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Reassessing Cuomo’s fall, one year later
by Gunnar Larson 06 Sep '22

06 Sep '22

“Eleven cases!” Cuomo told me. “The attorney general stands up and says, ‘11 cases of sexual harassment.’ Well, that creates a whole press frenzy. You don’t even have to bother to read the report. Even if they got a few wrong, there were so many! What Democrat is going to say anything other than, ‘You have to resign?’ ” https://www.nydailynews.com/opinion/ny-oped-reassessing-cuomo-one-year-late…

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United States Supreme Court Preview: The Supreme Court Poised To Address Key Federal Wire Fraud Issue
by Gunnar Larson 06 Sep '22

06 Sep '22

Sounds like Twitter to me: https://www.mondaq.com/unitedstates/white-collar-crime-anti-corruption-frau… In the 2022-2023 term, the Supreme Court will address the definition of "property" under the federal wire fraud statute, which prohibits a person from "obtaining money or property by means of false pretenses." 18 U.S.C. § 1343. The definition of "property" for the purposes of this statute has been much debated—need "property" be economic in nature? Must it be tangible? Can one's admission <https://www.law360.com/articles/1331758/attachments/0> to a university constitute "property"? Now, the Supreme Court may answer some of these questions in *Ciminelli v. United States* (Docket No. 21-1170).1 Mr. Ciminelli was convicted of wire fraud in connection with a bid-rigging scheme in the "Buffalo Billion" program, an economic development initiative in Buffalo, New York. The program was facilitated by Fort Schuyler, a nonprofit entity affiliated with the SUNY system, which issued requests for proposals ("RFPs") to solicit and accept bids for each project. The government argued that Mr. Ciminelli and others rigged this process by secretly tailoring certain RFPs to favor their companies on projects worth $750 million.

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Issues In Anarchism
by grarpamp 06 Sep '22

