Posts mit dem Label Anarchokommunismus werden angezeigt. Alle Posts anzeigen
Posts mit dem Label Anarchokommunismus werden angezeigt. Alle Posts anzeigen

Dezember 10, 2013

Sankt Madiba

Selten wohl hat der Tod eines Staatsmanns ein so uneingeschränkt positives Echo gefunden. Wann findet schon sonst eine Trauerfeier in einem Stadion statt und 90 amtierende oder ehemalige Staatschefs nehmen dran teil (nur die fiesen Israelis natürlich nicht)? Solche moralischen Instanzen wie der Dalai Lama und die Talkshow-Moderatorin Oprah Winfrey sind präsent, Reden werden unter anderem vom Oberimperialisten Obama und dem Oberantiimperialisten Castro geschmissen... Selbst Marine Le Pen konnte sich eine Würdigung des weisen, alten Mannes nicht verkneifen, nur dass dort insbesondere dessen patriotische Gesinnung hervor gestrichen wird. Auch in Luxemburg ist die Presse unisono, die Zeitung vum lëtzebuerger Vollek würdigt heute den "grossen und engen Freund der Kommunisten, während das Luxemburger Wort, das zu Zeiten des kalten Krieges Mandela für einen "Terroristen" hielt, von einem "Held unserer Zeit", einem "Gandhi" von heute, spricht.
 
Da tut es doch gut auch mal eine Stimme zu hören, die sich von diesem Einheitsbrei abhebt, in diesem Fall einen südafrikanischen Anarchisten, der dieses Bild doch etwas zurecht rückt (übrigens war auch Gandhi kein Gandhi):
 
"Mandela should be seen as the poster boy for the failure of political parties and for reformism. The ANC – whatever they consider their achievements, are nothing more than a party of gangsters, careerists, and anti-working class scumbags. Apartheid ended over twenty years ago, so what has changed? The black working class of South Africa has a new set of spivs, bosses, and politicians to oppress them.
You only have to look back on the various mine massacres by the security forces last year to see that not a lot has changed – I am given to understand that Mandela’s grandson is a part owner in one of those mines. Thirty years ago it would have been just white police officers shooting unarmed black miners in the back, now it is a mixture of white and black police officers doing the killing. Truly a massacre fit for apartheid.
Apart from an end to apartheid/segregation, has the lot of working class black South Africans improved? Not at all, unemployment, homelessness, and poverty are rife. However, there are a group in South African society who have benefited since the collapse of apartheid. They are of course the Mandela family:
Quote:
“Company information showed the Mandela children and grandchildren had, over the past two decades, been involved in about 200 companies extending over a wide range of sectors, including real estate, investments, railway engineering, minerals, medical firms, fashion, and entertainment. Mandela's eldest daughter, was an active director in 16 companies, including the South African subsidiary of the Swiss multinational food giant Nestle, a shopping centre in Kimberley, two railway engineering companies, and four companies apparently engaged in mineral exploration.”
Nelson Mandela himself – who left prison penniless – has a fortune that his family are now fighting over like vultures. Clearly a far cry from the lives of the average South African who generally do not have a pot to piss in!"
(Quelle)


