Anarchism

by Paul Eltzbacher

In the cases of Godwin, Stirner, Tucker, and Proudhon, the negation of the State for our future means that they reject the State unconditionally, and hence for our future as well as everywhere else: Godwin because the State always and everywhere impairs the general happiness, Stirner and Tucker because it always and everywhere impairs the individual's happiness, Proudhon because at all times and in all places the State offends against justice.

In Tolstoi's case the negation of the State for our future means that he rejects the State, though not unconditionally, yet for our future, because the State is, though not always and everywhere, yet under our circumstances, more repugnant to love than its non-existence.

Finally, in the cases of Bakunin and Kropotkin the negation of the State for our future has the meaning that they foresee that in our future the progress of evolution will abolish the State: Bakunin meaning mankind's progress from a less perfect existence to one as perfect as possible, Kropotkin its progress from a less happy existence to one as happy as possible.

2. As to what they affirm for our future in contrast to the State (in the same different senses in which they negate the State for our future) the seven teachings here presented have nothing in common.

One part of them affirm for our future, in contrast to the State, a social human life in a voluntary legal relation—to wit, under the legal norm that contracts must be lived up to; these teachings may take the name of federalistic. The other part of them affirm for our future, in contrast to the State, a social human life without any legal relation—to wit, under the same controlling principle that they affirm for our future in contrast to law; these teachings may be characterized as spontanistic. Federalistic are the teachings of Proudhon, Bakunin, Kropotkin, and Tucker; spontanistic those of Godwin,[1167] Stirner, and Tolstoi.

3. The spontanistic teachings in turn part company in respect to the non-legal controlling principle which they affirm in contrast to the State as the basis of the social human life for our future.

According to Godwin, the place of the State ought to be taken by a social human life based on the principle that the general happiness should be every one's rule of action.

According to Stirner, the place of the State ought to be taken by a social human life based on the principle that each one's own happiness should be his rule of action.

According to Tolstoi, the place of the State ought to be taken by a social human life based on the principle that love should be every one's rule of action.

II. With regard to what they have in common in their relation to the State, the seven recognized Anarchistic teachings here presented may be taken as equivalent to the entire body of recognized Anarchistic teachings. In their relation to the State they have only this one thing in common, that they negate the State for our future—and in very different senses at that. But this is common to all recognized Anarchistic teachings: observation of any recognized Anarchistic teaching shows that in one sense or another it negates the State for our future.