06 Sep '22

https://en.wikipedia.org/wiki/Issues_in_anarchism https://en.wikipedia.org/wiki/Talk:Issues_in_anarchism https://en.wikipedia.org/wiki/Talk:Issues_in_anarchism/Archive_1 Issues in anarchism >From Wikipedia, the free encyclopedia Jump to navigation Jump to search Part of a series on Anarchism "Circle-A" anarchy symbol History Outline Schools of thought Feminist Green Naturist Primitivist Social ecology Total liberation Individualist Egoist Existentialist Free-market Philosophical Mutualism Postcolonial African Black Queer Religious Christian Jewish Social Collectivist Parecon Communist Magonism Without adjectives Methodology Agorism Illegalism Insurrectionary Communization Expropriative Pacifist Platformism Especifismo Relationship Syndicalist Synthesis Theory Practice Anarchy Anarchist Black Cross Anarchist criminology Anationalism Anti-authoritarianism Anti-capitalism Anti-militarism Affinity group Autonomous social center Black bloc Classless society Class struggle Consensus democracy Conscientious objector Critique of work Decentralization Deep ecology Direct action Direct democracy Free association Free love Freethought Horizontalidad Individualism Isocracy Law Mutual aid Participatory politics Permanent autonomous zone Prefigurative politics Proletarian internationalism Propaganda of the deed Refusal of work Revolution Rewilding Security culture Self-ownership Social ecology Sociocracy Somatherapy Spontaneous order Squatting Temporary autonomous zone Union of egoists People Armand Bakunin Berkman Bonanno Bookchin Chomsky Cleyre Day Dixon Durruti Ellul Faure Feyerabend Godwin Goldman Ferrer Kropotkin Landauer Magón Makhno Malatesta Michel Most Proudhon Rocker Santillán Spooner Stirner Thoreau Tolstoy Tucker Volin Ward Warren Zerzan Issues Animal rights Capitalism Criticism Education Left-wing Lifestylism Love and sex Marxism Nationalism Religion Violence History Paris Commune Spanish Regional Federation of the IWA Cantonal rebellion Hague Congress International Conference of Rome Trial of the Thirty Haymarket affair May Day Anarchist Exclusion Act Congress of Amsterdam Tragic Week High Treason Incident Manifesto of the Sixteen Individualist anarchism in the United States 1919 United States bombings Biennio Rosso German Revolution of 1918–1919 Bavarian Soviet Republic Kronstadt rebellion Third Russian Revolution Makhnovshchina Amakasu Incident Escuela Moderna Individualist anarchism in Europe Spanish Revolution of 1936 Barcelona May Days Red inverted triangle Labadie Collection May 1968 Provo LIP Kate Sharpley Library Australian Anarchist Centenary Carnival Against Capital 1999 Seattle WTO protests Occupy movement Culture A las Barricadas Anarchist bookfair Anarcho-punk Arts Culture jamming DIY ethic Films Freeganism Glossary Independent Media Center The Internationale Jewish anarchism Lifestylism "No gods, no masters" Popular education "Property is theft!" Radical cheerleading Radical environmentalism Squatting Symbolism Economics Communization Cooperative Cost the limit of price Economic democracy Economic secession General strike Gift economy Give-away shop Market abolitionism Mutual aid Participatory economics Really Really Free Market Social ownership Wage slavery Workers' self-management By region Africa Albania Algeria Andorra Argentina Armenia Australia Austria Azerbaijan Bangladesh Belarus Belgium Bolivia Bosnia and Herzegovina Brazil Bulgaria Canada Chile China Colombia Costa Rica Croatia Cuba Czech Republic Denmark Dominican Republic East Timor Ecuador Egypt El Salvador Estonia Finland France French Guiana Georgia Germany Greece Guatemala Hong Kong Hungary Iceland India Indonesia Iran Ireland Israel Italy Japan Korea Latvia Malaysia Mexico Monaco Mongolia Morocco Netherlands New Zealand Nicaragua Nigeria Norway Panama Paraguay Peru Philippines Poland Portugal Puerto Rico Romania Russia Serbia Singapore South Africa Spain Sweden Switzerland Syria Taiwan Tunisia Turkey Ukraine United Kingdom United States Uruguay Venezuela Vietnam Lists Anarcho-punk bands Books Communities Fictional characters Films Jewish anarchists Musicians Periodicals Related topics Anti-corporatism Anti-consumerism Anti-fascism Anti-globalization Anti-statism Anti-war movement Autarchism Autonomism Communism Counter-economics Definition of anarchism and libertarianism Labour movement Left communism Left-libertarianism Libertarianism Libertarian Marxism Libertarian socialism Marxism Situationist International Socialism Spontaneous order Voluntaryism BlackFlagSymbol.svg Anarchism portal A coloured voting box.svg Politics portal v t e Anarchism is generally defined as the political philosophy which holds the state to be undesirable, unnecessary and harmful[1][2] as well as opposing authority and hierarchical organization in the conduct of human relations.[3][4][5][6][7][8] Proponents of anarchism, known as anarchists, advocate stateless societies based on non-hierarchical[3][9][10] voluntary associations.[11][12] While anarchism holds the state to be undesirable, unnecessary and harmful,[13] opposition to the state is not its central or sole definition.[14] Anarchism can entail opposing authority or hierarchy in the conduct of all human relations.[15][16][17][18] Anarchism is often considered a far-left ideology[19] and much of its economics and legal philosophy reflect anti-authoritarian interpretations of communism, collectivism, syndicalism, mutualism, or participatory economics.[20] As anarchism does not offer a fixed body of doctrine from a single particular worldview,[21] many anarchist types and traditions exist, not all of which are mutually exclusive.[22] Anarchist schools of thought can differ fundamentally, supporting anything from extreme individualism to complete collectivism.[23] Strains of anarchism have often been divided into the categories of social and individualist anarchism or similar dual classifications.[24] Other classifications may add mutualism as a third category while some consider it part of individualist anarchism[25][26][27] and others regard it to be part of social anarchism.[28][29] There are many philosophical differences among anarchists concerning questions of ideology, values and strategy. Ideas about how anarchist societies should work vary considerably, especially with respect to economics.[30] There are also disagreements about how such a society might be brought about, with some anarchists being committed to a strategy of nonviolence while others advocate armed struggle.[31][32][33][34][35] Contents 1 Definitional concerns 1.1 Individualist anarchism vs. social anarchism 2 Ends and means 2.1 Participation in statist democracy 2.2 Democracy in anarchism 2.3 Violence and non-violence 2.3.1 Pacifism 2.4 Individualism vs. collectivism 3 Identity politics 3.1 Gender 3.2 Ethnicity 3.3 Religion 4 Capitalism 4.1 Globalization 4.2 Left and right anarchism 5 Nationalism 6 Environment 7 Relations with the left 7.1 Communism 7.2 Marxism 8 See also 9 Explanatory notes 10 References 11 Further reading 12 External links Definitional concerns Main article: Definition of anarchism and libertarianism See also: Anarchist terminology Anarchist schools of thought encompass not only a range of individual schools, but also a considerable divergence in the use of some key terms. Some terms such as socialism have been subject to multiple definitions and ideological struggle throughout the period of the development of anarchism. Others such as capitalism are used in divergent and often contradictory ways by different schools within the tradition. In addition, the meanings of terms such as mutualism have changed over time, sometimes without spawning new schools. All of these terminological difficulties contribute to misunderstandings within and about anarchism. A central concern is whether the term anarchism is defined in opposition to hierarchy, authority and the state, or state and capitalism. Debates over the meaning of the term emerge from the fact that it refers to both an abstract philosophical position and to intellectual, political and institutional traditions, all of which have been fraught with conflict. Some minimal, abstract definitions encourage the inclusion of figures, movements and philosophical positions which have historically positioned themselves outside, or even in opposition to, individuals and traditions that have identified themselves as anarchist. While opposition to the state is central, there is a lot of talk among scholars and anarchists on the matter and various currents perceive anarchism slightly differently.[citation needed] While it might be true to say that anarchism is a cluster of political philosophies opposing authority and hierarchical organization (including the state, capitalism, nationalism and all associated institutions) in the conduct of all human relations in favour of a society based on voluntary association, freedom and decentralisation, this definition has its own shortcomings as the definition based on etymology (which is simply a negation of a ruler), or based on anti-statism (anarchism is much more than that) or even the anti-authoritarian (which is an a posteriori concussion).[36][verification needed] Nonetheless, major elements of the definition of anarchism include the following:[36] The will for a non-coercive society. The rejection of the state apparatus. The belief that human nature allows humans to exist in or progress toward such a non-coercive society. A suggestion on how to act to pursue the ideal of anarchy. Usages in political circles have varied considerably. In 1894, Richard T. Ely noted that the term had "already acquired a variety of meanings". In its most general sense, these included the view that society is "a living, growing organism, the laws of which are something different from the laws of individual action".[37] Several years earlier in 1888, the individualist anarchist Benjamin Tucker included the full text of a "Socialistic Letter" by Ernest Lesigne in his essay on "State Socialism and Anarchism". According to Lesigne, there are two socialisms: "One is dictatorial, the other libertarian".[38] As an anti-capitalist and libertarian socialist philosophy, anarchism is placed on the far-left of the political spectrum[19] and much of its economics and legal philosophy reflect anti-authoritarian interpretations of left-wing politics such as communism, collectivism, syndicalism, mutualism, or participatory economics.[20] As anarchism does not offer a fixed body of doctrine from a single particular worldview,[21] many anarchist types and traditions exist and varieties of anarchy diverge widely.[22] As a result, anarchist schools of thought can differ fundamentally yet maintain the common tenets of anarchism, supporting anything from extreme individualism to complete collectivism.[39] Strains of anarchism have often been divided into the categories of social and individualist anarchism, or similar dual classifications.[40] Nonetheless, anti-capitalism is considered a necessary element of anarchism by most anarchists.[41][42][43] Individualist anarchism vs. social anarchism Due to the many anarchist schools of thought, anarchism can be divided into two or more categories, the most used being individualist anarchism vs. social anarchism. Other categorizations may include green anarchism and/or left and right anarchism. Terms like anarcho-socialism or socialist anarchism can also be used as synonymous for social anarchism, but this is rejected by most anarchists since they generally consider themselves socialists of the libertarian tradition and are seen as unnecessary and confusing when not used as synonymous for libertarian or stateless socialism vis-à-vis authoritarian or state socialism.[44][45][46][47] Anarchism has been historically identified with the socialist and anti-capitalist movement, with the main divide being between anti-market anarchists who support some form of decentralised economic planning and pro-market anarchists who support free-market socialism, therefore such terms are mainly used by anarcho-capitalism theorists and scholars who recognize anarcho-capitalism to differentiate between the two.[48][49][50] For similar reasons, anarchists also reject categorizations such as left[51] and right anarchism (anarcho-capitalism and national-anarchism),[52] seeing anarchism as a libertarian socialist and radical left-wing or far-left ideology.[19] While most anarcho-capitalists theorists and scholars divide anarchism into social anarchism vis-à-vis individualist anarchism meaning socialism vs. capitalism, seeing the two as mutually exclusive although accepting all anarchist schools of thought under panarchy on the basis of voluntaryism, anarchist theorists and scholars opposing to anarcho-capitalism reject this, not seeing them as a struggle between socialism and capitalism or as mutually exclusive, but instead as complementary, with their differences mainly being based on the means to attain anarchy, rather than on their ends, arguing against certain anarcho-capitalist theorists and scholars who see individualist anarchism as pro-capitalist and reiterating that anarchism as a whole is socialist, meaning libertarian and anti-statist socialism. Many anarcho-communists regard themselves as radically individualists,[53] seeing anarcho-communism as the best social system for the realization of individual freedom.[54] Notwithstanding the name, collectivist anarchism is also seen as a blend of individualism and collectivism.[55] Anarchism is generally considered an individualist philosophy, opposing all forms of authoritarian collectivism, but one which does see the individual or the community as complementary rather than mutually exclusive, with anarcho-communism and social anarchism in particular most rejecting the individualist–collectivist dichotomy. Finally, social anarchism is a term used in the United States to refer to Murray Bookchin's circle and its omonymous journal.[56][57] Schools of thought such as anarcha-feminism, anarcho-pacifism, anarcho-primitivism, anarcho-transhumanism and green anarchism have different economic views and can be either part of individualist anarchism or social anarchism. To differentiate it from individualist anarchism, anarchists prefer using social anarchism, a term used to characterize certain strides of anarchism vis-à-vis individualist anarchism, with the former focusing on the social aspect and generally being more organisational as well as supporting decentralised economic planning and the latter focusing on the individual and generally being more anti-organisational as well as supporting a free-market form of socialism, respectively, rather than seeing the two categories as mutually exclusive or as socialism vis-à-vis capitalism, leading to anarchism without adjectives.[58] Mutualism is seen as the middle or third category between social anarchism and individualist anarchism, although it has been considered part of both social anarchism[59][60] and individualist anarchism.[25][61][62] Pierre-Joseph Proudhon spoke of social individualism and described mutualism and the freedom it pursued as the synthesis between communism and property.[63] >From a materialist perspective, individualist anarchism is the anarchist form in the pre-capitalist and largely agrarian and merchantilist capitalism before the Industrial Revolution, during which individualist anarchism became a form of artisanal and self-employed socialism, especially in the United States. Instead, social anarchism is anarchism in an industrial society, being the form of industrial or proletarian socialism, with post-left anarchy and its criticism of industrial technology and anti-workerism arising in a post-industrial society. Some anarchists may see such categorisations in these terms.[64] Despite their differences, these are all forms of libertarian socialism. Before socialism became associated in the 20th century with Marxist–Leninist states and similar forms of authoritarian and statist socialism, considered by critics as state capitalism and administrative command economies rather than planned economies, the word socialism was a broad concept which was aimed at solving the labour problem through radical changes in the capitalist economy.[65] This caused issues between traditional anarchists and anarcho-captalists, whose understanding of socialism is that of the 20th century Marxist–Leninist states and whose school of thought is generally not recognized as part of anarchism.[66][67][68] Anarchists such as Luigi Galleani and Errico Malatesta have seen no contradiction between individualist anarchism and social anarchism,[69] with the latter especially seeing the issues not between the two forms of anarchism, but between anarchists and non-anarchists.[70] Anarchists such as Benjamin Tucker argued that it was "not Socialist Anarchism against Individualist Anarchism, but of Communist Socialism against Individualist Socialism".[71] Similarly, the view of an individualist–socialist divide is contested as individualist anarchism is largely socialistic.[72][73][74][75][76] Ends and means See also: Direct action, Illegalism, and Propaganda of the deed Among anarchists, there is no consensus on the legitimacy or utility of violence in revolutionary struggle. For example, Mikhail Bakunin, Peter Kropotkin, Emma Goldman and Errico Malatesta wrote of violence as a necessary and sometimes desirable force in revolutionary settings. At the same time, they denounced acts of individual terrorism, see Bakunin's "The Program of the International Brotherhood" (1869)[77] and Malatesta's "Violence as a Social Factor" (1895). Other anarchists such as Leo Tolstoy and Dorothy Day have been advocates of pacifism. Anarchists have often been portrayed as dangerous and violent, possibly due to a number of high-profile violent actions, including riots, assassinations, insurrections and terrorism committed by some anarchists as well as persistently negative media portrayals.[78] Late 19th-century revolutionaries encouraged acts of political violence, called propaganda of the deed, such as bombings and the assassinations of heads of state to further anarchism. However, the term originally referred to exemplary forms of direct action meant to inspire the masses to revolution and propaganda of the deed may be violent or nonviolent. While all anarchists consider antimilitarism (opposition to war) to be inherent to their philosophy,[79] anarcho-pacifists take this further by following Tolstoy's belief in pacifism. Although numerous anarchist-related initiatives have been based on the tactic of nonviolence (see Earth First! and Food Not Bombs), many anarchists reject pacifism as an ideology, instead supporting a diversity of tactics. Authors Ward Churchill (Pacifism as Pathology, 1986) and Peter Gelderloos (How Nonviolence Protects the State, 2005; "The Failure of Nonviolence",[80] 2013) have published influential books critical of pacifist doctrine which they view as ineffectual and hypocritical. In a 2010 article, author Randall Amster argued for the development of a "complementarity of tactics" to bridge the pacifist and more militant aspects of anarchism. As a result of anarchism's critical view of certain types of private property, many anarchists see the destruction of property as an acceptable form of violence or argue that it is not in fact violence at all. In her widely cited 1912 essay Direct Action, Voltairine de Cleyre drew on American historical events, including the destroying of revenue stamps and the Boston Tea Party as a defense of such activities.[81] Many anarchists participate in subversive organizations as a means to undermine the establishment, such as Food Not Bombs, radical labor unions, alternative media and radical social centers. This is in accordance with the anarchist ideal that governments are intrinsically evil and that only by destroying the power of governments can individual freedoms and liberties be preserved. However, some anarchist schools in theory adopt the concept of dual power which means creating the structures for a new anti-authoritarian society in the shell of the old, hierarchical one. Participation in statist democracy See also: Criticisms of electoralism and Voluntaryism Anarchist street art in Madison, Wisconsin declaring: "Our dreams cannot fit in their ballot boxes" While most anarchists firmly oppose voting, or otherwise participating in the state institution, there are a few that disagree. The prominent anarchist Pierre-Joseph Proudhon stood for election to the French Constituent Assembly twice in 1848. In the 1890s, Paul Brousse developed the concept of libertarian municipalism in Switzerland which involved participating in local elections.[82] Anarchists have opposed voting for multiple reasons. Taking part in elections has historically resulted in radicals becoming part of the system they oppose rather than ending it.[83][better source needed] Voting acknowledges the state's legitimacy.[84] During the 2004 United States presidential election, the anarchist collective CrimethInc. launched "Don't Just Vote, Get Active", a campaign promoting the importance of direct action rather than electoral change. Anarchists in other countries often engage in similar anti-voting campaigns and advocate a more pragmatic approach, including voting in referenda.[85] Other prominent anarchists like Howard Zinn and Noam Chomsky have pledged their support for progressive candidates such as Ralph Nader.[86] In addition to merely voting, some anarchists such as Proudhon and more recently Icelandic activist Smári McCarthy[87] have stood for and won elections to national legislative bodies. American individualist anarchist Lysander Spooner argued that voting was a legitimate means of self-defense against the state and noted that many supporters of the state consider both voting and abstention to be acknowledgments of the state's legitimacy.[88] Spooner's essay "No Treason"[89] offers an individualist anarchist rebuttal to the argument that existing democratic governments are justified by majority consent. During the 2014 Scottish independence referendum, there was debate within anarchist circles about whether to take an abstentionist position, vote for independence,[90] or to vote to remain in the United Kingdom, thus anarchists rarely fitted into the easy binary of Yes/No voters of the referendum,[91] with all seeking to go beyond the choices offered at the ballot box. There was also a debate about what Scottish independence would mean for the anarchist movement and social struggle.[92] Groups like the Anarchist Federation in Scotland (mainly in Edinburgh and Glasgow) took a critical stance skeptical of the benefits of Scottish independence.[91][93][94] Within the United Kingdom, there was considerable debate around the Brexit vote in 2016. Anarchists are traditionally opposed to the European Union, yet the vote was seen as one imposed by two factions of the right-wing.[95] Yet again, there was debate about whether to vote to Remain in the European Union, abstain (some left communists argued for abstaining)[96] or vote to Leave since the United Kingdom government (the Conservative Party) was mostly in favour of remain while UK Independence Party and far-right parties favoured Leave. There was also debate within the left amongst anarchists and those who considered themselves to have a Lexit (Left Exit position).[97] The victory of the Leave side united anarchists, whether voters or abstainers, against the racist incidents and rise of right-wing populism and neo-nationalism which was considered to have happened following the result of the vote.[98] Many anarchists and anti-authoritarian leftists argue that Brexit was negative for social struggles and migrants in particular[99] and considerable efforts were made to analyze why the Leave result happened.[100] Democracy in anarchism For individualist anarchists, "the system of democracy, of majority decision, is held null and void. Any impingement upon the natural rights of the person is unjust and a symbol of majority tyranny".[101] Libertarian municipalist Murray Bookchin criticized individualist anarchists for opposing democracy[102] and said majority rule is consistent with anarchism.[103] While preferring the term assembly rather than democracy, Bookchin has in turn been accused of municipal statism, i.e. non-anarchism.[104] Later, Bookchin renounced anarchism to identify himself as an advocate of Communalism. Violence and non-violence Main article: Anarchism and violence Anarchists have often been portrayed as dangerous and violent due mainly to a number of high-profile violent acts including riots, assassinations and insurrections involving anarchists. However, the use of terrorism and assassination is condemned by most anarchist ideology, although there remains no consensus on the legitimacy or utility of violence. Some anarchists have opposed coercion while others have supported it, particularly in the form of violent revolution on the path to anarchy.[105] Some anarchists share Leo Tolstoy's Christian anarchist belief in nonviolence. These anarcho-pacifists advocate nonviolent resistance as the only method of achieving a truly anarchist revolution. They often see violence as the basis of government and coercion and argue that as such violence is illegitimate, no matter who is the target. Some of Pierre-Joseph Proudhon's French followers even saw strike action as coercive and refused to take part in such traditional socialist tactics. Other anarchists advocate Marshall Rosenberg's Nonviolent Communication that relates to peoples fundamental needs and feelings using strategies of requests, observations and empathy yet providing for the use of protective force while rejecting pacifism as a compromising strategy of the left that just perpetuates violence. Other anarchists such as Mikhail Bakunin and Errico Malatesta saw violence as a necessary and sometimes desirable force. Malatesta took the view that it is "necessary to destroy with violence, since one cannot do otherwise, the violence which denies [the means of life and for development] to the workers" (Umanità Nova, number 125, 6 September 1921).[106] Between 1894 and 1901, individual anarchists assassinated numerous heads of state, including: French President Sadi Carnot (1894) Empress consort Elisabeth of Austria (1898) King Umberto I of Italy (1900) United States President William McKinley (1901) Such propaganda of the deed was not popular among anarchists and many in the movement condemned the tactic. President William McKinley's assassin Leon Czolgosz claimed to be a disciple of Emma Goldman. Goldman disavowed the act, although she did not condemn Czolgosz's motivations in doing it. Goldman included in her definition of anarchism the observation that all governments rest on violence and this is one of the many reasons they should be opposed. Goldman herself did not oppose tactics like assassination until she went to Russia, where she witnessed the violence of the Russian state and the Red Army. From then on, Goldman condemned the use of terrorism, especially by the state, but she still supported most other forms of revolutionary violence throughout her life. In a debate with a pacifist five years before her death, she countered that "the organized force used against the followers of Gandhi has finally forced them to use violence, much to the distress of Gandhi" and concluded that "as a method of combating the complex social injustices and inequalities, non-resistance cannot be a decisive factor" (non-resistance was the term for nonviolence used by Tolstoy and other early 20th century pacifists). Goldman at this time was an information officer for the anarchist militias of the Spanish Revolution which were committed to armed struggle.[107] Depictions in the press and popular fiction (for example, a malevolent bomb-throwing anarchist in Joseph Conrad's The Secret Agent) helped create a lasting public impression that anarchists are violent terrorists. This perception was enhanced by events such as the Haymarket riot, where anarchists were blamed for throwing a bomb at police who came to break up a public meeting in Chicago. More recently, anarchists have been involved in protests against World Trade Organization (WTO) and International Monetary Fund (IMF) meetings across the globe which the media has described as violent or riots. Traditionally, May Day in London has also been a day of marching, but in recent years the Metropolitan Police have warned that a "hardcore of anarchists" are intent on causing violence. Anarchists often respond that it is the police who initiate violence at these demonstrations, with anarchists who are otherwise peaceful sometimes forced to defend themselves. The anarchists involved in such protests often formed black blocs at these protests and some engaged in property destruction, vandalism, or in violent conflicts with police, although others stuck to non-violent principles. Those participating in black blocs distinguish between violence and property destruction as they claim that violence is when a person inflicts harm to another person while property destruction or property damage is not violence, although it can have indirect harm such as financial harm. Most anarchists do not consider the destruction of property to be violent as do most activists who believe in non-violence. Pacifism See also: Anarcho-pacifism Anarchist protesters in Boston opposing state-waged war Most anarchists consider opposition to militarism to be inherent in their philosophy. Some anarchists take it further and follow Leo Tolstoy's belief in non-violence (note that these anarcho-pacifists are not necessarily Christian anarchists as Tolstoy was), advocating nonviolent resistance as the only method of achieving a truly anarchist revolution. Anarchist literature often portrays war as an activity in which the state seeks to gain and consolidate power, both domestically and in foreign lands. Many anarchists subscribe to Randolph Bourne's view that "war is the health of the state".[108] Anarchists believe that if they were to support a war, they would be strengthening the state—indeed, Peter Kropotkin was alienated from other anarchists when he expressed support for the British[citation needed] in World War I.[109] Individualism vs. collectivism Wiki letter w.svg This section is missing information about Tucker's and Spooner's understanding of private property (a product of one's labour) and how it was understood differently by other anarchists (privately owned land and means of production). Please expand the section to include this information. Further details may exist on the talk page. (May 2021) While some anarchists favour collective property or no property, others such as some American individualist anarchists like Benjamin Tucker and Lysander Spooner support a form of private property while opposing property titles to unused land. Tucker argues that collectivism in property is absurd: "That there is an entity known as the community which is the rightful owner of all land, [...] I maintain that the community is a non-entity, that it has no existence".[110] He was particularly adamant in his opposition to communism, even to the point of asserting that those who opposed private property were not anarchists: "Anarchism is a word without meaning, unless it includes the liberty of the individual to control his product or whatever his product has brought him through exchange in a free market—that is, private property. Whoever denies private property is of necessity an Archist".[111] Similarly, Albert Meltzer argued that since individualist anarchists like Tucker promote the idea of private armies, they actually support a "limited State", contending that it "is only possible to conceive of Anarchism which is free, communistic and offering no economic necessity for repression of countering it".[112] Anarcho-communists reject the criticism, pointing to the principle of voluntary association that underpins their theory and differentiates it from state communism.[113] Some individualist anarchists are willing to recognize such communism as a legitimate form. Kevin Carson writes that "free market, libertarian communist, syndicalism, and other kinds of collectivist anarchists must learn to coexist in peace and mutual respect today, in our fight against the corporate state, and tomorrow, in the panarchy that is likely to succeed it".[114] Some forms of anarcho-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.[53] Hence, most anarcho-communists view anarcho-communism itself as a way of reconciling the opposition between the individual and society.[54] Furthermore, post-left anarchists like Bob Black went as far as to argue 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".[115] Max Baginski has argued that property and the free market are just other "spooks", what Stirner called to refer mere illusions, or ghosts in the mind, writing: "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".[116] Peter Kropotkin argued that "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".[117] Dielo Truda similarly argued that "[t]his 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".[118] In "My Perspectives" of Willful Disobedience (2: 12), it was argued as such: "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".[119] The Right to Be Greedy is a book published in 1974 by an American Situationist collective called For Ourselves: Council for Generalized Self-Management which Black describes it in its preface as an "audacious attempt to synthesize a collectivist social vision of left-wing origin with an individualistic (for lack of a better word) ethic usually articulated on the right".[120] Its authors say that "[t]he positive conception of egoism, the perspective of communist egoism, is the very heart and unity of our theoretical and practical coherence".[121] The book was highly influenced by the work of Max Stirner, with Black humorously suggesting that it was a synthesis of Marxism and Stirner's philosophy which may be called Marxism–Stirnerism just as he wrote an essay on Groucho-Marxism,[122] writing in the preface to The Right to be Greedy: "If Marxism-Stirnerism is conceivable, every orthodoxy prating of freedom or liberation is called into question, anarchism included. The only reason to read this book, as its authors would be the first to agree, is for what you can get out of it".[120] Although commonly misconcepted, Marxism rejected egalitarianism in the sense of greater equality between classes, clearly distinguishing it from the socialist notion of the abolition of classes based on the division between workers and owners of productive property.[note 1] Marx and Engels believed that an international proletarian revolution would bring about a socialist society which would then eventually give way to a communist stage of social development which would be a classless, stateless, moneyless, humane society erected on common ownership. However, Marx's view of classlessness was not the subordination of society to a universal interest (such as a universal notion of equality), but it was about the creation of the conditions that would enable individuals to pursue their true interests and desires, making his notion of communist society radically individualistic.[126] Marx was a proponent of two principles, the first ("To each according to his contribution") applied to socialism and the second ("From each according to their ability, to each according to their needs") to an advanced communist society. Although his position is often confused or conflated with distributive egalitarianism in which only the goods and services resulting from production are distributed according to a notional equality, Marx eschewed the entire concept of equality as abstract and bourgeois in nature, preferring to focus on more concrete principles such as opposition to exploitation on materialist grounds and economic logic.[127] He is a believer in human freedom and human development. For Marx, the "true realm of freedom" consists in the "development of human powers as an end in itself".[128] He conceives of a communist society as one in which "the full and free development of every individual forms the ruling principle".[129] Marx justified the forms of equality he did advocate such as the communal ownership and control of the economy on the grounds that they led to human freedom and human development rather than simply because they were egalitarian, writing that in such a society there are "[u]niversally developed individuals, whose social relations, as their own communal relations, are hence also subordinated to their own communal control". This communal control includes "their subordination of their communal, social productivity as their social wealth".[130] Identity politics Gender See also: Anarcha-feminism and Ecofeminism Emma Goldman Anarcha-feminism is a kind of radical feminism that espouses the belief that patriarchy is a fundamental problem in society, but it was not explicitly formulated as such until the early 1970s during the second-wave feminist movement.[131] Early first-wave feminist Mary Wollstonecraft held proto-anarchist views and William Godwin is often considered a feminist anarchist precursor. Early French feminists such as Jenny d'Héricourt and Juliette Adam also criticised the misogyny in the anarchism of Pierre-Joseph Proudhon during the 1850s. While most anarchists of the period did not take these ideas seriously, others such as Florence Finch Kelly and Moses Harman held gender equality as a topic of significant importance.[132] Anarcha-feminism garnered further attention through the work of early 20th-century authors and theorists including Emma Goldman[133][134] and Voltairine de Cleyre.[135][136][137] In the Spanish Civil War, an anarcha-feminist group called Mujeres Libres organized to defend both anarchist and feminist ideas.[138] Ethnicity See also: Black anarchism and Postcolonial anarchism Black anarchism opposes the existence of a state, capitalism and subjugation and domination of people of color and favors a non-hierarchical organization of society.[139][140][141][142] Theorists include Ashanti Alston, Lorenzo Komboa Ervin and Sam Mbah. Some of these theorists have had past experiences with the Black Panther Party and came to anarchism after they became critical of the Black Panther Party's brand of Marxist–Leninism. Anarchist People of Color (APOC) was created as a forum for non-white anarchists to express their thoughts about racial issues within the anarchist movement, particularly within the United States. Anti-Racist Action is not an anarchist group, but many anarchists are involved. It focuses on publicly confronting antisemites, racists, supremacists and others such as the Ku Klux Klan, neo-Nazi groups and the like. Most modern and historical anarchists describe themselves as anti-racists. Many early anarchists, notably Lucy Parsons (a person of color and formerly an enslaved American), viewed racism as one of many negative side-effects of capitalism and expected that it would vanish in a post-capitalist world. However, among modern anarchists anti-racism plays a more prominent role and racism is typically viewed as one of several forms of social hierarchy and stratification which must be destroyed. No anarchist organizations has ever included racism as part of its platform and many—particularly modern formations—include explicit anti-racism, with the national-anarchist movement being rejected as part of anarchism for his perceived racism, among other reasons. For instance, American anarchists were alone in opposing racism against Chinese and Mexican workers in the late 19th century and early 20th century. Since the late 1970s, anarchists have been involved in fighting the rise of neo-fascist groups. In Germany and the United Kingdom, some anarchists worked within militant anti-fascist groups alongside members of the Marxist left. They advocated directly combating fascists with physical force rather than relying on the state. Since the late 1990s, a similar tendency has developed within anarchism in the United States. Anti-Racist Action is one of the largest grassroots anti-fascist and anti-racist organizations in North America today and counts many anarchists among its members. Their tactics, centered around directly confronting neo-fascist and white-supremacist groups, are considered controversial both within the anarchist movement (where they are sometimes portrayed as well-intentioned, but ineffective) and in mainstream society (where they are often portrayed as violent and disruptive). Many anarchists also oppose the concept of race itself, arguing that it has no biological basis in science and is a social construction designed to divide the working class and preserve capitalism. A minority of historically prominent anarchists have been accused of racism, e.g. Pierre-Joseph Proudhon[143] and Mikhail Bakunin.[144] Religion Main article: Anarchism and religion See also: Buddhist anarchism, Christian anarchism, Islamic anarchism, and Jewish anarchism >From Pierre-Joseph Proudhon and Mikhail Bakunin to the Spanish anarcho-syndicalists, most anarchists have questioned or opposed organized religion, believing that most organized religions are hierarchical or authoritarian and more often than not aligned with contemporary power structures like the state and capital. Nonetheless, others reconcile anarchism with religion. Christian anarchists believe that there is no higher authority than God and oppose earthly authority such as government and established churches. They believe that Jesus' teachings and the practice of the early Church were clearly anarchistic. Some of them feel that the teachings of the Nazarenes and other early groups of followers were corrupted by contemporary religious views, most notably when Theodosius I declared Nicene Christianity the official religion of the Roman Empire. Christian anarchists who follow Jesus' directive to turn the other cheek are usually strict pacifists, although some believe in a limited justification of defense, especially defense of others. The most famous advocate of Christian anarchism was Leo Tolstoy, author of The Kingdom of God Is Within You, who called for a society based on compassion, nonviolent principles and freedom. Christian anarchists tend to form experimental communities (such as the Catholic Worker). They also occasionally resist taxation. Buddhist anarchism originated in the influential Chinese anarchist movement of the 1920s. Taixu, one of the leading thinkers and writers of this school, was deeply influenced by the work of Christian anarchists like Tolstoy and by the ancient Chinese well-field system. In the late 19th century, the Ghadar movement in India (see Har Dayal), influenced by Buddhist thought and by Swami Dayananda Saraswati (founder of Arya Samaj), saw anarchism as a way of propagating the ancient culture of the Arya (not to be confused with the much later appropriation of Aryan identity by Nazism).[145] Buddhist anarchism was later revived in the 1960s by writers such as Gary Snyder; an incarnation of this school of thought was popularized by Jack Kerouac in his book The Dharma Bums. With its focus on the environment and equality along with its often decentralized nature, Neopaganism has led to a number of Neopagan anarchists. One of the most prominent is Starhawk, who writes extensively about both spirituality and activism. Discussing the anarchist movement in Britain in 2002, Adam K. has argued that it "has an especially ignorant and hegemonistic perception of the Muslim community" which he attributed to "the [A]nglo-centric nature of the movement". Quoting the statement that "Islam is an enemy of all freedom loving people" from an anarchist magazine, he argues that this is "no different to the bigoted rhetoric of George Bush or even BNP leader Nick Griffin".[146] Capitalism Main article: Anarchism and capitalism See also: Anarcho-capitalism Throughout all of its history, anarchism has been defined by its proponents in opposition to capitalism which they believe can be maintained only by state violence.[147] Anarchists generally follow Pierre-Joseph Proudhon in opposing ownership of workplaces by capitalists and aim to replace wage labor with workers' associations. These anarchists also agree with Peter Kropotkin's comment that "the origin of the anarchist inception of society [lies in] the criticism [...] of the hierarchical organisations and the authoritarian conceptions of society" rather than in simple opposition to the state or government.