Peter Kropotkin

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All belongs to all. All things are for all men … All is for all!
The history of human thought recalls the swinging of a pendulum which takes centuries to swing. After a long period of slumber comes a moment of awakening.

Prince Peter Alexeievich Kropotkin (Пётр Алексе́евич Кропо́ткин) (9 December 18428 February 1921) was a Russian geographer, zoologist, and one of Russia's foremost anarchist social philosophers, known for promoting forms of anarchist communism.


  • The history of human thought recalls the swinging of a pendulum which takes centuries to swing. After a long period of slumber comes a moment of awakening. Then thought frees herself from the chains with which those interested — rulers, lawyers, clerics — have carefully enwound her.
    She shatters the chains. She subjects to severe criticism all that has been taught her, and lays bare the emptiness of the religious political, legal, and social prejudices amid which she has vegetated. She starts research in new paths, enriches our knowledge with new discoveries, creates new sciences.
    But the inveterate enemies of thought — the government, the lawgiver, and the priest — soon recover from their defeat. By degrees they gather together their scattered forces, and remodel their faith and their code of laws to adapt them to the new needs.
  • America is just the country that shows how all the written guarantees in the world for freedom are no protection against tyranny and oppression of the worst kind. There the politician has come to be looked upon as the very scum of society. The peoples of the world are becoming profoundly dissatisfied and are not appeased by the promise of the social-democrats to patch up the State into a new engine of oppression.
    • Speech (26 September 1891); as quoted in Peter Kropotkin : From Prince to Rebel (1990) by George Woodcock and Ivan Avakumovic, p. 269
  • ANARCHISM (from the Gr. ἅν, and άρχη, contrary to authority), the name given to a principle or theory of life and conduct under which society is conceived without government — harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being. In a society developed on these lines, the voluntary associations which already now begin to cover all the fields of human activity would take a still greater extension so as to substitute themselves for the state in all its functions. They would represent an interwoven network, composed of an infinite variety of groups and federations of all sizes and degrees, local, regional, national and international temporary or more or less permanent — for all possible purposes: production, consumption and exchange, communications, sanitary arrangements, education, mutual protection, defence of the territory, and so on; and, on the other side, for the satisfaction of an ever-increasing number of scientific, artistic, literary and sociable needs. Moreover, such a society would represent nothing immutable. On the contrary — as is seen in organic life at large — harmony would (it is contended) result from an ever-changing adjustment and readjustment of equilibrium between the multitudes of forces and influences, and this adjustment would be the easier to obtain as none of the forces would enjoy a special protection from the state.
The best exponent of anarchist philosophy in ancient Greece was Zeno
  • The best exponent of anarchist philosophy in ancient Greece was Zeno (342-267 or 270 B.C.), from Crete, the founder of the Stoic philosophy, who distinctly opposed his conception of a free community without government to the state-Utopia of Plato. He repudiated the omnipotence of the State, its intervention and regimentation, and proclaimed the sovereignty of the moral law of the individual — remarking already that, while the necessary instinct of self-preservation leads man to egotism, nature has supplied a corrective to it by providing man with another instinct — that of sociability. When men are reasonable enough to follow their natural instincts, they will unite across the frontiers and constitute the Cosmos. They will have no need of law-courts or police, will have no temples and no public worship, and use no money — free gifts taking the place of the exchanges. Unfortunately, the writings of Zeno have not reached us and are only known through fragmentary quotations. However, the fact that his very wording is similar to the wording now in use, shows how deeply is laid the tendency of human nature of which he was the mouthpiece.
    • "Anarchism" article in Encyclopedia Britannica (1910) "The Historical Development of Anarchism", as quoted in Anarchism: A Collection of Revolutionary Writings (1927), p. 288
Sociability is as much a law of nature as mutual struggle.
  • A soon as we study animals — not in laboratories and museums only, but in the forest and prairie, in the steppe and in the mountains — we at once perceive that though there is an immense amount of warfare and extermination going on amidst various species, and especially amidst various classes of animals, there is, at the same time, as much, or perhaps even more, of mutual support, mutual aid, and mutual defence amidst animals belonging to the same species or, at least, to the same society. Sociability is as much a law of nature as mutual struggle. Of course it would be extremely difficult to estimate, however roughly, the relative numerical importance of both these series of facts. But if we resort to an indirect test, and ask Nature: "Who are the fittest: those who are continually at war with each other, or those who support one another?" we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development and bodily organization. If the numberless facts which can be brought forward to support this view are taken into account, we may safely say that mutual aid is as much a law of animal life as mutual struggle; but that as a factor of evolution, it most probably has a far greater importance, inasmuch as it favors the development of such habits and characters as insure the maintenance and further development of the species, together with the greatest amount of welfare and enjoyment of life for the individual, with the least waste of energy.
    • "Mutual Aid as a Factor in Evolution" as quoted in The Cry for Justice : An Anthology of the Literature of Social Protest (1915) by Upton Sinclair
Vladimir Ilyich, your concrete actions are completely unworthy of the ideas you pretend to hold.
  • Vladimir Ilyich, your concrete actions are completely unworthy of the ideas you pretend to hold.
    Is it possible that you do not know what a hostage really is — a man imprisoned not because of a crime he has committed, but only because it suits his enemies to exert blackmail on his companions? … If you admit such methods, one can foresee that one day you will use torture, as was done in the Middle Ages.
    I hope you will not answer me that Power is for political men a professional duty, and that any attack against that power must be considered as a threat against which one must guard oneself at any price. This opinion is no longer held even by kings... Are you so blinded, so much a prisoner of your own authoritarian ideas, that you do not realise that being at the head of European Communism, you have no right to soil the ideas which you defend by shameful methods … What future lies in store for Communism when one of its most important defenders tramples in this way every honest feeling?
  • You know how I always believe in the future … Without disorder, the revolution is impossible; knowing that, I did not lose hope, and I do not lose it now.
    • Letter to a friend (November 1920), as quoted in Peter Kropotkin : From Prince to Rebel (1990) by George Woodcock and Ivan Avakumovic, p. 428
  • Lenin is not comparable to any revolutionary figure in history. Revolutionaries have had ideals. Lenin has none. He is a madman, an immolator, wishful of burning, and slaughter, and sacrificing.
    • As quoted in Peter Kropotkin : From Prince to Rebel (1990) by George Woodcock and Ivan Avakumovic, p. 407
  • I of course take a negative attitude about a great deal that is happening, and I have said so directly and frankly to many of those who stand at the head of government. They behave well towards me, and many things I asked were carried out. They even proposed that I should take part in their work, but I refused. As an anarchist, I cannot reconcile myself to any government.
  • The law is an adroit mixture of customs that are beneficial to society, and could be followed even if no law existed, and others that are of advantage to a ruling minority, but harmful to the masses of men, and can be enforced on them only by terror.
    • "Words of a Rebel"; as quoted in The Heretic's Handbook of Quotations: Cutting Comments on Burning Issues (1992) by Charles Bufe, p. 26
  • The law has no claim to human respect. It has no civilizing mission; its only purpose is to protect exploitation.
    • "Words of a Rebel"; as quoted in The Heretic's Handbook of Quotations: Cutting Comments on Burning Issues (1992) by Charles Bufe, p. 26

An Appeal to the Young (1880)

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  • More than a century has passed since science laid down sound propositions as to the origins of the universe, but how many have mastered them or possess the really scientific spirit of criticism? A few thousands at the outside, who are lost in the midst of hundreds of millions still steeped in prejudices and superstitions worthy of savages, who are consequently ever ready to serve as puppets for religious impostors.
  • Or, to go a step further, let us glance at what science has done to establish rational foundations for physical and moral health. Science tells us how we ought to live in order to preserve the health of our own bodies, how to maintain in good conditions of existence the crowded masses of our population. But does not all the vast amount of work done in these two directions remain a dead letter in our books? We know it does. And why? Because science today exists only for a handful of privileged persons, because social inequality which divides society into two classes — the wage-slaves and the grabbers of capital — renders all its teachings as to the conditions of a rational existence only the bitterest irony to nine-tenths of mankind.
  • If you reason instead of repeating what is taught you; if you analyze the law and strip off those cloudy fictions with which it has been draped in order to conceal its real origin, which is the right of the stronger, and its substance, which has ever been the consecration of all the tyrannies handed down to mankind through its long and bloody history; when you have comprehended this, your contempt for the law will be profound indeed. You will understand that to remain the servant of the written law is to place yourself every day in opposition to the law of conscience, and to make a bargain on the wrong side; and, since this struggle cannot go on forever, you will either silence your conscience and become a scoundrel, or you will break with tradition, and you will work with us for the utter destruction of all this injustice, economic, social and political.
  • And you, young engineer, you who dream of improving the lot of the workers by the application of science to industry — what a sad disappointment, what terrible disillusions await you! You devote the useful energy of your mind to working out the scheme of a railway which, running along the brink of precipices and burrowing into the very heart of mountains of granite, will bind together two countries which nature has separated. But once at work, you see whole regiments of workers decimated by privations and sickness in this dark tunnel — you see others of them returning home carrying with them, maybe, a few pence, and the undoubted seeds of consumption; you see human corpses — the results of a groveling greed — as landmarks along each yard of your road; and, when the railroad is finished, you see, lastly, that it becomes the highway for the artillery of an invading army...
  • When we have but the will to do it, that very moment will Justice be done: that very instant the tyrants of the Earth shall bite the dust.

The Spirit of Revolt (1880)

