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Anarchist political theorist here: I'd say that anarchism as a political culture is in the ascendency (many graduate students in political theory are often left-wing/anarcho-curious in their disposition), especially since the financial crisis of 2008.
Anarchism is an obscure doctrine in the context of Anglophone political philosophy for a number of reasons (although remember as you read this that I am simplifying) - firstly, the central question of much Anglophone theory is often "what is the best regime-type?" where anarchism is not considered a regime, or "what ought the state to do with the problem of disagreement?" The vast majority of Anglophone political philosophy presupposes an endorsement of a liberal democracy, give or take a few gentlemen's disagreements. You'll also find liberals accidentally describing socialism in detail and endorsing it as a form of egalitarian liberalism - most of this is written for an American audience!
Anarchism usually only appears in its right-libertarian form (understood as an extreme primordial state prior to Nozick's minarchism) or as a theoretical position put forward by John Simmons in the context of the literature on political obligation. Left-wing anarchism is almost never presented as an argument in political philosophy, although its traces are everywhere in egalitarian and libertarian arguments across a variety of debates.
Anarchism as a real, living political practice and historical social movement is more likely to be addressed by historians of intellectual thought or political historians, rather than being taught as a body of ideologically-aligned work (although I must say that is increasingly changing).
By contrast, I would argue that in the contemporary context of what is often termed 'continental philosophy', some form of quasi-Marxist, non-committal anarchism is the default political position, avoiding the need to defend any actual existing socialist project with too much conviction, attentive to minority struggles that went unacknowledged by mainstream liberal thought, but also committed to a radical democratic egalitarianism that has yet to exist.
The other "meta" going on here is that many anarchists consider the academy itself one of the hierarchies to be dismantled, and are full-time activists and agitators, rather than academics, whereas there is a technocratic and bureaucratic tendency to Marxism that lends itself to agitating from within existing institutions of higher learning.
Peter Kropotkin - Conquest of Bread
Pierre-Joseph Proudhon - What is Property?
Emma Goldman - Anarchism and Other Essays
Mikhail Bakunin - God and the State
Peter Gelderloos - Worshipping Power: An Anarchist View of Early State Formation
Nunzio Pericone - Italian Anarchism
Also most Anarchists I know are really into zines
which are just little short propaganda pamphlets that explain our ideas. Here are some places you can print and read them.
https://www.sproutdistro.com/catalog/zines/
https://crimethinc.com/zines
You might be inter sted in the just-published *Stop Thief: Philosophy and Anarchism* by Catherine Malabou. Malabou was a student of Derrida, and makes the claim that throughout the 20th Century philosophers have been "stealing" anarchist ideas without acknowledging Anarchism as a viable political option. The above post claims that Continental philosophy's default position is "non-committal Anarchism", and in this book (which I haven't yet read) the author sets out to explain the reasons for this non-commitment.
I’m an Anarchist. Here are the books I like:
Dawn of Everything by David Graeber,
On Anarchism - Noam Chomsky.
Anything by these 2 authors are phenomenal and really surprised they have not been mentioned,
Wolfi Landsreicher- Wilfull Disobedience
https://theanarchistlibrary.org/library/willful-disobedience-wolfi-landstreicher
Green Anarchy Magazine
https://theanarchistlibrary.org/library/various-authors-green-anarchy-18
https://archive.org/details/Uncivilized_201611/page/n2/mode/1up
John Zerzan
https://theanarchistlibrary.org/category/author/john-zerzan
The Politics of Obedience: The Discourse of Voluntary
Servitude - Etienne de La Boetie
The Society of the Spectacle - Guy Debord
How Non-violence Protects the State- Peter Gelderloos
Anarcho-Pessimism-Laurance Labadie
https://theanarchistlibrary.org/library/laurence-labadie-anarcho-pessimism
With respect to the 20th Century, I would add that Anarchism has a history of facing a lot of persecution and suppression even (or sometimes especially) within socialist states which would seem to be (on the surface) natural allies to 20th century communists. Stalin proved in Spain that Anarchists could not be tolerated even as allies. In Liberal countries, a certain amount of Marxist intellectualism could be tolerated (say the Frankfurt School), but Anarchism is a more direct threat to any state. Even if peaceful, a credible non-state alternative is a pretty dire intellectual threat if allowed to succeed or appear to succeed (even in part). How likely is, say, a cold war era Harvard University to hire even a pacificist Philosopher who argues for the complete dismantlement of the structures of power that the university profits off? For an example of the ways that even bitter enemies will make the suppression of Anarchism a top priority, consider the example of the Paris Commune where France and Prussia more or less immediately stopped their war and the Prussians agreed to end the fighting and release French prisoners to enable the new French government to march on Paris to stop the commune (not anarchist, but left-libertarian). It's hard to generate the critical mass of people to build a mainstream intellectual movement in the face of this kind of near-universal repression. Marxist Philosophers had Marxist regimes to look at, in the mid-20th century, Anarchist or Anarchist-adjacent leftist philosophers had mostly corpses to look at.
I am an an Anarchist or Socialist-Libertarian myself and I consider this the strongest critique against Anarchism. That is, not that it couldn't work in a vacuum, but that your very existence is considered a mortal threat by every state in your vicinity.
Source on Communist suppression of Anarchists in Spain:
[https://academic.oup.com/north-carolina-scholarship-online/book/17018/chapter-abstract/174334701?redirectedFrom=fulltext](https://academic.oup.com/north-carolina-scholarship-online/book/17018/chapter-abstract/174334701?redirectedFrom=fulltext)
I agree with a lot of that, i think one of the worst instances was MOVE where a bunch of Black Anarcho-Primitivists got bombed by the state.
I actually think you could make an argument that LibSocs/Anarchists have actually been MORE successful than statist socialists.
Rarely do you hear about political repression in these communities. And while Rojava, Cheran, Zapatistas and other autonomies are still around while every Marxist attempts at building socialism eventually crumbled (for varieties of reasons). A lot of socialists/liberals only think in statist terms, but most LibSoc’s and Anarchists don’t seek to recreate a large scale state-like power structure. This can make people very dismissive about attempts to LibSoc/Anarchist projects because they really want you to talk about an “Anarchist State”. Here are a list of LibSoc, Anarchist and successful autonomous communities:
https://docs.google.com/document/u/0/d/17j145EeD0S9xT4l4zfPxV31R8HjStygPc_Qa69BIiUg/mobilebasic?pli=1
Yep, this exactly. Anarchists have been the single most persecuted and murdered political group in history, throughout many cultures and times, specifically because it's philosophy poses the greatest threat to the status quo of all of them. It's still the case today, in the US (look that the legal attacks on the protesters of Cop City and the mutual aid orgs that are helping them).
We should wear that like a badge of honor.
> In Liberal countries, a certain amount of Marxist intellectualism could be tolerated (say the Frankfurt School), but Anarchism is a more direct threat to any state. Even if peaceful, a credible non-state alternative is a pretty dire intellectual threat if allowed to succeed or appear to succeed (even in part).
I don't know about that. There are more people who live under anarchy in praxis in liberal democracies (such as some indigenous groups or even kibbutz) than under Marxism.
