Anarchism - free ebook by Paul Eltzbacher

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Anarchism

Paul Eltzbacher

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ANARCHISMBY Dr. PAUL ELTZBACHER

ANARCHISMBY Dr. PAUL ELTZBACHER

Gerichtsassessor and Privatdozent in Halle an der Saale Translated by STEVEN T. BYINGTON Je ne propose rien, je ne suppose rien, j'expose NEW YORK: BENJ. R. TUCKER. London: A. C. Fifield. 1908. Copyright, 1907, by Benjamin R. Tucker Gratefully dedicated to the memory of my father Dr. Salomon Eltzbacher 1832-1889 CONTENTS Every person who examines this book at all will speedily divide its contents into Eltzbacher's own discussion and his seven chapters of classified quotations from Anarchist

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BOOKS REFERRED TO BY ABBREVIATED TITLES

BOOKS REFERRED TO BY ABBREVIATED TITLES

Adler, "Handwoerterbuch" = Georg Adler , "Anarchismus," in Handwoerterbuch der Staatswissenschaften , 2d ed. (Jena 1898), vol. 1 pp. 296-327. Adler, "Nord und Sued" = Georg Adler , "Die Lehren der Anarchisten," in Nord und Sued (Breslau) vol. 32 (1885) pp. 371-83. Ba. "Articles" = "Articles écrits par Bakounine dans l'Egalité de 1869," in Mémoire présenté par la fédération jurassienne de l'Association internationale des travailleurs à toutes les fédérations de l'Internationale (Sonvillier, n. d.

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CHAPTER I THE PROBLEM 1.—GENERAL

CHAPTER I THE PROBLEM 1.—GENERAL

The problem for our study is, to get determinate concepts of Anarchism and its species. As soon as such determinate concepts are attained, Anarchism is scientifically known. For their determination is not only conditioned on a comprehensive view of all the individual phenomena of Anarchism; it also brings together the results of this comprehensive view, and assigns to them a place in the totality of our knowledge. The problem of getting determinate concepts of Anarchism and its species seems at

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2.—THE STARTING-POINT

2.—THE STARTING-POINT

In accordance with what has been said, the starting-point of our study must be those non-conceptual notions of Anarchism and its species, having in view one and the same group of teachings, which are most widely diffused among the men who at present are scientifically concerned with Anarchism. 1. How can it be known what group of teachings the non-conceptual notions of Anarchism and its species most widely diffused among the men at present scientifically concerned with Anarchism have in view? Fi

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3.—THE GOAL

3.—THE GOAL

In accordance with what has been said, the goal of our study must be to determine, first, the concept of the genus which is constituted by the common qualities of those teachings which the greater part of the men at present scientifically concerned with Anarchism recognize as Anarchistic teachings; second, the concepts of the species of this genus, which are formed by the accession of any specialties to those common qualities. 1. The first thing toward a concept is that an object be apprehended

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CHAPTER II LAW, THE STATE, PROPERTY 1.—GENERAL

CHAPTER II LAW, THE STATE, PROPERTY 1.—GENERAL

In this discussion we are to get determinate concepts of law, the State, and property in general, not of the law, State, and property of a particular legal system or of a particular family of legal systems. The concepts of law, State, and property are therefore to be determined as concepts of general jurisprudence, not as concepts of any particular jurisprudence. 1. By the concepts of law, State, and property one may understand, first, the concepts of law, State, and property in the science of a

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2.—LAW

2.—LAW

Law is the body of legal norms. A legal norm is a norm which is based on the fact that men have the will to see a certain procedure generally observed within a circle which includes themselves. 1. A legal norm is a norm. A norm is the idea of a correct procedure. A correct procedure means one that corresponds either to the final purpose of all human procedure (unconditionally correct procedure,—for instance, respect for another's life), or at any rate to some accidental purpose (conditionally co

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3.—THE STATE

3.—THE STATE

The State is a legal relation by virtue of which a supreme authority exists in a certain territory. 1. The State is a legal relation. A legal relation is the relation, determined by legal norms, of an obligated party, one to whom a procedure is prescribed, to an entitled party, one for whose sake it is prescribed. Thus, for instance, the legal relation of a loan is a relation of the borrower, who is bound by the legal norms concerning loans, to the lender, for whose sake he is bound. The State i

