at only one
department of human ingenuity, mechanical invention. In your dictionary
of useful knowledge you will find each great discovery put down to one
man, the steam engine to Watts, the spinning machine to Arkwright, and
so on. But every workman knows that each machine owes its perfected form
to the endless little or great improvements which have "come to" this
man and that in the course of years. The inventive process is never at
an end, and though the workman seems to gain little or nothing by his
ingenuity, he is still driven to exercise it by imperious need to
create, which even a life of servile toil has not crushed out of his
manhood.
The invention of machinery, however, is by no means the sole outcome of
human energy applied to surrounding conditions, and in every department
of life the motive force of all advance in thought, in conduct, in
action is spontaneous. All of us who are not squeezed out of human
likeness by the brutal pressure of the existing social bondage, are
struck unawares by ideas, which, if we be honest and true to ourselves,
our whole nature constrains us to follow out to the end, be it sweet or
bitter. All of us are now and again visited by a forcible impression, "I
must do that. I must make so and so." If the desire be balked, we
experience a weary sense of prostration and apathy. For the time being
our energy is lost and we sink back into the dullness of routine. The
most carefully reasoned examination into the origin of that sense of
must only reveals an endless train of influences and impressions. Why at
that special moment they culminated in that must it is impossible to
say. We only feel to the bottom of our souls that that must was an
outburst of the force that moves the world, though at the particular
moment it may but have moved us to empty the dust-hole or to put
together a rabbit hutch.
This spontaneous play of energy, which redeems the ordinary daily
existence of each human being from the mill-round of habit, is also,
necessarily the all-powerful motive force of men in masses, of society.
Some current of emotion, of strong desire, of indignation or dread rises
at once in men's minds, and fed by hidden springs of tendency, whirls us
collectively into sudden and rapid action. Afterwards, looking back, we
can dimly trace some of its probable causes. But let any human beings,
were they armed with the despotic powers of a Napoleon or a Peter the
Great, deliberately set about reproducing or perpetuating the
phenomenon, and their discomfiture will be aptly expressed in the homely
proverb, "One man can bring a horse to the water, all the men in England
cannot make him drink." An individual or assembly of individuals, gifted
with constructive capacity, can arrange admirable social machinery, as
the reforming Czars introduced excellent Western institutions into
Russia, or the successive popular assemblies of the Great Revolution
manufactured constitutions for France. But the Western institutions died
of inaction before they had well taken root, or served but to stifle the
national life of Russia, and the French constitutions shared the fate of
so many English Acts of Parliament and vanished into the waste paper
basket. For without the animating spirit, the creative energy whose
springs are beyond all control, the most perfect organization but
cumbers the ground.
That spirit, that energy is always at work in our midst; but, like the
wind, it "bloweth where it listeth," it is spontaneous. A mastering
impulse to feel, to think, to act comes to one and another, or to all
collectively. We accept or reject it as our reason, our sincerity, our
courage may decide, are swept on to a fuller development of life, or
fall back into the stagnant round of fixed duties or fixed beliefs. The
" godlike" reason, that faculty of comparison of which we are so proud,
can criticize, modify, restrain, even kill our impulse. It can never
supply motive power, and bid the dry bones of existence live It stands
second to the spontaneous ebulition of energy which is the creative
cause of every invention, every new idea, every great individual act,
every great social movement.
We may like the fact of the supreme importance of spontaneity in things
human, or dislike it; call it, after our crude manner of classification,
"bad" or "good"; but whether we approve or disapprove, the fact remains,
and like all facts visits non-recognition with sharp suffering.
The full acknowledgment of this great fact of spontaneity and its
importance is a first principle of Anarchism. In future articles we hope
to follow out some of the consequences of this recognition and its
bearing on the burning questions of our day.