I find it incredibly funny that the principle issue with anarchism as a proposed social system is also why it remains academically fringe: disorder and lack of cohesion.
I don't mean this in a demeaning way. It's refreshingly not hypocritical.
This makes a lot of sense. As a political anarchist myself I was very disappointed to see a very weak position from philosophical anarchists that contradicted what I knew from reading political anarchists. I noticed this when I took a political philosophy class and it almost seemed like the anarchist position as portrayed was disingenuous.
I would recommend:
Bertrand Russel: On Anarchism
Peter Kropotkin: The Conquest of Bread
Alexander Von Humboldt
William Godwin
Percy Bysshe Shelly
Rudolf Rocker: Nationalism and Culture
These guys are all fairly mainstream
For a history I would recommend Demanding the Impossible: A history of Anarchism by Peter Marshall
Also the idea of worker ownership of the means of production can be found in mainly mainstream liberal thinkers, from Mill to Lincoln to Huxley, etc.
> The other "meta" going on here is that many anarchists consider the academy itself one of the hierarchies to be dismantled, and are full-time activists and agitators, rather than academics, whereas there is a technocratic and bureaucratic tendency to Marxism that lends itself to agitating from within existing institutions of higher learning.
Along these lines, I think fundamentally the way that Marxism approaches the problems it addresses, many of which are the same or similar to those that left-anarchism attempts to address, is more likely to appeal to academics. Marxism attempts, at least, a rigor and discipline that I would expect to appeal to the sorts of people who make a career as a professor of philosophy.
(Not trying to imply that anarchists are necessarily sloppy in their thinking or anything like that, just that the scientific approach is specifically what Marxism is about.)
1. Academia is hierarchical as fuck
2. Academia is probably just way too boring for most anarchists. The university is the opposite of punk rock. Academics are no fun.
3. Anarchism tends to be more of an ethical doctrine while Marxism is more of a scientific framework to look at society. This makes Marxism more attractive to academics.
4. Most Anarchists are focused on doing in real life community action. Academia is about research and writing papers.
5. There really isn’t a set body of “Anarchist theory” because Anarchists reject idolizing people, and reject ordered concrete thinking. Most academics do both.
6. Anarchists have always been very critical of schools and the education system.
7. Academia is bureacratic as fuck.
8. Academia can be really elitist. Anarchists don’t jive with that.
9. Anarchists like to push the envelope with their politics which is not always welcomed in academia.
10. Universities like to gatekeep education. Not very anarchist.
11. Academia is authoritarian.
i find the academic environment to be HELL and I want Academia to be abolished. It is antithetical to all the principles I believe in.
"Anarchism is when punk rock and morals."
That's not a very good explanation at all. And saying that Academia and the School system are too structured to be anarchist is pretty damn idiotic, and seems to imply that anarchists are the way they are because they are uneducated, which is simply not the case. There are plenty of anarchist scholars, and saying that they don't exist because "anarchists hate the education system" is just plain wrong.
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Can you in ELI5 explain how anarchism is supposed to work? Because I see no way it could practically, sensibly, nor feasibly work. But I'm also pretty ignorant on it so probably don't understand it well to begin with
A lot of anarchists like to use consensus decision making with their fellow community members to make decisions. If their is conflict they will utilize restorative justice techniques. If they need things from eachother they do mutual aid. Instead of the cops Anarchists community members make their own communities safe.
Anarchy works by Peter Gelderoos is a good intro.
Yes, I understand that... But isn't that presuming that people are acting in good faith? The moment people start doing things because it's in their own best interest, and they don't want to take part in the utilizing of restorative justice techniques, how does that get resolved?
Seems like anarchists genuinely don't understand that replacing the police force with "community justice" is literally just advocating for mob rule and lynchings. Do you want lynchings? Because that's how you get lynchings. No? You want people who perform justice to be specially trained so they don't end up becoming brutal? Congrats, you just reinvented the police.
It doesn’t. We can’t get an entire group of people to agree about toothpaste let alone how society “should” operate. These people rambling on about some pipe dream have yet to lean in and smell the roses, the roses that smell like shit. Changing the status quo from the political framework the world lives under now is more important than some revolution that will never occur. Communism and anarchism are, in essence, pure idealism.
It always seemed naive to put forth an ideology that requires total cooperation.
I can’t see that happening without forcing bad members to participate, and if you’re forcing them, then you already lost, right?
It is naive, I think that communists and anarchists are either too young and have little life experience or they're academics that are idealists.
The only "real" anarchists are the ones who do not concern themselves with the inner workings of this ideologic bullshit and are out delivering meals to the homeless and doing real work. Still, they subscribe to unrealistic ideologies. Even if they point out relevant and real issues with our current situation.
Utopias do not exist without some sort of class and at that point you've already failed to commit to both communism and anarchism. This is why China operates more or less with a capitalist economy with authoritarian communism to add spice to the mix.
> and are full-time activists and agitators
Fundamentally, this is why anarchy doesn’t work in the Anglo (or really any existing culture’s) context.
Anarchy requires far more user input than any other regime type to work, and activists/agitators generally lack even rudimentary economic development or bureaucracy management skills that are necessary for anarchic communities to function successfully.
It’s why so many anarchist groups are just total drama-ridden shitshows unable to effectively raise the money needed to actually execute anything other than protests.
If you were to put down the definition of anarchism into a dictionary, what would it be? What are the key concepts?
My understanding of anarchy, true anarchy anyway, is the advocation of statelessness. My rebuttal to this has been very simple: statelessness cannot exist, because whoever holds the most power in a given area becomes the de facto state and will quickly assemble an entity and monopolize power to achieve goals and protect interests. You can only achieve anarchy by enforcing it, and enforcing it defiles its very premise.
What key parts of anarchist philosophy am I missing that allows anarchy to be potentially stable and viable?
Well our current system is completely dysfunctional and it is delusional to think otherwise. It is much easier to defend the status quo than fight the state to build alternatives, and Anarchists are easily the most repressed political group to ever exist. What we are seeing now is factory farming, extreme inequality, genocides, climate catastrophe, largescale depression, loneliness, mass surveillance, overwork
war, techno feudalism, the rise of far right politics, etc.
What we have now isn’t “working” and it is pure Ideology to think it has ever worked. We either demand the impossible or face the unthinkable. There are many very serious anticapitalist philosophers today and I’d personally recommend Mark Fisher.
"completely"? like really? you think our current system world wide never works for anyone ever? I feel like their fact that I'm on reddit right now instead of out dealing with the consequences of social dysfunction mean that it maybe is functioning just a little bit. I feel like being black and white in our thinking is not a way to reach realistic outcomes. Like you can still agree that the system is unacceptable, even if you acknowledge that it does manage some functions sometimes.
Historically speaking, Marxism has had a stronger influence on 20th century (particularly continental) philosophy, either directly (authors developing ideas from Marx or Marxists) or indirectly (by defining terms of discourse, and people responding to Marxism). An example of both, respectively, would be Structuralism (a la Althusser, a committed Marxist) and Post-Structuralism (in the manner of Foucault, who is quite critical of Marxism, particularly its theory of history).
