Quotes of All Topics . Occasions . Authors
I think that people who believe in limited government would benefit greatly by studying the logic in government itself and the role of power as a corruptive mechanism in leading finally to unlimited government.
As long as hierarchy persists, as long as domination organises humanity around a system of elites, the project of dominating nature will continue to exist and inevitably lead our planet to ecological extinction.
I am puzzled by people today who, after moralizing about the need for cooperation and goodwill and love-thy-neighbor-as-thyself, suddenly invoke the most primitive, barbarous motivations for any kind of progress.
City planning finds its validation in the intuitive recognition that a burgeoning market society can not be trusted to produce spontaneously a habitable, sanitary, or even efficient city, much less a beautiful one.
I regard individuality as the most precious trait we have, because without it there is no creativity, there is no consciousness, there is no rationality. There is nothing that could make me speak more strongly to this point.
I'm much more interested in developing human character in society. And I'm much more interested in the social conditions that foster commitment to ideals, a sense of solidarity, purposefulness, steadfastness, responsibility.
I believe that it's terribly important to have a movement that is spiritual, not in the supernatural sense, but in the sense of German Geist, spirit, which combines the idea of mind together with feeling, together with intuition.
I would say that today the real support for State power and totalitarianism comes from the Communist parties and the Socialist parties and, where they are sizable, the Trotskyist groups. They are the ones that really frighten me.
You see something very important is happening. Personality is being eaten out, and with that the idealism that always motivated an anarchist movement - the belief in something, the ideal that there is something worth fighting for.
I categorically deny that. The American left today as I know it - and believe me, I am very familiar with the American left - is going toward authoritarianism, toward totalitarianism. It's becoming the real right in the United States.
I don't think anarchism consists of sitting down and saying let's form a collective. I don't think it consists of saying we're all anarchists: you're an anarcho-syndicalist; you're an anarcho-communist; you're an anarcho-individualist.
In The Ecology of Freedom, my critique of what is called civilization and industrial society is massive, and my attack upon [Karl] Marx's commitment to it as a necessary stage in human progress and the domination of nature is very sharp.
Wherever people defend the rights of the individual, I stand with them above all, over and beyond any wishes relating to how an economy should be managed or how people should govern themselves. This is a very strong commitment on my part.
Capitalism can no more be 'persuaded' to limit growth than a human being can be 'persuaded' to stop breathing. Attempts to 'green' capitalism, to make it 'ecological', are doomed by the very nature of the system as a system of endless growth.
When I talk about self-management, self-regulation, self-government, the word I emphasize is self, and my concern is with the reconstruction of the self. Marxists and even many, I think, overly enthusiastic anarchists have neglected that self.
We don't have an appreciable American left any more in the United States. What I saw of the SDS in the '60s was very abhorrent to me: Marxism, Leninism, almost the KGB mentality - a police politics that I found completely totalitarian in nature.
What I'd like to see developing is an American radicalism, libertarian in character, which relies, however weak, faint, and even mythic these traditions may be, on the American libertarian tradition. I don't mean right-wing libertarianism obviously.
My concern is to develop a North American type of anarchism that comes out of the American tradition, or that at least can be communicated to Americans and that takes into consideration that Americans are not any longer people of European background.
New York has a tremendous number of people but the quality of its politics is unspeakable. By contrast, in a smaller township, I find there's a great deal of social awareness, less of a sense of powerlessness, less of a polarization of economic life.
I have been criticized for pointing out that anarchism is likely to flourish more easily, at least in the western world, and to a certain extent in eastern Europe, in those areas where there is either grim need or considerable technological development.
If the State does not enjoy a monopoly of violence, which then gives it the power to order people's lives and to compel them to obey decisions over which they have no control, or just limited control, then I think you have a consistently libertarian society.
I have an admiration, even though I'm not likely to do that sort of thing myself, for [Ayn] Roark's behavior when he decided that his design was not being followed - which was a gross violation, by the way, of private property rights, because the building was his.
The most important thing [anarchists] can do is educate themselves, develop a propaganda machinery in the form of books and periodicals, a literature, engage in discussion groups that are open to a community, to discuss and develop their ideas and to develop networks.
Peter Kropotkin described Anarchism as the extreme left wing of socialism - a view with which I completely agree. One of my deepest concerns today is that the libertarian socialist core will be eroded by fashionable, post- modernist, spiritualist, mystic individualism.
What higher property do you have than your own person? I totally agree, by the way, with John Locke's idea that one's body is literally the most precious property that exists. I would say that conscription is the most heinous violation of property that one can imagine.
My feeling is that anarchists have to think in terms of a specific. I think the dispersal of anarchists all over the place, particularly very gifted ones who can turn out periodicals and do very effective public work, and their tendency to just pick up and take off is a liability.
I would not want to be in the same movement with an anarcho-syndicalist, however much I may respect and like that person. Some of my best friends are anarcho-syndicalists. I mean, I realize that we do not have a commonality, even a language, that makes it possible for us to communicate.
[Ayn] Rand accepts that when she supports military conscription, even indirectly. Also, she starts her politics from the premise that the State must have police power. She fails to take into account the inevitability that once you start with police power you're going to have a police State.
