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Anarchy - Errico Malatesta · Philosophy Library

• 0:00
  Speaker 1: Anarchy. Anarchy is a word which comes from the Greek
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  Speaker 1: and signifies, strictly speaking, without government, the state of a
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  Speaker 1: people without any constituted authority, that is, without government. Before
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  Speaker 1: such an organization had begun to be considered possible and
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  Speaker 1: desirable by a whole class of thinkers, so as to
• 0:22
  Speaker 1: be taken as the aim of a party, which party
• 0:25
  Speaker 1: has now become one of the most important factors in
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  Speaker 1: modern social warfare. The word anarchy was taken universally in
• 0:33
  Speaker 1: the sense of disorder and confusion, and it is still
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  Speaker 1: adopted in that sense by the ignorant and by adversaries
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  Speaker 1: interested in distorting the truth. We shall not enter into
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  Speaker 1: philological discussions, for the question is not philological, but historical.
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  Speaker 1: The common meaning of the word does not misconceive its
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  Speaker 1: true etymological signification, but is derived from this meaning, owing
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  Speaker 1: to the prejudice that government must be a necessity of
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  Speaker 1: the organization of social life, and that consequently, a society
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  Speaker 1: without government must be given up to disorder and oscillate
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  Speaker 1: between the unbridled dominion of some and the blind vengeance
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  Speaker 1: of others. The existence of this prejudice and its influence
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  Speaker 1: on the meaning which the public has given the word
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  Speaker 1: is easily explained. Man, like all living beings, adapts and
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  Speaker 1: habituates himself to the conditions in which he lives, and
• 1:34
  Speaker 1: transmits by inheritance his acquired habits. Thus, being born and
• 1:39
  Speaker 1: having lived in bondage, being the descendant of a long
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  Speaker 1: line of slaves, man, when he began to think, believed
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  Speaker 1: that slavery was an essential condition of life, and liberty
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  Speaker 1: seemed to him an impossible thing. In like manner, the
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  Speaker 1: workman forced for centuries, and this habituated to depend upon
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  Speaker 1: the good will of his employer for work, that is,
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  Speaker 1: for bread, and accustomed to see his own life at
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  Speaker 1: the disposal of those who possessed the land and the capital,
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  Speaker 1: has ended in believing that it is his master who
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  Speaker 1: gives him to eat, and demands ingeniously how it would
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  Speaker 1: be possible to live if there were no master over him.
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  Speaker 1: In the same way, a man who had had his
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  Speaker 1: limbs bound from his birth, but had nevertheless found out
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  Speaker 1: how to hobble about, might attribute to the very hands
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  Speaker 1: that bound him his ability to move, while on the contrary,
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  Speaker 1: they would be diminishing and paralyzing the muscular energy of
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  Speaker 1: his limbs. If then we add to the natural effect
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  Speaker 1: of habit, the education given him by his masters, the parson, teacher,
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  Speaker 1: et cetera, who are all interested in teaching that the
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  Speaker 1: employer and the government are necessary. If also we add
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  Speaker 1: the judge and the bailiff to force those who think
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  Speaker 1: differently and might try to propagate their opinions, to keep silence,
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  Speaker 1: we shall understand how the prejudice as to the utility
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  Speaker 1: and necessity of masters and governments has become established. Suppose
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  Speaker 1: a doctor brings forward a complete theory with a thousand
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  Speaker 1: ably invented illustrations, to persuade that man with the bound
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  Speaker 1: limb whom we were describing, that if his limb were freed,
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  Speaker 1: he could not walk, could not even live. The man
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  Speaker 1: would defend his bands furiously and consider any one his
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  Speaker 1: enemy who tried to tear them off. Thus, since it
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  Speaker 1: is believed that government is necessary, and that without government
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  Speaker 1: there must be disorder and confusion, it is natural and
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  Speaker 1: logical to suppose that anarchy, which signifies without government, must
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  Speaker 1: also mean absence of order. Nor is this fact without
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  Speaker 1: parallel in the history of words, in those epochs and
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  Speaker 1: countries where people have considered government by one man monarchy necessary,
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  Speaker 1: the word republic, that is, the government of many, has
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  Speaker 1: been used precisely like anarchy, to imply disorder and confusion.
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  Speaker 1: Traces of this signification of the word are still to
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  Speaker 1: be found in the popular language of almost all countries.
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  Speaker 1: When this opinion is changed and the public convinced that
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  Speaker 1: government is not necessary but extremely harmful, the word anarchy,
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  Speaker 1: precisely because it signifies without government, will become equal to
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  Speaker 1: saying natural order, harmony of the needs and interests of all,
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  Speaker 1: complete liberty, with complete solidarity. Therefore, those are wrong who
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  Speaker 1: say that anarchists have chosen their name badly, because it
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  Speaker 1: is erroneously understood by the masses and leads to a
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  Speaker 1: false interpretation. The error does not come from the word,
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  Speaker 1: but from the thing. The difficulty which anarchists meet with
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  Speaker 1: in spreading their views does not depend upon a name
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  Speaker 1: they have given themselves, but upon the fact that their
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  Speaker 1: conceptions strike at all the inveterate prejudices that people have
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  Speaker 1: about the function of government, or the state, as is called.
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  Speaker 1: Before proceeding further, it will be well to explain this
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  Speaker 1: last word, the state, which in our opinion, is the
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  Speaker 1: real cause of much misunderstanding anarchists and we among them
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  Speaker 1: have made use, and still generally make use of the
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  Speaker 1: word state, meaning thereby that collection of institutions political, legislative, judicial, military, financial,
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  Speaker 1: et cetera, by means of which the management of their
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  Speaker 1: own affairs, the guidance of their personal conduct, and the
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  Speaker 1: care of ensuring their own safety are taken from the
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  Speaker 1: people and confided to certain individuals. And these, whether by
• 5:56
  Speaker 1: usurpation or delegation, are invested with the right to make
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  Speaker 1: laws over and for all, and to constrain the public
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  Speaker 1: to respect them, making use of the collective force of
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  Speaker 1: the community to this end. In this case, the word
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  Speaker 1: state means government, or, if you like it, is the
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  Speaker 1: impersonal expression abstracted from the state of things of which
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  Speaker 1: the government is the personification. Then such expressions as abolition
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  Speaker 1: of the state or society without the state, agree perfectly
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  Speaker 1: with the conception which anarchists wish to express, of the
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  Speaker 1: destruction of every political institution based on authority, and of
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  Speaker 1: the constitution of a free and equal society based upon
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  Speaker 1: harmony of interests and a voluntary contribution of all to
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  Speaker 1: the satisfaction of social needs. However, the word state has
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  Speaker 1: many other significations, and among these some which lend themselves
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  Speaker 1: to misconstruction, particularly when used among men whose sad social
• 7:01
  Speaker 1: position has not afforded them leisure to become accustomed to
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  Speaker 1: the delicate distinctions of scientific language, or still worse, when
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  Speaker 1: adopted treacherously by adversaries who are interested in confounding the
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  Speaker 1: sense or do not wish to comprehend. Thus, the word
• 7:20
  Speaker 1: state is often used to indicate any given society or
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  Speaker 1: collection of human beings united on a given territory and
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  Speaker 1: constituting what is called a social unit, independently of the
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  Speaker 1: way in which the members of the sad body are
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  Speaker 1: grouped or of their relations existing between them. State is
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  Speaker 1: used also simply as a synonym for society. Owing to
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  Speaker 1: these significations, the word our adversaries believe, or rather profess
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  Speaker 1: to believe, that anarchists wish to abolish every social relation
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  Speaker 1: and all collective work, and to reduce man to a
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  Speaker 1: condition of isolation, that is, to a state worse than savagery.
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  Speaker 1: By state again, is meant only the supreme administration of
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  Speaker 1: a country, the central power, distinct from provincial or communal power,
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  Speaker 1: and therefore others think that anarchists wish merely for a
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  Speaker 1: territorial decentralization, leaving the principle of government intact, and thus
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  Speaker 1: confounding anarchy with cantonal or communal government. Finally, state signifies condition,
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  Speaker 1: mode of living, the order of social life, et cetera.
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  Speaker 1: And therefore we say, for example, that it is necessary
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  Speaker 1: to change the economic state of the working classes, or
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  Speaker 1: that the anarchical state is the only state founded on
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  Speaker 1: the principles of solidarity, and other similar phrases, so that
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  Speaker 1: if we say, also in another sense, that we wish
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  Speaker 1: to abolish the state, we may at once appear absurd
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  Speaker 1: or contradictory. For these reasons, we believe it would be
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  Speaker 1: better to use the expression abolition of the state as
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  Speaker 1: little as possible, and the substitute for it another clearer
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  Speaker 1: and more concrete abolition of government. In any case, the
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  Speaker 1: latter will be the expression used in the course of
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  Speaker 1: this little work. End of Section one. We have said
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  Speaker 1: that anarchy is society without government. But if the suppression
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  Speaker 1: of government possible, desirable or wise, let us see what
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  Speaker 1: is the government. There is a disease of the human
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  Speaker 1: mind called the metaphysical tendency, causing man, after he has
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  Speaker 1: by a logical process abstracted the quality from an object
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  Speaker 1: to be subject to a kind of hallucination which makes
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  Speaker 1: him take the abstraction for the real thing. This metaphysical tendency,
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  Speaker 1: in spite of the blows of positive sens science, has
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  Speaker 1: still strong root in the minds of the majority of
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  Speaker 1: our contemporary fellow men. It has such an influence that
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  Speaker 1: many consider government an actual entity with certain given attributes
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  Speaker 1: of reason, justice, equity, independently of the people who compose
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  Speaker 1: the government. For those who think in this way, government
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  Speaker 1: or the state is the abstract social power, and it
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  Speaker 1: represents always in the abstract, the general interest. It is
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  Speaker 1: the expression of the right of all, and considered as
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  Speaker 1: limited by the rights of each. This way of understanding
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  Speaker 1: government is supported by those interested, to whom it is
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  Speaker 1: an urgent necessity that the principle of authority should be
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  Speaker 1: maintained and should always survive the faults and errors of
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  Speaker 1: the persons who succeed to the exercise of power. For us,
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  Speaker 1: the government is the aggregate of the governors. And the governors, kings, presidents, ministers,
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  Speaker 1: members of parliament, and what not are those who have
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  Speaker 1: the power to make laws, to regulate the relations between men,
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  Speaker 1: and to force obedience to these laws. They are those
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  Speaker 1: who decide upon and claim the taxes and force military service,
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  Speaker 1: judge and punished transgressions of the laws. They subject men
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  Speaker 1: to regulations, and supervise and sanction private contracts. They monopolize
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  Speaker 1: certain branches of production and public services, or if they wish,
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  Speaker 1: all production and public service. They promote or hinder the
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  Speaker 1: exchange of goods. They make war or peace with the
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  Speaker 1: governments of other countries. They concede or withhold free trade,
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  Speaker 1: and many things else. In short, the governors are those
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  Speaker 1: who have the power, in a greater or less degree,
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  Speaker 1: to make use of the collective force of society, that is,
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  Speaker 1: of the physical, intellectual, and acs gnomic force of all,
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  Speaker 1: to oblige each to do this said governor's wish. And
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  Speaker 1: this power constitutes, in our opinion, the very principle of government,
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  Speaker 1: the principle of authority. But what reason is there for
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  Speaker 1: the existence of government? Why abdicate one's own liberty, one's
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  Speaker 1: own initiative in favor of other individuals? Why give them
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  Speaker 1: the power to be the masters with or contrary to
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  Speaker 1: the wish of each, to dispose of the forces of
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  Speaker 1: all in their own way? Are the governors such very
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  Speaker 1: exceptionally gifted men as to enable them, with some show
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  Speaker 1: of reason, to represent the masses and act in the
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  Speaker 1: interest of all men better than all men would be
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  Speaker 1: able to do for themselves. Are they so infallible and
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  Speaker 1: incorruptible that one can confide to them with any semblance
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  Speaker 1: of prudence the fate of each and all, trusting to
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  Speaker 1: their knowledge and their goodness. And even if their existed
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  Speaker 1: men of infinite goodness and knowledge, even if we assume
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  Speaker 1: what has never been verified in history, and what we
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  Speaker 1: believe it would be impossible to verify, namely, that the
• 13:14
  Speaker 1: government might devolve upon the ablest and best. Would the
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  Speaker 1: possession of governmental power add anything to their beneficent influence?
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  Speaker 1: Would it not rather paralyze or destroy it? For those
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  Speaker 1: who govern find it necessary to occupy themselves with things
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  Speaker 1: which they do not understand, and above all, to waste
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  Speaker 1: the greater part of their energy in keeping themselves in power,
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  Speaker 1: striving to satisfy their friends, holding the discontented in check,
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  Speaker 1: and mastering the rebellious. Again, be the governors good or bad,
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  Speaker 1: wise or ignorant, who is it that appoints them to
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  Speaker 1: their office? Do they impose themselves by right of war?
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  Speaker 1: Conquest or revolution. Then what guarantees have the public that
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  Speaker 1: their rulers have the general goods at heart? In this case,
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  Speaker 1: it is simply a question of usurpation, And if the
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  Speaker 1: subjects are discontented, nothing is left to them but to
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  Speaker 1: throw off the yoke by an appeal to alms. Are
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  Speaker 1: the governors chosen from a certain class or party, then
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  Speaker 1: certainly the ideas and interests of that class or party
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  Speaker 1: will triumph, and the wishes and interests of the others
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  Speaker 1: will be sacrificed. Are they elected by universal suffrage? Now
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  Speaker 1: numbers are the sole criterion, and numbers are certainly no
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  Speaker 1: proof of reason, justice, or capacity. And the universal suffrage
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  Speaker 1: the elected are those who know best how to take
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  Speaker 1: in the masses. The minority, which may happen to be
• 14:46
  Speaker 1: half minus one, is sacrificed, and that without considering that
• 14:52
  Speaker 1: there is another thing to take into account. Experience has
• 14:56
  Speaker 1: shown it is impossible to hit upon an electoral system
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  Speaker 1: which really ensures election by the actual majority. Many and
• 15:05
  Speaker 1: various are the theories by which men have sought to
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  Speaker 1: justify the existence of government. All, however, are founded, confessedly
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  Speaker 1: or not, on the assumption that the individuals of a
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  Speaker 1: society have contrary interests, and that an external superior power
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  Speaker 1: is necessary to oblige some to respect the interests of others,
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  Speaker 1: by prescribing and imposing a rule of conduct according to
• 15:29
  Speaker 1: which the interests that strive may be harmonized as much
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  Speaker 1: as possible, and according to which each obtains the maximum
• 15:36
  Speaker 1: of satisfaction with the minimum of sacrifice. If, say the
• 15:41
  Speaker 1: theorists of the authoritarian school, the interests, tendencies, and desires
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  Speaker 1: of an individual are in opposition to those of another individual,
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  Speaker 1: or may have all society. Who will have the right
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  Speaker 1: and the power to oblige the one to respect the
• 15:57
  Speaker 1: interests of the others, Who will be able to prevent
• 16:01
  Speaker 1: the individual citizen from offending the general will? The liberty
• 16:05
  Speaker 1: of each, say they has for its limit the liberty
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  Speaker 1: of others, But who will establish those limits and who
• 16:12
  Speaker 1: will cause them to be respected? The natural antagonism of
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  Speaker 1: interests and passions creates the necessity for government and justifies authority.