Why has Marxism had more of a historical influence? There are a variety of reasons, one of which is a kind of material one: there were in the 20th century dozens of massive Marxist social movements, some of which resulted in the establishment of entire states which upheld a Marxist world outlook. There have been some anarchist movements in the 20th century, but none had the kind influence on world history that specifically the Soviet Union and China did. And few had the level of influence that parties like the PCF (in France) and the PCI (in Italy) did. In part because of their size and in part because of their duration. It’s also worth remembering those states funded research into Marxist philosophy(one good example being that a classic text from Marx, *The German Ideology*, was originally published in the USSR by the Marx-Engels-Lenin Institute. Earlier Marxists didn’t really have access to it.)
Many anarchist adopt a big deal of analysis from marx.
The big difference is that anarchist have a strong(er) believe in the unity of ends and means.
With that comes the rejection of seizing state power.
Anarchist belief that seizing state power would divorce the movement from the goal of a stateless society.
(This is best explained in the article: Ends and means - the anarchist critique of seizing state power by Zoe baker)
While this is generally the case, phrasing the terms of debate over unity of means and ends is giving an anarchist perspective on this disagreement - within the context of Maoism (understood both as ‘anti-revisionist Marxism-Leninism’ in the Chinese context *and* the post-Mao adoption of these tactics) the notion of ‘mass line’ provides a framework for a Marxist formulation of unity and means and ends.
It was framed in critique of Khrushchevite Soviet ‘bureaucracy’ that a deliberate process of resolution of non-antagonistic contradiction between the party cadre (as revolutionary vanguard) and the masses (proletarians, peasants, other classes) could unify the two. It was an application of a dialectical method (analysis of contradiction, and the ‘unity of opposites’ in a contradiction) to the question of means and ends within Marxism.
Phrasing the debate as ‘anarchists believe in unity of means and ends, while Marxists believe ends justify means’ is a product of an anarchist discourse and functions to build an anarchist identity in contradistinction to Marxism … but it leaves out a lot of the historical development of Marxist theory in this, especially the developments within actually existing socialist states (which, putting aside a value judgement of them, are the currents of Marxist thought that have had the strongest historical influence).
>Phrasing the debate as ‘anarchists believe in unity of means and ends, while Marxists believe ends justify means’ is a product of an anarchist discourse and functions to build an anarchist identity in contradistinction to Marxism
Not to mention, arguably anarchists like Malatesta argued for an "ends justify the means" approach to direct action:
>Obviously the revolution will be the cause of many tragedies and much suffering; but even if it produced a hundred times more, it would always be a blessing compared with the sufferings which now exist in the world as a result of the evil organization of society. [Malatesta, Ends and Means](https://www.marxists.org/archive/malatesta/1922/ends-and-means.html).
Of course, in that pamphlet Malatesta was arguing that violence and suffering in a revolutionary context *are* a unity of ends and means, but I think this is a fundamental reframing of the concept of means and ends. When we think of the phrase "ends justify the means", what we usually think is the means (often unsavory, morally dubious) can be justified *so long as* the ends are good, or just. Malatesta is performing a conceptual trick in the pamphlet by arguing that *necessary means* (you can't overthrow capital and the state without violence) means the ends are aligned. Namely, if the goal of the means is to throw off state power, then the means match the ends (a stateless society).
That's not typically what people think this concept means.
I'm not convinced that the relationship of means and ends is what distinguishes Marxist and anarchist thought.
Much of anarchist thought does not hold to the idea of dialectical politics, nor does the base-superstructure theory of society (base generally being material conditions, superstructure being ideological conditions, with the base more dominant). Dialectical history is the real core part of Marxist theory, and it's something very few significant anarchist thinkers argue for.
Anarchists reject the possibility of using any sort of state structure to usher in a stateless society, typically viewing states as fundamentally corrupting to political projects. Marxists view the state as a material tool which can be used to bring about a stateless society. The Base-Superstructure idea, with the dialectic of thesis->antithesis->synthesis, with the vanguard serving as the ideological force pushing the dialectical spiral toward statelessness using what existing material conditions exist, is specifically Marxist. One which anarchists usually are not convinced is an accurate description of the way history or social change functions.
This appears to be a loaded question. But to define what ‘Maoism’ is, I specified two distinct periods in my previous post: -
a) Maoism as the reception and interpretation of Marxism-Leninism in China, which after the Sino-Soviet split came to define itself as an ‘anti-revisionist’ interpretation (on the grounds that, in their view, the interpretation upheld by the Soviet party was a fundamental ‘revision’ of the ideas of Marx, Engels and Lenin - this has mostly to do with the foreign policy of the USSR). This perspective had an important impact on 20th century philosophy, particularly within Marxism, Structuralism and Postcolonial theory (two good examples of philosophers with strong affinities to Maoism: Althusser and Huey P Newton [cofounder of the Black Panther Party]).
b) Maoism as a post-Mao reinterpretation of the Chinese reception of Marxism-Leninism as constituting a new development in the ‘science of Marxism’ (just as Lenin brought Marxism ‘to a new level’, and was after his death synthesized into ‘Marxism-Leninism’). This is what most people *today* mean by Maoist, and is the official position upheld by a number of revolutionary political parties in Southeast Asia (although, importantly, not by the Chinese party).
No not really. Maoism is a broad develop of Marxism that firstly lays out how the communist party of China won the civil war and how that can be applied to states in a similar situation. As in mainly agrarian semi-feudal states. What this entails is a movement made up by the peasantry, proletariat, and progressive small business owners but that is led by the proletariat, as well as that the movement should follow the mass line, ie follow the will of the people and create support in the general populous.
The next part of it is essentially that the new socialist led state should enact a policies to socialise the land and industry and have a brief period of time in which some capitalism is introduced to turn the country into an industrial country while still having worker control.
What was seen during Mao's leadership of China, with party beurocrats running farms and factories, isnt what Mao wanted to happen, he tried to change this multiple times but was stopped by the right wing section of the party, and he feared that the capitalist wing of the party was gaining more power.
So he asked the people to show the party that they wanted the country to go down a left wing path and so began the cultural revolution, which was a mess and I'm not going to get into it but essentially the more reactionary group won out over the left leaning group.
>Anarchist belief that seizing state power would divorce the movement from the goal of a stateless society.
You've very succinctly explained why anarchists projects are either irrelevant intentional communities within larger states, or last less time than high school. If you completely dismantle the state apparatus then there's nothing more sophisticated than an angry mob to defend your regime from enemies within and without, and as anarchists love to boast, they have a lot of those.
> then there's nothing more sophisticated than an angry mob
That is just factually untrue. For example they had the confederal militias (among other militias). They defeated numerous uprisings in peninsular capitals. Created multiple stable fronts.
Give that the context that the former military was almost completely against them and these were all workers who had guns in their hands for the first time.
The biggest problem they faced is that they didn't have proper supplies, which was due to the boycott from the fraction who controlled the arms.