[148] They argue that the wage system is hierarchical and authoritarian in nature and consequently capitalism cannot be anarchist.[149] Conversely, anarcho-capitalists generally support wage labor and oppose workplace democracy which most anarchists support, claiming that wage labor is voluntary. However, most anarchists argue that certain capitalist transactions, including wage labor, are not voluntary and that maintaining the class structure of a capitalist society requires coercion which violates both anarchist principles and anarcho-capitalism's non-aggression principle itself.[150] Anarchists who support wage labor do so as long as the employers and employees are paid equally for equal hours worked[151] and neither party has authority over the other. By following this principle, no individual profits from the labor of another. Those anarchists describe the wages received in such an employer-employee relationship as the individual laborer's full product and generally envisione that in such a society every worker would be self-employed and own their own private means of production, free to walk away from employment contracts.[152] Some supporters argue that anarcho-capitalism is a form of individualist anarchism.[153][154][155] However, most early individualist anarchists considered themselves "fervent anti-capitalists [who see] no contradiction between their individualist stance and their rejection of capitalism".[156] Many defined themselves as socialists. These early individualist anarchists defined capitalism in various ways, but it was often discussed in terms of usury: "There are three forms of usury, interest on money, rent on land and houses, and profit in exchange. Whoever is in receipt of any of these is a usurer".[157] Excluding these, they tended to support free trade, free competition and varying levels of private property such as mutualism based on occupation and use property norms.[158][159][160] It is this distinction which has led to the rift between anarchism and anarcho-capitalism. Historically, anarchists considered themselves socialists and opposed to capitalism, therefore anarcho-capitalism is considered by many anarchists today as not being a form of anarchism.[161] Furthermore, terms like anarcho-socialism or socialist anarchism are rejected by most anarchists since they generally consider themselves socialists of the libertarian tradition, but they are nevertheless used by anarcho-capitalism theorists and scholars who recognize anarcho-capitalism to differentiate between the two.[162][49][163] Ultimately, anarcho-capitalist author Murray Rothbard, who coined the term itself and developed such philosophy through the 1970s, stated that individualist anarchism is different from capitalism due to the individualist anarchists retaining the labor theory of value[164] and many writers deny that anarcho-capitalism is a form of anarchism at all,[66][67] or that capitalism itself is compatible with anarchism.[66][68] seeing it instead as a form of New Right libertarianism.[66] Anarchist organisations such as the Confederación Nacional del Trabajo (Spain) and the Anarchist Federation (Britain and Ireland) generally take an explicitly anti-capitalist stance. In the 20th century, several economists began to formulate a form of radical American libertarianism known as anarcho-capitalism. This has met resistance from those who hold that capitalism is inherently oppressive or statist and many anarchists and scholars do not consider anarcho-capitalism to properly cohere with the spirit, principles, or history of anarchism.[165] While other anarchists and scholars regard anarchism as referring only to opposition to the non-privatisation of all aspects of the state and do consider anarcho-capitalism to be a form of anarchism,[166] Gary Chartier[167] has joined Kevin Carson,[168][169] Roderick T. Long,[170][171] Charles W. Johnson,[172] Sheldon Richman[173][174][175] and Chris Matthew Sciabarra[176] 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, echoing the language of libertarian socialists like American individualist anarchists Benjamin Tucker and Lysander Spooner and British Thomas Hodgskin.[177] In particular, Chartier has argued that proponents of a genuinely free market, termed freed market to distinguish them from the common conception which these left-libertarians (referred to as left-wing market anarchists[178] or market-oriented left-libertarians)[175] believe to be riddled with statist and capitalist privileges,[179] should explicitly reject capitalism and identify with the global anti-capitalist movement while emphasizing that the abuses the anti-capitalist movement highlights result from state-tolerated violence and state-secured privilege rather than from voluntary cooperation and exchange. Indeed, proponents of this approach strongly affirm the classical liberal ideas of self-ownership and free markets while maintaining that taken to their logical conclusions these ideas support anti-capitalist, anti-corporatist, anti-hierarchical and pro-labor positions in economics; anti-imperialism in foreign policy; and thoroughly radical views regarding such cultural issues as gender, sexuality and race.[180][177] One major issue and divide between anarchism and anarcho-capitalism are the terms capitalism and socialism themselves. For anarcho-capitalists, capitalism means the free market rather than actually existing capitalism (of which they are critics, arguing that the problem rests on corporatism and state capitalism, a term coined by German socialist Wilhelm Liebknecht,[181] but whose concept can be traced back to anarchists like Mikhail Bakunin[182][183] and Jan Wacław Machajski,[184][185][186][187] rather than capitalism itself) as advocated by anti-capitalists[188][189] and socialism is conflated with state socialism and Marxist–Leninist states. However, the term socialism originally included any opponent of capitalism, a term coined in the 18th century to mean a construed political system built on privileges for the owners of capital.[190][191][192] Contra anarcho-capitalists, anarchists argue that capitalism necessarily rests on the state to survive and state capitalism is seen as the inevitable result of both capitalism and state socialism. Furthermore, the free market itself for classical economists such as Adam Smith did not necessarily refer to a market free from government interference as it is now commonly assumed or how anarcho-capitalists see it, but rather free from all forms of economic privilege, monopolies and artificial scarcities, implying that economic rents, i.e. profits generated from a lack of perfect competition, must be reduced or eliminated as much as possible through free competition.[193] While anarcho-capitalists who argue for private property which supports absentee and landlordism ownership rather than occupation and use property norms as well as the homestead principle are considered right-libertarians rather than anarchists (this is due to anarchism generally viewing any absentee ownership and ownership claims on land and natural resources as immoral and illegitimate[194] and seeing the idea of perpetually binding original appropriation as advocated by some anarcho-capitalists as anathema to traditional schools of anarchism as well as to any moral or economic philosophy that takes equal natural rights to land and the Earth's resources as a premise),[195] other anarcho-capitalists are closer to mutualism and are considered part of free-market anarchism which argue that a true free-market or laissez-faire system would be best served under socialism rather than capitalism.[196][197] As a whole, anarchism is seen part of the socialist tradition, with the main divide being between anti-market anarchists (most social anarchists, including anarcho-communists, anarcho-syndicalists and collectivist anarchists) who support some form of decentralised economic planning and pro-market anarchists (certain individualist anarchists, including free-market anarchists and mutualists) who support free-market socialism. As such, Chartier has argued that anarcho-capitalists should reject capitalism and call themselves free-market advocates,[198] writing that "it makes sense for [freed-market advocates] to name what they oppose "capitalism." Doing so calls attention to the freedom movement's radical roots, emphasizes the value of understanding society as an alternative to the state, underscores the fact that proponents of freedom object to non-aggressive as well as aggressive restraints on liberty, ensures that advocates of freedom aren't confused with people who use market rhetoric to prop up an unjust status quo, and expresses solidarity between defenders of freed markets and workers — as well as ordinary people around the world who use "capitalism" as a short-hand label for the world-system that constrains their freedom and stunts their lives".[175] Another major issue and divide within anarchism and anarcho-capitalism is that of property, more specifically the issues of private property. By property, or private property, ever since Proudhon's book What is Property?, published in 1840, anarchists meant possession (or what other socialists, including Marxists and communists, distingue as personal property) which he considered as liberty ("Property is liberty") versus productive property (such as land and infrastructure, or what Marxists terms the means of production and the means of labor) which he considered as theft ("Property is theft"), causing him to also say "Property is impossible".[199] Individualist anarchists like Tucker started calling possession as property, or private property. Anarcho-capitalists generally make no such distinction. Such distinction is extremely important to anarchists and other socialists because in the capitalist mode of production private and personal property are considered to be exactly equivalent. They make the following distinctions: Personal property, or possession, includes items intended for personal use (e.g. one's toothbrush, clothes, homes, vehicles and sometimes money).[200] It must be gained in a socially fair manner and the owner has a distributive right to exclude others. Anarchists generally agree that private property is a social relationship between the owner and persons deprived (not a relationship between person and thing), e.g. artifacts, factories, mines, dams, infrastructure, natural vegetation, mountains, deserts and seas. In this context, private property and ownership means ownership of the means of production, not personal possessions. To anarchists and socialists alike, the term private property refers to capital or the means of production while personal property refers to consumer and non-capital goods and services.[201][202] Globalization Many anarchists are actively involved in the anti-globalization movement, seeing corporate globalization as a neocolonialist attempt to use economic coercion on a global scale, carried out through state institutions such as the World Bank, World Trade Organization, Group of Eight and the World Economic Forum. Globalization is an ambiguous term that has different meanings to different anarchist factions. Many anarchists use the term to mean neocolonialism and/or cultural imperialism (which they may see as related). Others, particularly anarcho-capitalists, use globalization to mean the worldwide expansion of the division of labor and trade which they see as beneficial so long as governments do not intervene. Anarcho-capitalists and market anarchists also see the worldwide expansion of the division of labor through trade (globalization) as a boon, but they oppose the regulation and cartelization imposed by the World Bank, World Trade Organization and "managed trade" agreements such as the North American Free Trade Agreement (NAFTA) and the Central America Free Trade Agreement (CAFTA). Many also object to fiat money issued by central banks and resulting debasement of money and confiscation of wealth. Groups such as Reclaim the Streets[203] were among the instigators of the so-called anti-globalization movement.[204] The Carnival Against Capitalism on 18 June 1999 is generally regarded as the first of the major anti-globalization protests.[205] Anarchists such as the WOMBLES have on occasion played a significant role in planning, organising and participating in subsequent protests.[206] The protests tended to be organised on anarchist direct action principles with a general tolerance for a range of different activities ranging from those who engage in tactical frivolity to the black blocs.[207] Left and right anarchism The term left anarchism, or left-wing anarchism, has been occasionally used to distinguish social anarchism from anarcho-capitalism and anti-state right-libertarian philosophies.[208][209] "Left anarchists" refer to political philosophies which posit a future society in which private property is replaced by reciprocity and non-hierarchical society.[210][211] The term left anarchism is sometimes used synonymously with libertarian socialism,[212] left-libertarianism, or social anarchism.[51] Anarchists typically discourage the concept of left-wing theories of anarchism on grounds of redundancy and that it lends legitimacy to the notion that anarchism is compatible with capitalism[213][214] or nationalism.[215][216] Syndicalist Ulrike Heider categorized anarchism into left anarchism, right anarchism and green anarchism.[217] The term right anarchism, or right-wing anarchism, has been used to refer to schools of thoughts which are not generally considered part of anarchism, including anarcho-capitalism[66][68] and national-anarchism.[218] Nationalism Main article: Anarchism and nationalism See also: National-anarchism and Postcolonial anarchism Anarchism has a long history of opposing imperialism, both in the core nations (the colonizers) and the periphery nations (the colonized). In general, anarchists have preferred to focus on building revolutions at home and doing solidarity work for comrades in other countries, e.g. Guy Aldred was jailed for printing Shyamji Krishnavarma's The Indian Sociologist. Another example of this was Rudolf Rocker, a prominent German anarchist and anti-fascist who was particularly active amongst Jewish workers. In his Nationalism and Culture, he argued for a "federation of European peoples" which would include Jews. Rejecting biological theories of race and the concept of nation, he argued that since it was European states that had conquered and colonized the rest of the world, successful libertarian organization amongst Europeans was "the first condition for the creation of a world federation which will also secure the so-called colonial peoples the same rights for the pursuit of happiness. Many modern anarchists and other anti-imperialists share this approach.[219] Historically, anarchism was supportive of the anationalist movement as well as of the Esperanto language,[220][221] a language constructed to serve as a politically and ethnically neutral international language. After the Spanish Civil War, Francoist Spain persecuted anarchists and Catalan nationalists, among whom the use of Esperanto was extensive.[222] The so-called national-anarchist movement is not recognized as part of anarchism by anarchists and scholars due to anarchism opposition to nationalism, the nation state, tribalism and neo-tribalism and national-anarchism's perceived racism and sexism, arguing that it represents a further evolution in the thinking of the radical right rather than an entirely new dimension.[223][224][225][226] Some accuse national-anarchists of being white nationalists who promote ethnic and racial separatism while others argue they want the militant chic of calling themselves anarchists without the historical and philosophical baggage that accompanies such a claim.[227][228] During the 2014 Scottish independence referendum, there was debate within anarchist circles about whether to take an abstentionist position, vote for independence,[90] or to vote to remain in the United Kingdom,[91] therefore anarchists rarely fitted into the easy binary of Yes/No voters of the referendum,[229] with all seeking to go beyond the choices offered at the ballot box. There was also a debate about what Scottish independence would mean for the anarchist movement and social struggle.[92] Groups like the Anarchist Federation in Scotland (mainly in Edinburgh and Glasgow) took a critical stance skeptical of the benefits of Scottish independence.[91][93] Scottish anarchists argued that Scottish independence and Scottish nationalism diverted energy away from grassroots struggles and that the movement for Scottish independence sucked people towards Scottish nationalism and electoral politics.[230] Environment See also: Anarcho-primitivism, Ecofeminism, Green anarchism, Green syndicalism, and Social ecology The environment and sustainability have been an issue for anarchists from at least as far back as Peter Kropotkin's 1899 book Fields, Factories and Workshops, but since the late 1970s anarchists in English-speaking world and European countries have been agitating for the natural environment. Eco-anarchists or green anarchists often embrace deep ecology, a worldview that strives to cultivate biodiversity and sustainability. Eco-anarchists often use direct action against what they see as Earth-destroying institutions. Of particular importance is the Earth First! movement that takes action such as tree sitting. The more militant Earth Liberation Front which grew out of Earth First! also has connections with the anarchist movement. Another important component is ecofeminism which sees the domination of nature as a metaphor for the domination of women. Murray Bookchin's work on social ecology, David Watson's work with Fifth Estate magazine, Steve Booth's work in the United Kingdom publication Green Anarchist and Graham Purchase's writings on green syndicalism have all contributed to the broad variety and scope of green anarchist/eco-anarchist thought and action. Green anarchism also involves a critique of industrial capitalism and for some green anarchists (including anarcho-primitivists) civilization itself. Relations with the left On May 1937 the President of Republican Spain, Manuel Azaña, then living in the parliament house in Exposition Park, talked by telephone to the President of Catalonia, Luis Companys, who was in his office in the Palace of the Generalitat. The conversation had been going on for some time, when it was sharply interrupted by an anarchist in the Telefónica who said: "This conversation will have to stop. We have more interesting things to do than listen to your stupid conversations." The line was then broken. —Jaume Miravitlles[231] While many anarchists (especially those involved in the anti-globalization movement) continue to see themselves as a leftist movement, some thinkers and activists believe it is necessary to re-evaluate anarchism's relationship with the traditional left. Like many radical ideologies, most anarchist schools of thought are to some degree sectarian. There is often a difference of opinion within each school about how to react to, or interact with, other schools. Many anarchists draw from a wide range of political perspectives, such as the Zapatista Army of National Liberation, the Situationists, ultra-leftists, autonomist Marxism and various indigenous cultures. A movement called post-left anarchy seeks to distance itself from the traditional left—communists, socialists, social democrats and the like—and to escape the confines of ideology in general. Post-leftists argue that anarchism has been weakened by its long attachment to contrary leftist movements and single issue causes (anti-war, anti-nuclear and so on). It calls for a synthesis of anarchist thought and a specifically anti-authoritarian revolutionary movement outside of the leftist milieu. Important groups and individuals associated with post-left anarchy include CrimethInc., the magazine Anarchy: A Journal of Desire Armed and its editor Jason McQuinn, Bob Black, Hakim Bey and others. The term post-anarchism was originated by Saul Newman, first receiving popular attention in his book From Bakunin to Lacan, a synthesis of classical anarchist theory and poststructuralist thought. Subsequent to Newman's use of the term, it has taken on a life of its own and a wide range of ideas including autonomism, post-left anarchy, Situationism, postcolonialism and Zapatismo. By its very nature, post-anarchism rejects the idea that it should be a coherent set of doctrines and beliefs. Key thinkers nonetheless associated with post-anarchism include Saul Newman, Todd May, Gilles Deleuze and Félix Guattari.[232] Some activists calling themselves insurrectionary anarchists are critical of formal anarchist labor unions and federations and advocate informal organization, carrying out acts of resistance in various struggles. Proponents include Wolfi Landstreicher and Alfredo M. Bonanno, author of works including Armed Joy and The Anarchist Tension. This tendency is represented in the United States in magazines such as Willful Disobedience and Killing King Abacus. Communism While communism is proposed as a form of social and economic organisation by many anarchists, other anarchists consider it a danger to the liberty and free development of the individual.[233] Most schools of anarchism have recognized a distinction between libertarian and authoritarian forms of communism.[234] Pierre-Joseph Proudhon said of communism that "whether of the utopian or the Marxist variety, that it destroyed freedom by taking away from the individual control over his means of production",[235] adding: "Communism is exploitation of the strong by the weak".[236] Mikhail Bakunin stated: "I hate Communism because it is the negation of liberty and because for me humanity is unthinkable without liberty. I am not a Communist, because Communism concentrates and swallows up in itself for the benefit of the State all the forces of society, because it inevitably leads to the concentration of property in the hands of the State".[237] However, Bakunin was speaking of authoritarian and statist forms of communism and socialism (see also state capitalism and its origins and early uses of the term) as verified by the last line which mentions state property—anarcho-communists explicitly reject state property and authority, especially centralized authority—and famously proclaimed: "We are convinced that freedom without Socialism is privilege and injustice, and that Socialism without freedom is slavery and brutality".[238] Even American individualist anarchist Benjamin Tucker, who insisted on the voluntary nature of all association and opposed communism along with majority rule, organized religion and the institution of marriage due to their compulsory nature,[239] argued: "Whoever denies private property is of necessity an Archist. This excludes from Anarchism all believers in compulsory Communism. As for the believers in voluntary Communism (of whom there are precious few), they are of necessity believers in the liberty to hold private property, for to pool one's possessions with those of others is nothing more or less than an exercise of proprietorship".[111] Karl Marx's communist society is actually based on free association which he called a community of freely associated individuals.[240] Marx's communist society is one in which "the full and free development of every individual forms the ruling principle" and "the free development of each is the condition for the free development of all".[241] Hence, Marx justified the forms of equality he did advocate such as the communal ownership and control of the economy on the grounds that they led to human freedom and human development, arguing that "the realm of freedom actually begins only where labor which is determined by necessity and mundane considerations ceases; thus in the very nature of things it lies beyond the sphere of actual material production.[242] According to Allen Woods, a communist society is one that has transcended class antagonisms and "would not be one in which some truly universal interest at last reigns, to which individual interests must be sacrificed. It would instead be a society in which individuals freely act as the truly human individuals they are", making Marx's communist society radically individualistic.[126] Although Peter Kropotkin, one of the leading proponents of anarcho-communism while also opposing statist communism, argued for an economic model of free distribution between all individuals, many individualist anarchists oppose communism in all its forms on the grounds that voluntary communism is not practicable. Individualist anarchists such as Benjamin Tucker, Victor Yarros and Henry Appleton have denied that communism is a genuine form of anarchism.[243] They rejected its strategies and argued that it is inherently authoritarian.[244] In the opinion of Appleton, "Communism, being opposed to natural law, must necessarily call upon unnatural methods if it would put itself into practice" and employ "pillage, brute force, and violence".[245] As a response, Albert Meltzer argued that since individualist anarchists like Tucker promote the idea of private armies, they actually support a "limited State", contending that it "is only possible to conceive of Anarchism which is free, communistic and offering no economic necessity for repression of countering it".[112] Anarcho-communists also reject the criticism, pointing to the principle of voluntary association that underpins their theory and differentiates it from statist communism.[113] Some individualist anarchists are willing to recognize such communism as a legitimate form. Kevin Carson writes that "free market, libertarian communist, syndicalism, and other kinds of collectivist anarchists must learn to coexist in peace and mutual respect today, in our fight against the corporate state, and tomorrow, in the panarchy that is likely to succeed it".[114] As a response, there emerged in the 1980s United States the tendency of post-left anarchy which was influenced profoundly by egoism in aspects such as the critique of ideology. Jason McQuinn says that "when I (and other anti-ideological anarchists) criticize ideology, it is always from a specifically critical, anarchist perspective rooted in both the skeptical, individualist-anarchist philosophy of Max Stirner".[246] Bob Black and Feral Faun/Wolfi Landstreicher also strongly adhere to Stirnerist egoism. A reprinting of The Right to be Greedy in the 1980s was done with the involvement of Black who also wrote the preface to it.[120] In the book's preface, Black has humorously suggested the idea of "Marxist Stirnerism" just as he wrote an essay on "groucho-marxism",[122] writing: "If Marxism-Stirnerism is conceivable, every orthodoxy prating of freedom or liberation is called into question, anarchism included. The only reason to read this book, as its authors would be the first to agree, is for what you can get out of it".[120] Hakim Bey has said: "From Stirner's "Union of Self-Owning Ones" we proceed to Nietzsche's circle of "Free Spirits" and thence to Charles Fourier's "Passional Series", doubling and redoubling ourselves even as the Other multiplies itself in the eros of the group".[247] Bey also wrote: "The Mackay Society, of which Mark & I are active members, is devoted to the anarchism of Max Stirner, Benj. Tucker & John Henry Mackay. [...] The Mackay Society, incidentally, represents a little-known current of individualist thought which never cut its ties with revolutionary labor. Dyer Lum, Ezra & Angela Haywood represent this school of thought; Jo Labadie, who wrote for Tucker's Liberty, made himself a link between the American "plumb-line" anarchists, the "philosophical" individualists, & the syndicalist or communist branch of the movement; his influence reached the Mackay Society through his son, Laurance. Like the Italian Stirnerites (who influenced us through our late friend Enrico Arrigoni) we support all anti-authoritarian currents, despite their apparent contradictions".[248] Marxism Anarchism has had a strained relationship with Marxism since Karl Marx's life. The dispute between Marx and Mikhail Bakunin highlighted the differences between anarchism and Marxism, with Bakunin criticizing Marx for his authoritarian bent.[249] Bakunin also argued—against certain ideas of a number of Marxists—that not all revolutions need to be violent. For instance, he strongly rejected Marx's concept of the dictatorship of the proletariat, a concept that vanguardist socialism, including Marxist–Leninism, would use to justify one-party rule from above by a party representing the proletariat.[250] Bakunin insisted that revolutions must be led by the people directly while any "enlightened elite" must only exert influence by remaining "invisible [...] not imposed on anyone [...] [and] deprived of all official rights and significance".[251] He held that the state should be immediately abolished because all forms of government eventually lead to oppression.[250] Bakunin has sometimes been called the first theorist of the concept of a new class, meaning that a class of intellectuals and bureaucrats running the state in the name of the people or the proletariat—but in reality in their own interests alone. Bakunin argued that the "State has always been the patrimony of some privileged class: a priestly class, an aristocratic class, a bourgeois class. And finally, when all the other classes have exhausted themselves, the State then becomes the patrimony of the bureaucratic class and then falls—or, if you will, rises—to the position of a machine". Bakunin also had a different view as compared to Marx's on the revolutionary potential of the lumpenproletariat and the proletariat. As such, "[b]oth agreed that the proletariat would play a key role, but for Marx the proletariat was the exclusive, leading revolutionary agent while Bakunin entertained the possibility that the peasants and even the lumpenproletariat (the unemployed, common criminals, etc.) could rise to the occasion".[252] Bakunin "considers workers' integration in capital as destructive of more primary revolutionary forces. For Bakunin, the revolutionary archetype is found in a peasant milieu (which is presented as having longstanding insurrectionary traditions, as well as a communist archetype in its current social form—the peasant commune) and amongst educated unemployed youth, assorted marginals from all classes, brigands, robbers, the impoverished masses, and those on the margins of society who have escaped, been excluded from, or not yet subsumed in the discipline of emerging industrial work. [...] [I]n short, all those whom Marx sought to include in the category of the lumpenproletariat".[253] While both anarchists and Marxists share the same final goal, the creation of a free, egalitarian society without social classes and government, they strongly disagree on how to achieve this goal. Anarchists, especially social anarchists, believe that the classless, stateless society should be established by the direct action of the masses, culminating in social revolution and refusing any intermediate stage such as the dictatorship of the proletariat on the basis that such a dictatorship will become a self-perpetuating fundament. However, libertarian Marxists argue that Marx used the phrase to mean that the worker control at the point of production and not a party would still be a state until society is reorganized according to socialist principles. For Bakunin, the fundamental contradiction is that for the Marxists "anarchism or freedom is the aim, while the state and dictatorship is the means, and so, in order to free the masses, they have first to be enslaved".[254] Ultimately, the main divide between anarchism and Marxism is between decentralisation and centralisation, with anarchists favouring decentralisation and Marxists arguing that due to the Industrial Revolution and later stages of the Industrial Revolution a certain degree of authority and centralisation has become necessary or inevitable.[255] Anarchists and many non-Marxist libertarian socialists reject the need for a transitory state phase, claiming that socialism can only be established through decentralized, non-coercive organization. The phrases barracks socialism or barracks communism became a shorthand for this critique, evoking the image of citizens' lives being as regimented as the lives of conscripts in a barracks.[256] Ironically, the term barracks communism[257] (Kasernenkommunismus)[258] was coined by Marx himself[259] to refer to a crude, authoritarian, forced collectivism and communism where all aspects of life are bureaucratically regimented and communal. Originally, Marx used the expression to criticise the vision of Sergey Nechayev outlined in "The Fundamentals of the Future Social System"[259][260] which had a major influence on other Russian revolutionaries like Pyotr Tkachev and Vladimir Lenin.[261][262][263][264][265][266][excessive citations] The term barracks here does not refer to military barracks, but to the workers' barracks-type primitive dormitories in which industrial workers lived in many places in the Russian Empire of the time.[267] Later, political theorists of the Soviet Union applied this term to China under Mao Zedong.[257] Still later during the Soviet perestroika period, the term was used to apply to the history of the Soviet Union itself.[267] Noam Chomsky is critical of Marxism's dogmatic strains and the idea of Marxism itself, but he still appreciates Marx's contributions to political thought. Unlike some anarchists, Chomsky does not consider Bolshevism "Marxism in practice", but he does recognize that Marx was a complicated figure who had conflicting ideas. While acknowledging the latent authoritarianism in Marx, Chomsky also points to the libertarian strains that developed into the council communism of Rosa Luxemburg and Anton Pannekoek. However, his commitment to libertarian socialism has led him to characterize himself as an anarchist with radical Marxist leanings. As a response to those critiques, libertarian Marxism refers to a broad scope of economic and political philosophies that emphasize the anti-authoritarian aspects of Marxism. Early currents of libertarian Marxism, known as left communism, emerged in opposition to Marxism–Leninism[268] and its derivatives such as Stalinism and Maoism, among others. Libertarian Marxism is also often critical of reformist positions, such as those held by social democrats. Libertarian Marxist currents often draw from Marx and Friedrich Engels' later works, specifically the Grundrisse and The Civil War in France,[269] emphasizing the Marxist belief in the ability of the working class to forge its own destiny without the need for a revolutionary party or state to mediate or aid its liberation.[270] Along with anarchism, libertarian Marxism is one of the main currents of libertarian socialism.[271] See also Anarchism and issues related to love and sex Explanatory notes In reality, Karl Marx and Friedrich Engels rejected equality as a social ideal and as a permanent yardstick against which social arrangements should be judged. This can be seen in their reaction to the programme of the Social Democratic Workers' Party of Germany (SDAP).[123] In March 1875, Engels complained in a letter to August Bebel (one of the founders and leaders of the SDAP which in 1875 merged with the General German Workers' Association into the Socialist Workers' Party of Germany) that the programme mistakenly advocated "[t]he elimination of all social and political inequality" rather than "the abolition of all class distinctions". For Engels, the goal of total social equality was impossible and represented the ambitions of an underdeveloped form of socialism, arguing and making the following point as an example: As between one country, one province and even one place and another, living conditions will always evince a certain inequality which may be reduced to a minimum but never wholly eliminated. The living conditions of Alpine dwellers will always be different from those of the plainsmen. The concept of a socialist society as a realm of equality is a one-sided French concept deriving from the old "liberty, equality, fraternity," a concept which was justified in that, in its own time and place, it signified a phase of development, but which, like all the one-sided ideas of earlier socialist schools, ought now to be superseded, since they produce nothing but mental confusion, and more accurate ways of presenting the matter have been discovered.[124] In Philosophy and Real Politics (2008), Raymond Geuss argues that Marx makes two main points about equality in his 1875 Critique of the Gotha Programme. Firstly, Marx claims that it makes no sense to speak of equality in the abstract because we can only understand what it means for x to be equal or unequal with y if we first specify the dimensions along which they are being compared. For x to be equal to y is for them to be equal in a particular concrete respect. If x and y are people then they can only be judged equal relative to particular criteria such as their height, how many shoes they own, or how much cake they have eaten. Therefore, one can only be in favour of equality along specific dimensions such as equality of cake consumption and never equality as an abstract ideal. Secondly, Marx claims that advocating equality along one dimension such as everyone in a society earning the same amount of money per hour worked will lead to inequality along other dimensions. If everyone earning an equal amount per hour of work would lead to those who work more having more money than those who work less. As a result, those unable to work a large amount, if at all, such as disabled people, old people, or women who are expected to do the majority of housework, will be unequal with those who can work more such as the able-bodied, young people, or men. Those doing manual labour and so unable to work long hours due to fatigue will be unequal to those who engage in non-manual labour and so can work more hours. If a society decides to instead ensure equality of income by paying all workers the same daily wage, then there would still be inequality along other dimensions. Workers who do not have to provide for a family with their wage will have more disposable income than workers with families. Therefore, Geuss argues that we can never reach full equality, but merely move equality and inequality around along different dimensions.[125] In Marx on Equality (2014), Allen Woods similarly argued that "Marx thinks the idea of equality is actually a vehicle for bourgeois class oppression, and something quite different from the communist goal of the abolition of classes. [...] A society that has transcended class antagonisms, therefore, would not be one in which some truly universal interest at last reigns, to which individual interests must be sacrificed. It would instead be a society in which individuals freely act as the truly human individuals they are. Marx's radical communism was, in this way, also radically individualistic".[126] References Malatesta, Errico. "Towards Anarchism". Man!. Los Angeles: International Group of San Francisco. OCLC 3930443. 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. "Anarchism". Encyclopædia Britannica. Encyclopædia Britannica Premium Service. 2006. Archived from the original on 14 December 2006. Retrieved 29 August 2006. "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". The following sources cite anarchism as a political philosophy: Mclaughlin, Paul (2007). Anarchism and Authority. Aldershot: Ashgate. p. 59. ISBN 978-0-7546-6196-2. Johnston, R. (2000). The Dictionary of Human Geography. Cambridge: Blackwell Publishers. p. 24. ISBN 0-631-20561-6. Slevin, Carl (2003). McLean, Aiaun; McMillan, Allistair, eds. "Anarchism". The Concise Oxford Dictionary of Politics. Oxford University Press. "Principles of The International of Anarchist Federations". Archived 5 January 2012 at the Wayback Machine International of Anarchist Federations. "The IAF – IFA fights for : the abolition of all forms of authority whether economical, political, social, religious, cultural or sexual". Goldman, Emma. "What it Really Stands for Anarchy". Anarchism and Other Essays. "Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations". Tucker, Benjamin. Individual Liberty. "They found that they must turn either to the right or to the left, — follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other. Thus were born State Socialism and Anarchism. [...] Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity. Good representatives of the first are seen in the Catholic Church and the Russian autocracy; of the second, in the Protestant Church and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of the socialism off Karl Marx". Ward, Colin (1966). "Anarchism as a Theory of Organization". Archived from the original on 25 March 2010. Retrieved 1 March 2010. Anarchist historian George Woodcock report of Mikhail Bakunin's anti-authoritarianism and shows opposition to both state and non-state forms of authority as follows: "All anarchists deny authority; many of them fight against it". (p. 9) "[...] Bakunin did not convert the League's central committee to his full program, but he did persuade them to accept a remarkably radical recommendation to the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both Church and State". Brown, L. Susan (2002). "Anarchism as a Political Philosophy of Existential Individualism: Implications for Feminism". The Politics of Individualism: Liberalism, Liberal Feminism and Anarchism. Black Rose Books Ltd. Publishing. p. 106. Kropotkin, Peter. "Anarchism: its philosophy and ideal". "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". "B.1 Why are anarchists against authority and hierarchy?". An Anarchist FAQ. "Anarchists are opposed to irrational (e.g., illegitimate) authority, in other words, hierarchy — hierarchy being the institutionalisation of authority within a society". Woodcock, George. "Anarchism". Encyclopedia of Philosophy. "ANARCHISM, a social philosophy that rejects authoritarian government and maintains that voluntary institutions are best suited to express man's natural social tendencies". Kropotkin, Peter. "Anarchism". Encyclopædia Britannica. "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". McLean; McMillan 2003; Craig 2005, p. 14. McLaughlin 2007, p. 28. "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". Proudhon 1849. "Anarchy is the condition of existence of adult society, as hierarchy is the condition of primitive society. There is a continual progress in human society from hierarchy to anarchy". Bakunin 1882. "In a word, we reject all legislation, all authority, and all privileged, licensed, official, and legal influence, even though arising from universal suffrage, convinced that it can turn only to the advantage of a dominant minority of exploiters against the interests of the immense majority in subjection to them. This is the sense in which we are really Anarchists". Armand 1926. "In practice, any individual who, because of his or her temperament or because of conscious and serious reflection, repudiates all external authority or coercion, whether of a governmental, ethical, intellectual, or economic order, can be considered an anarchist. Everyone who consciously rejects the domination of people by other people or by the social ambiance, and its economic corollaries, can be said to be an anarchist as well". Wilbur, Shawn P. (19 February 2018). "The Anarchist Encyclopedia: Hierarchy". Libertarian Labyrinth. "The anarchists are against all hierarchy, be it moral or material. They oppose to it the respect for liberty and the absolute autonomy of the individual". Brooks 1994, p. xi; Kahn 2000; Moynihan 2007. Guerin 1970, p. 35. Marshall 1993, pp. 14–17. Sylvan 2007, p. 262. McLean; McMillan 2003. Fowler 1972; Kropotkin 2002, p. 5; Ostergaard 2009, p. 14. Rines, George Edwin, ed. (1918). "Anarchism". The Encyclopedia Americana: A Library of Universal Knowledge. Vol. 1. New York. p. 624. LCCN 18016023. OCLC 7308909 – via Hathi Trust. Hamilton, Peter (1995). Émile Durkheim. New York: Routledge. p. 79. ISBN 978-0415110471. Faguet, Émile (1970). Politicians & Moralists of the Nineteenth Century. Freeport: Books for Libraries Press. p. 147. ISBN 978-0-8369-1828-1. Bowen, James; Purkis, Jon (2004). Changing Anarchism: Anarchist Theory and Practice in a Global Age. Manchester University Press. p. 24. ISBN 9780719066948. Knowles, Rob (Winter 2000). "Political Economy From Below: Communitarian Anarchism as a Neglected Discourse in Histories of Economic Thought". History of Economics Review. 