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Human society is seen to be splitting more and more into two hostile camps, and at the same time to be subdividing into thousands of small groups waging merciless war against each other. Weary of these wars, weary of the miseries which they cause, society rushes to seek a new organization …
  • There are periods in the life of human society when revolution becomes an imperative necessity, when it proclaims itself as inevitable. New ideas germinate everywhere, seeking to force their way into the light, to find an application in life; everywhere they are opposed by the inertia of those whose interest it is to maintain the old order; they suffocate in the stifling atmosphere of prejudice and traditions.
  • The need for a new life becomes apparent. The code of established morality, that which governs the greater number of people in their daily life, no longer seems sufficient. What formerly seemed just is now felt to be a crying injustice. The morality of yesterday is today recognized as revolting immorality. The conflict between new ideas and old traditions flames up in every class of society, in every possible environment, in the very bosom of the family. … Those who long for the triumph of justice, those who would put new ideas into practice, are soon forced to recognize that the realization of their generous, humanitarian and regenerating ideas cannot take place in a society thus constituted; they perceive the necessity of a revolutionary whirlwind which will sweep away all this rottenness, revive sluggish hearts with its breath, and bring to mankind that spirit of devotion, self-denial, and heroism, without which society sinks through degradation and vileness into complete disintegration.
  • In periods of frenzied haste toward wealth, of feverish speculation and of crisis, of the sudden downfall of great industries and the ephemeral expansion of other branches of production, of scandalous fortunes amassed in a few years and dissipated as quickly, it becomes evident that the economic institutions which control production and exchange are far from giving to society the prosperity which they are supposed to guarantee; they produce precisely the opposite result. … Human society is seen to be splitting more and more into two hostile camps, and at the same time to be subdividing into thousands of small groups waging merciless war against each other. Weary of these wars, weary of the miseries which they cause, society rushes to seek a new organization; it clamors loudly for a complete remodeling of the system of property ownership, of production, of exchange and all economic relations which spring from it.
  • How is it that men who only yesterday were complaining quietly of their lot as they smoked their pipes, and the next moment were humbly saluting the local guard and gendarme whom they had just been abusing, — how is it that these same men a few days later were capable of seizing their scythes and their iron-shod pikes and attacking in his castle the lord who only yesterday was so formidable? By what miracle were these men, whose wives justly called them cowards, transformed in a day into heroes, marching through bullets and cannon balls to the conquest of their rights? How was it that words, so often spoken and lost in the air like the empty chiming of bells, were changed into actions?
    The answer is easy.
    Action, the continuous action, ceaselessly renewed, of minorities brings about this transformation.
    Courage, devotion, the spirit of sacrifice, are as contagious as cowardice, submission, and panic.
    What forms will this action take? All forms, — indeed, the most varied forms, dictated by circumstances, temperament, and the means at disposal. Sometimes tragic, sometimes humorous, but always daring; sometimes collective, sometimes purely individual, this policy of action will neglect none of the means at hand, no event of public life, in order to keep the spirit alive, to propagate and find expression for dissatisfaction, to excite hatred against exploiters, to ridicule the government and expose its weakness, and above all and always, by actual example, to awaken courage and fan the spirit of revolt.
  • When a revolutionary situation arises in a country, before the spirit of revolt is sufficiently awakened in the masses to express itself in violent demonstrations in the streets or by rebellions and uprisings, it is through action that minorities succeed in awakening that feeling of independence and that spirit of audacity without which no revolution can come to a head.
    Men of courage, not satisfied with words, but ever searching for the means to transform them into action, — men of integrity for whom the act is one with the idea, for whom prison, exile, and death are preferable to a life contrary to their principles, — intrepid souls who know that it is necessary to dare in order to succeed, — these are the lonely sentinels who enter the battle long before the masses are sufficiently roused to raise openly the banner of insurrection and to march, arms in hand, to the conquest of their rights.
  • Whoever has a slight knowledge of history and a fairly clear head knows perfectly well from the beginning that theoretical propaganda for revolution will necessarily express itself in action long before the theoreticians have decided that the moment to act has come. Nevertheless, the cautious theoreticians are angry at these madmen, they excommunicate them, they anathematize them. But the madmen win sympathy, the mass of the people secretly applaud their courage, and they find imitators. In proportion as the pioneers go to fill the jails and the penal colonies, others continue their work; acts of illegal protest, of revolt, of vengeance, multiply.
    Indifference from this point on is impossible. Those who at the beginning never so much as asked what the "madmen" wanted, are compelled to think about them, to discuss their ideas, to take sides for or against. By actions which compel general attention, the new idea seeps into people's minds and wins converts. One such act may, in a few days, make more propaganda than thousands of pamphlets.
    Above all, it awakens the spirit of revolt: it breeds daring.
    The old order, supported by the police, the magistrates, the gendarmes and the soldiers, appeared unshakable, like the old fortress of the Bastille, which also appeared impregnable to the eyes of the unarmed people gathered beneath its high walls equipped with loaded cannon. But soon it became apparent that the established order has not the force one had supposed.
  • One courageous act has sufficed to upset in a few days the entire governmental machinery, to make the colossus tremble; another revolt has stirred a whole province into turmoil, and the army, till now always so imposing, has retreated before a handful of peasants armed with sticks and stones. The people observe that the monster is not so terrible as they thought they begin dimly to perceive that a few energetic efforts will be sufficient to throw it down. Hope is born in their hearts, and let us remember that if exasperation often drives men to revolt, it is always hope, the hope of victory, which makes revolutions.
    The government resists; it is savage in its repressions. But, though formerly persecution killed the energy of the oppressed, now, in periods of excitement, it produces the opposite result. It provokes new acts of revolt, individual and collective, it drives the rebels to heroism; and in rapid succession these acts spread, become general, develop. The revolutionary party is strengthened by elements which up to this time were hostile or indifferent to it.
  • The direction which the revolution will take depends, no doubt, upon the sum total of the various circumstances that determine the coming of the cataclysm. But it can be predicted in advance, according to the vigor of revolutionary action displayed in the preparatory period by the different progressive parties. … The party which has made most revolutionary propaganda and which has shown most spirit and daring will be listened to on the day when it is necessary to act, to march in front in order to realize the revolution.
  • If on the morrow of the revolution, the masses of the people have only phrases at their service, if they do not recognize, by clear and blinding facts, that the situation has been transformed to their advantage, if the overthrow ends only in a change of persons and forumlae, nothing will have been achieved. … In order that the revolution should be something more than a word, in order that the reaction should not lead us back tomorrow to the situation of yesterday, the conquest of today must be worth the trouble of defending; the poor of yesterday must not be the poor today.
    • As quoted in Anarchism : A History Of Libertarian Ideas And Movements (2004) by George Woodcock
    • Variant: The poor of yesterday must not be poor tomorrow.

Law and Authority (1886)

Law and Authority (1886), as translated in Kropotkin's Revolutionary Pamphlets (1927) edited by Roger N. Baldwin
  • In existing States a fresh law is looked upon as a remedy for evil. Instead of themselves altering what is bad, people begin by demanding a law to alter it. … In short, a law everywhere and for everything! A law about fashions, a law about mad dogs, a law about virtue, a law to put a stop to all the vices and all the evils which result from human indolence and cowardice.
    We are so perverted by an education which from infancy seeks to kill in us the spirit of revolt, and to develop that of submission to authority; we are so perverted by this existence under the ferrule of a law, which regulates every event in life — our birth, our education, our development, our love, our friendship — that, if this state of things continues, we shall lose all initiative, all habit of thinking for ourselves. Our society seems no longer able to understand that it is possible to exist otherwise than under the reign of law, elaborated by a representative government and administered by a handful of rulers. And even when it has gone so far as to emancipate itself from the thralldom, its first care has been to reconstitute it immediately. "The Year I of Liberty" has never lasted more than a day, for after proclaiming it men put themselves the very next morning under the yoke of law and authority.
    • I
  • Cleverly assorted scraps of spurious science are inculcated upon the children to prove necessity of law; obedience to the law is made a religion; moral goodness and the law of the masters are fused into one and the same divinity. The historical hero of the schoolroom is the man who obeys the law, and defends it against rebels.
    • I
  • The confused mass of rules of conduct called law, which has been bequeathed to us by slavery, serfdom, feudalism, and royalty, has taken the place of those stone monsters, before whom human victims used to be immolated, and whom slavish savages dared not even touch lest they should be slain by the thunderbolts of heaven.
    • I
  • Men who long for freedom begin the attempt to obtain it by entreating their masters to be kind enough to protect them by modifying the laws which these masters themselves have created!
    But times and tempers are changed.
    Rebels are everywhere to be found who no longer wish to obey the law without knowing whence it comes, what are its uses, and whither arises the obligation to submit to it, and the reverence with which it is encompassed. The rebels of our day are criticizing the very foundations of society which have hitherto been held sacred, and first and foremost amongst them that fetish, law.
    The critics analyze the sources of law, and find there either a god, product of the terrors of the savage, and stupid, paltry, and malicious as the priests who vouch for its supernatural origin, or else, bloodshed, conquest by fire and sword. They study the characteristics of law, and instead of perpetual growth corresponding to that of the human race, they find its distinctive trait to be immobility, a tendency to crystallize what should be modified and developed day by day.
    • I
  • They see a race of law-makers legislating without knowing what their laws are about; today voting a law on the sanitation of towns, without the faintest notion of hygiene, tomorrow making regulations for the armament of troops, without so much as understanding a gun; making laws about teaching and education without ever having given a lesson of any sort, or even an honest education to their own children; legislating at random in all directions, but never forgetting the penalties to be meted out to ragamufffins, the prison and the galleys, which are to be the portion of men a thousand times less immoral than these legislators themselves.
    • I
  • All this we see, and, therefore, instead of inanely repeating the old formula, "Respect the law," we say, "Despise law and all its Attributes!" In place of the cowardly phrase, "Obey the law," our cry, is "Revolt against all laws!"
    • I
  • Relatively speaking, law is a product of modern times. For ages and ages mankind lived without any written law, even that graved in symbols upon the entrance stones of a temple. During that period, human relations were simply regulated by customs, habits, and usages, made sacred by constant repetition, and acquired by each person in childhood, exactly as he learned how to obtain his food by hunting, cattle-rearing, or agriculture.
    All human societies have passed through this primitive phase, and to this day a large proportion of mankind have no written law. Every tribe has its own manners and customs; customary law, as the jurists say. It has social habits, and that suffices to maintain cordial relations between the inhabitants of the village, the members of the tribe or community. Even amongst ourselves — the "civilized" nations — when we leave large towns, and go into the country, we see that there the mutual relations of the inhabitants are still regulated according to ancient and generally accepted customs, and not according to the written law of the legislators.
    • II
  • As man does not live in a solitary state, habits and feeling develop within him which are useful for the preservation of society and the propagation of the race. Without social feelings and usages life in common would have been absolutely impossible. It is not law which has established them; they are anterior to all law. Neither is it religion which has ordained them; they are anterior to all religions. They are found amongst all animals living in society. They are spontaneously developed by the new nature of things, like those habits in animals which men call instinct. They spring from a process of evolution, which is useful, and, indeed, necessary, to keep society together in the struggle it is forced to maintain for existence.
    • II
  • The hospitality of primitive peoples, respect for human life, the sense of reciprocal obligation, compassion for the weak, courage, extending even to the sacrifice of self for others which is first learnt for the sake of children and friends, and later for that of members of the same community — all these qualities are developed in man anterior to all law, independently of all religion, as in the case of the social animals. Such feelings and practices are the inevitable results of social life. Without being, as say priests and metaphysicans, inherent in man, such qualities are the consequence of life in common.
    But side by side with these customs, necessary to the life of societies and the preservation of the race, other desires, other passions, and therefore other habits and customs, are evolved in human association. The desire to dominate others and impose one's own will upon them; the desire to seize upon the products of the labor of a neighboring tribe; the desire to surround oneself with comforts without producing anything, while slaves provide their master with the means of procuring every sort of pleasure and luxury — these selfish, personal desires give rise to another current of habits and customs.
    • II
  • Legislators confounded in one code the two currents of custom of which we have just been speaking, the maxims which represent principles of morality and social union wrought out as a result of life in common, and the mandates which are meant to ensure external existence to inequality.
    Customs, absolutely essential to the very being of society, are, in the code, cleverly intermingled with usages imposed by the ruling caste, and both claim equal respect from the crowd.
    "Do not kill," says the code, and hastens to add, "And pay tithes to the priest." "Do not steal," says the code, and immediately after, "He who refuses to pay taxes, shall have his hand struck off."
    Such was law; and it has maintained its two-fold character to this day. Its origin is the desire of the ruling class to give permanence to customs imposed by themselves for their own advantage. Its character is the skillful commingling of customs useful to society, customs which have no need of law to insure respect, with other customs useful only to rulers, injurious to the mass of the people, and maintained only by the fear of punishment.
    • II
  • While in the course of ages the nucleus of social custom inscribed in law has been subjected to but slight and gradual modifications, the other portion has been largely developed in directions indicated by the interests of the dominant classes, and to the injury of the classes they oppress.
    • III
  • The millions of laws which exist for the regulation of humanity appear upon investigation to be divided into three principal categories: protection of property, protection of persons, protection of government. And by analyzing each of these three categories, we arrive at the same logical and necessary conclusion: the uselessness and hurtfulness of law.
    • IV