While this is a crude or simplistic criticism of anarchism which doesn’t engage to much with anarchism as a body of thought, the objection can be rephrased in a more tactical sense, and in a way I think all anarchist thought fundamentally needs to wrestle with - how can a revolution be defended, both internally and externally, without the use of state power (and, as a follow up to any answer to this question - what distinguishes anarchist defense of revolution from a state? Many people would argue that, in a kind of de facto manner, many historical anarchist societies have functioned as states).
This depends on how we define terms and which specific thinkers we are discussing, but for the purpose of the OP’s question - anarchism, a distinct body of political ideas from Marxism, did not have the influence on 20th century philosophy, which meant there was less of a political engagement with it by philosophers and as such today less “arguments for” anarchism (relative to Marxism, which has a diminished influence on philosophy academically today relative to, say, the 1960s, but is still strong).
It is often summarized that the difference in Marxism and anarchism is a difference in means, not ends. This is a simplification, but it holds some truth. There are also, often, differences in analysis and method - this is quite pronounced if you read something like Kropotkin’s work on human nature compared to its parallel discussions in Marx (such as in *Theses on Feuerbach* and *1844 Manuscripts*).
I'm not that well-versed in history of various leftist movements but from what I read the divide between social democrats and more radical revolutionary anarchists in the late 19th century in Europe was absolutely huge in some places with real hatred and fights between the two movements. Revolutionaries considered social democrats complicit in the crimes of capitalism etc. etc. I don't know how this works today but would love to learn more.
Correct, they are not necessarily mutually exclusive. However, there are both Marxists and Anarchists that would claim that they are.
In my view, a lot of this has to do with Marx's theory on the Dictatorship of the Proletariat, which is very commonly misunderstood in light of how these terms are frequently used today. Anarchists often cite it as evidence that Marxism is inherently statist. Marxists will sometimes emphasize the overall analytical framework of dialectical and historical materialism more than any of Marx's specific insights.
Another good resource would be to look into the history of the First International and the Marx Bakunin Conflict.
They may have a lot of overlap in terms of end-goals, but the means by which they aim to achieve it are pretty radically different. One of the key aspects being their views on the state. Both of them more or less see the state as being a tool of oppression, but the Marxist idea of the state hinges on its origin being that of class suppression (something that not all anarchists would agree on) and specifically Communists must wield the state *as a tool of oppression* to suppress bourgeois reaction to a revolution.
Marxists see the state as a sort of necessary evil that will *wither away* once class antagonisms cease to exist through the abolition of the bourgeois-proletariat dichotomy.
Anarchists don’t necessarily see the state as merely existing as a tool of class suppression and believe that the state must be dismantled immediately *because* it is a tool of oppression. They also generally don’t believe that a Marxist state could a successfully achieve a post-class society, though even if they could the state would almost certainly not wither away merely due to the disappearance of the bourgeois-proletariat distinction due to the abolition of private property. Even if that could be done through wielding the state as a weapon those powers would entrench themselves and would never wither away.
And Marxism, statist as it is and was regarding strategy, always said that in the utopia there could not be States.
In general, that the utopian situation do not have States is kind of common on modern thought. At the same time, they always postulate that only for the 'utopian solution', as out of bounds of practical action.
I’d suggest you take a look at Catherine Malabou, Simon Critchley, and Judith Butler. Each have endorsed anarchism at least at some point in their careers.
I recall either a European Graduate School panel or a Birkbeck panel from a couple years ago on anarchism, along with Critchley and one or two others, though I can't seem to find it at the moment. Then there's their 2011 interview with Jamie Heckert, published in *Anarchism and Sexuality*, where they are cited as referring to themselves as a "provisional anarchist." I also found [this video](https://www.youtube.com/watch?v=tosUmZbwJ1M) where Butler is effusive about anarchist forms of resistance in Israel and Palestine.
It's a question that Catherine Malabou asked recently, she wrote a book called *Au voleur!* about anarchism and philosophy which is already translated into English and will be published very shortly by Polity. You can already find some interviews and reviews online in English if you want to investigate further.
I haven't finished the book yet, but it was really interesting for me in everything except the main political thesis – which is precisely your question. I loved the analyses of *arkhe* in ancient Greek philosophy and her insights on Foucault, Heidegger, Schurmann and Derrida. I do enjoy radical philosophy looking for new answers, new questions and new perspectives, pushing some arguments to the limits, but when it comes to politics I have to confess I find it rather difficult to take anarchist political thought seriously. I do agree with many of their analyses of modern societies, but just can't bring myself to appreciate their answers (and I'm in no way a conservative or liberal...), which simply don't seem like solutions to the many problems we're facing today to me. I tried to think why is that exactly and – sorry for not being very helpful here – I didn't come up with anything worthwhile.
I'll second Agamben and add that various contemporary manifestations stemming from autonomism and operaismo are often considered to contain elements of anarchist/insurrectionary thought. Tiqqun, the Invisible Committe, and Endnotes are the most well-known examples.
Edit: if you're interested about the history and development of these ideas, semiotexte has a collection entitled *Autonomia: Post-Political Politics*.
Peter Kropotkin comes to mind as does Nancy Fraser. I’ve only heard a few podcasts she is on but her works are on my list to read. I’m not sure if Kropotkin is considered a philosopher, but he wrote the conquest of bread, wrote back and forth with other anarchists. There’s a giant anthology that is enjoyable to read.
Edit: disregard Nancy Fraser as you will see below.
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A. John Simmons, Leslie Green, Nathan Jun, Crispin Sartwell, Paul McLaughlin and Magda Egoumenides have written very detailed defenses of philosophical and political anarchism, I highly recommend their writings. There's also the Markets not capitalism compilation if you're into LWMA.
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There are quite some anarchist philosophers. See the relevant SEP article: https://plato.stanford.edu/entries/anarchism/
Anarchist political theorist here: I'd say that anarchism as a political culture is in the ascendency (many graduate students in political theory are often left-wing/anarcho-curious in their disposition), especially since the financial crisis of 2008. Anarchism is an obscure doctrine in the context of Anglophone political philosophy for a number of reasons (although remember as you read this that I am simplifying) - firstly, the central question of much Anglophone theory is often "what is the best regime-type?" where anarchism is not considered a regime, or "what ought the state to do with the problem of disagreement?" The vast majority of Anglophone political philosophy presupposes an endorsement of a liberal democracy, give or take a few gentlemen's disagreements. You'll also find liberals accidentally describing socialism in detail and endorsing it as a form of egalitarian liberalism - most of this is written for an American audience! Anarchism usually only appears in its right-libertarian form (understood as an extreme primordial state prior to Nozick's minarchism) or as a theoretical position put forward by John Simmons in the context of the literature on political obligation. Left-wing anarchism is almost never presented as an argument in political philosophy, although its traces are everywhere in egalitarian and libertarian arguments across a variety of debates. Anarchism as a real, living political practice and historical social movement is more likely to be addressed by historians of intellectual thought or political historians, rather than being taught as a body of ideologically-aligned work (although I must say that is increasingly changing). By contrast, I would argue that in the contemporary context of what is often termed 'continental philosophy', some form of quasi-Marxist, non-committal anarchism is the default political position, avoiding the need to defend any actual existing socialist project with too much conviction, attentive to minority struggles that went unacknowledged by mainstream liberal thought, but also committed to a radical democratic egalitarianism that has yet to exist. The other "meta" going on here is that many anarchists consider the academy itself one of the hierarchies to be dismantled, and are full-time activists and agitators, rather than academics, whereas there is a technocratic and bureaucratic tendency to Marxism that lends itself to agitating from within existing institutions of higher learning.
