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|Basic forms of government|
Anarchism is a political philosophy that advocates self-governed societies based on voluntary institutions. These are often described as stateless societies, although several authors have defined them more specifically as institutions based on non-hierarchical free associations. Anarchism holds the state to be undesirable, unnecessary, and harmful.
While anti-statism is central, anarchism generally entails opposing authority or hierarchical organisation in the conduct of all human relations, including, but not limited to, the state system. Anarchism is usually considered a radical left-wing ideology, and much of anarchist economics and anarchist legal philosophy reflects anti-authoritarian interpretations of communism, collectivism, syndicalism, mutualism, or participatory economics.
Anarchism does not offer a fixed body of doctrine from a single particular world view, instead fluxing and flowing as a philosophy. Many types and traditions of anarchism exist, not all of which are mutually exclusive. Anarchist schools of thought can differ fundamentally, supporting anything from extreme individualism to complete collectivism. Strains of anarchism have often been divided into the categories of social and individualist anarchism or similar dual classifications.
- 1 Etymology and terminology
- 2 History
- 3 Anarchist schools of thought
- 4 Internal issues and debates
- 5 Topics of interest
- 6 Criticisms
- 7 See also
- 8 References
- 9 Further reading
- 10 External links
Etymology and terminology
The term anarchism is a compound word composed from the word anarchy and the suffix -ism, themselves derived respectively from the Greek ἀναρχία, i.e. anarchy (from ἄναρχος, anarchos, meaning "one without rulers"; from the privative prefix ἀν- (an-, i.e. "without") and ἀρχός, archos, i.e. "leader", "ruler"; (cf. archon or ἀρχή, arkhē, i.e. "authority", "sovereignty", "realm", "magistracy")) and the suffix -ισμός or -ισμα (-ismos, -isma, from the verbal infinitive suffix -ίζειν, -izein). The first known use of this word was in 1539. Various factions within the French Revolution labelled opponents as anarchists (as Robespierre did the Hébertists) although few shared many views of later anarchists. There would be many revolutionaries of the early nineteenth century who contributed to the anarchist doctrines of the next generation, such as William Godwin and Wilhelm Weitling, but they did not use the word anarchist or anarchism in describing themselves or their beliefs.
The first political philosopher to call himself an anarchist was Pierre-Joseph Proudhon, marking the formal birth of anarchism in the mid-nineteenth century. Since the 1890s, and beginning in France, the term libertarianism has often been used as a synonym for anarchism and was used almost exclusively in this sense until the 1950s in the United States; its use as a synonym is still common outside the United States. On the other hand, some use libertarianism to refer to individualistic free-market philosophy only, referring to free-market anarchism as libertarian anarchism.
The earliest anarchist themes can be found in the 6th century BC, among the works of Taoist philosopher Laozi, and in later centuries by Zhuangzi and Bao Jingyan. Zhuangzi's philosophy has been described by various sources as anarchist. Zhuangzi wrote, "A petty thief is put in jail. A great brigand becomes a ruler of a Nation." Diogenes of Sinope and the Cynics, and their contemporary Zeno of Citium, the founder of Stoicism, also introduced similar topics. Jesus is sometimes considered the first anarchist in the Christian anarchist tradition. Georges Lechartier wrote that "The true founder of anarchy was Jesus Christ and ... the first anarchist society was that of the apostles." In early Islamic history, some manifestations of anarchic thought are found during the Islamic civil war over the Caliphate, where the Kharijites insisted that the imamate is a right for each individual within the Islamic society. Later, some Muslim scholars, such as Amer al-Basri and Abu Hanifa, led movements of boycotting the rulers, paving the way to the waqf (endowments) tradition, which served as an alternative to and asylum from the centralised authorities of the emirs. But such interpretations reverberate subversive religious conceptions like the aforementioned seemingly anarchistic Taoist teachings and that of other anti-authoritarian religious traditions creating a complex relationship regarding the question as to whether or not anarchism and religion are compatible.[clarification needed] This is exemplified when the glorification of the state is viewed as a form of sinful idolatry.
The French renaissance political philosopher Étienne de La Boétie wrote in his most famous work the Discourse on Voluntary Servitude what some historians consider an important anarchist precedent. The radical Protestant Christian Gerrard Winstanley and his group the Diggers are cited by various authors as proposing anarchist social measures in the 17th century in England. The term "anarchist" first entered the English language in 1642, during the English Civil War, as a term of abuse, used by Royalists against their Roundhead opponents. By the time of the French Revolution some, such as the Enragés, began to use the term positively, in opposition to Jacobin centralisation of power, seeing "revolutionary government" as oxymoronic. By the turn of the 19th century, the English word "anarchism" had lost its initial negative connotation.
As part of the political turmoil of the 1790s in the wake of the French Revolution, William Godwin developed the first expression of modern anarchist thought. Godwin was, according to Peter Kropotkin, "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work", while Godwin attached his anarchist ideas to an early Edmund Burke.
Godwin is generally regarded as the founder of the school of thought known as 'philosophical anarchism'. He argued in Political Justice (1793) that government has an inherently malevolent influence on society, and that it perpetuates dependency and ignorance. He thought that the spread of the use of reason to the masses would eventually cause government to wither away as an unnecessary force. Although he did not accord the state with moral legitimacy, he was against the use of revolutionary tactics for removing the government from power. Rather, he advocated for its replacement through a process of peaceful evolution.
His aversion to the imposition of a rules-based society led him to denounce, as a manifestation of the people's 'mental enslavement', the foundations of law, property rights and even the institution of marriage. He considered the basic foundations of society as constraining the natural development of individuals to use their powers of reasoning to arrive at a mutually beneficial method of social organisation. In each case, government and its institutions are shown to constrain the development of our capacity to live wholly in accordance with the full and free exercise of private judgement.
The French Pierre-Joseph Proudhon is regarded as the first self-proclaimed anarchist, a label he adopted in his groundbreaking work, What is Property?, published in 1840. It is for this reason that some claim Proudhon as the founder of modern anarchist theory. He developed the theory of spontaneous order in society, where organisation emerges without a central coordinator imposing its own idea of order against the wills of individuals acting in their own interests; his famous quote on the matter is, "Liberty is the mother, not the daughter, of order." In What is Property? Proudhon answers with the famous accusation "Property is theft." In this work, he opposed the institution of decreed "property" (propriété), where owners have complete rights to "use and abuse" their property as they wish. He contrasted this with what he called "possession," or limited ownership of resources and goods only while in more or less continuous use. Later, however, Proudhon added that "Property is Liberty," and argued that it was a bulwark against state power. His opposition to the state, organised religion, and certain capitalist practices inspired subsequent anarchists, and made him one of the leading social thinkers of his time.
The anarcho-communist Joseph Déjacque was the first person to describe himself as "libertarian". Unlike Pierre-Joseph Proudhon, he argued that, "it is not the product of his or her labour that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature." In 1844 in Germany the post-hegelian philosopher Max Stirner published the book, The Ego and Its Own, which would later be considered an influential early text of individualist anarchism. French anarchists active in the 1848 Revolution included Anselme Bellegarrigue, Ernest Coeurderoy, Joseph Déjacque and Pierre Joseph Proudhon.
First International and the Paris Commune
In Europe, harsh reaction followed the revolutions of 1848, during which ten countries had experienced brief or long-term social upheaval as groups carried out nationalist uprisings. After most of these attempts at systematic change ended in failure, conservative elements took advantage of the divided groups of socialists, anarchists, liberals, and nationalists, to prevent further revolt. In Spain Ramón de la Sagra established the anarchist journal El Porvenir in La Coruña in 1845 which was inspired by Proudhon´s ideas. The Catalan politician Francesc Pi i Margall became the principal translator of Proudhon's works into Spanish and later briefly became president of Spain in 1873 while being the leader of the Democratic Republican Federal Party. According to George Woodcock "These translations were to have a profound and lasting effect on the development of Spanish anarchism after 1870, but before that time Proudhonian ideas, as interpreted by Pi, already provided much of the inspiration for the federalist movement which sprang up in the early 1860's." According to the Encyclopædia Britannica "During the Spanish revolution of 1873, Pi y Margall attempted to establish a decentralised, or "cantonalist," political system on Proudhonian lines."
In 1864 the International Workingmen's Association (sometimes called the "First International") united diverse revolutionary currents including French followers of Proudhon, Blanquists, Philadelphes, English trade unionists, socialists and social democrats. Due to its links to active workers' movements, the International became a significant organisation. Karl Marx became a leading figure in the International and a member of its General Council. Proudhon's followers, the mutualists, opposed Marx's state socialism, advocating political abstentionism and small property holdings. Woodcock also reports that the American individualist anarchists Lysander Spooner and William B. Greene had been members of the First International. In 1868, following their unsuccessful participation in the League of Peace and Freedom (LPF), Russian revolutionary Mikhail Bakunin and his collectivist anarchist associates joined the First International (which had decided not to get involved with the LPF). They allied themselves with the federalist socialist sections of the International, who advocated the revolutionary overthrow of the state and the collectivisation of property.
At first, the collectivists worked with the Marxists to push the First International in a more revolutionary socialist direction. Subsequently, the International became polarised into two camps, with Marx and Bakunin as their respective figureheads. Mikhail Bakunin characterised Marx's ideas as centralist and predicted that, if a Marxist party came to power, its leaders would simply take the place of the ruling class they had fought against. Anarchist historian George Woodcock reports that "The annual Congress of the International had not taken place in 1870 owing to the outbreak of the Paris Commune, and in 1871 the General Council called only a special conference in London. One delegate was able to attend from Spain and none from Italy, while a technical excuse – that they had split away from the Fédération Romande – was used to avoid inviting Bakunin's Swiss supporters. Thus only a tiny minority of anarchists was present, and the General Council's resolutions passed almost unanimously. Most of them were clearly directed against Bakunin and his followers." In 1872, the conflict climaxed with a final split between the two groups at the Hague Congress, where Bakunin and James Guillaume were expelled from the International and its headquarters were transferred to New York. In response, the federalist sections formed their own International at the St. Imier Congress, adopting a revolutionary anarchist programme.
The Paris Commune was a government that briefly ruled Paris from 18 March (more formally, from 28 March) to 28 May 1871. The Commune was the result of an uprising in Paris after France was defeated in the Franco-Prussian War. Anarchists participated actively in the establishment of the Paris Commune. They included Louise Michel, the Reclus brothers, and Eugene Varlin (the latter murdered in the repression afterwards). As for the reforms initiated by the Commune, such as the re-opening of workplaces as co-operatives, anarchists can see their ideas of associated labour beginning to be realised ... Moreover, the Commune's ideas on federation obviously reflected the influence of Proudhon on French radical ideas. Indeed, the Commune's vision of a communal France based on a federation of delegates bound by imperative mandates issued by their electors and subject to recall at any moment echoes Bakunin's and Proudhon's ideas (Proudhon, like Bakunin, had argued in favour of the "implementation of the binding mandate" in 1848 ... and for federation of communes). Thus both economically and politically the Paris Commune was heavily influenced by anarchist ideas. George Woodcock states:
a notable contribution to the activities of the Commune and particularly to the organization of public services was made by members of various anarchist factions, including the mutualists Courbet, Longuet, and Vermorel, the libertarian collectivists Varlin, Malon, and Lefrangais, and the bakuninists Elie and Elisée Reclus and Louise Michel.
The anti-authoritarian sections of the First International were the precursors of the anarcho-syndicalists, seeking to "replace the privilege and authority of the State" with the "free and spontaneous organization of labour." In 1886, the Federation of Organized Trades and Labor Unions (FOTLU) of the United States and Canada unanimously set 1 May 1886, as the date by which the eight-hour work day would become standard.
In response, unions across the United States prepared a general strike in support of the event. On 3 May, in Chicago, a fight broke out when strikebreakers attempted to cross the picket line, and two workers died when police opened fire upon the crowd. The next day, 4 May, anarchists staged a rally at Chicago's Haymarket Square. A bomb was thrown by an unknown party near the conclusion of the rally, killing an officer. In the ensuing panic, police opened fire on the crowd and each other. Seven police officers and at least four workers were killed. Eight anarchists directly and indirectly related to the organisers of the rally were arrested and charged with the murder of the deceased officer. The men became international political celebrities among the labour movement. Four of the men were executed and a fifth committed suicide prior to his own execution. The incident became known as the Haymarket affair, and was a setback for the labour movement and the struggle for the eight-hour day. In 1890 a second attempt, this time international in scope, to organise for the eight-hour day was made. The event also had the secondary purpose of memorialising workers killed as a result of the Haymarket affair. Although it had initially been conceived as a once-off event, by the following year the celebration of International Workers' Day on May Day had become firmly established as an international worker's holiday.