Anarchism: Its Philosophy and Ideal (1896)

A lecture prepared for March 1896 which Kropotkin was prevented from delivering. Anarchism: Its Philosophy and Ideal (1898 edition, translated from the German by Harry Lyman Koopman); (1896 translation)
Take any work on astronomy of the last century, or the beginning of ours. You will no longer find in it, it goes without saying, our tiny planet placed in the center of the universe.
  • It is not without a certain hesitation that I have decided to take the philosophy and ideal of Anarchy as the subject of this lecture.
    Those who are persuaded that Anarchy is a collection of visions relating to the future, and an unconscious striving toward the destruction of all present civilization, are still very numerous; and to clear the ground of such prejudices of our education as maintain this view we should have, perhaps, to enter into many details which it would be difficult to embody in a single lecture. Did not the Parisian press, only two or three years ago, maintain that the whole philosophy of Anarchy consisted in destruction, and that its only argument was violence?
    Nevertheless Anarchists have been spoken of so much lately, that part of the public has at last taken to reading and discussing our doctrines. Sometimes men have even given themselves trouble to reflect, and at the present moment we have at least gained a point: it is willingly admitted that Anarchists have an ideal. Their ideal is even found too beautiful, too lofty for a society not composed of superior beings.
  • Take any work on astronomy of the last century, or the beginning of ours. You will no longer find in it, it goes without saying, our tiny planet placed in the center of the universe. But you will meet at every step the idea of a central luminary — the sun — which by its powerful attraction governs our planetary world. From this central body radiates a force guiding the course of the planets, and maintaining the harmony of the system. Issued from a central agglomeration, planets have, so to say, budded from it; they owe their birth to this agglomeration; they owe everything to the radiant star that represents it still: the rhythm of their movements, their orbits set at wisely regulated distances, the life that animates them and adorns their surfaces. And when any perturbation disturbs their course and makes them deviate from their orbits, the central body re-establishes order in the system; it assures and perpetuates its existence.
    This conception, however, is also disappearing as the other one did. After having fixed all their attention on the sun and the large planets, astronomers are beginning to study now the infinitely small ones that people the universe. And they discover that the interplanetary and interstellar spaces are peopled and crossed in all imaginable directions by little swarms of matter, invisible, infinitely small when taken separately, but all-powerful in their numbers.
  • The whole aspect of the universe changes with this new conception. The idea of force governing the world, of pre-established law, preconceived harmony, disappears to make room for the harmony that Fourier had caught a glimpse of: the one which results from the disorderly and incoherent movements of numberless hosts of matter, each of which goes its own way and all of which hold each other in equilibrium.
  • When a physiologist speaks now of the life of a plant or of an animal, he sees rather an agglomeration, a colony of millions of separate individuals than a personality one and indivisible. He speaks of a federation of digestive, sensual, nervous organs, all very intimately connected with one another, each feeling the consequence of the well-being or indisposition of each, but each living its own life. Each organ, each part of an organ in its turn is composed of independent cellules which associate to struggle against conditions unfavorable to their existence. The individual is quite a world of federations, a whole universe in himself.
  • Each individual is a cosmos of organs, each organ is a cosmos of cells, each cell is a cosmos of infinitely small ones; and in this complex world, the well-being of the whole depends entirely on the sum of well-being enjoyed by each of the least microscopic particles of organized matter. A whole revolution is thus produced in the philosophy of life.
  • Harmony thus appears as a temporary adjustment, established among all forces acting upon a given spot — a provisory adaptation; and that adjustment will only last under one condition: that of being continually modified; of representing every moment the resultant of all conflicting actions. Let but one of those forces be hampered in its action for some time and harmony disappears. Force will accumulate its effect; it must come to light, it must exercise its action, and if other forces hinder its manifestation it will not be annihilated by that, but will end by upsetting the present adjustment, by destroying harmony, in order to find a new form of equilibrium and to work to form a new adaptation. Such is the eruption of a volcano, whose imprisoned force ends by breaking the petrified lavas which hindered them to pour forth the gases, the molten lavas, and the incandescent ashes. Such, also, are the revolutions of mankind.
It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims.
  • A different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
    In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst — not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all men to develop free initiative, free action, free association.
    It seeks the most complete development of individuality combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all.
  • A society to which preestablished forms, crystallized by law, are repugnant; which looks for harmony in an ever-changing and fugitive equilibrium between a multitude of varied forces and influences of every kind, following their own course, — these forces promoting themselves the energies which are favorable to their march toward progress, toward the liberty of developing in broad daylight and counter-balancing one another.
    This conception and ideal of society is certainly not new. On the contrary, when we analyze the history of popular institutions — the clan, the village community, the guild and even the urban commune of the Middle Ages in their first stages, — we find the same popular tendency to constitute a society according to this idea...