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  Speaker 1: Authority intervenes as moderator of the social strife, and defines
• 16:27
  Speaker 1: the limits of the rights and duties of each. This
• 16:31
  Speaker 1: is a theory, but the theory to be sound ought
• 16:34
  Speaker 1: to be based upon facts and to explain them. We
• 16:38
  Speaker 1: know well how in social economy, theories are too often
• 16:41
  Speaker 1: invented to justify facts, that is, to defend privilege and
• 16:46
  Speaker 1: cause it to be accepted tranquility by those who are
• 16:49
  Speaker 1: its victims. Let us here look at the facts themselves.
• 16:54
  Speaker 1: In all the course of history, as at the present epoch,
• 16:57
  Speaker 1: government is either the brutal, vile, and arbitrary domination of
• 17:01
  Speaker 1: the few over the many, or it is an instrument
• 17:05
  Speaker 1: ordained secure domination and privilege to those who, by a
• 17:09
  Speaker 1: force or cunning or inheritance, have taken to themselves all
• 17:13
  Speaker 1: the means of life, and first and foremost the soil,
• 17:17
  Speaker 1: whereby they hold the people in servitude, making them work
• 17:21
  Speaker 1: for their advantage. Governments oppress mankind in two ways, either
• 17:27
  Speaker 1: directly by brute force, that is, physical violence, or indirectly
• 17:32
  Speaker 1: by depriving them of the means of subsistence and thus
• 17:35
  Speaker 1: reducing them to helplessness at discretion. Political power originated in
• 17:40
  Speaker 1: the first method, economic privilege arose from the second. Governments
• 17:46
  Speaker 1: can also oppress man by acting on his emotional nature,
• 17:49
  Speaker 1: and in this way constitute religious authority. But there is
• 17:53
  Speaker 1: no reason for the propagation of religious superstitions, except that
• 17:57
  Speaker 1: they defend and consolidate political and economic privileges. In primitive society,
• 18:04
  Speaker 1: when the world was not so densely populated as now,
• 18:07
  Speaker 1: and social relations were less complicated, when any circumstance prevented
• 18:11
  Speaker 1: the formation of habits and customs of solidarity, or destroyed
• 18:15
  Speaker 1: those which already existed, and established the domination of man
• 18:19
  Speaker 1: over man, the two powers, the political and the economical,
• 18:23
  Speaker 1: were united in the same hands, and often also in
• 18:26
  Speaker 1: those of one single individual. Those who had by force
• 18:30
  Speaker 1: conquered and impoverished the others constrained them to become their
• 18:35
  Speaker 1: servants and perform all things for them according to their caprice.
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  Speaker 1: The victors were at once proprietors, legislators, kings, judges, and executioners.
• 18:46
  Speaker 1: But with the increase of population, with the growth of needs,
• 18:50
  Speaker 1: with the complication of social relationships, the prolonged continuance of
• 18:54
  Speaker 1: such despotism became impossible. For their own security, the rulers,
• 19:00
  Speaker 1: often much against their will, were obliged to depend upon
• 19:03
  Speaker 1: a privileged class, that is, a certain number of co
• 19:06
  Speaker 1: interested individuals, and were also obliged to let each of
• 19:10
  Speaker 1: these individuals provide for its own sustenance. Nevertheless, they reserved
• 19:16
  Speaker 1: to themselves the supreme or ultimate control. In other words,
• 19:21
  Speaker 1: the rulers reserved to themselves their right to exploit all
• 19:24
  Speaker 1: at their own convenience, and so to satisfy their kingly vanity.
• 19:30
  Speaker 1: Thus private wealth was developed under the shadow of the
• 19:33
  Speaker 1: ruling power, for its protection, and often unconsciously as its accomplice.
• 19:39
  Speaker 1: Thus the class of proprietors arose, and they, concentrating little
• 19:44
  Speaker 1: by little the means of wealth in their own hands,
• 19:47
  Speaker 1: all the means of production, the very fountains of life, agriculture, industry,
• 19:53
  Speaker 1: and exchange, ended by becoming a power in themselves. This power,
• 19:59
  Speaker 1: by the superiority of its means of action and the
• 20:01
  Speaker 1: great mass of interests it embraces, always ends by more
• 20:05
  Speaker 1: or less openly subjugating the political power, that is, the government,
• 20:10
  Speaker 1: which it makes its policemen. This phenomenon has been reproduced
• 20:14
  Speaker 1: often in history. Every time that, by invasion or any
• 20:18
  Speaker 1: military enterprise, whatever physical brute force, has taken the upprehnded society,
• 20:24
  Speaker 1: the conquerors have shown the tendency to concentrate government and
• 20:28
  Speaker 1: property in their own hands. In every case, however, as
• 20:32
  Speaker 1: the government cannot attend to the production of wealth, and
• 20:35
  Speaker 1: overlook and direct everything it finds it needful to conciliate
• 20:40
  Speaker 1: a powerful class, and private property is again established. With
• 20:45
  Speaker 1: it comes a division of the two sorts of power,
• 20:48
  Speaker 1: that of the persons who control the collective force of society,
• 20:52
  Speaker 1: and that of the proprietors, upon whom these governors become
• 20:55
  Speaker 1: essentially dependent, because the proprietors command the sources of the
• 20:59
  Speaker 1: said collective fos. But never has this state of things
• 21:04
  Speaker 1: been so accentuated as in modern times. The development of production,
• 21:09
  Speaker 1: the immense extension of commerce, the extensive power that money
• 21:13
  Speaker 1: has acquired, and all the economic results flowing from the
• 21:16
  Speaker 1: discovery of America, the invention of machinery, et cetera, have
• 21:20
  Speaker 1: secured such supremacy to the capitalist class that it is
• 21:24
  Speaker 1: no longer content to trust to the support of the government,
• 21:27
  Speaker 1: and has come to wish that the government shall emanate
• 21:30
  Speaker 1: from itself. A government composed of members of its own class,
• 21:35
  Speaker 1: continually under its control, and especially organized to defend its
• 21:39
  Speaker 1: class against the possible revenge of the disinherited. Hence the
• 21:44
  Speaker 1: origin of the modern parliamentary system. Today, the government is
• 21:49
  Speaker 1: composed of proprietors or people of their class so entirely
• 21:53
  Speaker 1: under their influence that the richest of them do not
• 21:56
  Speaker 1: find it necessary to take an active part in it themselves.
• 22:01
  Speaker 1: Roath Shield, for instance, does not need to be either
• 22:04
  Speaker 1: MP or minister. It is enough for him to keep
• 22:07
  Speaker 1: MPs and ministers dependent upon himself. In many countries the
• 22:12
  Speaker 1: proletariat participates nominally more or less in the election of
• 22:16
  Speaker 1: the government. This is a concession which the bourgeois, that is,
• 22:21
  Speaker 1: proprietory class have made, either to avail themselves of popular
• 22:25
  Speaker 1: support in the strife against royal or aristocratic power, or
• 22:30
  Speaker 1: to divert the attention of the people from their own
• 22:32
  Speaker 1: emancipation by giving them an apparent share in political power. However,
• 22:38
  Speaker 1: whether the bourgeoisie foresaw it or not when first they
• 22:42
  Speaker 1: conceded to the people the right to vote, the fact
• 22:45
  Speaker 1: is that the right has proved in reality a mockery,
• 22:49
  Speaker 1: serving only to consolidate the power of the bourgeois, while
• 22:53
  Speaker 1: giving to the most energetic only of the proletariat the
• 22:56
  Speaker 1: illusory hope of arriving at power. So, also with universal suffrage,
• 23:02
  Speaker 1: we might say, especially with universal suffrage, the government has
• 23:07
  Speaker 1: remained the servant and police of the bourgeois class. How
• 23:11
  Speaker 1: could it be otherwise. If the government should reach the
• 23:14
  Speaker 1: point of becoming hostile, if the hope of democracy should
• 23:17
  Speaker 1: ever be more than the delusion deceiving the people, the
• 23:21
  Speaker 1: proprietary class, menaced in its interests, would at once rebel
• 23:26
  Speaker 1: and would use all the force and influence which come
• 23:29
  Speaker 1: from the possession of wealth to reduce the government to
• 23:32
  Speaker 1: the simple function of acting as policemen. In all times
• 23:37
  Speaker 1: and in all places. Whatever may be the name that
• 23:40
  Speaker 1: the government takes, whatever has been its origin or its organization,
• 23:45
  Speaker 1: its essential function is always that of oppressing and exploiting
• 23:49
  Speaker 1: the masses, and of defending the oppressors and exploiters. Its principal,
• 23:54
  Speaker 1: characteristic and indispensable instruments are the bailiff and the tax collector,
• 24:00
  Speaker 1: the soldier, and the prison and to these are necessarily
• 24:03
  Speaker 1: added the time serving priest or teacher, as the case may, be,
• 24:08
  Speaker 1: supported and protected by the government, to render the spirit
• 24:11
  Speaker 1: of the people's servile and make them docile under the yoke. Certainly,
• 24:16
  Speaker 1: in addition to this primary business, to this essential department
• 24:20
  Speaker 1: of governmental action, other departments have been added. In the
• 24:24
  Speaker 1: course of time. We even admit that never, or hardly
• 24:28
  Speaker 1: ever has a government been able to exist in a
• 24:31
  Speaker 1: country that was at all civilized without adding to its
• 24:34
  Speaker 1: oppressing and exploiting functions others useful and indispensable to social life.
• 24:40
  Speaker 1: But this fact makes it nonetheless true that government is
• 24:44
  Speaker 1: in its nature oppressive and a means of exploitation, and
• 24:48
  Speaker 1: that its origin and position doom it to be the
• 24:51
  Speaker 1: defense and hotbed of a dominant class, thus confirming and
• 24:56
  Speaker 1: increasing the evils of domination. The government assumes the business
• 25:02
  Speaker 1: of protecting, more or less vigilantly the life of citizens
• 25:06
  Speaker 1: against direct and brutal attacks, acknowledges and legalizes a certain
• 25:11
  Speaker 1: number of rights and primitive usages and customs without which
• 25:16
  Speaker 1: it is impossible to live in society. It organizes and
• 25:20
  Speaker 1: directs certain public services, as the post, preservation and construction
• 25:24
  Speaker 1: of roads, care of the public health, benevolent institutions, workhouses,
• 25:30
  Speaker 1: and such like. And it pleases it to opposes the
• 25:33
  Speaker 1: protector and benefactor of the poor and weak. But it
• 25:36
  Speaker 1: is sufficient to notice how and why it fulfills these
• 25:39
  Speaker 1: functions to prove our point. The fact is that everything
• 25:44
  Speaker 1: the government undertakes it is always inspired with the spirit
• 25:48
  Speaker 1: of domination, and ordained to defend, enlarge and perpetuate the
• 25:53
  Speaker 1: privileges of property and those classes of which government is
• 25:57
  Speaker 1: the representative and defender. A government cannot rule for any
• 26:02
  Speaker 1: length of time without hiding its true nature behind the
• 26:05
  Speaker 1: pretense of general utility. It cannot respect the lives of
• 26:09
  Speaker 1: the privilege without assuming the air of wishing to respect
• 26:13
  Speaker 1: the lives of all. It cannot cause the privileges of
• 26:17
  Speaker 1: some to be tolerated without appearing as the custodian the
• 26:20
  Speaker 1: rights of everybody the law, and of course, those that
• 26:25
  Speaker 1: have made the law, that is, the government has utilized,
• 26:28
  Speaker 1: says Kopotkin, quote, the social sentiments of men, working into
• 26:33
  Speaker 1: them those precepts of morality which man has accepted, together
• 26:37
  Speaker 1: with arrangements useful to the minority the exploiters, and opposed
• 26:41
  Speaker 1: to the interests of those who might have rebelled had
• 26:44
  Speaker 1: it not been for this show of a moral ground
• 26:47
  Speaker 1: end quote. A government cannot wish the destruction of the community,
• 26:52
  Speaker 1: for then it and the dominant class could not claim
• 26:55
  Speaker 1: their exploitation gained wealth. Nor could the government leave the
• 26:59
  Speaker 1: community to manage its own affairs, for then the people
• 27:03
  Speaker 1: would soon discover that it the government was necessary from
• 27:07
  Speaker 1: no other end than to defend the proprietary class, who
• 27:10
  Speaker 1: impoverished them, and would hasten to rid themselves of both
• 27:14
  Speaker 1: government and proprietary class. To day, in the face of
• 27:19
  Speaker 1: the persistent and menacing demands of the proletariat, governments show
• 27:23
  Speaker 1: a tendency to interfere in their relations between employers and
• 27:27
  Speaker 1: work people. Thus they tried to arrest the labor movement
• 27:31
  Speaker 1: and to impede with delusive reforms, the attempts of the
• 27:34
  Speaker 1: poor to take themselves that which is due to them, namely,
• 27:39
  Speaker 1: an equal share of the good things of life which
• 27:41
  Speaker 1: others enjoy. We must also remember that on the one hand,
• 27:46
  Speaker 1: the bourgeois, that is, the proprietary class, make war among
• 27:50
  Speaker 1: themselves and destroy one another continually. And on the other hand,
• 27:55
  Speaker 1: the government, although composed of the bourgeois and acting as
• 27:59
  Speaker 1: their servant and protector, is still like every other servant
• 28:02
  Speaker 1: or protector, continually striving to emancipate itself and to domineer
• 28:07
  Speaker 1: over its charge. Thus this seesaw game, This swaying between
• 28:12
  Speaker 1: conceding and withdrawing. This seeking allies among the people against
• 28:17
  Speaker 1: the classes and among the classes against the masses, forms
• 28:22
  Speaker 1: the science of the governors, and blinds the ingenious and phlegmatic,
• 28:26
  Speaker 1: who are always expecting that salvation is coming to them
• 28:29
  Speaker 1: from on high. With all this, the government does not
• 28:34
  Speaker 1: change its nature. If it acts as regulator or guaranteur
• 28:38
  Speaker 1: of the rights and duties of each it perverts the
• 28:41
  Speaker 1: sentiment of justice. It justifies wrong and punishes every act
• 28:46
  Speaker 1: which offends or menaces the privileges of the governors and proprietors.
• 28:51
  Speaker 1: It declares just legal the most atrocious exploitation of the miserable,
• 28:57
  Speaker 1: which means a slow and continuous material and moral murder
• 29:01
  Speaker 1: perpetrated by those who have on those who have not. Again,
• 29:05
  Speaker 1: If it administrates public services, it always considers the interests
• 29:10
  Speaker 1: of the governors and proprietors, not occupying itself with the
• 29:14
  Speaker 1: interests of the working masses, except in so far as
• 29:17
  Speaker 1: is necessary to make the masses willing to endure their
• 29:20
  Speaker 1: share of taxation. If it instructs, it fetters and curtails
• 29:24
  Speaker 1: the truth, and tends to prepare the minds and harder
• 29:27
  Speaker 1: the young to become either implacable tyrants or docile slaves,
• 29:32
  Speaker 1: according to the class to which they belong. In the
• 29:35
  Speaker 1: hands of the government, everything becomes a means of exploitation.