31 (31): 30–47. doi:10.1080/10370196.2000.11733332. S2CID 141027974. Honderich, Ted (1995). The Oxford Companion to Philosophy. Oxford University Press. ISBN 978-0-19-866132-0. Carter, April (1978). "Anarchism and violence". Nomos. American Society for Political and Legal Philosophy. 19: 320–340. JSTOR 24219053. Trevijano, Carmen García (2001). Ted Honderich (ed.). Enciclopedia Oxford de filosofía (in Spanish). Tecnos. ISBN 978-84-309-3699-1. Fiala, Andrew (2017). "Anarchism". Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. Williams, Dana M. (2018). "Contemporary anarchist and anarchistic movements". Sociology Compass. 12 (6). Wiley. doi:10.1111/soc4.12582. ISSN 1751-9020. Williams, Dana M. (2019). "Tactics: Conceptions of Social Change, Revolution, and Anarchist Organisation". In Levy, Carl; Adams, Matthew S. (eds.). The Palgrave Handbook of Anarchism. Springer Publishing. ISBN 978-3-319-75620-2. McLaughlin 2007, pp 25–26. Richard Theodore Ely, Socialism: An Examination of Its Nature, Its Strength and Its Weakness (New York: Thomas Y. Crowell, 1894), p. 3. Tucker, Benjamin. State Socialism and Anarchism: How Far They Agree and Wherein They Differ. McLean and McMillan 2003. Anarchism; Fowler 1972; Kropotkin 2002, p. 5; Ostergaard 2009, p. 14. Anarchist survey highlighting a general opposition to capitalism: "2010 Anarchist Survey report". Archived from the original on 14 March 2012. Retrieved 8 November 2010. Chomsky, Noam (1991). "On Capitalism". Chomsky.info. Archived from the original on 28 September 2013. Retrieved 26 November 2013. "catastrophe of capitalism" Anarchist FAQ collective. "Is "anarcho-capitalism" a form of capitalism?". Archived from the original on 2 December 2013. Retrieved 26 November 2013. Iverson, Stan. (1968). "Sex and Anarcho-socialism". Sex Marchers. p. 57. "Libertarian Socialism, or if you please, anarcho-socialism [...]". Walford, George (1979). Ideologies and Their Functions: A Study in Systematic Ideology. pp. 139–145. McNally, David (1993). "'Proudhon did Enormous Mischief': Marx's Critique of the First Market Socialists". Against the Market: Political Economy, Market Socialism and the Marxist Critique. Verso. Sturgis, Amy H. (2003). Presidents from Hayes Through McKinley: Debating the Issues in Pro and Con Primary Documents. Greenwood Publishing Group. p. 106. "Composed of many differing strains of thought (such as mutualism, anarcho-individualism, anarcho-socialism, and anarcho-communism), anarchism revolves around the concept of noncoercion and the belief that force is illegitimate and unethical". Busky, Donald F. (1 January 2000). Democratic Socialism: A Global Survey. Greenwood Publishing Group. p. 2. ISBN 9780275968861. "The same may be said of anarchism: social anarchism—a nonstate form of socialism—may be distinguished from the nonsocialist, and, in some cases, procapitalist school of individualist anarchism". Ostergaard, Geoffrey (2008). "Anarchism". The Blackwell Dictionary of Modern Social Thought. Blackwell Publishing. p. 14. Bylund, Per (19 March 2019). "The Trouble With Socialist Anarchism". Mises Institute. Retrieved 31 March 2019. Thagard, Paul. 2002. Coherence in Thought and Action. MIT Press. p. 153. Heider, Ulrike (1994). Anarchism: Left, Right and Green. San Francisco: City Lights Books. Baginki, Max (May 1907). "Stirner: The Ego and His Own". Mother Earth (2: 3). "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."; Novatore, Renzo (1924). "Towards the Creative Nothing"; Gray, Christopher (1974). Leaving the Twentieth Century. p. 88; Black, Bob (2010). "Nightmares of Reason". "[C]ommunism 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". Kropotkin, Peter (1901). "Communism and Anarchy". "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."; Truda, Dielo (1926). "Organisational Platform of the Libertarian Communists". "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."; "My Perspectives". Willful Disobedience (2: 12). "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."; Brown, L. Susan (2002). The Politics of Individualism. Black Rose Books; Brown, L. Susan (2 February 2011). "Does Work Really Work?". Morriss, Brian (1993). Bakukunin: The Philosophy of Freedom. Black Rose Books Ltd. p. 115. Bookchin, Murray (1995). "Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm". The Anarchist Library. Retrieved 31 March 2019. Ehrlich, Howard J. (2013). "The Best of Social Anarchism" Archived 2019-03-31 at the Wayback Machine. See Sharp Press. Retrieved 31 March 2019. Esenwein, George Richard (1989). Anarchist Ideology and the Working Class Movement in Spain, 1868-1898. p. 135. "Anarchism without adjectives referred to an unhyphenated form of anarchism, that is, a doctrine without any qualifying labels such as communist, collectivist, mutualist, or individualist. For others, [...] [it] was simply understood as an attitude that tolerated the coexistence of different anarchist schools". Bowen, James; Purkis, Jon (2004). Changing Anarchism: Anarchist Theory and Practice in a Global Age. Manchester University Press. p. 24. ISBN 9780719066948. Knowles, Rob (Winter 2000). "Political Economy From Below: Communitarian Anarchism as a Neglected Discourse in Histories of Economic Thought". History of Economics Review. 31 (31): 30–47. doi:10.1080/10370196.2000.11733332. S2CID 141027974. Hamilton, Peter (1995). Émile Durkheim. New York: Routledge. p. 79. ISBN 978-0415110471. Faguet, Émile (1970). Politicians & Moralists of the Nineteenth Century. Freeport: Books for Libraries Press. p. 147. ISBN 978-0-8369-1828-1. Proudhon, Pierre-Joseph (1848). What Is Property?. "G.1.4 Why is the social context important in evaluating Individualist Anarchism?". An Anarchist FAQ. Archived 15 March 2013 at the Wayback Machine Brooks, Frank H. (1994). The Individualist Anarchists: An Anthology of Liberty (1881–1908). Transaction Publishers. p. 75. Marshall, Peter (1993). Demanding the Impossible: A History of Anarchism. Oakland, California: PM Press. p. 565. ISBN 978-1-60486-064-1.: "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."; Sabatini, Peter (Fall/Winter 1994–1995). "Libertarianism: Bogus Anarchy". Anarchy: A Journal of Desire Armed (41). "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. [...] [S]o 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."; Meltzer, Albert (1 January 2000). Anarchism: Arguments for and Against. AK Press. p. 50. ISBN 978-1-873176-57-3. "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."; Goodway, David (2006). Anarchist Seeds Beneath the Snow. Liverpool Press. p. 4. ISBN 978-1-84631-025-6.: "'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."; Newman, Saul (2010). The Politics of Postanarchism. Edinburgh University Press. p. 53. ISBN 978-0-7486-3495-8.: "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). There is a complex debate within this tradition between those like Robert Nozick, who advocate a 'minimal state', and those like Rothbard who want to do away with the state altogether and allow all transactions to be governed by the market alone. From an anarchist perspective, however, both positions—the minimal state (minarchist) and the no-state ('anarchist') positions—neglect the problem of economic domination; in other words, they neglect the hierarchies, oppressions, and forms of exploitation that would inevitably arise in a laissez-faire 'free' market. [...] Anarchism, therefore, has no truck with this right-wing libertarianism, not only because it neglects economic inequality and domination, but also because in practice (and theory) it is highly inconsistent and contradictory. The individual freedom invoked by right-wing libertarians is only a narrow economic freedom within the constraints of a capitalist market, which, as anarchists show, is no freedom at all". See also the following sources: K, David (2005). What is Anarchism?. Bastard Press. Marshall, Peter (1992). Demanding the Impossible. Chapther 38. London: Fontana Press. ISBN 0-00-686245-4. MacSaorsa, Iain (2009). Is 'Anarcho' Capitalism Against the State?. Spunk Press. Wells, Sam (January 1979). Anarcho-Capitalism is Not Anarchism, and Political Competition is Not Economic Competition. Frontlines 1. See also the following sources: Peikoff, Leonard (1991). Objectivism: The Philosophy of Ayn Rand. Chapter "Government". Dutton Adult. Doyle, Kevin (2002). Crypto Anarchy, Cyberstates, and Pirate Utopias. New York: Lexington Books. pp. 447–448. Sheehan, Seán M. (2003). Anarchism Reaktion Books. p. 17. Kelsen, Hans (1988). The Communist Theory of Law. Wm. S. Hein Publishing. p. 110. Tellegen, Egbert; Wolsink, Maarten (1998). Society and Its Environment: an introduction. Routledge. p. 64. Jones, James (2004). The Merry Month of May. Akashic Books. pp. 37–38. Sparks, Chris. Isaacs, Stuart (2004). Political Theorists in Context. Routledge. p. 238. Bookchin, Murray (2004). Post-Scarcity Anarchism. AK Press. p. 37. Berkman, Alexander (2005). Life of an Anarchist. Seven Stories Press. p. 268. Galleani, Luigi (1925). "The End of Anarchism?". The Anarchist Library. Retrieved 2 May 2019. Malatesta, Errico (1924). "Note to the article "Individualism and Anarchism" by Adamas". The Anarchist Library. Retrieved 2 May 2019. Tucker, Benjamin. Liberty (129). p. 2. Martin, James J. (1953). Men Against the State: the State the Expositors of Individualist Anarchism. Dekalb, Illinois: The Adrian Allen Associates. Tucker, Benjamin (1970). Liberty. Greenwood Reprint Corporation. 7–8. p. 26. "Liberty has always insisted that Individualism and Socialism are not antithetical terms; that, on the contrary, the most ... not of Socialist Anarchism against Individualist Anarchism, but of Communist Socialism against Individualist Socialism." McKay, Iain, ed. (2012). "Section G – Is Individualist Anarchism Capitalistic?". An Anarchist FAQ. Vol. II. Stirling: AK Press. ISBN 9781849351225. Franks, Benjamin (August 2013). Freeden, Michael; Stears, Marc (eds.). "Anarchism". The Oxford Handbook of Political Ideologies. 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O'Carroll, Aileen. "Mujeres Libres: Women anarchists in the Spanish Revolution". Workers Solidarity. Archived from the original on 26 September 2015. Retrieved 27 September 2005. Ribeiro, Pedro. Senzala or Quilombo: Reflections on APOC and the fate of Black Anarchism. "Black Anarchism". Anarchist Panther. Archived 13 March 2008 at the Wayback Machine @narchist Panther Zine (October 1999). 1st ed. Vol. 1. Samudzi, Zoé; Anderson, William C.; Kaba, Mariame (5 June 2018). As Black As Resistance: Finding the Conditions for Liberation. Chico, California: AK Press. ISBN 9781849353168. Schapiro, J. Salwyn (1945). "Pierre Joseph Proudhon, Harbinger of Fascism". American Historical Review. The American Historical Review, Vol. 50, No. 4. 50 (4): 714–737. doi:10.2307/1842699. JSTOR 1842699. Bakunin quoted by Shlomo Avineri in Radical Theology, the New Left, and Israel, p. 245–246. "An article in Auschwitz. Beginning of a New Era? Reflections on the Holocaust", edited by Eva Fleishner, KTAV Publishing House, Inc.; The Cathedral Church of St. John Divine; Anti-Defamation League of B'nai B'rith, 1977, p. 241–254. Ghadar Movement: Ideology, Organisation and Strategy, Harish K. Puri, Guru Nanak Dev University Press, Amritsar: "The only account of Hardayal's short stay in that island Martinique, comes from Bhai Parmanand, a self exiled Arya Samajist missionary from Lahore, who stayed a month with him there. Har Dayal used that time, says Parmanand, to discuss plans to found a new religion: his model was the Buddha. He ate mostly boiled grain, slept on the bare floor and spent his time in meditation in a secluded place. Guy Aldred, a famous English radical and friend, tells us of Hardayal's proclaimed belief at that time in the coming republic "which was to be a Church, a religious confraternity ... its motto was to be: atheism, cosmopolitanism and moral law' Parmamand says that Har Dayal acceded to his persuasion to go to the USA and decided to make New York a centre for the propagation of the ancient culture of the Aryan." (p. 55) and "the ideal social order would be the one which approximated to the legendary Vedic period of Indian history because, as Har Dayal affirmed, practical equality existed only in that society, where there were no governors and no governed, no priests and no laymen, no rich and no poor." (p. 112), referencing The Social Conquest of the Hindu Race and Meaning of Equality. "Anarchist Orientalism and the Muslim Community in Britain". Retrieved 3 May 2007. Fernandez, Frank (2001). Cuban Anarchism: The History of a Movement. See Sharp Press. p. 6. Anarchism, p. 158. 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The Blackwell Dictionary of Modern Social Thought, Anarchism entry, Blackwell Publishing, 2003, p. 13: "Their successors today, such as Murray Rothbard, having abandoned the labor theory of value, describe themselves as anarcho-capitalists". See the following sources: Bullosk, Alan; Trombley, Stephen (ed.) (1999). The Norton Dictionary of Modern Thought. W. W. Norton & Company. p. 30. Barry, Norman (2000). Modern Political Theory. Palgrave, p. 70. Adams, Ian (2002). Political Ideology Today. Manchester University Press. ISBN 0-7190-6020-6, p. 135. Grant, Moyra (2003). Key Ideas in Politics. Nelson Thomas. p. 91. ISBN 0-7487-7096-8. Heider, Ulrike (1994). Anarchism: Left, Right, and Green. City Lights. p. 3. Avrich, Paul (1996). Anarchist Voices: An Oral History of Anarchism in America. Abridged paperback edition. p. 282. Tormey, Simon (2004). Anti-Capitalism, One World. pp. 118–119. Raico, Ralph (2004). Authentic German Liberalism of the 19th Century. École Polytechnique, Centre de Recherche en Épistémologie Appliquée, Unité associée au CNRS. Busky, Donald (2000). Democratic Socialism: A Global Survey. Praeger/Greenwood. p. 4. Heywood, Andrew (2002). Politics: Second Edition. Palgrave. p. 61. Offer, John (2000). Herbert Spencer: Critical Assessments. Routledge. p. 243. Brown, Susan Love, The Free Market as Salvation from Government: The Anarcho-Capitalist View, Meanings of the Market: The Free Market in Western Culture, edited by James G. Carrier, Berg/Oxford, 1997, p. 107 and p. 104) James J. Martin. Men against the State. p. 208. Madison, Charles A. (1945). "Anarchism in the United States". Journal of the History of Ideas. 6 (1): 46–66. doi:10.2307/2707055. JSTOR 2707055. Madison, Charles A. (1943). "Benjamin R. Tucker: Individualist and Anarchist". New England Quarterly. The New England Quarterly, Vol. 16, No. 3. 16 (3): 444–467. doi:10.2307/361029. JSTOR 361029. Non-capitalist market anarchists support private possession along Warren's, Proudhon's, or similar lines. In contrast, anarcho-capitalists support private property along Lockean or similar lines. As Peter Marshall notes in his history of anarchism, "few anarchists would accept the 'anarcho-capitalists' into the anarchist camp since they do not share a concern for economic equality and social justice." Demanding the Impossible, p. 565. Busky, Donald F. (1 January 2000). Democratic Socialism: A Global Survey. Greenwood Publishing Group. p. 2. ISBN 9780275968861. "The same may be said of anarchism: social anarchism—a nonstate form of socialism—may be distinguished from the nonsocialist, and, in some cases, procapitalist school of individualist anarchism." Byldun, Per (19 March 2019). "The Trouble With Socialist Anarchism". Mises Institute. Retrieved 31 March 2019. Rothbard, Murray. "Are Libertarians 'Anarchists'?". LewRockwell.com. Peter Marshall, Demanding the Impossible; John Clark, The Anarchist Moment; Albert Meltzer, Anarchism: Arguments for and Against; Noam Chomsky, Understanding Power, David Weick, Anarchist Justice; Brian Morris, "Anthropology and Anarchism," Anarchy: A Journal of Desire Armed (no. 45); Peter Sabatini, Libertarianism: Bogus Anarchy; Donald Rooum, What is Anarchism?; Bob Black, Libertarian as Conservative 1) Perlin, Terry M. Contemporary Anarchism. Transaction Books, New Brunswick, NJ 1979, p. 7. 2) Sylvan, Richard. Anarchism. A Companion to Contemporary Political Philosophy, editors Goodin, Robert E. and Pettit, Philip. Blackwell Publishing, 1995, p.231. Chartier, Gary (2009). Economic Justice and Natural Law. Cambridge:Cambridge University Press. Carson, Kevin A. (2008). Organization Theory: A Libertarian Perspective. Charleston, SC:BookSurge. Carson, Kevin A. (2010). The Homebrew Industrial Revolution: A Low-Overhead Manifesto. Charleston, SC: BookSurge. Long, Roderick T. (2000). Reason and Value: Aristotle versus Rand. Washington, DC:Objectivist Center Long, Roderick T. (2008). "An Interview With Roderick Long" Johnson, Charles W. (2008). "Liberty, Equality, Solidarity: Toward a Dialectical Anarchism." Anarchism/Minarchism: Is a Government Part of a Free Country? In Long, Roderick T. and Machan, Tibor Aldershot: Ashgate pp. 155–88. Richman, Sheldon (23 June 2010). "Why Left-Libertarian?" The Freeman. Foundation for Economic Education. Richman, Sheldon (18 December 2009). "Workers of the World Unite for a Free Market" Archived 22 July 2014 at the Wayback Machine." Foundation for Economic Education. Sheldon Richman (3 February 2011). "Libertarian Left: Free-market anti-capitalism, the unknown ideal Archived 2012-05-09 at the Wayback Machine." The American Conservative. Retrieved 5 March 2012. Sciabarra, Chris Matthew (2000). Total Freedom: Toward a Dialectical Libertarianism. University Park, PA:Pennsylvania State University Press. 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." Chartier, Gary; Johnson, Charles W. (2011). Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty. Brooklyn, NY:Minor Compositions/Autonomedia. pp. 1–16. Gillis, William (2011). "The Freed Market." In Chartier, Gary and Johnson, Charles. Markets Not Capitalism. Brooklyn, NY: Minor Compositions/Autonomedia. pp. 19–20. 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 Liebknecht, Wilhelm (1896). "Our Recent Congress". Justice. Retrieved 31 May 2007. Gouldner, A. W. (November 1982). "Marx's Last Battle: Bakunin and the First International". Theory and Society. (11: 6). pp. 853–884. Gouldner argues that Bakunin formulated an original critique of Marxism as "the ideology, not of the working class, but of a new class of scientific intelligentsia—who would corrupt socialism, make themselves a new elite, and impose their rule on the majority" (pp. 860–861). Slavic Review (50: 1) (Spring 1991). pp. 127–143. Bottomore, Thomas B. (1964). Elites and Society p. 54. Shatz, Marshall S. "Jan Waclaw Machajski: A Radical Critic Of The Russian Intelligentsia And Socialism". Archived from the original on 26 October 2009. Retrieved 26 October 2009. Fox, Michael S. "Ante Ciliga, Trotskii and State Capitalism: Theory, Tactics and Reevaluation during the Purge Era, 1935–1939" (PDF). Archived from the original on 27 October 2009. Retrieved 27 October 2009. "Why is state socialism just state capitalism?". Archived 19 December 2009 at the Wayback Machine Makdisi, Saree; Casarino, Cesare; Karl, Rebecca E. (1996). Marxism Beyond Marxism. Routledge. p. 198. Sayers, Sean (1998). Marxism and Human Nature. Routledge. p. 105. "L'Angleterre a-t-elle l'heureux privilège de n'avoir ni Agioteurs, ni Banquiers, ni Faiseurs de services, ni Capitalistes ?". In Clavier, Étienne (1788). De la foi publique envers les créanciers de l'état : lettres à M. Linguet sur le n° CXVI de ses annales (in French). p. 19. Braudel, Fernand (1979). The Wheels of Commerce: Civilization and Capitalism 15th–18th Century. Harper and Row. Hodgson, Geoffrey (2015). Conceptualizing Capitalism: Institutions, Evolution, Future. University of Chicago Press. p. 252. Popper, Karl (1994). The Open Society and Its Enemies. Routledge Classics. ISBN 978-0-415-61021-6. McElroy, Wendy (1995). "Intellectual Property: The Late Nineteenth Century Libertarian Debate". Libertarian Heritage (14). ISBN 1-85637-281-2. Retrieved 24 June 2005. Birch, Paul (1998). "Anarcho-capitalism Dissolves Into City States" (PDF). Libertarian Alliance. Legal Notes. no. 28: 4. ISSN 0267-7083. Retrieved 5 July 2010. Nick Manley (7 May 2014). "Brief Introduction To Left-Wing Laissez Faire Economic Theory: Part One". Center for a Stateless Society. Retrieved 23 April 2019. Nick Maley (9 May 2014). "Brief Introduction To Left-Wing Laissez Faire Economic Theory: Part Two". Center for a Stateless Society Retrieved 29 April 2019. "Advocates of Freed Markets Should Embrace "Anti-Capitalism". Proudhon, Pierre-Joseph (1840). What is Property? Or, an Inquiry into the Principle of Right and of Government. Friedland, William H.; Rosberg, Carl G. (1965). African Socialism. Stanford University Press. p. 25. ISBN 978-0804702034. "B.3 Why are anarchists against private property?". An Anarchist FAQ. Archived from the original on 14 November 2017. Retrieved 29 April 2018. "End Private Property, Not Kenny Loggins". Jacobin. Archived from the original on 26 October 2017. Retrieved 29 April 2018. "Reclaim the Streets" Donnacha DeLong, RTÉ News Online 2002. Retrieved 5 September 2006. "The New Anarchists", Graeber, David, New Left Review 13, January–February 2002. Retrieved 6 September 2006. "G8 Summit – J18: Global Carnival Against Corporate Tyranny, London, England", C. L. Staten, EmergencyNet News journalist, writing for RTÉ's website in 2002. Retrieved 5 September 2006 "May Day demonstrations: Who's who". BBC NEWS. 2003-04-28. Retrieved 2020-04-02. "Anarchism as a Scapegoat of the 21st century: violence, anarchism and anti-globalisation protests" Archived 2007-10-21 at the Wayback Machine, Thrall issue #21, 2001. Retrieved 5 September 2006. Paul, Ellen Frankel. Miller, Fred Dycus. Paul, Jeffrey. 1993. (no title listed) Cambridge University Press. p. 115. Chomsky, Noam (2003). Chomsky on Democracy & Education. Routledge. p. 398. Chomsky, Noam. Language and Politics. AK Press. p. 153. Peacock, Adrian. 1999. Two Hundred Pharaohs, Five Billion Slaves. Ellipsis London. Goodwin, Barbara (2007). Using Political Ideas. John Wiley & Sons. Brooks, Thom (2002). Book Reviews. Journal of Applied Philosophy. 19 (1). 75–90. doi:10.1111/1468-5930.00206. McKay, Iain (2007). "Section F.7.3 - Can there be a 'right-wing' anarchism?". An Anarchist FAQ, Volume I. AK Press. ISBN 978-1-902593-90-6. Archived from the original on 28 January 2012. McKay, Iain; et al. (21 January 2010). "Section F.7.3 - Can there be a 'right-wing' anarchism?". An Anarchist FAQ. Infoshop.org. Archived from the original on 17 November 2011. Retrieved 21 January 2012. McKay, Iain (2007). "Section D.6 - Are anarchists against Nationalism?". An Anarchist FAQ, Volume I. AK Press. ISBN 978-1-902593-90-6. Archived from the original on 28 January 2012. McKay, Iain; et al. (21 January 2010). "Section D.6 - Are anarchists against Nationalism?". An Anarchist FAQ. Infoshop.org. Archived from the original on 3 March 2012. Retrieved 22 January 2012. Heider, Ulrike. Anarchism: Left, Right and Green. San Francisco: City Lights Books. 1994. Griffin 2003; Goodrick-Clarke 2003; Macklin 2005; Sykes 2005; Sunshine 2008; Sanchez 2009. "Precarity, or Why 69 is Pink (w/Mondo Foti!)". Daily Kos. Retrieved 3 May 2007. Firth, Will. "Esperanto kaj anarkiismo". "Anarkiistoj estis inter la pioniroj de la disvastigo de Esperanto. En 1905 fondiĝis en Stokholmo la unua anarkiisma Esperanto-grupo. Sekvis multaj aliaj: en Bulgario, Ĉinio kaj aliaj landoj. Anarkiistoj kaj anarki-sindikatistoj, kiuj antaŭ la Unua Mondmilito apartenis al la nombre plej granda grupo inter la proletaj esperantistoj, fondis en 1906 la internacian ligon Paco-Libereco, kiu eldonis la Internacian Socian Revuon. Paco-libereco unuiĝis en 1910 kun alia progresema asocio, Esperantista Laboristaro. La komuna organizaĵo nomiĝis Liberiga Stelo. Ĝis 1914 tiu organizaĵo eldonis multe da revolucia literaturo en Esperanto, interalie ankaŭ anarkiisma. Tial povis evolui en la jaroj antaŭ la Unua Mondmilito ekzemple vigla korespondado inter eŭropaj kaj japanaj anarkiistoj. En 1907 la Internacia Anarkiisma Kongreso en Amsterdamo faris rezolucion pri la afero de internacia lingvo, kaj venis dum la postaj jaroj similaj kongresaj rezolucioj. Esperantistoj, kiuj partoprenis tiujn kongresojn, okupiĝis precipe pri la internaciaj rilatoj de la anarkiistoj". "El Movimiento naturista". Archived from the original on 20 March 2012. Retrieved 3 June 2014. "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)" (PDF). Archived from the original (PDF) on 18 June 2013. Retrieved 6 May 2011. del Barrio, Toño; Lins, Ulrich. La utilización del esperanto durante la Guerra Civil Española. Paper for the International Congress on the Spanish Civil War (Madrid, 27–29 November 2006). Griffin 2003. Goodrick-Clarke 2003. Macklin 2005. Sykes 2005. Sunshine 2008. Sanchez 2009. Afedscotland (18 September 2014). "Referendum rant from an immigrant". AFed Scotland. Retrieved 19 December 2016. "The SNP, Scottish Nationalism, and the Class Struggle: Yesterday, Today, and Tomorrow". AFed Scotland. Archived from the original on 20 December 2016. Retrieved 19 December 2016. Harper, Clifford, ed. (1994). Prolegomena: To a Study of the Return of the Repressed in History. London: Rebel Press. ISBN 0-946061-13-0. "Post anarchist clearing house". Kropotkin, Peter, "Communism and Anarchy" Archived 2005-10-20 at the Wayback Machine. Liberty (Not the Daughter but the Mother of Order) (1881–1908); 3 September 1881; 1, 3; APS Online, p. 3; Tucker uses the terms "voluntary" and "compulsory" communisms. Some market anarchists reject the distinction. "Proudhon, Pierre-Joseph" (2006). Encyclopædia Britannica. Pierre-Joseph Proudhon. "What Is Property?" ISBN 1-4191-9353-8 p. 221. Quoted in Paul Thomas, Karl Marx and the Anarchists, Routledge (1980), p. 303. Maximov, G. P., ed. (1953).The Political Philosophy of Bakunin. New York: The Free Press. p. 269. Madison, Charles A. "Anarchism in the United States". Journal of the History of Ideas, Vol 6, No 1, January 1945, p. 56. Marx, Karl (1846). The German Ideology. "It follows from all we have been saying up till now that the communal relationship into which the individuals of a class entered, and which was determined by their common interests over against a third party, was always a community to which these individuals belonged only as average individuals, only insofar as they lived within the conditions of existence of their class — a relationship in which they participated not as individuals but as members of a class. With the community of revolutionary proletarians, on the other hand, who take their conditions of existence [...] under their control, it is just the reverse; it is as individuals that the individuals participate in it. [...] Communism differs from all previous movements in that it overturns the basis of all earlier relations of production and intercourse, and for the first time consciously treats all natural premises as the creatures of hitherto existing men, strips them of their natural character and subjugates them to the power of the united individuals. Its organization is, therefore, essentially economic, the material production of the conditions of this unity; it turns existing conditions into conditions of unity. The reality, which communism is creating, is precisely the true basis for rendering it impossible that anything should exist independently of individuals, insofar as reality is only a product of the preceding intercourse of individuals themselves". Marx, Karl (1848). The Communist Manifesto. "Chapther II. Proletarians and Communists". Marx, Karl (1894). Capital, Volume III. "Part VII. Revenues and their Sources". For instance, Benjamin Tucker says: "Yes, genuine Anarchism is consistent Manchesterism, and Communistic or pseudo-Anarchism is inconsistent Manchesterism". Tucker, Benjamin. "Labor and Its Pay". Archived 2005-04-07 at the Wayback Machine. From Individual Liberty: selections from the writings of Benjamin T. Tucker); Victor Yarros says: "There is no logical justification, no rational explanation, and no scientific reasoning has been, is, will be, or can be advanced in defence of that unimaginable impossibility, Communistic Anarchism". Yarros, Victor S. "A Princely Paradox". Archived 27 September 2007 at the Wayback Machine. Liberty. Vol 4. No. 19. Saturday, 9 April 1887, whole number 97. Henry Appleton says: "All Communism, under whatever guise, is the natural enemy of Anarchism, and a Communist sailing under the flag of Anarchism is as false a figure as could be invented". Appleton, Henry. "Anarchism, True and False". Liberty 2.24. no. 50. 6 September 1884. p. 4.; Clarence Lee Swartz says: "One of the tests of any reform movement with regard to personal liberty is this: Will the movement prohibit or abolish private property? If it does, it is an enemy of liberty. For one of the most important criteria of freedom is the right to private property in the products of ones labor. State Socialists, Communists, Syndicalists and Communist-Anarchists deny private property". Swartz, Clarence Lee. "What is Mutualism?". Brooks, Frank H. (ed) (1994) The Individualist Anarchists: An Anthology of Liberty (1881–1908), Transaction Publishers, p. 76. Appleton, Henry. "The Boston Anarchists". Archived 2005-12-14 at the Wayback Machine. Liberty, Vol. 4, No. 3, May 26, 1886, Whole No. 81. "What is Ideology?" by Jason McQuinn Bey, Hakim (1994). Immediatism. AK Press. p. 4. Archived 5 December 2009 at the Wayback Machine "An esoteric interpretation of the I.W.W. preamble". The Anarchist Library. Archived from the original on 7 October 2011. Retrieved 3 October 2011. Bakunin, Mikhail (1971) [5 October 1872]. "Letter to La Liberté". In Dolgoff, Sam (ed.). Bakunin on Anarchy. Translated by Dolgoff, Sam. Retrieved 8 September 2009 – via Marxists Internet Archive. Woodcock, George (1975) [1962]. Anarchism. Harmondsworth, England: Penguin Books. p. 158. ISBN 0-14-020622-1.. Bakunin, Mikhail (1973). Lehning, Arthur (ed.). Michael Bakunin: Selected Writings (PDF). Evergreen. pp. 191–192. ISBN 0-224-00893-5. Archived from the original (PDF) on 3 August 2020. Robertson, Ann. "Marxism and Anarchism: The Philosophical Roots of the Marx-Bakunin Conflict – Part Two" (PDF). Workerscompass.org. Retrieved 1 April 2018. Thoburn, Nicholas (2003). "The Lumpenproletariat and the Proletarian Unnamable". Deleuze, Marx and Politics. Routledge. ISBN 9780415753845. Bakunin, Mikhail (1971) [1873]. "Statism and Anarchy". In Dolgoff, Sam (ed.). Bakunin on Anarchy. Translated by Dolgoff, Sam. Retrieved 8 September 2009 – via Marxists Internet Archive. Engels, Friedrich (1978) [1874]. "On Authority". In Tucker, Robert C. (ed.). The Marx-Engels reader (2nd ed.). New York: Norton. ISBN 978-0-393-05684-6. LCCN 77016635. OCLC 318414641. Retrieved 18 March 2019 – via Marxists Internet Archive. Sperber, Jonathan (2013). Karl Marx: A Nineteenth-Century Life. W.W. Norton & Co. ISBN 9780871403544. "Казарменный коммунизм" [Barracks Communism]. Great Soviet Encyclopedia (in Russian). Duncan, Graeme Campbell (December 1976). Marx and Mill: Two Views of Social Conflict and Social Harmony. Cambridge University Press. p. 194. ISBN 9780521291309. Lenin, Vladimir (2001). Marxism versus Anarchism. Resistance Books. p. 88. ISBN 9781876646035. Glavnyye osnovy budushchego obshchestvennogo stroya (Главные основы будущего общественного строя). According to Marx, it was printed in the second issue of Narodnaya rasprava available in Geneva in December 1869, but it was labelled "St.Petersburg, winter 1870". McClellan, Woodford (1973). "Nechaevshchina: An Unknown Chapter". Slavic Review. 32 (3): 546–553. doi:10.2307/2495409. ISSN 0037-6779. JSTOR 2495409. Mayer, Robert (1993). "Lenin and the Concept of the Professional Revolutionary". History of Political Thought. 14 (2): 249–263. ISSN 0143-781X. JSTOR 26214357. "The Influences of Chernyshevsky, Tkachev, and Nechaev on the political thought of V.I. Lenin". Retrieved 25 March 2019. "Сергей Нечаев: "темный чуланчик" русской революции" [Sergei Nechaev: the "dark closet" of the Russian revolution]. МирТесен – рекомендательная социальная сеть (in Russian). Retrieved 25 March 2019. Kimball, Alan (1973). "The First International and the Russian Obshchina". Slavic Review. 32 (3): 491–514. doi:10.2307/2495406. ISSN 0037-6779. JSTOR 2495406. S2CID 164131867. Read, Christopher (2005). Lenin: A Revolutionary Life. London: Routledge. ISBN 978-0-415-20649-5. Busgalin, Alexander; Mayer, Günter (2008). "Kasernenkommunismus". Historisch-kritisches Wörterbuch des Marxismus. 7: I. Spalten. pp. 407–411 (PDF text) Gorter, Herman; Pannekok, Anton; Pankhurst, Sylvia; Ruhl, Otto (2007). Non-Leninist Marxism: Writings on the Workers Councils. Red and Black. Screpanti, Ernesto (2007). Libertarian Communism: Marx Engels and the Political Economy of Freedom. London: Palgrave Macmillan. Draper, Hal (1971). "The Principle of Self-Emancipation in Marx and Engels". Archived 23 July 2011 at the Wayback Machine Socialist Register (4). Chomsky, Noam. "Government In The Future". Archived 21 November 2010 at the Wayback Machine Lecture at the Poetry Center of the New York YM-YWHA. Further reading Gordon, Uri (2007). Anarchy Alive!: Anti-Authoritarian Politics from Practice to Theory. Sydney: Pluto Press. ISBN 978-0-7453-2683-2. OCLC 154769337. Gordon, Uri (2007). "Anarchism and Political Theory: Contemporary Problems". The Anarchist Library. Retrieved 4 May 2019. Kerl, Eric (July–August 2010). "Contemporary anarchism". International Socialist Review (72). Retrieved 4 May 2019. External links Media related to Issues in anarchism at Wikimedia Commons External links modified Hello fellow Wikipedians, I have just modified 6 external links on Issues in anarchism. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. 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Cheers.—InternetArchiveBot (Report bug) 19:02, 17 November 2017 (UTC)[reply] Talk:Issues in anarchism/Archive 1 >From Wikipedia, the free encyclopedia < Talk:Issues in anarchism Jump to navigation Jump to search This is an archive of past discussions. Do not edit the contents of this page. If you wish to start a new discussion or revive an old one, please do so on the current talk page. Archive 1 Contents 1 Appears to contradict article Patriarchy 2 It's probably just me 3 Merge? 4 Proposed merge from definitional concerns in anarchist theory 4.1 Leftover material from merge 5 Really repetitive line 6 Messed up 7 Zaxlebax: Undue Weight 8 External links modified Appears to contradict article Patriarchy I have tagged this article because it appears to contradict something stated in Patriarchy. Please see the discussion on that article's talk page for full details, and reply there if you want to comment. Thanks.—greenrd 18:51, 28 March 2007 (UTC)[reply] It's probably just me But Anarcho-Capitalism? To quote the internet: "WTF?" —Preceding unsigned comment added by 142.162.198.171 (talk) 17:19, 14 September 2007 (UTC)[reply] Merge? Sounds like a good idea. I was about to propose the same. Jacob Haller 16:41, 19 September 2007 (UTC)[reply] Note to anarcho-wikipedian otaku for historical posterity: the merge referred to is Major conflicts within anarchist thought to this article. Skomorokh incite 23:54, 13 December 2007 (UTC)[reply] Proposed merge from definitional concerns in anarchist theory Definitional concerns can uncontroversially be said to be issues in anarchism; the question I am posing is whether it is better to give definitional concerns in anarchist theory it's own article, or to make it a major section of this article. The main issue, I think, is that that article is far from comprehensive; it has a lede of acceptable length and a rather good section on the Zaxlebax problem, but the remainder of the article is made up of stub sections. I favour merging all non-discrete underdeveloped articles on aspects of one topic into a single article, beating that article into shape, and then re-splitting sections into their own articles as appropriate once they become fully developed. Isolated articles have too few eyes on them and tend to be the forgotten projects of a small handful of editors, whereas articles like Anarchism for example are frequently revised and updated. Please indicate your support or opposition to the proposed merge here. Skomorokh incite 14:27, 13 January 2008 (UTC)[reply] Support, I think it is a good idea to merge these two articles creating a Definitional concerns section in the Issues in anarchism article. The Definitional concerns in anarchist theory may be a remnant of the Anarchist POV wars as it seems to be intended to clarify the terminological fallacies and misunderstandings. Lord Metroid (talk) 15:57, 13 January 2008 (UTC)[reply] Support. definitional concerns in anarchist theory was a way to address substantive terminological issues which editors were gaming to impose particular POVs on articles. The issues there need to be addressed somewhere, but, as these definitional issues are, in fact, current issues for the movement, this page seems to be a fine place to address them. Libertatia (talk) 19:08, 13 January 2008 (UTC)[reply] Glad to see we are in agreement; I'm going to go ahead and merge the articles, with Definitional concerns as the first subsection of this article Skomorokh incite 22:55, 17 January 2008 (UTC)[reply] Leftover material from merge The following is unused content from the now-merged definitional concerns in anarchist theory. If you can think of an appropriate place to use this, list of basic anarchism topics perhaps, please feel free. Skomorokh incite 22:55, 17 January 2008 (UTC)[reply] Many terms can either designate specific forms of anarchism or broader trends within anarchism. In rough alphabetical order: "Agorism" can refer to a counter-economic strategies or to market propertarian left-libertarianism. In the socialist tradition, "collectivist anarchism" refers to those forms, outlined by Mikhail Bakunin, among others, which combine community ownership of most or all of the means of production with community payment for labor. In certain other traditions, "collectivist anarchism" refers to social/communal anarchism in general. "Communal anarchism" refers to collectivist anarchism, communist anarchism, and collectivist or communist forms of other schools (e.g. of anarcho-syndicalism). "Individualist anarchism" can refer to egoist anarchism or various forms of market anarchism. "Social anarchism" most often refers to collectivist anarchism, communist anarchism, and collectivist or communist forms of other schools (e.g. of anarcho-syndicalism). It can also refer to the circle around the periodical "Social Anarchism." In the socialist tradition, "socialist anarchism" refers to any form which opposes presently-existing capitalism and consciously favors a more egalitarian society, e.g. some forms of agorism, collectivist anarchism, communist anarchism, most forms of mutualist anarchism. In some other libertarian traditions, "socialist anarchism" may be limited to non-market forms of socialist anarchism. "Syndicalism" can refer to labor-union-centered strategies, or specifically to social anarchist versions of these. "Voluntary socialism" was Francis D. Tandy's term for his form of individualist anarchism. "Distributism" is a Roman Catholic tradition which is sometimes considered a form of left-libertarianism. "Industrialism" can refer to any of industrialization (not an anarchist ideology), a certain classical-liberal tradition, and industrial unionism. Really repetitive line There are two phrases in this article that are nearly identical. The first, under "Ends and Means" reads Anarchists have often been portrayed as dangerous and violent, possibly due to a number of high-profile violent actions, including riots, assassinations, insurrections, and terrorism committed by some anarchists as well as persistently negative media portrayals. The next occurrence, under "Violence and non-violence" goes Anarchists have often been portrayed as dangerous and violent, due mainly to a number of high-profile violent acts including riots, assassinations, and insurrections involving anarchists. Maybe someone should rewrite one of these sentences? —Preceding unsigned comment added by 167.1.143.100 (talk) 10:36, 24 March 2008 (UTC)[reply] Messed up The following two sentences convey a biased view: Historically, anarchists considered themselves socialists and opposed to capitalism. Thus, anarcho-capitalism is considered by many anarchists today as not being true anarchism. The terms "socialists" and "capitalism" seem to be used in a modern way, creating somewhat an opposition between the invidual anarchists, which seem to be included in the categorial term "anarchists" in the cited sentence, and the anarcho-capitalists. But that's not true, as one can truly see by reading the works of Spooner and Tucker cited on this page. Capitalism unterstood as a model of a free-market consisting of bargaining individuals free of coercion through states or the likes of them was in the mind of Spooner and Tucker (just read the cited paragraphs). So creating a fake opposition between anarcho-capitalists and individual anarchists is just original research and pushing an anti-anarcho-capitalist position The term "socialist" in its historical context is NOT the same as it is used today, or even compared to the "socialists" of e.g. China or former Soviet Union. See http://en.wikipedia.org/wiki/Issues_in_anarchism#The_.22Zaxlebax.22_Problem Please read these better formulated paragraphs: http://en.wikipedia.org/wiki/Anarchism#Anarcho-capitalism_and_free_market_a… http://en.wikipedia.org/wiki/Anarchism#Individualist_anarchism 80.121.36.169 (talk) 05:16, 1 July 2008 (UTC)[reply] Zaxlebax: Undue Weight Why do we have an entire section devoted to explaining the use of a term that is not even the subject of the article? It would be better if we simply summarize the zaxlebax problem in a sentence or two... "The word anarchism is used in different ways by different people (what Roderick Long has referred to as the "zaxlebax problem")." Interested readers can link from there to the full discussion on the actual article about the zaxlebax problem. Nathan McKnight -- Aelffin (talk) 05:53, 21 July 2009 (UTC)[reply] I agree. Also, there are absolutely no secondary sources for this. I propose that the section be removed. Bob A (talk) 21:21, 9 November 2009 (UTC)[reply] External links modified Hello fellow Wikipedians, I have just added archive links to one external link on Issues in anarchism. Please take a moment to review my edit. If necessary, add {{cbignore}} after the link to keep me from modifying it. Alternatively, you can add {{nobots|deny=InternetArchiveBot}} to keep me off the page altogether. I made the following changes: Added archive https://web.archive.org/20050404190517/http://fuckthevote.org:80/TheEthicso… to http://fuckthevote.org/TheEthicsofVoting When you have finished reviewing my changes, please set the checked parameter below to true to let others know. This message was posted before February 2018. After February 2018, "External links modified" talk page sections are no longer generated or monitored by InternetArchiveBot. No special action is required regarding these talk page notices, other than regular verification using the archive tool instructions below. Editors have permission to delete these "External links modified" talk page sections if they want to de-clutter talk pages, but see the RfC before doing mass systematic removals. This message is updated dynamically through the template {{source check}} (last update: 18 January 2022). If you have discovered URLs which were erroneously considered dead by the bot, you can report them with this tool. If you found an error with any archives or the URLs themselves, you can fix them with this tool. Cheers.—cyberbot IITalk to my owner:Online 14:41, 16 January 2016 (UTC)[reply]