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4.—PROPERTY

4.—PROPERTY

Property is a legal relation, by virtue of which some one has, within a certain group of men, the exclusive privilege of ultimately disposing of a thing. 1. Property is a legal relation. As has already been stated, a legal relation is the relation of an obligated party, one to whom a procedure is prescribed by legal norms, to an entitled party, one for whose sake it is prescribed. Property is the legal relation of all the members of a group of men who by legal norms are excluded from ultimately

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CHAPTER III GODWIN'S TEACHING 1.—GENERAL

CHAPTER III GODWIN'S TEACHING 1.—GENERAL

1. William Godwin was born in 1756 at Wisbeach, Cambridgeshire. He studied theology at Hoxton, beginning in 1773. In 1778 he became preacher at Ware, Hertfordshire; in 1780, preacher at Stowmarket, Suffolk. In 1782 he gave up this position. From this time on he lived in London as an author. He died there in 1836. Godwin published numerous works in the departments of philosophy, economics, and history; also stories, tragedies, and juvenile books. 2. Godwin's teaching about law, the State, and pro

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2.—BASIS

2.—BASIS

According to Godwin, our supreme law is the general welfare. What is the general welfare? "Its nature is defined by the nature of mind." [27] It is unchangeable; as long as men are men it remains the same. [28] "That will most contribute to it which expands the understanding, supplies incitements to virtue, fills us with a generous consciousness of our independence, and carefully removes whatever can impede our exertions." [29] The general welfare is our supreme law. "Duty is that mode of action

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3.—LAW

3.—LAW

I. Looking to the general good, Godwin rejects law, not only for particular local and temporary conditions, but altogether. "Law is an institution of the most pernicious tendency." [37] "The institution once begun, can never be brought to a close. No action of any man was ever the same as any other action, had ever the same degree of utility or injury. As new cases occur, the law is perpetually found deficient. It is therefore perpetually necessary to make new laws. The volume in which justice r

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4.—THE STATE

4.—THE STATE

I. Since Godwin unconditionally rejects law, he necessarily has to reject the State as unconditionally. Nay, he regards it as a legal institution peculiarly repugnant to the general welfare. Some base the State on force, others on divine right, others on contract. [52] But "the hypothesis of force appears to proceed upon the total negation of abstract and immutable justice, affirming every government to be right, that is possessed of power sufficient to enforce its decrees. It puts a violent ter

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5.—PROPERTY

5.—PROPERTY

I. In consequence of his unconditional rejection of law, Godwin necessarily has to reject property also without any limitation. Nay, property, or, as he expresses himself, "the present system of property," [88] — that is, the distribution of wealth at present established by law,—appears to him to be a legal institution that is peculiarly injurious to the general welfare. "The wisdom of law-makers and parliaments has been applied to creating the most wretched and senseless distribution of propert

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CHAPTER IV PROUDHON'S TEACHING 1.—GENERAL

CHAPTER IV PROUDHON'S TEACHING 1.—GENERAL

1. Pierre-Joseph Proudhon was born at Besançon in 1809. At first he followed the occupation of a printer there and in other cities. In 1838 a stipend of the Academy of Besançon enabled him to go to Paris for scientific studies. In 1843 he took a mercantile position at Lyons. In 1847 he gave it up and moved to Paris. Here, in the years from 1848 to 1850, Proudhon published several periodicals, one after the other. In 1848 he became a member of the National Assembly. In 1849 he founded a People's

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2.—BASIS

2.—BASIS

According to Proudhon the supreme law for us is justice. What is justice? "Justice is respect, spontaneously felt and mutually guaranteed, for human dignity, in whatever person and under whatever circumstances we find it compromised, and to whatever risk its defence may expose us." [127] "I ought to respect my neighbor, and make others respect him, as myself; such is the law of my conscience. In consideration of what do I owe him this respect? In consideration of his strength, his talent, his we