• 29:39
  Speaker 1: Everything serves as a police measure, useful to hold the
• 29:43
  Speaker 1: people in check. And it must be thus. If the
• 29:47
  Speaker 1: life of mankind consists in strife between man and man,
• 29:51
  Speaker 1: naturally there must be conquerors and conquered. And the government,
• 29:56
  Speaker 1: which is the prize of the strife, or is a
• 29:58
  Speaker 1: means of securing to the victor the results of their
• 30:01
  Speaker 1: victory and perpetuating those results, will certainly never fall to
• 30:06
  Speaker 1: those who have lost, whether the battle be on the
• 30:08
  Speaker 1: grounds of physical or intellectual strength, or in the field
• 30:11
  Speaker 1: of economics. And those who have fought to conquer, that is,
• 30:16
  Speaker 1: to secure to themselves better conditions than others can have,
• 30:20
  Speaker 1: to conquer privilege and add dominion to power, and have
• 30:24
  Speaker 1: attained the victory, will certainly not use it to defend
• 30:27
  Speaker 1: the rights of the vanquished, and to place limits to
• 30:30
  Speaker 1: their own power and to that of their friends and partisans.
• 30:35
  Speaker 1: The government or the state, if you will, as judge
• 30:39
  Speaker 1: moderator of social strife impartial administrator of the public interests,
• 30:43
  Speaker 1: is a lie. It is an allusion, a utopia never
• 30:48
  Speaker 1: realized and never realizable. If in truth, the interests of
• 30:52
  Speaker 1: men must always be contrary to one another. If indeed
• 30:56
  Speaker 1: the strife between mankind has made laws necessary to human society,
• 31:01
  Speaker 1: and the liberty of the individual must be limited by
• 31:04
  Speaker 1: the liberty of other individuals, then each one would always
• 31:09
  Speaker 1: seek to make his interests triumph over those of others.
• 31:13
  Speaker 1: Each would strive to enlarge his own liberty at the
• 31:16
  Speaker 1: cost of the liberty of others. And there would be government,
• 31:21
  Speaker 1: not simply because it was more or less useful to
• 31:24
  Speaker 1: the totality of the members of society to have a government,
• 31:28
  Speaker 1: but because the conquerors would wish to secure to themselves
• 31:31
  Speaker 1: the fruits of victory. They would wish effectually to subject
• 31:35
  Speaker 1: the vanquished and relieve themselves of the trouble of being
• 31:39
  Speaker 1: always on the defensive, and they would appoint men specially
• 31:43
  Speaker 1: adapted to the business to act as police. Were this
• 31:46
  Speaker 1: indeed actually the case, then humanity would be destined to
• 31:50
  Speaker 1: perish amidst periodical contests which in the tyranny of the
• 31:54
  Speaker 1: dominators and the rebellion of the conquered. But fortunately, the
• 31:59
  Speaker 1: future of the humanity is a happier one because the
• 32:02
  Speaker 1: law which governs it is milder. This law is a
• 32:07
  Speaker 1: law of solidarity. End of Section two. Man has two
• 32:14
  Speaker 1: necessary fundamental characteristics, the instinct of his own preservation, without
• 32:20
  Speaker 1: which no being could exist, and the instinct of the
• 32:23
  Speaker 1: preservation of his species, without which no species could have
• 32:28
  Speaker 1: been formed or have continued to exist. He is naturally
• 32:31
  Speaker 1: driven to defend his own existence and well being and
• 32:35
  Speaker 1: that of his offspring against every danger. In nature, living
• 32:39
  Speaker 1: beings find two ways of securing their existence and rendering
• 32:43
  Speaker 1: it pleasanter The one is an individual strife with the
• 32:46
  Speaker 1: elements and with other individuals of the same or different species.
• 32:51
  Speaker 1: The other is mutual support or cooperation, which might also
• 32:56
  Speaker 1: be described as association for strife against all natural factors
• 33:00
  Speaker 1: destructive to existence or to the development and well being
• 33:03
  Speaker 1: of the associated. We do not need to investigate in
• 33:08
  Speaker 1: these pages, and we cannot, for lack of space, what
• 33:11
  Speaker 1: respective proportions in the evolution of the organic world these
• 33:15
  Speaker 1: two principles of strife and cooperation take. It will suffice
• 33:20
  Speaker 1: to note how cooperation among men, whether forced or voluntary,
• 33:25
  Speaker 1: has become the sole means of progress, of improvement, or
• 33:28
  Speaker 1: of securing safety, and how strife, relic of an earlier
• 33:33
  Speaker 1: stage of existence, has become thoroughly unsuitable as a means
• 33:36
  Speaker 1: of securing the well being of individuals, and produces instead
• 33:40
  Speaker 1: injury to all, both the conquerors and the conquered. The
• 33:44
  Speaker 1: accumulated and transmitted experience of successive generations has taught men
• 33:50
  Speaker 1: that by uniting with other men, his preservation is better
• 33:53
  Speaker 1: secured and is well being increased. Thus, out of this
• 33:57
  Speaker 1: same strife for existence carried on again and its surrounding
• 34:00
  Speaker 1: nature and against individuals of their own species, the social
• 34:05
  Speaker 1: instinct has been developed among men and has completely transformed
• 34:08
  Speaker 1: the conditions of their life. Through cooperation, man has been
• 34:13
  Speaker 1: enabled to evolve out of animalism, has risen to great power,
• 34:17
  Speaker 1: and elevated himself to such a degree above the other
• 34:20
  Speaker 1: animals that metaphysical philosophers have believed it necessary to invent
• 34:25
  Speaker 1: for him an immaterial and immortal soul. Many concurrent causes
• 34:31
  Speaker 1: have contributed to the formation of his social instinct, that,
• 34:35
  Speaker 1: starting from the animal basis of the instinct for the
• 34:38
  Speaker 1: preservation of the species, has now become so extended and
• 34:42
  Speaker 1: so intense that it constitutes the essential element of man's
• 34:46
  Speaker 1: moral nature. Man, however, he evolved from inferior animal types,
• 34:52
  Speaker 1: was a physically weak being, unarmed for the fight against
• 34:55
  Speaker 1: carnivorous beasts. But he was possessed of a brain capable
• 34:59
  Speaker 1: of great development, and a vocal organ able to express
• 35:03
  Speaker 1: the various cerebral vibrations by means of diverse sounds, and
• 35:07
  Speaker 1: hands adapted to give the desired form to matter. He
• 35:11
  Speaker 1: must have very soon felt the need and advantages of
• 35:14
  Speaker 1: association with his fellows. Indeed, it may even be said
• 35:19
  Speaker 1: that he could only rise out of animalism when he
• 35:21
  Speaker 1: became social and had acquired the use of language, which
• 35:25
  Speaker 1: is at the same time a consequence and a potent
• 35:28
  Speaker 1: factor of sociability. The relatively scanty number of the human
• 35:33
  Speaker 1: species rendered the strife for existence between man and man
• 35:37
  Speaker 1: even beyond the limits of association, less sharp, less continuous,
• 35:42
  Speaker 1: and less necessary. At the same time, it must have
• 35:45
  Speaker 1: greatly favored the development of sympathetic sentiments, and have left
• 35:49
  Speaker 1: time for the discovery and appreciation of the utility of
• 35:53
  Speaker 1: mutual support. In short, social life became the necessary condition
• 35:58
  Speaker 1: of men's existence in consequence of his capacity to modify
• 36:01
  Speaker 1: his external surroundings and adapt them to his own wants
• 36:05
  Speaker 1: by the exercise of his primeval power in cooperation with
• 36:08
  Speaker 1: a greater or less number of associates, his desires have
• 36:13
  Speaker 1: multiplied with the means of satisfying them and have become needs,
• 36:17
  Speaker 1: and division of labor has arisen from men's methodical use
• 36:21
  Speaker 1: of nature for his own advantage. Therefore, as now evolved,
• 36:26
  Speaker 1: man could not live apart from his fellows without falling
• 36:29
  Speaker 1: back into a state of animalism. Through the refinement of sensibility,
• 36:34
  Speaker 1: with the multiplication of social relationships, and through habit impressed
• 36:38
  Speaker 1: of a species by hereditary transmission. For thousands of centuries,
• 36:42
  Speaker 1: this need of social life, this interchange of thought and
• 36:45
  Speaker 1: of affection between man and man, has become a mode
• 36:48
  Speaker 1: of being necessary for our organism. It has been transformed
• 36:53
  Speaker 1: into sympathy, friendship, and love, and subsists independently of the
• 36:57
  Speaker 1: material advantages that association procures. So much is this the
• 37:02
  Speaker 1: case that man will often face suffering of every kind
• 37:05
  Speaker 1: and even death for the satisfaction of these sentiments. The
• 37:10
  Speaker 1: fact is that a totally different character has been given
• 37:13
  Speaker 1: to the strife for existence between man and man and
• 37:16
  Speaker 1: between the inferior animals, by the enormous advantages that association
• 37:20
  Speaker 1: gives to man, and by the fact that his physical
• 37:23
  Speaker 1: powers are altogether disproportionate to his intellectual superiority over the beasts,
• 37:29
  Speaker 1: so long as he remains isolated by his possibility of
• 37:32
  Speaker 1: associating with an ever increasing number of individuals and entering
• 37:36
  Speaker 1: into more and more intricate and complex relationships, until he
• 37:40
  Speaker 1: reaches association with all humanity, and finally, perhaps more than all,
• 37:46
  Speaker 1: by his ability to produce working in cooperation with others,
• 37:50
  Speaker 1: more than he needs to live upon. It is evident
• 37:53
  Speaker 1: that these causes, together with the sentiments of affection derived
• 37:57
  Speaker 1: from them, must give quite a peculiar character to the
• 38:00
  Speaker 1: struggle for existence among human beings. Although it is now known,
• 38:05
  Speaker 1: and the researches of modern naturalists bring us every day
• 38:09
  Speaker 1: new proofs that co operation has played and still plays
• 38:13
  Speaker 1: a most important part in the development of the organic world. Nevertheless,
• 38:18
  Speaker 1: the difference between a human struggle for existence and that
• 38:21
  Speaker 1: of the inferior animals is enormous. It is in fact
• 38:25
  Speaker 1: proportionate to the distance separating man from the other animals.
• 38:29
  Speaker 1: And this is none the less true because of that
• 38:32
  Speaker 1: Darwinian theory which the bourgeois class have ridden to death,
• 38:36
  Speaker 1: little suspecting the extent to which mutual co operation has
• 38:39
  Speaker 1: assisted in the development of the lower animals. The lower
• 38:43
  Speaker 1: animals fight either individually or more often in little, permanent
• 38:48
  Speaker 1: or transitory groups, against all nature. The other individuals of
• 38:51
  Speaker 1: their own species, included some of the more social animals,
• 38:56
  Speaker 1: such as ants, bees, et cetera, associate together in the
• 38:59
  Speaker 1: same anenati or beehive, but are at war with or
• 39:03
  Speaker 1: indifferent towards other communities of their own species. Human strive,
• 39:08
  Speaker 1: with nature, on the contrary, tends always to broaden association
• 39:12
  Speaker 1: among men, to unite their interests, and to develop each
• 39:16
  Speaker 1: individual's sentiments of affection towards all others, so that, united
• 39:20
  Speaker 1: they may conquer and dominate the dangers of external nature
• 39:23
  Speaker 1: by and for humanity. All strife directed towards obtaining advantages
• 39:29
  Speaker 1: independently of other men and in opposition to them, contradicts
• 39:33
  Speaker 1: the social nature of modern man, and tends to lead
• 39:36
  Speaker 1: it back to a more animal condition. Solidarity, that is,
• 39:41
  Speaker 1: harmony of interests and sentiments, the sharing of each in
• 39:45
  Speaker 1: the good of all and of all in the good
• 39:47
  Speaker 1: of each, is the state in which alone man can
• 39:50
  Speaker 1: be true to his own nature and attain to the
• 39:53
  Speaker 1: highest development and happiness. It is the aim towards which
• 39:57
  Speaker 1: human development tends. It is the one great principle, capable
• 40:01
  Speaker 1: of reconciling all present antagonisms in society otherwise irreconcilable. It
• 40:07
  Speaker 1: causes the liberty of each to find not its limits,
• 40:11
  Speaker 1: but its complement, the necessary condition of its continual existence
• 40:15
  Speaker 1: in the liberty of all. No man, says Michael bercunin quote,
• 40:21
  Speaker 1: can recognize his own human worth, nor, in consequence, realize
• 40:25
  Speaker 1: his full development if he does not recognize the worth
• 40:28
  Speaker 1: of his fellow men, and, in co operation with them,
• 40:32
  Speaker 1: realize his own development through them. No man can emancipate
• 40:36
  Speaker 1: himself unless at the same time he emancipates those around him.
• 40:41
  Speaker 1: My freedom is the freedom of all. For I am
• 40:44
  Speaker 1: not really free, free not only in thought, but indeed,
• 40:48
  Speaker 1: if my freedom and my right do not find their
• 40:51
  Speaker 1: confirmation and sanction in the liberty and right of all men,
• 40:56
  Speaker 1: my equals, it matters much to me what all other
• 40:59
  Speaker 1: men men are, For, however independent I may seem, or
• 41:03
  Speaker 1: may believe myself to be, by virtue of my social position,
• 41:07
  Speaker 1: whether as Pope, sire, emperor, or Prime minister, I am
• 41:12
  Speaker 1: all the while the product of those who are the
• 41:14
  Speaker 1: least among men. If these are ignorant, miserable, or enslaved.
• 41:19
  Speaker 1: My existence is limited by their ignorance, misery, or slavery. I,
• 41:25
  Speaker 1: though an intelligent and enlightened man, am made stupid by
• 41:29
  Speaker 1: their stupidity. Though brave, and enslaved by their slavery, though rich,
• 41:34
  Speaker 1: tremble before their poverty. Though privileged, grow pale at the
• 41:39
  Speaker 1: thought of possible justice for them, I, who wish to
• 41:42
  Speaker 1: be free, cannot be so, because around me are men
• 41:46
  Speaker 1: who do not yet desire freedom, and not desiring it
• 41:50
  Speaker 1: become as opposed to me, the instruments of my oppression. Solidarity, then,
• 41:57
  Speaker 1: is the condition in which men can attain them the
• 42:00
  Speaker 1: highest degree of security and of well being. Therefore, egoism itself,
• 42:05
  Speaker 1: that is, the exclusive consideration of individual interests, impels man
• 42:10
  Speaker 1: and human society towards solidarity. Or rather egoism and altruism,
• 42:17
  Speaker 1: consideration of the interests of others are united in this
• 42:21
  Speaker 1: one sentiment, as the interest of the individual is one
• 42:24
  Speaker 1: with the interests of society. However, man could not pass
• 42:29
  Speaker 1: at once from animalism to humanity, from brutal strive between
• 42:34
  Speaker 1: man and man, to the collective strife of all mankind
• 42:37
  Speaker 1: united in one brotherhood of mutual aid against external nature,
• 42:42
  Speaker 1: guided by the advantages that association and the consequent division
• 42:45
  Speaker 1: of labour offer, Man evolved towards solidarity. But his evolution
• 42:51
  Speaker 1: encountered an obstacle which led him and still leads him
• 42:54
  Speaker 1: away from his aim. He discovered that he could realize
• 42:58
  Speaker 1: the advantages of cooperation, at least up to a certain point,
• 43:02
  Speaker 1: and for the material and primitive wants that then comprised
• 43:05
  Speaker 1: all his needs, by making other men subject to himself
• 43:09
  Speaker 1: instead of associating on an equality with them. Thus, the
• 43:13
  Speaker 1: ferocious and antisocial instincts inherited from his pastial ancestry again
• 43:19
  Speaker 1: obtained the upper hand. He forced the weaker to work
• 43:22
  Speaker 1: for him, preferring to domineer oval rather than to associate
• 43:26
  Speaker 1: fraternally with his fellows. Perhaps also in most cases, it
• 43:31
  Speaker 1: was by exploiting the conquered in war that man learned
• 43:35
  Speaker 1: for the first time the benefits of association and the
• 43:38
  Speaker 1: help that can be obtained from mutual support. Thus it
• 43:43
  Speaker 1: has come about that the establishment of the utility of
• 43:45
  Speaker 1: co operation, which ought to lead to the triumph of
• 43:48
  Speaker 1: solidarity in all human concerns, has turned to the advantage
• 43:53
  Speaker 1: of private property and of government, in other words, to
• 43:56
  Speaker 1: the exploitation of the labor of the many for the
• 43:59
  Speaker 1: sake of the privileged few. There has always been association
• 44:04
  Speaker 1: and cooperation, without which human life would be impossible, but
• 44:08
  Speaker 1: it has been cooperation imposed and regulated by the few
• 44:12
  Speaker 1: in their own particular interest. From this fact arises a
• 44:17
  Speaker 1: great contradiction with which the history of mankind is filled.
