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Title: Nietzsche and the Anarchists Author: Spencer Sunshine Date: 2005 Language: en Topics: Fifth Estate, Friedrich Nietzsche Source: Retrieved on 24th August 2021 from https://www.fifthestate.org/archive/367-winter-2004-2005/nietzsche-and-the-anarchists/ Notes: Published in Fifth Estate #367, Winter 2004–2005
John Moore was a controversial but intriguing English anarchist writer
who passed away of a heart attack in October 2002 at the age of 45. He
was the author of such short books as Anarchy & Ecstasy, Lovebite, and
The Book of Levelling, and widely-read essays such as “A Primitivist
Primer” and “Maximalist Anarchism/Anarchist Maximalism.” His “The Appeal
of Anarchy” appeared on the back cover of Fifth Estate in the 1990s.
When he died, he left behind an uncompleted anthology: I Am Not A Man, I
Am Dynamite! Friedrich Nietzsche and the Anarchist Tradition. It
featured essays from a dozen writers, from six countries, on the
historical and conceptual relationships between Nietzsche and anarchism.
I inherited the project the next year, and finally—eight years after its
initiation—the book is finally complete and will be published in
December by Autonomedia. I want to offer the following historical
research, culled from both the anthology and elsewhere, to contribute to
the discussion that will undoubtedly follow the publication of this
work.
The proposal to combine Nietzsche and anarchism must sound audacious to
many people. Even if one doesn’t hold to the old belief that the
“working class” (whoever that might be today) are the only ones who can
make revolutionary change, wasn’t Nietzsche an influence on the
fascists, and an individualist who championed the right of the strong to
rule over the weak? And doesn’t Nietzsche himself repeatedly denounce
the anarchist movement of his day, calling them “dogs” and accusing them
of ressentiment? Without consulting Nietzsche’s works themselves in an
attempt to “prove” or “disprove” whether he is compatible with anarchism
or not, I believe that a more fruitful way to approach this proposed
conjunction is to look at the historical record of how left-wing
anarchists have approached Nietzsche. The surprising answer is that many
of them quite liked him, including the “classical anarchists;” in fact,
some of them even used his ideas to justify anarchist beliefs about
class struggle.
The list is not limited to culturally-oriented anarchists such as Emma
Goldman, who gave dozens of lectures about Nietzsche and baptized him as
an honorary anarchist. Pro-Nietzschean anarchists also include prominent
Spanish CNT-FAI members in the 1930s such as Salvador Segui and
anarcha-feminist Federica Montseny, anarcho-syndicalist militants like
Rudolf Rocker, and even the younger Murray Bookchin, who cited
Nietzsche’s conception of the “transvaluation of values” in support of
the Spanish anarchist project.
There were many things that drew anarchists to Nietzsche: his hatred of
the state; his disgust for the mindless social behavior of “herds”; his
(almost pathological) anti-Christianity; his distrust of the effect of
both the market and the State on cultural production; his desire for an
“overman” that is, for a new human who was to be neither master nor
slave; his praise of the ecstatic and creative self, with the artist as
his prototype, who could say, “Yes” to the self-creation of a new world
on the basis of nothing; and his forwarding of the “transvaluation of
values” as source of change, as opposed to a Marxist conception of class
struggle and the dialectic of a linear history.
Of course, in doing this, the anarchists also conveniently forgot his
misogyny, his elitism, and his disdain for those who worked for social
justice—as well as his own hatred of them! But then the fascists forgot
Nietzsche’s hatred of German nationalism; his admiration for the Jews;
his advocating of racial intermarriage; his disgust of ressentiment (of
which Hitler is the personification of par excellence); and his disdain
of the State, the market and the herd mentality, all of which the
fascist system depended on. Nietzsche-positive left-wing anarchism is
most clearly represented by Emma Goldman. She edited the magazine Mother
Earth for 12 years until the US government arrested her for anti-draft
activities in 1917 and deported her to the Soviet Union two years later.
Mother Earth was common ground for anarcho-communists, individualists,
mutualists, syndicalists and the many avant-garde artists who saw
anarchism as a political extension of their beliefs (in much the same
way that post-WWII counter-culturalists would do the same). The
magazine, and Goldman, heavily promoted Nietzsche; not only did they
print articles popularizing and discussing his ideas, but you could
order Nietzsche’s complete works from their mail-order bookstore.
In her autobiography Living My Life, Goldman wrote about her first
encounter with the works of Nietzsche in the 1890s. “The magic of his
language, the beauty of his vision, carried me to undreamed-of heights.
I longed to devour every line of his writings…” She also wrote that
“Nietzsche was not a social theorist but a poet, a rebel and innovator.
His aristocracy was neither of birth nor of purse; it was of the spirit.