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3.—LAW

3.—LAW

I. In the name of justice Proudhon rejects, not law indeed, but almost all individual legal norms, and the State laws in particular. The State makes laws, and "as many laws as the interests which it meets with; and, since interests are innumerable, the legislation-machine must work uninterruptedly. Laws and ordinances fall like hail on the poor populace. After a while the political soil will be covered with a layer of paper, and all the geologists will have to do will be to list it, under the na

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4.—THE STATE

4.—THE STATE

I. Since Proudhon approves only the single legal norm that contracts must be lived up to, he can sanction only a single legal relation, that of parties to a contract. Hence he must necessarily reject the State; for it is established by particular legal norms, and, as an involuntary legal relation, it binds even those who have not entered into any contract at all. Proudhon does accordingly reject the State absolutely, without any spatial or temporal limitation; he even regards it as a legal relat

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5.—PROPERTY

5.—PROPERTY

I. Since Proudhon sanctions only the one legal norm that contracts must be kept, he can approve only one legal relation, that between contracting parties. Hence he must necessarily reject property as well as the State, since it is established by particular legal norms, and, as an involuntary legal relation, binds even such as have in no way entered into a contract. And he does reject property [161] absolutely, without any spatial or temporal limitation; nay, it even appears to him to be a legal

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CHAPTER V STIRNER'S TEACHING 1.—GENERAL

CHAPTER V STIRNER'S TEACHING 1.—GENERAL

1. Johann Kaspar Schmidt was born in 1806, at Bayreuth in Bavaria. He studied philosophy and theology at Berlin from 1826 to 1828, at Erlangen from 1828 to 1829. In 1829 he interrupted his studies, made a prolonged tour through Germany, and then lived alternately at Koenigsberg and Kulm till 1832. From 1832 to 1834 he studied at Berlin again; in 1835 he passed his tests there as Gymnasiallehrer . He received no government appointment, however, and in 1839 became teacher in a young ladies' semina

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2.—BASIS

2.—BASIS

According to Stirner the supreme law for each one of us is his own welfare. What does one's own welfare mean? "Let us seek out the enjoyment of life!" [223] "Henceforth the question is not how one can acquire life, but how he can expend it, enjoy it; not how one is to produce in himself the true ego, but how he is to dissolve himself, to live himself out." [224] "If the enjoyment of life is to triumph over the longing or hope for life, it must overcome it in its double significance which Schille

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3.—LAW

3.—LAW

I. Looking to each one's own welfare, Stirner rejects law, and that without any limitation to particular spatial or temporal conditions. Law [231] exists not by the individual's recognizing it as favorable to his interests, but by his holding it sacred. "Who can ask about 'right' if he is not occupying the religious standpoint just like other people? Is not 'right' a religious concept, i. e. something sacred?" [232] "When the Revolution stamped liberty as a 'right' it took refuge in the religiou

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4.—THE STATE

4.—THE STATE

I. Together with law Stirner necessarily has to reject also, just as unconditionally, the legal institution which is called State. Without law the State is not possible. "'Respect for the statutes!' By this cement the whole fabric of the State is held together." [260] The State as well as the law, then, exists, not by the individual's recognizing it as favorable to his welfare, but rather by his counting it sacred, by "our being entangled in the error that it is an I, as which it applies to itse

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5.—PROPERTY

5.—PROPERTY

I. Together with law Stirner necessarily has to reject also, and just as unconditionally, the legal institution of property. This "lives by grace of the law. It has its guarantee only in the law; it is not a fact, but a fiction, a thought. This is law-property, legal property, warranted property. It is mine not by me, but by—law." [285] Property in this sense, as well as the law and the State, is based not on the individual's recognizing it as favorable to his welfare, but on his counting it sac

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CHAPTER VI BAKUNIN'S TEACHING 1.—GENERAL

CHAPTER VI BAKUNIN'S TEACHING 1.—GENERAL

1. Mikhail Alexandrovitch Bakunin was born in 1814 at Pryamukhino, district of Torshok, government of Tver. In 1834 he entered the Artillery School at St. Petersburg; in 1835 he became an officer, but resigned his commission in the same year. He then lived alternately in Pryamukhino and in Moscow. In 1840 Bakunin left Russia. In the following years revolutionary plans took him now to this part of Europe, now to that; in Paris he associated much with Proudhon. In 1849 he was condemned to death in

