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Anarchist economics is the set of theories and practices of economic activity within the political philosophy of
Anarchism is often considered a
Anarchists argue that characteristic capitalist institutions promote and reproduce various forms of economic activity which they consider oppressive, including private property (as in productive property rather than personal property),
Historical overview
Early views
The early English anarchist William Godwin's views on economics could be summarized as follows: "[H]e envisages the possibility of specialization in the various crafts, which would lead to a man's following the task for which he had the greatest aptitude, and distributing his surplus products to whoever may need them, receiving what he himself needs of other things from the surplus produced by his neighbours, but always on the basis of free distribution, not of exchange. It is evident that, despite his speculations on the future of machinery, Godwin's ideal society is based on the economics of handcrafts and cultivation".[17]
For the influential German
Josiah Warren is widely regarded as the first American anarchist[21] and the four-page weekly paper he edited during 1833, The Peaceful Revolutionist, was the first anarchist periodical published.[22] Warren termed the phrase "Cost the limit of price", with "cost" here referring not to monetary price paid but the labor one exerted to produce an item.[23] Therefore, "[h]e proposed a system to pay people with certificates indicating how many hours of work they did. They could exchange the notes at local time stores for goods that took the same amount of time to produce".[21]
Warren put his theories to the test by establishing an experimental "labor for labor store" called the Cincinnati Time Store where trade was facilitated by notes backed by a promise to perform labor. The store proved successful and operated for three years after which it was closed so that Warren could pursue establishing colonies based on mutualism. These included Utopia and Modern Times. Warren said that Stephen Pearl Andrews' The Science of Society, published in 1852, was the most lucid and complete exposition of Warren's own theories.[24]
In Europe, an early
Economics in organized mass social anarchism
The
In 1868, following their unsuccessful participation in the
By the early 1880s, most of the European anarchist movement had adopted an anarcho-communist position, advocating the abolition of
Anarchism economics in practice: the Spanish Revolution
In the strong
Spanish anarchist theoreticians were somewhat divided on this subject. A section of them had given their hearts to Peter Kropotkin and his erudite yet simplistic idealization of the communes of the Middle Ages which they identified with the Spanish tradition of the primitive peasant community. Their favorite slogan was the "free commune". Mikhail Bakunin was the founder of the Spanish collectivist, syndicalist and internationalist workers' movement. Those anarchists tended to follow him and his disciple Ricardo Mella.[35] They were concerned with economic unification and believed that a long transitional period would be necessary during which it would be wiser to reward labor according to the hours worked and not according to need. They envisaged the economic structure of the future as a combination of local trade-union groupings and federations of branches of industry.[35]
In 1932, the Spanish anarchist theoretician
"Our ideal is the commune which is associated, federated, integrated into the total economy of the country, and of other countries in a state of revolution." To replace the single owner by a hydra-headed owner is not collectivism, is not self-management. The land, the factories, the mines, the means of transport are the product of the work of all and must be at the service of all. Nowadays the economy is neither local, nor even national, but world-wide. The characteristic feature of modern life is the cohesion of all the productive and distributive forces. "A socialized economy, directed and planned, is an imperative necessity and corresponds to the trend of development of the modern economic world."[35]
Santillan was to play an important part in the Spanish Revolution. He became a member of the central committee of the anti-fascist militia, a member of the Catalan Economic Council and Economics Minister of the Catalan government.[35] Anarchist historian George Woodcock reports the following:
For several months the armed forces in these regions were mostly anarchist controlled militia units. The factories were largely taken over by the workers and run by C.N.T. committees, while hundreds of villages either shared out or collectivized the land, and many of them attempted to set up libertarian communes of the kind advocated by Kropotkin. The beginnings of collectivization seem to have been similar in villages and factories. The landlords in the villages had fled, the Civil Guards had been killed or chased away, and the village syndicate would transform itself into a popular assembly in which every villager could participate directly in the affairs of the community. An administrative committee would be elected, but this would operate under the constant supervision of the population, meeting at least once a week in full assembly to hasten the achievement of free communism. In the factories the process was similar, with a workers' committee becoming responsible to the general assembly of the syndicate, and technicians (in a few cases the former owners or managers) planning production in accordance with the workers' views.[17]
Theoretical economic systems
In a chronological and theoretical sense, there are classical—those created throughout the 19th century—and post-classical anarchist schools–those created since the mid-20th century and after.
Classical theoretical economic systems
Mutualism
Mutualism is an
Some mutualists believe that if the state did not intervene as a result of increased competition in the marketplace, individuals would receive no more income than that in proportion to the amount of labor they exert.[39] Mutualists oppose the idea of individuals receiving an income through loans, investments and rent as they believe these individuals are not laboring. Some of them argue that if state intervention ceased, these types of incomes would disappear due to increased competition in capital.[40]
Although Proudhon opposed this type of income, he expressed: "[...] I never meant to [...] forbid or suppress, by sovereign decree, ground rent and interest on capital. I believe that all these forms of human activity should remain free and optional for all".[41] Insofar as they ensure the workers right to the full product of their labor, mutualists support markets and private property in the product of labor. However, they argue for conditional titles to land, whose private ownership is legitimate only so long as it remains in use or occupation (which Proudhon called "possession").[42]
Proudhon's mutualism supports labor-owned cooperative firms and associations[43] for "we need not hesitate, for we have no choice [...] it is necessary to form an ASSOCIATION among workers [...] because without that, they would remain related as subordinates and superiors, and there would ensue two [...] castes of masters and wage-workers, which is repugnant to a free and democratic society" and so "it becomes necessary for the workers to form themselves into democratic
societies, with equal conditions for all members, on pain of a relapse into feudalism".
Evolution
As a term, "mutualism" has seen a variety of related uses. Charles Fourier first used the French term mutualisme in 1822,[45] although the reference was not to an economic system. The first use of the noun "mutualist" was in the New-Harmony Gazette by an American Owenite in 1826.[46] In the early 1830s, a labor organization in Lyons, France called themselves the Mutuellists. Pierre-Joseph Proudhon was involved with the Lyons mutualists and later adopted the name to describe his own teachings.[19]
In What Is Mutualism?,
By 1846, Proudhon was speaking of mutualité in his writings and used the term mutuellisme at least as early as 1848 in his "Programme Révolutionnaire". In 1850, William Batchelder Greene used the term "mutualism" to describe a mutual credit system similar to that of Proudhon. Also in 1850, the American newspaper The Spirit of the Age, edited by William Henry Channing, published proposals for a "mutualist township" by Joshua King Ingalls[47] and Albert Brisbane,[48] together with works by Proudhon,[49] Greene, Pierre Leroux and others.