In 1907, the International Anarchist Congress of Amsterdam gathered delegates from 14 different countries, among which important figures of the anarchist movement, including Errico Malatesta, Pierre Monatte, Luigi Fabbri, Benoît Broutchoux, Emma Goldman, Rudolf Rocker, and Christiaan Cornelissen. Various themes were treated during the Congress, in particular concerning the organisation of the anarchist movement, popular education issues, the general strike or antimilitarism. A central debate concerned the relation between anarchism and syndicalism (or trade unionism). Malatesta and Monatte were in particular disagreement themselves on this issue, as the latter thought that syndicalism was revolutionary and would create the conditions of a social revolution, while Malatesta did not consider syndicalism by itself sufficient. He thought that the trade-union movement was reformist and even conservative, citing as essentially bourgeois and anti-worker the phenomenon of professional union officials. Malatesta warned that the syndicalists aims were in perpetuating syndicalism itself, whereas anarchists must always have anarchy as their end and consequently refrain from committing to any particular method of achieving it.
The Spanish Workers Federation in 1881 was the first major anarcho-syndicalist movement; anarchist trade union federations were of special importance in Spain. The most successful was the Confederación Nacional del Trabajo (National Confederation of Labour: CNT), founded in 1910. Before the 1940s, the CNT was the major force in Spanish working class politics, attracting 1.58 million members at one point and playing a major role in the Spanish Civil War. The CNT was affiliated with the International Workers Association, a federation of anarcho-syndicalist trade unions founded in 1922, with delegates representing two million workers from 15 countries in Europe and Latin America. In Latin America in particular "The anarchists quickly became active in organising craft and industrial workers throughout South and Central America, and until the early 1920s most of the trade unions in Mexico, Brazil, Peru, Chile, and Argentina were anarcho-syndicalist in general outlook; the prestige of the Spanish C.N.T. as a revolutionary organisation was undoubtedly to a great extent responsible for this situation. The largest and most militant of these organisations was the Federación Obrera Regional Argentina ... it grew quickly to a membership of nearly a quarter of a million, which dwarfed the rival socialdemocratic unions."
Propaganda of the deed and illegalism
Some anarchists, such as Johann Most, advocated publicising violent acts of retaliation against counter-revolutionaries because "we preach not only action in and for itself, but also action as propaganda." Scholars such as Beverly Gage contend that this was not advocacy of mass murder, but targeted killings of members of the ruling class at times when such actions might garner sympathy from the population, such as during heightened government repression and labor conflicts where workers were killed. However, Most himself once boasted that "the existing system will be quickest and most radically overthrown by the annihilation of its exponents. Therefore, massacres of the enemies of the people must be set in motion." Most is best known for a pamphlet published in 1885: The Science of Revolutionary Warfare, a how-to manual on the subject of making explosives, based on knowledge he acquired while working at an explosives plant in New Jersey.
By the 1880s, people inside and outside the anarchist movement began to use the slogan, "propaganda of the deed" to refer to individual bombings, regicides, and tyrannicides. From 1905 onwards, the Russian counterparts of these anti-syndicalist anarchist-communists become partisans of economic terrorism and illegal 'expropriations'." Illegalism as a practice emerged and within it "The acts of the anarchist bombers and assassins ("propaganda by the deed") and the anarchist burglars ("individual reappropriation") expressed their desperation and their personal, violent rejection of an intolerable society. Moreover, they were clearly meant to be exemplary invitations to revolt.". France's Bonnot Gang was the most famous group to embrace illegalism.
However, as soon as 1887, important figures in the anarchist movement distanced themselves from such individual acts. Peter Kropotkin thus wrote that year in Le Révolté that "a structure based on centuries of history cannot be destroyed with a few kilos of dynamite". A variety of anarchists advocated the abandonment of these sorts of tactics in favour of collective revolutionary action, for example through the trade union movement. The anarcho-syndicalist, Fernand Pelloutier, argued in 1895 for renewed anarchist involvement in the labour movement on the basis that anarchism could do very well without "the individual dynamiter."
State repression (including the infamous 1894 French lois scélérates) of the anarchist and labour movements following the few successful bombings and assassinations may have contributed to the abandonment of these kinds of tactics, although reciprocally state repression, in the first place, may have played a role in these isolated acts. The dismemberment of the French socialist movement, into many groups and, following the suppression of the 1871 Paris Commune, the execution and exile of many communards to penal colonies, favoured individualist political expression and acts.
Numerous heads of state were assassinated between 1881 and 1914 by members of the anarchist movement, including Tsar Alexander II of Russia, President Sadi Carnot of France, Empress Elisabeth of Austria, King Umberto I of Italy, President William McKinley of the United States, King Carlos I of Portugal and King George I of Greece. McKinley's assassin Leon Czolgosz claimed to have been influenced by anarchist and feminist Emma Goldman.
Russian Revolution and other uprisings of the 1910s
Anarchists participated alongside the Bolsheviks in both February and October revolutions, and were initially enthusiastic about the Bolshevik revolution. However, following a political falling out with the Bolsheviks by the anarchists and other left-wing opposition, the conflict culminated in the 1921 Kronstadt rebellion, which the new government repressed. Anarchists in central Russia were either imprisoned, driven underground or joined the victorious Bolsheviks; the anarchists from Petrograd and Moscow fled to Ukraine. There, in the Free Territory, they fought in the civil war against the Whites (a grouping of monarchists and other opponents of the October Revolution) and then the Bolsheviks as part of the Revolutionary Insurrectionary Army of Ukraine led by Nestor Makhno, who established an anarchist society in the region for a number of months.
Expelled American anarchists Emma Goldman and Alexander Berkman were among those agitating in response to Bolshevik policy and the suppression of the Kronstadt uprising, before they left Russia. Both wrote accounts of their experiences in Russia, criticising the amount of control the Bolsheviks exercised. For them, Bakunin's predictions about the consequences of Marxist rule that the rulers of the new "socialist" Marxist state would become a new elite had proved all too true.
The victory of the Bolsheviks in the October Revolution and the resulting Russian Civil War did serious damage to anarchist movements internationally. Many workers and activists saw Bolshevik success as setting an example; Communist parties grew at the expense of anarchism and other socialist movements. In France and the United States, for example, members of the major syndicalist movements of the CGT and IWW left the organisations and joined the Communist International.
The revolutionary wave of 1917–23 saw the active participation of anarchists in varying degrees of protagonism. In the German uprising known as the German Revolution of 1918–1919 which established the Bavarian Soviet Republic the anarchists Gustav Landauer, Silvio Gesell and Erich Mühsam had important leadership positions within the revolutionary councilist structures. In the Italian events known as the biennio rosso the anarcho-syndicalist trade union Unione Sindacale Italiana "grew to 800,000 members and the influence of the Italian Anarchist Union (20,000 members plus Umanita Nova, its daily paper) grew accordingly ... Anarchists were the first to suggest occupying workplaces. In the Mexican Revolution the Mexican Liberal Party was established and during the early 1910s it led a series of military offensives leading to the conquest and occupation of certain towns and districts in Baja California with the leadership of anarcho-communist Ricardo Flores Magón.
In Paris, the Dielo Truda group of Russian anarchist exiles, which included Nestor Makhno, concluded that anarchists needed to develop new forms of organisation in response to the structures of Bolshevism. Their 1926 manifesto, called the Organisational Platform of the General Union of Anarchists (Draft), was supported. Platformist groups active today include the Workers Solidarity Movement in Ireland and the North Eastern Federation of Anarchist Communists of North America. Synthesis anarchism emerged as an organisational alternative to platformism that tries to join anarchists of different tendencies under the principles of anarchism without adjectives. In the 1920s this form found as its main proponents Volin and Sebastien Faure. It is the main principle behind the anarchist federations grouped around the contemporary global International of Anarchist Federations.
Conflicts with European fascist regimes
In the 1920s and 1930s, the rise of fascism in Europe transformed anarchism's conflict with the state. Italy saw the first struggles between anarchists and fascists. Italian anarchists played a key role in the anti-fascist organisation Arditi del Popolo, which was strongest in areas with anarchist traditions, and achieved some success in their activism, such as repelling Blackshirts in the anarchist stronghold of Parma in August 1922. The veteran Italian anarchist, Luigi Fabbri, was one of the first critical theorists of fascism, describing it as "the preventive counter-revolution."  In France, where the far right leagues came close to insurrection in the February 1934 riots, anarchists divided over a united front policy.
Anarchists in France and Italy were active in the Resistance during World War II. In Germany the anarchist Erich Mühsam was arrested on charges unknown in the early morning hours of 28 February 1933, within a few hours after the Reichstag fire in Berlin. Joseph Goebbels, the Nazi propaganda minister, labelled him as one of "those Jewish subversives." Over the next seventeen months, he would be imprisoned in the concentration camps at Sonnenburg, Brandenburg and finally, Oranienburg. On 2 February 1934, Mühsam was transferred to the concentration camp at Oranienburg when finally on the night of 9 July 1934, Mühsam was tortured and murdered by the guards, his battered corpse found hanging in a latrine the next morning.
In Spain, the national anarcho-syndicalist trade union Confederación Nacional del Trabajo initially refused to join a popular front electoral alliance, and abstention by CNT supporters led to a right wing election victory. But in 1936, the CNT changed its policy and anarchist votes helped bring the popular front back to power. Months later, conservative members of the military, with the support of minority extreme-right parties, responded with an attempted coup, causing the Spanish Civil War (1936–1939). In response to the army rebellion, an anarchist-inspired movement of peasants and workers, supported by armed militias, took control of Barcelona and of large areas of rural Spain where they collectivised the land. But even before the fascist victory in 1939, the anarchists were losing ground in a bitter struggle with the Stalinists, who controlled much of the distribution of military aid to the Republican cause from the Soviet Union. According to Noam Chomsky, "the communists were mainly responsible for the destruction of the Spanish anarchists. Not just in Catalonia—the communist armies mainly destroyed the collectives elsewhere. The communists basically acted as the police force of the security system of the Republic and were very much opposed to the anarchists, partially because Stalin still hoped at that time to have some kind of pact with Western countries against Hitler. That, of course, failed and Stalin withdrew the support to the Republic. They even withdrew the Spanish gold reserves."  The events known as the Spanish Revolution was a workers' social revolution that began during the outbreak of the Spanish Civil War in 1936 and resulted in the widespread implementation of anarchist and more broadly libertarian socialist organisational principles throughout various portions of the country for two to three years, primarily Catalonia, Aragon, Andalusia, and parts of the Levante. Much of Spain's economy was put under worker control; in anarchist strongholds like Catalonia, the figure was as high as 75%, but lower in areas with heavy Communist Party of Spain influence, as the Soviet-allied party actively resisted attempts at collectivisation enactment. Factories were run through worker committees, agrarian areas became collectivised and run as libertarian communes. Anarchist historian Sam Dolgoff estimated that about eight million people participated directly or at least indirectly in the Spanish Revolution, which he claimed "came closer to realising the ideal of the free stateless society on a vast scale than any other revolution in history." Spanish Communist Party-led troops suppressed the collectives and persecuted both dissident Marxists and anarchists. The prominent Italian anarchist Camillo Berneri, who volunteered to fight against Franco was killed instead in Spain by gunmen associated with the Spanish Communist Party. The city of Madrid was turned over to the francoist forces by the last non-francoist mayor of the city, the anarchist Melchor Rodríguez García.
Anarchism sought to reorganise itself after the war and in this context the organisational debate between synthesis anarchism and platformism took importance once again especially in the anarchist movements of Italy and France. The Mexican Anarchist Federation was established in 1945 after the Anarchist Federation of the Centre united with the Anarchist Federation of the Federal District. In the early 1940s, the Antifascist International Solidarity and the Federation of Anarchist Groups of Cuba merged into the large national organisation Asociación Libertaria de Cuba (Cuban Libertarian Association). From 1944 to 1947, the Bulgarian Anarchist Communist Federation reemerged as part of a factory and workplace committee movement, but was repressed by the new Communist regime. In 1945 in France the Fédération Anarchiste and the anarchosyndicalist trade union Confédération nationale du travail was established in the next year while the also synthesist Federazione Anarchica Italiana was founded in Italy. Korean anarchists formed the League of Free Social Constructors in September 1945 and in 1946 the Japanese Anarchist Federation was founded. An International Anarchist Congress with delegates from across Europe was held in Paris in May 1948. After World War II, an appeal in the Fraye Arbeter Shtime detailing the plight of German anarchists and called for Americans to support them. By February 1946, the sending of aid parcels to anarchists in Germany was a large-scale operation. The Federation of Libertarian Socialists was founded in Germany in 1947 and Rudolf Rocker wrote for its organ, Die Freie Gesellschaft, which survived until 1953. In 1956 the Uruguayan Anarchist Federation was founded. In 1955 the Anarcho-Communist Federation of Argentina renamed itself as the Argentine Libertarian Federation. The Syndicalist Workers' Federation was a syndicalist group in active in post-war Britain, and one of Solidarity Federation's earliest predecessors. It was formed in 1950 by members of the dissolved Anarchist Federation of Britain. Unlike the AFB, which was influenced by anarcho-syndicalist ideas but ultimately not syndicalist itself, the SWF decided to pursue a more definitely syndicalist, worker-centred strategy from the outset.
Anarchism continued to influence important literary and intellectual personalities of the time, such as Albert Camus, Herbert Read, Paul Goodman, Dwight Macdonald, Allen Ginsberg, George Woodcock, Leopold Kohr, Julian Beck, John Cage and the French Surrealist group led by André Breton, which now openly embraced anarchism and collaborated in the Fédération Anarchiste.
