Politics and the State
(1814 - 1876) ~ Father of Anarcho-Collectivism : The originality of his ideas, the imagery and vehemence of his eloquence, his untiring zeal in propagandism, helped too by the natural majesty of his person and by a powerful vitality, gave Bakunin access to all the socialistic revolutionary groups, and his efforts left deep traces everywhere... (From : The Torch of Anarchy.)
• "The revolution, in short, has this aim: freedom for all, for individuals as well as collective bodies, associations, communes, provinces, regions, and nations, and the mutual guarantee of this freedom by federation." (From : "Revolutionary Catechism," by Mikhail Bakunin.)
• "Individual liberty - not privileged liberty but human liberty, and the real potential of individuals - will only be able to enjoy full expansion in a regime of complete equality. When there exists an equality of origins for all men on this earth then, and only then ... will one be able to say, with more reason than one can today, that every individual is a self-made man." (From : "Essay from Egalite August 14, 1869," by Mikhail B....)
• "...we seek a unification of society and equality of social and economic provision for every individual on this earth." (From : "Essay from Egalite July 31, 1869," by Mikhail Bak....)
Politics and the State
From: Bakunin's Writings, Guy A. Aldred Modern Publishers, Indore Kraus Reprint co. New York 1947
These critics greatly deceive themselves and, "consciously or unconsciously," endeavor to deceive the public concerning us. We love liberty much more than they do. We love it to the point of wishing it complete and entire. We wish the reality and not the fiction. Hence we repel every bourgeois alliance, since we are convinced that all liberty conquered by the aid of the bourgeoisie, their political means and weapons, or by an alliance with their political dupes, will prove profitable for Messrs. the bourgeois, but never anything more than a fiction for the workers.
Messrs. the bourgeois of all parties, including the most advanced, however cosmopolitan they are, when it is a question of gaining money by a more and more extensive exploitation of the labor of the people, are all equally fervent and fanatical in their patriotic attachment to the state. Patriotism is in reality, nothing but the passion for and cult of the national State, as M. Thiers, the very illustrious assassin of the parisian proletariat, and the present savior of France, has said recently. But whoever says "State" says domination; and whoever says "domination" says exploitation. Which proves that the popular or "folk's" State, now become aud unhappily remaining today the catchword of the German Socialist Democracy, is a ridiculous contradiction, a fiction, a falsehood, unconscious on the part of those who extoll it, doubtlessly, but, for the proletariat, a very dangerous trap.
The State, however popular may be the form it assumes, will always be an institution of domination and exploitation, and consequently a permanent source of poverty and enslavement for the populace. There is no other way, then, of emancipating the people economically and politically, of giving them liberty and well-being at one and the same time than by abolishing the State, all States, and, by so doing, killing, once and for all time, what, up to now, has been called "Politics," i e., precisely nothing else than the functioning or manifestation both internal and external of State action, that is to say, the practice, or art and science of dominating and exploiting the masses in favor of the privileged classes.
It is not true then to say that we treat politics abstractly. We make no abstraction of it, since we wish positively to kill it. And here is the essential point upon which we separate ourselves absolutely from politicians and radical bourgeois Socialists (now functioning as social or radical democracy which is only a facade for capitalistic democracy,). Their policy consists in the transformation of State politics, their use and reform. Our policy, the only policy we admit, consists in the total abolition of the State, and of politics, which is its necessary manifestation.
It is only because we wish frankly to this abolition of the State that we believe that we have the right to call ourselves Internationalists and Revolutionary Socialists; for whoever wishes to deal with politics otherwise than how we do; whoever does not, like us, wish the total abolition of politics, must necessarily participate in the politics of a patriotic and bourgeois State. In other words, he renounces, by that very fact, in the name of his great or little national State, the human solidarity of all peoples, as well as the economic and social emancipation of the masses at home.
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