For American anarchist historian Eunice Minette Schuster, "[i]t is apparent...that
Mutualists argue that
Collectivist anarchism
Collectivist anarchism is a revolutionary
This contrasts with anarcho-communism, where wages would be abolished and where individuals would take freely from a storehouse of goods "to each according to his need". Notwithstanding the title, Mikhail Bakunin's collectivist anarchism is thus seen as a blend of
Criticism of Marxism and relationship with other anarchist classical currents
The collectivist anarchists at first used the term "collectivism" to distinguish themselves from the mutualism of the followers of Pierre-Joseph Proudhon and the state socialists associated with Karl Marx. Mikhail Bakunin wrote that "we shall always protest against anything that may in any way resemble communism or state socialism", which Bakunin regarded as fundamentally authoritarian ("Federalism, Socialism, and Anti-Theologism", 1867).[58]
The dispute between Bakunin and Marx highlighted the differences between anarchism and
The anti-authoritarian sections of the First International proclaimed at the St. Imier Congress (1872) that "the aspirations of the proletariat can have no purpose other than the establishment of an absolutely free economic organization and federation, founded upon the labour and equality of all and absolutely independent of all political government" in which each worker will have the "right to the enjoyment of the gross product of his labours and thereby the means of developing his full intellectual, material and moral powers in a collective setting". This revolutionary transformation could "only be the outcome of the spontaneous action of the proletariat itself, its trades bodies and the autonomous communes".[29] A similar position was adopted by the Workers' Federation of the Spanish Region in 1882 as articulated by anarchist veteran of the First International Jose Llunas Pujols in his essay, "Collectivism".[29]
The difference between collectivist anarchism and anarcho-communism is that collectivist anarchism stresses collective ownership of productive, subsistence and distributary property while anarcho-communism negates the concept of ownership in favor of usage or possession with productive means being a possession not owned by any individual or particular group.[15][64] Anarcho-communists believe that subsistence, productive and distributive property should be common or social possessions while personal property should be private possessions.[16] Collectivist anarchists agree with this, but they disagree on the subject of remuneration—some collectivist anarchists, such as Mikhail Bakunin, believe in the remuneration of labor while anarcho-communists such as Peter Kropotkin believe that such remuneration would lead to the recreation of currency and that this would need a state.[65]
The Anarchist FAQ compares and contrasts collectivist anarchism with communist anarchism this way:
The major difference between collectivists and communists is over the question of "money" after a revolution. Anarcho-communists consider the abolition of money to be essential, while anarcho-collectivists consider the end of private ownership of the means of production to be the key. As Kropotkin noted, "[collectivist anarchism] express[es] a state of things in which all necessaries for production are owned in common by the labour groups and the free communes, while the ways of retribution [i.e. distribution] of labour, communist or otherwise, would be settled by each group for itself."[66] Thus, while communism and collectivism both organise production in common via producers' associations, they differ in how the goods produced will be distributed. Communism is based on free consumption of all while collectivism is more likely to be based on the distribution of goods according to the labour contributed. However, most anarcho-collectivists think that, over time, as productivity increases and the sense of community becomes stronger, money will disappear.[67]
Anarcho-communism
Anarcho-communism, also known as anarchist communism and occasionally as free communism or libertarian communism,[68] is a theory of anarchism which advocates the abolition of the state, markets, money, capitalism and private property (while retaining respect for personal property)[69] and in favor of common ownership of the means of production,[70][71] direct democracy and a horizontal network of voluntary associations and workers' councils with production and consumption based on the guiding principle: "From each according to his ability, to each according to his needs".[72][73] Some forms of anarcho-communism such as insurrectionary anarchism are strongly influenced by egoism and radical individualism, believing anarcho-communism is the best social system for the realization of individual freedom.[74][75][76][77][excessive citations] Most anarcho-communists view anarcho-communism as a way of reconciling the opposition between the individual and society.[78][79][80][81][82][excessive citations]
The abolition of
Evolution and role in early 20th century revolutions
Anarcho-communism developed out of radical
Anarcho-communism as a coherent, modern economic-political philosophy was first formulated in the Italian section of the
While both groups argued against capitalism, the anarchist communists departed from Proudhon and Bakunin, who maintained that individuals have a right to the product of their individual labor and to be remunerated for their particular contribution to production. As Malatesta put it, "instead of running the risk of making a confusion in trying to distinguish what you and I each do, let us all work and put everything in common. In this way each will give to society all that his strength permits until enough is produced for every one; and each will take all that he needs, limiting his needs only in those things of which there is not yet plenty for every one".[87] The theoretical work of Peter Kropotkin took importance later as it expanded and developed pro-organizationalist and insurrectionary anti-organizationalist sections.[88]
During the
After successfully repelling Austro-Hungarian, White and Ukrainian nationalist forces, the Makhnovist militia forces and anarcho-communist territories in Ukraine were eventually crushed by Bolshevik military forces. In the Mexican Revolution, the Mexican Liberal Party was established and during the early 1910s led a series of military offensives leading to the conquest and occupation of certain towns and districts in Baja California with the leadership of anarcho-communist Ricardo Flores Magón.[91] Kropotkin's The Conquest of Bread, which Flores Magón considered a kind of anarchist bible, served as basis for the short-lived revolutionary communes in Baja California during the Magónista Revolt of 1911.[91]
To date, the best-known examples of an anarcho-communist society (i.e. established around the ideas as they exist today and achieving worldwide attention and knowledge in the historical canon), are the anarchist territories during the Spanish Revolution
Post-classical theoretical economic systems
Participatory economics
Participatory economics, often abbreviated parecon, is an
Free-market anarchism
Free-market anarchism, based on the economic theories of mutualism and individualist anarchism, is a revival of such free-market anarchist theories. It encompasses diverse economic theories like those proposed by individualist anarchists and libertarian socialists such as the Europeans Émile Armand, Thomas Hodgskin, Miguel Giménez Igualada and Pierre-Joseph Proudhon, or the Americans Stephen Pearl Andrews, William Batchelder Greene, Lysander Spooner, Benjamin Tucker and Josiah Warren, among others;[96][97][98][99][excessive citations] and various anti-capitalists, left-libertarians and left-wing market anarchists such as Kevin Carson,[100][101][102] Gary Chartier,[103][104] Samuel Edward Konkin III,[105][106] and Chris Matthew Sciabarra.[107]
Anarcho-capitalism advocates the elimination of the
The Really Really Free Market movement is a horizontally organized collective of individuals who form a temporary market based on an alternative gift economy. The movement aims to counteract capitalism in a proactive way by creating a positive example to challenge the myths of scarcity and competition. The name itself is a play on words as it is a reinterpretation and re-envisioning of free market, a term which generally refers to an economy of consumerism governed by supply and demand.[118]
Issues and proposals
Anarchist criticism of capitalism
The authors of An Anarchist FAQ state that anarchists have long recognised that capitalism is by its very nature hierarchical.[1] The worker is subjected to the authority of the boss during working hours (sometimes outside work too). They state: "This hierarchical control of wage labour has the effect of alienating workers from their own work, and so from themselves. Workers no longer govern themselves during work hours and so are no longer free".[1] So this is why capitalism, "by treating labour as analogous to all other commodities denies the key distinction between labour and other "resources"—that is to say its inseparability from its bearer—labour, unlike other "property", is endowed with will and agency. Thus when one speaks of selling labour there is a necessary subjugation of will (hierarchy)... Creative, self-managed work is a source of pride and joy and part of what it means to be fully human. Wrenching control of work from the hands of the worker profoundly harms his or her mental and physical health".[120] They also establish the following:
[...] capitalism itself was created by state violence and the destruction of traditional ways of life and social interaction was part of that task. From the start, bosses spent considerable time and energy combating attempts of working people to join together to resist the hierarchy they were subjected to and reassert human values. Such forms of free association between equals (such as trade unions) were combated, just as attempts to regulate the worse excesses of the system by democratic governments. Indeed, capitalists prefer centralised, elitist and/or authoritarian regimes precisely because they are sure to be outside of popular control (see section B.2.5). They are the only way that contractual relations based on market power could be enforced on an unwilling population. Capitalism was born under such states and as well as backing fascist movements, they made high profits in Nazi Germany and Fascist Italy. Today many corporations "regularly do business with totalitarian and authoritarian regimes – again, because it is profitable to do so." Indeed, there is a "trend by US corporations to invest in" such countries... Perhaps unsurprisingly, as such regimes are best able to enforce the necessary conditions to commodify labour fully.[1]
For the influential
Within anarchism there emerged a critique of
Noam Chomsky contends that there is little moral difference between chattel slavery and renting one's self to an owner or "wage slavery". He feels that it is an attack on personal integrity that undermines individual freedom. He holds that workers should own and control their workplace.[132] Many libertarian socialists argue that large-scale voluntary associations should manage industrial manufacture while workers retain rights to the individual products of their labor.[133] As such, they see a distinction between the concepts of "private property" and "personal possession". Whereas "private property" grants an individual exclusive control over a thing whether it is in use or not and regardless of its productive capacity, "possession" grants no rights to things that are not in use.[134]
In addition to anarchist Benjamin Tucker's "big four" monopolies (land, money, tariffs and patents) that have emerged under capitalism, neo-mutualist economist Kevin Carson argues that the
Economics as anarchist strategy
Economic secession has been variously defined by sources. In its narrowest sense, it is abstention from the state's economic system—for instance by replacing the use of government money with barter, local exchange trading systems, or commodity money (such as gold). As such, "anarchists can often be found advocating for mass refusal and the withdrawal of our participation-sometimes in the form of general strikes; sometimes as in the case of the illegalists, in the forms of direct expropriations – with the support and participation of social movements or not; sometimes in the forms of occupations and the taking of space; and still other times in advocating for creating alternatives to capitalist relations in the here and now; and so on".[138]
Some anarchists believe that it is not radical political activity that will transform society, but radical economic activity that will make true change.