Anarcho-pacifism became influential in the Anti-nuclear movement and anti war movements of the time as can be seen in the activism and writings of the English anarchist member of Campaign for Nuclear Disarmament Alex Comfort or the similar activism of the American catholic anarcho-pacifists Ammon Hennacy and Dorothy Day. Anarcho-pacifism became a "basis for a critique of militarism on both sides of the Cold War." The resurgence of anarchist ideas during this period is well documented in Robert Graham's Anarchism: A Documentary History of Libertarian Ideas, Volume Two: The Emergence of the New Anarchism (1939–1977).
A surge of popular interest in anarchism occurred in western nations during the 1960s and 1970s. Anarchism was influential in the Counterculture of the 1960s and anarchists actively participated in the late sixties students and workers revolts. In 1968 in Carrara, Italy the International of Anarchist Federations was founded during an international anarchist conference held there in 1968 by the three existing European federations of France (the Fédération Anarchiste), the Federazione Anarchica Italiana of Italy and the Iberian Anarchist Federation as well as the Bulgarian federation in French exile.
In the United Kingdom in the 1970s this was associated with the punk rock movement, as exemplified by bands such as Crass and the Sex Pistols. The housing and employment crisis in most of Western Europe led to the formation of communes and squatter movements like that of Barcelona, Spain. In Denmark, squatters occupied a disused military base and declared the Freetown Christiania, an autonomous haven in central Copenhagen. Since the revival of anarchism in the mid-20th century, a number of new movements and schools of thought emerged. Although feminist tendencies have always been a part of the anarchist movement in the form of anarcha-feminism, they returned with vigour during the second wave of feminism in the 1960s. Anarchist anthropologist David Graeber and anarchist historian Andrej Grubacic have posited a rupture between generations of anarchism, with those "who often still have not shaken the sectarian habits" of the 19th century contrasted with the younger activists who are "much more informed, among other elements, by indigenous, feminist, ecological and cultural-critical ideas", and who by the turn of the 21st century formed "by far the majority" of anarchists.
Around the turn of the 21st century, anarchism grew in popularity and influence as part of the anti-war, anti-capitalist, and anti-globalisation movements. Anarchists became known for their involvement in protests against the meetings of the World Trade Organization (WTO), Group of Eight, and the World Economic Forum. Some anarchist factions at these protests engaged in rioting, property destruction, and violent confrontations with police. These actions were precipitated by ad hoc, leaderless, anonymous cadres known as black blocs; other organisational tactics pioneered in this time include security culture, affinity groups and the use of decentralised technologies such as the internet. A significant event of this period was the confrontations at WTO conference in Seattle in 1999. According to anarchist scholar Simon Critchley, "contemporary anarchism can be seen as a powerful critique of the pseudo-libertarianism of contemporary neo-liberalism ... One might say that contemporary anarchism is about responsibility, whether sexual, ecological or socio-economic; it flows from an experience of conscience about the manifold ways in which the West ravages the rest; it is an ethical outrage at the yawning inequality, impoverishment and disenfranchisment that is so palpable locally and globally."
International anarchist federations in existence include the International of Anarchist Federations, the International Workers' Association, and International Libertarian Solidarity. The largest organised anarchist movement today is in Spain, in the form of the Confederación General del Trabajo (CGT) and the CNT. CGT membership was estimated at around 100,000 for 2003. Other active syndicalist movements include in Sweden the Central Organisation of the Workers of Sweden and the Swedish Anarcho-syndicalist Youth Federation; the CNT-AIT in France; the Unione Sindicale Italiana in Italy; in the US Workers Solidarity Alliance and the UK Solidarity Federation and Anarchist Federation. The revolutionary industrial unionist Industrial Workers of the World, claiming 3,000 paying members, and the International Workers Association, an anarcho-syndicalist successor to the First International, also remain active.
Anarchist schools of thought
Anarchist schools of thought had been generally grouped in two main historical traditions, individualist anarchism and social anarchism, which have some different origins, values and evolution. The individualist wing of anarchism emphasises negative liberty, i.e. opposition to state or social control over the individual, while those in the social wing emphasise positive liberty to achieve one's potential and argue that humans have needs that society ought to fulfil, "recognising equality of entitlement". In a chronological and theoretical sense, there are classical – those created throughout the 19th century – and post-classical anarchist schools – those created since the mid-20th century and after.
Beyond the specific factions of anarchist thought is philosophical anarchism, which embodies the theoretical stance that the state lacks moral legitimacy without accepting the imperative of revolution to eliminate it. A component especially of individualist anarchism philosophical anarchism may accept the existence of a minimal state as unfortunate, and usually temporary, "necessary evil" but argue that citizens do not have a moral obligation to obey the state when its laws conflict with individual autonomy. One reaction against sectarianism within the anarchist milieu was "anarchism without adjectives", a call for toleration first adopted by Fernando Tarrida del Mármol in 1889 in response to the "bitter debates" of anarchist theory at the time. In abandoning the hyphenated anarchisms (i.e. collectivist-, communist-, mutualist– and individualist-anarchism), it sought to emphasise the anti-authoritarian beliefs common to all anarchist schools of thought.
Classical anarchist schools of thought
Mutualism began in 18th-century English and French labour movements before taking an anarchist form associated with Pierre-Joseph Proudhon in France and others in the United States. Proudhon proposed spontaneous order, whereby organisation emerges without central authority, a "positive anarchy" where order arises when everybody does "what he wishes and only what he wishes" and where "business transactions alone produce the social order." Proudhon distinguished between ideal political possibilities and practical governance. For this reason, much in contrast to some of his theoretical statements concerning ultimate spontaneous self-governance, Proudhon was heavily involved in French parliamentary politics and allied himself not with anarchist but socialist factions of workers' movements and, in addition to advocating state-protected charters for worker-owned cooperatives, promoted certain nationalisation schemes during his life of public service.
Mutualist anarchism is concerned with reciprocity, free association, voluntary contract, federation, and credit and currency reform. According to the American mutualist William Batchelder Greene, each worker in the mutualist system would receive "just and exact pay for his work; services equivalent in cost being exchangeable for services equivalent in cost, without profit or discount." Mutualism has been retrospectively characterised as ideologically situated between individualist and collectivist forms of anarchism. Proudhon first characterised his goal as a "third form of society, the synthesis of communism and property."
Individualist anarchism refers to several traditions of thought within the anarchist movement that emphasise the individual and their will over any kinds of external determinants such as groups, society, traditions, and ideological systems. Individualist anarchism is not a single philosophy but refers to a group of individualistic philosophies that sometimes are in conflict.
In 1793, William Godwin, who has often been cited as the first anarchist, wrote Political Justice, which some consider the first expression of anarchism. Godwin, a philosophical anarchist, from a rationalist and utilitarian basis opposed revolutionary action and saw a minimal state as a present "necessary evil" that would become increasingly irrelevant and powerless by the gradual spread of knowledge. Godwin advocated individualism, proposing that all cooperation in labour be eliminated on the premise that this would be most conducive with the general good.
An influential form of individualist anarchism, called "egoism," or egoist anarchism, was expounded by one of the earliest and best-known proponents of individualist anarchism, the German Max Stirner. Stirner's The Ego and Its Own, published in 1844, is a founding text of the philosophy. According to Stirner, the only limitation on the rights of individuals is their power to obtain what they desire, without regard for God, state, or morality. To Stirner, rights were spooks in the mind, and he held that society does not exist but "the individuals are its reality". Stirner advocated self-assertion and foresaw unions of egoists, non-systematic associations continually renewed by all parties' support through an act of will, which Stirner proposed as a form of organisation in place of the state. Egoist anarchists argue that egoism will foster genuine and spontaneous union between individuals. "Egoism" has inspired many interpretations of Stirner's philosophy. It was re-discovered and promoted by German philosophical anarchist and homosexual activist John Henry Mackay.
Josiah Warren is widely regarded as the first American anarchist, and the four-page weekly paper he edited during 1833, The Peaceful Revolutionist, was the first anarchist periodical published. For American anarchist historian Eunice Minette Schuster "It is apparent ... that Proudhonian Anarchism was to be found in the United States at least as early as 1848 and that it was not conscious of its affinity to the Individualist Anarchism of Josiah Warren and Stephen Pearl Andrews ... William B. Greene presented this Proudhonian Mutualism in its purest and most systematic form.". Henry David Thoreau (1817–1862) was an important early influence in individualist anarchist thought in the United States and Europe. Thoreau was an American author, poet, naturalist, tax resister, development critic, surveyor, historian, philosopher, and leading transcendentalist. He is best known for his books Walden, a reflection upon simple living in natural surroundings, and his essay, Civil Disobedience, an argument for individual resistance to civil government in moral opposition to an unjust state. Later Benjamin Tucker fused Stirner's egoism with the economics of Warren and Proudhon in his eclectic influential publication Liberty.
From these early influences individualist anarchism in different countries attracted a small but diverse following of bohemian artists and intellectuals, free love and birth control advocates (see Anarchism and issues related to love and sex), individualist naturists nudists (see anarcho-naturism), freethought and anti-clerical activists as well as young anarchist outlaws in what became known as illegalism and individual reclamation (see European individualist anarchism and individualist anarchism in France). These authors and activists included Oscar Wilde, Emile Armand, Han Ryner, Henri Zisly, Renzo Novatore, Miguel Gimenez Igualada, Adolf Brand and Lev Chernyi among others.
Social anarchism calls for a system with common ownership of means of production and democratic control of all organisations, without any government authority or coercion. It is the largest school of thought in anarchism. Social anarchism rejects private property, seeing it as a source of social inequality (while retaining respect for personal property), and emphasises cooperation and mutual aid.
Collectivist anarchism, also referred to as "revolutionary socialism" or a form of such, is a revolutionary form of anarchism, commonly associated with Mikhail Bakunin and Johann Most. Collectivist anarchists oppose all private ownership of the means of production, instead advocating that ownership be collectivised. This was to be achieved through violent revolution, first starting with a small cohesive group through acts of violence, or propaganda by the deed, which would inspire the workers as a whole to revolt and forcibly collectivise the means of production.
However, collectivisation was not to be extended to the distribution of income, as workers would be paid according to time worked, rather than receiving goods being distributed "according to need" as in anarcho-communism. This position was criticised by anarchist communists as effectively "uphold[ing] the wages system". Collectivist anarchism arose contemporaneously with Marxism but opposed the Marxist dictatorship of the proletariat, despite the stated Marxist goal of a collectivist stateless society. Anarchist, communist and collectivist ideas are not mutually exclusive; although the collectivist anarchists advocated compensation for labour, some held out the possibility of a post-revolutionary transition to a communist system of distribution according to need.
Anarchist communism (also known as anarcho-communism, libertarian communism and occasionally as free communism) is a theory of anarchism that advocates abolition of the state, markets, money, private property (while retaining respect for personal property), and capitalism in favour of common ownership of the means of production, direct democracy and a horizontal network of voluntary associations and workers' councils with production and consumption based on the guiding principle: "from each according to his ability, to each according to his need".
Some forms of anarchist communism such as insurrectionary anarchism are strongly influenced by egoism and radical individualism, believing anarcho-communism is the best social system for the realisation of individual freedom. Most anarcho-communists view anarcho-communism as a way of reconciling the opposition between the individual and society.
Anarcho-communism developed out of radical socialist currents after the French revolution but was first formulated as such in the Italian section of the First International. The theoretical work of Peter Kropotkin took importance later as it expanded and developed pro-organisationalist and insurrectionary anti-organisationalist sections. To date, the best known examples of an anarchist communist society (i.e., established around the ideas as they exist today and achieving worldwide attention and knowledge in the historical canon), are the anarchist territories during the Spanish Revolution and the Free Territory during the Russian Revolution. Through the efforts and influence of the Spanish Anarchists during the Spanish Revolution within the Spanish Civil War, starting in 1936 anarchist communism existed in most of Aragon, parts of the Levante and Andalusia, as well as in the stronghold of Anarchist Catalonia before being crushed by the combined forces of the regime that won the war, Hitler, Mussolini, Spanish Communist Party repression (backed by the USSR) as well as economic and armaments blockades from the capitalist countries and the Spanish Republic itself. During the Russian Revolution, anarchists such as Nestor Makhno worked to create and defend – through the Revolutionary Insurrectionary Army of Ukraine – anarchist communism in the Free Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921.
