Anarchism, nihilism, and terrorism are often mistakenly equated, and in most dictionaries will be found at least two definitions of the anarchist. One presents him as a man who believes that government must die before freedom can live. The other dismisses him as a mere promoter of disorder who offers nothing in place of the order he destroys. In popular thought the latter conception is far more widely spread. The stereotype of the anarchist is that of the cold-blooded assassin who attacks with dagger or bomb the symbolic pillars of established society. Anarchy, in popular parlance, is malign chaos.
Yet malign chaos is clearly very far from the intent of men like Tolstoy and Godwin, Thoreau and Kropotkin, whose social theories have all been described as anarchist. There is an obvious discrepancy between the stereotype anarchist and the anarchist as we most often see him in reality; that division is due partly to semantic confusions and partly to historical misunderstandings.
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PrologueGeorge Woodcock
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No society can last in conditions of anarchy. This is self-evident and I am in full agreement. But my aim is not the establishment of an anarchist society or the total destruction of the state. Here I differ from anarchists. I do not believe that it is possible to destroy the modern state. It is pure imagination to think that some day this power will be overthrown. From a pragmatic standpoint there is no chance of success. Furthermore, I do not believe that anarchist doctrine is the solution to the problem of organization in society and government. I do not think that if anarchism were to succeed we should have a better or more livable society. Hence I am not fighting for the triumph of this doctrine.
On the other hand, it seems to me that an anarchist attitude is the only one that is sufficiently radical in the face of a general statist system.Jacques Ellul
Gandhi on many occasions declared himself an anarchist — of his own kind — and he created, partly from his readings of Tolstoy and Kropotkin and partly on the basis of Indian communitarian traditions, the plan of a decentralized society based on autonomous village communes.
Mohandas Karamchand (Mahatma) Gandhi
Gandhi on many occasions declared himself an anarchist — of his own kind — and he created, partly from his readings of Tolstoy and Kropotkin and partly on the basis of Indian communitarian traditions, the plan of a decentralized society based on autonomous village communes.
George Woodcock
Like such titles as Christian and Quaker, "anarchist" was in the end proudly adopted by one of those against whom it had been used in condemnation. In 1840, Pierre-Joseph Proudhon, that stormy, argumentative individualist who prided himself on being a man of paradox and a provoker of contradiction, published the work that established him as a pioneer libertarian thinker. It was What Is Property?, in which he gave his own question the celebrated answer: "Property is theft." In the same book he became the first man willingly to claim the title of anarchist.
Undoubtedly Proudhon did this partly in defiance, and partly in order to exploit the word's paradoxical qualities. He had recognized the ambiguity of the Greek anarchos, and had gone back to it for that very reason — to emphasize that the criticism of authority on which he was about to embark need not necessarily imply an advocacy of disorder. The passages in which he introduces "anarchist" and "anarchy" are historically important enough to merit quotation, since they not merely show these words being used for the first time in a socially positive sense, but also contain in germ the justification by natural law which anarchists have in general applied to their arguments for a non-authoritarian society.George Woodcock
Like such titles as Christian and Quaker, "anarchist" was in the end proudly adopted by one of those against whom it had been used in condemnation. In 1840, Pierre-Joseph Proudhon, that stormy, argumentative individualist who prided himself on being a man of paradox and a provoker of contradiction, published the work that established him as a pioneer libertarian thinker. It was What Is Property?, in which he gave his own question the celebrated answer: "Property is theft." In the same book he became the first man willingly to claim the title of anarchist.
Undoubtedly Proudhon did this partly in defiance, and partly in order to exploit the word's paradoxical qualities. He had recognized the ambiguity of the Greek anarchos, and had gone back to it for that very reason — to emphasize that the criticism of authority on which he was about to embark need not necessarily imply an advocacy of disorder. The passages in which he introduces "anarchist" and "anarchy" are historically important enough to merit quotation, since they not merely show these words being used for the first time in a socially positive sense, but also contain in germ the justification by natural law which anarchists have in general applied to their arguments for a non-authoritarian society.Pierre-Joseph (P. J.) Proudhon
Woodcock, George
Wooden, John
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