Anarchist value theory
Pierre-Joseph Proudhon's mutualism
Collectivist anarchism, as defended by Mikhail Bakunin, defended a form of the labour theory of value when it advocated a system where "all necessaries for production are owned in common by the labour groups and the free communes...based on the distribution of goods according to the labour contributed".[146]
Ethics of pricing
Josiah Warren termed the phrase "Cost the limit of price", with "cost" here referring not to monetary price paid but the labor one exerted to produce an item.[23] This understanding of cost is congruent with that of the classical economist Adam Smith who said: "The real price of every thing, what every thing really costs to the man who wants to acquire it, is the toil and trouble of acquiring it". However, Warren reached different conclusions as he believed that goods and services should trade according to how much labor was exerted to produce them and bring them to market, instead of according to how individuals believed them to be subjectively worth. Therefore, "[h]e proposed a system to pay people with certificates indicating how many hours of work they did. They could exchange the notes at local time stores for goods that took the same amount of time to produce".[21] To charge more labor for something that entailed less labor was "cannibalism", according to him.[148] Moreover, he believed that trading according to "cost the limit of price" would promote increasing efficiency in an economy, as he explains in Equitable Commerce:
If cost is made the limit of price, every one becomes interested in reducing COST, by bringing in all the economies, all the facilities to their aid. But, on the contrary, if cost does not govern the price, but every thing is priced at what it will bring, there are no such co-operating interests. If I am to have my supply of flour at cost, then, any facility I can afford to the wheat grower, reduces the cost to me, and it does the same for all who have any portion of the wheat, I am promoting all their interests while pursuing my own...Now if the wheat were NOT TO BE SOLD TO us AT COST, but at "whatever it would bring" according to our necessities, then none of us would have any interest in affording facilities, repairing breaches, nor in any other way co-operating with the producer of it. The same motive would act in the production, preservation, and use of every thing."[149]
Workers issues and anarcho-syndicalism
Anarcho-syndicalism is a branch of anarchism which focuses on the labour movement.[150]
Anarcho-syndicalists seek to abolish the wage system, regarding it as "wage slavery" and state or private ownership of the means of production, which they believe lead to class divisions. Not all seek to abolish money per se. Ralph Chaplin states that "the ultimate aim of the General Strike as regards wages is to give to each producer the full product of his labor. The demand for better wages becomes revolutionary only when it is coupled with the demand that the exploitation of labor must cease".[151]
Additionally, anarcho-syndicalists regard the state as a profoundly anti-worker institution. They view the primary purpose of the state as being the defence of private property and therefore of economic, social and political privilege, even when such defence denies its citizens the ability to enjoy material independence and the social autonomy which springs from it.
Although anarcho-syndicalism originated close to the beginning of the twentieth century, it remains a popular and active school of anarchism today and has many supporters as well as many currently active organizations. Anarcho-syndicalist trade unionists, being
Concept of wage slavery
Wage slavery refers to a situation perceived as quasi-
The exchange of money and debt for work traces back to the disintegration of the "playful"
The introduction of wage labor in 18th-century Britain was met with resistance—giving rise to the principles of syndicalism.[167][168][169][170][excessive citations] Historically, some labor organizations and individual social activists have espoused workers' self-management or worker cooperatives as possible alternatives to wage labor.[125][169]
Collectivizations and workers control
For Proudhon, mutualism involved creating "industrial democracy", a system where workplaces would be "handed over to democratically organised workers' associations [...] We want these associations to be models for agriculture, industry and trade, the pioneering core of that vast federation of companies and societies woven into the common cloth of the democratic social Republic".[171] He urged "workers to form themselves into democratic societies, with equal conditions for all members, on pain of a relapse into feudalism". This would result in "[c]apitalistic and proprietary exploitation, stopped everywhere, the wage system abolished, equal and just exchange guaranteed".[172]
Workers' control can be contrasted to control of the economy via the state such as
In traditional forms of worker cooperative, all shares are held by the workforce with no outside or consumer owners and each member has one voting share. In practice, control by worker owners may be exercised through individual, collective or majority ownership by the workforce, or the retention of individual, collective or majority voting rights (exercised on a one-member one-vote basis).[173] A worker cooperative therefore has the characteristic that the majority of its workforce own shares, and the majority of shares are owned by the workforce.[174]
Nevertheless, anarcho-communism has been critical of workers ownership of large means of production for the following reasons: "Whereas the syndicalist alternative re-privatizes the economy into "self-managed" collectives and opens the way to their degeneration into traditional forms of private property – whether "collectively" owned or not –
Forms of exchange
Anarchist economist Kevin Carson manifests that "[l]ocal currencies, barter networks and mutual credit‐clearing systems are a solution to a basic problem: a world in which there is a lot of work to be done, but there is simply no money around to bring the people and the work together".[176]
Labor notes and local exchange trading systems
Labour notes are an
Credit and banking
In a session of the French legislature, Proudhon proposed a government-imposed income tax to fund his mutual banking scheme, with some tax brackets reaching as high as 331⁄3 percent and 50 percent, which was turned down by the legislature.[177] This income tax Proudhon proposed to fund his bank was to be levied on rents, interest, debts and salaries.[178][179] Specifically, Proudhon's proposed law would have required all capitalists and stockholders to disburse one sixth of their income to their tenants and debtors and another sixth to the national treasury to fund the bank.[180] This scheme was vehemently objected to by others in the legislature, including Frédéric Bastiat;[180] the reason given for the income tax's rejection was that it would result in economic ruin and that it violated "the right of property".[181] In his debates with Bastiat, Proudhon did once propose funding a national bank with a voluntary tax of 1%.[182] Proudhon also argued for the abolition of all taxes.[183]
During the episode known as the
Gift economy
In anthropology and the social sciences, a gift economy (or gift culture) is a mode of exchange where valuable
Traditional societies dominated by
Contrary to popular conception, there is no evidence that societies relied primarily on barter before using money for trade.[190] Instead, non-monetary societies operated largely along the principles of gift economics and in more complex economies on debt.[191][192] When barter did in fact occur, it was usually between either complete strangers or would-be enemies.[193]
Free shops
The anarchist
Peer-to-peer
The concept has inspired new structures and philosophies in many areas of human interaction. P2P human dynamic affords a critical look at current
P2P is a specific form of relational dynamic, based on the assumed
- Peer production: the collaborative production of use value is open to participation and use to the widest possible number (as defined by Yochai Benkler, in his essay Coase's Penguin).[199]
- Peer governance: production or project is governed by the community of producers themselves, not by market allocation or corporate hierarchy.
- Peer property: the use-value of property is freely accessible on a universal basis; peer services and products are distributed through new modes of property, which are not exclusive, though recognize individual authorship (i.e. the GNU General Public License or the Creative Commons licenses).