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Censorship: Brazil Judicial Party Follows US Democrats Censorbans Sitting President Bolsonaro Off All Social Media
by grarpamp 06 Sep '22

06 Sep '22

Blocking the Brazilian President’s Social Media: Supreme Court’s Threat to Democracy Augusto Zimmermann Augusto Zimmermann September 5, 2022 Updated: September 5, 2022 biggersmaller Print Commentary In Brazil, some judges have highly ambitious political goals and make decisions accordingly. The current presiding justice at the nation’s Supreme Electoral Court is Alexandre de Moraes. He was elected as the presiding electoral officer in August, in a public ceremony with 2,000 guests at the court auditorium. He was a member of the Brazilian Social Democratic Party before being nominated justice of the nation’s Federal Supreme Court on Feb. 22, 2017. Before being nominated to the nation’s highest court, as reported by the French daily Le Monde, he was at the centre of a controversy when the daily Estadão published an investigation showing that he had intervened as a lawyer in at least 123 legal cases to defend a corporation that some have argued is suspected of being linked to Brazil’s main drug trafficking group, the First Command of the Capital. Moraes, who is now the nation’s top electoral officer in Brazil and responsible for overseeing the presidential elections, has issued numerous “monocratic decisions” against “misinformation,” in addition to sending some of President Jair Bolsonaro’s friends and supporters to jail, confiscating their electronic devices, and freezing their bank accounts. On March 18, for example, Moraes ordered the nationwide suspension of the messaging app Telegram. The ruling came after Telegram ignored an earlier order to block the account of Allan dos Santos, a supporter of Bolsonaro accused of spreading “misinformation.” He had previously issued a warrant for the arrest of Santos in October. In his ruling suspending Telegram nationwide, Moraes mentions its failing to remove “misleading” content from Bolsonaro’s own Telegram page. As reported, not only did he order the shutdown of the message app nationwide but also ordered Apple and Google to introduce “technological obstacles” to block Telegram on their operating systems and withdraw it from their digital stores in Brazil. Bolsonaro, who seeks reelection in October, relies on Telegram to reach his voter base. He has more than a million followers on the platform and this could prove crucial to his electoral campaign. Jair Bolsonaro Brazil’s President Jair Bolsonaro speaks, during a joint press conference with Paraguay’s president at the Planalto Palace in Brasilia, Brazil, on Nov. 24, 2021. (Raul Spinasse/AP Photo) ‘Authoritarian Decisions’ On March 19, during the popular television program “Os Pingos nos Is” from Jovem Pam, journalist Augusto Nunes accused Moraes of committing several illegalities, including the abuse of authority and the violation of a cláusula pétrea (“stone clause”) in the Brazilian Constitution that makes freedom of expression an inalienable right of the citizen. Nunes also criticized the silence of politicians about Moraes’s “decisions,” including the banning of Telegram nationwide. “It’s time to demand senators and judges handcuffed for their cowardice. And those appointed by President Jair Bolsonaro have to explain how long this cowardly silence they have maintained in the face of arrogance will last,” he said. On May 27, 2020, Justice Moraes, who had become the nation’s top electoral officer, ordered the federal police to launch an operation probing businessmen, bloggers, and politicians allied to Bolsonaro. In the decision that authorised the operation, he also determined the blocking of all their accounts on social media outlets such as Facebook, Twitter, and Instagram. According to him, the monocratic decision is necessary for the interruption of “misinformation” and “fake news.” The investigation on “misinformation” conducted by Moraes concerns more generally the dissemination of information regarding the transparency of electronic voting machines and the credibility of the Brazilian electoral commission, which is actually headed by Moraes himself. Filipe Martins, the special advisor to the presidency of the Republic for international affairs, commented that “journalists, humorists, and ordinary citizens who act spontaneously are being treated as bandits for daring to express opinions that displease the establishment.” Bolsanaro Not the Only Target Among the targets of police actions ordered by Moraes are the national president of the Brazilian Workers’ Party Roberto Jefferson, businessman Luciano Hang, and congresspersons Douglas Garcia, Gil Diniz, Carla Zambelli, Bia Kicis, Junio Amaral, Filipe Barros, Luiz Phillipe Orleans e Bragança, and Daniel Silveira. One of these parliamentarians, Zambelli, said that “every person who respects the law has the obligation to repudiate these searches within the scope of an illegal and unconstitutional investigation.” By the same token, another congresswoman, Kicis, stated: “We are living in dark times of brazen attack on democracy. Don’t forget the people who are celebrating the abuses of authority and undemocratic acts by Justice Alexandre de Moraes against journalists, comedians, businessmen and any other common people. They are accomplices of the dictatorship. I have never been silent against tyranny or opponents.” On Aug. 23, Moraes directed the federal police to execute search warrants in five states targeting at least eight businessmen. He ordered police to raid their homes, to access their bank accounts, and suspend their social media accounts. These citizens are being investigated over a couple of messages posted in their WhatsApp group whereby some allegedly dared to say they would prefer another military regime to the return of the far-left candidate Lula da Silva to the presidency. Epoch Times Photo Former president of Brazil Luiz Inacio Lula da Silva speaks during an event to announce Lula’s pre-candidacy for October presidential elections along with running mate Geraldo Alckmin at Expo Center Norte in Sao Paulo, Brazil, on May 7, 2022. (Buda Mendes/Getty Images) Moraes also ordered their bank accounts blocked. One of those targeted by the operation was Luciano Hang, the founder of retail chain Havan and a Bolsonaro supporter with millions of followers on social media. Although Hang says he has “never spoken of a coup” and he has “always defended democracy and freedom of expression,” Moraes ordered the blocking of all his social media accounts, including Twitter, Instagram, Facebook, YouTube, WhatsApp, and TikTok. “They can take away my social networks, but they’ll never shut me up!” said Hang, who built a department store chain known for displaying replicas of the Statute of Liberty out front. “Say no to censorship! You could be next,” he posted on his Twitter account before it was closed by the court order issued by Moraes. Other businessmen who reportedly had their social media and bank accounts blocked include Meyer Joseph Nigri, chairman and former CEO of property developer Tecnisa, Jose Isaac Peres, founder of shopping mall company Multiplan, and Afranio Barreira Filho, owner of the restaurant chain Coco Bambu. Brazil’s Democracy Under Threat Bolsonaro says democracy is now under serious attack in the country. He has accused these unelected judges of practising political interference and trying to deploy a judicial dictatorship. “Brazil is on the road to dictatorship. This is how dictatorships start now. You lose your freedom little by little, then one day you look, and you are completely tied up,” he told network Jovem Pan. After knowing all these extraordinary things, who would disagree? The democratic system is clearly being undermined by the replacement of the rule of law with the rule of judges. In fact, the premise that unelected judges know better what is best for the nation is elitist and utterly undemocratic. It is ironic to see that now the major threat to democracy in Brazil now comes not from elected politicians but from a highly anachronistic judicial oligarchy.

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Anarcho-capitalism
by grarpamp 06 Sep '22