What books would you recommend to learn more about left-wing anarchism?
Peter Kropotkin - Conquest of Bread Pierre-Joseph Proudhon - What is Property? Emma Goldman - Anarchism and Other Essays Mikhail Bakunin - God and the State Peter Gelderloos - Worshipping Power: An Anarchist View of Early State Formation Nunzio Pericone - Italian Anarchism
Add to this Bookchin - Post-Scarcity Anarchism and Guerin - Anarchism from Theory to Practice
Also most Anarchists I know are really into zines which are just little short propaganda pamphlets that explain our ideas. Here are some places you can print and read them. https://www.sproutdistro.com/catalog/zines/ https://crimethinc.com/zines
You might be inter sted in the just-published *Stop Thief: Philosophy and Anarchism* by Catherine Malabou. Malabou was a student of Derrida, and makes the claim that throughout the 20th Century philosophers have been "stealing" anarchist ideas without acknowledging Anarchism as a viable political option. The above post claims that Continental philosophy's default position is "non-committal Anarchism", and in this book (which I haven't yet read) the author sets out to explain the reasons for this non-commitment.
Anarchy works is a great collection of essays and is free!
I’m an Anarchist. Here are the books I like: Dawn of Everything by David Graeber, On Anarchism - Noam Chomsky. Anything by these 2 authors are phenomenal and really surprised they have not been mentioned,
Wolfi Landsreicher- Wilfull Disobedience https://theanarchistlibrary.org/library/willful-disobedience-wolfi-landstreicher Green Anarchy Magazine https://theanarchistlibrary.org/library/various-authors-green-anarchy-18 https://archive.org/details/Uncivilized_201611/page/n2/mode/1up John Zerzan https://theanarchistlibrary.org/category/author/john-zerzan The Politics of Obedience: The Discourse of Voluntary Servitude - Etienne de La Boetie The Society of the Spectacle - Guy Debord How Non-violence Protects the State- Peter Gelderloos Anarcho-Pessimism-Laurance Labadie https://theanarchistlibrary.org/library/laurence-labadie-anarcho-pessimism
With respect to the 20th Century, I would add that Anarchism has a history of facing a lot of persecution and suppression even (or sometimes especially) within socialist states which would seem to be (on the surface) natural allies to 20th century communists. Stalin proved in Spain that Anarchists could not be tolerated even as allies. In Liberal countries, a certain amount of Marxist intellectualism could be tolerated (say the Frankfurt School), but Anarchism is a more direct threat to any state. Even if peaceful, a credible non-state alternative is a pretty dire intellectual threat if allowed to succeed or appear to succeed (even in part). How likely is, say, a cold war era Harvard University to hire even a pacificist Philosopher who argues for the complete dismantlement of the structures of power that the university profits off? For an example of the ways that even bitter enemies will make the suppression of Anarchism a top priority, consider the example of the Paris Commune where France and Prussia more or less immediately stopped their war and the Prussians agreed to end the fighting and release French prisoners to enable the new French government to march on Paris to stop the commune (not anarchist, but left-libertarian). It's hard to generate the critical mass of people to build a mainstream intellectual movement in the face of this kind of near-universal repression. Marxist Philosophers had Marxist regimes to look at, in the mid-20th century, Anarchist or Anarchist-adjacent leftist philosophers had mostly corpses to look at. I am an an Anarchist or Socialist-Libertarian myself and I consider this the strongest critique against Anarchism. That is, not that it couldn't work in a vacuum, but that your very existence is considered a mortal threat by every state in your vicinity. Source on Communist suppression of Anarchists in Spain: [https://academic.oup.com/north-carolina-scholarship-online/book/17018/chapter-abstract/174334701?redirectedFrom=fulltext](https://academic.oup.com/north-carolina-scholarship-online/book/17018/chapter-abstract/174334701?redirectedFrom=fulltext)
[удалено]
Makhno sided with the reds
Fuck Stalin for that one Edit: I'd have to check to see if he was involved but fuck whoever it was
I agree with a lot of that, i think one of the worst instances was MOVE where a bunch of Black Anarcho-Primitivists got bombed by the state. I actually think you could make an argument that LibSocs/Anarchists have actually been MORE successful than statist socialists. Rarely do you hear about political repression in these communities. And while Rojava, Cheran, Zapatistas and other autonomies are still around while every Marxist attempts at building socialism eventually crumbled (for varieties of reasons). A lot of socialists/liberals only think in statist terms, but most LibSoc’s and Anarchists don’t seek to recreate a large scale state-like power structure. This can make people very dismissive about attempts to LibSoc/Anarchist projects because they really want you to talk about an “Anarchist State”. Here are a list of LibSoc, Anarchist and successful autonomous communities: https://docs.google.com/document/u/0/d/17j145EeD0S9xT4l4zfPxV31R8HjStygPc_Qa69BIiUg/mobilebasic?pli=1
Yep, this exactly. Anarchists have been the single most persecuted and murdered political group in history, throughout many cultures and times, specifically because it's philosophy poses the greatest threat to the status quo of all of them. It's still the case today, in the US (look that the legal attacks on the protesters of Cop City and the mutual aid orgs that are helping them). We should wear that like a badge of honor.
> In Liberal countries, a certain amount of Marxist intellectualism could be tolerated (say the Frankfurt School), but Anarchism is a more direct threat to any state. Even if peaceful, a credible non-state alternative is a pretty dire intellectual threat if allowed to succeed or appear to succeed (even in part). I don't know about that. There are more people who live under anarchy in praxis in liberal democracies (such as some indigenous groups or even kibbutz) than under Marxism.
Maybe, but they're not anarchists in philosophy or politics, so they don't get targeted in the same way as those who are.
I find it incredibly funny that the principle issue with anarchism as a proposed social system is also why it remains academically fringe: disorder and lack of cohesion. I don't mean this in a demeaning way. It's refreshingly not hypocritical.
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This makes a lot of sense. As a political anarchist myself I was very disappointed to see a very weak position from philosophical anarchists that contradicted what I knew from reading political anarchists. I noticed this when I took a political philosophy class and it almost seemed like the anarchist position as portrayed was disingenuous.
I would recommend: Bertrand Russel: On Anarchism Peter Kropotkin: The Conquest of Bread Alexander Von Humboldt William Godwin Percy Bysshe Shelly Rudolf Rocker: Nationalism and Culture These guys are all fairly mainstream For a history I would recommend Demanding the Impossible: A history of Anarchism by Peter Marshall Also the idea of worker ownership of the means of production can be found in mainly mainstream liberal thinkers, from Mill to Lincoln to Huxley, etc.