  • It is futile to speak of liberty as long as economic slavery exists.
    "Speak not of liberty — poverty is slavery!" is not a vain formula; it has penetrated into the ideas of the great working-class masses; it filters through all the present literature; it even carries those along who live on the poverty of others, and takes from them the arrogance with which they formerly asserted their rights to exploitation.
  • The masses have never believed in sophisms taught by economists, uttered more to confirm exploiters in their rights than to convert exploited! Peasants and workers, crushed by misery and finding no support in the well-to-do classes, have let things go, save from time to time when they have affirmed their rights by insurrection. And if workers ever thought that the day would come when personal appropriation of capital would profit all by turning it into a stock of wealth to be shared by all, this illusion is vanishing like so many others. The worker perceives that he has been disinherited, and that disinherited he will remain, unless he has recourse to strikes or revolts to tear from his masters the smallest part of riches built up by his own efforts; that is to say, in order to get that little, he already must impose on himself the pangs of hunger and face imprisonment, if not exposure to Imperial, Royal, or Republican fusillades.
    But a greater evil of the present system becomes more and more marked; namely, that in a system based on private appropriation, all that is necessary to life and to production — land, housing, food and tools — having once passed into the hands of a few, the production of necessities that would give well-being to all is continually hampered. The worker feels vaguely that our present technical power could give abundance to all, but he also perceives how the capitalistic system and the State hinder the conquest of this well-being in every way.
    Far from producing more than is needed to assure material riches, we do not produce enough.
  • What economists call over-production is but a production that is above the purchasing power of the worker, who is reduced to poverty by Capital and State. Now, this sort of over-production remains fatally characteristic of the present capitalist production, because — Proudhon has already shown it — workers cannot buy with their salaries what they have produced and at the same time copiously nourish the swarm of idlers who live upon their work.
    The very essence of the present economic system is, that the worker can never enjoy the well-being he has produced, and that the number of those who live at his expense will always augment. The more a country is advanced in industry, the more this number grows. Inevitably, industry is directed, and will have to be directed, not towards what is needed to satisfy the needs of all, but towards that which, at a given moment, brings in the greatest temporary profit to a few. Of necessity, the abundance of some will be based on the poverty of others, and the straitened circumstances of the greater number will have to be maintained at all costs, that there may be hands to sell themselves for a part only of that which they are capable of producing; without which, private accumulation of capital is impossible!
    These characteristics of our economical system are its very essence. Without them, it cannot exist; for, who would sell his labor power for less than it is capable of bringing in, if he were not forced thereto by the threat of hunger?
    And those essential traits of the system are also its most crushing condemnation.
  • All is linked, all holds together under the present economic system, and all tends to make the fall of the industrial and mercantile system under which we live inevitable. Its duration is but a question of time that may already be counted by years and no longer by centuries. A question of time — and energetic attack on our part! Idlers do not make history: they suffer it!
  • The uncertainty of Socialists themselves concerning the organization of the society they are wishing for, paralyses their energy up to a certain point.
    At the beginning, in the forties, Socialism presented itself as Communism, as a republic one and indivisible, as a governmental and Jacobin dictatorship, in its application to economics. Such was the ideal of that time. Religious and freethinking Socialists were equally ready to submit to any strong government, even an imperial one, if that government would only remodel economic relations to the worker's advantage.
    A profound revolution has since been accomplished, especially among Latin and English peoples. Governmental Communism, like theocratic Communism, is repugnant to the worker.
The State is but one of the forms of social life, quite recent as far as regards European societies...
  • It is only by the abolition of the State, by the conquest of perfect liberty by the individual, by free agreement, association, and absolute free federation that we can reach Communism — the possession in common of our social inheritance, and the production in common of all riches.
  • If every Socialist will carry his thoughts back to an earlier date, he will no doubt remember the host of prejudices aroused in him when, for the first time, he came to the idea that abolishing the capitalist system and private appropriation of land and capital had become an historical necessity.
    The same feelings are today produced in the man who for the first time hears that the abolition of the State, its laws, its entire system of management, governmentalism and centralization, also becomes an historical necessity: that the abolition of the one without the abolition of the other is materially impossible. Our whole education — made, be it noted, by Church and State, in the interests of both — revolts at this conception.
    Is it less true for that?
    And shall we allow our belief in the State to survive the host of prejudices we have already sacrificed for our emancipation?
  • To begin with, if man, since his origin, has always lived in societies, the State is but one of the forms of social life, quite recent as far as regards European societies. Men lived thousands of years before the first States were constituted; Greece and Rome existed for centuries before the Macedonian and Roman Empires were built up, and for us modern Europeans the centralized States date but from the sixteenth century. It was only then, after the defeat of the free mediæval Communes had been completed that the mutual insurance company between military, judicial, landlord, and capitalist authority which we call "State," could be fully established.
  • We know well the means by which this association of the lord, priest, merchant, judge, soldier, and king founded its domination. It was by the annihilation of all free unions: of village communities, guilds, trades unions, fraternities, and mediæval cities. It was by confiscating the land of the communes and the riches of the guilds; it was by the absolute and ferocious prohibition of all kinds of free agreement between men; it was by massacre, the wheel, the gibbet, the sword, and the fire that Church and State established their domination, and that they succeeded henceforth to reign over an incoherent agglomeration of subjects, who had no direct union more among themselves.
    It is now hardly thirty or forty years ago that we began to reconquer, by struggle, by revolt, the first steps of the right of association, that was freely practised by the artisans and the tillers of the soil through the whole of the middle ages.
    And, already now, Europe is covered by thousands of voluntary associations for study and teaching, for industry, commerce, science, art, literature, exploitation, resistance to exploitation, amusement, serious work, gratification and self-denial, for all that makes up the life of an active and thinking being. We see these societies rising in all nooks and corners of all domains: political, economic, artistic, intellectual. Some are as shortlived as roses, some hold their own since several decades, and all strive — while maintaining the independence of each group, circle, branch, or section — to federate, to unite, across frontiers as well as among each nation; to cover all the life of civilized men with a net, meshes of which are intersected and interwoven.
  • These societies already begin to encroach everywhere on the functions of the State, and strive to substitute free action of volunteers for that of a centralized State. In England we see arise insurance companies against theft; societies for coast defense, volunteer societies for land defense, which the State endeavors to get under its thumb, thereby making them instruments of domination, although their original aim was to do without the State. Were it not for Church and State, free societies would have already conquered the whole of the immense domain of education. And, in spite of all difficulties, they begin to invade this domain as well, and make their influence already felt.
    And when we mark the progress already accomplished in that direction, in spite of and against the State, which tries by all means to maintain its supremacy of recent origin; when we see how voluntary societies invade everything and are only impeded in their development by the State, we are forced to recognize a powerful tendency, a latent force in modern society.
  • Educated men — "civilized," as Fourier used to say with disdain — tremble at the idea that society might some day be without judges, police, or gaolers.
  • Has not experience demonstrated quite recently that Jack the Ripper performed his exploits under the eye of the London police — a most active force — and that he only left off killing when the population of Whitechapel itself began to give chase to him?
    And in our every-day relations with our fellow-citizens, do you think that it is really judges, gaolers, and police that hinder anti-social acts from multiplying? The judge, ever ferocious, because he is a maniac of law, the accuser, the informer, the police spy, all those interlopers that live from hand to mouth around the Law Courts, do they not scatter demoralization far and wide into society? Read the trials, glance behind the scenes, push your analysis further than the exterior facade of law courts, and you will come out sickened.
  • Have not prisons — which kill all will and force of character in man, which enclose within their walls more vices than are met with on any other spot of the globe — always been universities of crime? Is not the court of a tribunal a school of ferocity?
  • When we ask for the abolition of the State and its organs we are always told that we dream of a society composed of men better than they are in reality. But no; a thousand times, no. All we ask is that men should not be made worse than they are, by such institutions!
  • Once a German jurist of great renown, Ihering, wanted to sum up the scientific work of his life and write a treatise, in which he proposed to analyze the factors that preserve social life in society. "Purpose in Law" (Der Zweck im Rechte), such is the title of that book, which enjoys a well-deserved reputation.
    He made an elaborate plan of his treatise, and, with much erudition, discussed both coercive factors which are used to maintain society: wagedom and the different forms of coercion which are sanctioned by law. At the end of his work he reserved two paragraphs only to mention the two non-coercive factors — the feeling of duty and the feeling of mutual sympathy — to which he attached little importance, as might be expected from a writer in law.
    But what happened? As he went on analyzing the coercive factors he realized their insufficiency. He consecrated a whole volume to their analysis, and the result was to lessen their importance! When he began the last two paragraphs, when he began to reflect upon the non-coercive factors of society, he perceived, on the contrary, their immense, outweighing importance; and instead of two paragraphs, he found himself obliged to write a second volume, twice as large as the first, on these two factors: voluntary restraint and mutual help; and yet, he analyzed but an infinitesimal part of these latter — those which result from personal sympathy — and hardly touched free agreement, which results from social institutions.
We know men too well to dream such dreams. We have not two measures for the virtues of the governed and those of the governors; we know that we ourselves are not without faults and that the best of us would soon be corrupted by the exercise of power.
  • It is often said that Anarchists live in a world of dreams to come, and do not see the things which happen today. We do see them only too well, and in their true colors, and that is what makes us carry the hatchet into the forest of prejudice that besets us.
    Far from living in a world of visions and imagining men better than they are, we see them as they are; and that is why we affirm that the best of men is made essentially bad by the exercise of authority, and that the theory of the "balancing of powers" and "control of authorities" is a hypocritical formula, invented by those who have seized power, to make the "sovereign people," whom they despise, believe that the people themselves are governing. It is because we know men that we say to those who imagine that men would devour one another without those governors: "You reason like the king, who, being sent across the frontier, called out, 'What will become of my poor subjects without me?'"
  • Ah, if men were those superior beings that the utopians of authority like to speak to us of, if we could close our eyes to reality, and live, like them, in a world of dreams and illusions as to the superiority of those who think themselves called to power, perhaps we also should do like them; perhaps we also should believe in the virtues of those who govern.
    With virtuous masters, what dangers could slavery offer? Do you remember the Slave-owner of whom we heard so often, hardly thirty years ago? Was he not supposed to take paternal care of his slaves? "He alone," we were told, "could hinder these lazy, indolent, improvident children dying of hunger. How could he crush his slaves through hard labor, or mutilate them by blows, when his own interest lay in feeding them well, in taking care of them as much as of his own children! And then, did not 'the law' see to it that the least swerving of a slave-owner from the path of duty was punished?" How many times have we not been told so! But the reality was such that, having returned from a voyage to Brazil, Darwin was haunted all his life by the cries of agony of mutilated slaves, by the sobs of moaning women whose fingers were crushed in thumbscrews!
  • Oh, the beautiful utopia, the lovely Christmas dream we can make as soon as we admit that those who govern represent a superior caste, and have hardly any or no knowledge of simple mortals' weaknesses! It would then suffice to make them control one another in hierarchical fashion, to let them exchange fifty papers, at most, among different administrators, when the wind blows down a tree on the national road. Or, if need be, they would have only to be valued at their proper worth, during elections, by those same masses of mortals which are supposed to be endowed with all stupidity in their mutual relations but become wisdom itself when they have to elect their masters.
    All the science of government, imagined by those who govern, is imbibed with these utopias. But we know men too well to dream such dreams. We have not two measures for the virtues of the governed and those of the governors; we know that we ourselves are not without faults and that the best of us would soon be corrupted by the exercise of power. We take men for what they are worth — and that is why we hate the government of man by man, and that we work with all our might — perhaps not strong enough — to put an end to it.
    But it is not enough to destroy. We must also know how to build, and it is owing to not having thought about it that the masses have always been led astray in all their revolutions. After having demolished they abandoned the care of reconstruction to the middle class people, who possessed a more or less precise conception of what they wished to realize, and who consequently reconstituted authority to their own advantage.
    That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of laws and the abolition of the mechanism that serves to impose them, when it refuses all hierarchical organization and preaches free agreement — at the same time strives to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist. Only, instead of demanding that those social customs should be maintained through the authority of a few, it demands it from the continued action of all.
  • When we ask ourselves by what means a certain moral level can be maintained in a human or animal society, we find only three such means: the repression of anti-social acts; moral teaching; and the practice of mutual help itself. And as all three have already been put to the test of practice, we can judge them by their effects.
    As to the impotence of repression — it is sufficiently demonstrated by the disorder of present society and by the necessity of a revolution that we all desire or feel inevitable. In the domain of economy, coercion has led us to industrial servitude; in the domain of politics — to the State, that is to say, to the destruction of all ties that formerly existed among citizens, and to the nation becoming nothing but an incoherent mass of obedient subjects of a central authority.
  • Not only has a coercive system contributed and powerfully aided to create all the present economical, political and social evils, but it has given proof of its absolute impotence to raise the moral level of societies; it has not been even able to maintain it at the level it had already reached. If a benevolent fairy could only reveal to our eyes all the crimes that are committed every day, every minute, in a civilized society under cover of the unknown, or the protection of law itself, — society would shudder at that terrible state of affairs.
  • Practised for centuries, repression has so badly succeeded that it has but led us into a blind alley from which we can only issue by carrying torch and hatchet into the institutions of our authoritarian past.
  • Far be it from us not to recognize the importance of the second factor, moral teaching — especially that which is unconsciously transmitted in society and results from the whole of the ideas and comments emitted by each of us on facts and events of every-day life. But this force can only act on society under one condition, that of not being crossed by a mass of contradictory immoral teachings resulting from the practice of institutions.
    In that case its influence is nil or baneful. Take Christian morality: what other teaching could have had more hold on minds than that spoken in the name of a crucified God, and could have acted with all its mystical force, all its poetry of martyrdom, its grandeur in forgiving executioners? And yet the institution was more powerful than the religion: soon Christianity — a revolt against imperial Rome — was conquered by that same Rome; it accepted its maxims, customs, and language. The Christian church accepted the Roman law as its own, and as such — allied to the State — it became in history the most furious enemy of all semi-communist institutions, to which Christianity appealed at Its origin.
  • The third element alone remains — the institution itself, acting in such a way as to make social acts a state of habit and instinct. This element — history proves it — has never missed its aim, never has it acted as a double-bladed sword; and its influence has only been weakened when custom strove to become immovable, crystallized, to become in its turn a religion not to be questioned when it endeavored to absorb the individual, taking all freedom of action from him and compelling him to revolt against that which had become, through its crystallization, an enemy to progress.
  • All that was an element of progress in the past or an instrument of moral and intellectual improvement of the human race is due to the practice of mutual aid, to the customs that recognized the equality of men and brought them to ally, to unite, to associate for the purpose of producing and consuming, to unite for purpose of defence to federate and to recognize no other judges in fighting out their differences than the arbitrators they took from their own midst.
    Each time these institutions, issued from popular genius, when it had reconquered its liberty for a moment, — each time these institutions developed in a new direction, the moral level of society, its material well-being, its liberty, its intellectual progress, and the affirmation of individual originality made a step in advance. And, on the contrary, each time that in the course of history, whether following upon a foreign conquest, or whether by developing authoritarian prejudices men become more and more divided into governors and governed, exploiters and exploited, the moral level fell, the well-being of the masses decreased in order to insure riches to a few, and the spirit of the age declined.

The State — Its Historic Role (1897)