In that respect, Nietzsche was an anarchist, and all true anarchists
were aristocrats.” As Leigh Starcross details in I Am Not A Man, I Am
Dynamite!, Goldman popularized Nietzsche’s ideas in lecture tours and
used many of his conceptions about morality and the State in her
writings. However, she always combined his championing of the
self-creating individual with a kind of Kropotkinist anarcho-communism.
Goldman wasn’t the only anarchist to combine Nietzsche with Kropotkin,
though. Alan Antliff documents (also in I Am Not A Man, I Am Dynamite!)
how the Indian art critic and anti-imperialist Ananda Coomaraswamy
combined Nietzsche’s individualism and sense of spiritual renewal with
both Kropotkin’s economics and with Asian idealist religious thought.
This combination was offered as a basis for the opposition to British
colonization as well as to industrialization.
Kropotkin himself, however, was no great fan of Nietzsche. Kropotkin’s
few published mentions of him are curt and he clearly does not see him
(or Stirner) as congruent with his perspective. But Kropotkin took his
elaboration to the grave with him, dying before completing the last
chapter of his Ethics which was to be on Stirner, Nietzsche, Tolstoy and
others.
The Spanish anarchists also mixed their class politics with Nietzschean
inspiration. Murray Bookchin, in The Spanish Anarchists, describes
prominent CNT-FAI member Salvador Segui as “an admirer of Nietzschean
individualism, of the superhombre to whom ‘all is permitted.’” Bookchin,
in his 1973 introduction to Sam Dolgoff’s The Anarchist Collectives,
even describes the reconstruction of society by the workers as a
Nietzschean project. He says that “workers must see themselves as human
beings, not as class beings; as creative personalities, not as
‘proletarians,’ as self-affirming individuals, not as ‘masses’… [the]
economic component must be humanized precisely by bringing an ‘affinity
of friendship’ to the work process, by diminishing the role of onerous
work in the lives of producers, indeed by a total ‘transvaluation of
values’ (to use Nietzsche’s phrase) as it applies to production and
consumption as well as social and personal life.”
Another CNT-FAI member influenced by Nietzsche was Federica Montseny, an
editor of La Revista Blanca who later achieved infamy as one of the four
anarchists who accepted cabinet positions in the Spanish Popular Front
government. Nietzsche and Stirner—as well as the playwright Ibsen and
anarchist-geographer Elisee Reclus—were her favorite writers, according
to Richard Kern (in Red Years/Black Years: A Political History of
Spanish Anarchism, 1911–1937). Kerr says she held that the “emancipation
of women would lead to a quicker realization of the social revolution”
and that “the revolution against sexism would have to come from
intellectual and militant ‘future-women.’ According to this Nietzschean
concept of Federica Montseny’s, women could realize through art and
literature the need to revise their own roles.”
Rudolf Rocker was yet another anarchist admirer of Nietzsche. Rocker, a
German-born anarchist, had moved to England in 1895 and became a
well-known union organizer among Yiddish-speaking Jewish workers there.
A proponent of anarcho-syndicalism, in 1922 he helped form the AIT
(International Workers’ Association), the coordinating body for
anarcho-syndicalist unions. Rocker invokes Nietzsche repeatedly in his
tome Nationalism and Culture, citing him especially to back up his
claims that nationalism and state power have a destructive influence on
culture, since “Culture is always creative,” but “power is never
creative.” Rocker even ends his book with a Nietzsche quote.
Lastly, the influence of Nietzsche on the pro-Situ milieu should not be
underrated. The Situationists are often mistaken for anarchists, but
they were actually a combination of the ideas of several avant-garde
currents (including Dada, Surrealism, and Lettrism) with the
Hegelian-influenced “western” Marxism of Georg Lukacs, Henri Lefebvre
and others. (For Guy Debord’s own views on anarchism, see theses 91–94
of The Society of the Spectacle). According to Jonathan Purkis, John
Moore claimed that the Situationist influence marked “a second wave of
anarchist thought,” the first major theoretical shift from “classical”
anarchism.
One of the most important shifts in this was an ontological switch:
whereas Marx had seen human nature as being essentially defined by work
(he lays this out explicitly in his 1844 manuscripts), the Situationists
saw humanity as being essentially ecstatic and creative. They, like
Nietzsche, took the artist, and not the worker, as their model for the
new revolutionary subject. Those who followed in the pro-Situ tradition,
such as Hakim Bey, have seen kinship with Nietzsche on this basis. And
Fredy Perlman would have appreciated the philosopher’s advice in Thus
Spoke Zarathustra to avoid all “unconditional people” who “look sourly
at life,” for “they have heavy feet and sultry hearts: they do not know
how to dance.”
One, it seems, does not need to combine Nietzsche and anarchism: they
are already joined, and we have already inherited the fruit of their
union.
For further reading about the political reception of Nietzsche: Although
not specifically about anarchism, I highly recommend Steve Aschheim’s
The Nietzsche Legacy in Germany, 1890–1990.