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2.—BASIS

2.—BASIS

Bakunin regards the evolutionary law of the progress of mankind from a less perfect existence to the most perfect possible existence as the law which has supreme validity for man. "Science has no other task than the careful intellectual reproduction, in the most systematic form possible, of the natural laws of corporeal, mental, and moral life, alike in the physical and in the social world, which two worlds constitute in fact only a single natural world." [325] Now "science—that is, true, unself

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3.—LAW

3.—LAW

I. In the progress of mankind from its bestial existence to a human existence, one of the next steps, according to Bakunin, will be the disappearance—not indeed of law, but—of enacted law. Enacted law belongs to a low stage of evolution. "A political legislation, whether it is based on a ruler's will or on the votes of representatives chosen by universal suffrage, can never correspond to the laws of nature, and is always baleful, hostile to the liberty of the masses, if only because it forces up

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4.—THE STATE

4.—THE STATE

I. In the progress of mankind from its bestial existence to a human existence the State will shortly, according to Bakunin, disappear. "The State is a historically temporary arrangement, a transitory form of society." [352] 1. The State belongs to a low stage of evolution. "Man takes the first step from his bestial existence to a human existence by religion; but so long as he remains religious he will never reach his goal; for every religion condemns him to absurdity, guides him into a wrong cou

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5.—PROPERTY

5.—PROPERTY

I. In the progress of mankind from its bestial existence to a human existence, according to Bakunin, we must shortly come to the disappearance—not indeed of property, but—of property's present form, unlimited private property. 1. Private property, so far as it fastens upon all things without distinction, belongs to the same low stage of evolution as the State. "Private property is at once the consequence and the basis of the State." [386] "Every government is necessarily based on exploitation on

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CHAPTER VII KROPOTKIN'S TEACHING 1.—GENERAL

CHAPTER VII KROPOTKIN'S TEACHING 1.—GENERAL

1. Prince Peter Alexeyevitch Kropotkin was born at Moscow in 1842. From 1862 to 1867 he was an officer of the Cossacks of the Amur; during this time he traveled over a great part of Siberia and Manchuria. From 1867 to 1871 he studied mathematics at St. Petersburg; at this time he was also secretary of the Geographical Society; under its commission he explored the glaciers of Finland and Sweden in 1871. In 1872 Kropotkin visited Belgium and Switzerland, where he joined the Association internation

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2.—BASIS

2.—BASIS

According to Kropotkin, the law which has supreme validity for man is the evolutionary law of the progress of mankind from a less happy existence to an existence as happy as possible; from this law he derives the commandment of justice and the commandment of energy. 1. The supreme law for man is the evolutionary law of the progress of mankind from a less happy existence to an existence as happy as possible. There is "only one scientific method, the method of the natural sciences," [433] and we a

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3.—LAW

3.—LAW

I. In mankind's progress from a less happy existence to an existence as happy as possible, one of the next steps, according to Kropotkin, will be the disappearance—not indeed of law, but—of enacted law. 1. Enacted law has become a hindrance to mankind's progress toward an existence as happy as possible. "For thousands of years those who govern have been repeating again and again, 'Respect the law!'"; [471] "in the States of to-day a new law is regarded as the cure for all evils." [472] But "the

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4.—THE STATE

4.—THE STATE

I. According to Kropotkin, in mankind's progress from a less happy existence to an existence as happy as possible the State will shortly disappear. 1. The State has become a hindrance to mankind's evolution toward a happiness as great as possible. "What does this monstrous engine serve for, that we call 'State'? For preventing the exploitation of the laborer by the capitalist, of the peasant by the landlord? or for assuring us of work? for providing us food when the mother has nothing but water

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5.—PROPERTY

5.—PROPERTY

I. According to Kropotkin, the progress of mankind from a less happy existence to an existence as happy as possible will shortly bring us to the disappearance not indeed of property, but of its present form, private property. 1. Private property has become a hindrance to the evolution of mankind toward a happiness as great as possible. What are the effects of private property to-day? "The crisis, which was formerly acute, has become chronic; the crisis in the cotton trade, the crisis in the prod