Full text online
A whole mechanism of legislation and of policing has to be developed in order to subject some classes to the domination of others. This distinction, which at first sight might not be obvious, emerges especially when one studies the origins of the State.
The education we all receive from the State, at school and after, has so warped our minds that the very notion of freedom ends up by being lost, and disguised in servitude.
  • It is above all over the question of the State that socialists are divided. Two main currents can be discerned in the factions that exist among us which correspond to differences in temperament as well as in ways of thinking, but above all to the extent that one believes in the coming revolution.
    There are those, on the one hand, who hope to achieve the social revolution through the State by preserving and even extending most of its powers to be used for the revolution. And there are those like ourselves who see the State, both in its present form, in its very essence, and in whatever guise it might appear, an obstacle to the social revolution, the greatest hindrance to the birth of a society based on equality and liberty, as well as the historic means designed to prevent this blossoming. The latter work to abolish the State and not to reform it.
    • I
  • The State is only one of the forms assumed by society in the course of history. Why then make no distinction between what is permanent and what is accidental?
    • I
  • The State idea means something quite different from the idea of government. It not only includes the existence of a power situated above society, but also of a territorial concentration as well as the concentration in the hands of a few of many functions in the life of societies. It implies some new relationships between members of society which did not exist before the formation of the State. A whole mechanism of legislation and of policing has to be developed in order to subject some classes to the domination of others.
    This distinction, which at first sight might not be obvious, emerges especially when one studies the origins of the State.
    • I
  • The Roman Empire was a State in the real sense of the word. To this day it remains the legist's ideal. Its organs covered a vast domain with a tight network. Everything gravitated towards Rome: economic and military life, wealth, education, nay, even religion. From Rome came the laws, the magistrates, the legions to defend the territory, the prefects and the gods, The whole life of the Empire went back to the Senate — later to the Caesar, the all powerful, omniscient, god of the Empire. Every province, every district had its Capitol in miniature, its small portion of Roman sovereignty to govern every aspect of daily life. A single law, that imposed by Rome, dominated that Empire which did not represent a confederation of fellow citizens but was simply a herd of subjects.
    Even now, the legist and the authoritarian still admire the unity of that Empire, the unitarian spirit of its laws and, as they put it, the beauty and harmony of that organization.
    But the disintegration from within, hastened by the barbarian invasion; the extinction of local life, which could no longer resist the attacks from outside on the one hand nor the canker spreading from the centre on the other; the domination by the rich who had appropriated the land to themselves and the misery of those who cultivated it — all these causes reduced the Empire to a shambles, and on these ruins a new civilization developed which is now ours.
    • I
  • Think of past wars and of those that subjected people will have to wage to conquer the right to breathe freely, the wars for markets, the wars to create colonial empires. And in France we unfortunately know only too well that every war, victorious or not, is followed by slavery.
    And finally what is even worse than all that has just been enumerated, is the fact that the education we all receive from the State, at school and after, has so warped our minds that the very notion of freedom ends up by being lost, and disguised in servitude.
    It is a sad sight to see those who believe themselves to be revolutionaries unleashing their hatred on the anarchist — just because his views on freedom go beyond their petty and narrow concepts of freedom learned in the State school.
    And meanwhile, this spectacle is a reality. The fact is that the spirit of voluntary servitude was always cleverly cultivated in the minds of the young, and still is, in order to perpetuate the subjection of the individual to the State.
    • IX
  • Throughout the history of our civilization, two traditions, two opposing tendencies have confronted each other: the Roman and the Popular; the imperial and the federalist; the authoritarian and the libertarian. And this is so, once more, on the eve of the social revolution.
    Between these two currents, always manifesting themselves, always at grips with each other — the popular trend and that which thirsts for political and religious domination — we have made our choice.
    We seek to recapture the spirit which drove people in the twelfth century to organise themselves on the basis of free agreement and individual initiative as well as of the free federation of the interested parties. And we are quite prepared to leave the others to cling to the imperial, the Roman and canonical tradition.
    • X
  • Either the State for ever, crushing individual and local life, taking over in all fields of human activity, bringing with it its wars and its domestic struggles for power, its palace revolutions which only replace one tyrant by another, and inevitably at the end of this development there is … death!
    Or the destruction of States, and new life starting again in thousands of centers on the principle of the lively initiative of the individual and groups and that of free agreement.
    The choice lies with you!
    • X, Closing lines
Full text online at Anarchist Archives
  • The means of production being the collective work of humanity, the product should be the collective property of the race. Individual appropriation is neither just nor serviceable. All belongs to all. All things are for all men, since all men have need of them, since all men have worked in the measure of their strength to produce them, and since it is not possible to evaluate every one's part in the production of the world's wealth.
    All things are for all.
    Here is an immense stock of tools and implements; here are all those iron slaves which we call machines, which saw and plane, spin and weave for us, unmaking and remaking, working up raw matter to produce the marvels of our time. But nobody has the right to seize a single one of these machines and say, "This is mine; if you want to use it you must pay me a tax on each of your products," any more than the feudal lord of medieval times had the right to say to the peasant, "This hill, this meadow belong to me, and you must pay me a tax on every sheaf of corn you reap, on every rick you build."
    All is for all! If the man and the woman bear their fair share of work, they have a right to their fair share of all that is produced by all, and that share is enough to secure them well-being. No more of such vague formulas as "The Right to work," or "To each the whole result of his labour." What we proclaim is The Right to Well-Being: Well-Being for All!
    • Variant: All things for all men, since all men have need of them, since all men worked to produce them in the measure of their strength, and since it is not possible to evaluate everyone's part in the production of the world's wealth... All is for all!
  • Millions of human beings have labored to create this civilization on which we pride ourselves today. Other millions, scattered through the globe, labor to maintain it. Without them nothing would be left in fifty years but ruins.
    • Ch. 1 : Our Riches
  • There is not even a thought, or an invention, which is not common property, born of the past and the present. Thousands of inventors, known and unknown, who have died in poverty, have co-operated in the invention of each of these machines which embody the genius of man.
    • Ch. 1 : Our Riches
  • We accustom ourselves and our children to hypocrisy, to the practice of a double-faced morality. And since the brain is ill at ease among lies, we cheat ourselves with sophistry. Hypocrisy and sophistry become the second nature of the civilized man. But a society cannot live thus; it must return to truth or cease to exist.
    • Ch. 1 : Our Riches
  • Thousands of writers, of poets, of scholars, have laboured to increase knowledge, to dissipate error, and to create that atmosphere of scientific thought, without which the marvels of our century could never appeared. And these thousands of philosophers, of poets, of scholars, of inventors, have themselves been supported by the labour of past centuries. They have been upheld and nourished through life, both physically and mentally, by legions of workers and craftsmen of all sorts. They have drawn their motive force from the environment.
    • Ch. 1 : Our Riches, p. 57
  • Thousands of inventors, known and unknown, who have died in poverty, have co-operated in the invention of each of these machines which embody the genius of men.
    • Ch. 1 : Our Riches, p. 57
  • In virtue of this monstrous system, the son of the worker, on entering life, finds no field which he may till, no machine which he may tend, no mine in which he may dog, without accepting to leave a great part of what he will produce to a master.
    • Ch. 1 : Our Riches, p. 59
  • Education still remains the privilege of a small minority, for it is idle to talk of education when the workman’s child is forced at the age of thirteen, to go down in to the mine or to help his father on the farm. It is idle to talk of studies to the worker, who comes home in the evening crushed by excessive toil with its brutalizing atmosphere. Society is thus bound to remain divided into two hostile camps, and in such conditions, freedom is a vain word. The Radical begins by demanding a greater extension of political rights, but he soon sees the at breath of liberty leads to the uplifting of the proletariat, and then he turns round, changes his opinions, and reverts to repressive legislation and government by the sword.
    • Ch. 1 : Our Riches, p. 60
  • The means of production being the collective work of humanity, the product should be the collective property of the race. Individual appropriation is neither just nor serviceable. All belongs to all.
    • Ch. 1 : Our Riches, p. 61
  • We must recognize, and loudly proclaim, that every one, whatever his grade in the old society, whether strong or weak, capable or incapable, as, before everything, THE RIGHT TO LIVE, and that society is bound to share amongst all, without exception , the means of existence at its disposal.
    • Ch. 2 : Well-Being for All, p. 71
  • We can already catch glimpses of a world in which the bonds which bind the individual are no longer laws, but social habits--the result of the need felt by each one of us to seek the support, the co-operation, the sympathy of his neighbours.
    Assuredly the idea of a society without a State will give rise to at least as many objections as the political economy of a society without private capital. We have all been brought up from our childhood to regard the State as a sort of Providence; all our education, the Roman history we learned at school, the Byzantine code which we studied later under the name of Roman law, and the various sciences taught at the universities, accustom us to believe in Government and in the virtues of the State providential.
    To maintain this superstition whole systems of philosophy have been elaborated and taught; all politics are based on this principle; and each politician, whatever his colours, comes forward and says to the people, "Give me the power, and I both can and will free you from the miseries which press so heavily upon you."
    • Ch. 3 : Anarchist Communism
  • From the cradle to the grave all our actions are guided by this principle. Open any book on sociology or jurisprudence, and you will find there the Government, its organization, its acts, filling so large a place that we ome to believe that there is nothing outside the Government and the world of statesmen.
    • Ch. 3 : Anarchist Communism, p. 79
  • We are beginning to see that government by majorities means abandoning all the affairs of the country to the tide-waiters who make up the majorities in the House and in election committees; to those, in a word, who have no pinion of their own.
    • Ch. 3 : Anarchist Communism, p. 81
  • The landlord owes his riches to the poverty of the peasants, and the wealth of the capitalist comes from the same source.
    • Ch. 4 : Expropriation
  • What we do want is so to arrange things that every human being born into the world shall be ensured the opportunity in the first instance of learning some useful occupation, and of becoming skill in it; next, that he shall be free to work at his trade without asking leave of master or owner, and without handing over to landlord or capitalist the lion's share of what he produces.
    • Ch. 4 : Expropriation
  • That we are Utopians is well known. So Utopian are we that we go the length of believing that the Revolution can and ought to assure shelter, food, and clothes to all — an idea extremely displeasing to middle-class citizens, whatever their party color, for they are quite alive to the fact that it is not easy to keep the upper hand of a people whose hunger is satisfied.
    • Ch. 5 : Food, p. 98
  • It is evident, as Proudhon has already pointed our, that the smallest attack upon property will bring in its train the complete disorganization of the system based upon private enterprise and wage labor. Society itself will be forced to take production in hand, in its entirety, and to reorganize it to meet the needs of the whole people.
    • Ch. 5 : Food, p. 99
  • Collectivism, as we know, does not abolish wages, though it introduces considerable modifications into the existing order of things. It only substitutes the State, that is to say, Representative Government, national or local, for the individual employer of labor. Under Collectivism it is the representatives of the nation, or of the district, and deputies and officials who are to have the control of industry. It is they who reserve to themselves the right of employing the surplus of production — in the interests of all.
    • Ch. 5 : Food, p. 101
  • The house was not built by its owner. It was erected, decorated, and furnished by innumerable workers — in the timber yard, the brick field, and the workshop, toiling for dear life at a minimum wage.
    • Ch. 6 : Dwellings
  • The great harm done by bourgeois society, as we have already mentioned, is not only that capitalists seize a large share of the profits of each industrial and commercial enterprise, thus enabling them to live without working, but that all reduction has taken a wrong direction, as it is not carried on with a view to securing well-being to all. For this reason we condemn it.
    • Ch. 8 : Ways and Means
  • It is absolutely incomprehensible to us that intelligent men — and such are not wanting in the collectivist party — can remain partisans of national or municipal parliaments after all the lessons history has given them — in France, in England, in Germany, or in the United States.
    • Ch. 13 : The Collectivist Wages System
  • It is not sufficient to distribute the profits realized by a trade in equal parts, if at the same time thousands of other workers are exploited. It is a case of PRODUCING THE GREATEST AMOUNT OF GOODS NECESSARY TO THE WELL-BEING OF ALL, WITH THE LEAST POSSIBLE WASTE OF HUMAN ENERGY.
    • Ch. 8 : Ways and Means
  • The mine of the future will be well ventilated, with a temperature as easily regulated as that of a library; there will be no horses doomed to die below the earth: underground traction will be carried on by means of an automatic cable put in motion at the pit's mouth.
    • Ch. 10 : Agreeable Work
  • To emancipate woman is not only to open the gates of the university, the law courts, or the parliaments, for her, for the "emancipated" woman will always throw domestic toil on to another woman. To emancipate woman is to free her from the brutalizing toil of kitchen and washhouse; it is to organize your household in such a way as to enable her to rear her children, if she be so minded, while still retaining sufficient leisure to take her share of social life.
    It will come to pass. As we have said, things are already improving. Only let us fully understand that a revolution, intoxicated with the beautiful words Liberty, Equality, Solidarity would not be a revolution if it maintained slavery at home. Half humanity subjected to the slavery of the hearth would still have to rebel against the other half.
    • Ch. 10 : Agreeable Work
  • Accustomed as we are by hereditary prejudices an absolutely unsound education and training to see Government, legislation and magistracy everywhere around, we have come to believe that man would tear his fellow man to pieces like a wild beast the day the police took his eye off him; that chaos would come about if authority were overthrown during a revolution. And with out eyes shut we pass by thousands and thousands of human groupings which form themselves freely, without any intervention of the law, and attain results infinitely superior to those achieved under government tutelage.
    • Ch 11 : Free Agreement
  • The State is abdicating and appealing in its holy functions to private individuals. Everywhere free organization trespasses on its domain. And yet, the facts we have quoted let us catch only a glimpse of what free agreement has in store for us in the future, when there will be no more State.
    • Ch 11 : Free Agreement