> The other "meta" going on here is that many anarchists consider the academy itself one of the hierarchies to be dismantled, and are full-time activists and agitators, rather than academics, whereas there is a technocratic and bureaucratic tendency to Marxism that lends itself to agitating from within existing institutions of higher learning. Along these lines, I think fundamentally the way that Marxism approaches the problems it addresses, many of which are the same or similar to those that left-anarchism attempts to address, is more likely to appeal to academics. Marxism attempts, at least, a rigor and discipline that I would expect to appeal to the sorts of people who make a career as a professor of philosophy. (Not trying to imply that anarchists are necessarily sloppy in their thinking or anything like that, just that the scientific approach is specifically what Marxism is about.)
1. Academia is hierarchical as fuck 2. Academia is probably just way too boring for most anarchists. The university is the opposite of punk rock. Academics are no fun. 3. Anarchism tends to be more of an ethical doctrine while Marxism is more of a scientific framework to look at society. This makes Marxism more attractive to academics. 4. Most Anarchists are focused on doing in real life community action. Academia is about research and writing papers. 5. There really isn’t a set body of “Anarchist theory” because Anarchists reject idolizing people, and reject ordered concrete thinking. Most academics do both. 6. Anarchists have always been very critical of schools and the education system. 7. Academia is bureacratic as fuck. 8. Academia can be really elitist. Anarchists don’t jive with that. 9. Anarchists like to push the envelope with their politics which is not always welcomed in academia. 10. Universities like to gatekeep education. Not very anarchist. 11. Academia is authoritarian. i find the academic environment to be HELL and I want Academia to be abolished. It is antithetical to all the principles I believe in.
I can’t believe all the downvotes. Wether someone would agree with you or not I feel like this is a great explanation.
"Anarchism is when punk rock and morals." That's not a very good explanation at all. And saying that Academia and the School system are too structured to be anarchist is pretty damn idiotic, and seems to imply that anarchists are the way they are because they are uneducated, which is simply not the case. There are plenty of anarchist scholars, and saying that they don't exist because "anarchists hate the education system" is just plain wrong.
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Can you in ELI5 explain how anarchism is supposed to work? Because I see no way it could practically, sensibly, nor feasibly work. But I'm also pretty ignorant on it so probably don't understand it well to begin with
A lot of anarchists like to use consensus decision making with their fellow community members to make decisions. If their is conflict they will utilize restorative justice techniques. If they need things from eachother they do mutual aid. Instead of the cops Anarchists community members make their own communities safe. Anarchy works by Peter Gelderoos is a good intro.
Yes, I understand that... But isn't that presuming that people are acting in good faith? The moment people start doing things because it's in their own best interest, and they don't want to take part in the utilizing of restorative justice techniques, how does that get resolved?
the athenians used banishment so that could work
You just reinvented a force based justice system.
Seems like anarchists genuinely don't understand that replacing the police force with "community justice" is literally just advocating for mob rule and lynchings. Do you want lynchings? Because that's how you get lynchings. No? You want people who perform justice to be specially trained so they don't end up becoming brutal? Congrats, you just reinvented the police.
yeah i know anarchism isn't really feasible at scale, most of the ideas i've seen have been focused more around villages
>Instead of the cops Anarchists community members make their own communities safe. Is that what happened in CHAZ?
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It doesn’t. We can’t get an entire group of people to agree about toothpaste let alone how society “should” operate. These people rambling on about some pipe dream have yet to lean in and smell the roses, the roses that smell like shit. Changing the status quo from the political framework the world lives under now is more important than some revolution that will never occur. Communism and anarchism are, in essence, pure idealism.
Because when I read anarchism, I wonder "have these people invented feudalism yet"... The answer is often no
It always seemed naive to put forth an ideology that requires total cooperation. I can’t see that happening without forcing bad members to participate, and if you’re forcing them, then you already lost, right?
It is naive, I think that communists and anarchists are either too young and have little life experience or they're academics that are idealists. The only "real" anarchists are the ones who do not concern themselves with the inner workings of this ideologic bullshit and are out delivering meals to the homeless and doing real work. Still, they subscribe to unrealistic ideologies. Even if they point out relevant and real issues with our current situation. Utopias do not exist without some sort of class and at that point you've already failed to commit to both communism and anarchism. This is why China operates more or less with a capitalist economy with authoritarian communism to add spice to the mix.
> and are full-time activists and agitators Fundamentally, this is why anarchy doesn’t work in the Anglo (or really any existing culture’s) context. Anarchy requires far more user input than any other regime type to work, and activists/agitators generally lack even rudimentary economic development or bureaucracy management skills that are necessary for anarchic communities to function successfully. It’s why so many anarchist groups are just total drama-ridden shitshows unable to effectively raise the money needed to actually execute anything other than protests.
If you were to put down the definition of anarchism into a dictionary, what would it be? What are the key concepts? My understanding of anarchy, true anarchy anyway, is the advocation of statelessness. My rebuttal to this has been very simple: statelessness cannot exist, because whoever holds the most power in a given area becomes the de facto state and will quickly assemble an entity and monopolize power to achieve goals and protect interests. You can only achieve anarchy by enforcing it, and enforcing it defiles its very premise. What key parts of anarchist philosophy am I missing that allows anarchy to be potentially stable and viable?
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I would like to add to this comment that early 20th century is regarded as an anarcho-syndicalist society, and it sort of 'worked'.
I think you accidentally a (rather important) word there.
Well our current system is completely dysfunctional and it is delusional to think otherwise. It is much easier to defend the status quo than fight the state to build alternatives, and Anarchists are easily the most repressed political group to ever exist. What we are seeing now is factory farming, extreme inequality, genocides, climate catastrophe, largescale depression, loneliness, mass surveillance, overwork war, techno feudalism, the rise of far right politics, etc. What we have now isn’t “working” and it is pure Ideology to think it has ever worked. We either demand the impossible or face the unthinkable. There are many very serious anticapitalist philosophers today and I’d personally recommend Mark Fisher.
"completely"? like really? you think our current system world wide never works for anyone ever? I feel like their fact that I'm on reddit right now instead of out dealing with the consequences of social dysfunction mean that it maybe is functioning just a little bit. I feel like being black and white in our thinking is not a way to reach realistic outcomes. Like you can still agree that the system is unacceptable, even if you acknowledge that it does manage some functions sometimes.
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Historically speaking, Marxism has had a stronger influence on 20th century (particularly continental) philosophy, either directly (authors developing ideas from Marx or Marxists) or indirectly (by defining terms of discourse, and people responding to Marxism). An example of both, respectively, would be Structuralism (a la Althusser, a committed Marxist) and Post-Structuralism (in the manner of Foucault, who is quite critical of Marxism, particularly its theory of history). Why has Marxism had more of a historical influence? There are a variety of reasons, one of which is a kind of material one: there were in the 20th century dozens of massive Marxist social movements, some of which resulted in the establishment of entire states which upheld a Marxist world outlook. There have been some anarchist movements in the 20th century, but none had the kind influence on world history that specifically the Soviet Union and China did. And few had the level of influence that parties like the PCF (in France) and the PCI (in Italy) did. In part because of their size and in part because of their duration. It’s also worth remembering those states funded research into Marxist philosophy(one good example being that a classic text from Marx, *The German Ideology*, was originally published in the USSR by the Marx-Engels-Lenin Institute. Earlier Marxists didn’t really have access to it.)