I was a Stalinist in the '30s. I had come from a Russian revolutionary family who simply were elated by the fact that the Czar was overthrown by this group known as the Bolsheviks. My family identified with anybody who overthrew the Czar. So they identified themselves intuitively with Bolshevism.
I feel that if people investigate the emergence of government, of State power - if they examine the logic of State power historically, and more specifically in the United States - they will find that the concept of limited government is not tenable once they adopt some type of libertarian principle.
I have no quarrel with libertarians who advance the concept of capitalism . I believe that people will decide for themselves what they want to do. The all-important thing is that they be free to make that decision and that they do not stand in the way of communities that wish to make other decisions.
Whether they [left in America are] anarcho-communists, anarcho-syndicalists, or libertarians who believe in free enterprise, I regard theirs as the real legacy of the left, and I feel much closer, ideologically, to such individuals than I do to the totalitarian liberals and Marxist-Leninists of today.
Until society can be reclaimed by an undivided humanity that will use its collective wisdom, cultural achievements, technological innovations, scientific knowledge, and innate creativity for its own benefit and for that of the natural world, all ecological problems will have their roots in social problems.
I am not a communist first and an individualist second. I am an individualist first, and I don't mean this in the shallow, purely egotistical sense of self-interest and everyone else be damned. I mean this in the true sense of enlightenment, recovery of personality, and the full development of personality.
In the 60s there were a lot of things which were anarchistic. May-June '68 was riddled by anarchistic sentiments, dreams and ideals, but insofar as this was not strengthened organizationally and intellectually by a very effective, powerful infrastructure, then what happens is the movement becomes dissipated.
Anarchists should get together who agree, and develop their gifts at a critical point, in a critical place, and form genuine affinity groups in areas where they can have certain results, notable results - not move into areas of great resistance where they're almost certain to be crushed, defeated, demoralized.
After reading The Great Transformation by Karl Polanyi, I realized that capitalism did not naturally grow as [Karl] Marx would imply by his theory of historical materialism. People were dragged into capitalism screaming, shouting, and fighting all along the way, trying to resist this industrial and commercial world.
The State is a professional apparatus that sets itself apart from the people and apart from the institutions that the people themselves create. It's a monopoly on violence that manages and institutionalizes social activities. The people are perfectly capable of managing themselves and creating their own institutions.
What solidarity we do find exists despite the society, against all its realities, as an unending struggle between the innate decency of man and the innate indecency of the society. Can we imagine how men would behave if this decency could find full release, if society earned the respect, even the love of the individual?
We should try to become better people, ethically speaking, reflect upon ourselves and our very limited existences and develop a sense of tolerance for each other, as well as for other anarchist groups with which we may disagree. But we're not committed to toeing a line called anarchism; there are many different anarchisms.
I've been criticized by many anarchists as believing that anarchism is impossible without affluence. On the contrary, I think affluence is very destructive to anarchism. If you are absorbed by that commodity world then you're not going to move toward any radical positions, you're going to move toward a stance of protectiveness.
There are people, of course, who profess to be libertarian Marxists. I believe they mean very well, and I even write in their periodicals; but I write very militantly that I regard Marxism as a very subtle form of what I would call the totalitarian ideology - all the more subtle because it professes to advance the notions of freedom.
I find it perfectly consistent for libertarians to operate on the municipal or county level, where they are close to the people and where they may have a party or a federation that is made up of the social institutions, the residual social institutions that still remain, over and beyond what the State has managed to preempt and absorb.
I believe that any attempt on the part of a libertarian communist society to abridge the rights of a community - for example, to operate on the basis of a market economy of the kind that you describe - would be unforgivable, and I would oppose the practices of such a society as militantly as I think any reader of your publication would.
The State certainly played a decisive role. I also believe that it may have stemmed from the rivalry itself. Grow or die, devour or die. That's the one problem that I have to wrestle with. I have to wrestle with whether or not rivalry in the free market does not ultimately lead to concentration, corporatism, and finally totalitarianism.
I would agree that much with people who accept private property - that conscription is an unpardonable transgression, whether it be "corrupt" or not. The Spanish anarchists opposed conscription during the civil war in Spain as a gross expropriation of property, the most precious property that we have, our own physical beings themselves.
We have to give people the freedom to choose lifestyles and material satisfactions that suit their needs, and we have to redefine need itself. We can't redefine need among ghetto people by telling them we should all give up our TV sets or automobiles: we have to tell them there's enough to go around, now let's talk about using it sensibly.
If we recognise that every ecosystem can also be viewed as a food web, we can think of it as a circular, interlacing nexus of plant animal relationships (rather than a stratified pyramid with man at the apex)… Each species, be it a form of bacteria or deer, is knitted together in a network of interdependence, however indirect the links may be.
The real problem is that "limited government" invariably leads to unlimited government. If history is to be any guide and current experience is to be any guide, we in the United States 200 years ago started out with the notion of limited government - virtually no government interference - and we now have a massive quasi-totalitarian government.
I detest violence. I have a tremendous respect not only for human life but also for the animal life that I have to live with, and I believe that our destiny as human beings is to become nature-conscious as well as self-conscious, living in loving relationship and in balance and in harmony, not only with one another, but with the entire natural world.