Dezember 30, 2012

122 Jahre Viktor Lvovič Kibalčič (aka Victor Serge)

The Individualist and Society

The word society is synonymous with a group. Today most men constitute an immense grouping that, though subdivided into an infinite number of sub-groups (races, nationalities, social classes, ideological groups) can nevertheless be considered as a whole. It is this whole, this formidable collectivity that we designate with the word society.
To consider society as an assemblage of individuals and to deny this any importance, as some do, is simplistic, too simplistic. It means failing to understand social psychology, the psychology of crowds and, what is most surprising, the results of the most elementary observations. In truth, observation shows us and study confirms that from the fact that they find themselves brought together through interests, aspirations, or similar heredity, men are modified. A new psychology is created, common to all the members of the association. From this point they constitute a crowd, and that crowd has a mentality, a life, a destiny distinct from the individuals that compose it.
The existence of a society is this ruled by laws as immutable as those of biology that rule the existence of individuals.
Let us now pose the question: are these laws favorable to the individual? Are they in harmony with his instincts?
In a excellent little “Precis de Sociologie” M. G. Palante wrote: “A society, once formed, tends to maintain itself,” by virtue of which, “in all domains – economic, political, legal, moral – individual energies will be narrowly subordinated to common utility. Woe on those energies that do not bow before that discipline. Society breaks or eliminates them with neither haste nor pity. It brings the most absolute contempt of the individual to this execution. It acts like a blind instinct, irresistible and implacable. In a terribly concrete form it represents that brutal force that Schopenhauer described: ‘The will to life separated from the intellect.’
“Despite all the optimistic utopias, every society is and will be exploitative, dominating, and tyrannical. It is so not by accident, but by essence.”
This is even more the case because we feel the “general law of social preservation,” admitted by almost all contemporary sociologists, weighing painfully upon our shoulders.
And if we add the “law of social conformity, which consists in every organized society demanding of its members a certain similarity of conduct, appearance, and even of opinions and ideas,” and which “consequently brings with it a law of the elimination of individuals rebellious to this conformism,” the conflict between the individual and society appears to us to its full extent.
A glance around us confirms in a striking fashion the conclusion that we arrived at theoretically.
What is more iniquitous in fact than the so-called social contract, in the name of which each is crushed by all? You will be a worker, you will be a soldier, you will be a prostitute, for social necessities demand this, and because a contract that no one will ever asked you to agree to forces you be so. You will obey the law, you will be tradition’s servant; you will live according to usage and custom. And yet tradition, law, and usage restrict you, hinder your development, make you suffer. Obey, bow, abdicate, otherwise your neighbors will condemn and pursue you. Public opinion will deride you and will call for the worst punishments for your insolence; the law will attack you. Starved, defamed, cursed, dishonored you will be the rebel who they implacably strangle.
Such is the reality. “I” have neither fatherland, nor money nor property to defend. What difference do my interests make to society? It needs soldiers, and so it imposes on me the fatherland, the barracks, a uniform...
“I” am no longer the dupe of the outdated morality that rules the life of the crowd. I aspire to love freely...But the social body needs loves that are respectful of the law, and if I don’t marry before the mayor the law and opinion reserve their rigors for me.
I love work. But I want to freely carry it out. The wage system presents me with the alternative of being a slave, a thief, or of dying of hunger.
And we shouldn’t condemn one form of social organization – authoritarian capitalism – more than other. To be sure, it isn’t difficult to conceive of a society incomparably less bad, more logical, more intelligently organized. But aside from the fact that its more or less distant realization is an arguable hypothesis, we shouldn’t hide from ourselves that it will always present serious obstacles to the development of the individual.
The hypothesis of a collectivist tomorrow presages a ferocious struggle between the state and the few individualities desirous of preserving their autonomy. Even understood in the broadest sense – that of our anarcho-communist friends – a social grouping will inevitably tend to impose one ideological credo on its members. There will still be the struggle between the individual and society, but instead of disputing his liberty and his material life it will dispute his intellectual and moral independence. And nothing says that for the men of the future – if that future is ever realized – the course of that struggle will not be every bit as painful as the fight for bread, love, and fresh air is today!
In every social grouping the individualist will remain a rebel.
Just because we take note of the antagonism between the individual and society we shouldn’t be thought to be unsociable. Yet on several occasions adversaries have sought to create that confusion.
Life in society has advantages that none among us would think of contesting. But as egoists, desirous of living in accordance with our ideas, we don’t want to accept even the unavoidable inconveniences. This is one of the characteristic traits of an individualist: “He doesn’t resign himself, even to what is fated.”
If by a sociable individual we mean he who doesn’t disturb his neighbor – or disturbs as little as possible, the individualist is the soul of sociability. Above all, this is the case through interest: to disturb more often than not opens one to being disturbed. He thus lets others live as they wish, as long as they grant him the same right. He doesn’t ignore the advantages of “association freely consented to,” a temporary association of good wills, with a practical goal in mind. But he doesn’t want to be the dupe of the idol of Solidarity and allow himself to be absorbed by a coterie, a chapel, or a sect.
If he is strong – and we think that it is impossible to affirm yourself without being strong – he is even more sociable.
The strong are generous, being rich enough to be generous: the most energetic rebels, the most indomitable enemies of society have always been big-hearted.
(ursprünglich in l'anarchie, 323, 15. Juni 1911; Quelle: http://www.marxists.org/archive/serge/1911/06/individual-society.htm )