• 44:21
  Speaker 1: On the one hand, we find the tendency to associate
• 44:24
  Speaker 1: and fraternize for the purpose of conquering and adapting the
• 44:27
  Speaker 1: external world to human needs and for the satisfaction of
• 44:31
  Speaker 1: the human affections, while on the other hand we see
• 44:34
  Speaker 1: the tendency to divide into as many separate and hostile
• 44:38
  Speaker 1: factions as there are different conditions of life. These factions
• 44:42
  Speaker 1: are determined, for instance, by geographical and ethnological conditions, by
• 44:47
  Speaker 1: differences in economic position, by privileges acquired by some and
• 44:52
  Speaker 1: sought to be secured by others, or by suffering endured
• 44:56
  Speaker 1: with the ever recurring desire to rebel. The principle of
• 45:00
  Speaker 1: each for himself, that is, of war of all against all,
• 45:05
  Speaker 1: has come in the course of time to complicate, lead, astray,
• 45:09
  Speaker 1: and paralyze the war of all combined against nature. For
• 45:13
  Speaker 1: the common advantage of the human race, which could only
• 45:16
  Speaker 1: be completely successful by acting on the principle of all
• 45:20
  Speaker 1: for each and each for all. Great have been the
• 45:23
  Speaker 1: evils which humanity has suffered by this intermingling of domination
• 45:28
  Speaker 1: and exploitation with human association. But in spite of the
• 45:32
  Speaker 1: atrocious oppression to which the masses submit, or the misery, vice, crime,
• 45:38
  Speaker 1: and degradation which oppression and slavery produce among the slaves
• 45:42
  Speaker 1: and their masters, and in spite of the hatreds, the
• 45:45
  Speaker 1: exterminating wars, and the antagonisms of artificially created interests, the
• 45:51
  Speaker 1: social instinct has survived and even developed. Cooperation, having been
• 45:57
  Speaker 1: always in the necessary condition for successful combat against external nature,
• 46:02
  Speaker 1: has therefore been the permanent cause of men's coming together,
• 46:06
  Speaker 1: and consequently of the development of their sympathetic sentiments. Even
• 46:11
  Speaker 1: the oppression of the masses has itself caused the oppressed
• 46:14
  Speaker 1: to fraternize among themselves. Indeed, it has been solely owing
• 46:19
  Speaker 1: to this feeling of solidarity, more or less conscious and
• 46:23
  Speaker 1: more or less widespread among the oppressed, that they have
• 46:26
  Speaker 1: been able to endure the oppression, and that man has
• 46:29
  Speaker 1: resisted the causes of death in his midst In the present,
• 46:34
  Speaker 1: the immense development of production, the growth of human needs,
• 46:38
  Speaker 1: which cannot be satisfied except by the united efforts of
• 46:41
  Speaker 1: a large number of men in all countries, the extended
• 46:45
  Speaker 1: means of communication, habits of travel, science, literature, commerce, even
• 46:51
  Speaker 1: war itself. All these have drawn and are still drawing,
• 46:56
  Speaker 1: humanity into a compact body, every section of which, closely
• 47:00
  Speaker 1: knit together, can find its satisfaction and liberty only in
• 47:04
  Speaker 1: the development and health of all other sections composing the whole.
• 47:10
  Speaker 1: The inhabitant of Naples is as much interested in the
• 47:13
  Speaker 1: amelioration of the hygienic condition of the peoples on the
• 47:17
  Speaker 1: banks of the Ganges, from whence the cholera is brought
• 47:20
  Speaker 1: to him, as in the improvement of the sewerage in
• 47:23
  Speaker 1: his own town. The well being, liberty, or fortune of
• 47:27
  Speaker 1: the mountaineer lost among the precipices of the Apennines does
• 47:31
  Speaker 1: not depend alone on the state of well being or
• 47:33
  Speaker 1: of misery in which the inhabitants of his own village live,
• 47:37
  Speaker 1: or even on the general condition of the Italian people,
• 47:40
  Speaker 1: but also on the condition of the workers in America
• 47:43
  Speaker 1: or Australia, on the discovery of a Swedish scientist, on
• 47:47
  Speaker 1: the moral and material conditions of the Chinese on war
• 47:50
  Speaker 1: or peace in Africa. In short, it depends on all
• 47:54
  Speaker 1: the great and small circumstances which affect the human being
• 47:58
  Speaker 1: in any spot whatever of the world. In the present
• 48:02
  Speaker 1: condition of society, the vast solidarity which unites all men
• 48:06
  Speaker 1: is in a great degree unconscious, since it arises spontaneously
• 48:11
  Speaker 1: from the friction of particular interests, while men occupy themselves
• 48:14
  Speaker 1: little or not at all with general interests. And this
• 48:18
  Speaker 1: is the most evident proof that solidarity is the natural
• 48:21
  Speaker 1: law of human life, which imposes itself, so to speak,
• 48:25
  Speaker 1: in spite of all obstacles, and even those artificially created
• 48:29
  Speaker 1: by society as at present constituted. On the other hand,
• 48:34
  Speaker 1: the oppressed masses, never wholly resigned to oppression and misery,
• 48:38
  Speaker 1: who to day, more than ever show themselves ardent for justice, liberty,
• 48:42
  Speaker 1: and well being, are beginning to understand that they cannot
• 48:46
  Speaker 1: emancipate themselves except by uniting through solidarity with all their
• 48:50
  Speaker 1: oppressed and exploited over the whole world. And they understand
• 48:55
  Speaker 1: also that the indispensable condition of their emancipation is the
• 48:59
  Speaker 1: possession of the means of production, of the soil and
• 49:02
  Speaker 1: of the instruments of labor, and further the abolition of
• 49:06
  Speaker 1: private property. Science and the observation of social phenomena show
• 49:11
  Speaker 1: that this abolition would be of immense advantage in the
• 49:14
  Speaker 1: end even to the privileged classes, if only they could
• 49:18
  Speaker 1: bring themselves to renounce the spirit of domination and concur
• 49:22
  Speaker 1: with all their fellow men in laboring for their common good. Now,
• 49:29
  Speaker 1: should the oppressed masses some day refuse to work for
• 49:32
  Speaker 1: their oppressors, Should they take possession of the soil and
• 49:36
  Speaker 1: the instruments of labor and apply them for their own
• 49:39
  Speaker 1: use and advantage, and that of all who work, Should
• 49:42
  Speaker 1: they no longer submit to the domination either of brute
• 49:46
  Speaker 1: force or economic privilege. Should the spirit of human fellowship
• 49:50
  Speaker 1: and the sentiment of human solidarity, strengthened by common interests,
• 49:55
  Speaker 1: grow among the people and put an end to strive
• 49:57
  Speaker 1: between nations, then what ground would there be for the
• 50:02
  Speaker 1: existence of a government private property. Abolished government, which is
• 50:07
  Speaker 1: its defender, must disappear. Should it survive, it would continually
• 50:13
  Speaker 1: tend to reconstruct, under one form or another, a privileged
• 50:17
  Speaker 1: and oppressive class. And the abolition of government does not,
• 50:22
  Speaker 1: nor cannot signify the doing away with human association far otherwise,
• 50:28
  Speaker 1: for that co operation which to day is enforced and
• 50:31
  Speaker 1: directed to the advantage of the few, would be free
• 50:34
  Speaker 1: and voluntary, directed to the advantage of all. Therefore it
• 50:39
  Speaker 1: would become more intense and efficacious. The social instinct and
• 50:44
  Speaker 1: the sentiment of solidarity would develop to the highest degree,
• 50:48
  Speaker 1: and every individual would do all in his power for
• 50:52
  Speaker 1: the good of others, as much for the satisfaction of
• 50:54
  Speaker 1: his own well understood interests as for the gratification of
• 50:58
  Speaker 1: his sympathetic sentiments. By the free association of all, a
• 51:03
  Speaker 1: social organization would arise through the spontaneous grouping of men
• 51:07
  Speaker 1: according to their needs and sympathies, from the low to
• 51:10
  Speaker 1: the high, from the simple to the complex, starting from
• 51:14
  Speaker 1: the more immediate, to arrive at the more distant and
• 51:16
  Speaker 1: general interests. This organization would have for its aim the
• 51:21
  Speaker 1: greatest good and fullest liberty to all. It would embrace
• 51:25
  Speaker 1: all humanity in one common brotherhood, and would be modified
• 51:29
  Speaker 1: and improved as circumstances were modified and changed according to
• 51:33
  Speaker 1: the teachings of experience. This society of free men, this
• 51:39
  Speaker 1: society of friends, would be anarchy. End of Section three.
• 51:49
  Speaker 1: We have hitherto considered government as it is, and as
• 51:52
  Speaker 1: it necessarily must be, in a society founded upon privilege,
• 51:56
  Speaker 1: upon the exploitation and oppression of man by man, upon
• 52:00
  Speaker 1: antagonism of interests, and social strife, in a word, upon
• 52:05
  Speaker 1: private property. We have seen how this state of strife,
• 52:09
  Speaker 1: far from being a necessary condition of human life, is
• 52:12
  Speaker 1: contrary to the interests of the individual and of the species.
• 52:16
  Speaker 1: We have observed how cooperation solidarity of interest is the
• 52:21
  Speaker 1: law of human progress. And we have concluded that with
• 52:25
  Speaker 1: the abolition of private property and the cessation of all
• 52:28
  Speaker 1: domination of man over man, there would be no reason
• 52:31
  Speaker 1: for government to exist. Therefore it ought to be abolished.
• 52:36
  Speaker 1: But it may be objected if the principle on which
• 52:39
  Speaker 1: social organization is now founded were to be changed, and
• 52:43
  Speaker 1: solidarity substituted for strife, common property for private property, the
• 52:48
  Speaker 1: government also would change its nature. Instead of being the
• 52:52
  Speaker 1: protector and representative of the interests of one class, it
• 52:56
  Speaker 1: would become if there were no longer any classes representative
• 53:00
  Speaker 1: of all society. Its mission would be to secure and
• 53:03
  Speaker 1: regulate social cooperation in the interests of all, and to
• 53:07
  Speaker 1: fulfill public services of general utility. It would defend society
• 53:12
  Speaker 1: against possible attempts to re establish privilege and prevent or
• 53:16
  Speaker 1: repress all attacks by whomsoever set on foot against the life,
• 53:20
  Speaker 1: well being, or liberty of each. There are in society
• 53:25
  Speaker 1: certain matters too important, requiring too much constant, regular attention
• 53:31
  Speaker 1: for them to be left to the voluntary management of
• 53:33
  Speaker 1: individuals without danger of everything getting into disorder. If there
• 53:37
  Speaker 1: were no government, who would organize the supply and distribution
• 53:41
  Speaker 1: of provisions, Who regulate matters pertaining to public hygiene, the postal, telegraph,
• 53:47
  Speaker 1: and railway services, et cetera. Who would direct public instruction?
• 53:51
  Speaker 1: Who undertake those great works of exploration, improvement on a
• 53:55
  Speaker 1: large scale, scientific enterprise, et cetera, which transform the face
• 54:00
  Speaker 1: of the earth and augment a hundredfold the power of man.
• 54:04
  Speaker 1: Who would care for the preservation and increase of capital,
• 54:08
  Speaker 1: that it might be transmitted to posterity, enriched and improved.
• 54:13
  Speaker 1: Who would prevent the destruction of the forests or the
• 54:16
  Speaker 1: irrational exploitation and therefore impoverishment of the soil. Who would
• 54:21
  Speaker 1: there be to prevent and repress crimes, that is, antisocial acts.
• 54:27
  Speaker 1: What of those who, disregarding the law of solidarity, would
• 54:30
  Speaker 1: not work, Or of those who might spread infectious disease
• 54:34
  Speaker 1: in a country by refusing to submit to the regulation
• 54:36
  Speaker 1: of hygiene by science, or what again could be done
• 54:40
  Speaker 1: with those who, whether insane or know might set fire
• 54:43
  Speaker 1: to the harvest, injure children, or abuse and take advantage
• 54:47
  Speaker 1: of the weak. To destroy private property and abolish existing
• 54:51
  Speaker 1: government without reconstituting a government that would organize collective life
• 54:56
  Speaker 1: and secure social solidarity would not be to aboli privilege
• 55:01
  Speaker 1: and bring peace and prosperity upon earth. It would be
• 55:04
  Speaker 1: to destroy every social bond, to leave humanity to fall
• 55:08
  Speaker 1: back into barbarism, to begin again the reign of each
• 55:12
  Speaker 1: for himself, which would establish the triumph firstly of brute
• 55:16
  Speaker 1: force and secondly of economic privilege. Such are the objections
• 55:22
  Speaker 1: brought forward by authoritarians, even by those who are socialists,
• 55:26
  Speaker 1: that is, who wish to abolish private property and class
• 55:30
  Speaker 1: government founded upon the system of private property. We reply,
• 55:35
  Speaker 1: in the first place, it is not true that with
• 55:38
  Speaker 1: a change of social conditions, the nature of the government
• 55:41
  Speaker 1: and its functions would also change. Organs and functions are
• 55:45
  Speaker 1: inseparable terms. Take from an organ its function, and either
• 55:49
  Speaker 1: the organ will die or the function will reinstate itself.