Anarcho-syndicalism is a branch of anarchism that focuses on the labour movement. Anarcho-syndicalists view labour unions as a potential force for revolutionary social change, replacing capitalism and the state with a new society democratically self-managed by workers. The basic principles of anarcho-syndicalism are: Workers' solidarity, Direct action and Workers' self-management
Anarcho-syndicalists believe that only direct action – that is, action concentrated on directly attaining a goal, as opposed to indirect action, such as electing a representative to a government position – will allow workers to liberate themselves. Moreover, anarcho-syndicalists believe that workers' organisations (the organisations that struggle against the wage system, which, in anarcho-syndicalist theory, will eventually form the basis of a new society) should be self-managing. They should not have bosses or "business agents"; rather, the workers should be able to make all the decisions that affect them themselves. Rudolf Rocker was one of the most popular voices in the anarcho-syndicalist movement. He outlined a view of the origins of the movement, what it sought, and why it was important to the future of labour in his 1938 pamphlet Anarcho-Syndicalism. The International Workers Association is an international anarcho-syndicalist federation of various labour unions from different countries. The Spanish Confederación Nacional del Trabajo played and still plays a major role in the Spanish labour movement. It was also an important force in the Spanish Civil War.
The term syncretic anarchism was first coined by Alberto Frigo in relation to his reading of Jacques Ellul. Rephrasing the latter, Frigo observed that, if on one hand new technologies creates new form of power, on the other, new technologies are accompanied by the rise of what Marcel Mauss defines as magic. By developing the techniques to perform new magic and by adhering to it, marginal individuals come to create forms of syncretism which brings together the different dogmas and cultures a power structures uses to put humans against one another. The 19th century French postman Ferdinand Cheval for example, has intuitively experimented with the, at that time, new medium of cement, and created, after 33 years of adherence to certain rituals, a monument blending religions from around the world.
Post-classical schools of thought
Anarchism continues to generate many philosophies and movements, at times eclectic, drawing upon various sources, and syncretic, combining disparate concepts to create new philosophical approaches.
Green anarchism (or eco-anarchism) is a school of thought within anarchism that emphasises environmental issues, with an important precedent in anarcho-naturism, and whose main contemporary currents are anarcho-primitivism and social ecology.
Anarcha-feminism (also called anarchist feminism and anarcho-feminism) combines anarchism with feminism. It generally views patriarchy as a manifestation of involuntary coercive hierarchy that should be replaced by decentralised free association. Anarcha-feminists believe that the struggle against patriarchy is an essential part of class struggle, and the anarchist struggle against the state. In essence, the philosophy sees anarchist struggle as a necessary component of feminist struggle and vice versa. L. Susan Brown claims that "as anarchism is a political philosophy that opposes all relationships of power, it is inherently feminist". Anarcha-feminism began with the late 19th-century writings of early feminist anarchists such as Emma Goldman and Voltairine de Cleyre.
Anarcho-pacifism is a tendency that rejects violence in the struggle for social change (see non-violence). It developed "mostly in the Netherlands, Britain, and the United States, before and during the Second World War". Christian anarchism is a movement in political theology that combines anarchism and Christianity. Its main proponents included Leo Tolstoy, Dorothy Day, Ammon Hennacy, and Jacques Ellul.
Platformism is a tendency within the wider anarchist movement based on the organisational theories in the tradition of Dielo Truda's Organisational Platform of the General Union of Anarchists (Draft). The document was based on the experiences of Russian anarchists in the 1917 October Revolution, which led eventually to the victory of the Bolsheviks over the anarchists and other groups. The Platform attempted to address and explain the anarchist movement's failures during the Russian Revolution.
Synthesis anarchism is a form of anarchism that tries to join anarchists of different tendencies under the principles of anarchism without adjectives. In the 1920s, this form found as its main proponents the anarcho-communists Voline and Sébastien Faure. It is the main principle behind the anarchist federations grouped around the contemporary global International of Anarchist Federations.
Post-left anarchy is a recent current in anarchist thought that promotes a critique of anarchism's relationship to traditional Left-wing politics. Some post-leftists seek to escape the confines of ideology in general also presenting a critique of organisations and morality. Influenced by the work of Max Stirner and by the Marxist Situationist International, post-left anarchy is marked by a focus on social insurrection and a rejection of leftist social organisation.
Insurrectionary anarchism is a revolutionary theory, practice, and tendency within the anarchist movement which emphasises insurrection within anarchist practice. It is critical of formal organisations such as labour unions and federations that are based on a political programme and periodic congresses. Instead, insurrectionary anarchists advocate informal organisation and small affinity group based organisation. Insurrectionary anarchists put value in attack, permanent class conflict, and a refusal to negotiate or compromise with class enemies.
Post-anarchism is a theoretical move towards a synthesis of classical anarchist theory and poststructuralist thought, drawing from diverse ideas including post-modernism, autonomist marxism, post-left anarchy, Situationist International, and postcolonialism.
Left-wing market anarchism strongly affirm the classical liberal ideas of self-ownership and free markets, while maintaining that, taken to their logical conclusions, these ideas support strongly anti-corporatist, anti-hierarchical, pro-labour positions and anti-capitalism in economics and anti-imperialism in foreign policy.
Anarcho-capitalism advocates the elimination of the state in favour of individual sovereignty in a free market. Anarcho-capitalism developed from radical anti-state libertarianism and individualist anarchism, drawing from Austrian School economics, study of law and economics, and public choice theory. There is a strong current within anarchism which believes that anarcho-capitalism cannot be considered a part of the anarchist movement, due to the fact that anarchism has historically been an anti-capitalist movement and for definitional reasons which see anarchism as incompatible with capitalist forms.
Internal issues and debates
Anarchism is a philosophy that embodies many diverse attitudes, tendencies and schools of thought; as such, disagreement over questions of values, ideology and tactics is common. The compatibility of capitalism, nationalism, and religion with anarchism is widely disputed. Similarly, anarchism enjoys complex relationships with ideologies such as Marxism, communism, collectivism, syndicalism/trade unionism, and capitalism. Anarchists may be motivated by humanism, divine authority, enlightened self-interest, veganism or any number of alternative ethical doctrines.
Phenomena such as civilisation, technology (e.g. within anarcho-primitivism), and the democratic process may be sharply criticised within some anarchist tendencies and simultaneously lauded in others.
On a tactical level, while propaganda of the deed was a tactic used by anarchists in the 19th century (e.g. the Nihilist movement), some contemporary anarchists espouse alternative direct action methods such as nonviolence, counter-economics and anti-state cryptography to bring about an anarchist society. About the scope of an anarchist society, some anarchists advocate a global one, while others do so by local ones. The diversity in anarchism has led to widely different use of identical terms among different anarchist traditions, which has led to many definitional concerns in anarchist theory.
Topics of interest
Intersecting and overlapping between various schools of thought, certain topics of interest and internal disputes have proven perennial within anarchist theory.
An important current within anarchism is free love. Free love advocates sometimes traced their roots back to Josiah Warren and to experimental communities, viewed sexual freedom as a clear, direct expression of an individual's sovereignty. Free love particularly stressed women's rights since most sexual laws discriminated against women: for example, marriage laws and anti-birth control measures. The most important American free love journal was Lucifer the Lightbearer (1883–1907) edited by Moses Harman and Lois Waisbrooker, but also there existed Ezra Heywood and Angela Heywood's The Word (1872–1890, 1892–1893). Free Society (1895–1897 as The Firebrand; 1897–1904 as Free Society) was a major anarchist newspaper in the United States at the end of the 19th and beginning of the 20th centuries. The publication advocated free love and women's rights, and critiqued "Comstockery" – censorship of sexual information. Also M. E. Lazarus was an important American individualist anarchist who promoted free love.
In New York City's Greenwich Village, bohemian feminists and socialists advocated self-realisation and pleasure for women (and also men) in the here and now. They encouraged playing with sexual roles and sexuality, and the openly bisexual radical Edna St. Vincent Millay and the lesbian anarchist Margaret Anderson were prominent among them. Discussion groups organised by the Villagers were frequented by Emma Goldman, among others. Magnus Hirschfeld noted in 1923 that Goldman "has campaigned boldly and steadfastly for individual rights, and especially for those deprived of their rights. Thus it came about that she was the first and only woman, indeed the first and only American, to take up the defence of homosexual love before the general public." In fact, before Goldman, heterosexual anarchist Robert Reitzel (1849–1898) spoke positively of homosexuality from the beginning of the 1890s in his Detroit-based German language journal Der arme Teufel (English: The Poor Devil). In Argentina anarcha-feminist Virginia Bolten published the newspaper called La Voz de la Mujer (English: The Woman's Voice), which was published nine times in Rosario between 8 January 1896 and 1 January 1897, and was revived, briefly, in 1901.
In Europe the main propagandist of free love within individualist anarchism was Emile Armand. He proposed the concept of la camaraderie amoureuse to speak of free love as the possibility of voluntary sexual encounter between consenting adults. He was also a consistent proponent of polyamory. In Germany the stirnerists Adolf Brand and John Henry Mackay were pioneering campaigners for the acceptance of male bisexuality and homosexuality. Mujeres Libres was an anarchist women's organisation in Spain that aimed to empower working class women. It was founded in 1936 by Lucía Sánchez Saornil, Mercedes Comaposada and Amparo Poch y Gascón and had approximately 30,000 members. The organisation was based on the idea of a "double struggle" for women's liberation and social revolution and argued that the two objectives were equally important and should be pursued in parallel. In order to gain mutual support, they created networks of women anarchists. Lucía Sánchez Saornil was a main founder of the Spanish anarcha-feminist federation Mujeres Libres who was open about her lesbianism. She was published in a variety of literary journals where working under a male pen name, she was able to explore lesbian themes at a time when homosexuality was criminalised and subject to censorship and punishment.
More recently, the British anarcho-pacifist Alex Comfort gained notoriety during the sexual revolution for writing the bestseller sex manual The Joy of Sex. The issue of free love has a dedicated treatment in the work of French anarcho-hedonist philosopher Michel Onfray in such works as Théorie du corps amoureux : pour une érotique solaire (2000) and L'invention du plaisir : fragments cyréaniques (2002).
Libertarian education and freethought
For English anarchist William Godwin education was "the main means by which change would be achieved." Godwin saw that the main goal of education should be the promotion of happiness. For Godwin education had to have "A respect for the child's autonomy which precluded any form of coercion," "A pedagogy that respected this and sought to build on the child's own motivation and initiatives," and "A concern about the child's capacity to resist an ideology transmitted through the school." In his Political Justice he criticises state sponsored schooling "on account of its obvious alliance with national government". Early American anarchist Josiah Warren advanced alternative education experiences in the libertarian communities he established. Max Stirner wrote in 1842 a long essay on education called The False Principle of our Education. In it Stirner names his educational principle "personalist," explaining that self-understanding consists in hourly self-creation. Education for him is to create "free men, sovereign characters," by which he means "eternal characters ... who are therefore eternal because they form themselves each moment".
In the United States "freethought was a basically anti-christian, anti-clerical movement, whose purpose was to make the individual politically and spiritually free to decide for himself on religious matters. A number of contributors to Liberty (anarchist publication) were prominent figures in both freethought and anarchism. The individualist anarchist George MacDonald was a co-editor of Freethought and, for a time, The Truth Seeker. E.C. Walker was co-editor of the excellent free-thought / free love journal Lucifer, the Light-Bearer". "Many of the anarchists were ardent freethinkers; reprints from freethought papers such as Lucifer, the Light-Bearer, Freethought and The Truth Seeker appeared in Liberty... The church was viewed as a common ally of the state and as a repressive force in and of itself".
In 1901, Catalan anarchist and free-thinker Francesc Ferrer i Guàrdia established "modern" or progressive schools in Barcelona in defiance of an educational system controlled by the Catholic Church. The schools' stated goal was to "educate the working class in a rational, secular and non-coercive setting". Fiercely anti-clerical, Ferrer believed in "freedom in education", education free from the authority of church and state. Murray Bookchin wrote: "This period [1890s] was the heyday of libertarian schools and pedagogical projects in all areas of the country where Anarchists exercised some degree of influence. Perhaps the best-known effort in this field was Francisco Ferrer's Modern School (Escuela Moderna), a project which exercised a considerable influence on Catalan education and on experimental techniques of teaching generally." La Escuela Moderna, and Ferrer's ideas generally, formed the inspiration for a series of Modern Schools in the United States, Cuba, South America and London. The first of these was started in New York City in 1911. It also inspired the Italian newspaper Università popolare, founded in 1901. Russian christian anarchist Leo Tolstoy established a school for peasant children on his estate. Tolstoy's educational experiments were short-lived due to harassment by the Tsarist secret police. Tolstoy established a conceptual difference between education and culture. He thought that "Education is the tendency of one man to make another just like himself ... Education is culture under restraint, culture is free. [Education is] when the teaching is forced upon the pupil, and when then instruction is exclusive, that is when only those subjects are taught which the educator regards as necessary". For him "without compulsion, education was transformed into culture".
A more recent libertarian tradition on education is that of unschooling and the free school in which child-led activity replaces pedagogic approaches. Experiments in Germany led to A. S. Neill founding what became Summerhill School in 1921. Summerhill is often cited as an example of anarchism in practice. However, although Summerhill and other free schools are radically libertarian, they differ in principle from those of Ferrer by not advocating an overtly political class struggle-approach. In addition to organising schools according to libertarian principles, anarchists have also questioned the concept of schooling per se. The term deschooling was popularised by Ivan Illich, who argued that the school as an institution is dysfunctional for self-determined learning and serves the creation of a consumer society instead.