While many anarcho-communists are opposed to trade, some post-left,
Coexistence of economic systems and economic pluralism
French
Let me imagine myself for a moment living in a free society. I should certainly have different occupations, manual and mental, requiring strength or skill. It would be very monotonous if the three or four groups with whom I would work (for I hope there will be no Syndicates then!) would be organized on exactly the same lines; I rather think that different degrees or forms of Communism will prevail in them. But might I not become tired of this, and wish for a spell of relative isolation, of Individualism? So I might turn to one of the many possible forms of "equal exchange" Individualism. Perhaps people will do one thing when they are young and another thing when they grow older. Those who are but indifferent workers may continue with their groups; those who are efficient will lose patience at always working with beginners and will go ahead by themselves, unless a very altruist disposition makes it a pleasure to them to act as teachers or advisers to younger people. I also think that at the beginning I should adopt Communism with friends and Individualism with strangers, and shape my future life according to experience. Thus, a free and easy change from one variety of Communism to another, thence to any variety of Individualism, and so on, would be the most obvious and elementary thing in a really free society; and if any group of people tried to check this, to make one system predominant, they would be as bitterly fought as revolutionists fight the present system.[201]
At the time of the Spanish Revolution led by the anarcho-syndicalist trade union CNT and by the FAI, the issue of the coexistence of different economic systems was addressed. Daniel Guérin in Anarchism: From Theory to Practice reports the following:
Spanish anarcho-syndicalism had long been concerned to safeguard the autonomy of what it called "affinity groups." There were many adepts of naturism and vegetarianism among its members, especially among the poor peasants of the south. Both these ways of living were considered suitable for the transformation of the human being in preparation for a libertarian society. At the Saragossa congress the members did not forget to consider the fate of groups of naturists and nudists, "unsuited to industrialization." As these groups would be unable to supply all their own needs, the congress anticipated that their delegates to the meetings of the confederation of communes would be able to negotiate special economic agreements with the other agricultural and industrial communes. On the eve of a vast, bloody, social transformation, the CNT did not think it foolish to try to meet the infinitely varied aspirations of individual human beings.[202]
Commune, federalism and economic democracy
Anarcho-communism has been critical of a simple call for worker's ownership of workplaces and their administration as cooperatives.
A common call within anarchism is for a
As such, "no community can hope to achieve economic autarchy, nor should it try to do so unless it wishes to become self-enclosed and parochial, not only "self-sufficient." Hence the confederation of communes—the Commune of communes—is reworked economically as well as politically into a shared universe of publicly managed resources. The management of the economy, precisely because it is a public activity, does not degenerate into privatized interactions between enterprises; rather it develops into confederalized interactions between municipalities. That is to say, the very elements of societal interaction are expanded from real or potential privatized components to institutionally real public components. Confederation becomes a public project by definition, not only because of shared needs and resources. If there is any way to avoid the emergence of the city-state, not to speak of self-serving bourgeois "cooperatives", it is through a municipalization of political life that is so complete that politics embraces not only what we call the public sphere but material means of life as well".[175]
Economic democracy as proposed by
Proponents of economic democracy generally argue that modern capitalism tends to hinder or prevent society from earning enough income to purchase its output production.
See also
- Autonomism
- Community-based economics
- Decentrally planned economy
- Distributism
- Gandhian economics
- Political economy
- Prosumer
- Socialist economics
References
- ^ a b c d e "B.1.2 Is capitalism hierarchical? by An Anarchist FAQ". Archived from the original on 2014-04-28. Retrieved 2014-04-28.
- ^ a b Meltzer, Albert (2000). Anarchism: Arguments For and Against. AK Press. p. 50. "The philosophy of "anarcho-capitalism" dreamed up by the "libertarian" New Right, has nothing to do with Anarchism as known by the Anarchist movement proper."
- ^ a b c d Ellerman 1992.
- ISBN 9780198277446. "The ownership [anarchists oppose] is basically that which is unearned [...] including such things as interest on loans and income from rent. This is contrasted with ownership rights in those goods either produced by the work of the owner or necessary for that work, for example his dwelling-house, land and tools. Proudhon initially refers to legitimate rights of ownership of these goods as 'possession,' and although in his latter work he calls this 'property,' the conceptual distinction remains the same."
- ISBN 9780429582363. "Ironically, Proudhon did not mean literally what he said. His boldness of expression was intended for emphasis, and by 'property' he wished to be understood what he later called 'the sum of its abuses'. He was denouncing the property of the man who uses it to exploit the labour of others without any effort on his own part, property distinguished by interest and rent, by the impositions of the non-producer on the producer. Towards property regarded as 'possession' the right of a man to control his dwelling and the land and tools he needs to live, Proudhon had no hostility; indeed, he regarded it as the cornerstone of liberty, and his main criticism of the communists was that they wished to destroy it."
- ISBN 978-1902593906.
- ISBN 978-1902593906.
- ISBN 1-56000-132-1.
- ^ Kahn, Joseph (2000). "Anarchism, the Creed That Won't Stay Dead; The Spread of World Capitalism Resurrects a Long-Dormant Movement". The New York Times. No. 5 August.Moynihan, Colin (2007). "Book Fair Unites Anarchists. In Spirit, Anyway". The New York Times. No. 16 April.
- ^ Guérin, Daniel (1970). Anarchism: From Theory to Practice. New York: Monthly Review Press. Archived from the original on 2020-04-06. Retrieved 2020-04-07.
The anarchists were unanimous in subjecting authoritarian socialism to a barrage of severe criticism. At the time when they made violent and satirical attacks these were not entirely well founded, for those to whom they were addressed were either primitive or "vulgar" communists, whose thought had not yet been fertilized by Marxist humanism, or else, in the case of Marx and Engels themselves, were not as set on authority and state control as the anarchists made out.
- ^ Demanding the Impossible: A History of Anarchism. Harper Perennial. London. 2008. p. 565
- ^ Anarchist Seeds Beneath the Snow: Left-Libertarian Thought and British Writers from William Morris to Colin Wardby David Goodway. Liverpool University Press. Liverpool. 2006
- ^ Section F – Is "anarcho"-capitalism a type of anarchism? Archived 2019-09-09 at the Wayback Machine at An Anarchist FAQ
- ^ a b "el capitalismo es sólo el efecto del gobierno; desaparecido el gobierno, el capitalismo cae de su pedestal vertiginosamente...Lo que llamamos capitalismo no es otra cosa que el producto del Estado, dentro del cual lo único que se cultiva es la ganancia, bien o mal habida. Luchar, pues, contra el capitalismo es tarea inútil, porque sea Capitalismo de Estado o Capitalismo de Empresa, mientras el Gobierno exista, existirá el capital que explota. La lucha, pero de conciencias, es contra el Estado." Anarquismo by Miguel Giménez Igualada Archived 2017-01-31 at the Wayback Machine
- ^ a b Proudhon. What is Property, pp. 395–96
- ^ a b What is Anarchism?, p. 217
- ^ a b George Woodcock. Anarchism: A History of Libertarian Ideas and Movements. 1962
- ^ a b Ervin, Lorenzo Kom'boa. "G.6 What are the ideas of Max Stirner? in An Anarchist FAQ". Infoshop.org. Archived from the original on 2010-11-23. Retrieved 2010-09-20.
- ^ a b Woodcock, George. Anarchism: A History Of Libertarian Ideas And Movements. Broadview Press. p. 100.
- ^ a b Swartz, Clarence Lee. What is Mutualism?.
- ^ Slate.com. Archivedfrom the original on 2011-09-01. Retrieved 2012-11-13.
- ^ William Bailie, Josiah Warren: The First American Anarchist – A Sociological Study Archived February 4, 2012, at the Wayback Machine, Boston: Small, Maynard & Co., 1906, p. 20
- ^ a b c "A watch has a cost and a value. The COST consists of the amount of labor bestowed on the mineral or natural wealth, in converting it into metals…". Warren, Josiah. Equitable Commerce
- JSTOR 2707055.