Fields, Factories and Workshops (1899)

: or Industry Combined with Agriculture and Brain Work with Manual Work. Beginning as a series of articles published 1888-1890, these were collected as a book in 1899 and later published by Thomas Nelson & Sons, London, Edinburgh, Dublin and New York, 1912 (text available online). An even later edition was published in 1974 by George Allen and Unwin, edited by Colin Ward. Also see "The Coming of the Reign of Plenty" (1888) Nineteenth Century: A Monthly Review, Vol. 23, pp. 817-837.
  • While science devotes its chief attention to industrial pursuits, a limited number of lovers of nature and a legion of workers... unknown to posterity have created of late a quite new agriculture, as superior to modern farming, as farming is superior to the old three fields system of our ancestors. Science seldom guided them, and sometimes misguided... they proceeded in the empirical way; but... they have opened a new field of experimental research for the physiology of plants. They have created a totally new agriculture. They smile when we boast about the rotation system having permitted us to take from the field one crop every year, or four crops every three years, because their ambition is to have 6 and 9 crops from the very same plot of land during the twelve months. They do not understand our talk about good and bad soils because they make the soils themselves, and make it in such quantities as to be compelled yearly to sell some of it: otherwise it would raise up the level of their gardens by half an inch every year. They aim at cropping not 5 or 6 tons of grass on the acre, as we do, but from 50 to 100 tons of various vegetables on the same space; not £5 worth of hay but £100 worth of vegetables, of the plainest description, cabbage and carrots, and more than £200 worth under intensive horticultural treatments. This is where agriculture is going now.
  • What chiefly attracts the gardener to the great cities is stable manure; and this is not wanted so much for increasing the richness of the soil—one tenth part of the manure used by the French gardeners would do for that purpose—but for keeping the soils at a certain temperature. Early vegetables pay best, and in order to obtain early produce not only the air but the soil as well must be warmed... by putting great quantities of properly mixed manure into the soil; its fermentation heats it...
  • [I]n market gardening the soil is always made... Consequently, it is now a usual stipulation in the renting contracts of the Paris maraîcheres that the gardener may carry away his soil, down to a certain depth, when he quits his tenancy. He himself makes it, and when he moves to another plot he carts his soil away...
  • Let us take, for example, the orchard—the marais—of M. Ponce, the author of a well known work on the culture maraîchere.., covered only two and seven-tenths acres. The outlay for his establishment, including a steam engine for watering... reached £1,136. ...[W]hen returning from Paris they brought in manure, for which £100 was spent every year. Another £100 was spent on rent and taxes. But how to enumerate all that was gathered every year... More than 20,000 pounds of carrots... 20,000 pounds of onions, radishes and other vegetables... 6,000 heads of cabbage; 3,000 of cauliflower; 5,000 baskets of tomatoes, 5,000 dozen of choice fruit; and 154,000 heads of salad; in short, a total of 250,000 pounds of vegetables. The soil was made to such an amount out of forcing beds that every year 250 cubic yards of loam had been sold. Similar examples could have been given by the dozen... No less than 2,125 acres are cultivated round Paris in that way by 5,000 persons, and thus not only the 2,000,000 Parisians are supplied with vegetables, but the surplus is also sent to London.
  • The above results are obtained with the help of warm frames, thousands of glass bells, and so on. But even without such costly things, with only 36 yards of frames for seedlings, vegetables are grown in the open air to the value of £200 per acre. ...[I]n such cases the high selling prices of crops are not due to the high prices fetched by early vegetables in winter; they are entirely due to the high crops of the plainest ones.
  • [A]ll this wonderful culture has entirely developed in the second half of the nineteenth century. Before that, it was quite primitive. But now the Paris gardener not only defies the soil—he would grow the same crops on an ashphalt pavement—he defies the climate. His walls, which are built to reflect light and to protect the wall-trees from the northern winds, his wall-tree shades and glass protectors, his frames and pépinières have made a real garden, a rich Southern garden, out of the suburbs of Paris. He has given to Paris the 'two degrees less of latitude' after which a French scientific writer was longing; he supplies his city with mountains of grapes and fruit at any season; and in the early spring he inundates and perfumes it with flowers. But he does not only grow articles of luxury. The culture of plain vegetables on a large scale is spreading every year; and the results are so good that there are now practical maraîchers who venture to maintain that if all the food, animal and vegetable, necessary for 4,500,000 inhabitants of the departments of Seine and Seine-et-Oise had to be grown in their own territory (3,520 square miles), it could be grown without resorting to any other methods of culture than those already in use—methods already tested on a large scale and proved to be successful.
  • And yet the Paris gardener is not our ideal of an agriculuralist. In the painful work of civilisation he has shown us the way to follow; but the ideal of modern civilisation is is elsewhere. He toils, with but short interruption, from 3 in the morning till late in the night. He knows no leisure; he has no time to live the life of a human being; the commonwealth does not exist for him; his world is his garden, more than his family. He cannot be our ideal; neither he nor his system of agriculture. Our ambition is, that he should produce even more... with less labour, and should enjoy all the joys of human life. And this is fully possible.
  • [I]f we put aside those gardeners who chiefly cultivate the... primeursstrawberries ripened in January, and the like—if we take only those who grow crops in the open field, and resort to frames exclusively for the earlier days of the life of the plant and if we analyse their system, we see that its very essence is first, to create for the plant a nutritive and porous soil, which contains both the necessary decaying organic matter and the inorganic compounds; and then to keep that soil and the surrounding atmosphere at a temperature and moisture superior to those of the open air. The whole system is summed up in these few words. If the French maraîcher spends prodigies of labour, intelligence, and imagination in combining different kinds of manure so as to make them ferment at a given speed, he does so for no purpose but the above: a nourishing soil and a desired equal temperature of the air and the soil. All of his empirical art is devoted to the achievement of these two aims. But... the soil can be improved by hand, but it need not be made by hand. Any soil... can be made by machinery. ...[W]e shall see manufactures of loam as soon as there is a demand for them.
  • [A]t present, when fraud and adulteration are exercised on such an immense scale in the manufacture of artificial manure, and the manufacture of manure is considered as a chemical process, when it ought to be considered as a physiological one, the gardener prefers to spend an unimaginable amount of labour rather than risk his crop by the use of a pompously labelled and unworthy drug. But it is a social obstacle which depends upon a want of knowledge and a bad social organisation, not upon physical causes.
  • [L]et us not overrate the productivity of the exporting countries, and let us remember that the vinegrowers of Southern Europe drink themselves an abominable piquette; that Marseilles fabricates wine for home use out of dry raisins bought from Asia; and that the Normandy peasant who sends his apples to London, drinks real cider only on great festivities. Such a state of things will not last for ever; and the day is not far when we shall be compelled to look to our own resources for many of the things which we now import. And we shall not be the worse for that.
  • The resources of science, both in enlarging the circle of our production and in new discoveries, are inexhaustible. And each new branch of activity calls into existence more and more new branches, which steadily increase the power of man over the forces of nature.
  • If we take all into consideration; if we realise the progress made in the gardening culture, and the tendency towards spreading its methods... if we watch the cultural experiments which are being made now—experiments today and realities tomorrow—and ponder over the resources kept in store by science, we are bound to say that it is utterly impossible to foresee at the present moment the limits as to the maximum number of human beings who could draw their means of subsistence from a given area of land, or as to what a variety of produce they could advantageously grow in any latitude.
  • All we can say now is, that, even now, 600 persons could easily live on a square mile; and that... 1,000 human beings—not idlers—living on 1,000 acres could easily, without... overwork, obtain... a luxurious vegetable and animal food, as well as the flax, wool, silk and hides necessary for their clothing. As to what may be obtained under still more perfect methods—also known but not yet tested on a large scale—is better to abstain from any forecast: so unexpected are the recent achievements of intensive culture.
  • We thus see that the over-population fallacy does not stand the very first attempt at submitting it to a closer examination.
  • Those who can be horror-stricken at seeing the population of this country increase by one... every 1,000 seconds who think of a human being as a mere claimant upon the material wealth of mankind, without being at the same time a contributor to that stock. But we, who see in each newborn babe a future worker capable of producing much more than his own share of the common stock—we greet his appearance.
  • Few books have exercised so pernicious an influence upon the general development of economic thought as Malthus's Essay on the Principle of Population exercised for three consecutive generations. It appeared at the right time, like all books which have had any influence... and it summed up the ideas already current in the minds of the wealth-possessing minority. It was precisely when the ideas of equality and liberty, awakened by the French and American revolutions, were still permeating in the minds of the poor, while the richer classes had become tired of their amateur excursions into the same domains, that Malthus came to assert, in reply to Godwin, that no equality is possible; that the poverty of the many is not due to institutions, but is a natural law... and that law cannot be changed by any change of institutions.
  • He thus gave to the rich a kind of scientific argument against the ideas of equality; and we know that all dominion is based upon force, force itself begins to totter as soon as is no longer supported by a firm belief in its own rightfulness.
  • As to the poorer classes—who always feel the influence of ideas circulating at a given time amid the wealthier classes—it deprived them of the very hope of improvement; it made them skeptical as to the promises of the social reformers; and to this day the most advanced reformers entertain doubts as to the possibility of satisfying the needs of all; in case there should be a claim for their satisfaction, and a temporary welfare of the labourers resulted in a sudden increase in population.
  • Science, down to the present day, remains permeated with Malthus's teachings. Political economy continues to base its reasoning upon a tacit admission of the impossibility of rapidly increasing the productive powers of a nation, and of thus giving satisfaction to all wants. This postulate stands, undiscussed, in the background of whatever political economy, classical or socialist, has to say about exchange-value, wages, sale of labour force, rent, exchange and consumption. Political economy never rises above the hypothesis of a limited and insufficient supply of the necessities of life; it takes it for granted. And all theories connected with political economy retain the same erroneous principle. Nearly all socialists too, admit the postulate. Nay, even in biology (so deeply interwoven now with sociology) we have recently seen the theory of variability of species borrowing a quite unexpected support from its having been connected by Darwin and Wallace with Malthus's fundamental idea, that the natural resources must inevitably fail to supply the means of existence for the rapidly multiplying animals and plants.
  • In short, we may say that the theory of Malthus, by shaping into a pseudo-scientific form the secret desires of the wealth-possessing classes, became the foundation of a whole system of practical philosophy, which permeates the minds of both the educated and uneducated, and reacts, (as practical philosophy always does) upon the theoretical philosophy of our century.
  • Industrial wealth has grown at a rate which no possible increase of population could attain, and it can grow with still greater speed. But agriculture is still considered a stronghold of the Malthusian pseudophilosophy. The recent achievements of agriculture and horticulture are not sufficiently well known; and while our gardeners defy climate and latitude, acclimatise sub-tropical plants, raise several crops a year instead of one, and themselves make the soil they want for each special culture, the economists nevertheless continue saying that the surface of the soil is limited, and still more its productive powers; they still maintain that population which should double each thirty years would soon be confronted by a lack of the necessities of life!
Online text
  • Having been brought up in a serf-owner's family, I entered active life, like all young men of my time, with a great deal of confidence in the necessity of commanding, ordering, scolding, punishing, and the like. But when, at an early stage, I had to manage serious enterprises and to deal with men, and when each mistake would lead at once to heavy consequences, I began to appreciate the difference between acting on the principle of command and discipline and acting on the principle of common understanding. The former works admirably in a military parade, but it is worth nothing where real life is concerned, and the aim can be achieved only through the severe effort of many converging wills.
  • Belief in an ice-cap reaching Middle Europe was at that time rank heresy; but before my eyes a grand picture was rising, and I wanted to draw it, with the thousands of details I saw in it; to use it as a key to the present distribution of floras and faunas; to open new horizons for geology and physical geography.
    But what right had I to these highest joys, when all around me was nothing but misery and struggle for a mouldy bit of bread; when whatsoever I should spend to enable me to live in that world of higher emotions must needs be taken from the very mouths of those who grew the wheat and had not bread enough for their children? From somebody's mouth it must be taken, because the aggregate production of mankind remains still so low.
    Knowledge is an immense power. Man must know. But we already know much! What if that knowledge — and only that — should become the possession of all? Would not science itself progress in leaps, and cause mankind to make strides in production, invention, and social creation, of which we are hardly in a condition now to measure the speed?