Criticisms of anarchism include moral criticisms and pragmatic criticisms. Anarchism is often evaluated as unfeasible or utopian by its critics.
- "ANARCHISM, a social philosophy that rejects authoritarian government and maintains that voluntary institutions are best suited to express man's natural social tendencies." George Woodcock. "Anarchism" at The Encyclopedia of Philosophy
- "In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions." Peter Kropotkin. "Anarchism" from the Encyclopædia Britannica
- "Anarchism." The Shorter Routledge Encyclopedia of Philosophy. 2005. p. 14 "Anarchism is the view that a society without the state, or government, is both possible and desirable."
- Sheehan, Sean. Anarchism, London: Reaktion Books Ltd., 2004. p. 85
- "as many anarchists have stressed, it is not government as such that they find objectionable, but the hierarchical forms of government associated with the nation state." Judith Suissa. Anarchism and Education: a Philosophical Perspective. Routledge. New York. 2006. p. 7
- "IAF principles". International of Anarchist Federations. Archived from the original on 5 January 2012.
The IAF – IFA fights for : the abolition of all forms of authority whether economical, political, social, religious, cultural or sexual.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of laws and the abolition of the mechanism that serves to impose them, when it refuses all hierarchical organization and preaches free agreement — at the same time strives to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist." Peter Kropotkin. Anarchism: its philosophy and ideal
- "anarchists are opposed to irrational (e.g., illegitimate) authority, in other words, hierarchy — hierarchy being the institutionalization of authority within a society." "B.1 Why are anarchists against authority and hierarchy?" in An Anarchist FAQ
- Lua error in Module:Citation/CS1/Identifiers at line 47: attempt to index field 'wikibase' (a nil value). Agrell, Siri (14 May 2007). "Working for The Man". The Globe and Mail. Archived from the original on 16 May 2007. Retrieved 14 April 2008.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> "Anarchism". Encyclopædia Britannica. Encyclopædia Britannica Premium Service. 2006. Archived from the original on 14 December 2006. Retrieved 29 August 2006.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> "Anarchism". The Shorter Routledge Encyclopedia of Philosophy: 14. 2005.
Anarchism is the view that a society without the state, or government, is both possible and desirable.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> The following sources cite anarchism as a political philosophy: Mclaughlin, Paul (2007). Anarchism and Authority. Aldershot: Ashgate. p. 59. ISBN 978-0754661962.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> Johnston, R. (2000). The Dictionary of Human Geography. Cambridge: Blackwell Publishers. p. 24. ISBN 0-631-20561-6.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Slevin, Carl. "Anarchism." The Concise Oxford Dictionary of Politics. Ed. Iain McLean and Alistair McMillan. Oxford University Press, 2003.
- "Anarchists do reject the state, as we will see. But to claim that this central aspect of anarchism is definitive is to sell anarchism short."Anarchism and Authority: A Philosophical Introduction to Classical Anarchism by Paul McLaughlin. AshGate. 2007. p. 28
- Brooks, Frank H. (1994). The Individualist Anarchists: An Anthology of Liberty (1881–1908). Transaction Publishers. p. xi. ISBN 1-56000-132-1.
Usually considered to be an extreme left-wing ideology, anarchism has always included a significant strain of radical individualism, from the hyperrationalism of Godwin, to the egoism of Stirner, to the libertarians and anarcho-capitalists of today<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Joseph Kahn (2000). "Anarchism, the Creed That Won't Stay Dead; The Spread of World Capitalism Resurrects a Long-Dormant Movement". The New York Times (5 August).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>Colin Moynihan (2007). "Book Fair Unites Anarchists. In Spirit, Anyway". New York Times (16 April).<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The anarchists were unanimous in subjecting authoritarian socialism to a barrage of severe criticism. At the time when they made violent and satirical attacks these were not entirely well founded, for those to whom they were addressed were either primitive or "vulgar" communists, whose thought had not yet been fertilized by Marxist humanism, or else, in the case of Marx and Engels themselves, were not as set on authority and state control as the anarchists made out." Daniel Guerin, Anarchism: From Theory to Practice (New York: Monthly Review Press, 1970)
- Marshall, Peter (2010). Demanding the Impossible: A History of Anarchism. Oakland, CA: PM Press. p. 16. ISBN 978-1-60486-064-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Sylvan, Richard (1995). "Anarchism". In Goodwin, Robert E. and Pettit. A Companion to Contemporary Political Philosophy. Philip. Blackwell Publishing. p. 231. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Ostergaard, Geoffrey. "Anarchism". The Blackwell Dictionary of Modern Social Thought. Blackwell Publishing. p. 14.
- Kropotkin, Peter (2002). Anarchism: A Collection of Revolutionary Writings. Courier Dover Publications. p. 5. ISBN 0-486-41955-X.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>Lua error in Module:Citation/CS1/Identifiers at line 47: attempt to index field 'wikibase' (a nil value).
- Anarchism, Online etymology dictionary.
- Chisholm, Hugh, ed. (1911). "Anarchism". Encyclopædia Britannica. 1 (11th ed.). Cambridge University Press. p. 914.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- ἀναρχία. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project
- Anarchy, Merriam-Webster online.
- Anarchy, Online etymology dictionary.
- ἄναρχος. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project
- ἀρχός. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project
- ἀρχή. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project
- -ism, Online etymology dictionary.
- "Origin of ANARCHY Medieval Latin anarchia, from Greek, from anarchos having no ruler, from an- + archos ruler — more at arch- First Known Use: 1539" "Anarchy" at Merriam Webster dictionary online
- Deleplace, Marc (1990). "Anarchie–Anarchiste; Germinal–Fructidor An III (21 mars – 16 septembre 1795)". In Annie Geffroy. Dictionnaire des usages socio-politiques (1770–1815) (in French). ENS Editions. pp. 9–34. ISBN 9782252026946. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Joll, James (1964). The Anarchists. Harvard University Press. pp. 27–37. ISBN 0-674-03642-5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Nettlau, Max (1996). A Short History of Anarchism. Freedom Press. p. 162. ISBN 0-900384-89-1.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "At the end of the century in France, Sebastien Faure took up a word used in 1858 by one Joseph Dejacque to make it the title of a journal, Le Libertaire. Today the terms "anarchist" and "libertarian" have become interchangeable." Anarchism: From Theory to Practice Daniel Guérin
- Russell, Dean. Who is a Libertarian?, Foundation for Economic Education, "Ideas on Liberty," May 1955.
- Ward, Colin. Anarchism: A Very Short Introduction. Oxford University Press 2004 p. 62
- Goodway, David. Anarchist Seeds Beneath the Snow. Liverpool Press. 2006, p. 4
- MacDonald, Dwight & Wreszin, Michael. Interviews with Dwight Macdonald. University Press of Mississippi, 2003. p. 82
- Bufe, Charles. The Heretic's Handbook of Quotations. See Sharp Press, 1992. p. iv
- Gay, Kathlyn. Encyclopedia of Political Anarchy. ABC-CLIO / University of Michigan, 2006, p. 126
- Woodcock, George. Anarchism: A History of Libertarian Ideas and Movements. Broadview Press, 2004. (Uses the terms interchangeably, such as on page 10)
- Skirda, Alexandre. Facing the Enemy: A History of Anarchist Organization from Proudhon to May 1968. AK Press 2002. p. 183.
- Fernandez, Frank. Cuban Anarchism. The History of a Movement. See Sharp Press, 2001, page 9.
- Morris, Christopher. 1992. An Essay on the Modern State. Cambridge University Press. p. 61. (Using "libertarian anarchism" synonymously with "individualist anarchism" when referring to individualist anarchism that supports a market society).
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- Peter Kropotkin, "Anarchism", Encyclopædia Britannica 1910.
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- "The priority of dao over tiannature:sky underwrites the themes of dependency and relativism that pervade the Zhuangzi and ultimately the skepticism, the open-minded toleration and the political anarchism (or disinterest in political activity or involvement)." "Taoism" at the Stanford Encyclopedia of Philosophy
- "Doing nothing [wu wei] is the famous Daoist concept for natural action, action in accord with Dao, action in which we freely follow our own way and allow other beings to do likewise. Zhuangzi, the great anarchic Daoist sage, compared it to "riding on the wind." Max Cafard. "Zen Anarchy"
- "Zhuangzi helps us discover an anarchistic epistemology and sensibility. He describes a state in which "you are open to everything you see and hear, and allow this to act through you." Part of wuwei, doing without doing, is "knowing without knowing," knowing as being open to the things known, rather than conquering and possessing the objects of knowledge. This means not imposing our prejudices (whether our own personal ones, our culture's, or those built into the human mind) on the Ten Thousand Things." Max Cafard. The Surre(gion)alist Manifesto and Other Writings
- "The next group of interpreters have also become incorporated into the extant version of the text. They are the school of anarchistically inclined philosophers, that Graham identifies as a "Primitivist" and a school of "Yangists," chapters 8 to 11, and 28 to 31. These thinkers appear to have been profoundly influenced by the Laozi, and also by the thought of the first and last of the Inner Chapters: "Wandering Beyond," and "Responding to Emperors and Kings." There are also possible signs of influence from Yang Zhu, whose concern was to protect and cultivate one's inner life-source. These chapters combine the anarchistic ideals of a simple life close to nature that can be found in the Laozi with the practices that lead to the cultivation and nurturing of life. " "Zhuangzi (Chuang-Tzu, 369–298 BCE)" at the Internet Encyclopedia of Philosophy
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- Cynics entry by Julie Piering in the Internet Encyclopedia of Philosophy
- Cited in George Woodcock, Anarchism: A History of Libertarian Ideas and Movements (Cleveland: Meridian Books, 1962), p. 38.
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- هادي العلوي, شخصيات غير قلقة في الإسلام, دار الكنوز الأدبية، بيروت، 1995، ص36
- هادي العلوي, شخصيات غير قلقة في الإسلام, دار الكنوز الأدبية، بيروت، 1995، ص136
- Christoyannopoulos, Alexandre (March 2010). "A Christian Anarchist Critique of Violence: From Turning the Other Cheek to a Rejection of the State" (PDF). Political Studies Association. Archived (PDF) from the original on 2011-05-05. Retrieved 2011-10-08.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. p. 254.
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- Several historians of anarchism have gone so far as to classify La Botie's treatise itself as anarchist, which is incorrect since La Botie never extended his analysis from tyrannical government to government per se. But while La Botie cannot be considered an anarchist, his sweeping strictures on tyranny and the universality of his political philosophy lend themselves easily to such an expansion.Introduction to The Politics of Obedience: The Discourse of Voluntary Servitude by Murray Rothbard. Ludwig Von Mises Institute. p. 18
- "Quite rightly, La Boëtie recognizes the potential for domination in any democracy: the democratic leader, elected by the people, becomes intoxicated with his own power and teeters increasingly towards tyranny. Indeed, we can see modern democracy itself as an instance of voluntary servitude on a mass scale. It is not so much that we participate in an illusion whereby we are deceived by elites into thinking we have a genuine say in decision-making. It is rather that democracy itself has encouraged a mass contentment with powerlessness and a general love of submission.""Voluntary Servitude Reconsidered: Radical Politics and the Problem of Self-Domination" Saul Newman
- "Anarchists have regarded the secular revolt of the Diggers, or True Levellers, in seventeenth-century England led by Gerrard Winstanley as a source of pride. Winstanley, deeming that property is corrupting, opposed clericalism, political power and privilege. It is economic inequality, he believed, that produces crime and misery. He championed a primitive communalism based on the pure teachings of God as comprehended through reason." Kenneth C. Wenzer. "Godwin's Place in the Anarchist Tradition — a Bicentennial Tribute"
- "It was in these conditions of class struggle that, among a whole cluster of radical groups such as the Fifth Monarchy Men, the Levellers and the Ranters, there emerged perhaps the first real proto-anarchists, the Diggers, who like the classical 19th-century anarchists identified political and economic power and who believed that a social, rather than political revolution was necessary for the establishment of justice. Gerrard Winstanley, the Diggers' leader, made an identification with the word of God and the principle of reason, an equivalent philosophy to that found in Tolstoy's The Kingdom of God is Within You." Marlow. "Anarchism and Christianity"
- "Although Proudhon was the first writer to call himself an anarchist, at least two predecessors outlined systems that contain all the basic elements of anarchism. The first was Gerrard Winstanley (1609 – c. 1660), a linen draper who led the small movement of the Diggers during the Commonwealth. Winstanley and his followers protested in the name of a radical Christianity against the economic distress that followed the Civil War and against the inequality that the grandees of the New Model Army seemed intent on preserving. In 1649–1650 the Diggers squatted on stretches of common land in southern England and attempted to set up communities based on work on the land and the sharing of goods." George Woodcock Anarchism The Encyclopedia of Philosophy
- "Anarchism", BBC Radio 4 program, In Our Time, Thursday 7 December 2006. Hosted by Melvyn Bragg of the BBC, with John Keane, Professor of Politics at University of Westminster, Ruth Kinna, Senior Lecturer in Politics at Loughborough University, and Peter Marshall, philosopher and historian.