- ^ a b Joseph Déjacque, De l'être-humain mâle et femelle – Lettre à P.J. Proudhon par Joseph Déjacque Archived 2019-09-17 at the Wayback Machine (in French)
- ^ a b c d Robert Graham, Anarchism – A Documentary History of Libertarian Ideas – Volume One: From Anarchy to Anarchism (300CE to 1939), Black Rose Books, 2005
- ^ a b "l'Echange" Archived 2017-11-19 at the Wayback Machine, article in Le Libertaire no 6, September 21, 1858, New York.
- Pierre Joseph Proudhon as far as "the Proudhonist version of Ricardian socialism, centred on the reward of labour power and the problem of exchange value. In his polemic with Proudhon on women's emancipation, Déjacque urged Proudhon to push on 'as far as the abolition of the contract, the abolition not only of the sword and of capital, but of property and authority in all their forms,' and refuted the commercial and wages logic of the demand for a 'fair reward' for 'labour' (labour power). Déjacque asked: 'Am I thus... right to want, as with the system of contracts, to measure out to each – according to their accidental capacity to produce – what they are entitled to?' The answer given by Déjacque to this question is unambiguous: 'it is not the product of his or her labour that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature.' [...] For Déjacque, on the other hand, the communal state of affairs – the phalanstery 'without any hierarchy, without any authority' except that of the 'statistics book' – corresponded to 'natural exchange,' i.e. to the 'unlimited freedom of all production and consumption; the abolition of any sign of agricultural, individual, artistic or scientific property; the destruction of any individual holding of the products of work; the demonarchisation and the demonetarisation of manual and intellectual capital as well as capital in instruments, commerce and buildings."Alain Pengam. "Anarchist-Communism" Archived 2012-04-01 at the Wayback Machine
- ^ a b c d "Table Of Contents". Blackrosebooks.net. Archived from the original on 2010-09-23. Retrieved 2010-09-20.
- ISBN 0-595-24912-4.
- ^ Thomas 1985, p. 187.
- ^ Thomas 1985, p. 304.
- ISBN 0-8476-7680-3.
- ^ Kropotkin, Peter. The Wages System. 1920. Also available: http://www.marxists.org/reference/archive/kropotkin-peter/1920/wage.htm Archived 2021-04-10 at the Wayback Machine quote: "Such, in a few words, is the organization which the Collectivists desire ... their principles are: collective property in the instruments of labor and remuneration of each worker according to the time spent in productive toil, taking into account the productiveness of his work."
- ^ a b c d e f g Guérin, Daniel (1970). Anarchism: From Theory to Practice. New York: Monthly Review Press. Archived from the original on 2022-06-27. Retrieved 2010-08-02.
- ^ "Introduction". Mutualist.org. Archived from the original on 2020-11-23. Retrieved 2010-09-20.
- ^ Miller, David. 1987. "Mutualism." The Blackwell Encyclopedia of Political Thought. Blackwell Publishing. p. 11
- ^ Tandy, Francis D., 1896, Voluntary Socialism, chapter 6, paragraph 15.
- ^ Tandy, Francis D., 1896, Voluntary Socialism, chapter 6, paragraphs 9, 10 & 22.
Carson, Kevin, 2004, Studies in Mutualist Political Economy, chapter 2 (after Meek & Oppenheimer). - ^ Tandy, Francis D., 1896, Voluntary Socialism, chapter 6, paragraph 19.
Carson, Kevin, 2004, Studies in Mutualist Political Economy, chapter 2 (after Ricardo, Dobb & Oppenheimer). - ^ Solution of the Social Problem, 1848–49.
- ^ Swartz, Clarence Lee. What is Mutualism? VI. Land and Rent Archived 2020-12-04 at the Wayback Machine
- ^ Hymans, E., Pierre-Joseph Proudhon, pp. 190–91,
Woodcock, George. Anarchism: A History of Libertarian Ideas and Movements, Broadview Press, 2004, pp. 110, 112 - ^ General Idea of the Revolution, Pluto Press, pp. 215–16, 277
- ^ Fourier, Charles, Traité (1822), cited in Arthur E. Bestor, Jr., "The Evolution of the Socialist Vocabulary", Journal of the History of Ideas, Vol. 9, No. 3 (Jun., 1948), 259–302.
- ^ New-Harmony Gazette, I, 301–02 (14 June 1826) cited in Arthur E. Bestor, Jr., "The Evolution of the Socialist Vocabulary", Journal of the History of Ideas, Vol. 9, No. 3 (Jun., 1948), 259–302.
- ^ Joshua King Ingalls, "A Practical Movement for Transition", Spirit of the Age, II, 13 (March 30, 1850), pp. 202–04.
- ^ Albert Brisbane, "The Mutualist Township", The Spirit of the Age, II, 12 (March 23, 1850), 179–83.; II, 13 (March 30, 1850), 200–02.
- ^ Pierre-Joseph Proudhon, "The Coming Era of Mutualism", Spirit of the Age, I, 7 (August 18, 1849), 107–08.
- ^ Kevin Carson Archived 2011-04-15 at the Wayback Machine. Studies in Mutualist Political Economy.
- ^ Carson, Kevin. Mutualist Political Economy Archived 2011-04-15 at the Wayback Machine, Preface
- ^ "Introduction", General Idea of the Revolution, p. xxxii
- ^ Pierre-Joseph Proudhon and the Rise of French Republican Socialism, Oxford University Press, Oxford, 1984, pp. 156, 230
- ^ a b Patsouras, Louis. 2005. Marx in Context. iUniverse. p. 54
- ^ Bakunin Mikail. Bakunin on Anarchism. Black Rose Books. 1980. p. 369
- ^ Morriss, Brian. Bakunin: The Philosophy of Freedom. Black Rose Books Ltd., 1993. p. 115
- ^ Bakunin, Mikhail. "Federalism, Socialism, Anti-Theologism by Michael Bakunin". www.marxists.org. Archived from the original on 2012-10-16. Retrieved 2012-11-21.
- ^ ISBN 0-14-020622-1.
- ^ Michael Bakunin: Selected Writings, pp. 191-2
- ^ a b "Émile Armand. Anarchist Individualism and Amorous Comradeship". Archived from the original on 2016-11-24. Retrieved 2020-04-21.
- ^ "Marxism and Anarchism: The Philosophical Roots of the Marx-Bakunin Conflict - WorkersCompass.org - Published by Workers Action". 21 June 2002. Archived from the original on 24 June 2022. Retrieved 18 July 2017.
- ^ "Nicholas Thoburn. "The lumpenproletariat and the proletarian unnameable" in Deleuze, Marx and Politics". Archived from the original on 2022-04-22. Retrieved 2014-04-28.
- ^ Berkman, Alexander. The ABC of Anarchism, p. 68
- ^ Kropotkin. Kropotkin's Revolutionary Pamphlets, p. 162
- ^ [Anarchism, p. 295]
- ^ A.3 What types of anarchism are there?
- ISBN 978-0-8078-1906-7. Archivedfrom the original on June 7, 2024. Retrieved March 25, 2011.
- ^ "The revolution abolishes private ownership of the means of production and distribution, and with it goes capitalistic business. Personal possession remains only in the things you use. Thus, your watch is your own, but the watch factory belongs to the people."[1] Archived 2012-05-23 at the Wayback Machine Alexander Berkman. "What Is Communist Anarchism?"
- ISBN 978-0-275-96151-0. Archivedfrom the original on 2024-06-07. Retrieved 2010-09-20.
- ISBN 978-1-59986-218-7. Archivedfrom the original on 7 June 2024. Retrieved 20 September 2010.