Mai 18, 2012

Das Problem des anarchistischen Kommunisten

"Individualism (without quotes) may very comfortably be interpreted as a general name for persons bound to agree upon only one thing, which is that they are not bound to agree on anything else. But when one adds Communist one begins to represent a creed common to a good many others; and if one doesn't represent it correctly, one must immediately recant or—be excommunicated. I suspect the arguments presented by 'the imaginary Communist', which were really a condensation of those given by fifteen actual Communists in the discussions before mentioned, would be deemed heretical by M[ichael] Zametkin (in which case he must take to quotation marks), for it is well known that Communism itself has two individuals within its folds known as the State Communist and the Free Communist. Now, my friends, of whom the imaginary Communist was a composite, and who will be much surprised to learn on good Communistic authority that they are only straw men, belong to the latter variety sometimes called Anarchist-Communists. An Anarchist-Communist is a person who is a man first and a Communist afterward. He generally gets into a great many irreconcilable situations at once, believes that property and competition must die yet admits he has no authority to kill them, contends for equality and in the same breath denies its possibility, hates charity and yet wishes to make society one vast Sheltering Arms, and, in short, very generally rides two horses going in opposite directions at the same time. He is not usually amenable to logic; but he has a heart forty or fifty times too large for nineteenth century environments, and in my opinion is worth just that many cold logicians who examine society as a naturalist does a beetle, and impale it on their syllogisms in the same manner as the Emperor Domitian impaled flies on a bodkin for his own amusement. Besides, a free Communist when driven into a corner always holds to freedom first. The State Communist, on the other hand, is logical. He believes in authority, and says so. He ridicules a freedom for the individual which he believes inimical to the interests of the majority. He cries: 'Down with property and competition', and means it. For the one he prescribes 'take it' and for the other 'suppress it'. That is very frank."

Auszug aus: Voltairine de Cleyre, "A glance at communism", in The Twentieth Century vom 1. September 1892, jetzt in Gary Chartier u. Charles W. Johnson, Markets not capitalism. Individualist anarchism against bosses, inequality, corporate power, and structural poverty, London, New York, Port Watson, [2011], S.103-106; Zitat S.104.

Dezember 09, 2011

169 Jahre Pëtr Alekseevič Kropotkin

Und noch ein alter Text eines bärtigen Verstorbenen, diesmal etwas länger geraten:

