We have been speaking of the spontaneous action of human energy as a great fact, which it is foolish and dangerous to overlook or ignore. But there are two ways of accepting the existence of a fact. We may rejoice in it and welcome it as a good, or find it distasteful and repel it as an evil. We may use our conscious exercise of will to give it free play, or we may set ourselves to counteract or evade its action. How do we look upon the spontaneous upleaping of energy in man whether it take shape in thought, feeling, or action, The common answer now-a days is, It is good or evil according to the circumstances like the manifestation of energy in fire, which we say is a good servant but a bad master. Au answer characteristic of our epoch of t... (From : AnarchyArchives.)
No one at all capable of an intense conscious inner life need ever hope to escape mental anguish and suffering. Sorrow and often despair over the so-called eternal fitness of things are the most persistent companions of our life. But they do not come upon us from the outside, through the evil deeds of particularly evil people. They are conditioned in our very being; indeed, they are interwoven through a thousand tender and coarse threads with our existence. It is absolutely necessary that we realize this fact, because people who never get away from the notion that their misfortune is due to the wickedness of their fellows never can outgrow the petty hatred and malice which constantly blames, condemns, and hounds others for something that is... (From : Anarchy Archives.)
The Newcastle Daily Chronicle: February 20, 1985, p4. Reprinted in Small Communal Experiments and Why They Fail Jura Books Editor's Preface Peter Kropotkin (1842-1921) was one of the greatest anarchist theoreticians of his time. Although he admired the directly democratic and non-authoritarian practices of the traditional peasant village commune, he was never an advocate of small and isolated communal experimentalism. Many people, upon reading his works, have been inspired to found such communities, both in his own time as well as the hippies of the 1960s (a period when Kropotkin's major works were republished and influential). Kropotkin did not consider such ventures were likely to be successful or useful in achieving wider revolutionary g... (From : Anarchy Archives.)
Each day, in a whole range of tones, the bourgeois press praises the value and the importance of our political liberties, of the "political rights of the citizen": universal suffrage, free elections, freedom of the press and of meeting, etc. "Since you have these freedoms," they say to us, "what is the point of rebelling? Don't the liberties you already possess assure the possibilities of all the reforms that may be necessary, without your needing to resort to the gun?" So, let us analyze, from our point of view, what these famous "political liberties" are worth to the class that owns nothing, rules nobody, and has in fact very few rights and plenty of duties. We are not asserting, as has sometimes been said, that political rights have no value to us. We know very well that since the days of serfdom and even since the last century, we have made a certain amount of progress; the man of the people is no longer the being deprived of all rights that he was in...
The word work, like "the word honesty, has obtained a quite peculiar meaning under the capitalist system of production. It is used indiscriminately for every sort of human labor. Yet how can any labor differ more widely than the slavery of a tram conductor from the free and useful work of the village blacksmith in Longfellow's poem- "Toiling,-rejoicing,-sorrowing, Onward through life he goes; Each morning sees some task begun, Each evening sees its close; Something attempted, something done, Has earned a night's repose." Work in the true sense means neither enforced and slavish toil nor the purposeless efforts of the man who plays with some occupation for mere amusement. At present much well-meaning and honest labor is pure waste, for it pr... (From : AnarchyArchives.)