- ^ Fabbri, Luigi. "Anarchism and Communism." Northeastern Anarchist #4. 1922. 13 October 2002. http://dwardmac.pitzer.edu/anarchist_archives/worldwidemovements/fabbrianarandcom.html Archived 2011-06-29 at the Wayback Machine
- ^ Makhno, Mett, Arshinov, Valevski, Linski (Dielo Trouda). "The Organizational Platform of the Libertarian Communists". 1926. Constructive Section: available here http://www.nestormakhno.info/english/platform/constructive.htm Archived 2018-10-02 at the Wayback Machine
- ^ Christopher Gray, Leaving the Twentieth Century, p. 88.
- ^ "Towards the creative Nothing" Archived 2011-07-28 at the Wayback Machine by Renzo Novatore
- Post-left anarcho-communist Bob Black after analysing insurrectionary anarcho-communist Luigi Galleani's view on anarcho-communism went as far as saying that "communism is the final fulfillment of individualism...The apparent contradiction between individualism and communism rests on a misunderstanding of both...Subjectivity is also objective: the individual really is subjective. It is nonsense to speak of "emphatically prioritizing the social over the individual,"...You may as well speak of prioritizing the chicken over the egg. Anarchy is a "method of individualization." It aims to combine the greatest individual development with the greatest communal unity."Bob Black. Nightmares of Reason. Archived 2010-10-27 at the Wayback Machine
- ^ "Modern Communists are more individualistic than Stirner. To them, not merely religion, morality, family and State are spooks, but property also is no more than a spook, in whose name the individual is enslaved – and how enslaved!...Communism thus creates a basis for the liberty and Eigenheit of the individual. I am a Communist because I am an Individualist. Fully as heartily the Communists concur with Stirner when he puts the word take in place of demand – that leads to the dissolution of property, to expropriation. Individualism and Communism go hand in hand."[2] Archived 2017-09-07 at the Wayback MachineMax Baginski. "Stirner: The Ego and His Own" on Mother Earth. Vol. 2. No. 3 MAY, 1907
- ^ "Communism is the one which guarantees the greatest amount of individual liberty – provided that the idea that begets the community be Liberty, Anarchy...Communism guarantees economic freedom better than any other form of association, because it can guarantee wellbeing, even luxury, in return for a few hours of work instead of a day's work." "Communism and Anarchy" Archived 2011-07-28 at the Wayback Machine by Peter Kropotkin
- ^ This other society will be libertarian communism, in which social solidarity and free individuality find their full expression, and in which these two ideas develop in perfect harmony.Organisational Platform of the Libertarian Communists by Dielo Truda (Workers' Cause) Archived 2011-07-28 at the Wayback Machine
- ^ "I see the dichotomies made between individualism and communism, individual revolt and class struggle, the struggle against human exploitation and the exploitation of nature as false dichotomies and feel that those who accept them are impoverishing their own critique and struggle.""MY PERSPECTIVES" by Willful Disobedience Vol. 2, No. 12 Archived 2011-07-16 at the Wayback Machine
- L. Susan Brown, 'The Politics of Individualism,' Black Rose Books (2002)
- ^
- ^ Alexander Berkman. What Is Communist Anarchism? Archived 2012-05-23 at the Wayback Machine
- ^ ""Chapter 41: The "Anarchists"" in The Great French Revolution 1789–1793 by Peter Kropotkin". Archived from the original on 2012-03-04. Retrieved 2012-05-15.
- ^ a b Nunzio Pernicone, "Italian Anarchism 1864–1892", pp. 111–13, AK Press 2009.
- ^ James Guillaume, "Michael Bakunin – A Biographical Sketch" Archived 2019-06-17 at the Wayback Machine
- ^ Malatesta, Errico. A Talk About Anarchist Communism Between Two Workers. Also available at: http://dwardmac.pitzer.edu/anarchist_Archives/malatesta/MalatestaATAC.html Archived 2010-01-10 at the Wayback Machine
- ^ Pengam, Alain (21 May 2012). "Anarchist-Communism". The Anarchist Library. Archived from the original on 1 April 2012. Retrieved 6 June 2012.
- ^ Yekelchyk 2007, p 80.
- ISBN 0-19-820427-2.
- ^ a b ""The Magonista Revolt in Baja California Capitalist Conspiracy or Rebelion de los Pobres?" by Lawrence D. Taylor". Archived from the original on 2015-10-16. Retrieved 2012-11-21.
- ^ "This process of education and class organization, more than any single factor in Spain, produced the collectives. And to the degree that the CNT-FAI (for the two organizations became fatally coupled after July 1936) exercised the major influence in an area, the collectives proved to be generally more durable, communist and resistant to Stalinist counterrevolution than other republican-held areas of Spain." Murray Bookchin, To Remember Spain: The Anarchist and Syndicalist Revolution of 1936 Archived 2012-03-18 at the Wayback Machine
- ^ Murray Bookchin, To Remember Spain: The Anarchist and Syndicalist Revolution of 1936 Archived 2012-03-18 at the Wayback Machine
- ^ "Porous Borders of Anarchist Vision and Strategy" by Michael Albert in The Accumulation of Freedom: Writings on Anarchist Economics. Archived 2021-04-13 at the Wayback Machine AK Press. (2012), p. 327
- ^ Albert, Michael Parecon: Life After Capitalism Archived October 16, 2008, at the Wayback Machine Chapter 19 Individuals / Society
- ^ Woodcock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Melbourne: Penguin.
- ^ Martin, James J. (1970). Men Against the State. Colorado Springs: Ralph Myles Publisher Inc. pp. 153, 172.
- ISBN 0006861067.
- OCLC 182529204.
- ^ Carson, Kevin A. (2008). Organization Theory: A Libertarian Perspective. Charleston, SC: BookSurge.
- ^ Carson, Kevin (19 June 2009). "Socialism: A Perfectly Good Word Rehabilitated" Archived 2016-03-10 at the Wayback Machine. Center for a Stateless Society. "But there has always been a market-oriented strand of libertarian socialism that emphasizes voluntary cooperation between producers. And markets, properly understood, have always been about cooperation. As a commenter at Reason magazine's Hit&Run blog, remarking on Jesse Walker's link to the Kelly article, put it: "every trade is a cooperative act." In fact, it's a fairly common observation among market anarchists that genuinely free markets have the most legitimate claim to the label "socialism."
- ^ Carson, Kevin (2010). The Homebrew Industrial Revolution: A Low-Overhead Manifesto. Charleston, SC: BookSurge.
- ^ Chartier, Gary (2009). Economic Justice and Natural Law. Cambridge: Cambridge University Press.
- ^ Chartier, Gary; Johnson, Charles W. (2011). Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty. Brooklyn, NY: Minor Compositions/Autonomedia. "It introduces an eye-opening approach to radical social thought, rooted equally in libertarian socialism and market anarchism."
- ^ D'Amato, David S. (27 November 2018). "Black-Market Activism: Samuel Edward Konkin III and Agorism" Archived 2018-11-16 at the Wayback Machine.
- ^ Broze, Derrick (13 September 2016). "Agorism is Not Anarcho-Capitalism" Archived 2019-07-15 at the Wayback Machine. Center for a Stateless Society. Retrieved 15 July 2019.
- ^ Sciabarra, Chris Matthew (2000). Total Freedom: Toward a Dialectical Libertarianism. University Park, PA: Pennsylvania State University Press.
- OCLC 750831024. Archived from the original on 2023-01-09. Retrieved 2016-03-18.)
{{cite encyclopedia}}
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- ^ Gerald F. Gaus, Chandran Kukathas. 2004. Handbook of Political Theory. Sage Publications. pp. 118–119. Source refers to Friedman's philosophy as "market anarchism."
- ^ Editor's note in "Taxation: Voluntary or Compulsory". Formulations. Free Nation Foundation. Summer 1995 "Taxation: Voluntary or Compulsory?". Archived from the original on 28 December 2010. Retrieved 15 March 2008.