• 55:53
  Speaker 1: Place an army in a country where there is no
• 55:55
  Speaker 1: reason for or fear of foreign war, and this army
• 55:59
  Speaker 1: will provoke, or or if it do not succeed in
• 56:02
  Speaker 1: doing that, it will disband. A police force where there
• 56:06
  Speaker 1: are no crimes to discover and delinquents to arrest, will
• 56:09
  Speaker 1: provoke or invent crimes, or will cease to exist. For centuries,
• 56:14
  Speaker 1: there existed in France an institution now included in the
• 56:18
  Speaker 1: administration of the Forests for the extermination of the wolves
• 56:21
  Speaker 1: and other noxious beasts. No one will be surprised to
• 56:24
  Speaker 1: learn that, just on account of this institution, wolves still
• 56:28
  Speaker 1: exist in France, and that in rigorous seasons they do
• 56:32
  Speaker 1: great damage. The public take little heed of the wolves,
• 56:35
  Speaker 1: because there are the appointed officials whose duty it is
• 56:38
  Speaker 1: to think about them. And the officials do hunt them,
• 56:42
  Speaker 1: but in an intelligent manner, sparing their caves and allowing
• 56:46
  Speaker 1: time for reproduction, that they may not run the risk
• 56:49
  Speaker 1: of entirely destroying such an interesting species. The French peasants
• 56:54
  Speaker 1: have indeed little confidence in these official wolf hunters, and
• 56:58
  Speaker 1: regard them rather as the wolf. And of course, what
• 57:02
  Speaker 1: would these officials do if there were no longer any
• 57:04
  Speaker 1: wolves to exterminate? A government, that is a number of
• 57:09
  Speaker 1: persons deputed to make the laws and entitled to use
• 57:12
  Speaker 1: the collective forces of society to make every individual to
• 57:15
  Speaker 1: respect these laws already constitutes a class privileged and separated
• 57:20
  Speaker 1: from the rest of the community. Such a class, like
• 57:24
  Speaker 1: every elected body, will seek instinctively to enlarge its powers,
• 57:29
  Speaker 1: to place itself above the control of the people, to
• 57:32
  Speaker 1: impose its tendencies, and to make its own interests predominate. Place.
• 57:37
  Speaker 1: In a privileged position, the government always finds itself in
• 57:41
  Speaker 1: antagonism to the masters of whose force it disposes. Furthermore,
• 57:46
  Speaker 1: a government with the best intention could never satisfy everybody,
• 57:51
  Speaker 1: even if it succeeded in satisfying some. It must therefore
• 57:54
  Speaker 1: always be defending itself against the discontented, and for that
• 57:58
  Speaker 1: reason must ally itself with the satisfied section of the
• 58:02
  Speaker 1: community for necessary support. And in this manner will arise
• 58:06
  Speaker 1: again the old story of a privileged class, which cannot
• 58:10
  Speaker 1: help but be developed in conjunction with the government. This class,
• 58:14
  Speaker 1: if it could not again acquire possession of the soil,
• 58:17
  Speaker 1: would certainly monopolize the most favored spots, and would not
• 58:20
  Speaker 1: be in the end less oppressive or less an instrument
• 58:24
  Speaker 1: of exploitation than the capitalist class. The governors, accustomed to
• 58:29
  Speaker 1: command would never wish to mix with the common crowd.
• 58:32
  Speaker 1: If they could not retain the power in their own hands.
• 58:35
  Speaker 1: They would at least secure to themselves privileged positions for
• 58:38
  Speaker 1: the time when they would be out of office. They
• 58:41
  Speaker 1: would use all the means they have in their power
• 58:43
  Speaker 1: to get their own friends elected as their successors, who
• 58:46
  Speaker 1: would in their turn be supported and protected by their predecessors.
• 58:50
  Speaker 1: And thus the government would pass and repass into the
• 58:53
  Speaker 1: same hands, and the democracy, that is, the government presumably
• 58:58
  Speaker 1: of the whole people, would end as it always has done,
• 59:01
  Speaker 1: in becoming an oligarchy, or the government of a view,
• 59:05
  Speaker 1: the government of a class. And this all powerful, oppressive,
• 59:10
  Speaker 1: all absorbing olarcarchy would have always in its care, that is,
• 59:14
  Speaker 1: at its disposition, every bit of social capital, all public services,
• 59:19
  Speaker 1: from the production and distribution of provisions to the manufacture
• 59:23
  Speaker 1: of matches, from the control of the university to that
• 59:26
  Speaker 1: of the music hall. But let us even suppose that
• 59:30
  Speaker 1: the government did not necessarily constitute a privileged class, and
• 59:34
  Speaker 1: could exist without forming around itself a new privileged class.
• 59:38
  Speaker 1: Let us imagine that it could remain truly representative the servant,
• 59:43
  Speaker 1: if you will, of all society. What purpose would it
• 59:46
  Speaker 1: then serve, in what particular and in what manner would
• 59:50
  Speaker 1: it augment? The power, intelligence, spirit of solidarity, care of
• 59:54
  Speaker 1: the general welfare present and to come that at any
• 59:57
  Speaker 1: given moment existed in a given society. It is always
• 1:00:02
  Speaker 1: the old story of the man with bound limbs, who,
• 1:00:05
  Speaker 1: having managed to live in spite of his bands, believes
• 1:00:08
  Speaker 1: that he lives by means of them. We are accustomed
• 1:00:11
  Speaker 1: to live under a government which makes use of all
• 1:00:14
  Speaker 1: that energy, that intelligence, and that will which it can
• 1:00:18
  Speaker 1: direct to its own ends, but which hinders, paralyzes, and
• 1:00:21
  Speaker 1: suppresses those that are useless or hostile to it. And
• 1:00:26
  Speaker 1: we imagine that all that is done in society is
• 1:00:28
  Speaker 1: done by virtue of the government, and that without the
• 1:00:31
  Speaker 1: government there would be neither energy, intelligence, nor good will
• 1:00:35
  Speaker 1: in society. So it happens, as we have already said,
• 1:00:39
  Speaker 1: that the proprietor who has possessed himself of the soil
• 1:00:42
  Speaker 1: as it cultivated for his own particular profit, leaving the
• 1:00:45
  Speaker 1: laborer the bearerest necessities of life for which he can
• 1:00:48
  Speaker 1: and will continue to labor, while the enslaved laborer thinks
• 1:00:52
  Speaker 1: that he could not live without his master, as though
• 1:00:55
  Speaker 1: it were he who created the earth and the forces
• 1:00:57
  Speaker 1: of nature. What can government of itself add to the
• 1:01:01
  Speaker 1: moral and material forces which exist in a society, unless
• 1:01:06
  Speaker 1: it be like the God of the Bible, who created
• 1:01:08
  Speaker 1: the universe out of nothing. As nothing is created in
• 1:01:12
  Speaker 1: the so called material world, so in this more complicated
• 1:01:16
  Speaker 1: form of the material world, which is the social world,
• 1:01:20
  Speaker 1: nothing can be created. And therefore governors can dispose of
• 1:01:24
  Speaker 1: no other force than that which is already in society,
• 1:01:28
  Speaker 1: and indeed not by any means of all of that,
• 1:01:32
  Speaker 1: as much force is necessarily paralyzed and destroyed by governmental
• 1:01:36
  Speaker 1: methods of action, while more again is wasted in the
• 1:01:40
  Speaker 1: friction with rebellious elements inevitably great in such an artificial mechanism,
• 1:01:45
  Speaker 1: whenever governors originate anything of themselves, it is as men
• 1:01:50
  Speaker 1: and not as governors, that they do so. And of
• 1:01:53
  Speaker 1: that amount of force, both material and moral, which does
• 1:01:57
  Speaker 1: remain at the disposition of the government, only an infinitesimally
• 1:02:01
  Speaker 1: small part achieves an end really useful to society. The
• 1:02:05
  Speaker 1: remainder is either consumed in actively repressing rebellious opposition, or
• 1:02:10
  Speaker 1: is otherwise diverted from the aim of general utility and
• 1:02:14
  Speaker 1: turn to the profit of a few and to the
• 1:02:16
  Speaker 1: injury of the majority of men. So much has been
• 1:02:20
  Speaker 1: made at the part that individual initiative and social action play,
• 1:02:24
  Speaker 1: respectively in the life and progress of human society. And
• 1:02:28
  Speaker 1: such is the confusion of metaphysical language, that those who
• 1:02:32
  Speaker 1: affirm that individual initiative is the source and agency of
• 1:02:37
  Speaker 1: all action seem to be asserting something quite preposterous. In reality,
• 1:02:42
  Speaker 1: it is a truism which becomes apparent directly we begin
• 1:02:46
  Speaker 1: to explain the actual facts represented by these words. The
• 1:02:50
  Speaker 1: real being is the man, the individual, society or the collectivity,
• 1:02:55
  Speaker 1: and the state or government which professes to represent it.
• 1:02:59
  Speaker 1: If not hollow, abstractions, can be nothing else than aggregates
• 1:03:03
  Speaker 1: of individuals, And it is within the individual organism that
• 1:03:07
  Speaker 1: all thoughts and all human action necessarily have their origin.
• 1:03:13
  Speaker 1: Originally individual, they become collective thoughts and actions when shared
• 1:03:17
  Speaker 1: in common by many individuals. Social action, then, is not
• 1:03:21
  Speaker 1: the negation nor the complement of individual initiative, but it
• 1:03:26
  Speaker 1: is the sum total of the initiatives, thoughts, and actions
• 1:03:29
  Speaker 1: of all the individuals composing society, a result which other
• 1:03:33
  Speaker 1: things equal is more or less great according as the
• 1:03:37
  Speaker 1: individual forces tend towards the same aim or are divergent
• 1:03:41
  Speaker 1: and opposed. If, on the other hand, as the authoritarians
• 1:03:45
  Speaker 1: make out, by social action is meant governmental action, then
• 1:03:49
  Speaker 1: it is again the result of individual forces, but only
• 1:03:53
  Speaker 1: of those individuals who either form part of the government
• 1:03:56
  Speaker 1: or by virtue of their position, are enabled to influence
• 1:03:59
  Speaker 1: the condoms the government. Thus, in the contest of centuries
• 1:04:03
  Speaker 1: between liberty and authority, or in other words, between social
• 1:04:07
  Speaker 1: equality and social castes, the question and issue has not
• 1:04:11
  Speaker 1: really been the relations between society and the individual, nor
• 1:04:15
  Speaker 1: the increase of individual independence at the cost of social
• 1:04:18
  Speaker 1: control or vice versa. Rather, it has had to do
• 1:04:23
  Speaker 1: with preventing any one individual from oppressing the others, with
• 1:04:27
  Speaker 1: giving to everyone the same rights and the same means
• 1:04:30
  Speaker 1: of action. It has had to do with substituting the
• 1:04:33
  Speaker 1: initiative of all, which must naturally result in the advantage
• 1:04:37
  Speaker 1: of all, for the initiative of the few, which necessarily
• 1:04:41
  Speaker 1: results in the suppression of all the others. It is always,
• 1:04:44
  Speaker 1: in short, the question of putting an end to the
• 1:04:47
  Speaker 1: domination and exploitation of man by a man. In such
• 1:04:51
  Speaker 1: a way, that all are interested in the common welfare,
• 1:04:55
  Speaker 1: and that the individual force of each, instead of oppressing, combating,
• 1:04:59
  Speaker 1: or suppressing others, will find the possibility of complete development,
• 1:05:03
  Speaker 1: and every one will seek to associate with others for
• 1:05:06
  Speaker 1: the greater advantage of all. From what we have said,
• 1:05:10
  Speaker 1: it follows that the existence of a government, even upon
• 1:05:13
  Speaker 1: the hypothesis that the ideal government of authoritarian socialists where possible,
• 1:05:19
  Speaker 1: far from producing an increase of productive force, would immensely
• 1:05:23
  Speaker 1: diminish it, because the government would restrict initiative to the few.
• 1:05:28
  Speaker 1: It would give these few the right to do all things,
• 1:05:31
  Speaker 1: without being able, of course, to endow them with the
• 1:05:34
  Speaker 1: knowledge or understanding of all things. In fact, if you
• 1:05:38
  Speaker 1: divest legislation and all the operations of government of what
• 1:05:42
  Speaker 1: is intended to protect the privileged and what represents the
• 1:05:45
  Speaker 1: wishes of the privileged classes alone, nothing remains but the
• 1:05:49
  Speaker 1: aggregate of individual governors. The state, says Hismondi quote, is
• 1:05:54
  Speaker 1: always a conservative power that authorizes, regulates, and organizes the
• 1:06:00
  Speaker 1: conquests of progress, and history testifies that it applies them
• 1:06:04
  Speaker 1: to the profits of its own and the other privileged classes,
• 1:06:08
  Speaker 1: but never does inaugurate them new ideas always originate from beneath,
• 1:06:13
  Speaker 1: are conceived in the foundations of society, and then when divulged,
• 1:06:17
  Speaker 1: they become opinion and grow. But they must always meet
• 1:06:21
  Speaker 1: on their path in combat the constituted powers of tradition, custom, privilege,
• 1:06:27
  Speaker 1: and error. In order to understand how society could exist
• 1:06:34
  Speaker 1: without a government, it is sufficient to turn our attention
• 1:06:37
  Speaker 1: for a short space to what actually goes on in
• 1:06:40
  Speaker 1: our present society. We shall see that in reality, the
• 1:06:44
  Speaker 1: most important social functions are fulfilled even nowadays, outside the
• 1:06:48
  Speaker 1: intervention of government. Also that government only interferes to exploit
• 1:06:53
  Speaker 1: the masses, or defend the privileged class, or lastly, the
• 1:06:57
  Speaker 1: sanction most unnecessarily, all that has been done without its aid,
• 1:07:02
  Speaker 1: often in spite of and in opposition to it. Men work, exchange, study, travel,
• 1:07:09
  Speaker 1: follow as they choose the current rules of morality or hygiene.
