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Read through the most famous quotes by topic #anarchism
The supreme law of the State is self-preservation at any cost. And since all States, ever since they came to exist upon the earth, have been condemned to perpetual struggle — a struggle against their own populations, whom they oppress and ruin, a struggle against all foreign States, every one of which can be strong only if the others are weak — and since the States cannot hold their own in this struggle unless they constantly keep on augmenting their power against their own subjects as well as against the neighborhood States — it follows that the supreme law of the State is the augmentation of its power to the detriment of internal liberty and external justice. ↗
... I could not bank on the phlegmatic Chinese; I would have to take care of it myself. This would be safer and also consistent with my own responsibility. The latter is the anarch’s ultimate authority. ↗
The anarch nurtures no expectations. He stakes on no one but himself. Basically, people remain pied pipers, whatever melodies they play to introduce themselves. And as for the rats - that is a chapter unto itself. ↗
Plantie is a very strong Protestant, that is to say, he's against all churches, especially the Protestant: and he thinks a lot of Buddha, Karma and Confucius. He is also a bit of an anarchist and three or four years ago he took up Einstein and vitamins. ↗
Would you have wished more, or fewer, anarchists around in the Thousand Year Reich or any of the other fantasies of hierarchy? ↗
A revolution on a world scale will take a very long time. But it is also possible to recognize that it is already starting to happen. The easiest way to get our minds around it is to stop thinking about revolution as a thing — “the” revolution, the great cataclysmic break—and instead ask “what is revolutionary action?” We could then suggest: revolutionary action is any collective action which rejects, and therefore confronts, some form of power or domination and in doing so, reconstitutes social relations—even within the collectivity—in that light. Revolutionary action does not necessarily have to aim to topple governments. Attempts to create autonomous communities in the face of power (using Castoriadis’ definition here: ones that constitute themselves, collectively make their own rules or principles of operation, and continually reexamine them), would, for instance, be almost by definition revolutionary acts. And history shows us that the continual accumulation of such acts can change (almost) everything. ↗
For the anarch, little has changed; flags have meaning for him, but not sense. I have seen them in the air and on the ground like leaves in May and November; and I have done so as a contemporary and not just as a historian. The May Day celebration will survive, but with a different meaning. New portraits will head up the processions. A date devoted to the Great Mother is re-profaned. A pair of lovers in the wood pays more homage to it. I mean the forest as something undivided, where every tree is still a liberty tree. For the anarch, little is changed when he strips off a uniform that he wore partly as fool’s motley, partly as camouflage. It covers his spiritual freedom, which he will objectivate during such transitions. This distinguishes him from the anarchist, who, objectively unfree, starts raging until he is thrust into a more rigorous straitjacket. ↗
Modern industrial civilisation has developed within a certain system of convenient myths. The driving force of modern industrial civilisation has been individual material gain, which is accepted as legitimate, even praiseworthy, on the grounds that private vices yield public benefits⎯in the classic formulation. Now, it's long been understood very well that a society that is based on this principle will destroy itself in time. It can only persist with whatever suffering and injustice it entails as long as it's possible to pretend that the destructive forces that humans create are limited: that the World is an infinite resource, and that the World is an infinite garbage-can. At this stage of History, either one of two things is possible: either the general population will take control of its own destiny and will concern itself with community-interests, guided by values of solidarity and sympathy and concern for others; or, alternatively, there will be no destiny for anyone to control. As long as some specialised class is in a position of authority, it is going to set policy in the special interests that it serves. But the conditions of survival, let alone justice, require rational social planning in the interests of the community as a whole⎯and, by now, that means the Global Community. The question is whether privileged élites should dominate mass-communication, and should use this power as they tell us they must, namely, to impose necessary illusions, manipulate and deceive the stupid majority, and remove them from the public arena. The question, in brief, is whether Democracy and Freedom are values to be preserved or threats to be avoided. In this possibly-terminal phase of human existence, Democracy and Freedom are more than values to be treasured, they may well be essential to survival. ↗