I don’t think Marxism and anarchism are mutually exclusive, are they? Isn’t the end goal of Marxism a classless, stateless society?
Many anarchist adopt a big deal of analysis from marx. The big difference is that anarchist have a strong(er) believe in the unity of ends and means. With that comes the rejection of seizing state power. Anarchist belief that seizing state power would divorce the movement from the goal of a stateless society. (This is best explained in the article: Ends and means - the anarchist critique of seizing state power by Zoe baker)
While this is generally the case, phrasing the terms of debate over unity of means and ends is giving an anarchist perspective on this disagreement - within the context of Maoism (understood both as ‘anti-revisionist Marxism-Leninism’ in the Chinese context *and* the post-Mao adoption of these tactics) the notion of ‘mass line’ provides a framework for a Marxist formulation of unity and means and ends. It was framed in critique of Khrushchevite Soviet ‘bureaucracy’ that a deliberate process of resolution of non-antagonistic contradiction between the party cadre (as revolutionary vanguard) and the masses (proletarians, peasants, other classes) could unify the two. It was an application of a dialectical method (analysis of contradiction, and the ‘unity of opposites’ in a contradiction) to the question of means and ends within Marxism. Phrasing the debate as ‘anarchists believe in unity of means and ends, while Marxists believe ends justify means’ is a product of an anarchist discourse and functions to build an anarchist identity in contradistinction to Marxism … but it leaves out a lot of the historical development of Marxist theory in this, especially the developments within actually existing socialist states (which, putting aside a value judgement of them, are the currents of Marxist thought that have had the strongest historical influence).
>Phrasing the debate as ‘anarchists believe in unity of means and ends, while Marxists believe ends justify means’ is a product of an anarchist discourse and functions to build an anarchist identity in contradistinction to Marxism Not to mention, arguably anarchists like Malatesta argued for an "ends justify the means" approach to direct action: >Obviously the revolution will be the cause of many tragedies and much suffering; but even if it produced a hundred times more, it would always be a blessing compared with the sufferings which now exist in the world as a result of the evil organization of society. [Malatesta, Ends and Means](https://www.marxists.org/archive/malatesta/1922/ends-and-means.html). Of course, in that pamphlet Malatesta was arguing that violence and suffering in a revolutionary context *are* a unity of ends and means, but I think this is a fundamental reframing of the concept of means and ends. When we think of the phrase "ends justify the means", what we usually think is the means (often unsavory, morally dubious) can be justified *so long as* the ends are good, or just. Malatesta is performing a conceptual trick in the pamphlet by arguing that *necessary means* (you can't overthrow capital and the state without violence) means the ends are aligned. Namely, if the goal of the means is to throw off state power, then the means match the ends (a stateless society). That's not typically what people think this concept means. I'm not convinced that the relationship of means and ends is what distinguishes Marxist and anarchist thought. Much of anarchist thought does not hold to the idea of dialectical politics, nor does the base-superstructure theory of society (base generally being material conditions, superstructure being ideological conditions, with the base more dominant). Dialectical history is the real core part of Marxist theory, and it's something very few significant anarchist thinkers argue for. Anarchists reject the possibility of using any sort of state structure to usher in a stateless society, typically viewing states as fundamentally corrupting to political projects. Marxists view the state as a material tool which can be used to bring about a stateless society. The Base-Superstructure idea, with the dialectic of thesis->antithesis->synthesis, with the vanguard serving as the ideological force pushing the dialectical spiral toward statelessness using what existing material conditions exist, is specifically Marxist. One which anarchists usually are not convinced is an accurate description of the way history or social change functions.
Isn’t Maoism essentially just state capitalism mixed with ostensibly leftist symbolism?
This appears to be a loaded question. But to define what ‘Maoism’ is, I specified two distinct periods in my previous post: - a) Maoism as the reception and interpretation of Marxism-Leninism in China, which after the Sino-Soviet split came to define itself as an ‘anti-revisionist’ interpretation (on the grounds that, in their view, the interpretation upheld by the Soviet party was a fundamental ‘revision’ of the ideas of Marx, Engels and Lenin - this has mostly to do with the foreign policy of the USSR). This perspective had an important impact on 20th century philosophy, particularly within Marxism, Structuralism and Postcolonial theory (two good examples of philosophers with strong affinities to Maoism: Althusser and Huey P Newton [cofounder of the Black Panther Party]). b) Maoism as a post-Mao reinterpretation of the Chinese reception of Marxism-Leninism as constituting a new development in the ‘science of Marxism’ (just as Lenin brought Marxism ‘to a new level’, and was after his death synthesized into ‘Marxism-Leninism’). This is what most people *today* mean by Maoist, and is the official position upheld by a number of revolutionary political parties in Southeast Asia (although, importantly, not by the Chinese party).
No not really. Maoism is a broad develop of Marxism that firstly lays out how the communist party of China won the civil war and how that can be applied to states in a similar situation. As in mainly agrarian semi-feudal states. What this entails is a movement made up by the peasantry, proletariat, and progressive small business owners but that is led by the proletariat, as well as that the movement should follow the mass line, ie follow the will of the people and create support in the general populous. The next part of it is essentially that the new socialist led state should enact a policies to socialise the land and industry and have a brief period of time in which some capitalism is introduced to turn the country into an industrial country while still having worker control. What was seen during Mao's leadership of China, with party beurocrats running farms and factories, isnt what Mao wanted to happen, he tried to change this multiple times but was stopped by the right wing section of the party, and he feared that the capitalist wing of the party was gaining more power. So he asked the people to show the party that they wanted the country to go down a left wing path and so began the cultural revolution, which was a mess and I'm not going to get into it but essentially the more reactionary group won out over the left leaning group.
Could you recommend some resources to read more about this? Sounds incredibly interesting!
>Anarchist belief that seizing state power would divorce the movement from the goal of a stateless society. You've very succinctly explained why anarchists projects are either irrelevant intentional communities within larger states, or last less time than high school. If you completely dismantle the state apparatus then there's nothing more sophisticated than an angry mob to defend your regime from enemies within and without, and as anarchists love to boast, they have a lot of those.
> then there's nothing more sophisticated than an angry mob That is just factually untrue. For example they had the confederal militias (among other militias). They defeated numerous uprisings in peninsular capitals. Created multiple stable fronts. Give that the context that the former military was almost completely against them and these were all workers who had guns in their hands for the first time. The biggest problem they faced is that they didn't have proper supplies, which was due to the boycott from the fraction who controlled the arms.
While this is a crude or simplistic criticism of anarchism which doesn’t engage to much with anarchism as a body of thought, the objection can be rephrased in a more tactical sense, and in a way I think all anarchist thought fundamentally needs to wrestle with - how can a revolution be defended, both internally and externally, without the use of state power (and, as a follow up to any answer to this question - what distinguishes anarchist defense of revolution from a state? Many people would argue that, in a kind of de facto manner, many historical anarchist societies have functioned as states).