• 1:07:13
  Speaker 1: They profit by the progress of science and art, have
• 1:07:16
  Speaker 1: numberless mutual interests, without ever feeling the need of any
• 1:07:19
  Speaker 1: one to direct them how to conduct themselves in regard
• 1:07:22
  Speaker 1: to these matters. On the contrary, it is just those
• 1:07:26
  Speaker 1: things in which there is no governmental interference that prosper best,
• 1:07:30
  Speaker 1: and that give rise to the least contention, being unconsciously
• 1:07:34
  Speaker 1: adapted to the wish of all in the way found
• 1:07:36
  Speaker 1: most useful and agreeable. Nor is government more necessary in
• 1:07:41
  Speaker 1: the case of large undertakings, or for those public services
• 1:07:44
  Speaker 1: which require the constant co operation of many people of
• 1:07:47
  Speaker 1: different conditions and countries. Thousands of these undertakings are even
• 1:07:52
  Speaker 1: now the work of voluntarily formed associations, and these are,
• 1:07:56
  Speaker 1: by the acknowledgment of every one, the undertakings which succeed
• 1:07:59
  Speaker 1: the best. Nor do we refer to the association of
• 1:08:03
  Speaker 1: capitalists organized by means of exploitation, although even they show
• 1:08:07
  Speaker 1: capabilities and powers of free association, which may extend at
• 1:08:12
  Speaker 1: libitum until it embraces all the people of all lands
• 1:08:16
  Speaker 1: and includes the widest and most varying interests. But we
• 1:08:20
  Speaker 1: speak rather of those associations inspired by the love of humanity,
• 1:08:24
  Speaker 1: or by the passion for knowledge, or even simply whether
• 1:08:27
  Speaker 1: the desire for amusement and love of applause, as these
• 1:08:30
  Speaker 1: better represent such grouping as will exist in a society
• 1:08:33
  Speaker 1: where private property and internal strive between man being abolished,
• 1:08:37
  Speaker 1: each will find his interests synonymous with the interests of
• 1:08:40
  Speaker 1: everyone else, and his greatest satisfaction in doing good and
• 1:08:44
  Speaker 1: pleasing others. Scientific societies and congresses, international Lifeboat and Red
• 1:08:49
  Speaker 1: Cross associations, et cetera. Laborers unions, peace societies, volunteers who
• 1:08:55
  Speaker 1: hasten to the rescue at times of great public calamity
• 1:08:59
  Speaker 1: are all examples among thousands of that power of the
• 1:09:02
  Speaker 1: spirit of association, which always shows itself when a need
• 1:09:06
  Speaker 1: arises or an enthusiasm takes hold, and the means do
• 1:09:10
  Speaker 1: not fail. That voluntary associations do not cover the world
• 1:09:14
  Speaker 1: and do not embrace every branch of material and moral
• 1:09:17
  Speaker 1: activity is the fold of the obstacles placed in their
• 1:09:20
  Speaker 1: way by governments, of the antagonisms created by the possession
• 1:09:24
  Speaker 1: of private property, and of the impotence and degradation to
• 1:09:28
  Speaker 1: which the monopolizing of wealth on the part of the
• 1:09:30
  Speaker 1: view reduces the majority of mankind. The government takes charge,
• 1:09:36
  Speaker 1: for instance, of the postal and telegraphic services, but in
• 1:09:39
  Speaker 1: what way does it really assist them. When the people
• 1:09:42
  Speaker 1: are in such a condition as to be able to
• 1:09:44
  Speaker 1: enjoy and feel the need of such services, they will
• 1:09:47
  Speaker 1: think about organizing them, and the man with the necessary
• 1:09:50
  Speaker 1: technical knowledge will not require a certificate from the government
• 1:09:53
  Speaker 1: to enable him to set to work. The more general
• 1:09:56
  Speaker 1: and urgent the need, the more volunteers will offer to
• 1:09:59
  Speaker 1: set satisfy it would the people have the ability necessary
• 1:10:03
  Speaker 1: to provide and distribute provisions. Oh, never fear, they will
• 1:10:07
  Speaker 1: not die of hunger waiting for a government to pass
• 1:10:10
  Speaker 1: laws on the subject. Wherever a government exists, it must
• 1:10:14
  Speaker 1: wait until the people have first organized everything, and then
• 1:10:18
  Speaker 1: come with its laws to sanction and exploit that which
• 1:10:20
  Speaker 1: has been already done. It is evident that private interest
• 1:10:24
  Speaker 1: is the great motive for all activity. That being so,
• 1:10:28
  Speaker 1: when the interest of every one becomes the interest of each,
• 1:10:31
  Speaker 1: and it necessarily will become so as soon as private
• 1:10:33
  Speaker 1: property is abolished, then all will be active. And if
• 1:10:37
  Speaker 1: now they work in the interest of the few, so
• 1:10:40
  Speaker 1: much the more, and so much the better will they
• 1:10:42
  Speaker 1: work to satisfy the interests of all. It is hard
• 1:10:46
  Speaker 1: to understand how anyone can believe that public services, indispensable
• 1:10:50
  Speaker 1: to social life can be better secured by order of
• 1:10:53
  Speaker 1: a government than through the workers themselves, who, by their
• 1:10:56
  Speaker 1: own choice or by agreement made with others, carry them
• 1:10:59
  Speaker 1: out under the immediate control of all interested. Certainly, in
• 1:11:04
  Speaker 1: every collective undertaking on a large skill, there is need
• 1:11:07
  Speaker 1: for division of labor, for technical direction, administration, et cetera.
• 1:11:12
  Speaker 1: But the authoritarians are merely playing with words when they
• 1:11:16
  Speaker 1: deduce a reason for the existence of government from the
• 1:11:19
  Speaker 1: very real necessity for organization of labor. The government, we
• 1:11:23
  Speaker 1: must repeat, is the aggregate of the individuals who have
• 1:11:26
  Speaker 1: had given them or have taken the right or the
• 1:11:29
  Speaker 1: means to make laws and force the people to obey them.
• 1:11:32
  Speaker 1: The administrators, engineers, et cetera, on the other hand, are
• 1:11:35
  Speaker 1: men who receive or assume the charge of doing a
• 1:11:38
  Speaker 1: certain work and who do it. Government signifies delegation of power,
• 1:11:43
  Speaker 1: that is, abdication of the initiative and sovereignty of every
• 1:11:46
  Speaker 1: one into the hands of the view. Administration signifies delegation
• 1:11:51
  Speaker 1: of work, that is a charge given and accepted the
• 1:11:55
  Speaker 1: free exchange of services found on free agreement. A government
• 1:12:00
  Speaker 1: is a privileged person because he has the right to
• 1:12:02
  Speaker 1: command others and to avail himself of the force of
• 1:12:05
  Speaker 1: others to make his own ideas and desires triumph. An
• 1:12:09
  Speaker 1: administrator or technical director is a worker like others. In
• 1:12:13
  Speaker 1: a society, of course, where all have equal opportunities of development,
• 1:12:17
  Speaker 1: and all are or can be at the same time
• 1:12:20
  Speaker 1: intellectual and manual workers, when there are no other differences
• 1:12:24
  Speaker 1: between man than those derived from diversity of talents, and
• 1:12:28
  Speaker 1: all work and all social functions give an equal right
• 1:12:31
  Speaker 1: to the enjoyment of social advantages. The functions of government
• 1:12:35
  Speaker 1: are in short, not to be confounded with administrative functions,
• 1:12:39
  Speaker 1: as they are essentially different. That they are today so
• 1:12:43
  Speaker 1: often confused is entirely on account of the existence of
• 1:12:46
  Speaker 1: economic and political privilege. But letters hasten to pass on
• 1:12:51
  Speaker 1: to those functions for which government is thought indispensable by
• 1:12:55
  Speaker 1: all who are not anarchists. These are the internal and
• 1:12:59
  Speaker 1: exer defense of society, that is, war, police and justice,
• 1:13:05
  Speaker 1: government being abolished, and social wealth at the disposal of
• 1:13:08
  Speaker 1: every one, all antagonism between various nations would soon cease,
• 1:13:13
  Speaker 1: and there would consequently be no more cause for war. Moreover,
• 1:13:18
  Speaker 1: in the present state of the world, in any country
• 1:13:20
  Speaker 1: where the spirit of rebellion is growing, even if it
• 1:13:23
  Speaker 1: do not find an echo throughout the land, it will
• 1:13:25
  Speaker 1: be certain of so much sympathy that the government will
• 1:13:28
  Speaker 1: not dare to send all its troops to a foreign
• 1:13:30
  Speaker 1: war for fear the revolution should break out at home.
• 1:13:34
  Speaker 1: But even supposing that the rulers of countries not yet emancipated,
• 1:13:39
  Speaker 1: would wish and could attempt to reduce a free people
• 1:13:42
  Speaker 1: to servitude? Would these require a government to enable them
• 1:13:45
  Speaker 1: to defend themselves. To make war, we need men who
• 1:13:49
  Speaker 1: with the necessary geographical and technical knowledge, and above all,
• 1:13:53
  Speaker 1: people willing to fight. A government has no means of
• 1:13:57
  Speaker 1: augmenting the ability of the former or the willingness or
• 1:14:00
  Speaker 1: courage of the latter. And the experience of history teaches
• 1:14:03
  Speaker 1: that a people really desires of defending their own country
• 1:14:07
  Speaker 1: are invincible. In Italy, every one knows how throne tremble
• 1:14:11
  Speaker 1: and regular armies of hired soldiers vanish before troops of volunteers,
• 1:14:16
  Speaker 1: that is, armies anarchically formed. And as to the police
• 1:14:21
  Speaker 1: and justice, many imagine that if it were not for
• 1:14:24
  Speaker 1: the police and the judges, everybody would be free to kill, violate,
• 1:14:28
  Speaker 1: or injure others. As the humor took him, that anarchists,
• 1:14:32
  Speaker 1: if they are true to their principles, would like to
• 1:14:35
  Speaker 1: see this strange kind of liberty respected, liberty that violates
• 1:14:39
  Speaker 1: or destroys the life and freedom of others unrestrained. Such
• 1:14:43
  Speaker 1: people believe that we, having overthrown the government and private property,
• 1:14:48
  Speaker 1: shall then tranquility allow the re establishment of both, out
• 1:14:51
  Speaker 1: of respect for the liberty of those who may feel
• 1:14:53
  Speaker 1: the need of having a government and private property as
• 1:14:57
  Speaker 1: strange mode, indeed, of construing our ideas in truth, one
• 1:15:01
  Speaker 1: may better answer such notions with a shrug of the
• 1:15:04
  Speaker 1: shoulders than by taking the trouble to confute them. The
• 1:15:07
  Speaker 1: liberty we wish for for ourselves and others is not
• 1:15:10
  Speaker 1: an absolute abstract, but the physical liberty, which in practice
• 1:15:14
  Speaker 1: can only amount to the oppression of the weak. But
• 1:15:17
  Speaker 1: we wish for a tangible liberty, the possible liberty, which
• 1:15:20
  Speaker 1: is the conscious communion of interests, that is, voluntary solidarity.
• 1:15:25
  Speaker 1: We proclaim the maxim do as you will, and in
• 1:15:29
  Speaker 1: this our program is almost entirely contained, because, as may
• 1:15:33
  Speaker 1: be easily understood, we hold that in his society, without
• 1:15:36
  Speaker 1: government or property, each one will wish that which he should.
• 1:15:42
  Speaker 1: But if, in consequence of a false education received in
• 1:15:45
  Speaker 1: the present society, or of physical disease, or whatever other cause,
• 1:15:50
  Speaker 1: an individual should wish to injure others, you may be
• 1:15:53
  Speaker 1: sure we should adopt all the means in our power
• 1:15:55
  Speaker 1: to prevent him. As we know that a man's character
• 1:15:59
  Speaker 1: is the consequence of his physical organism and of the
• 1:16:01
  Speaker 1: cosmic and social influences surrounding him. We certainly shall not
• 1:16:05
  Speaker 1: confound the sacred right of self defense with the absurdly
• 1:16:08
  Speaker 1: assumed right to punish. Also, we shall not regard the delinquent,
• 1:16:14
  Speaker 1: that is, the man who commits antisocial acts, as the
• 1:16:17
  Speaker 1: rebel he seems in the eyes of the judges nowadays.
• 1:16:20
  Speaker 1: We shall regard him as a sick brother in need
• 1:16:23
  Speaker 1: of cure. We therefore shall not act towards him in
• 1:16:26
  Speaker 1: the spirit of hatred when repressing him, but shall confine
• 1:16:29
  Speaker 1: ourselves solely to self protection. We shall not seek to
• 1:16:33
  Speaker 1: revenge ourselves, but rather to rescue the unfortunate one by
• 1:16:37
  Speaker 1: every means that science suggests. In theory. Anarchists may go
• 1:16:41
  Speaker 1: astray like others, losing sight of the reality under a
• 1:16:45
  Speaker 1: semblance of logic. But it is quite certain that the
• 1:16:48
  Speaker 1: emancipated people will not let their dearly bought liberty and
• 1:16:52
  Speaker 1: welfare be attacked with impunity. If the necessity arose, they
• 1:16:57
  Speaker 1: would provide for their own defense against the antisocial tendencies
• 1:17:00
  Speaker 1: of certain amongst them. But how do those whose business
• 1:17:04
  Speaker 1: it now is to make the laws protect society or
• 1:17:07
  Speaker 1: those others who live by seeking for and inventing new
• 1:17:10
  Speaker 1: infringements of law. Even now, when the masters of the
• 1:17:14
  Speaker 1: people really disapprove of anything and think it injurious, they
• 1:17:18
  Speaker 1: always find a way to prevent it, very much more
• 1:17:20
  Speaker 1: effectually that all the professional legislators, constables or judges during insurrections.
• 1:17:26
  Speaker 1: The people, though very mistakenly, have enforced the respect for
• 1:17:30
  Speaker 1: private property, and they have secured this respect far better
• 1:17:33
  Speaker 1: than an army of policemen could have done. Customs always
• 1:17:38
  Speaker 1: follow the needs and sentiments of the majority, and they
• 1:17:41
  Speaker 1: are always the more respected the less they are subject
• 1:17:44
  Speaker 1: to the sanction of law. This is because everyone sees
• 1:17:48
  Speaker 1: and comprehends their utility, and because the interested parties, not
• 1:17:51
  Speaker 1: deluding themselves to the idea that government will protect them,
• 1:17:55
  Speaker 1: are themselves concerned in seeing the custom respected. The economical
• 1:17:59
  Speaker 1: use of water is of very great importance to a
• 1:18:02
  Speaker 1: caravan crossing the deserts of Africa. Under these circumstances, water
• 1:18:07
  Speaker 1: is a sacred thing, and no sane man dreams of
• 1:18:10
  Speaker 1: wasting it. Conspirators are obliged to act secretly, so secrecy
• 1:18:15
  Speaker 1: is preserved among them, and obloquy rests on whosoever violates it.
• 1:18:21
  Speaker 1: Gambling debts are not guaranteed by law, but among gamblers
• 1:18:24
  Speaker 1: it is considered dishonorable not to pay them, and the
• 1:18:27
  Speaker 1: delinquit feels himself dishonored by not fulfilling his obligations. Is
• 1:18:33
  Speaker 1: it on account of the police that more people are
• 1:18:35
  Speaker 1: not murdered? The greater part of the Italian people never
• 1:18:39
  Speaker 1: see the police except at long intervals. Millions of men
• 1:18:43
  Speaker 1: go over the mountains and through the country far from
• 1:18:46
  Speaker 1: the protecting eye of authority, where they might be attacked
• 1:18:49
  Speaker 1: without the slightest fear of their assailants being traced. But
• 1:18:52
  Speaker 1: they run no greater risk than those who live in
• 1:18:55
  Speaker 1: the best guarded spots. Statistics show that the number of
• 1:18:59
  Speaker 1: crimes run in proportion to the increase of repressive measures,
• 1:19:03
  Speaker 1: while they vary rapidly with the fluctuations of economic conditions
• 1:19:06
  Speaker 1: and with the state of public opinion. Preventive laws, however,
• 1:19:11
  Speaker 1: only concern unusual exceptional acts. Every Day life goes on
• 1:19:16
  Speaker 1: beyond the limits of the criminal code and is regulated
• 1:19:19
  Speaker 1: almost unconsciously by the tacit and voluntary assent of all,
• 1:19:23
  Speaker 1: by means of a number of usages and customs. Much
• 1:19:26
  Speaker 1: more important to social life than the dictates of law,
• 1:19:30
  Speaker 1: and they are also much better observed, although completely divested
• 1:19:33
  Speaker 1: of any sanction beyond the natural odium which falls upon
• 1:19:37
  Speaker 1: those who violate them, and such injury as this odium
• 1:19:40
  Speaker 1: brings with it when disputes arise, would not voluntarily accepted
• 1:19:46
  Speaker 1: arbitration or the pressure of public opinion be far more
• 1:19:50
  Speaker 1: likely to bring about a just settlement of the difficulties
• 1:19:53
  Speaker 1: in question than an irresponsible magistrate who has the right
• 1:19:57
  Speaker 1: to pass judgment upon everybody and everything, and who is
• 1:20:00
  Speaker 1: necessarily incompetent and therefore unjust. As every form of government
• 1:20:06
  Speaker 1: only serves to protect the privileged classes, so do police
• 1:20:10
  Speaker 1: and judges only aim at repressing those crimes often not
• 1:20:14
  Speaker 1: considered criminal by the masses, which offend only the privileges
• 1:20:18
  Speaker 1: of the rulers or property owners. For the real defense
• 1:20:21
  Speaker 1: of society, the defense of the welfare and liberty of all,
• 1:20:25
  Speaker 1: there can be nothing more pernicious than the formation of
• 1:20:28
  Speaker 1: this class of functionaries, who exist on the pretense of
• 1:20:31
  Speaker 1: defending all, and therefore habitually regard every man as game
• 1:20:36
  Speaker 1: to be hunted down, often striking at the command of
• 1:20:39
  Speaker 1: a superior officer, without themselves even knowing why, like hired
• 1:20:44
  Speaker 1: assassins and mercenaries. End of Section four. All that you
• 1:20:51
  Speaker 1: have said may be true, say some anarchy may be
• 1:20:54
  Speaker 1: a perfect form of social life. But we have no
• 1:20:58
  Speaker 1: desire to take a leap in the dark. Therefore, tell
• 1:21:02
  Speaker 1: us how your society will be organized. Then follows a
• 1:21:05
  Speaker 1: long string of questions, which would be very interesting if
• 1:21:09
  Speaker 1: it were our business to study the problems that might
• 1:21:11
  Speaker 1: arise in an emancipated society, but of which it is
• 1:21:16
  Speaker 1: useless and absurd to imagine that we could now offer
• 1:21:19
  Speaker 1: a definite solution. According to what method will children be taught?