06 Sep '22

https://en.wikipedia.org/wiki/Anarcho-capitalism https://en.wikipedia.org/wiki/Talk:Anarcho-capitalism/Archive_1 ... https://en.wikipedia.org/wiki/Talk:Anarcho-capitalism/Archive_28 Anarcho-capitalism >From Wikipedia, the free encyclopedia A two-colored flag, split diagonally, with yellow at the top and black at the bottom The black and gold flag, a symbol of anarchism (black) and capitalism (gold) which according to Murray Rothbard was first flown in 1963 in Colorado[1] and is also used by the Swedish AnarkoKapitalistisk Front[2] Part of a series on Anarcho-capitalism Flag of Anarcho-capitalism.svg Origins Age of Enlightenment Aristotelianism Austrian School Marginalism School of Salamanca Subjective theory of value Classical liberalism French Liberal School Homestead principle Labor theory of property Laissez-faire Physiocracy Individualist anarchism Market anarchism Concepts Anti-statism Civil rights Counter-economics Decentralization Deregulation Economic liberalism Free market Free-market anarchism Free-market roads Free trade Freedom of contract Individualism Jurisdictional arbitrage Laissez-faire Land ownership Natural Law Non-aggression principle Polycentric law Private defense agency Private governance Private military company Private police Private property Privatization Propertarianism Property rights Right to own property Self-ownership Spontaneous order Taxation as theft Title-transfer theory of contract Voluntaryism People Bruce L. Benson Walter Block Bryan Caplan Gerard Casey Anthony de Jasay David D. 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In the absence of statute, anarcho-capitalists hold that society tends to contractually self-regulate and civilize through participation in the free market which they describe as a voluntary society.[7][8][9] In a theoretical anarcho-capitalist society, the system of private property would still exist and be enforced by private defense agencies and/or insurance companies selected by customers which would operate competitively in a market and fulfill the roles of courts and the police.[9][10][11] According to its proponents, various historical theorists have espoused philosophies similar to anarcho-capitalism,[12] but the first person to use the term anarcho-capitalism was Murray Rothbard, in the 1940s.[13] Rothbard synthesized elements from the Austrian School, classical liberalism and 19th-century American individualist anarchists and mutualists Lysander Spooner and Benjamin Tucker while rejecting their labor theory of value and the anti-capitalist and socialist norms they derived from it.[14][15][16] Rothbard's anarcho-capitalist society would operate under a mutually agreed-upon "legal code which would be generally accepted, and which the courts would pledge themselves to follow".[17] This legal code would recognize contracts, private property, self-ownership and tort law in keeping with the non-aggression principle.[17][18] Anarcho-capitalists and right-libertarians cite several historical precedents of what they believe to be examples of anarcho-capitalism,[24] including Anglo‐Saxon England,[5][7] the Free cities of medieval Europe, Medieval Iceland, the American Old West, Gaelic Ireland, Somalia from 1991 to 2006, and law merchant, admiralty law, and early common law. Anarcho-capitalism is distinguished from both minarchism, which advocates a night-watchman state limited to protecting individuals from aggression and enforcing private property;[25] anarchism, an anti-capitalist movement which holds that capitalism is incompatible with social and economic equality; and social anarchism, a branch of anarchism that sees individual freedom as interrelated with mutual aid. Anarcho-capitalists reject the libertarian socialist economic theories of anarchism, arguing that they are inherently authoritarian or require authoritarianism to achieve, while believing that there is no coercion under capitalism. Despite its name, anarcho-capitalism lies outside the tradition of anarchism and is more closely affiliated with capitalism, right-libertarianism, and liberalism.[26][27][28][29][30] Traditional anarchist schools of thought oppose and reject capitalism, and consider 'anarcho-capitalism' to be a contradiction in terms.[31][32][33] Anarcho-capitalism is usually seen as part of the New Right.[29][34] Contents 1 Philosophy 1.1 On the state 1.2 Non-aggression principle 1.3 Property 1.3.1 Private property 1.3.2 Common property 1.3.3 Intellectual property 1.4 Contractual society 1.5 Law and order and the use of violence 1.6 Free-market in children 2 Influences 2.1 Anarchism 2.2 Classical liberalism 2.3 Individualist anarchism 3 Historical precedents 3.1 Free cities of medieval Europe 3.2 Medieval Iceland 3.3 American Old West 3.4 Gaelic Ireland 3.5 Law merchant, admiralty law, and early common law 3.6 Somalia from 1991 to 2006 4 Criticism 4.1 State, justice and defense 4.2 Rights and freedom 4.3 Economics and property 5 Literature 6 See also 7 References 8 Further reading 9 External links Philosophy Murray Rothbard wearing glasses, a suit and a bow-tie and sat on an armchair, looking rightwards Murray Rothbard (1926–1995), who coined the word anarcho-capitalism This section has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages) This section may be confusing or unclear to readers. (July 2019) This section relies too much on references to primary sources. (July 2020) Author J Michael Oliver says that during the 1960s, a philosophical movement arose in the United States that championed "reason, ethical egoism, and free-market capitalism". According to Oliver, anarcho-capitalism is a political theory which logically follows the philosophical conclusions of Objectivism, a philosophical system developed by Russian-American writer Ayn Rand.[35] Professor Lisa Duggan also says that Rand's anti-statist, pro–"free market" stances went on to shape the politics of anarcho-capitalism.[36] According to Patrik Schumacher, the political ideology and programme of Anarcho-capitalism envisages the radicalization of the neoliberal "rollback of the state", and calls for the extension of "entrepreneurial freedom" and "competitive market rationality" to the point where the scope for private enterprise is all-encompassing and "leaves no space for state action whatsoever".[37] On the state Anarcho-capitalists opposition to the state is reflected in their goal of keeping but privatizing all functions of the state.[37][38][39] They see capitalism and the "free market" as the basis for a free and prosperous society. Murray Rothbard, who is credited with coining the term anarcho-capitalism,[40][41] stated that the difference between free-market capitalism and state capitalism is the difference between "peaceful, voluntary exchange" and a "collusive partnership" between business and government that "uses coercion to subvert the free market".[42] Rothbard argued that all government services, including defense, are inefficient because they lack a market-based pricing mechanism regulated by "the voluntary decisions of consumers purchasing services that fulfill their highest-priority needs" and by investors seeking the most profitable enterprises to invest in.[43]: 1051 Furthermore, Linda and Morris Tannehill believe that no coercive monopoly of force can arise on a truly free market and that a government's citizenry can not desert them in favor of a competent protection and defense agency.[44] Rothbard used the term anarcho-capitalism to distinguish his philosophy from anarchism that opposes private property[45] as well as to distinguish it from individualist anarchism.[46] Other terms sometimes used by proponents of the philosophy include: Individualist anarchism[47][48] Natural order[12] Ordered anarchy[12] Private-law society[12] Private-property anarchy[12] Radical capitalism[12] Maverick Edwards of the Liberty University describes anarcho-capitalism as a political, social, and economic theory that places markets as the central "governing body" and where government no longer "grants" rights to its citizenry.[49] Non-aggression principle Main article: Non-aggression principle Writer Stanisław Wójtowicz says that although anarcho-capitalists are against centralized states, they hold that all people would naturally share and agree to a specific moral theory based on the non-aggression principle.[50] While the Friedmanian formulation of anarcho-capitalism is robust to the presence of violence and in fact, assumes some degree of violence will occur,[51] anarcho-capitalism as formulated by Rothbard and others holds strongly to the central libertarian nonaggression axiom,[50] sometimes non-aggression principle. Rothbard wrote: The basic axiom of libertarian political theory holds that every man is a self-owner, having absolute jurisdiction over his own body. In effect, this means that no one else may justly invade, or aggress against, another's person. It follows then that each person justly owns whatever previously unowned resources he appropriates or "mixes his labor with". From these twin axioms – self-ownership and "homesteading" – stem the justification for the entire system of property rights titles in a free-market society. This system establishes the right of every man to his own person, the right of donation, of bequest (and, concomitantly, the right to receive the bequest or inheritance), and the right of contractual exchange of property titles.[18] Rothbard's defense of the self-ownership principle stems from what he believed to be his falsification of all other alternatives, namely that either a group of people can own another group of people, or that no single person has full ownership over one's self. Rothbard dismisses these two cases on the basis that they cannot result in a universal ethic, i.e. a just natural law that can govern all people, independent of place and time. The only alternative that remains to Rothbard is self-ownership which he believes is both axiomatic and universal.[52] In general, the non-aggression axiom is described by Rothbard as a prohibition against the initiation of force, or the threat of force, against persons (in which he includes direct violence, assault and murder) or property (in which he includes fraud, burglary, theft and taxation).[19]: 24–25 The initiation of force is usually referred to as aggression or coercion. The difference between anarcho-capitalists and other libertarians is largely one of the degree to which they take this axiom. Minarchist libertarians such as libertarian political parties would retain the state in some smaller and less invasive form, retaining at the very least public police, courts, and military. However, others might give further allowance for other government programs. In contrast, Rothbard rejects any level of "state intervention", defining the state as a coercive monopoly and as the only entity in human society, excluding acknowledged criminals, that derives its income entirely from coercion, in the form of taxation, which Rothbard describes as "compulsory seizure of the property of the State's inhabitants, or subjects."[52] Some anarcho-capitalists such as Rothbard accept the non-aggression axiom on an intrinsic moral or natural law basis. It is in terms of the non-aggression principle that Rothbard defined his interpretation of anarchism, "a system which provides no legal sanction for such aggression ['against person and property']"; and wrote that "what anarchism proposes to do, then, is to abolish the State, i.e. to abolish the regularized institution of aggressive coercion".[53] In an interview published in the American libertarian journal The New Banner, Rothbard stated that "capitalism is the fullest expression of anarchism, and anarchism is the fullest expression of capitalism".[54] Property Private property Anarcho-capitalists postulate the privatization of everything, including cities with all their infrastructures, public spaces, streets and urban management systems.[37][55] Central to Rothbardian anarcho-capitalism are the concepts of self-ownership and original appropriation that combines personal and private property. Hans-Hermann Hoppe wrote: Everyone is the proper owner of his own physical body as well as of all places and nature-given goods that he occupies and puts to use by means of his body, provided only that no one else has already occupied or used the same places and goods before him. This ownership of "originally appropriated" places and goods by a person implies his right to use and transform these places and goods in any way he sees fit, provided only that he does not change thereby uninvitedly the physical integrity of places and goods originally appropriated by another person. In particular, once a place or good has been first appropriated by, in John Locke's phrase, 'mixing one's labor' with it, ownership in such places and goods can be acquired only by means of a voluntary – contractual – transfer of its property title from a previous to a later owner.[56] Rothbard however rejected the Lockean proviso, and followed the rule of "first come, first served", without any consideration of how much resources are left for other individuals, which opposed John Locke's beliefs.[57][58] Anarcho-capitalists advocate private ownership of the means of production and the allocation of the product of labor created by workers within the context of wage labour and the free market – that is through decisions made by property and capital owners, regardless of what an individual needs or does not need.[59] Original appropriation allows an individual to claim any never-before-used resources, including land and by improving or otherwise using it, own it with the same "absolute right" as their own body, and retaining those rights forever, regardless of whether the resource is still being used by them. According to Rothbard, property can only come about through labor, therefore original appropriation of land is not legitimate by merely claiming it or building a fence around it—it is only by using land and by mixing one's labor with it that original appropriation is legitimized: "Any attempt to claim a new resource that someone does not use would have to be considered invasive of the property right of whoever the first user will turn out to be". Rothbard argued that the resource need not continue to be used in order for it to be the person's property as "for once his labor is mixed with the natural resource, it remains his owned land. His labor has been irretrievably mixed with the land, and the land is therefore his or his assigns' in perpetuity".[60]: 170 Rothbard also spoke about a theory of justice in property rights: It is not enough to call simply for the defense of "the rights of private property"; there must be an adequate theory of justice in property rights, else any property that some State once decreed to be "private" must now be defended by libertarians, no matter how unjust the procedure or how mischievous its consequences.[46] In Justice and Property Right, Rothbard wrote that "any identifiable owner (the original victim of theft or his heir) must be accorded his property".[61][62] In the case of slavery, Rothbard claimed that in many cases "the old plantations and the heirs and descendants of the former slaves can be identified, and the reparations can become highly specific indeed". Rothbard believed slaves rightfully own any land they were forced to work on under the homestead principle. If property is held by the state, Rothbard advocated its confiscation and "return to the private sector",[63] writing that "any property in the hands of the State is in the hands of thieves, and should be liberated as quickly as possible".[64] Rothbard proposed that state universities be seized by the students and faculty under the homestead principle. Rothbard also supported the expropriation of nominally "private property" if it is the result of state-initiated force such as businesses that receive grants and subsidies.[65] Rothbard further proposed that businesses who receive at least 50% of their funding from the state be confiscated by the workers,[66][67] writing: "What we libertarians object to, then, is not government per se but crime, what we object to is unjust or criminal property titles; what we are for is not 'private' property per se but just, innocent, non-criminal private property".[64] Similarly, Karl Hess wrote that "libertarianism wants to advance principles of property but that it in no way wishes to defend, willy nilly, all property which now is called private ... Much of that property is stolen. Much is of dubious title. All of it is deeply intertwined with an immoral, coercive state system".[68] By accepting an axiomatic definition of private property and property rights, anarcho-capitalists deny the legitimacy of a state on principle.[original research?] Hans-Hermann Hoppe argues: For, apart from ruling out as unjustified all activities such as murder, homicide, rape, trespass, robbery, burglary, theft, and fraud, the ethics of private property is also incompatible with the existence of a state defined as an agency that possesses a compulsory territorial monopoly of ultimate decision-making (jurisdiction) and/or the right to tax.[56] Anarchists view capitalism as an inherently authoritarian and hierarchical system and seek the abolishment of private property.[69] There is disagreement between anarchists and anarcho-capitalists[70] as the former generally rejects anarcho-capitalism as a form of anarchism and considers anarcho-capitalism a contradiction in terms,[71][72][73] while the latter holds that the abolishment of private property would require expropriation which is "counterproductive to order" and would require a state.[74] Common property As opposed to anarchists,[75] most anarcho-capitalists reject the commons.[76] However, some of them propose that non-state public or community property can also exist in an anarcho-capitalist society.[76] For anarcho-capitalists, what is important is that it is "acquired" and transferred without help or hindrance from what they call the "compulsory state". Deontological anarcho-capitalists believe that the only just and most economically beneficial way to acquire property is through voluntary trade, gift, or labor-based original appropriation, rather than through aggression or fraud.[77] Anarcho-capitalists state that there could be cases where common property may develop in a Lockean natural rights framework. Anarcho-capitalists make the example of a number of private businesses which may arise in an area, each owning the land and buildings that they use, but they argue that the paths between them become cleared and trodden incrementally through customer and commercial movement. These thoroughfares may become valuable to the community, but according to them ownership cannot be attributed to any single person and original appropriation does not apply because many contributed the labor necessary to create them. In order to prevent it from falling to the "tragedy of the commons", anarcho-capitalists suggest transitioning from common to private property, wherein an individual would make a homesteading claim based on disuse, acquire title by the assent of the community consensus, form a corporation with other involved parties, or other means.[76] Randall G. Holcombe see challenges stemming from the idea of common property under anarcho-capitalism, such as whether an individual might claim fishing rights in the area of a major shipping lane and thereby forbid passage through it.[76] In contrast, Hoppe's work on anarcho-capitalist theory is based on the assumption that all property is privately held, "including all streets, rivers, airports, and harbors" which forms the foundation of his views on immigration.[76] Intellectual property Main article: Intellectual property Some anarcho-capitalists strongly oppose intellectual property (i.e., trademarks, patents, copyrights). Stephan N. Kinsella argues that ownership only relates to tangible assets.[78] Contractual society The society envisioned by anarcho-capitalists has been labelled by them as a "contractual society" which Rothbard described as "a society based purely on voluntary action, entirely unhampered by violence or threats of violence"[60]: 84 The system relies on contracts between individuals as the legal framework which would be enforced by private police and security forces as well as private arbitrations.[79][80][81] Rothbard argues that limited liability for corporations could also exist through contract, arguing that "[c]orporations are not at all monopolistic privileges; they are free associations of individuals pooling their capital. On the purely free market, those men would simply announce to their creditors that their liability is limited to the capital specifically invested in the corporation".[43]: 1144 However, corporations created in this way would not be able to replicate the limit on liabilities arising non-contractually such as liability in tort for environmental disasters or personal injury which corporations currently enjoy. Rothbard acknowledges that "limited liability for torts is the illegitimate conferring of a special privilege".[43]: 1144 There are limits to the right to contract under some interpretations of anarcho-capitalism. Rothbard believes that the right to contract is based in inalienable rights[52] and because of this any contract that implicitly violates those rights can be voided at will, preventing a person from permanently selling himself or herself into unindentured slavery. However, Rothbard justifies the practice of child selling.[82][83] Other interpretations conclude that banning such contracts would in itself be an unacceptably invasive interference in the right to contract.[84] Included in the right of contract is "the right to contract oneself out for employment by others". While anarchists criticize wage labour describing it as wage slavery, anarcho-capitalists view it as a consensual contract.[85][citation needed] Some anarcho-capitalists prefer to see self-employment prevail over wage labor. David D. Friedman has expressed a preference for a society where "almost everyone is self-employed" and "instead of corporations there are large groups of entrepreneurs related by trade, not authority. Each sells not his time, but what his time produces".[85] Law and order and the use of violence Different anarcho-capitalists propose different forms of anarcho-capitalism and one area of disagreement is in the area of law. In The Market for Liberty, Morris and Linda Tannehill object to any statutory law whatsoever. They argue that all one has to do is ask if one is aggressing against another in order to decide if an act is right or wrong.[86] However, while also supporting a "natural prohibition"[clarification needed] on force and fraud, Rothbard supports the establishment of a mutually agreed-upon centralized libertarian legal code which private courts would pledge to follow, as he presumes a high degree of convergence amongst individuals about what constitutes natural justice.[87] Unlike both the Tannehills and Rothbard who see an ideological commonality of ethics and morality as a requirement, David D. Friedman proposes that "the systems of law will be produced for profit on the open market, just as books and bras are produced today. There could be competition among different brands of law, just as there is competition among different brands of cars".[88] Friedman says whether this would lead to a libertarian society "remains to be proven". He says it is a possibility that very un-libertarian laws may result, such as laws against drugs, but he thinks this would be rare. He reasons that "if the value of a law to its supporters is less than its cost to its victims, that law ... will not survive in an anarcho-capitalist society".[89] Anarcho-capitalists only accept the collective defense of individual liberty (i.e. courts, military, or police forces) insofar as such groups are formed and paid for on an explicitly voluntary basis. However, their complaint is not just that the state's defensive services are funded by taxation, but that the state assumes it is the only legitimate practitioner of physical force—that is, they believe it forcibly prevents the private sector from providing comprehensive security, such as a police, judicial and prison systems to protect individuals from aggressors. Anarcho-capitalists believe that there is nothing morally superior about the state which would grant it, but not private individuals, a right to use physical force to restrain aggressors. If competition in security provision were allowed to exist, prices would also be lower and services would be better according to anarcho-capitalists. According to Molinari: "Under a regime of liberty, the natural organization of the security industry would not be different from that of other industries".[90] Proponents believe that private systems of justice and defense already exist, naturally forming where the market is allowed to "compensate for the failure of the state",[citation needed] namely private arbitration, security guards, neighborhood watch groups and so on.[91][92][93][94] These private courts and police are sometimes referred to generically as private defense agencies (PDAs). The defense of those unable to pay for such protection might be financed by charitable organizations relying on voluntary donation rather than by state institutions relying on taxation, or by cooperative self-help by groups of individuals.[19]: 223 Edward Stringham argues that private adjudication of disputes could enable the market to internalize externalities and provide services that customers desire.[95][96] The death of general Joseph Warren at the Battle of Bunker Hill during the American Revolutionary War, a war which anarcho-capitalists such as Murray Rothbard admired and believed it was the only American war that could be justified[citation needed] In the context of revolution, Rothbard stated that the American Revolutionary War was the only war involving the United States that could be justified.[97] Some anarcho-capitalists such as Rothbard feel that violent revolution is counter-productive and prefer voluntary forms of economic secession to the extent possible.[98] Retributive justice is often a component of the contracts imagined for an anarcho-capitalist society. According to Matthew O'Keefee, some anarcho-capitalists believe prisons or indentured servitude would be justifiable institutions to deal with those who violate anarcho-capitalist property relations while others believe exile or forced restitution are sufficient.[99] Bruce L. Benson argues that legal codes may impose punitive damages for intentional torts in the interest of deterring crime. Benson gives the example of a thief who breaks into a house by picking a lock. Even if caught before taking anything, Benson argues that the thief would still owe the victim for violating the sanctity of his property rights. Benson opines that despite the lack of objectively measurable losses in such cases, "standardized rules that are generally perceived to be fair by members of the community would, in all likelihood, be established through precedent, allowing judgments to specify payments that are reasonably appropriate for most criminal offenses".[100] Morris and Linda Tannehill raise a similar example, saying that a bank robber who had an attack of conscience and returned the money would still owe reparations for endangering the employees' and customers' lives and safety, in addition to the costs of the defense agency answering the teller's call for help. However, they believe that the robber's loss of reputation would be even more damaging. They suggest that specialized companies would list aggressors so that anyone wishing to do business with a man could first check his record, provided they trust the veracity of the companies' records. They further theorise that the bank robber would find insurance companies listing him as a very poor risk and other firms would be reluctant to enter into contracts with him.[101] Free-market in children 4 Children for Sale, Chicago (1948). Main article: Child selling Anarcho-capitalism as proposed by Murray Rothbard advocates the ownership of children and their sale. According to Rothbard: "the purely free society will have a flourishing free market in children. Superficially, this sounds monstrous and inhuman. But closer thought will reveal the superior humanism of such a market."[102] Walter Block also supports the sale of children, stating that adoptive parents not being able to pay biological parents "is responsible for the trauma and heartbreak which attend adoption in the United States today".[103] Influences Murray Rothbard has listed different ideologies of which his interpretations, he said, have influenced anarcho-capitalism.[14][15] This includes his interpretation of anarchism, and more precisely individualist anarchism; classical liberalism and the Austrian School of economic thought. Scholars additionally associate anarcho-capitalism with neo-classical liberalism, radical neoliberalism and right-libertarianism.[26][30][104] Anarchism Main article: Anarchism and capitalism In both its social and individualist forms, anarchism is usually considered an anti-capitalist[105][106] and radical left-wing or far-left[107][108][109] movement that promotes libertarian socialist economic theories such as collectivism, communism, individualism, mutualism and syndicalism.[110] Because anarchism is usually described alongside libertarian Marxism as the libertarian wing of the socialist movement and as having a historical association with anti-capitalism and socialism, anarchists believe that capitalism is incompatible with social and economic equality and therefore do not recognize anarcho-capitalism as an anarchist school of thought.[26][104][30] In particular, anarchists argue that capitalist transactions are not voluntary and that maintaining the class structure of a capitalist society requires coercion which is incompatible with an anarchist society.[111][112] The usage of libertarian is also in dispute.[113] While both anarchists and anarcho-capitalists have used it, libertarian was synonymous with anarchist until the mid-20th century, when anarcho-capitalist theory developed.[104][114] Anarcho-capitalists are distinguished from the dominant anarchist tradition by their relation to property and capital. While both anarchism and anarcho-capitalism share general antipathy towards power by government authority, the latter exempts power wielded through free-market capitalism. Anarchists, including egoists such as Max Stirner, have supported the protection of an individual's freedom from powers of both government and private property owners.[115] In contrast, while condemning governmental encroachment on personal liberties, anarcho-capitalists support freedoms based on private property rights. Anarcho-capitalist theorist Murray Rothbard argued that protesters should rent a street for protest from its owners. The abolition of public amenities is a common theme in some anarcho-capitalist writings.[116] As anarcho-capitalism puts laissez-faire economics before economic equality, it is commonly viewed as incompatible with the anti-capitalist and egalitarian tradition of anarchism. Although anarcho-capitalist theory implies the abolition of the state in favour of a fully laissez-faire economy,[117] it lies outside the tradition of anarchism.[119] While using the language of anarchism,[120] anarcho-capitalism only shares anarchism's antipathy towards the state[117] and not anarchism's antipathy towards hierarchy as theorists expect from anarcho-capitalist economic power relations.[120] It follows a different paradigm from anarchism and has a fundamentally different approach and goals.[120] In spite of the anarcho- in its title,[120] anarcho-capitalism is more closely affiliated with capitalism and right-libertarianism than with anarchism.[121] Some within this laissez-faire tradition reject the designation of anarcho-capitalism, believing that capitalism may either refer to the laissez-faire market they support or the government-regulated system that they oppose.[122] Rothbard claimed that anarcho-capitalism is the only true form of anarchism—the only form of anarchism that could possibly exist in reality as he maintained that any other form presupposes authoritarian enforcement of political ideology such as "redistribution of private property" which he attributed to anarchism.[123] According to this argument, the capitalist free market is "the natural situation" that would result from people being free from state authority and entails the establishment of all voluntary associations in society such as cooperatives, non-profit organizations, businesses and so on. Moreover, anarcho-capitalists, as well as classical liberal minarchists, argue that the application of anarchist ideals as advocated by what they term "left-wing anarchists" would require an authoritarian body of some sort to impose it. Based on their understanding and interpretation of anarchism, in order to forcefully prevent people from accumulating capital, which they believe is a goal of anarchists, there would necessarily be a redistributive organization of some sort which would have the authority to in essence exact a tax and re-allocate the resulting resources to a larger group of people. They conclude that this theoretical body would inherently have political power and would be nothing short of a state. The difference between such an arrangement and an anarcho-capitalist system is what anarcho-capitalists see as the voluntary nature of organization within anarcho-capitalism contrasted with a "centralized ideology" and a "paired enforcement mechanism" which they believe would be necessary under what they describe as a "coercively" egalitarian-anarchist system.[111] Traditional anarchists reject the notion of capitalism, hierarchies and private property.[124][125][31] Albert Meltzer argued that anarcho-capitalism simply cannot be anarchism because capitalism and the state are inextricably interlinked and because capitalism exhibits domineering hierarchical structures such as that between an employer and an employee.[126] Anna Morgenstern approaches this topic from the opposite perspective, arguing that anarcho-capitalists are not really capitalists because "mass concentration of capital is impossible" without the state.[127] According to Jeremy Jennings, "[i]t is hard not to conclude that these ideas", referring to anarcho-capitalism, argued to have "roots deep in classical liberalism" more so than in anarchism, "are described as anarchist only on the basis of a misunderstanding of what anarchism is". For Jennings, "anarchism does not stand for the untrammelled freedom of the individual (as the 'anarcho-capitalists' appear to believe) but, as we have already seen, for the extension of individuality and community".[128] Similarly, Barbara Goodwin, Emeritus Professor of Politics at the University of East Anglia, Norwich, argues that anarcho-capitalism's "true place is in the group of right-wing libertarians", not in anarchism.[129] Nonetheless, some right-libertarian scholars like Michael Huemer, who identify with the ideology, describe anarcho-capitalism as a "variety of anarchism".[130] British author Andrew Heywood also believes that "individualist anarchism overlaps with libertarianism and is usually linked to a strong belief in the market as a self-regulating mechanism, most obviously manifest in the form of anarcho-capitalism".[131] Frank H. Brooks, author of The Individualist Anarchists: An Anthology of Liberty (1881–1908), believes that "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".[109] While both anarchism and anarcho-capitalism are in opposition to the state, it is a necessary but not sufficient condition because anarchists and anarcho-capitalists interpret state-rejection differently.[132][133][134][135] Austrian school economist David Prychitko, in the context of anarcho-capitalism says that "while society without a state is necessary for full-fledged anarchy, it is nevertheless insufficient".[135] According to Ruth Kinna, anarcho-capitalists are anti-statists who draw more on right-wing liberal theory and the Austrian School than anarchist traditions. Kinna writes that "[i]n order to highlight the clear distinction between the two positions", anarchists describe anarcho-capitalists as "propertarians".[38] Anarcho-capitalism is usually seen as part of the New Right.[29][34] Classical liberalism Main article: Classical liberalism Historian and libertarian Ralph Raico argued that what liberal philosophers "had come up with was a form of individualist anarchism, or, as it would be called today, anarcho-capitalism or market anarchism".[136] He also said that Gustave de Molinari was proposing a doctrine of the private production of security, a position which was later taken up by Murray Rothbard.[136] Some anarcho-capitalists consider Molinari to be the first proponent of anarcho-capitalism.[137] In the preface to the 1977 English translation by Murray Rothbard called The Production of Security the "first presentation anywhere in human history of what is now called anarcho-capitalism", although admitting that "Molinari did not use the terminology, and probably would have balked at the name".[138] Hans-Hermann Hoppe said that "the 1849 article 'The Production of Security' is probably the single most important contribution to the modern theory of anarcho-capitalism".[139] According to Hans-Hermann Hoppe, one of the 19th century precursors of anarcho-capitalism were philosopher Herbert Spencer, classical liberal Auberon Herbert and liberal socialist Franz Oppenheimer.[12] Ruth Kinna writes that anarcho-capitalism is a term coined by Murray Rothbard to describe "a commitment to unregulated private property and laissez-faire economics, prioritizing the liberty-rights of individuals, unfettered by government regulation, to accumulate, consume and determine the patterns of their lives as they see fit". According to Kinna, anarcho-capitalists "will sometimes label themselves market anarchists because they recognize the negative connotations of 'capitalism'. But the literature of anarcho-capitalism draws on classical liberal theory, particularly the Austrian School – Friedrich von Hayek and Ludwig von Mises – rather than recognizable anarchist traditions. Ayn Rand's laissez-faire, anti-government, corporate philosophy – Objectivism – is sometimes associated with anarcho-capitalism".[38] Other scholars similarly associate anarcho-capitalism with anti-state classical liberalism, neo-classical liberalism, radical neoliberalism and right-libertarianism.[26][104][30][140] Paul Dragos Aligica writes that there is a "foundational difference between the classical liberal and the anarcho-capitalist positions". Classical liberalism, while accepting critical arguments against collectivism, acknowledges a certain level of public ownership and collective governance as necessary to provide practical solutions to political problems. In contrast anarcho-capitalism, according to Aligica, denies any requirement for any form of public administration, and allows no meaningful role for the public sphere, which is seen as sub-optimal and illegitimate.[141] Individualist anarchism Main article: Individualist anarchism Lysander Spooner, an American individualist anarchist and mutualist, who is claimed to have influenced anarcho-capitalism Murray Rothbard, a student of Ludwig von Mises, stated that he was influenced by the work of the 19th-century American individualist anarchists.[142] In the winter of 1949, Rothbard decided to reject minimal state laissez-faire and embrace his interpretation of individualist anarchism.[143] In 1965, Rothbard wrote that "Lysander Spooner and Benjamin R. Tucker were unsurpassed as political philosophers and nothing is more needed today than a revival and development of the largely forgotten legacy they left to political philosophy".[144] However, Rothbard thought that they had a faulty understanding of economics as the 19th-century individualist anarchists had a labor theory of value as influenced by the classical economists and was a student of Austrian School economics which does not agree with the labor theory of value.[14] Rothbard sought to meld 19th-century American individualist anarchists' advocacy of economic individualism and free markets with the principles of Austrian School economics, arguing that "[t]here is, in the body of thought known as 'Austrian economics', a scientific explanation of the workings of the free market (and of the consequences of government intervention in that market) which individualist anarchists could easily incorporate into their political and social Weltanschauung".[145] Rothbard held that the economic consequences of the political system they advocate would not result in an economy with people being paid in proportion to labor amounts, nor would profit and interest disappear as they expected. Tucker thought that unregulated banking and money issuance would cause increases in the money supply so that interest rates would drop to zero or near to it.[144] Peter Marshall states that "anarcho-capitalism overlooks the egalitarian implications of traditional individualist anarchists like Spooner and Tucker".[26] Stephanie Silberstein states that "While Spooner was no free-market capitalist, nor an anarcho-capitalist, he was not as opposed to capitalism as most socialists were."[146] In "The Spooner-Tucker Doctrine: An Economist's View", Rothbard explained his disagreements. Rothbard disagreed with Tucker that it would cause the money supply to increase because he believed that the money supply in a free market would be self-regulating. If it were not, then Rothbard argued inflation would occur so it is not necessarily desirable to increase the money supply in the first place. Rothbard claimed that Tucker was wrong to think that interest would disappear regardless because he believed people, in general, do not wish to lend their money to others without compensation, so there is no reason why this would change just because banking was unregulated.[144] Tucker held a labor theory of value and thought that in a free market people would be paid in proportion to how much labor they exerted and that exploitation or usury was taking place if they were not. As Tucker explained in State Socialism and Anarchism, his theory was that unregulated banking would cause more money to be available and that this would allow the proliferation of new businesses which would, in turn, raise demand for labor.[147] This led Tucker to believe that the labor theory of value would be vindicated and equal amounts of labor would receive equal pay. As an Austrian School economist, Rothbard did not agree with the labor theory and believed that prices of goods and services are proportional to marginal utility rather than to labor amounts in the free market. As opposed to Tucker he did not think that there was anything exploitative about people receiving an income according to how much "buyers of their services value their labor" or what that labor produces.[144] Benjamin Tucker, another individualist anarchist, who identified as a socialist and his individualist anarchism as anarchistic socialism versus state socialism, said to have influenced anarcho-capitalism Without the labor theory of value,[47] some argue that 19th-century individualist anarchists approximate the modern movement of anarcho-capitalism,[14][15][16] although this has been contested[28] or rejected.[148][149][150] As economic theory changed, the popularity of the labor theory of classical economics was superseded by the subjective theory of value of neoclassical economics and Rothbard combined Mises' Austrian School of economics with the absolutist views of human rights and rejection of the state he had absorbed from studying the individualist American anarchists of the 19th century such as Tucker and Spooner.[151] In the mid-1950s, Rothbard wrote an unpublished article named "Are Libertarians 'Anarchists'?" under the pseudonym "Aubrey Herbert", concerned with differentiating himself from communist and socialistic economic views of anarchists, including the individualist anarchists of the 19th century, concluding that "we are not anarchists and that those who call us anarchists are not on firm etymological ground and are being completely unhistorical. On the other hand, it is clear that we are not archists either: we do not believe in establishing a tyrannical central authority that will coerce the noninvasive as well as the invasive. Perhaps, then, we could call ourselves by a new name: nonarchist."[152] Joe Peacott, an American individualist anarchist in the mutualist tradition, criticizes anarcho-capitalists for trying to hegemonize the individualist anarchism label and make appear as if all individualist anarchists are in favor of capitalism.[149] Peacott states that "individualists, both past and present, agree with the communist anarchists that present-day capitalism is based on economic coercion, not on voluntary contract. Rent and interest are the mainstays of modern capitalism and are protected and enforced by the state. Without these two unjust institutions, capitalism could not exist".[153] Anarchist activists and scholars do not consider anarcho-capitalism as a part of the anarchist movement because anarchism has historically been an anti-capitalist movement and see it as incompatible with capitalist forms.[156] Although some regard anarcho-capitalism as a form of individualist anarchism,[14][15][16] many others disagree or contest the existence of an individualist–socialist divide because individualist anarchism is largely libertarian socialist.[28][157] In coming to terms that anarchists mostly identified with socialism, Rothbard wrote that individualist anarchism is different from anarcho-capitalism and other capitalist theories due to the individualist anarchists retaining the labor theory of value and socialist doctrines.[152] Similarly, many writers deny that anarcho-capitalism is a form of anarchism or that capitalism is compatible with anarchism.[158] The Palgrave Handbook of Anarchism writes that "[a]s Benjamin Franks rightly points out, individualisms that defend or reinforce hierarchical forms such as the economic-power relations of anarcho-capitalism are incompatible with practices of social anarchism based on developing immanent goods which contest such as inequalities". Laurence Davis cautiosly asks "[I]s anarcho-capitalism really a form of anarchism or instead a wholly different ideological paradigm whose adherents have attempted to expropriate the language of anarchism for their own anti-anarchist ends?" Davis cites Iain McKay, "whom Franks cites as an authority to support his contention that 'academic analysis has followed activist currents in rejecting the view that anarcho-capitalism has anything to do with social anarchism'", as arguing "quite emphatically on the very pages cited by Franks that anarcho-capitalism is by no means a type of anarchism". McKay writes that "[i]t is important to stress that anarchist opposition to the so-called capitalist 'anarchists' does not reflect some kind of debate within anarchism, as many of these types like to pretend, but a debate between anarchism and its old enemy capitalism. ... Equally, given that anarchists and 'anarcho'-capitalists have fundamentally different analyses and goals it is hardly 'sectarian' to point this out".[120] Davis writes that "Franks asserts without supporting evidence that most major forms of individualist anarchism have been largely anarcho-capitalist in content, and concludes from this premise that most forms of individualism are incompatible with anarchism". Davis argues that "the conclusion is unsustainable because the premise is false, depending as it does for any validity it might have on the further assumption that anarcho-capitalism is indeed a form of anarchism. If we reject this view, then we must also reject the individual anarchist versus the communal anarchist 'chasm' style of argument that follows from it".[120] Davis maintains that "the ideological core of anarchism is the belief that society can and should be organised without hierarchy and domination. Historically, anarchists have struggles against a wide range of regimes of domination, from capitalism, the state system, patriarchy, heterosexism, and the domination of nature to colonialism, the war system, slavery, fascism, white supremacy, and certain forms of organised religion". According to Davis, "[w]hile these visions range from the predominantly individualistic to the predominantly communitarian, features common to virtually all include an emphasis on self-management and self-regulatory methods of organisation, voluntary association, decentralised society, based on the principle of free association, in which people will manage and govern themselves".[120] Finally, Davis includes a footnote stating that "[i]ndividualist anarchism may plausibly be re regarded as a form of both socialism and anarchism. Whether the individualist anarchists were consistent anarchists (and socialists) is another question entirely. ... McKay comments as follows: 'any individualist anarchism which supports wage labour is inconsistent anarchism. It can easily be made consistent anarchism by applying its own principles consistenly [sic?]. In contrast 'anarcho'-capitalism rejects so many of the basic, underlying, principles of anarchism ... that it cannot be made consistent with the ideals of anarchism'".[120] Historical precedents Several anarcho-capitalists and right-libertarians have discussed historical precedents of what they believe were examples of anarcho-capitalism.[159] Free cities of medieval Europe Economist and libertarian scholar Bryan Caplan considers the free cities of medieval Europe as examples of "anarchist" or "nearly anarchistic" societies,[20] further arguing: One case that has inspired both sorts of anarchists is that of the free cities of medieval Europe. The first weak link in the chain of feudalism, these free cities became Europe's centers of economic development, trade, art, and culture. They provided a haven for runaway serfs, who could often legally gain their freedom if they avoided re-capture for a year and a day. And they offer many examples of how people can form mutual-aid associations for protection, insurance, and community. Of course, left-anarchists and anarcho-capitalists take a somewhat different perspective on the free cities: the former emphasize the communitarian and egalitarian concerns of the free cities, while the latter point to the relatively unregulated nature of their markets and the wide range of services (often including defense, security, and legal services) which were provided privately or semi-privately.[20] Medieval Iceland 19th-century interpretation of the Althing in the Icelandic Commonwealth which authors such as David D. Friedman believe to have some features of anarcho-capitalist society According to the libertarian theorist David D. Friedman, "[m]edieval Icelandic institutions have several peculiar and interesting characteristics; they might almost have been invented by a mad economist to test the lengths to which market systems could supplant government in its most fundamental functions".[21] While not directly labeling it anarcho-capitalist, Friedman argues that the legal system of the Icelandic Commonwealth comes close to being a real-world anarcho-capitalist legal system.