- ^ Edward Stringham, Anarchy, State, and Public Choice Archived 2020-04-16 at the Wayback Machine, Cheltenham, UK: Edward Elgar, 2005.
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- ^ Boraas, Ed; Elkin, Gary; McKay, Iain; Neal, Dave (18 June 2009). "Benjamin Tucker: Capitalist or Anarchist?" Archived 2020-02-13 at the Wayback Machine; "Lysander Spooner: right-"libertarian" or libertarian socialist?" Archived 2020-02-13 at the Wayback Machine An Anarchist FAQ. Retrieved 2 April 2020.
- ^ MacSaorsa, Iain (3 December 2009). "The Ideas of Lysander Spooner—Libertarian or libertarian socialist?" Archived 2019-03-21 at the Wayback Machine Spunk. Retrieved 2 April 2020.
- ^ Rothbard, Murray. "Are Libertarians 'Anarchists'?" Archived 2017-01-13 at the Wayback Machine. Lew Rockwell.com. Retrieved 1 April 2020.
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- ^ a b Goldman 2003, p. 283.
- ^ ""B.1.2 Is capitalism hierarchical?" by An Anarchist FAQ". Archived from the original on 2014-04-28. Retrieved 2014-04-28.
- ^ merriam-webster.com. Archivedfrom the original on 23 April 2009. Retrieved 4 March 2013.
- ^ "wage slave". dictionary.com. Archived from the original on 24 May 2009. Retrieved 4 March 2013.
- ^ Sandel 1996, p. 184
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- ^ a b c Hallgrimsdottir & Benoit 2007.
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- ^ Harrington, Austin, et al. 'Encyclopedia of Social Theory' Routledge (2006) p. 50
- ^ a b Proudhon 1890.
- ^ a b Marx 1969, Chapter VII
- ^ Goldman 2003, p. 283
- ^ a b Goldman, Emma. Anarchism and Other Essays. 3rd ed. 1917. New York: Dover Publications Inc., 1969., p. 54.
- ^ "Conversation with Noam Chomsky, p. 2 of 5". Globetrotter.berkeley.edu. Archived from the original on September 19, 2019. Retrieved August 16, 2011.
- ^ Lindemann, Albert S. 'A History of European Socialism' Yale University Press (1983) p. 160
- ^ Ely, Richard et al. 'Property and Contract in Their Relations to the Distribution of Wealth' The Macmillan Company (1914)
- ^ Kevin A. Carson, Studies in Mutualist Political Economy Archived 2011-04-15 at the Wayback Machine chs. 1–3
- ^ Richman, Sheldon, Libertarian Left Archived 2011-08-14 at the Wayback Machine, The American Conservative (March 2011)
- ^ Marx, Theories of Surplus Value, III, p. 501.
- ^ Various Authors. The Accumulation of Freedom: Writings on Anarchist Economics. Archived 2021-04-13 at the Wayback Machine AK Press. (2012), p. 22
- ^ e.g. Hallam, Roger (1995) Anarchist Economics: Building Successful Social Alternatives.
- ^ "Towards Anarchism". Archived from the original on 2012-10-03. Retrieved 2012-11-21.
- ISBN 0-9709101-0-X
- ^ "Thus, the classical solution of expressing the value of goods and services in terms of man hours, which was developed by the orthodox (political) economists of the time, was adopted by both Proudhon and Marx." http://www.inclusivedemocracy.org/dn/vol6/takis_proudhon.htm Archived 2010-09-26 at the Wayback Machine "Beyond Marx and Proudhon" by Takis Fotopoulos
- ^ "The most basic difference is that the individualist anarchists rooted their ideas in the labour theory of value while the "anarcho"-capitalists favour mainstream marginalist theory." An Anarchist FAQ Archived 2013-03-15 at the Wayback Machine
- ^ "Like Proudhon, they desired a (libertarian) socialist system based on the market but without exploitation and which rested on possession rather than capitalist private property""Are individualist anarchists anti-capitalist?". Archived from the original on 2013-03-15. Retrieved 2010-08-04. An Anarchist FAQ
- The Ego and his Ownp. 248.
- ^ Darby Tillis. "An Anarchist FAQ". Infoshop.org. Archived from the original on 2010-11-23. Retrieved 2010-09-20.
- ^ "Communism is based on free consumption of all while collectivism is more likely to be based on the distribution of goods according to the labour contributed. An Anarchist FAQ Archived November 23, 2010, at the Wayback Machine
- ^ "If a priest is required to get a soul out of purgatory, he sets his price according to the value which the relatives set upon his prayers, instead of their cost to the priest. This, again, is cannibalism. The same amount of labor equally disagreeable, with equal wear and tear, performed by his customers, would be a just remuneration". Warren, Josiah. Equitable Commerce
- ^ Warren, Josiah. Equitable Commerce. pp. 77–78.
- ISBN 0-415-20126-8
- ^ Chaplin, Ralph, 1933, The General Strike for Industrial Freedom, p. 6.
- ^ Anarchosyndicalism.net: "Why do anarcho-syndicalists oppose participation in statist politics?". Archived from the original on 2013-06-18. Retrieved 2013-06-20.
- ^ Ibid: "Why do anarcho-syndicalists oppose participation in statist politics?". Archived from the original on 2013-06-18. Retrieved 2013-06-20.
- OCLC 182529204. Archived from the originalon 2008-09-22.
- ^ "wage slave". dictionary.com. Archived from the original on 24 May 2009. Retrieved 4 March 2013.
- ^ Sandel 1996, p. 184.
- ^ Avineri 1968, p. 142.
- ^ Fitzhugh 1857.
- ^ George 1981, Chapter 15.
- ^ "Conversation with Noam Chomsky, p. 2 of 5". globetrotter.berkeley.edu. Archived from the original on 2019-09-19. Retrieved 2013-09-24.
- ^ Gray, Peter (2 July 2009). "Play Makes Us Human V: Why Hunter-Gatherers' Work is Play". psychologytoday.com. Archived from the original on 7 June 2024. Retrieved 4 March 2013.
- ^ Graeber 2011.
- ^ "...vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labor, not for artistic skill; for in their case the very wage they receive is a pledge of their slavery." – De Officiis [3] Archived 2017-10-19 at the Wayback Machine
- ^ Klein 1986.
- ^ Foner 1995, p. xix.
- ^ Jensen 2002.
- ^ Thompson 1966, p. 599.
- ^ Thompson 1966, p. 912.
- ^ a b Ostergaard 1997, p. 133.
- ^ Lazonick 1990, p. 37.
- ^ Guerin, Daniel (ed.) No Gods, No Masters, AK Press, vol. 1, p. 62
- ^ The General Idea of the Revolution, Pluto Press, pp. 277, 281
- ^ a b "Ridley-Duff, R. J. (2009) "Cooperative Social Enterprises: Company Rules, Access to Finance and Management Practice", Social Enterprise Journal, 5(1), forthcoming". Archived from the original on 2009-08-31. Retrieved 2012-11-21.
- ^ ICA (2005) World Declaration on Worker Cooperatives, Approved by the ICA General Assembly in Cartagena, Colombia, 23 September 2005 Archived 25 March 2009 at the Wayback Machine.
- ^ a b c Bookchin, Murray (3 July 2005). Municipalization: Community Ownership of the Economy. Archived from the original on 25 September 2011. Retrieved 21 November 2012.