• 1:21:24
  Speaker 1: How will production and distribution be organized? Will there still
• 1:21:28
  Speaker 1: be large cities, or will people spread equally over all
• 1:21:31
  Speaker 1: the surface of the earth. Will all the inhabitants of
• 1:21:34
  Speaker 1: Siberia winter at nice? Will every one dine on partridges
• 1:21:38
  Speaker 1: and drink champagne? Who will be the miners and sailors?
• 1:21:42
  Speaker 1: Who will clear the drains? Will the sick be nursed
• 1:21:45
  Speaker 1: at home or in hospitals? Who will arrange the railway timetable?
• 1:21:49
  Speaker 1: What will happen if the engine driver falls ill while
• 1:21:51
  Speaker 1: the train is on its way? And so on without end,
• 1:21:54
  Speaker 1: As though we could prophesy all the knowledge and experience
• 1:21:57
  Speaker 1: of the future time, or could, in the name of anarchy,
• 1:22:00
  Speaker 1: prescribe for the coming man what time we should go
• 1:22:03
  Speaker 1: to bed, and on what days he should cut his nails. Indeed,
• 1:22:07
  Speaker 1: if our readers expect from us an answer to these questions,
• 1:22:10
  Speaker 1: or even to those among them really serious and important,
• 1:22:14
  Speaker 1: which cannot be anything more than our own private opinion
• 1:22:17
  Speaker 1: at this present hour, we must have succeeded badly in
• 1:22:20
  Speaker 1: our endeavor to explain what anarchy is. We are no
• 1:22:24
  Speaker 1: more profits than other men. And should we pretend to
• 1:22:27
  Speaker 1: give an official solution to all the problems that will
• 1:22:30
  Speaker 1: arise in the life of the future society, we should
• 1:22:33
  Speaker 1: have indeed a curious idea of the abolition of government.
• 1:22:37
  Speaker 1: We should then be describing a government dictating, like the clergy,
• 1:22:42
  Speaker 1: a universal code for the present and all future time.
• 1:22:46
  Speaker 1: Seeing that we have neither police nor prisons to enforce
• 1:22:49
  Speaker 1: our doctrine, humanity might laugh with impunity at us and
• 1:22:53
  Speaker 1: our pretensions. Nevertheless, we consider seriously all the problems of
• 1:22:57
  Speaker 1: social life which now suggest themselves on a count of
• 1:23:00
  Speaker 1: their scientific interest, And because, hoping to see anarchy realized,
• 1:23:04
  Speaker 1: we wish to help towards the organization of the new society.
• 1:23:07
  Speaker 1: We have therefore our own ideas on these subjects, ideas
• 1:23:11
  Speaker 1: which are to our minds likely to be permanent or
• 1:23:14
  Speaker 1: transitory according to their respective cases and its space permit.
• 1:23:18
  Speaker 1: We might add somewhat more on these points. But the
• 1:23:22
  Speaker 1: fact that we today think in a certain way on
• 1:23:24
  Speaker 1: a given question is no proof that such will be
• 1:23:26
  Speaker 1: the mode of procedure in the future. Who can foresee
• 1:23:30
  Speaker 1: the activities which may develop in humanity when it is
• 1:23:32
  Speaker 1: emancipated from misery and oppression, when all have the means
• 1:23:36
  Speaker 1: of instruction and self development, when the strife between man
• 1:23:40
  Speaker 1: with the hatred and rancored breeds will be no longer
• 1:23:43
  Speaker 1: a necessary condition of existence. Who can foresee the progress
• 1:23:46
  Speaker 1: of science, that new sources of production, means of communication,
• 1:23:50
  Speaker 1: et cetera. The one essential is that a society be
• 1:23:54
  Speaker 1: constituted in which the exploitation and domination of man by
• 1:23:58
  Speaker 1: man are impossible. That the society, in other words, be
• 1:24:02
  Speaker 1: such that the means of existence and development of labor
• 1:24:05
  Speaker 1: be free and open to every one, and all be
• 1:24:07
  Speaker 1: able to co operate according to their wishes and their
• 1:24:10
  Speaker 1: knowledge in the organization of social life. Under such conditions,
• 1:24:14
  Speaker 1: everything will necessarily be performed in compliance with the needs
• 1:24:18
  Speaker 1: of all, according to the knowledge and possibilities of the moment,
• 1:24:21
  Speaker 1: and everything will improve with the increase of knowledge and power.
• 1:24:25
  Speaker 1: In fact, a program which would touch the basis of
• 1:24:28
  Speaker 1: the new social constitution could not do more, after all,
• 1:24:31
  Speaker 1: than indicate a method. And method, more than anything else,
• 1:24:35
  Speaker 1: defines parties and determines their importance in history. Method apart.
• 1:24:40
  Speaker 1: Every one says he wishes for the good of mankind,
• 1:24:43
  Speaker 1: and many do truly wish for it. As parties disappear,
• 1:24:47
  Speaker 1: every organized action directed to a definite end disappears. Likewise,
• 1:24:52
  Speaker 1: it is therefore necessary to consider anarchy as above all
• 1:24:56
  Speaker 1: a method. There are two methods by which that different
• 1:25:00
  Speaker 1: parties not anarchistic expect or say they expect to bring
• 1:25:04
  Speaker 1: about the greatest good of each and all. These are
• 1:25:08
  Speaker 1: the authoritarian or state socialist and the individualist methods. The
• 1:25:13
  Speaker 1: former entrusts the direction of social life to a few,
• 1:25:17
  Speaker 1: and it would result in the exploitation and oppression of
• 1:25:20
  Speaker 1: the masses by that view. The second party trusts to
• 1:25:24
  Speaker 1: the free initiative of individuals and proclaims, if not the
• 1:25:27
  Speaker 1: abolition the reduction of government. However, as it respects private
• 1:25:32
  Speaker 1: property and is founded on the principle of each for
• 1:25:35
  Speaker 1: himself and therefore on competition, its liberty is only the
• 1:25:40
  Speaker 1: liberty of the strong, the license of those who have
• 1:25:43
  Speaker 1: to oppress and exploit the weak, who have nothing. Far
• 1:25:47
  Speaker 1: from producing harmony, it would tend always to augment the
• 1:25:50
  Speaker 1: distance between the rich and the poor, and end also
• 1:25:53
  Speaker 1: through exploitation and domination in authority. This second method, individualism is,
• 1:26:00
  Speaker 1: in theory a kind of anarchy without socialism. It is
• 1:26:04
  Speaker 1: therefore no better than a lie, because liberty is not
• 1:26:07
  Speaker 1: possible without equality, and true anarchy cannot be without solidarity
• 1:26:12
  Speaker 1: without socialism. The criticism which individualists pass on government is
• 1:26:17
  Speaker 1: merely the wish to deprive it of certain functions, to
• 1:26:20
  Speaker 1: virtually hand them over to the capitalist. But it cannot
• 1:26:24
  Speaker 1: attack those repressive functions which form the essence of government,
• 1:26:28
  Speaker 1: for without an armed force, the proprietary system could not
• 1:26:31
  Speaker 1: be upheld. Nay, even more, under individualism, the repressive power
• 1:26:36
  Speaker 1: of government must always increase in proportion to the increase
• 1:26:40
  Speaker 1: by means of free competition. Of the want of equality
• 1:26:43
  Speaker 1: and harmony, anarchists present a new method, the free initiative
• 1:26:49
  Speaker 1: of all and free agreement. Then, after the revolutionary abolition
• 1:26:54
  Speaker 1: of private property, every one will have equal power to
• 1:26:57
  Speaker 1: dispose of social wealth. This method, not admitting the re
• 1:27:01
  Speaker 1: establishment of private property, must lead, by means of free association,
• 1:27:06
  Speaker 1: to the complete triumph of the principles of solidarity. Thus
• 1:27:10
  Speaker 1: we see that all the problems put forward to combat
• 1:27:13
  Speaker 1: the anarchistic idea are on the contrary arguments in favor
• 1:27:17
  Speaker 1: of anarchy, because it alone indicates the way in which,
• 1:27:21
  Speaker 1: by experience, those solutions which correspond to the dicta of
• 1:27:25
  Speaker 1: science and to the needs and wishes of all, can
• 1:27:28
  Speaker 1: best be found. How will children be educated? We do
• 1:27:32
  Speaker 1: not know what. Then, the parents, teachers, and all who
• 1:27:36
  Speaker 1: are interested in the progress of the rising generation will meet, discuss,
• 1:27:41
  Speaker 1: agree and differ, and then divide according to their various opinions,
• 1:27:45
  Speaker 1: putting into practice the methods which they respectively hold to
• 1:27:48
  Speaker 1: be best. That method, which, when tried, produces the best results,
• 1:27:52
  Speaker 1: will triumph in the end. And so for all the
• 1:27:55
  Speaker 1: problems that may arise. According to what we have so
• 1:27:59
  Speaker 1: far said, it is evident that anarchy, as the anarchists
• 1:28:02
  Speaker 1: conceive it, and as alone it can be comprehended, is
• 1:28:05
  Speaker 1: based on socialism. Furthermore, were it not for that school
• 1:28:09
  Speaker 1: of socialists who artificially divide the natural unity of the
• 1:28:13
  Speaker 1: social question considering only some detached points, and were it
• 1:28:17
  Speaker 1: not also for the equivocations with which they strive to
• 1:28:21
  Speaker 1: hinder the social revolution, we might say right away that
• 1:28:25
  Speaker 1: anarchy is synonymous with socialism, because both signify the abolition
• 1:28:30
  Speaker 1: of exploitation and of the domination of man over man,
• 1:28:33
  Speaker 1: whether maintained by the force of arms or by the
• 1:28:35
  Speaker 1: mobilization of the means of life. Anarchy, like socialism, has
• 1:28:40
  Speaker 1: for its basis and necessary point of departure, equality of conditions.
• 1:28:45
  Speaker 1: Its aim is solidarity, and its method liberty. It is
• 1:28:50
  Speaker 1: not perfection, nor is it the absolute ideal, which, like
• 1:28:54
  Speaker 1: the horizon, always recedes as we advance towards it. But
• 1:28:58
  Speaker 1: it is the open road to all progress and to
• 1:29:01
  Speaker 1: all improvement made in the interest of all humanity. There
• 1:29:06
  Speaker 1: are authoritarians who grant that anarchy is the mode of
• 1:29:10
  Speaker 1: social life which alone opens the way to the attainment
• 1:29:13
  Speaker 1: of the highest possible good for mankind, because it alone
• 1:29:17
  Speaker 1: can put an end to every class interested in keeping
• 1:29:20
  Speaker 1: the masses oppressed and miserable. They also grant that anarchy
• 1:29:24
  Speaker 1: is possible because it does nothing more than release humanity
• 1:29:28
  Speaker 1: from an obstacle government against which it has always had
• 1:29:31
  Speaker 1: to fight its painful way to its progress. Nevertheless, these authoritarians,
• 1:29:37
  Speaker 1: re enforced by many warm lovers of liberty and justice
• 1:29:40
  Speaker 1: in theory, retire unto our last entrenchments, because they are
• 1:29:44
  Speaker 1: afraid of liberty and cannot be persuaded that mankind could
• 1:29:48
  Speaker 1: live and prosper without teachers and pastors. Still hard pressed
• 1:29:53
  Speaker 1: by the truth, they pitifully demand to have the reign
• 1:29:56
  Speaker 1: of liberty put off for a while, indeed, for as
• 1:29:59
  Speaker 1: long as possible, such as a substance of the arguments
• 1:30:03
  Speaker 1: that meet us at this stage. A society without a government,
• 1:30:07
  Speaker 1: which would act by free, voluntary cooperation, trusting entirely to
• 1:30:12
  Speaker 1: the spontaneous action of those interested, and founded altogether on
• 1:30:16
  Speaker 1: solidarity and sympathy, is, certainly, they say, a very beautiful ideal,
• 1:30:21
  Speaker 1: but like all ideals, it is a castle in the air.
• 1:30:25
  Speaker 1: We find ourselves placed in a human society which has
• 1:30:28
  Speaker 1: always been divided into oppressors and oppressed, And if the
• 1:30:31
  Speaker 1: former are full of the spirit of domination and have
• 1:30:34
  Speaker 1: all the vices of tyrants, the latter are corrupted by servility,
• 1:30:38
  Speaker 1: and have those still worse vices which are the result
• 1:30:41
  Speaker 1: of enslavement. The sentiment of solidarity is far from being
• 1:30:46
  Speaker 1: dominant in man at the present day. And if it
• 1:30:48
  Speaker 1: is true that different classes of men are becoming more
• 1:30:51
  Speaker 1: and more unanimous among themselves, it is nonetheless true that
• 1:30:55
  Speaker 1: that which is most conspicuous and impresses itself most on
• 1:30:59
  Speaker 1: human care character to day is the struggle for existence.