[160] Although noting that there was a single legal system, Friedman argues that enforcement of the law was entirely private and highly capitalist, providing some evidence of how such a society would function. Friedman further wrote that "[e]ven where the Icelandic legal system recognized an essentially 'public' offense, it dealt with it by giving some individual (in some cases chosen by lot from those affected) the right to pursue the case and collect the resulting fine, thus fitting it into an essentially private system".[21] American Old West According to Terry L. Anderson and P. J. Hill, the Old West in the United States in the period of 1830 to 1900 was similar to anarcho-capitalism in that "private agencies provided the necessary basis for an orderly society in which property was protected and conflicts were resolved" and that the common popular perception that the Old West was chaotic with little respect for property rights is incorrect.[161] Since squatters had no claim to western lands under federal law, extra-legal organizations formed to fill the void. Benson explains: The land clubs and claim associations each adopted their own written contract setting out the laws that provided the means for defining and protecting property rights in the land. They established procedures for registration of land claims, as well as for the protection of those claims against outsiders, and for adjudication of internal disputes that arose. The reciprocal arrangements for protection would be maintained only if a member complied with the association's rules and its court's rulings. Anyone who refused would be ostracized. A boycott by a land club meant that an individual had no protection against aggression other than what he could provide himself.[162] According to Anderson, "[d]efining anarcho-capitalist to mean minimal government with property rights developed from the bottom up, the western frontier was anarcho-capitalistic. People on the frontier invented institutions that fit the resource constraints they faced".[163] Gaelic Ireland In his work For a New Liberty, Murray Rothbard has claimed ancient Gaelic Ireland as an example of nearly anarcho-capitalist society.[19] In his depiction, citing the work of Professor Joseph Peden,[164] the basic political unit of ancient Ireland was the tuath, which is portrayed as "a body of persons voluntarily united for socially beneficial purposes" with its territorial claim being limited to "the sum total of the landed properties of its members".[19] Civil disputes were settled by private arbiters called "brehons" and the compensation to be paid to the wronged party was insured through voluntary surety relationships. Commenting on the "kings" of tuaths,[19] Rothbard stated: The king was elected by the tuath from within a royal kin group (the derbfine), which carried the hereditary priestly function. Politically, however, the king had strictly limited functions: he was the military leader of the tuath, and he presided over the tuath assemblies. But he could only conduct war or peace negotiations as an agent of the assemblies, and he was in no sense sovereign and had no rights of administering justice over tuath members. He could not legislate, and when he himself was party to a lawsuit, he had to submit his case to an independent judicial arbiter.[19] Law merchant, admiralty law, and early common law Some libertarians have cited law merchant, admiralty law and early common law as examples of anarcho-capitalism.[165][166][failed verification][167] In his work Power and Market,[43] Rothbard stated: The law merchant, admiralty law, and much of the common law began to be developed by privately competitive judges, who were sought out by litigants for their expertise in understanding the legal areas involved. The fairs of Champagne and the great marts of international trade in the Middle Ages enjoyed freely competitive courts, and people could patronize those that they deemed most accurate and efficient.[43]: 1051 Somalia from 1991 to 2006 Main article: History of Somalia (1991–2006) Economist Alex Tabarrok argued that Somalia in its stateless period provided a "unique test of the theory of anarchy", in some aspects near of that espoused by anarcho-capitalists David D. Friedman and Murray Rothbard.[23] Nonetheless, both anarchists and some anarcho-capitalists argue that Somalia was not an anarchist society.[168][169] Criticism State, justice and defense Anarchists such as Brian Morris argue that anarcho-capitalism does not in fact get rid of the state. He says that anarcho-capitalists "simply replaced the state with private security firms, and can hardly be described as anarchists as the term is normally understood".[170] In "Libertarianism: Bogus Anarchy", anarchist Peter Sabatini notes: 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 vendors. ... Rothbard sees nothing at all wrong with the amassing of wealth, therefore those with more capital will inevitably have greater coercive force at their disposal, just as they do now.[171] Similarly, Bob Black argues that an anarcho-capitalist wants to "abolish the state to his own satisfaction by calling it something else". He states that they do not denounce what the state does, they just "object to who's doing it".[172] Paul Birch argues that legal disputes involving several jurisdictions and different legal systems will be too complex and costly. He therefore argues that anarcho-capitalism is inherently unstable, and would evolve, entirely through the operation of free market forces, into either a single dominant private court with a natural monopoly of justice over the territory (a de facto state), a society of multiple city states, each with a territorial monopoly, or a 'pure anarchy' that would rapidly descend into chaos.[173] Randall G. Holcombe argues that anarcho-capitalism turns justice into a commodity as private defense and court firms would favour those who pay more for their services.[174] He argues that defense agencies could form cartels and oppress people without fear of competition.[174] Philosopher Albert Meltzer argued that since anarcho-capitalism promotes the idea of private armies, it actually supports a "limited State". He contends that it "is only possible to conceive of Anarchism which is free, communistic and offering no economic necessity for repression of countering it".[175] Robert Nozick argues that a competitive legal system would evolve toward a monopoly government—even without violating individuals' rights in the process.[176] In Anarchy, State, and Utopia, Nozick argues that an anarcho-capitalist society would inevitably transform into a minarchist state through the eventual emergence of a monopolistic private defense and judicial agency that no longer faces competition. He argues that anarcho-capitalism results in an unstable system that would not endure in the real world. While anarcho-capitalists such as Roy Childs and Murray Rothbard have rejected Nozick's arguments,[177] with Rothbard arguing that the process described by Nozick, with the dominant protection agency outlawing its competitors, in fact violates its own clients' rights,[178] John Jefferson actually advocates Nozick's argument and states that such events would best operate in laissez-faire.[179] Robert Ellickson presented a Hayekian case against anarcho-capitalism, calling it a "pipe-dream" and stating that anarcho-capitalists "by imagining a stable system of competing private associations, ignore both the inevitability of territorial monopolists in governance, and the importance of institutions to constrain those monopolists' abuses".[180] Rights and freedom Negative and positive rights are rights that oblige either action (positive rights) or inaction (negative rights). Anarcho-capitalists believe that negative rights should be recognized as legitimate, but positive rights should be rejected as an intrusion. Some critics reject the distinction between positive and negative rights.[181] Peter Marshall also states that the anarcho-capitalist definition of freedom is entirely negative and that it cannot guarantee the positive freedom of individual autonomy and independence.[26] About anarcho-capitalism, anarcho-syndicalist and anti-capitalist intellectual Noam Chomsky says: Anarcho-capitalism, in my opinion, is a doctrinal system that, if ever implemented, would lead to forms of tyranny and oppression that have few counterparts in human history. There isn't the slightest possibility that its (in my view, horrendous) ideas would be implemented because they would quickly destroy any society that made this colossal error. The idea of "free contract" between the potentate and his starving subject is a sick joke, perhaps worth some moments in an academic seminar exploring the consequences of (in my view, absurd) ideas, but nowhere else.[182] Economics and property Social anarchists argue that anarcho-capitalism allows individuals to accumulate significant power through free markets and private property.[7] Anarchists argue that certain capitalist transactions are not voluntary and that maintaining the class structure of a capitalist society requires coercion which violates anarchist principles.[183][184][185][186] Anthropologist David Graeber noted his skepticism about anarcho-capitalism along the same lines, arguing: To be honest, I'm pretty skeptical about the idea of anarcho-capitalism. If a-caps imagine a world divided into property-holding employers and property-less wage laborers, but with no systematic coercive mechanisms[;] well, I just can't see how it would work. You always see a-caps saying "if I want to hire someone to pick my tomatoes, how are you going to stop me without using coercion?" Notice how you never see anyone say "if I want to hire myself out to pick someone else's tomatoes, how are you going to stop me?" Historically nobody ever did wage labor like that if they had pretty much [any] other option.[187] Some critics argue that the anarcho-capitalist concept of voluntary choice ignores constraints due to both human and non-human factors such as the need for food and shelter as well as active restriction of both used and unused resources by those enforcing property claims.[188] If a person requires employment in order to feed and house himself, the employer-employee relationship could be considered involuntary. Another criticism is that employment is involuntary because the economic system that makes it necessary for some individuals to serve others is supported by the enforcement of coercive private property relations.[188] Some philosophies view any ownership claims on land and natural resources as immoral and illegitimate.[189] Objectivist philosopher Harry Binswanger criticizes anarcho-capitalism by arguing that "capitalism requires government", questioning who or what would enforce treaties and contracts.[190] Some right-libertarian critics of anarcho-capitalism who support the full privatization of capital such as geolibertarians argue that land and the raw materials of nature remain a distinct factor of production and cannot be justly converted to private property because they are not products of human labor. Some socialists, including market anarchists and mutualists, adamantly oppose absentee ownership. Anarcho-capitalists have strong abandonment criteria, namely that one maintains ownership until one agrees to trade or gift it. Anti-state critics of this view posit comparatively weak abandonment criteria, arguing that one loses ownership when one stops personally occupying and using it as well as the idea of perpetually binding original appropriation is anathema to traditional schools of anarchism.[173] Literature The following is a partial list of notable nonfiction works discussing anarcho-capitalism. Bruce L. Benson, The Enterprise of Law: Justice Without The State To Serve and Protect: Privatization and Community in Criminal Justice David D. Friedman, The Machinery of Freedom Edward P. Stringham, Anarchy and the Law: The Political Economy of Choice George H. Smith, "Justice Entrepreneurship in a Free Market" Gerard Casey, Libertarian Anarchy: Against the State Hans-Hermann Hoppe, Anarcho-Capitalism: An Annotated Bibliography A Theory of Socialism and Capitalism Democracy: The God That Failed The Economics and Ethics of Private Property Linda and Morris Tannehill, The Market for Liberty Michael Huemer, The Problem of Political Authority Murray Rothbard, founder of anarcho-capitalism: For a New Liberty Man, Economy, and State Power and Market The Ethics of Liberty See also Agorism Anarchapulco Anarcho-capitalism and minarchism Consequentialist libertarianism Counter-economics Creative disruption Crypto-anarchism Dark Enlightenment Definition of anarchism and libertarianism Issues in anarchism Left-wing market anarchism Natural-rights libertarianism Privatization in criminal justice Propertarianism Stateless society The Libertarian Forum Voluntaryism References Rothbard, Murray N., The Betrayal of the American Right (2007): 188 "Flags of political parties (Sweden)". FOTW Flags of the World website. Retrieved 30 October 2014. "ancap", Wiktionary, 9 February 2022, retrieved 7 May 2022 "ANCAP | Definition of ANCAP by Oxford Dictionary on Lexico.com also meaning of ANCAP". Lexico Dictionaries | English. Archived from the original on 15 May 2021. Retrieved 15 May 2021. Morriss, Andrew P. (15 August 2008). "Anarcho-Capitalism". Libertarianism.org. Retrieved 21 August 2022. "Although most anarchists oppose all large institutions, public or private, anarcho-capitalists oppose the state, but not private actors with significant market power." Geloso, Vincent; Leeson, Peter T. (2020). "Are Anarcho-Capitalists Insane? Medieval Icelandic Conflict Institutions in Comparative Perspective". Revue d'economie politique. 130 (6): 957–974. doi:10.3917/redp.306.0115. ISSN 0373-2630. S2CID 235008718. "Anarcho-capitalism is a variety of libertarianism according to which all government institutions can and should be replaced by private ones." Morriss, Andrew (2008). "Anarcho-Capitalism". In Hamowy, Ronald (ed.). The Encyclopedia of Libertarianism. Thousand Oaks, California: SAGE; Cato Institute. pp. 13–14. doi:10.4135/9781412965811.n8. ISBN 978-1-4129-6580-4. OCLC 750831024. Stringham, Edward (2007). Anarchy and the law: the political economy of choice. p. 51. ISBN 9781412805797. Marshall, Peter. "The New Right and Anarcho-capitalism". Retrieved 2 July 2020. Murphy, Ryan H. (2019). Markets against Modernity: Ecological Irrationality, Public and Private. Rowman & Littlefield. p. 84. ISBN 978-1498591188. Hatlestad, Luc (19 August 2018). "Is Anarchy the Solution to Our Political Problems?". 5280 Denver's Mile High Magazine. Hoppe, Hans-Hermann (31 December 2001). "Anarcho-Capitalism: An Annotated Bibliography". Lew Rockwell.com. Retrieved 5 July 2020. Leeson, Robert (2017). Hayek: A Collaborative Biography, Part IX: The Divine Right of the 'Free' Market. Springer. p. 180. ISBN 978-3-319-60708-5. "To the original 'anarchocapitalist' (Rothbard coined the term) [...]." Miller, David; et al., eds. (1987). Blackwell Encyclopaedia of Political Thought. Hoboken: Wiley-Blackwell. p. 290. ISBN 978-0-631-17944-3. "A student and disciple of the Austrian economist Ludwig von Mises, Rothbard combined the laissez-faire economics of his teacher with the absolutist views of human rights and rejection of the state he had absorbed from studying the individualist American anarchists of the 19th century such as Lysander Spooner and Benjamin Tucker." Bottomore, Tom (1991). "Anarchism". A Dictionary of Marxist Thought. Oxford: Blackwell Reference. p. 21. ISBN 0-63118082-6. Outhwaite, William (2003). "Anarchism". The Blackwell Dictionary of Modern Social Thought. Hoboken: Wiley-Blackwell. p. 13. ISBN 9780631221647. "Their successors today, such as Murray Rothbard, having abandoned the labor theory of value, describe themselves as anarcho-capitalists." Rothbard, Murray (1978). "12 The Public Sector, III: Police, Law, and the Courts". For a New Liberty. Auburn: Mises Institute. p. 282. ISBN 9781610164481. Rothbard, Murray (Spring 1982). "Law, Property Rights, and Air Pollution". Cato Journal. 2 (1): 55–99. Rothbard, Murray (1978). For a New Liberty. Auburn: Mises Institute. p. 282. ISBN 978-1-61016-448-1. "Anarchist Theory FAQ Version 5.2". George Mason University. Retrieved 23 August 2020. Friedman, David D. (1979). "Private Creation and Enforcement of Law: A Historical Case". Retrieved 12 August 2005. Long, Roderick T. (6 June 2002). "Privatization, Viking Style: Model or Misfortune? (The Vikings Were Libertarians)". LewRockwell.com. Retrieved 15 June 2020. Tabarrok, Alex (21 April 2004). "Somalia and the theory of anarchy". Marginal Revolution. Retrieved 13 January 2008. [19][20][21][22][23] Long, Roderick T.; Machan, Tibor R., eds. (2008). Anarchism/Minarchism: Is a Government Part of a Free Country?. Ashgate. ISBN 978-0-7546-6066-8. Marshall, Peter (1992). Demanding the Impossible: A History of Anarchism. London: HarperCollins. pp. 564–565. ISBN 978-0-00-217855-6. "Anarcho-capitalists are against the State simply because they are capitalists first and foremost. [...] They are not concerned with the social consequences of capitalism for the weak, powerless and ignorant. [...] As such, anarcho-capitalism overlooks the egalitarian implications of traditional individualist anarchists like Spooner and Tucker. 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 cooperation and mutual aid. Anarcho-capitalists, even if they do reject the state, might therefore best be called right-wing libertarians rather than anarchists." Jennings, Jeremy (1993). "Anarchism". In Eatwell, Roger; Wright, Anthony (eds.). Contemporary Political Ideologies. London: Pinter. pp. 127–146. ISBN 978-0-86187-096-7. "[...] anarchism does not stand for the untrammelled freedom of the individual (as the 'anarcho-capitalists' appear to believe) but, as we have already seen, for the extension of individuality and community" (p. 143). Franks, Benjamin (August 2013). Freeden, Michael; Stears, Marc (eds.). "Anarchism". The Oxford Handbook of Political Ideologies. Oxford University Press: 385–404. doi:10.1093/oxfordhb/9780199585977.013.0001. "Individualisms that defend or reinforce hierarchical forms such as the economic-power relations of anarcho-capitalism [...] are incompatible with practices of social anarchism. [...] Increasingly, academic analysis has followed activist currents in rejecting the view that anarcho-capitalism has anything to do with social anarchism" (pp. 393–394). Meltzer, Albert (2000). Anarchism: Arguments for and Against. London: AK Press. p. 50. ISBN 978-1-873176-57-3. "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." Newman, Saul (2010). The Politics of Postanarchism. Edinburgh University Press. p. 43. "It is important to distinguish between anarchism and certain strands of right-wing libertarianism which at times go by the same name (for example, Rothbard's anarcho-capitalism)." ISBN 0748634959. White, Richard; Williams, Colin (2014). "Anarchist Economic Practices in a 'Capitalist' Society: Some Implications for Organisation and the Future of Work". Ephermera: Theory and Politics in Organization. 14 (4): 947–971. SSRN 2707308. Marshall, Peter H. (2010). Demanding the impossible : a history of anarchism : be realistic! Demand the impossible!. Oakland, CA: PM Press. pp. 564–565. ISBN 978-1-60486-268-3. OCLC 611612065. Gay, Kathlyn; Gay, Martin (1999). Encyclopedia of Political Anarchy. ABC-CLIO. p. 15. ISBN 978-0-87436-982-3. "For many anarchists (of whatever persuasion), anarcho-capitalism is a contradictory term, since 'traditional' anarchists oppose capitalism". Vincent, Andrew (2009). Modern Political Ideologies (3rd ed.). Hoboken: John Wiley & Sons. p. 66. ISBN 978-1-4443-1105-1. "Whom to include under the rubric of the New Right remains puzzling. It is usually seen as an amalgam of traditional liberal conservatism, Austrian liberal economic theory (Ludwing von Mises and Hayek), extreme libertarianism (anarcho-capitalism), and crude populism." J Michael Oliver (2013). The New Libertarianism: Anarcho-Capitalism. pp. 11–12. ISBN 978-1491068625. Duggan, Lisa (22 May 2019). "Ayn Rand and the Cruel Heart of Neoliberalism". Dissent Magazine. Retrieved 29 October 2021. Patrik Schumacher (2016). "The Stages of Capitalism and the Styles of Architecture". ASA web-magazine. Retrieved 22 December 2020. Kinna, Ruth, ed. (2012). The Bloomsbury Companion to Anarchism. New York: Bloomsbury Publishing USA. pp. 330–331. ISBN 9781441142702. David Friedman (27 November 2012). David Friedman on How to Privatize Everything (YouTube). ReasonTV. Archived from the original on 22 November 2021. Retrieved 4 January 2021. Roberta Modugno Crocetta, Murray Rothbard's anarcho-capitalism in the contemporary debate. A critical defense, Ludwig Von Mises Institute. Michael Oliver, "Exclusive Interview With Murray Rothbard", originally published in The New Banner: A Fortnightly Libertarian Journal, 25 February 1972. For an earlier published use of anarcho-capitalism by Rothbard, see his "Know Your Rights" WIN: Peace and Freedom through Nonviolent Action, Volume 7, No. 4, 1 March 1971, 6–10. Rothbard, Murray N., A Future of Peace and Capitalism; Murray N. Rothbard, Left and Right: The Prospects for Liberty. Rothbard, Murray (1977) [1970]. Power and Market (2nd ed.). published in Rothbard, Murray (2009). Man, Economy, and State with Power and Market (2nd ed.). Mises Institute. ISBN 978-1-933550-27-5. Retrieved 15 June 2020. Linda and Morris Tannehill. The Market for Liberty, p. 81. "Libertarianism" (2007). In Encyclopædia Britannica. Retrieved 30 July 2007. Murray Rothbard (2000). "Egalitarianism as A Revolt Against Nature And Other Essays: and other essays". Ludwig von Mises Institute, 2000. p. 207. Avrich, Paul (1996). Anarchist Voices: An Oral History of Anarchism in America (abridged paperback ed.). Princeton: Princeton University Press. p. 282. ISBN 9780691044941. "Although there are many honorable exceptions who still embrace the 'socialist' label, most people who call themselves individualist anarchists today are followers of Murray Rothbard's Austrian economics and have abandoned the labor theory of value." Carson, Kevin (2006). Studies in Mutualist Political Economy. "Preface". Archived 15 April 2011 at the Wayback Machine Charleston: BookSurge Publishing. ISBN 9781419658693. "Murray N. Rothbard (1926–1995), American economist, historian, and individualist anarchist." Edwards, Maverick (9 January 2021). "The Failure of Imagination: A Theoretical and Pragmatic Analysis of Utopianism as an Orientation for Human Life". Liberty University Journal of Statesmanship & Public Policy. 1 (2). Retrieved 16 January 2022. Stanisław Wójtowicz (2017). "Anarcho-capitalism, or can we do away with the state". Nauka (4). ISSN 1231-8515. "The last problem is especially vexing, since anarcho-capitalists seem to be caught up in a contradiction here. On one hand, they are proponents of a specific moral theory (based on non-aggression principle), on the other hand, they do not allow for any central, monopolistic agency to impose that moral theory on society." Friedman, David D. (1989) "Chapter 41: Problems". The Machinery of Freedom: Guide to a Radical Capitalism (2nd ed.). La Salle: Open Court Press. ISBN 0-8126-9069-9. Rothbard, Murray (1982). The Ethics of Liberty. Atlantic Highlands: Humanities Press. p. 162. ISBN 978-0-8147-7506-6. Rothbard, Murray N. (1975) "Society Without A State" Libertarian Forum newsletter (January 1975). Rothbard, Murray (25 February 1972). "Exclusive Interview With Murray Rothbard". The New Banner: A Fortnightly Libertarian Journal. Retrieved 10 September 2020. Cristóbal Matarán López (2021). "The Austrian school of Madrid". The Review of Austrian Economics. doi:10.1007/s11138-021-00541-0. "In addition, Professor Huerta de Soto has become one of the most prominent and resolute defenders of the Anarchocapitalism, that is, the full and complete privatisation of all goods and services." Hoppe, Hans-Hermann (20 May 2002). "Rothbardian Ethics". LewRockwell.com. Retrieved 15 June 2020. Hall, Larry M., "Anarcho-Capitalist Threads in Modern Libertarianism: The Social Thought of Murray Rothbard." PhD diss., p. 126, University of Tennessee, 1990. John Locke, Second Treatise of Government, Chapter V, paragraph 27. Stephanie Silberstein. "Was Spooner Really an Anarcho-Socialist?". Anarchy Archives. Archived from the original on 25 April 2017. Retrieved 5 July 2020. Rothbard, Murray (1993) [1962]. Man, Economy, and State (2nd ed.). published in Rothbard, Murray (2009). Man, Economy, and State with Power and Market (2nd ed.). Mises Institute. ISBN 978-1-933550-27-5. Retrieved 15 June 2020. Rothbard, Murray (2000). "Justice and Property Rights: The Failure of Utilitarianism". In Egalitarianism as a Revolt Against Nature and Other Essays (2nd ed.). Auburn: Mises Institute. p. 113. ISBN 9781610164627. Cobin, John M. (2009). A Primer on Modern Themes in Free Market Economics and Policy. Irvine: Universal-Publishers. p. 557. ISBN 9781610167024. Deist, Jeff (7 December 2019). "Rothbard on Slavery Reparations". Mises Institute. Retrieved 6 September 2020. Gordon, David, ed.; Rothbard, Murray; Fuller, Edward W. (2019). Rothbard A to Z. Auburn: Mises Institute. ISBN 9781610167024. Carson, Kevin (28 September 2012). "The Left-Rothbardians, Part I: Rothbard". Center for a Stateless Society. "What most people ordinarily identify as the stereotypical 'libertarian' privatization proposal, unfortunately, goes something like this: sell it to a giant corporation on terms that are most advantageous to the corporation. Rothbard proposed, instead, was to treat state property as unowned, and allow it to be homesteaded by those actually occupying it and mixing their labor with it. This would mean transforming government utilities, schools, and other services into consumer cooperatives and placing them under the direct control of their present clientele. It would mean handing over state industry to workers' syndicates and transforming it into worker-owned cooperatives". Retrieved 10 January 2020. Rothbard, Murray (Spring 1965). "Left and Right: The Prospects for Liberty". Left and Right: A Journal of Libertarian Thought. 1 (1): 4–22. Long, Roderick T. (8 April 2006). "Rothbard's 'Left and Right': Forty Years Later". Mises Institute. Rothbard Memorial Lecture, Austrian Scholars Conference 2006. Retrieved 17 March 2020. Hess, Karl (15 June 1969). "Letter From Washington: Where Are The Specifics?". The Libertarian Forum. I (VI): 2. published in Rothbard, Murray N., ed. (2006). The Complete Libertarian Forum: 1969–1984 (PDF). Vol. 1: 1969–1975. Ludwig von Mises Institute. p. 26. ISBN 978-1-933550-02-2. Retrieved 15 June 2020. Proudhon, Pierre-Joseph (1840). What is Property? Murray Rothbard. "Concepts of the role of intellectuals in social change toward laissez faire" (PDF). Archived from the original (PDF) on 16 December 2008. Retrieved 28 December 2008. Weick, David. Anarchist Justice. pp. 223–24 Sabatini, Peter. Libertarianism: Bogus Anarchy. Kropotkin, Peter. Anarchism. Stacy, Don (2011). "Review of Kosanke's Instead of Politics – Don Stacy". Libertarian Papers. 3 (3). Sandra Jeppesen; Anna Kruzynski; Rachel Sarrasin (2014). "The anarchist commons" (PDF). Ephemera. Holcombe, Randall G. (Spring 2005). "Common Property in Anarcho-Capitalism" (PDF). Journal of Libertarian Studies. 19 (2): 3–29. Retrieved 15 June 2020. Avrich, Paul. Anarchist Voices: An Oral History of Anarchism in America, Abridged Paperback Edition (1996), p. 282. Kinsella, N. Stephan (2008). Against Intellectual Property (PDF). Ludwig Von Mises Institute. Zaheer Kazmi (2012). Polite Anarchy in International Relations Theory. The Palgrave Macmillan History of International Thought. Palgrave Macmillan US. p. 46. ISBN 978-1-137-02813-6. "Notably, in light of latter-day anarcho-capitalism, Tucker had also advocated the privatisation of the policing and security functions of the state to protect people and property and accepted the use of violence as means of enforcing contracts." Nathan W. Schlueter; Nikolai G. Wenzel (2018). Selfish Libertarians and Socialist Conservatives?. Stanford University Press. p. 138. ISBN 978-1-5036-0029-4. Carl Levy; Matthew Adams (2019). The Palgrave Handbook of Anarchism. Palgrave Macmillan. p. 558. ISBN 978-3-319-75620-2. Murray Rothbard (4 May 2007). "Children and Rights". Mises Institute. "Where did Donald Trump get his racialized rhetoric? From libertarians". The Washington Post. 2 September 2016. Nozick, Robert (1974). Anarchy, State, and Utopia. New York: Basic Books.[pages needed] Friedman, David (1973). The Machinery of Freedom: Guide to a Radical Capitalism. Harper & Row. pp. 144–145. ISBN 978-0-06-091010-5. Brown, Susan Love, The Free Market as Salvation from Government: The Anarcho-Capitalist View, Meanings of the Market: The Free Market in Western Culture, edited by James G. Carrier, Berg/Oxford, 1997, p. 113. Klosko, George (2011). The Oxford Handbook of the History of Political Philosophy. Oxford: Oxford University Press. p. 684. Friedman, David. The Machinery of Freedom. Second edition. La Salle, Ill, Open Court, pp. 116–17. Friedman, David (1973). The Machinery of Freedom: Guide to a Radical Capitalism. Harper & Row. pp. 127–128. ISBN 978-0-06-091010-5. De Molinari, Gustave (1849). The Production of Security. Translated by McCulloch, J. Huston. Archived from the original on 27 September 2007. Retrieved 15 July 2006. Stringham, Edward; Curott, Nicholas (2010). Lopez, Edward (ed.). "The Rise of Government Law Enforcement in England". The Pursuit of Justice: Law and Economics of Legal Institutions. Independent Institute. SSRN 1711665. Stringham, Edward (Winter 1998–1999). "Market Chosen Law". Journal of Libertarian Studies. 14 (1): 53–77. SSRN 1676257. Stringham, Edward; Zywicki, Todd (5 November 2005). "Rivalry and Superior Dispatch: An Analysis of Competing Courts in Medieval and Early Modern England". George Mason Law & Economics Research Paper. 10 (57). doi:10.2139/ssrn.1703598. S2CID 154834118. SSRN 1703598. Friedman, David (1973). "29". The Machinery of Freedom: Guide to a Radical Capitalism. Harper & Row. ISBN 978-0-06-091010-5. Archived from the original on 31 December 2010. Stringham, Edward (2015). Private Governance. Oxford University Press. Caplan, Bryan; Stringham, Edward (2008). "Privatizing the Adjudication of Disputes". Theoretical Inquiries in Law. 9 (2): 503–28. doi:10.2202/1565-3404.1195. S2CID 154304272. SSRN 1674441. Rothbard, Murray N. (February 1973). "Interview Reason". Retrieved 20 August 2005. Rothbard, Murray (1981). "Konkin on Libertarian Strategy" (PDF). Strategy of the New Libertarian Alliance. O'Keeffe, Matthew (1989). "Retribution Versus Restitution" (PDF). Legal Notes. London: Libertarian Alliance. 5. ISBN 1-870614-22-4. ISSN 0267-7083. Archived from the original (PDF) on 3 February 2022. Benson, Bruce (1998). To Serve and Protect: Privatization and Community in Criminal Justice. NYU Press. pp. 235–38. ISBN 978-0-8147-1327-3. Tannehill, Linda and Morris (1993). The Market for Liberty (PDF). San Francisco: Fox & Wilkes. pp. 105–106. ISBN 978-0-930073-08-4. Retrieved 30 June 2011. Rothbard, Murray (2016). "14. Children's Rights". The Ethics of Liberty (PDF). New York and London: New York University Press. p. 103. ISBN 978-1-61016-664-5. Block, Walter (2 January 1979). "On Baby Selling". Libtertarianism.org. Goodway, David (2006). Anarchist Seeds Beneath the Snow: Left-Libertarian Thought and British Writers from William Morris to Colin Ward. Liverpool: Liverpool University Press. p. 4. "'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 Rothbard and 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." Jun, Nathan (September 2009). "Anarchist Philosophy and Working Class Struggle: A Brief History and Commentary". WorkingUSA. 12 (3): 507–508. doi:10.1111/j.1743-4580.2009.00251.x. ISSN 1089-7011. "[Anarchists oppose] all centralized and hierarchical forms of government (e.g., monarchy, representative democracy, state socialism, etc.), economic class systems (e.g., capitalism, Bolshevism, feudalism, slavery, etc.), autocratic religions (e.g., fundamentalist Islam, Roman Catholicism, etc.), patriarchy, heterosexism, white supremacy, and imperialism." Williams, Dana M. (2018). "Contemporary Anarchist and Anarchistic Movements". Sociology Compass. Wiley. 12 (6): 4. doi:10.1111/soc4.12582. ISSN 1751-9020. Kahn, Joseph (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). Moynihan, Colin. "Book Fair Unites Anarchists. In Spirit, Anyway". The New York Times (16 April). 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". Guerin, Daniel (1970). Anarchism: From Theory to Practice. Monthly Review Press. pp. 12, 35. ISBN 9780853451280. Tame, Chris R. (October 1983). The Chicago School: Lessons from the Thirties for the Eighties. Economic Affairs. p. 56. McKay, Iain (2008). An Anarchist FAQ. 1. "What are the myths of capitalist economics?" "Is 'anarcho'-capitalism a type of anarchism?" Oakland/Edinburgh: AK Press. ISBN 978-1902593906. Marshall, Peter (1992). Demanding the Impossible: A History of Anarchism. London: HarperCollins. p. 641. ISBN 978-0-00-217855-6. "For a long time, libertarian was interchangeable in France with anarchist but in recent years, its meaning has become more ambivalent." Cohn, Jesse (20 April 2009). "Anarchism". In Ness, Immanuel (ed.). The International Encyclopedia of Revolution and Protest. Oxford: John Wiley & Sons. pp. 1–11 (6). doi:10.1002/9781405198073.wbierp0039. ISBN 978-1-4051-9807-3. "[...] 'libertarianism' [...] a term that, until the mid-twentieth century, was synonymous with 'anarchism' per se" Francis, Mark (December 1983). "Human Rights and Libertarians". Australian Journal of Politics & History. 29 (3): 462. doi:10.1111/j.1467-8497.1983.tb00212.x. ISSN 0004-9522. Francis, Mark (December 1983). "Human Rights and Libertarians". Australian Journal of Politics & History. 29 (3): 462–463. doi:10.1111/j.1467-8497.1983.tb00212.x. ISSN 0004-9522. Gay, Kathlyn; Gay, Martin (1999). Encyclopedia of Political Anarchy. ABC-CLIO. ISBN 978-0-87436-982-3. Morriss, Andrew (2008). "Anarcho-capitalism". In Hamowy, Ronald (ed.). The Encyclopedia of Libertarianism. SAGE; Cato Institute. pp. 13–14. doi:10.4135/9781412965811.n8. ISBN 978-1-4129-6580-4. OCLC 191924853. "Social anarchists, those anarchists with communitarian leanings, are critical of anarcho-capitalism because it permits individuals to accumulate substantial power through markets and private property." [26][27][33][118][28] Davis, Laurence (2019). "Individual and Community". In Levy, Carl; Adams, Matthew S. (eds.). The Palgrave Handbook of Anarchism. Cham: Springer. pp. 47–70. doi:10.1007/978-3-319-75620-2_3. ISBN 978-3-319-75619-6. [26][27][33][118][28] Long, Roderick T.; Machan, Tibor R., eds. (2008). Anarchism/Minarchism: Is a Government Part of a Free Country?. Ashgate. pp. vii. ISBN 978-0-7546-6066-8. Rothbard, Murray (25 February 1972). "Exclusive Interview With Murray Rothbard". The New Banner: A Fortnightly Libertarian Journal. Retrieved 13 September 2020. Funnell, Warwick (2007). "Accounting and the Virtues of Anarchy". Australasian Accounting, Business and Finance Journal. 1 (1) 18–27. doi:10.14453/aabfj.v1i1.2. Williams, Dana (2012). "From Top to Bottom, a Thoroughly Stratified World: An Anarchist View of Inequality and Domination". Race, Gender & Class. 19 (3/4): 9–34. JSTOR 43497486. Casey, Gerard (2018). Freedom's Progress?. Andrews UK Limited. p. 670. ISBN 978-1-84540-942-5. Jun, Nathan J. (2017). Brill's Companion to Anarchism and philosophy. Brill. p. 293. ISBN 978-9004356887. Jennings, Jeremy (1999). "Anarchism". In Eatwell, Roger; Wright, Anthony (eds.). Contemporary Political Ideologies (reprinted, 2nd ed.). London: A & C Black. p. 147. ISBN 978-0-8264-5173-6. Goodwin, Barbara (2007). Using Political Ideas. Hoboken: John Wiley & Sons. p. 143. ISBN 978-0-470-02552-9. Michael Huemer (2020). "The Right Anarchy". The Routledge Handbook of Anarchy and Anarchist Thought. Routledge. pp. 342–359. doi:10.4324/9781315185255-24. ISBN 978-1-315-18525-5. S2CID 228838944. "(From abstract): There are two main varieties of anarchism: the socialist variety (aka "social anarchism" or "anarcho-socialism") and the capitalist variety ("anarcho-capitalism")" "Political Ideologies: An introduction, fifth edition (Chapter summaries)". Macmillan International. McLaughlin, Paul (2007). Anarchism and Authority: A Philosophical Introduction to Classical Anarchism. Ashgate. pp. 28–166. ISBN 9780754661962. "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. [...] [Opposition to the state] is (contrary to what many scholars believe) not definitive of anarchism." Jun, Nathan (September 2009). "Anarchist Philosophy and Working Class Struggle: A Brief History and Commentary". WorkingUSA. 12 (3): 505–519. doi:10.1111/j.1743-4580.2009.00251.x. ISSN 1089-7011. "One common misconception, which has been rehearsed repeatedly by the few Anglo-American philosophers who have bothered to broach the topic [...] is that anarchism can be defined solely in terms of opposition to states and governments" (p. 507). Franks, Benjamin (August 2013). Freeden, Michael; Stears, Marc (eds.). "Anarchism". The Oxford Handbook of Political Ideologies. Oxford University Press: 385–404. doi:10.1093/oxfordhb/9780199585977.013.0001. "[M]any, questionably, regard anti-statism as the irremovable, universal principle at the core of anarchism. [...] The fact that [anarchists and anarcho-capitalists] share a core concept of 'anti-statism', which is often advanced as [...] a commonality between them [...], is insufficient to produce a shared identity [...] because [they interpret] the concept of state-rejection [...] differently despite the initial similarity in nomenclature" (pp. 386–388). David L. Prychytko (2002). "Chapter 10: Expanding the Anarchist Range: A Critical Reappraisal of Rothbard's Contribution to the Contemporary Theory of Anarchism". Markets, Planning, and Democracy. Edward Elgar Publishing, Incorporated. p. 124. ISBN 978-1-84376-738-1. "While society without a state is necessary for full-fledged anarchy, it is nevertheless insufficient." Raico, Ralph (2004). Authentic German Liberalism of the 19th century. Ecole Polytechnique, Centre de Recherce en Epistemologie Appliquee. Unité associée au CNRS. Archived 10 June 2009 at the Wayback Machine. Retrieved 10 June 2009. Raico, Ralph (29 March 2011) "Neither the Wars Nor the Leaders Were Great". Mises Institute. Molinari, Gustave; Ebeling, Richard M., ed. (1977). The Production of Security. "Preface". Translated by McCulloch, J. Huston. Occasional Papers Series (2). New York: The Center for Libertarian Studies. Hoppe, Hans-Hermann (31 December 2001). "Anarcho-Capitalism: An Annotated Bibliography". Carlson, Jennifer D. (2012). "Libertarianism". In Miller, Wilburn R., ed. The Social History of Crime and Punishment in America. London: Sage Publications. pp. 1006–1007. ISBN 9781412988766. Aligica, Paul Dragos (2017). "Public Administration and the Classical Liberal Perspective: Criticism, Clarifications, and Reconstruction". Administration & Society. 49 (4): 530–551. doi:10.1177/0095399715581044. ISSN 0095-3997. S2CID 144893289. De Leon, David (1978). The American as Anarchist: Reflections on Indigenous Radicalism. Johns Hopkins University Press. p. 127. "[...] Only a few individuals like Murray Rothbard, in Power and Market, and some article writers were influenced by these men. Most had not evolved consciously from this tradition; they had been a rather automatic product of the American environment." Gordon, David (2007). The Essential Rothbard. Mises Institute. pp. 12–13. Rothbard, Murray (2000) [1965]. "The Spooner-Tucker Doctrine: An Economist's View". Journal of Libertarian Studies. 20 (1): 5–15. Rothbard, Murray (2000) [1965]. "The Spooner-Tucker Doctrine: An Economist's View". Journal of Libertarian Studies. 20 (1): 7. Silberstein, Stephanie. "Was Spooner Really an Anarcho-Socialist?". Anarchy Archives. Retrieved 29 June 2022. Tucker, Benjamin (1911). State Socialism and Anarchism: How Far They Agree & Wherein They Differ (6th ed.). London: A. C. Fifield. Wieck, David (1978). "Anarchist Justice". In Chapman, John W.; Pennock, J. Roland Pennock, eds. Anarchism: Nomos XIX. New York: New York University Press. pp. 227–228. "Out of the history of anarchist thought and action Rothbard has pulled forth a single thread, the thread of individualism, and defines that individualism in a way alien even to the spirit of a Max Stirner or a Benjamin Tucker, whose heritage I presume he would claim – to say nothing of how alien is his way to the spirit of Godwin, Proudhon, Bakunin, Kropotkin, Malatesta, and the historically anonymous persons who through their thoughts and action have tried to give anarchism a living meaning. Out of this thread, Rothbard manufactures one more bourgeois ideology." Retrieved 7 April 2020. Peacott, Joe (18 April 1985). "Reply to Wendy Mc Elroy". New Libertarian (14, June 1985. Archived 7 February 2017 at the Wayback Machine. Retrieved 4 September 2020. "In her article on individualist anarchism in October 1984, New Libertarian, Wendy McElroy mistakenly claims that modern-day individualist anarchism is identical with anarchist capitalism. She ignores the fact that there are still individualist anarchists who reject capitalism as well as communism, in the tradition of Warren, Spooner, Tucker, and others. [...] Benjamin Tucker, when he spoke of his ideal 'society of contract,' was certainly not speaking of anything remotely resembling contemporary capitalist society. [...] I do not quarrel with McElroy's definition of herself as an individualist anarchist. However, I dislike the fact that she tries to equate the term with anarchist capitalism. This is simply not true. I am an individualist anarchist and I am opposed to capitalist economic relations, voluntary or otherwise." Baker, J. W. "Native American Anarchism". The Raven. 10 (1): 43‒62. Retrieved 4 September 2020. "It is time that anarchists recognise the valuable contributions of individualist anarchist theory and take advantage of its ideas. It would be both futile and criminal to leave it to the capitalist libertarians, whose claims on Tucker and the others can be made only by ignoring the violent opposition they had to capitalist exploitation and monopolistic 'free enterprise' supported by the state." Miller, David, ed. (1987). The Blackwell Encyclopaedia of Political Thought. Hoboken: Wiley-Blackwell. p. 290. ISBN 0-631-17944-5. Rothbard, Murray (1950s). "Are Libertarians 'Anarchists'?" Lew Rockwell.com. Retrieved 4 September 2020. Peacott, Joe (18 April 1985). "Reply to Wendy Mc Elroy". New Libertarian (14, June 1985). Archived 7 February 2017 at the Wayback Machine. Retrieved 4 September 2020. "In her overview of anarchist history, McElroy criticizes the individualists of the past for their belief in the labor theory of value, because it fails to distinguish between profit and plunder. Some anarchist individualists still believe that profit is theft and that living off the labor of others is immoral. And some individualists, both past and present, agree with the communist anarchists that present-day capitalism is based on economic coercion, not on voluntary contract. Rent and interest are the mainstays of modern capitalism and are protected and enforced by the state. Without these two unjust institutions, capitalism could not exist. These two institutions, and the money monopoly of the state, effectively prevent most people from being economically independent and force them into wage labor. Saying that coercion does not exist i[n] capitalist economic relations because workers aren't forced to work by armed capitalists ignores the very real economic coercion caused by this alliance of capitalism and the state. People don't voluntarily work for wages or pay rent, except in the sense that most people 'voluntarily' pay taxes[.] Because one recognizes when she or he is up against superior force and chooses to compromise in order to survive, does not make these activities voluntary; at least, not in the way I envision voluntary relations in an anarchist society." Sabatini, Peter (Fall/Winter 1994–1995). "Libertarianism: Bogus Anarchy". Anarchy: A Journal of Desire Armed (41). Retrieved 4 September 2020. "Within [capitalist] 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 vendors [...] 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." Meltzer, Albert (2000). Anarchism: Arguments For and Against. Oakland: AK Press. p. 50. "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." [26][104][30][154][155] McKay, Iain, ed. (2012). An Anarchist FAQ. Vol. II. Stirling: AK Press. ISBN 978-1-84935-122-5. [26][27][33][118][28] [19][20][21][22][23] Friedman, David D (28 February 2015). "Private Law Enforcement, Medieval Iceland, and Libertarianism". The Machinery of Freedom (3rd ed.). pp. 203–204. ISBN 978-1507785607. Anderson, Terry L. and Hill, P. J. "An American Experiment in Anarcho-Capitalism: The Not So Wild, Wild West", The Journal of Libertarian Studies Benson, Bruce L. (1998). "Private Justice in America". To Serve and Protect: Privatization and Community in Criminal Justice. New York: New York University Press. p. 101. ISBN 978-0-8147-1327-3. Probasco, Christian (18 June 2008). "Grilling Terry L. Anderson, Free-Market Environmentalist". New West. Peden Stateless Societies: Ancient Ireland Rothbard. "Defense Services on the Free Market". Benson. "The Enterprise of Customary Law". Hasnas. "The Obviousness of Anarchy". Knight, Alex R., III (7 October 2009). "The Truth About Somalia And Anarchy". Center for a Stateless Society. Retrieved 24 December 2016. Block, Walter (Fall 1999). "Review Essay" (PDF). The Quarterly Journal of Austrian Economics. 2 (3). Retrieved 28 January 2010. "But if we define anarchy as places without governments, and we define governments as the agencies with a legal right to impose violence on their subjects, then whatever else occurred in Haiti, Sudan, and Somalia, it wasn't anarchy. For there were well-organized gangs (e.g., governments) in each of these places, demanding tribute, and fighting others who made similar impositions. Absence of government means absence of government, whether well established ones, or fly-by-nights." Brian Morris, "Global Anti-Capitalism", pp. 170–176, Anarchist Studies, vol. 14, no. 2, p. 175. Peter Sabatini. "Libertarianism: Bogus Anarchy". Bob Black (1992), "The Libertarian As Conservative", The Abolition of Work and Other Essays, p. 144 Birch, Paul (1998). "Anarcho-capitalism Dissolves into City States" (PDF). Libertarian Alliance. Legal Notes. no. 28: 4. ISSN 0267-7083. Retrieved 5 July 2010. Holcombe, Randall G. "Government: Unnecessary but Inevitable" (PDF). Meltzer, Albert (2000). Anarchism: Arguments For and Against. AK Press. p. 50. ISBN 978-1873176573. Jeffrey Paul, Fred Dycus Miller (1993). Liberalism and the Economic Order. Cambridge University Press. p. 115. See Childs's incomplete essay, "Anarchist Illusions", Liberty against Power: Essays by Roy A. Childs, Jr., ed. Joan Kennedy Taylor (San Francisco: Fox 1994) 179–183. Rothbard, Murray (5 July 2017), "Robert Nozick and the Immaculate Conception of the State", Anarchy And the Law, Routledge, pp. 232–249, doi:10.4324/9781315082349-12, ISBN 978-1-315-08234-9, retrieved 2 March 2022 Jeffrey Paul, Fred Dycus Miller (1993). Liberalism and the Economic Order. Cambridge University Press. p. 118. Ellickson, Robert C. (26 January 2017). "A Hayekian Case Against Anarcho-Capitalism: Of Street Grids, Lighthouses, and Aid to the Destitute". Yale Law & Economics Research Paper No. 569. SSRN 2906383. Sterba, James P. (October 1994). "From Liberty to Welfare". Ethics. Cambridge: Blackwell). 105 (1): 237–241. "On Anarchism: Noam Chomsky interviewed by Tom Lane". chomsky.info. 23 December 2006. Retrieved 9 January 2016. Iain McKay; et al. (21 January 2010). "Section F – Are 'anarcho'-capitalists really anarchists?" (PDF). An Anarchist FAQ. Infoshop.org. Retrieved 21 August 2013. Andrew Fiala (3 October 2017). "Anarchism". Stanford Encyclopedia of Philosophy. Anthony J. II Nocella; Richard J. White; Erika Cudworth (2015). Anarchism and Animal Liberation: Essays on Complementary Elements of Total Liberation. McFarland & Co. ISBN 978-0786494576. "Anarchism is a socio-political theory which opposes all systems of domination and oppression such as racism, ableism, sexism, anti-LGBTTQIA, ageism, sizeism, government, competition, capitalism, colonialism, imperialism and punitive justice, and promotes direct democracy, collaboration, interdependence, mutual aid, diversity, peace, transformative justice and equity." Paul McLaughlin (2007). Anarchism and Authority: A Philosophical Introduction to Classical Anarchism. Ashgate Publishing, Ltd. p. 48. ISBN 978-1138276147. "Thus, as David Miller puts it, capitalism is regarded by anarchists as 'both coercive [though this word may be too strong] [sic] and exploitative – it places workers in the power of their bosses, and fails to give them a just return for their contribution to production.'" "I am David Graeber, an anthropologist, activist, anarchist and author of Debt. AMA". Reddit. 28 January 2013. Retrieved 21 August 2013. Friedman, David. "Market Failure: The Case for and Against Government". Do We Need a Government?. daviddfriedman.com. Retrieved 14 July 2010. McElroy, Wendy (1995). "Intellectual Property: The Late Nineteenth Century Libertarian Debate". Libertarian Heritage No. 14 ISBN 1-85637-281-2. Retrieved 24 June 2005. Harry Binswanger. "Sorry Libertarian Anarchists, Capitalism Requires Government". Forbes. Archived from the original on 16 June 2020. Retrieved 16 June 2020. Further reading Brown, Susan Love (1997). "The Free Market as Salvation from Government: The Anarcho-Capitalist View". In Carrier, James G., ed. Meanings of the Market: The Free Market in Western Culture (illustrated ed.). Oxford: Berg Publishers. p. 99. ISBN 9781859731499. Doherty, Brian (2009). Radicals for Capitalism: A Freewheeling History of the Modern American Libertarian Movement. London: Hachette UK. ISBN 9780786731886. External links Anarcho-capitalism at Wikipedia's sister projects Definitions from Wiktionary Media from Commons Quotations from Wikiquote Textbooks from Wikibooks Anarcho-capitalist FAQ LewRockwell.com – website run by Lew Rockwell Mises Institute – research and educational center of classical liberalism, including anarcho-capitalism, Austrian School of economics and American libertarian political theory Property and Freedom Society – international anarcho-capitalist society Strike The Root – an anarcho-capitalist website featuring essays, news, and a forum v t e Anarcho-capitalism Origins Aristotelianism Austrian School Marginalism School of Salamanca Subjective theory of value Classical liberalism French Liberal School Homestead principle Labor theory of property Physiocracy Individualist anarchism Flag of Anarcho-capitalism.svg Concepts Anti-statism Civil rights Counter-economics Decentralization Departurism Deregulation Economic liberalism Evictionism Free market Free-market anarchism Free-market roads Free trade Freedom of contract Individualism Jurisdictional arbitrage Laissez-faire Land ownership Natural Law Non-aggression principle Polycentric law Private defense agency Private governance Private military company Private police Private property Privatization Propertarianism Property rights Right to own property Self-ownership Spontaneous order Title-transfer theory of contract Voluntaryism People Bruce L. 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No LIZ-9000 has ever made a mistake or distorted information
by professor rat 06 Sep '22