- Sheehan, Sean. Anarchism, London: Reaktion Books Ltd., 2004. p. 85.
- "Anarchism", Encarta Online Encyclopedia 2006 (UK version).
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- Godwin himself attributed the first anarchist writing to Edmund Burke's A Vindication of Natural Society. "Most of the above arguments may be found much more at large in Burke's Vindication of Natural Society; a treatise in which the evils of the existing political institutions are displayed with incomparable force of reasoning and lustre of eloquence ..." – footnote, Ch. 2 Political Justice by William Godwin.
- Adams, Ian. Political Ideology Today. Manchester University Press, 2001. p. 116.
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- Joseph Déjacque, De l'être-humain mâle et femelle - Lettre à P.J. Proudhon par Joseph Déjacque (in French)
- "l'Echange", article in Le Libertaire no 6, 21 September 1858, New York. 
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- Historian Benedict Anderson thus writes:
"In March 1871 the Commune took power in the abandoned city and held it for two months. Then Versailles seized the moment to attack and, in one horrifying week, executed roughly 20,000 Communards or suspected sympathizers, a number higher than those killed in the recent war or during Robespierre's 'Terror' of 1793–1794. More than 7,500 were jailed or deported to places like New Caledonia. Thousands of others fled to Belgium, England, Italy, Spain and the United States. In 1872, stringent laws were passed that ruled out all possibilities of organising on the left. Not till 1880 was there a general amnesty for exiled and imprisoned Communards. Meanwhile, the Third Republic found itself strong enough to renew and reinforce Louis Napoleon's imperialist expansion – in Indochina, Africa, and Oceania. Many of France's leading intellectuals and artists had participated in the Commune (Courbet was its quasi-minister of culture, Rimbaud and Pissarro were active propagandists) or were sympathetic to it. The ferocious repression of 1871 and thereafter, was probably the key factor in alienating these milieux from the Third Republic and stirring their sympathy for its victims at home and abroad." Anderson, Benedict (July–August 2004). "In the World-Shadow of Bismarck and Nobel". New Left Review. New Left Review. II (28): 85–129. Archived from the original on 2015-12-19. Retrieved 2016-01-07.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
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- Goldman, Emma (2003). "Preface". My Disillusionment in Russia. New York: Dover Publications. p. xx. ISBN 0-486-43270-X.
My critic further charged me with believing that "had the Russians made the Revolution à la Bakunin instead of à la Marx" the result would have been different and more satisfactory. I plead guilty to the charge. In truth, I not only believe so; I am certain of it.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Nomad, Max (1966). "The Anarchist Tradition". In Drachkovitch, Milorad M. Revolutionary Internationals 1864 1943. Stanford University Press. p. 88. ISBN 0-8047-0293-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The Munich Soviet (or "Council Republic") of 1919 exhibited certain features of the TAZ, even though — like most revolutions — its stated goals were not exactly "temporary." Gustav Landauer's participation as Minister of Culture along with Silvio Gesell as Minister of Economics and other anti-authoritarian and extreme libertarian socialists such as the poet/playwrights Erich Mühsam and Ernst Toller, and Ret Marut (the novelist B. Traven), gave the Soviet a distinct anarchist flavor." Hakim Bey. "T.A.Z.: The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism"
- "Die bayerische Revolution 1918/19: Die erste Räterepublik: Literaten an der Macht". br.de (in German). Munich, Bavaria, Germany: Bayerischer Rundfunk. Archived from the original on 2012-11-20. Retrieved 1 September 2012. Unknown parameter
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- Holbrow, Marnie, "Daring but Divided" (Socialist Review November 2002).
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- "When clashes with the Communist Party broke out, his house, where he lived with other anarchists, was attacked on 4 May 1937. They were all labelled "counter-revolutionaries", disarmed, deprived of their papers and forbidden to go out into the street. There was still shooting in the streets when, on 5 May 1937, news arrived from Italy of Antonio Gramsci's death in a fascist prison...Leaving Radio Barcelona, Berneri set off for the Plaça de la Generalitat, where some Stalinists shouted after him. Before he could turn and look, they opened fire with machine guns, and left his dead body there on the street.""Berneri, Luigi Camillo, 1897–1937" at libcom.com
- Paul Avrich. Anarchist Voices: An Oral History of Anarchism in America. AK Press. 2005. p. 516
- "Spain: Return to "normalization" in Barcelona. The Republican government had sent troops to take over the telephone exchange on 3 May, pitting the anarchists & Poumists on one side against the Republican government & the Stalinist Communist Party on the other, in pitched street battles, resulting in 500 anarchists killed. Squads of Communist Party members took to the streets on 6 May to assassinate leading anarchists. Today, among those found murdered, was the Italian anarchist Camillo Berneri""Camillo Berneri" at The Anarchist Encyclopedia: A Gallery of Saints & Sinners ... 19, 2006/https://web.archive.org/web/20060219235710/http://recollectionbooks.com/bleed/Encyclopedia/BerneriCamillo.htm Archived February 19, 2006 at the Wayback Machine
- "Sí se ha aprobado por unanimidad, también a propuesta de Ciudadanos, dedicar una calle al anarquista Melchor Rodríguez García, el último alcalde de Madrid republicano, ante "el gran consenso social y político" al respecto y por "su gran relevancia para la reconciliación y la concordia tras la Guerra Civil". El País. Madrid sustituirá las calles franquistas por víctimas del terrorismo
- Coordinación del Portal Libertario OACA. "Regeneración y la Federación Anarquista Mexicana (1952–1960) [Tesis] - Portal Libertario OACA". portaloaca.com. Archived from the original on 2011-07-26. Retrieved 2011-07-11.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The surviving sectors of the revolutionary anarchist movement of the 1920–1940 period, now working in the SIA and the FGAC, reinforced by those Cuban militants and Spanish anarchists fleeing now-fascist Spain, agreed at the beginning of the decade to hold an assembly with the purpose of regrouping the libertarian forces inside a single organization. The guarantees of the 1940 Constitution permitted them to legally create an organization of this type, and it was thus that they agreed to dissolve the two principal Cuban anarchist organizations, the SIA and FGAC, and create a new, unified group, the Asociación Libertaria de Cuba (ALC), a sizable organization with a membership in the thousands."Cuban Anarchism: The History of A Movement by Frank Fernandez
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- THE ANARCHIST MOVEMENT IN JAPAN Anarchist Communist Editions § ACE Pamphlet No. 8
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- Cage self-identified as an anarchist in a 1985 interview: "I'm an anarchist. I don't know whether the adjective is pure and simple, or philosophical, or what, but I don't like government! And I don't like institutions! And I don't have any confidence in even good institutions." John Cage at Seventy: An Interview by Stephen Montague. American Music, Summer 1985. Ubu.com. Accessed 24 May 2007.
- "It was in the black mirror of anarchism that surrealism first recognised itself," wrote André Breton in "The Black Mirror of Anarchism," Selection 23 in Robert Graham, ed., Anarchism: A Documentary History of Libertarian Ideas, Volume Two: The Emergence of the New Anarchism (1939–1977). Breton had returned to France in 1947 and in April of that year Andre Julien welcomed his return in the pages of Le Libertaire the weekly paper of the Federation Anarchiste ""1919–1950: The politics of Surrealism" by Nick Heath on libcom.org
- "In the forties and fifties, anarchism, in fact if not in name, began to reappear, often in alliance with pacifism, as the basis for a critique of militarism on both sides of the Cold War. The anarchist/pacifist wing of the peace movement was small in comparison with the wing of the movement that emphasized electoral work, but made an important contribution to the movement as a whole. Where the more conventional wing of the peace movement rejected militarism and war under all but the most dire circumstances, the anarchist/pacifist wing rejected these on principle.""Anarchism and the Anti-Globalization Movement" by Barbara Epstein
- "In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence. Its first practical manifestation was at the level of method: nonviolent direct action, principled and pragmatic, was used widely in both the Civil Rights movement in the US and the campaign against nuclear weapons in Britain and elsewhere."Geoffrey Ostergaard. Resisting the Nation State. The pacifist and anarchist tradition
- "Anarchism and the Anti-Globalization Movement". Monthly Review. Retrieved 2006-06-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Thomas 1985, p. 4
- "Islands of Anarchy: Simian, Cienfuegos, Refract and their support network". katesharpleylibrary.net. Archived from the original on 2011-06-04. Retrieved 2010-12-22.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Farrell provides a detailed history of the Catholic Workers and their founders Dorothy Day and Peter Maurin. He explains that their pacifism, anarchism, and commitment to the downtrodden were one of the important models and inspirations for the 1960s. As Farrell puts it, "Catholic Workers identified the issues of the sixties before the Sixties began, and they offered models of protest long before the protest decade.""The Spirit of the Sixties: The Making of Postwar Radicalism" by James J. Farrell
- "While not always formally recognized, much of the protest of the sixties was anarchist. Within the nascent women's movement, anarchist principles became so widespread that a political science professor denounced what she saw as "The Tyranny of Structurelessness." Several groups have called themselves "Amazon Anarchists." After the Stonewall Rebellion, the New York Gay Liberation Front based their organization in part on a reading of Murray Bookchin's anarchist writings." "Anarchism" by Charley Shively in Encyclopedia of Homosexuality. p. 52
- "Within the movements of the sixties there was much more receptivity to anarchism-in-fact than had existed in the movements of the thirties ... But the movements of the sixties were driven by concerns that were more compatible with an expressive style of politics, with hostility to authority in general and state power in particular ... By the late sixties, political protest was intertwined with cultural radicalism based on a critique of all authority and all hierarchies of power. Anarchism circulated within the movement along with other radical ideologies. The influence of anarchism was strongest among radical feminists, in the commune movement, and probably in the Weather Underground and elsewhere in the violent fringe of the anti-war movement." "Anarchism and the Anti-Globalization Movement" by Barbara Epstein
- London Federation of Anarchists involvement in Carrara conference, 1968 International Institute of Social History. Retrieved 19 January 2010
- Short history of the IAF-IFA A-infos news project. Retrieved 19 January 2010
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- Infinitely Demanding by Simon Critchley. Verso. 2007. p. 125
- Carley, Mark "Trade union membership 1993–2003" (International:SPIRE Associates 2004).
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- The New Encyclopedia of Social Reform (1908).
- Harrison, Kevin and Boyd, Tony. Understanding Political Ideas and Movements. Manchester University Press 2003, p. 251.
- Outhwaite, William & Tourain, Alain (Eds.). (2003). Anarchism. The Blackwell Dictionary of Modern Social Thought (2nd Edition, p. 12). Blackwell Publishing.
- Wayne Gabardi, review of Anarchism by David Miller, published in American Political Science Review Vol. 80, No. 1. (March 1986), pp. 300–02.
- Klosko, George. Political Obligations. Oxford University Press 2005. p. 4.
- Avrich, Paul. Anarchist Voices: An Oral History of Anarchism in America. Princeton University Press, 1996, p. 6.
- Esenwein, George Richard "Anarchist Ideology and the Working Class Movement in Spain, 1868–1898" [p. 135].
- "A member of a community," The Mutualist; this 1826 series criticised Robert Owen's proposals, and has been attributed to a dissident Owenite, possibly from the Friendly Association for Mutual Interests of Valley Forge; Shawn Wilburn, 2006, "More from the 1826 "Mutualist"?".
- Proudhon, Solution to the Social Problem, ed. H. Cohen (New York: Vanguard Press, 1927), p. 45.
- Proudhon, Pierre-Joseph (1979). The Principle of Federation. Toronto: University of Toronto Press. ISBN 0-8020-5458-7.
The notion of anarchy in politics is just as rational and positive as any other. It means that once industrial functions have taken over from political functions, then business transactions alone produce the social order.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Communism versus Mutualism", Socialistic, Communistic, Mutualistic and Financial Fragments. (Boston: Lee & Shepard, 1875) William Batchelder Greene: "Under the mutual system, each individual will receive the just and exact pay for his work; services equivalent in cost being exchangeable for services equivalent in cost, without profit or discount; and so much as the individual laborer will then get over and above what he has earned will come to him as his share in the general prosperity of the community of which he is an individual member."
- Avrich, Paul. Anarchist Voices: An Oral History of Anarchism in America, Princeton University Press 1996 ISBN 0-691-04494-5, p. 6
Blackwell Encyclopaedia of Political Thought, Blackwell Publishing 1991 ISBN 0-631-17944-5, p. 11.
- Pierre-Joseph Proudhon. What Is Property? Princeton, MA: Benjamin R. Tucker, 1876. p. 281.
- "What do I mean by individualism? I mean by individualism the moral doctrine which, relying on no dogma, no tradition, no external determination, appeals only to the individual conscience."Mini-Manual of Individualism by Han Ryner
- "I do not admit anything except the existence of the individual, as a condition of his sovereignty. To say that the sovereignty of the individual is conditioned by Liberty is simply another way of saying that it is conditioned by itself.""Anarchism and the State" in Individual Liberty
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- Paul McLaughlin. Anarchism and Authority: A Philosophical Introduction to Classical Anarchism. Ashgate Publishing, Ltd., 2007. p. 119.