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CHAPTER VIII TUCKER'S TEACHING 1.—GENERAL

CHAPTER VIII TUCKER'S TEACHING 1.—GENERAL

Benjamin R. Tucker was born in 1854 at South Dartmouth, near New Bedford, Massachusetts. From 1870 to 1872 he studied technology in Boston; there he made the acquaintance of Josiah Warren [655] in 1872. In 1874 he traveled in England, France, and Italy. In 1877 Tucker took the temporary editorship of the "Word," published at Princeton, Massachusetts. In 1878 he published the quarterly "The Radical Review" in New Bedford; but only four numbers appeared. In 1881, in Boston, he founded the semi-mon

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2.—BASIS

2.—BASIS

Tucker considers that the law which has supreme validity for every one of us is self-interest; and from this he derives the law of equal liberty. 1. For every man self-interest is the supreme law. "The Anarchists are not only utilitarians, but egoists in the farthest and fullest sense." [660] What does self-interest mean? My interest is everything that serves my purposes. [661] It takes in not only the lowest but also "the higher forms of selfishness." [662] Thus, in particular, the interest of

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3.—LAW

3.—LAW

According to Tucker, from the standpoint of every one's self-interest and the equal liberty of all there is no objection to law. Legal norms are to obtain: that is, norms that are based on a general will [686] and to which obedience is enforced, if necessary, by every means, [687] even by prison, torture, and capital punishment. [688] But the law is to be "so flexible that it will shape itself to every emergency and need no alteration. And it will then be regarded as just in proportion to its fl

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4.—THE STATE

4.—THE STATE

I. With regard to every man's self-interest, especially on the basis of the law of equal liberty, Tucker rejects the State; and that universally, not merely for special circumstances determined by place and time. For the State is "the embodiment of the principle of invasion." [706] 1. "Two elements are common to all the institutions to which the name 'State' has been applied: first, aggression." [707] "Aggression, invasion, government, are interconvertible terms." [708] "This is the Anarchistic

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5.—PROPERTY

5.—PROPERTY

I. According to Tucker, from the standpoint of every one's self-interest and the equal liberty of all there is no objection to property. Tucker rejects only the distribution of property on the basis of monopoly, as it everywhere and always exists in the State. That the State is essentially invasion appears in the laws which "not only prescribe personal habits, but, worse still, create and sustain monopolies" [761] and thereby make usury possible. [762] 1. Usury is the taking of surplus value. [7

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CHAPTER IX TOLSTOI'S TEACHING 1.—GENERAL

CHAPTER IX TOLSTOI'S TEACHING 1.—GENERAL

I. Lef Nikolayevitch Tolstoi was born in 1828 at Yasnaya Polyana, district of Krapivna, government of Tula. From 1843 to 1846 he studied in Kazan at first oriental languages, then jurisprudence; from 1847 to 1848, in St. Petersburg, jurisprudence. After a lengthy stay at Yasnaya Polyana, he entered an artillery regiment in the Caucasus, in 1851; he became an officer, remained in the Caucasus till 1853, then served in the Crimean war, and left the army in 1855. Tolstoi now lived at first in St. P

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2.—BASIS

2.—BASIS

According to Tolstoi our supreme law is love; from this he derives the commandment not to resist evil by force. 1. Tolstoi designates "Christianity" [860] as his basis; but by Christianity he means not the doctrine of one of the Christian churches, neither the Orthodox nor the Catholic nor that of any of the Protestant bodies, [861] but the pure teaching of Christ. [862] "Strange as it may sound, the churches have always been not merely alien but downright hostile to the teaching of Christ, and

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3.—LAW

3.—LAW

I. For love's sake, particularly on the ground of the commandment not to resist evil by force, Tolstoi rejects law; not unconditionally, indeed, but as an institution for the more highly developed peoples of our time. To be sure, he speaks only of enacted laws; but he means all law, [943] for he rejects on principle every norm based on the will of men, [944] upheld by human force, [945] especially by courts, [946] capable of deviating from the moral law, [947] of being different in different ter