Mutual Aid: A Factor of Evolution (1902)

Online text
  • In the animal world we have seen that the vast majority of species live in societies, and that they find in association the best arms for the struggle for life: understood, of course, in its wide Darwinian sense — not as a struggle for the sheer means of existence, but as a struggle against all natural conditions unfavourable to the species. The animal species, in which individual struggle has been reduced to its narrowest limits, and the practice of mutual aid has attained the greatest development, are invariably the most numerous, the most prosperous, and the most open to further progress. The mutual protection which is obtained in this case, the possibility of attaining old age and of accumulating experience, the higher intellectual development, and the further growth of sociable habits, secure the maintenance of the species, its extension, and its further progressive evolution. The unsociable species, on the contrary, are doomed to decay.
  • Out of the savage tribe grew up the barbarian village community; and a new, still wider, circle of social customs, habits, and institutions, numbers of which are still alive among ourselves, was developed under the principles of common possession of a given territory and common defence of it, under the jurisdiction of the village folkmote, and in the federation of villages belonging, or supposed to belong, to one stem. And when new requirements induced men to make a new start, they made it in the city, which represented a double network of territorial units (village communities) connected with guilds, these latter arising out of the common prosecution of a given art or craft, or for mutual support and defence.
One single war — we all know — may be productive of more evil, immediate and subsequent, than hundreds of years of the unchecked action of the mutual-aid principle may be productive of good.
  • Mutual aid, even though it may represent one of the factors of evolution, covers nevertheless one aspect only of human relations; that by the side of this current, powerful though it may be, there is, and always has been, the other current — the self-assertion of the individual, not only in its efforts to attain personal or caste superiority, economical, political, and spiritual, but also in its much more important although less evident function of breaking through the bonds, always prone to become crystallized, which the tribe, the village community, the city, and the State impose upon the individual. In other words, there is the self-assertion of the individual taken as a progressive element.
    It is evident that no review of evolution can be complete, unless these two dominant currents are analyzed. However, the self-assertion of the individual or of groups of individuals, their struggles for superiority, and the conflicts which resulted therefrom, have already been analyzed, described, and glorified from time immemorial. In fact, up to the present time, this current alone has received attention from the epical poet, the annalist, the historian, and the sociologist. History, such as it has hitherto been written, is almost entirely a description of the ways and means by which theocracy, military power, autocracy, and, later on, the richer classes' rule have been promoted, established, and maintained.
For industrial progress, as for each other conquest over nature, mutual aid and close intercourse certainly are, as they have been, much more advantageous than mutual struggle.
  • One single war — we all know — may be productive of more evil, immediate and subsequent, than hundreds of years of the unchecked action of the mutual-aid principle may be productive of good.
  • As to the sudden industrial progress which has been achieved during our own century, and which is usually ascribed to the triumph of individualism and competition, it certainly has a much deeper origin than that. Once the great discoveries of the fifteenth century were made, especially that of the pressure of the atmosphere, supported by a series of advances in natural philosophy — and they were made under the medieval city organization, — once these discoveries were made, the invention of the steam-motor, and all the revolution which the conquest of a new power implied, had necessarily to follow... To attribute, therefore, the industrial progress of our century to the war of each against all which it has proclaimed, is to reason like the man who, knowing not the causes of rain, attributes it to the victim he has immolated before his clay idol. For industrial progress, as for each other conquest over nature, mutual aid and close intercourse certainly are, as they have been, much more advantageous than mutual struggle.
  • It is especially in the domain of ethics that the dominating importance of the mutual-aid principle appears in full. That mutual aid is the real foundation of our ethical conceptions seems evident enough. But whatever the opinions as to the first origin of the mutual-aid feeling or instinct may be whether a biological or a supernatural cause is ascribed to it — we must trace its existence as far back as to the lowest stages of the animal world; and from these stages we can follow its uninterrupted evolution, in opposition to a number of contrary agencies, through all degrees of human development, up to the present times. Even the new religions which were born from time to time — always at epochs when the mutual-aid principle was falling into decay in the theocracies and despotic States of the East, or at the decline of the Roman Empire — even the new religions have only reaffirmed that same principle. They found their first supporters among the humble, in the lowest, downtrodden layers of society, where the mutual-aid principle is the necessary foundation of every-day life; and the new forms of union which were introduced in the earliest Buddhist and Christian communities, in the Moravian brotherhoods and so on, took the character of a return to the best aspects of mutual aid in early tribal life.
    Each time, however, that an attempt to return to this old principle was made, its fundamental idea itself was widened. From the clan it was extended to the stem, to the federation of stems, to the nation, and finally — in ideal, at least — to the whole of mankind.
  • In primitive Buddhism, in primitive Christianity, in the writings of some of the Mussulman teachers, in the early movements of the Reform, and especially in the ethical and philosophical movements of the last century and of our own times, the total abandonment of the idea of revenge, or of "due reward" — of good for good and evil for evil — is affirmed more and more vigorously. The higher conception of "no revenge for wrongs," and of freely giving more than one expects to receive from his neighbours, is proclaimed as being the real principle of morality — a principle superior to mere equivalence, equity, or justice, and more conducive to happiness. And man is appealed to to be guided in his acts, not merely by love, which is always personal, or at the best tribal, but by the perception of his oneness with each human being. In the practice of mutual aid, which we can retrace to the earliest beginnings of evolution, we thus find the positive and undoubted origin of our ethical conceptions; and we can affirm that in the ethical progress of man, mutual support — not mutual struggle — has had the leading part. In its wide extension, even at the present time, we also see the best guarantee of a still loftier evolution of our race.


  • Unless Socialists are prepared openly and avowedly to profess that the satisfaction of the needs of each individual must be their very first aim; unless they have prepared public opinion to establish itself firmly at this standpoint, the people in their next attempt to free themselves will once more suffer a defeat.
    • This appeared in "The First Work of the Revolution" an article by an unidentified author in Freedom, Vol. 1, No. (11 August 1887), where another article had been written by Kropotkin.

Quotes about Kropotkin

Things will change and the masses will awaken to the realisation that no one, no political Party or governmental clique must be permitted in the future to monopolise the Revolution, to control or direct it, for such attempts inevitably result in the death of the Revolution itself.
We must shed the old stereotype of anarchists as bearded bomb throwers furtively stalking about city streets at night. ~ Stephen Jay Gould
He had many ideological enemies, but few men of celebrity in their own time have had so few personal foes; even those bitterly opposed to his teachings usually found his modesty and sincerity difficult to resist. ~ George Woodcock
  • In this wonderful procession of revolutionists, Prince Kropotkin, or, as he prefers to be called, Peter Kropotkin, was doubtless the most distinguished. When he came to America to lecture, he was heard throughout the country with great interest and respect
  • Russia was our main point of discussion. The conditions were terrible, as everyone agreed, and the Dictatorship the greatest crime of the Bolsheviki. But there was no reason to lose faith, he assured me. The Revolution and the masses were greater than any political Party and its machinations. The latter might triumph temporarily, but the heart of the Russian masses was uncorrupted and they would rally themselves to a clear understanding of the evil of the Dictatorship and of Bolshevik tyranny. Present Russian life, he said, was an artificial condition forced by the governing class. The rule of a small political Party was based on false theories, violent methods, fearful blunders and general inefficiency. They were suppressing the very expression of the people's will and initiative which alone could rebuild the ruined economic life of the country. The stupid attitude of the Allied Powers, the blockade and the attacks on the Revolution by the interventionists were helping to strengthen the power of the Communist regime. But things will change and the masses will awaken to the realisation that no one, no political Party or governmental clique must be permitted in the future to monopolise the Revolution, to control or direct it, for such attempts inevitably result in the death of the Revolution itself.
    Various other phases of the Revolution we discussed on that occasion. Kropotkin particularly emphasised the constructive side of revolutions, and especially that the organisation of the economic life must be dealt with as the first and greatest necessity of a revolution, as the foundation of its existence and development.
  • I now saw how ineffectual were my attempts; I felt that tremendous economic and political changes must be made; but I was still a Liberal, and thought only of reform, not of revolution. To seek guidance, to find out what older heads were thinking, I went at nineteen with my mother and sister to St. Petersburg. Into our compartment on the train came a handsome young prince returning from official duties in Siberia. For hours he discussed with me the problems that were rushing upon us. His words thrilled like fire. Our excited voices rose steadily higher, until my mother begged me, as my nurse had done before, to speak low. That young prince was Peter Kropotkin...Kropotkin, in his "Memoirs of a Revolutionist", quotes the words of the Russian poet, Nekrasof, "The bread that has been made by slaves is bitter." He adds: "The young generation actually refused to eat that bread, and to enjoy the riches that had been accumulated in their fathers' houses by means of servile labor, whether the laborers were actual serfs, or slaves of the present industrial system."
  • It is difficult, however, to avoid the feeling that in this mild latter-day anarchism of Kropotkin something has been lost of that fierce dynamic of revolt which animated the anarchism of Bakunin. Bakunin's indignation at the wickedness of the tyrant was no doubt accompanied by a naive faith in the constructive capacity and untutored goodness of the masses. In Kropotkin this faith has got mixed up with the Victorian belief in the inevitability of progress. His anarchism, no less than Marx's communism, claimed to have a scientific foundation. It was "more than a mere mode of action or a mere conception of a free society"; it was "part of a philosophy, natural and social", and "must be treated by the same methods as natural sciences". In pursuit of this conception Kropotkin wrote what was once probably the most famous of all his works, Mutual Aid, in which he demonstrated, in contradiction to the Darwinian theory of progress through the struggle for existence, that animal life, as well as primitive human societies, survived not through processes of mutual destruction but through processes of cooperation. Towards this conception human society was constantly and continuously evolving. To-day such conceptions seem as faded and irrelevant as the pseudo-scientific political applications of Darwinism which they were intended to refute. And with them goes the pseudo-scientific optimism about the progressive evolution of human nature which was the basis of Kropotkin's anarchist creed.
    • E. H. Carr, "Kropotkin" (1951), published in From Napoleon to Stalin and Other Essays (1980)
  • His appeal to the youth of the poor struck home to me personally, as if he were speaking to us there in our shabby poverty-stricken Bronx flat: "Must you drag on the same weary existence as your father and mother for thirty or forty years? Must you toil your life long to procure for others all the pleasures of well-being, of knowledge, of art, and keep for yourself only the eternal anxiety as to whether you can get a bit of bread?"
  • have we made progress? Oh, we certainly have, we certainly have, in spite of all the difficulties, in spite of all the problems, the labor movement has made tremendous progress. There is a new role and a new outlook for youth today. One of the pamphlets that I read years ago, I don't know if any of you have ever heard of it, is Peter Kropotkin's Appeal to the Young and it was a beautiful appeal to the young to carry forward their responsibility to make this world a better world to live in. Now, I feel in our way we did our best but the time comes when you know, they say old age isn't a disease but I say it is. The time comes when you have to slow down and lay off and give the benefit of your experience to a younger generation, if they want it.