- Goodway, David. Anarchist Seeds Beneath the Snow. Liverpool University Press, 2006, p. 99.
- The Encyclopedia Americana: A Library of Universal Knowledge. Encyclopedia Corporation. p. 176.
- Miller, David. "Anarchism." 1987. The Blackwell Encyclopaedia of Political Thought. Blackwell Publishing. p. 11.
- "What my might reaches is my property; and let me claim as property everything I feel myself strong enough to attain, and let me extend my actual property as fas as I entitle, that is, empower myself to take ..." In Ossar, Michael. 1980. Anarchism in the Dramas of Ernst Toller. SUNY Press. p. 27.
- Thomas, Paul (1985). Karl Marx and the Anarchists. London: Routledge/Kegan Paul. p. 142. ISBN 0-7102-0685-2.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Carlson, Andrew (1972). "Philosophical Egoism: German Antecedents". Anarchism in Germany. Metuchen: Scarecrow Press. ISBN 0-8108-0484-0. Archived from the original on 2013-10-24. Retrieved 4 December 2008.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Palmer, Brian (29 December 2010) What do anarchists want from us?, Slate.com
- William Bailie,  Josiah Warren: The First American Anarchist – A Sociological Study, Boston: Small, Maynard & Co., 1906, p. 20
- "2. Individualist Anarchism and Reaction". libcom.org. Archived from the original on 2010-11-23. Retrieved 2010-12-09.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "The Free Love Movement and Radical Individualism, By Wendy McElroy". ncc-1776.org. Retrieved 2009-11-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Proliferarán así diversos grupos que practicarán el excursionismo, el naturismo, el nudismo, la emancipación sexual o el esperantismo, alrededor de asociaciones informales vinculadas de una manera o de otra al anarquismo. Precisamente las limitaciones a las asociaciones obreras impuestas desde la legislación especial de la Dictadura potenciarán indirectamente esta especie de asociacionismo informal en que confluirá el movimiento anarquista con esta heterogeneidad de prácticas y tendencias. Uno de los grupos más destacados, que será el impulsor de la revista individualista Ética será el Ateneo Naturista Ecléctico, con sede en Barcelona, con sus diferentes secciones la más destacada de las cuales será el grupo excursionista Sol y Vida.""La insumisión voluntaria: El anarquismo individualista español durante la Dictadura y la Segunda República (1923–1938)" by Xavier Díez
- "Los anarco-individualistas, G.I.A ... Una escisión de la FAI producida en el IX Congreso (Carrara, 1965) se produjo cuando un sector de anarquistas de tendencia humanista rechazan la interpretación que ellos juzgan disciplinaria del pacto asociativo clásico, y crean los GIA (Gruppi di Iniziativa Anarchica). Esta pequeña federación de grupos, hoy nutrida sobre todo de veteranos anarco-individualistas de orientación pacifista, naturista, etcétera defiende la autonomía personal y rechaza a rajatabla toda forma de intervención en los procesos del sistema, como sería por ejemplo el sindicalismo. Su portavoz es L'Internazionale con sede en Ancona. La escisión de los GIA prefiguraba, en sentido contrario, el gran debate que pronto había de comenzar en el seno del movimiento""El movimiento libertario en Italia" by Bicicleta. REVISTA DE COMUNICACIONES LIBERTARIAS Year 1 No. Noviembre, 1 1977 25, 2012/https://web.archive.org/web/20120425162248/http://almeralia.enlucha.info/bicicleta/bicicleta/ciclo/01/17.htm Archived April 25, 2012 at the Wayback Machine
- "Les anarchistes individualistes du début du siècle l'avaient bien compris, et intégraient le naturisme dans leurs préoccupations. Il est vraiment dommage que ce discours se soit peu à peu effacé, d'antan plus que nous assistons, en ce moment, à un retour en force du puritanisme (conservateur par essence).""Anarchisme et naturisme, aujourd'hui." by Cathy Ytak 9, 2007/https://web.archive.org/web/20070609184510/http://ytak.club.fr/natytak.html Archived June 9, 2007 at the Wayback Machine
- "The Journal of Libertarian Studies" (PDF). Mises Institute. Retrieved 2014-09-13.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- individualista.pdf Xavier Diez. El anarquismo individualista en España (1923–1939) Virus Editorial. 2007. p. 143
- Parry, Richard. The Bonnot Gang. Rebel Press, 1987. p. 15
- "This does not mean that the majority thread within the anarchist movement is uncritical of individualist anarchism. Far from it! Social anarchists have argued that this influence of non-anarchist ideas means that while its "criticism of the State is very searching, and [its] defence of the rights of the individual very powerful," like Spencer it "opens ... the way for reconstituting under the heading of 'defence' all the functions of the State." Section G – Is individualist anarchism capitalistic? An Anarchist FAQ
- "The revolution abolishes private ownership of the means of production and distribution, and with it goes capitalistic business. Personal possession remains only in the things you use. Thus, your watch is your own, but the watch factory belongs to the people."Alexander Berkman. "What Is Communist Anarchism?"
- Ostergaard, Geoffrey. "Anarchism". A Dictionary of Marxist Thought. Blackwell Publishing, 1991. p. 21.
- Morris, Brian. Bakunin: The Philosophy of Freedom. Black Rose Books Ltd., 1993. p. 76.
- Rae, John. Contemporary Socialism. C. Scribner's sons, 1901, Original from Harvard University. p. 261.
- Patsouras, Louis. 2005. Marx in Context. iUniverse. p. 54.
- Avrich, Paul. 2006. Anarchist Voices: An Oral History of Anarchism in America. AK Press. p. 5.
- Kropotkin, Peter (2007). "13". The Conquest of Bread. Edinburgh: AK Press. ISBN 978-1-904859-10-9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bakunin, Mikhail (1990). Statism and Anarchy. Cambridge: Cambridge University Press. ISBN 0-521-36182-6.
They [the Marxists] maintain that only a dictatorship – their dictatorship, of course – can create the will of the people, while our answer to this is: No dictatorship can have any other aim but that of self-perpetuation, and it can beget only slavery in the people tolerating it; freedom can be created only by freedom, that is, by a universal rebellion on the part of the people and free organization of the toiling masses from the bottom up.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Guillaume, James (1876). "Ideas on Social Organization". Retrieved 2006-04-03.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Anarchist communism is also known as anarcho-communism, communist anarchism, or, sometimes, libertarian communism.""Anarchist communism – an introduction" by libcom.org
- "The terms libertarian communism and anarchist communism thus became synonymous within the international anarchist movement as a result of the close connection they had in Spain (with libertarian communism becoming the prevalent term).""Anarchist Communism & Libertarian Communism" by Gruppo Comunista Anarchico di Firenze. from "L'informatore di parte", No. 4, October 1979, quarterly journal of the Gruppo Comunista Anarchico di Firenze, on libcom.org
- "The 'Manifesto of Libertarian Communism' was written in 1953 by Georges Fontenis for the Federation Communiste Libertaire of France. It is one of the key texts of the anarchist-communist current." "Manifesto of Libertarian Communism" by Georges Fontenis on libcom.org
- "In 1926 a group of exiled Russian anarchists in France, the Delo Truda (Workers' Cause) group, published this pamphlet. It arose not from some academic study but from their experiences in the 1917 Russian revolution." "The Organizational Platform of the Libertarian Communists" by Delo Truda
- From Politics Past to Politics Future: An Integrated Analysis of Current and Emergent Paradigms Alan James Mayne Published 1999 Greenwood Publishing Group 316 pages ISBN 0-275-96151-6. Books.google.com. 1999. ISBN 978-0-275-96151-0. Retrieved 20 September 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Anarchism for Know-It-Alls By Know-It-Alls For Know-It-Alls, For Know-It-Alls Published by Filiquarian Publishing, LLC., 2008 ISBN 1-59986-218-2, 9781599862187 72 pages. Books.google.com. January 2008. ISBN 978-1-59986-218-7. Retrieved 20 September 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
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- Post-left anarcho-communist Bob Black after analysing insurrectionary anarcho-communist Luigi Galleani's view on anarcho-communism went as far as saying that "communism is the final fulfillment of individualism ... The apparent contradiction between individualism and communism rests on a misunderstanding of both ... Subjectivity is also objective: the individual really is subjective. It is nonsense to speak of "emphatically prioritizing the social over the individual,"... You may as well speak of prioritizing the chicken over the egg. Anarchy is a "method of individualization." It aims to combine the greatest individual development with the greatest communal unity."Bob Black. Nightmares of Reason.
- "Modern Communists are more individualistic than Stirner. To them, not merely religion, morality, family and State are spooks, but property also is no more than a spook, in whose name the individual is enslaved – and how enslaved! ... Communism thus creates a basis for the liberty and Eigenheit of the individual. I am a Communist because I am an Individualist. Fully as heartily the Communists concur with Stirner when he puts the word take in place of demand – that leads to the dissolution of property, to expropriation. Individualism and Communism go hand in hand."Max Baginski. "Stirner: The Ego and His Own" on Mother Earth. Vol. 2. No. 3 May 1907
- Christopher Gray, Leaving the Twentieth Century, p. 88.
- "Toward the Creative Nothing". theanarchistlibrary.org. Archived from the original on 2010-11-28. Retrieved 2010-07-14.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Peter Kropotkin. Communism and Anarchy. Retrieved 2011-07-26.
Communism is the one which guarantees the greatest amount of individual liberty – provided that the idea that begets the community be Liberty, Anarchy ... Communism guarantees economic freedom better than any other form of association, because it can guarantee wellbeing, even luxury, in return for a few hours of work instead of a day's work.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- This other society will be libertarian communism, in which social solidarity and free individuality find their full expression, and in which these two ideas develop in perfect harmony. Organizational Platform of the Libertarian Communists by Dielo Truda (Workers' Cause)
- "I see the dichotomies made between individualism and communism, individual revolt and class struggle, the struggle against human exploitation and the exploitation of nature as false dichotomies and feel that those who accept them are impoverishing their own critique and struggle.""MY PERSPECTIVES" by Willful Disobedience Vol. 2, No. 12
- Robert Graham, Anarchism – A Documentary History of Libertarian Ideas – Volume One: From Anarchy to Anarchism (300CE to 1939), Black Rose Books, 2005
- "The Great French Revolution 1789–1793". theanarchistlibrary.org. Retrieved 2011-07-26.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Nunzio Pernicone, "Italian Anarchism 1864–1892", pp. 111–13, AK Press 2009.
- "Anarchist-Communism". theanarchistlibrary.org. Archived from the original on 2011-11-06. Retrieved 2011-11-14.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bookchin, Murray. To Remember Spain: The Anarchist and Syndicalist Revolution of 1936. "This process of education and class organization, more than any single factor in Spain, produced the collectives. And to the degree that the CNT-FAI (for the two organizations became fatally coupled after July 1936) exercised the major influence in an area, the collectives proved to be generally more durable, communist and resistant to Stalinist counterrevolution than other republican-held areas of Spain."
- Bookchin, Murray. To Remember Spain: The Anarchist and Syndicalist Revolution of 1936.
- Sorel, Georges. 'Political Theorists in Context' Routledge (2004) p. 248
- Rocker, Rudolf. 'Anarcho-Syndicalism: Theory and Practice' AK Press (2004) p. 73
- Perlin, Terry M. Contemporary Anarchism. Transaction Books, New Brunswick, NJ 1979
- David Pepper (1996). Modern Environmentalism p. 44. Routledge.
- Ian Adams (2001). Political Ideology Today p. 130. Manchester University Press.
- "Anarchism and the different Naturist views have always been related.""Anarchism – Nudism, Naturism" by Carlos Ortega at Asociacion para el Desarrollo Naturista de la Comunidad de Madrid. Published on Revista ADN. Winter 2003
- EL NATURISMO LIBERTARIO EN LA PENÍNSULA IBÉRICA (1890–1939) by Jose Maria Rosello 2, 2013/https://web.archive.org/web/20130902055046/http://www.soliobrera.org/pdefs/cuaderno4.pdf#search=%22Antonia%20Maym%C3%B3n%22 Archived September 2, 2013 at the Wayback Machine
- Brown, p. 208.
- ""Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard". Ppu.org.uk. 6 August 1945. Archived from the original on 2011-05-14. Retrieved 20 September 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 2–4.
Locating Christian anarchism ... In political theology<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "An Anarchist FAQ". infoshop.org. 14 February 2010. Archived from the original on 19 February 2010. Retrieved 7 July 2015.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Faure, Sébastien. Libertarian Communism". "The remedy has been found: libertarian communism."
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- Writing before the rise of the Carson–Long school of left-libertarianism, historian of American anarchism David DeLeon was disinclined to treat any market-oriented variant of libertarianism as leftist; see DeLeon, David (1978). The American as Anarchist: Reflections on Indigenous Radicalism. Baltimore, MD:Johns Hopkins University Press. p. 123.
