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Title: Anarchy: A Definition Author: Stuart Christie Language: en Topics: introductory, theory, anarchism, definitions Source: [[http://www.katesharpleylibrary.net/cnp66m]]
Anarchism is the movement for social justice through freedom. It is
concrete, democratic and egalitarian. It has existed and developed since
the seventeenth century, with a philosophy and a defined outlook that
have evolved and grown with time and circumstance. Anarchism began as
what it remains today: a direct challenge by the underprivileged to
their oppression and exploitation. It opposes both the insidious growth
of state power and the pernicious ethos of possessive individualism,
which, together or separately, ultimately serve only the interests of
the few at the expense of the rest.
Anarchism promotes mutual aid, harmony and human solidarity, to achieve
a free, classless society — a cooperative commonwealth. Anarchism is
both a theory and practice of life. Philosophically, it aims for perfect
accord between the individual, society and nature. In an anarchist
society, mutually respectful sovereign individuals would be organised in
non-coercive relationships within naturally defined communities in which
the means of production and distribution are held in common.
Anarchists, are not simply dreamers obsessed with abstract principles.
We know that events are ruled by chance, and that people’s actions
depend much on long-held habits and on psychological and emotional
factors that are often anti-social and usually unpredictable. We are
well aware that a perfect society cannot be won tomorrow. Indeed, the
struggle could last forever! However, it is the vision that provides the
spur to struggle against things as they are, and for things that might
be.
Whatever the immediate prospects of achieving a free society, and
however remote the ideal, if we value our common humanity then we must
never cease to strive to realise our vision. If we settle for anything
less, then we are little more than beasts of burden at the service of
the privileged few, without much to gain from life other than a lighter
load, better feed and a cosier berth.
Ultimately, only struggle determines outcome, and progress towards a
more meaningful community must begin with the will to resist every form
of injustice.
In general terms, this means challenging all exploitation and defying
the legitimacy of all coercive authority. If anarchists have one article
of unshakeable faith then it is that, once the habit of deferring to
politicians or ideologues is lost, and that of resistance to domination
and exploitation acquired, then ordinary people have a capacity to
organise every aspect of their lives in their own interests, anywhere
and at any time, both freely and fairly.
Anarchism encompasses such a broad view of the world that it cannot
easily be distilled into a formal definition. Michael Bakunin, the man
whose writings and example over a century ago did most to transform
anarchism from an abstract critique of political power into a theory of
practical social action, defined its fundamental tenet thus: In a word,
we reject all privileged, licensed, official, and legal legislation and
authority, even though it arise from universal suffrage, convinced that
it could only turn to the benefit of a dominant and exploiting minority,
and against the interests of the vast enslaved majority.
Anarchists do not stand aside from popular struggle, nor do they attempt
to dominate it. They seek to contribute to it practically whatever they
can, and also to assist within it the highest possible levels both of
individual self-development and of group solidarity. It is possible to
recognise anarchist ideas concerning voluntary relationships,
egalitarian participation in decision-making processes, mutual aid and a
related critique of all forms of domination in philosophical, social and
revolutionary movements in all times and places.
Elsewhere, the less formal practices and struggles of the more
indomitable among the propertyless and disadvantaged victims of the
authority system have found articulation in the writings of those who on
brief acquaintance would appear to be mere millenarian dreamers. Far
from being abstract speculations conjured out of thin air, such works
have, like all social theories, been derived from sensitive observation.
They reflect the fundamental and uncontainable conviction nourished by a
conscious minority throughout history that social power held over people
is a usurpation of natural rights: power originates in the people, and
they alone have, together, the right to wield it.