• 1:31:03
  Speaker 1: It is a fact that each fights daily against everyone else,
• 1:31:07
  Speaker 1: and competition presses upon all workmen and masters, causing every
• 1:31:11
  Speaker 1: man to become a wolf towards every other man. How
• 1:31:15
  Speaker 1: can these men, educated in a society based upon antagonism
• 1:31:20
  Speaker 1: between individuals as well as classes, be transformed in a
• 1:31:23
  Speaker 1: moment and become capable of living in a society in
• 1:31:27
  Speaker 1: which each shall do as he likes and as he should,
• 1:31:30
  Speaker 1: without external coercion, caring for the good of others simply
• 1:31:34
  Speaker 1: by the impulse of their own nature. And with what
• 1:31:38
  Speaker 1: heart or what common sense can he trust to a
• 1:31:41
  Speaker 1: revolution on the part of an ignorant, turbulent mass, weakened
• 1:31:45
  Speaker 1: by misery, stupefied by priestcraft, who are to day blindly
• 1:31:50
  Speaker 1: sandronary and tomorrow, will let themselves be humbuged by any
• 1:31:54
  Speaker 1: knave who dares to call themselves their master. Would it
• 1:31:57
  Speaker 1: not be more prudent to advance greatly towards the anarchistic ideal,
• 1:32:02
  Speaker 1: passing through republican, democratic, and socialistic stages. Will not an
• 1:32:07
  Speaker 1: educative government composed of the best man be necessary to
• 1:32:12
  Speaker 1: prepare the advancing generations for their future destiny. These objections
• 1:32:17
  Speaker 1: also ought not to appear valid if we have succeeded
• 1:32:21
  Speaker 1: in making our readers understand what we have already said,
• 1:32:24
  Speaker 1: and in convincing them of it. But in any case,
• 1:32:28
  Speaker 1: even at the risk of a repetition, it may be
• 1:32:30
  Speaker 1: as well to answer them. We find ourselves continually met
• 1:32:35
  Speaker 1: by the false notion that government is in itself a
• 1:32:38
  Speaker 1: new force sprung up. One knows not whence which of
• 1:32:42
  Speaker 1: itself adds something to the sum of the force and
• 1:32:45
  Speaker 1: capability of those whom it is composed of and of
• 1:32:48
  Speaker 1: those who obeyed. While on the contrary, all that is
• 1:32:52
  Speaker 1: done is done by individual men, the government as a
• 1:32:55
  Speaker 1: government adds nothing save the tendency to monopolize for the
• 1:33:00
  Speaker 1: advantage of certain parties or classes, and to repress all
• 1:33:03
  Speaker 1: initiative from beyond its own circle. To abolish authority or
• 1:33:09
  Speaker 1: government does not mean to destroy the individual or collective
• 1:33:13
  Speaker 1: forces which are at work in society, nor the influence
• 1:33:17
  Speaker 1: men exert over one another. That will be to reduce
• 1:33:21
  Speaker 1: humanity to an aggregate of inert and separate atoms, an
• 1:33:25
  Speaker 1: impossibility which, if it could be performed, would be the
• 1:33:29
  Speaker 1: destruction of any society, the death blow to mankind. To
• 1:33:34
  Speaker 1: abolish authority means to abolish the monopoly of force and
• 1:33:38
  Speaker 1: of influence. It means to abolish that state of things
• 1:33:42
  Speaker 1: by which social force, that is, the collective force of
• 1:33:45
  Speaker 1: all in a society, is made the instrument of the thought,
• 1:33:49
  Speaker 1: will and interests of a small number of individuals. These,
• 1:33:53
  Speaker 1: by means of the collective force, suppressed the liberty of
• 1:33:56
  Speaker 1: every one else to the advantage of their own ideas.
• 1:34:00
  Speaker 1: In other words, it means to destroy a mode of
• 1:34:03
  Speaker 1: organization by means of which the future is exploited between
• 1:34:07
  Speaker 1: one revolution and another to the profit of those who
• 1:34:10
  Speaker 1: have been the victors of the moment. Mihail Barcunnen, in
• 1:34:15
  Speaker 1: an article published in eighteen seventy two, asserts that the
• 1:34:19
  Speaker 1: great means of action of the International with the propagating
• 1:34:22
  Speaker 1: of their ideas and the organization of the spontaneous action
• 1:34:26
  Speaker 1: of its members in regard to the masses. He then adds,
• 1:34:31
  Speaker 1: to whoever might pretend that action so organized would be
• 1:34:35
  Speaker 1: an outrage on the liberty of the masses, or an
• 1:34:38
  Speaker 1: attempt to create a new authoritative power, we would reply
• 1:34:42
  Speaker 1: that he is a sophist and a fool. So much
• 1:34:45
  Speaker 1: the worse for those who ignore the natural social law
• 1:34:48
  Speaker 1: of human solidarity to the extent of imagining that an
• 1:34:51
  Speaker 1: absolute mutual independence of individuals and of masses is a
• 1:34:55
  Speaker 1: possible or even desirable thing to desire, it would be
• 1:35:00
  Speaker 1: to wish for the destruction of society. For all, social
• 1:35:03
  Speaker 1: life is nothing else than this mutual and incessant interdependence
• 1:35:09
  Speaker 1: among individuals and masses. All individuals, even the most gifted
• 1:35:14
  Speaker 1: and strongest, indeed most of all the most gifted and strongest,
• 1:35:18
  Speaker 1: are at every moment of their lives at the same
• 1:35:21
  Speaker 1: time producers and products. Equal liberty for every individual is
• 1:35:26
  Speaker 1: only the resultant, continually reproduced of this mass of material, intellectual,
• 1:35:31
  Speaker 1: and moral influence exercised on him by all the individuals
• 1:35:34
  Speaker 1: around him belonging to the society in which he was
• 1:35:37
  Speaker 1: born has developed and dies. To wish to escape this
• 1:35:41
  Speaker 1: influence in the name of a transcendental liberty, divine, absolutely egoistic,
• 1:35:46
  Speaker 1: and sufficient to itself, is the tendency to annihilation. To
• 1:35:51
  Speaker 1: refrain from influencing others would mean to refrain from all
• 1:35:54
  Speaker 1: social action, indeed, to abstain from all expression of one's
• 1:35:58
  Speaker 1: thoughts and sentiments, and simply to become non existent this
• 1:36:03
  Speaker 1: independence so much extolled by idealists and metaphysicians. Individual liberty
• 1:36:08
  Speaker 1: conceived in this sense would amount to self annihilation in nature,
• 1:36:14
  Speaker 1: as in human society, which is also a part of
• 1:36:17
  Speaker 1: this same nature. All that exists lives only by complying
• 1:36:21
  Speaker 1: with the supreme conditions of interaction, which is more or
• 1:36:25
  Speaker 1: less positive and potent with regard to the lives of
• 1:36:27
  Speaker 1: other beings, according to the nature of the individual. And
• 1:36:31
  Speaker 1: when we vindicate the liberty of the masses, we do
• 1:36:34
  Speaker 1: not pretend to abolish anything of the natural influences that
• 1:36:38
  Speaker 1: individuals or groups of individuals exert upon one another. What
• 1:36:42
  Speaker 1: we wish for is the abolition of artificial influences, which
• 1:36:46
  Speaker 1: are privileged, legal and official end. Certainly, in the present
• 1:36:53
  Speaker 1: state of mankind, oppressed by misery, stupefied by superstition, and
• 1:36:57
  Speaker 1: sunk in degradation. The human life lot depends upon a
• 1:37:01
  Speaker 1: relatively small number of individuals. Of course, all men will
• 1:37:05
  Speaker 1: not be able to rise in a moment to the
• 1:37:07
  Speaker 1: height of perceiving their duty or even the enjoyment of
• 1:37:11
  Speaker 1: so regulating their own action that others also will derive
• 1:37:15
  Speaker 1: the greatest possible benefit from it. But because nowadays the
• 1:37:19
  Speaker 1: thoughtful and guiding forces at work in society are few,
• 1:37:23
  Speaker 1: that is no reason for paralyzing them still more, and
• 1:37:26
  Speaker 1: for the subjection of many individuals to the direction of
• 1:37:29
  Speaker 1: a few. It is no reason for constituting society in
• 1:37:33
  Speaker 1: such a manner that the most active forces, the highest capacities, are,
• 1:37:38
  Speaker 1: in the end found outside the government and almost deprived
• 1:37:41
  Speaker 1: of influence on social life. All this now happens owing
• 1:37:46
  Speaker 1: to the inertia that secured positions foster to heredity, to protectionism,
• 1:37:53
  Speaker 1: to party spirit, and all the mechanisms of government. For
• 1:37:57
  Speaker 1: those in government office, taken out of their former social position,
• 1:38:01
  Speaker 1: primarily concerned in retaining power, lose all power to act
• 1:38:05
  Speaker 1: spontaneously and become only an obstacle to the free action
• 1:38:09
  Speaker 1: of others. With the abolition of this negative potency constituting government,
• 1:38:14
  Speaker 1: society will become that which it can be with the
• 1:38:17
  Speaker 1: given forces and capabilities. At the moment. If there are
• 1:38:21
  Speaker 1: educated men desires of spreading education, they will organize the
• 1:38:25
  Speaker 1: schools and will be constrained to make the use and
• 1:38:28
  Speaker 1: enjoyment to be derived from education felt. And if there
• 1:38:32
  Speaker 1: are no such men, or only a few of them,
• 1:38:35
  Speaker 1: a government cannot create them. All it can do, as
• 1:38:38
  Speaker 1: in fact it does nowadays, is to take these few
• 1:38:41
  Speaker 1: away from practical, fruitful work in the sphere of education
• 1:38:45
  Speaker 1: and put them to direct from above what has to
• 1:38:48
  Speaker 1: be imposed by the help of a police system. So
• 1:38:52
  Speaker 1: they make out of intelligent and impassionate teachers mere politicians
• 1:38:57
  Speaker 1: who become useless parasites entirely of absorbed in imposing their
• 1:39:01
  Speaker 1: own hobbies and in maintaining themselves in power. If there
• 1:39:05
  Speaker 1: are doctors and teachers of hygiene, they will organize themselves
• 1:39:09
  Speaker 1: for the service of health. And if there are none,
• 1:39:12
  Speaker 1: a government cannot create them. All that can do is
• 1:39:16
  Speaker 1: to discredit them in the eyes of the people, who
• 1:39:18
  Speaker 1: are inclined to entertain suspicions sometimes only too well founded,
• 1:39:23
  Speaker 1: with regard to everything which is imposed upon them. If
• 1:39:26
  Speaker 1: there are engineers and mechanics, they will organize the railways,
• 1:39:30
  Speaker 1: et cetera. And if there are none, a government cannot
• 1:39:33
  Speaker 1: create them. The revolution, by abolishing government and private property,
• 1:39:39
  Speaker 1: will not create force which does not exist, but it
• 1:39:42
  Speaker 1: will leave a free field for the exercise of all
• 1:39:45
  Speaker 1: available force and of all existent capacity. While it will
• 1:39:49
  Speaker 1: destroy every class interested in keeping the masses degraded, it
• 1:39:53
  Speaker 1: will act in such a way that everyone will be
• 1:39:56
  Speaker 1: free to work and make his influence felt in proportion
• 1:39:59
  Speaker 1: to its own capacity, and in conformity with its sentiments
• 1:40:03
  Speaker 1: and interests. And it is only thus that the elevation
• 1:40:06
  Speaker 1: at the masses is possible. For it is only with
• 1:40:09
  Speaker 1: liberty that one can learn to be free, as it
• 1:40:13
  Speaker 1: is only by working that one can learn to work.
• 1:40:17
  Speaker 1: A government, even had it no other advantages, must always
• 1:40:21
  Speaker 1: have that of habituating the government the subjection, and must
• 1:40:25
  Speaker 1: also tend to become more oppressive and more necessary in
• 1:40:29
  Speaker 1: proportion as its subjects are more obedient than docile. But
• 1:40:34
  Speaker 1: suppose government with the direction of affairs by the best people,
• 1:40:38
  Speaker 1: who are the best, and how shall we recognize their superiority?
• 1:40:43
  Speaker 1: The majority are generally attached to old prejudices, and have
• 1:40:46
  Speaker 1: ideas and instincts already outgrown by the more favored minority.
• 1:40:51
  Speaker 1: But not the various minorities, who all believe themselves in
• 1:40:55
  Speaker 1: the right. As no doubt many of them are in
• 1:40:57
  Speaker 1: part which shall be chosen to rule, and by whom
• 1:41:01
  Speaker 1: and by what criterion, seeing that the future alone can
• 1:41:05
  Speaker 1: prove which among them is the most superior. If you
• 1:41:09
  Speaker 1: choose a hundred partisans of dictatorship, you will discover that
• 1:41:12
  Speaker 1: each one of the hundred believes himself capable of being,
• 1:41:16
  Speaker 1: if not sole dictator, at least of assisting very materially
• 1:41:20
  Speaker 1: in the dictatorial government. The dictators would be those who,
• 1:41:24
  Speaker 1: by one means or another, succeeded in imposing themselves on society,
• 1:41:29
  Speaker 1: and in course of time, all their energy would inevitably
• 1:41:32
  Speaker 1: be employed in defending themselves against the attacks of their adversaries,
• 1:41:37
  Speaker 1: totally oblivious of their desire, if ever, they had had
• 1:41:40
  Speaker 1: it to be merely an educative power. Should government be,
• 1:41:44
  Speaker 1: on the other hand, elected by universal suffrage, and so
• 1:41:48
  Speaker 1: be the emanation more or less sincere of the wish
• 1:41:51
  Speaker 1: of the majority. But if you consider these worthy electors
• 1:41:55
  Speaker 1: as incapable of providing for their own interests. How can
• 1:42:00
  Speaker 1: they ever be capable of themselves choosing directors to guide
• 1:42:03
  Speaker 1: them wisely? How to solve this problem of social alchemy?
• 1:42:08
  Speaker 1: To elect a government of geniuses by the votes of
• 1:42:11
  Speaker 1: a mass of fools, And what will be the lot
• 1:42:14
  Speaker 1: of the minority who are the most intelligent, most active,
• 1:42:18
  Speaker 1: and most advanced in society? To solve the social problem
• 1:42:23
  Speaker 1: to the advantage of all. There is only one way
• 1:42:27
  Speaker 1: to expel the government by revolutionary means, to expropriate the
• 1:42:31
  Speaker 1: holders of social wealth, putting everything at the disposition of all,
• 1:42:35
  Speaker 1: and to leave all existing force, capacity, and good will
• 1:42:39
  Speaker 1: among men free to provide for the needs of all.
• 1:42:43
  Speaker 1: We fight for anarchy and for socialism because we believe
• 1:42:46
  Speaker 1: that anarchy and socialism ought to be brought into operation
• 1:42:50
  Speaker 1: as soon as possible, Which means that the revolution must
• 1:42:54
  Speaker 1: drive away the government, abolish private property, and intrust all
• 1:42:59
  Speaker 1: public service, which will then embrace all social life to
• 1:43:03
  Speaker 1: the spontaneous, free, unofficial, and unauthorized operation of all those interested,
• 1:43:09
  Speaker 1: at all those willing volunteers. There will certainly be difficulties
• 1:43:14
  Speaker 1: and inconveniences, but the people will be resolute, and they
• 1:43:19
  Speaker 1: alone can solve all difficulties anarchically, that is, by direct
• 1:43:23
  Speaker 1: action of those interested and by free agreement. We cannot
• 1:43:28
  Speaker 1: say whether anarchy and socialism will triumph after the next
• 1:43:31
  Speaker 1: revolutionary attempt. But this is certain that if any of
• 1:43:37
  Speaker 1: the so called transition programs triumph, it will be because
• 1:43:41
  Speaker 1: we have been temporarily beaten, and never because we have
• 1:43:45
  Speaker 1: thought it wise to leave in existence any one part
• 1:43:49
  Speaker 1: of that evil system under which humanity groans. Whatever happens,
• 1:43:55
  Speaker 1: we shall have some influence on events by our numbers,
• 1:43:58
  Speaker 1: our energy, are intelligence, and our steadfastness. Also, even if
• 1:44:03
  Speaker 1: we are now conquered, our work will not have been
• 1:44:06
  Speaker 1: in vain. For the more decided we shall have been
• 1:44:09
  Speaker 1: in aiming at the realization of all our demands, the
• 1:44:13
  Speaker 1: less there will be of government and of private property
• 1:44:15
  Speaker 1: in the new society, and we shall have done a
• 1:44:18
  Speaker 1: great work. For human progress is measured by the degree
• 1:44:22
  Speaker 1: in which government and private property are administered. If to
• 1:44:26
  Speaker 1: day we fall without lowering our colors, our cause is
• 1:44:30
  Speaker 1: certain of victory tomorrow. End of Section five End of
• 1:44:37
  Speaker 1: Anarchy by Erco Mala Testa