- Gary Chartier and Charles W. Johnson (eds). Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty. Minor Compositions; 1st edition (November 5, 2011)
- Gary Chartier has joined Kevin Carson, Charles Johnson, and others (echoing the language of Benjamin Tucker and Thomas Hodgskin) in maintaining that, because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen—by its proponents and by others—as part of the socialist tradition, and that market anarchists can and should call themselves "socialists." See Gary Chartier, "Advocates of Freed Markets Should Oppose Capitalism," "Free-Market Anti-Capitalism?" session, annual conference, Association of Private Enterprise Education (Cæsar's Palace, Las Vegas, NV, April 13, 2010); Gary Chartier, "Advocates of Freed Markets Should Embrace 'Anti-Capitalism'"; Gary Chartier, Socialist Ends, Market Means: Five Essays. Cp. Tucker, "Socialism."
- "But there has always been a market-oriented strand of libertarian socialism that emphasizes voluntary cooperation between producers. And markets, properly understood, have always been about cooperation. As a commenter at Reason magazine's Hit&Run blog, remarking on Jesse Walker's link to the Kelly article, put it: "every trade is a cooperative act." In fact, it's a fairly common observation among market anarchists that genuinely free markets have the most legitimate claim to the label 'socialism.'"."Socialism: A Perfectly Good Word Rehabilitated" by Kevin Carson at website of Center for a Stateless Society
- Hamowy, Ronald (editor). The Encyclopedia of Libertarianism, SAGE, 2008, pp. 10–12, p 195, ISBN 978-1-4129-6580-4, ISBN 978-1-4129-6580-4
- Edward Stringham, Anarchy and the law: the political economy of choice, p 51
- Tormey, Simon. Anti-Capitalism, One World, 2004.
- Perlin, Terry M. Contemporary Anarchism, Transaction Books, NJ 1979.
- Raico, Ralph. Authentic German Liberalism of the 19th Century, Ecole Polytechnique, Centre de Recherce en Epistemologie Appliquee, Unité associée au CNRS, 2004.
- Heider, Ulrike. Anarchism:Left, Right, and Green, City Lights, 1994. p. 3.
- Outhwaite, William. The Blackwell Dictionary of Modern Social Thought, Anarchism entry, p. 21, 2002.
- Bottomore, Tom. Dictionary of Marxist Thought, Anarchism entry, 1991.
- Ostergaard, Geofrey. Resisting the Nation State – the anarchist and pacifist tradition, Anarchism As A Tradition of Political Thought. Peace Pledge Union Publications 
- Edward Stringham, Anarchy, State, and Public Choice, Cheltenham, UK: Edward Elgar, 2005.
- "The philosophy of "anarcho-capitalism" dreamed up by the "libertarian" New Right, has nothing to do with Anarchism as known by the Anarchist movement proper."Meltzer, Albert. Anarchism: Arguments For and Against AK Press, (2000) p. 50
- "In fact, few anarchists would accept the 'anarcho-capitalists' into the anarchist camp since they do not share a concern for economic equality and social justice, Their self-interested, calculating market men would be incapable of practising voluntary co-operation and mutual aid. Anarcho-capitalists, even if they do reject the State, might therefore best be called right-wing libertarians rather than anarchists." Peter Marshall. Demanding the Impossible: A History of Anarchism. Harper Perennial. London. 2008. p. 565
- "It is important to distinguish between anarchism and certain strands of right-wing libertarianism which at times go by the same name (for example, Murray Rothbard's anarcho-capitalism)."Saul Newman, The Politics of Postanarchism, Edinburgh University Press, 2010, p. 43 ISBN 0748634959
- Section F – Is "anarcho"-capitalism a type of anarchism? at An Anarchist FAQ published in physical book form by An Anarchist FAQ as "Volume I"; by AK Press, Oakland/Edinburgh 2008; 558 pages, ISBN 978-1902593906
- "'Libertarian' and 'libertarianism' are frequently employed by anarchists as synonyms for 'anarchist' and 'anarchism', largely as an attempt to distance themselves from the negative connotations of 'anarchy' and its derivatives. The situation has been vastly complicated in recent decades with the rise of anarcho-capitalism, 'minimal statism' and an extreme right-wing laissez-faire philosophy advocated by such theorists as Murray Rothbard and Robert Nozick and their adoption of the words 'libertarian' and 'libertarianism'. It has therefore now become necessary to distinguish between their right libertarianism and the left libertarianism of the anarchist tradition." Anarchist Seeds Beneath the Snow: Left-Libertarian Thought and British Writers from William Morris to Colin Ward by David Goodway. Liverpool University Press. Liverpool. 2006. p. 4
- "Within Libertarianism, Rothbard represents a minority perspective that actually argues for the total elimination of the state. However Rothbard's claim as an anarchist is quickly voided when it is shown that he only wants an end to the public state. In its place he allows countless private states, with each person supplying their own police force, army, and law, or else purchasing these services from capitalist venders...so what remains is shrill anti-statism conjoined to a vacuous freedom in hackneyed defense of capitalism. In sum, the "anarchy" of Libertarianism reduces to a liberal fraud."Libertarianism: Bogus Anarchy" by Peter Sabatini in issue #41 (Fall/Winter 1994–95) of Anarchy: A Journal of Desire Armed
- "Anarchism." The Oxford Companion to Philosophy, Oxford University Press, 2007, p. 31.
- Ted Honderich, Carmen García Trevijano, Oxford Encyclopaedia of Philosophy.
- "The Free Love Movement and Radical Individualism By Wendy McElroy". Ncc-1776.org. 1 December 1996. Archived from the original on 31 December 2010. Retrieved 20 September 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Joanne E. Passet, "Power through Print: Lois Waisbrooker and Grassroots Feminism," in: Women in Print: Essays on the Print Culture of American Women from the Nineteenth and Twentieth Centuries, James Philip Danky and Wayne A. Wiegand, eds., Madison, WI, University of Wisconsin Press, 2006; pp. 229–50.
- "Free Society was the principal English-language forum for anarchist ideas in the United States at the beginning of the twentieth century." Emma Goldman: Making Speech Free, 1902–1909, p. 551.
- Sochen, June. 1972. The New Woman: Feminism in Greenwich Village 1910–1920. New York: Quadrangle.
- Katz, Jonathan Ned. Gay American History: Lesbians and Gay Men in the U.S.A. (New York: Thomas Y. Crowell, 1976)
- Molyneux, Maxine (2001). Women's movements in international perspective: Latin America and beyond. Palgrave MacMillan. p. 24. ISBN 978-0-333-78677-2. Retrieved 2015-10-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "E. Armand and "la camaraderie amoureuse" – Revolutionary sexualism and the struggle against jealousy" (PDF). Archived (PDF) from the original on 2011-05-14. Retrieved 20 September 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Mujeres Libres - Women anarchists in the Spanish Revolution". Flag.blackened.net. Archived from the original on 2015-09-26. Retrieved 2015-03-16.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Basta pensar en el lesbianismo de Lucía Sánchez Saornil" (PDF). Wzar.unizar.es. Archived from the original (PDF) on 2012-04-02. Retrieved 2015-03-16.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "R. Fue una época transgresora, emergió el feminismo y la libertad sexual estuvo en el candelero. Hay rastreos de muchas lesbianas escritoras: Carmen Conde[primera académica de número], Victorina Durán, Margarita Xirgu, Ana María Sagi, la periodista Irene Polo, Lucía Sánchez Saornil, fundadora de Mujeres Libres[sección feminista de CNT]... Incluso existía un círculo sáfico en Madrid como lugar de encuentro y tertulia. P. ¿Se declaraban lesbianas? R. Había quien no se escondía mucho, como Polo o Durán, pero lesbiana era un insulto, algo innombrable. Excepto los poemas homosexuales de Sánchez Saornil, sus textos no eran explícitos para poder publicarlos, así que hay que reinterpretarlos.""Tener referentes serios de lesbianas elimina estereotipos" by Juan Fernandez at El Pais
- "infed.org - William Godwin on education". infed.org. Archived from the original on 2011-05-14. Retrieved 2011-03-28.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Godwin, William (1793). "1: General Effects of the Political Superintendence of Opinion". Enquiry Concerning Political Justice (1st ed.). London, England: G.G.J. and J. Robinson. Book 4: Of Opinion Considered as a Subject of Political Institution. OCLC 680251053, 642217608 and 504755839.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Where utopian projectors starting with Plato entertained the idea of creating an ideal species through eugenics and education and a set of universally valid institutions inculcating shared identities, Warren wanted to dissolve such identities in a solution of individual self-sovereignty. His educational experiments, for example, possibly under the influence of the Swiss educational theorist Johann Heinrich Pestalozzi (via Owen), emphasized – as we would expect – the nurturing of the independence and the conscience of individual children, not the inculcation of pre-conceived values."Introduction of The Practical Anarchist: Writings of Josiah Warren" by Crispin Sartwell
- Stirner, Max. "The False Principle of our Education". Tmh.floonet.net. Archived from the original on 15 May 2011. Retrieved 20 September 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- "Francisco Ferrer's Modern School". Flag.blackened.net. Archived from the original on 7 August 2010. Retrieved 20 September 2010.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Chapter 7, Anarchosyndicalism, The New Ferment. In Murray Bookchin, The Spanish anarchists: the heroic years, 1868–1936. AK Press, 1998, p. 115. ISBN 1-873176-04-X
- "The Emergence of Compulsory Schooling and Anarchist Resistance". Theanarchistlibrary.org. 2010-09-21. Archived from the original on 2010-12-21. Retrieved 2015-03-16.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Wilson, A.N. (2001). Tolstoy. Norton, W. W. & Company, Inc. p. xxi. ISBN 0-393-32122-3. Retrieved 2015-10-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Purkis, Jon (2004). Changing Anarchism. Manchester: Manchester University Press. ISBN 0-7190-6694-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- British anarchists Stuart Christie and Albert Meltzer manifested that "A.S. Neill is the modern pioneer of libertarian education and of "hearts not heads in the school". Though he has denied being an anarchist, it would be hard to know how else to describe his philosophy, though he is correct in recognising the difference between revolution in philosophy and pedagogy, and the revolutionary change of society. They are associated but not the same thing." Stuart Christie and Albert Meltzer. The Floodgates of Anarchy
- Andrew Vincent (2010) Modern Political Ideologies, 3rd edition, Oxford, Wiley-Blackwell p. 129
- Suissa, Judith (September–October 2005). "Anarchy in the classroom". The New Humanist. 120 (5). Archived from the original on 2010-08-17. Retrieved 2010-01-21.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Illich, Ivan (1971). Deschooling Society. New York: Harper and Row. ISBN 0-06-012139-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Barclay, Harold, People Without Government: An Anthropology of Anarchy (2nd ed.), Left Bank Books, 1990 ISBN 1-871082-16-1
- Blumenfeld, Jacob; Bottici, Chiara; Critchley, Simon, eds., The Anarchist Turn, Pluto Press. 19 March 2013. ISBN 978-0745333427
- Carter, April, The Political Theory of Anarchism, Harper & Row. 1971. ISBN 978-0-06-136050-3
- Federici, Silvia, Caliban and the Witch: Women, the Body, and Primitive Accumulation, Autonomedia, 2004. ISBN 9781570270598.
- Gordon, Uri, Anarchy Alive!, London: Pluto Press, 2007.
- Graeber, David. Fragments of an Anarchist Anthropology, Chicago: Prickly Paradigm Press, 2004
- Graham, Robert, ed., Anarchism: A Documentary History of Libertarian Ideas.
- Guérin, Daniel, Anarchism: From Theory to Practice, Monthly Review Press. 1970. ISBN 0-85345-175-3
- Harper, Clifford, Anarchy: A Graphic Guide, (Camden Press, 1987): An overview, updating Woodcock's classic, and illustrated throughout by Harper's woodcut-style artwork.
- Le Guin, Ursula, The Dispossessed, New York : Harper & Row, 1974. ISBN 0-06-012563-2 (first edition, hardcover)
- McKay, Iain, ed., An Anarchist FAQ.
- McLaughlin, Paul, Anarchism and Authority: A Philosophical Introduction to Classical Anarchism, AshGate. 2007. ISBN 0-7546-6196-2
- Marshall, Peter, Demanding the Impossible: A History of Anarchism, PM Press. 2010. ISBN 1-60486-064-2
- Nettlau, Max, Anarchy through the times, Gordon Press. 1979. ISBN 0-8490-1397-6
- Sartwell, Crispin (2008). Against the state: an introduction to anarchist political theory. SUNY Press. ISBN 978-0-7914-7447-1. Archived from the original on 2016-05-09. Retrieved 2015-10-29.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Scott, James C., Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity, and Meaningful Work and Play, Princeton, NJ: Princeton University Press, 2012. ISBN 978-0691155296.
- The Invisible Committee (2007). The Coming Insurrection. Semiotext(e). ISBN 978-1584350804.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Woodcock, George, Anarchism: A History of Libertarian Ideas and Movements (Penguin Books, 1962). ISBN 0-14-022697-4. OCLC 221147531.
- Woodcock, George, ed., The Anarchist Reader (Fontana/Collins 1977; ISBN 0-00-634011-3): An anthology of writings from anarchist thinkers and activists including Proudhon, Kropotkin, Bakunin, Malatesta, Bookchin, Goldman, and many others.
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