The Kropotkins, the Perovskayas, the Breshkovskayas, and hosts of others repudiated wealth and station and refused to serve King Mammon. They went among the people, not to lift them up but themselves to be lifted up, to be instructed, and in return to give themselves wholly to the people. That accounts for the heroism, the art, the literature of Russia, the unity between the people, the mujik and the intellectual. That to some extent explains the literature of all European countries, the fact that the Strindbergs, the Hauptmanns, the Wedekinds, the Brieux, the Mirbeaus, the Steinlins and Rodins have never dissociated themselves from the people.

  • We must shed the old stereotype of anarchists as bearded bomb throwers furtively stalking about city streets at night. Kropotkin was a genial man, almost saintly according to some, who promoted a vision of small communities setting their own standards by consensus for the benefit of all, thereby eliminating the need for most functions of a central government. … I confess that I have always viewed Kropotkin as daftly idiosyncratic, if undeniably well meaning. … he was a man of strange politics and unworkable ideals, wrenched from the context of his youth, a stranger in a strange land …
  • Kropotkin … created a dichotomy within the general notion of struggle — two forms with opposite import: (1) organism against organism of the same species for limited resources, leading to competition; and (2) organism against environment, leading to cooperation. … Kropotkin did not deny the competitive form of struggle, but he argued that the cooperative style had been underemphasized and must balance or even predominate over competition in considering nature as a whole. … I would hold that Kropotkin’s basic argument is correct. Struggle does occur in many modes, and some lead to cooperation among members of a species as the best pathway to advantage for individuals. If Kropotkin overemphasized mutual aid, most Darwinians in Western Europe had exaggerated competition just as strongly. If Kropotkin drew inappropriate hope for social reform from his concept of nature, other Darwinians had erred just as firmly (and for motives that most of us would now decry) in justifying imperial conquest, racism, and oppression of industrial workers as the harsh outcome of natural selection in the competitive mode.
  • Odonanism is roughly identifiable with anarchism. I think it is a fairly identifiable form of the anarchist lineage of Kropotkin, Emma Goldman and, to a large extent, Paul Goodman. It's pacifist anarchism, an identifiable tradition, not Bakhunism. It's just that nobody else had ever used it for fiction-it seemed such a pity.
  • I read Goodman and Kropotkin and Emma and the rest, and finally found a politics I liked. But then I had to integrate these political ideas, which I'd formulated over a good year's reading, into a novel, a utopia. The whole process took quite a while, as you might imagine, and there were hundreds of little details that never found their way into the novel.
  • I have no special competence to be able to pass judgment on Kropotkin as a scientist. I know that in his younger days he had rendered remarkable services to geography and to geology; I appreciate the great value of his book Mutual Aid ... It seems, however, to me that he lacked something to make him a real man of science; the capacity to forget his desires and preconceptions in order to observe the facts with an impassive objectivity. He seemed to me to be rather what I should call a poet of science. He might have been able to arrive at new truths by intuitive genius, but others would have had to verify these truths; men with less genius or no genius at all, but better gifted with what is called the scientific spirit. Kropotkin was too passionate to be an exact observer.
    • Errico Malatesta, "Peter Kropotkin", Freedom Bulletin, 12 July 1931, quoted in Ruth Kinna, Kropotkin: Reviewing the Classical Anarchist Tradition (Edinburgh University Press, 2016), pp. 11–12
  • Kropotkin, while expecting women to engage in active political work, expressed impatience with those women who put feminism ahead of their devotion to the (male) working class. His own family relationships were almost stereotypically conventional. Proudhon, Kropotkin, and the other anarchist theorists who viewed women in such conventional ways argued that certain behavior patterns were natural for each sex. Since nature provided woman with a dependent personality, a nurturing instinct, and a desire for motherhood, to have her act in accord with those feelings would not violate her freedom because they would be an expression of her natural self. Many anarchist women, from Emma Goldman to the unassuming Helena Born, disagreed with this notion of woman's nature.
    • Margaret S Marsh, Anarchist Women, 1870-1920 (1981)
  • Inspired by Kropotkin's Conquest of Bread, Mollie Steimer joined the anarchist group Freedom in 1917...Steimer's conversion to anarchism derived less from an emotional response to a crisis situation than from her acceptance of the basic tenets of anarchist ideology. As a disciple of Kropotkin, Steimer possessed an intellectual and moral vision of the future.
    • Margaret S Marsh, Anarchist Women, 1870-1920 (1981)
  • The chief inspiration of the anarchist communism of the 1880s and 1890s, Peter Kropotkin, encouraged women's activism within the movement but disapproved of feminism. He saw the struggle of the working class for liberation as primary; women's specific interests were to be subordinated to the achievement of this goal.
    • Maxine Molyneux Women's Movements in International Perspective: Latin America and Beyond (2000)
  • He was probably one of the noblest souls that ever lived. He writes in his book that he'd been away in the Urals-he was a geographer-and he was discovering that the mountains really ran in a different direction than everybody had thought. When he came back, he said, "There seems to be nothing left of our movements. The only movement that seems to have any power at all is the Women's Movement. And I think maybe the reason for this is that these young women are going about teaching the serfs to read." (These are inexact quotes.) He said that it might be because they were thinking not only of themselves, but also of how to share the earth with others. It was very thrilling to me to think about; it brings us back to the seventies and what was happening then.-Was everything falling apart? No, no. There was the Women's Movement growing.
    • 1993 interview in Conversations with Grace Paley (1997)
  • the very existence of the commons implies the reality of cooperative management and ownership. It is important to recognize that competition has not always been a driving force in human societies. The scientist and philosopher Peter Kropotkin writes: "If we... ask Nature: "who are the fittest: those who are continually at war with each other, or those who support one another?" we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development of intelligence and bodily organization."
    • Vandana Shiva Earth Democracy: Justice, Sustainability, and Peace (2005)
  • I once asked Prince Kropotkin, the Russian nihilist, how he endured his long years in prison, deprived of books, pen, ink, and paper. “Ah,” he said, “I thought out many questions on which I had a deep interest. In the pursuit of an idea I took no note of time. When tired of solving knotty problems I recited all the beautiful passages in prose or verse I had ever learned. I became acquainted with my self and my own resources. I had a world of my own, a vast empire, that no Russian jailor or Czar could invade.” Such is the value of liberal thought and broad culture when shut from all human companionship, bringing comfort and sunshine within even the four walls of a prison cell. As women ofttimes share a similar fate, should they not have all the consolation that the most liberal education can give?
  • A scientist, humanitarian and of royal birth, Kropotkin is a genius of the age; not only does his colossal intellect cause him to stand in bold relief, but his personality is one of indescribable and unduplicated power.
    • Anna Strunsky, "Earnest Address by Anna Strunsky", San Francisco Call, 11 October 1904, quoted in Ruth Kinna, Kropotkin: Reviewing the Classical Anarchist Tradition (Edinburgh University Press, 2016), p. 15.
  • He (Jack London) wrote an essay called "What Life Means to Me" which takes its place with Kropotkin's "Appeal to the Young" and Oscar Wilde's "The Soul of Man Under Socialism," and its closing sentence rings with his faith in the rise of the common man. "The stairway of time is ever echoing with the wooden shoe going up, the polished boot descending."
  • Two of the most perfect lives I have come across in my own experience are the lives of Verlaine and of Prince Kropotkin: both of them men who have passed years in prison: the first, the one Christian poet since Dante; the other, a man with a soul of that beautiful white Christ which seems coming out of Russia.
  • A lot of anarchists had a major role in influencing my political thinking, especially the individualist anarchists. … I find a lot of Kropotkin compatible even though he was a communist anarchist. Nothing wrong with communist anarchism as long as it remains voluntary. Any one that wants to go make a commune, go ahead, do it. I got nothing against it. As long as there's room to the individualist to do his or her own thing.
  • To those who knew Kropotkin, the man seemed more important than his works, and throughout our account we have had to record the strong impressions of amiability and goodness left by him. He had many ideological enemies, but few men of celebrity in their own time have had so few personal foes; even those bitterly opposed to his teachings usually found his modesty and sincerity difficult to resist. … His ideal of human solidarity was no vague conception, nor his amiability a superficial virtue. They were continually manifested in his daily life, and, although he may at times have fallen into error, there is nothing in Kropotkin's acts or writings of intellectual dishonesty. He always spoke what he thought to be right, and was ready to take the consequences, whether it meant imprisonment or — what was much worse to a man of his character — the loss of old and respected friends. He was always kind, anxious to avoid giving pain or inconvenience, and conscious of the needs of others. His hospitality was wide, his sympathy abundant, his generosity as unlimited as his resources allowed.
    • George Woodcock and Ivan Avakumovic in Peter Kropotkin : From Prince to Rebel (1990)
  • The desire to link theory with practice is evident in almost all Kropotkin's contributions to Le Révolté. He is considering the revolution, not in the apocalyptic form of a vast inferno of destruction which so often haunted Bakunin, but as a concrete event in which the rebellious workers must be aware of the consequences of their actions, so that revolt will not end in the establishment of new organs of power that will halt the natural development of a free society. … Revolution cannot be made with words alone; a knowledge of the necessary action and a will toward it must also exist.
  • … the purest and most upright apostle of individualism … the righteous man (tsadik) of the new world … a pure and crystalline soul.
  • It was the development of the theory of anarchist communism that Kropotkin believed to be his main contribution to the theory of anarchism. Indeed, what had the economic ideal of the anarchist movement been before Kropotkin published a series of his famous articles in the Le Révolté newspaper in 1879, articles which eventually made up his book Words of a Rebel?
  • Kropotkin’s communism stems from two sources: on the one hand, from the study of economic phenomena and their historical development, and, on the other, from the social ideal of equality and freedom. His objective scientific research and his passionate search for a social formation into which maximum justice can be embodied consistently led him to the same solution: anarchist communism.
  • Kropotkin’s anarchist communism is endorsed by a vast majority of anarchists, but not by all. There are individualist anarchists, some of whom are proponents of private property, while others have little concern at all for future social organization, concentrating their attention on the inner freedom of an individual in any social order; there are also Proudhonist anarchists. But the fact that anarchist communism is accepted by all those involved in the social struggle of our time, chiefly in the workers’ movement, is not a coincidence nor a question of the temporary success of one idea or another.
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