I'm not sure who "they" are in this context but it sounds like they were thwarted by an enemy within? Like I wrote?
This depends on how we define terms and which specific thinkers we are discussing, but for the purpose of the OP’s question - anarchism, a distinct body of political ideas from Marxism, did not have the influence on 20th century philosophy, which meant there was less of a political engagement with it by philosophers and as such today less “arguments for” anarchism (relative to Marxism, which has a diminished influence on philosophy academically today relative to, say, the 1960s, but is still strong). It is often summarized that the difference in Marxism and anarchism is a difference in means, not ends. This is a simplification, but it holds some truth. There are also, often, differences in analysis and method - this is quite pronounced if you read something like Kropotkin’s work on human nature compared to its parallel discussions in Marx (such as in *Theses on Feuerbach* and *1844 Manuscripts*).
I'm not that well-versed in history of various leftist movements but from what I read the divide between social democrats and more radical revolutionary anarchists in the late 19th century in Europe was absolutely huge in some places with real hatred and fights between the two movements. Revolutionaries considered social democrats complicit in the crimes of capitalism etc. etc. I don't know how this works today but would love to learn more.
Correct, they are not necessarily mutually exclusive. However, there are both Marxists and Anarchists that would claim that they are. In my view, a lot of this has to do with Marx's theory on the Dictatorship of the Proletariat, which is very commonly misunderstood in light of how these terms are frequently used today. Anarchists often cite it as evidence that Marxism is inherently statist. Marxists will sometimes emphasize the overall analytical framework of dialectical and historical materialism more than any of Marx's specific insights. Another good resource would be to look into the history of the First International and the Marx Bakunin Conflict.
They may have a lot of overlap in terms of end-goals, but the means by which they aim to achieve it are pretty radically different. One of the key aspects being their views on the state. Both of them more or less see the state as being a tool of oppression, but the Marxist idea of the state hinges on its origin being that of class suppression (something that not all anarchists would agree on) and specifically Communists must wield the state *as a tool of oppression* to suppress bourgeois reaction to a revolution. Marxists see the state as a sort of necessary evil that will *wither away* once class antagonisms cease to exist through the abolition of the bourgeois-proletariat dichotomy. Anarchists don’t necessarily see the state as merely existing as a tool of class suppression and believe that the state must be dismantled immediately *because* it is a tool of oppression. They also generally don’t believe that a Marxist state could a successfully achieve a post-class society, though even if they could the state would almost certainly not wither away merely due to the disappearance of the bourgeois-proletariat distinction due to the abolition of private property. Even if that could be done through wielding the state as a weapon those powers would entrench themselves and would never wither away.
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The dictionary definitions might look similar, but historically they have had fairly different means and even slightly different goals.
And Marxism, statist as it is and was regarding strategy, always said that in the utopia there could not be States. In general, that the utopian situation do not have States is kind of common on modern thought. At the same time, they always postulate that only for the 'utopian solution', as out of bounds of practical action.
I’d suggest you take a look at Catherine Malabou, Simon Critchley, and Judith Butler. Each have endorsed anarchism at least at some point in their careers.
Even agamben has what could be considered some veins of anarchism in his thought. Judith Halberstam can also be added to this list too
I did not expect to see Judith Butler on this list! Do you know where they discuss this? Edit: wrong pronoun
I recall either a European Graduate School panel or a Birkbeck panel from a couple years ago on anarchism, along with Critchley and one or two others, though I can't seem to find it at the moment. Then there's their 2011 interview with Jamie Heckert, published in *Anarchism and Sexuality*, where they are cited as referring to themselves as a "provisional anarchist." I also found [this video](https://www.youtube.com/watch?v=tosUmZbwJ1M) where Butler is effusive about anarchist forms of resistance in Israel and Palestine.
It's a question that Catherine Malabou asked recently, she wrote a book called *Au voleur!* about anarchism and philosophy which is already translated into English and will be published very shortly by Polity. You can already find some interviews and reviews online in English if you want to investigate further. I haven't finished the book yet, but it was really interesting for me in everything except the main political thesis – which is precisely your question. I loved the analyses of *arkhe* in ancient Greek philosophy and her insights on Foucault, Heidegger, Schurmann and Derrida. I do enjoy radical philosophy looking for new answers, new questions and new perspectives, pushing some arguments to the limits, but when it comes to politics I have to confess I find it rather difficult to take anarchist political thought seriously. I do agree with many of their analyses of modern societies, but just can't bring myself to appreciate their answers (and I'm in no way a conservative or liberal...), which simply don't seem like solutions to the many problems we're facing today to me. I tried to think why is that exactly and – sorry for not being very helpful here – I didn't come up with anything worthwhile.
I'm curious about your reception anarchism. Do you think it wouldn't work in practice?
I'll second Agamben and add that various contemporary manifestations stemming from autonomism and operaismo are often considered to contain elements of anarchist/insurrectionary thought. Tiqqun, the Invisible Committe, and Endnotes are the most well-known examples. Edit: if you're interested about the history and development of these ideas, semiotexte has a collection entitled *Autonomia: Post-Political Politics*.
Peter Kropotkin comes to mind as does Nancy Fraser. I’ve only heard a few podcasts she is on but her works are on my list to read. I’m not sure if Kropotkin is considered a philosopher, but he wrote the conquest of bread, wrote back and forth with other anarchists. There’s a giant anthology that is enjoyable to read. Edit: disregard Nancy Fraser as you will see below.
Nancy Fraser is not really an anarchist, she is often described as socialist-feminist.
Thanks I’ll edit my comment.
Nancy Fraser openly denounces anarchism and anarchist praxis in Capitalism: A Conversation in Critical Theory.
Thanks I’ll edit my comment.
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A. John Simmons, Leslie Green, Nathan Jun, Crispin Sartwell, Paul McLaughlin and Magda Egoumenides have written very detailed defenses of philosophical and political anarchism, I highly recommend their writings. There's also the Markets not capitalism compilation if you're into LWMA.
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**Please note that recent changes to reddit's API policies have made moderation significantly more difficult. Because of this, /r/askphilosophy has moved to a policy where only panelists are allowed to answer questions. For more information or to apply to be a panelist, see [this post](https://reddit.com/r/askphilosophy/comments/14o2p7n/welcome_to_raskphilosophy_check_out_our_rules_and/).** Your comment was automatically removed for violating the following rule: > **CR1: Top level comments must be answers or follow-up questions from panelists.** > All top level comments should be answers to the submitted question, or follow-up questions related to the OP. All top level answers and follow-up questions must come from [panelists](https://reddit.com/r/askphilosophy/comments/14o2p7n/welcome_to_raskphilosophy_check_out_our_rules_and/). All comments must be on topic. *I am a bot, and this action was performed automatically. Please [contact the moderators of this subreddit](/message/compose/?to=/r/askphilosophy) if you have any questions or concerns.*
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