- ^ Kevin Carson. The Homebrew Industrial Revolution: A Low‐Overhead Manifesto. BOOSURGE. 2010. p. 274
- ^ Anderson, Edwin Robert. 1911. The Income Tax: A Study of the History, Theory and Practice of Income Taxation at Home and Abroad. The MacMillan Company. p. 279
- ^ Burton, Richard D. E. 1991. Baudelaire and the Second Republic: Writing and Revolution. Oxford University Press. p. 122
- ^ Corkran, John Frazer. 1849. History of the National Constituent Assembly, from May, 1848. Harper & Brothers. p. 275
- ^ a b Martin, Henri, & Alger, Abby Langdon. A Popular History of France from the First Revolution to the Present Time. D. Estes and C.E. Lauria. p. 189
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- ^ "Suppose that all the producers in the republic, numbering more than ten millions, tax themselves, each one, to the amount of only one per cent of their capital... . Suppose that by means of this tax a bank be founded, in Competition with the Bank (miscalled) of France, discounting and giving credit on mortgages at the rate of one-half of one per cent." Henry Cohen, ed. Proudhon's Solution of the Social Problem. Vanguard Press, 1927. pp 118–19.
- ^ Henry Cohen, ed. Proudhon's Solution of the Social Problem. Vanguard Press, 1927. p 46.
- ^ Peter Gelderloos. "Anarchy Works" Archived 2014-11-29 at the Wayback Machine.
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- ^ Benkler, Yochai. "Coase's Penguin, or, Linux and The Nature of the Firm" (PDF). The Yale Law Journal. Archived from the original (PDF) on 2010-10-10. Retrieved 2010-04-15.
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- ^ Max Nettlau. "Anarchism: Communist or Individualist? Both" Archived 2016-10-29 at the Wayback Machine.
- ^ Guérin, Daniel (1970). Anarchism: From Theory to Practice. New York: Monthly Review Press. Archived from the original on 2012-03-02. Retrieved 2012-11-21.
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- ^ "This leads to the proposal for a new conception of social welfare – the third aim of the paper – which is based on a conception of economic democracy, as an integral part of an inclusive democracy."Welfare State or Economic Democracy? Archived 2024-06-07 at the Wayback Machine by Takis Fotopoulos
- ^ "In any case, "economic democracy" has not simply meant "workplace democracy" and "employee ownership." Many workers, in fact, would like to get away from their factories if they could and find more creative artisanal types of work, not simply "participate" in "planning" their own misery. What "economic democracy" meant in its profoundest sense was free, "democratic" access to the means of life, the counterpart of political democracy, that is, the guarantee of freedom from material want.""Municipalization: Community Ownership of the Economy" Archived 2013-02-18 at archive.today by Murray Bookchin
- ^ ISBN 1-933567-01-5.
- ISBN 978-0-19-975871-5.
- OCLC 338381.
Sources
- ISBN 978-0-521-09619-5.
- Ellerman, David P. (1992). Property and contract in economics : in case for economic democracy. Cambridge, Mass., USA: Blackwell. ISBN 978-1557863096.
- ISBN 9781429016438. Archivedfrom the original on 7 June 2024. Retrieved 9 March 2013.
- ISBN 978-0-19-509497-8.
- George, Henry (1981) [1883]. Social problems. New York: Robert Schalkenbach Foundation. ISBN 091131217X.
- Goldman, Emma (2003). Falk, Candace (ed.). Emma Goldman: A Documentary History of the American Years, Volume One: Made for America, 1890-1901. University of California Press. ISBN 978-0-520-08670-8. Archivedfrom the original on 2024-06-07. Retrieved 2016-03-18.
- Graeber, David (2011). Debt : the first 5,000 years. Brooklyn, N.Y.: Melville House. from the original on 2024-06-07. Retrieved 2022-02-16.
- –--- (2001). Toward an anthropological theory of value: the false coin of our own dreams (PDF). New York: Palgrave. (PDF) from the original on 2021-04-13. Retrieved 2016-04-17.
- Hallgrimsdottir, Helga Kristin; Benoit, Cecilia (2007). "From Wage Slaves to Wage Workers: Cultural Opportunity Structures and the Evolution of the Wage Demands of the Knights of Labor and the American Federation of Labor, 1880–1900". S2CID 154551793.
- ISBN 978-1-893956-28-5.
- Klein, Martin A. (1986). "Review: Slavery in Russia, 1450–1725 by Richard Hellie". JSTOR 2780190.
- Kropotkin, Peter The Conquest of Bread (New York: New York University Press).
- Kropotkin, Peter Anarchist Communism: Its Basis and Ideals Archived 2021-06-18 at the Wayback Machine
- ISBN 978-0-674-15416-2.
- Lytle, Mark H. (2006), America's Uncivil Wars: The Sixties Era from Elvis to the Fall of Richard Nixon, Oxford University Press, ISBN 978-0-19-517496-0
- Marx, Karl (1969) [1863]. Theories of Surplus Value. Moscow: Progress Publishers.
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- Proudhon, Pierre-Joseph (1890). What is Property: An Inquiry Into the Principle of Right and Government. Humboldt Publishing Company. Archived from the original on 2024-06-07. Retrieved 2022-05-17.
- Sandel, Michael J. (1996). Democracy's discontent : America in search of a public philosophy (1st Harvard University Press paperback ed.). Cambridge, Mass.: Belknap Press of Harvard University Press. ISBN 9780674197459.
- Diego Abad de Santillán. After the Revolution. Archived from the original on 2004-06-22.
- Thomas, Paul (1985). Karl Marx and the Anarchists. London: ISBN 0-7102-0685-2.
- ISBN 978-0-394-70322-0.
Further research
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Anarchist economics bibliography
- Michael Albert; Robin Hahnel. A Quiet Revolution in Welfare Economics.
- ISBN 1-904859-06-2
- Kevin A. Carson, The Iron Fist behind the Invisible Hand: Corporate Capitalism As a State-Guaranteed System of Privilege (Nanaimo, BC: Red Lion 2001, revised 2002)
- Kevin A. Carson, Contract Feudalism: A Critique of Employer Power Over Employees (London: Libertarian Alliance 2006)
- ISBN 0-304-33628-9
- Guillen, Abraham. Anarchist Economics: An alternative for a world in crisis. The economics of the Spanish Libertarian Collectives 1936-39 DAM & La Presa. 1992.
- Hahnel, Robin. The ABC's of Political Economy (Pluto, 2002)
- Hahnel, Robin. Economic Justice and Democracy (Routledge, 2005)
- ISBN 1-895431-38-7
- ISBN 0-900384-11-5
- G. P. Maximoff, Program of Anarcho-Syndicalism. (extract from his Constructive Anarchism, published in English in 1952; this section is not included in the only edition of the work now in print.) (Sydney: Monty Miller Press, 1985).
- Proudhon, Pierre, The System of Economic Contradictions, or The Philosophy of Poverty
- Sandel, Michael J. (1998). Democracy's Discontent: America in Search of a Public Philosophy. Harvard University Press. ISBN 978-0-674-19745-9.
- Solidarity Federation and IWA. The Economics of Freedom: An anarcho-syndicalist alternative to capitalism . SolFed Booklets. 2003
- Various authors. The Accumulation of Freedom: Writings on Anarchist Economics. AK Press. (2012) ISBN 978-1849350945
Articles
- "Anarchist Economics" by Anarcho
- "The Economics of Anarchy" by Anarcho
- Anarchism and Economics article by Terry Phillips (in favour of a mixed economy)
- Archive of anarchist economic articles at the Anarchist Library
- Anarchist Economics FAQ
- Anarchist Economics compiled by Jon Bekken (overview of the topic with extensive reading lists from Syndicalist.org).
- Open Source Currency – article by Douglas Rushkoff
- The Future of Payment Systems – discussion paper by Bernard Lietaer (the chapter on Complementary Currency Systems starts on page 23)
- Economics Kiosk at Infoshop.org
- Institute for Social Ecology
- Parecon.org – information on participatory economics
- Panarchy About panarchy, voluntarism and aterritorialism
- Anarchist Economics PDF from Invisible Molotov