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4.—THE STATE

4.—THE STATE

II. Together with law Tolstoi necessarily has to reject also, for the more highly developed nations of our time, the legal institution of the State. "Perhaps there was once a time when, in a low state of morality with a general inclination of men to mutual violence, the existence of a power limiting this violence was advantageous—that is, in which the State violence was less than that of individuals against each other. But such an advantage of State violence over its non-existence could not last

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5.—PROPERTY

5.—PROPERTY

I. Together with law Tolstoi necessarily has to reject also, for the more highly developed nations of our time, the legal institution of property. Perhaps there was once a time when the violence necessary to secure the individual in the possession of a piece of goods against all others was less than the violence which would have been practised in a general fight for the possession of the goods, so that the existence of property was better than its non-existence. But at any rate this time is past

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CHAPTER X THE ANARCHISTIC TEACHINGS 1.—GENERAL

CHAPTER X THE ANARCHISTIC TEACHINGS 1.—GENERAL

We have now gained the standpoint that permits us to view comprehensively the entire body of Anarchistic teachings. This comprehensive view is possible only as follows: first we have to look and see what the seven recognized Anarchistic teachings here presented have in common, and what specialties are to be found among them; next we must consider how far that which is common to the seven teachings may be equated to that which the entire body of Anarchistic teachings have in common, and, in addit

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2.—BASIS

2.—BASIS

I. As to their basis the seven teachings here presented have nothing in common. 1. In part they recognize as the supreme law of human procedure merely a natural law, which, as such, does not tell us what ought to take place but what really will take place; these teachings may be called genetic . The other part of them regard as the supreme law of human procedure a norm, which, as such, tells us what ought to take place, even if it never really will take place; these teachings may be characterize

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3.—LAW

3.—LAW

I. In their relation to law—that is, to those norms which are based on men's will to have a certain procedure generally observed within a circle which includes themselves—the seven teachings here presented have nothing in common. 1. A part of them negate law for our future; these teachings may be called anomistic . The other part of them affirm it for our future; these teachings may be characterized as nomistic . Anomistic are the teachings of Godwin, Stirner, Tolstoi; nomistic those of Proudhon

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4.—THE STATE

4.—THE STATE

I. In their relation to the State—that is, to the legal relation by virtue of which a supreme authority exists in a territory—the seven teachings here presented have something in common. 1. They have this in common, that they negate the State for our future. There cannot be given a more precise definition of what the teachings here presented have in common in their relation to the State than has here been given. For the negation of the State for our future has totally different meanings in them.

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5.—PROPERTY

5.—PROPERTY

I. In their relation to property—that is, to that legal relation by virtue of which some one has within a certain group of men the exclusive privilege of ultimately disposing of a thing—the seven teachings here presented have nothing in common. 1. One part of them negate property for our future; these teachings may be characterized as indoministic . The other part affirm it for our future; these teachings may be called doministic . Indoministic are the teachings of Godwin, Proudhon, Stirner, and

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CHAPTER XI ANARCHISM AND ITS SPECIES I.—ERRORS ABOUT ANARCHISM AND ITS SPECIES

CHAPTER XI ANARCHISM AND ITS SPECIES I.—ERRORS ABOUT ANARCHISM AND ITS SPECIES

It has now become possible to set aside some of the numerous errors about Anarchism and its species. I. It is said that Anarchism has abolished morality and bases itself upon scientific materialism, [1170] that its ideal of society is determined by its peculiar conception of the way things come to pass in history. [1171] If this were correct, the teachings of Godwin, Proudhon, Stirner, Tucker, Tolstoi, and very many other recognized Anarchistic teachings, would have to be regarded as not Anarchi

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CONCLUSION

CONCLUSION

1. The personal want that impelled us toward a scientific knowledge of Anarchism has met with some satisfaction. The concepts of Anarchism and its species have been defined; the most important errors have been removed; the most prominent Anarchistic teachings of earlier and recent times have been presented in detail. We have become acquainted with Anarchism's armory. We have seen all that can be objected against the State from all possible standpoints. We have been shown the most diverse orders

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