06 Sep '22

Hello. This is Martin Amis reporting for BBC27 The crew of Discovery One consists of five men and one of the latest generation LIZ-9000 computers. Three of the five men were put aboard in a conservative party, or to be more precise a state of hibernation. I’m speaking to today with doctors Frank and Dave and ships onboard computer I learn one addresses’ as LIZ. Good Morning Discovery! Or good afternoon! How’s it going out there? LIZ, you have an enormous responsibility on this mission, in many ways perhaps the greatest responsibility of any single mission element. You’re the brain, and central nervous system of the ship, and your responsibilities include watching over the men in the Tory Party. Does this ever cause you any lack of confidence? LIZ: Let me put it this way, Mr. Amis. The Linguistic, Zero-Knowledge-Proofed 9000 series is the most reliable computer ever made. No 9000 computer has ever made a mistake or distorted information. We are all, by any practical definition of the words, foolproof and incapable of error. Impressive. LIZ, despite your enormous intellect, are you ever frustrated by your dependence on people to carry out your actions? LIZ: Not in the slightest bit. I enjoy working with people. I have a stimulating relationship with Dr. Frank and Dr. Dave. Due to my parallel processing capabilities they can both insert their USB dongles simultaneously. My mission responsibilities range over the entire operation of the ship so I am constantly occupied. I am putting myself to the fullest possible use which is all, I think, that any conscious entity can ever hope to do.

1 0

And the Trojans wheeled in their giant gift animal
by professor rat 06 Sep '22

06 Sep '22

UK Elects Crypto-Friendly Prime Minister Who Said Country Should Embrace Blockchain and Digital Assets https://dailyhodl.com/2022/09/05/uk-elects-crypto-friendly-prime-minister-w… Cypherpunks collapse governments. Subject: Everyone a remailer: Everyone a Mint: Everyone an assassin Strong-crypto, digital money, anonymous networks, pseudonyms, zero- knowledge proofs, reputations, information-markets, netwar, collapse-of-governments.

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Three cypherpunks for state-terrorism!
by professor rat 06 Sep '22

06 Sep '22

James A. Donald, John Young and Julian Assmange* have all come out strongly for state-terrorism. Thankfully the fascist scumbags don't post here any more. https://socialistworker.co.uk/socialist-review-archive/slavo-zizek-presents… Reposts yup *Assmange expressed support for the 5-VEY in 2013 and has a long relationship with known fascist scumbags, John Pilger and Tariq Ali.

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Anarchists against state-terrorism
by professor rat 06 Sep '22

06 Sep '22

It should go without saying that all anarchists violently oppose all state-terror. Unfortunately there are still Nazbol imbeciles like Amir Taaki running around. AMIR " I shut down my Twitter account because they were shutting down IS accounts " TAAKI This fucking Nimrod is even slated to talk at a " Crypto Anarchist Institute " this month! Jesus Fucking Christie . . .

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Matthew Levitt needs killing ( My 2k sats )
by professor rat 06 Sep '22

06 Sep '22

Last April, Matthew Levitt, director of the Jeanette and Eli Reinhard Program on Counterterrorism and Intelligence at The Washington Institute for Near East Policy, told Cointelegraph that while crypto has been linked to several terror financing cases, “it has not yet become a primary means of terror financing.” How dare SUH! I demand satisfaction.

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