Free agreement

I
Accustomed as we are by heredity prejudices and our unsound education and training to represent ourselves the beneficial hand of Government, legislation and magistracy everywhere, we have come to believe that man would tear his fellow-man to pieces like a wild beast the day the police took his eye off him; that absolute chaos would come about if authority were overthrown during a revolution. And with our eyes shut we pass by thousands and thousands of human groupings which form themselves freely, without any intervention of the law, and attain results infinitely superior to those achieved under governmental tutelage.
If you open a daily paper you find that its pages are entirely devoted to Government transactions and to political jobbery. A man from another world, reading it, would believe that, with the exception of the Stock Exchange transactions, nothing gets done in Europe save by order of some master. You find nothing in the paper about institutions that spring up, grow up, and develop without ministerial prescription! Nothing—or almost nothing! Even where there is a heading, "Sundry Events" (Faits divers, a favorite column in the French papers), it is because they are connected with the police. A family drama, an act of rebellion, will only be mentioned if the police have appeared on the scene.
Three hundred and fifty million Europeans love or hate one another, work, or live on their incomes; but, apart from literature, theatre, or sport, their lives remain ignored by newspapers if Governments have not intervened in it in some way or other. It is even so with history. We know the least details of the life of a king or of a parliament; all good and bad speeches pronounced by the politicians have been preserved: "speeches that have never had the least influence on the vote of a single member," as an old parliamentarian said. Royal visits, the good or bad humour of politicians, their jokes and intrigues, are all carefully recorded for posterity. But we have the greatest difficulty to reconstitute a city of the Middle Ages, to understand the mechanism of that immense commerce that was carried on between Hanseatic cities, or to know how the city of Rouen built its cathedral. If a scholar spends his life in studying these questions, his works remain unknown, and parliamentary histories—that is to say, the defective ones, as they only treat of one side of social life—multiply; they are circulated, they are taught in schools.
In this way we do not even perceive the prodigious work, accomplished every day by spontaneous groups of men, which constitutes the chief work of our century.
We therefore propose to point out some of these most striking manifestations, and to show how men, as soon as their interests do not absolutely clash, act in concert, harmoniously, and perform collective work of a very complex nature.
It is evident that in present society, based on individual property—that is to say, on plunder, and on a narrow-minded, and therefore foolish individualism—facts of this kind are necessarily limited; agreements are not always perfectly free, and often they have a mean, if not execrable aim.
But what concerns us is not to give examples which might be blindly followed, and which, moreover, present society could not possibly give us. What we have to do is to show that, in spite of the authoritarian individualism which stifles us, there remains in our life, taken as a whole, a very great part in which we only act by free agreement; and that therefore it would be much easier than is usually thought, to dispense with Government.
In support of our view we have already mentioned railways, and we will now return to them.
We know that Europe has a system of railways, over 175,000 miles long, and that on this network you can nowadays travel from north to south, from east to west, from Madrid to Petersburg, and from Calais to Constantinople, without delays, without even changing carriages (when you travel by express). More than that: a parcel deposited at a station will find its addressee anywhere, in Turkey or in Central Asia, without more formality needed for sending it than writing its destination on a bit of paper.
This result might have been obtained in two ways. A Napoleon, a Bismarck, or some potentate having conquered Europe, would from Paris, Berlin, or Rome, draw a railway map and regulate the hours of the trains. The Russian Tsar Nicholas I. dreamt of such a power. When he was shown rough drafts of railways between Moscow and Petersburg, he seized a ruler and drew on the map of Russia a straight line between these two capitals, saying, "Here is the plan." And the road was built in a straight line, filling in deep ravines, building bridges of a giddy height, which had to be abandoned a few years later, after the railway had cost about £120,000 to £150,000 per English mile.
This is one way, but happily things were managed differently. Railways were constructed piece by piece, the pieces were joined together, and the hundred different companies, to whom these pieces belonged, gradually came to an understanding concerning the arrival and departure of their trains, and the running of carriages on their rails, from all countries, without unloading merchandise as it passes from one network to another.
All this was done by free agreement, by exchange of letters and proposals, and by congresses at which delegates met to discuss well specified special points, and to come to an agreement about them, but not to make laws. After the congress was over, the delegates returned to their respective companies, not with a law, but with the draft of a contract to be accepted or rejected.
Of course difficulties were met in the way. There were obstinate men who would not be convinced. But a common interest compelled them to agree in the end, without invoking the help of armies against the refractory members.
This immense network of railways connected together, and the enormous traffic it has given rise to, no doubt constitutes the most striking trait of the nineteenth century; and it is the result of free agreement. If somebody had foretold it eighty years ago, our grandfathers would have thought him idiotic or mad. They would have said: "Never will you be able to make the shareholders of a hundred companies listen to reason! It is a Utopia, a fairy tale. A central Government, with an 'iron' dictator, can alone enforce it."
And the most interesting thing in this organization is, that there is no European Central Government of Railways! Nothing! No minister of railways, no dictator, not even a continental parliament, not even a directing committee! Everything is done by free agreement.
So we ask the believers in the State, who pretend that "we can never do without a central Government, were it only for regulating the traffic," we ask them: "But how do European railways manage without them? How do they continue to convey millions of travellers and mountains of luggage across a continent? If companies owning railways have been able to agree, why should railway workers, who would take possession of railways, not agree likewise? And if the Petersburg-Warsaw Company and that of Paris-Belfort can act in harmony, without giving themselves the luxury of a common commander, why, in the midst of our societies, consisting of groups of free workers, should we need a Government?"

II
When we endeavour to prove by examples that even to-day, in spite of the iniquitous organization of society as a whole, men, provided their interests be not diametrically opposed, agree without the intervention of authority, we do not ignore the objections that will be put forth.
All such examples have their defective side, because it is impossible to quote a single organization exempt from the exploitation of the weak by the strong, the poor by the rich. This is why the Statists will not fail to tell us with their wonted logic: "You see that the intervention of the State is necessary to put an end to this exploitation!"
Only they forget the lessons of history; they do not tell us to what extent the State itself has contributed towards the existing order by creating proletarians and delivering them up to exploiters. They forget to prove us that it is possible to put an end to exploitation while the primal causes—private capital and poverty, two-thirds of which are artificially created by the State—continue to exist.
When we speak of the accord established among the railway companies, we expect them, the worshippers of the bourgeois State, to say to us: "Do you not see how the railway companies oppress and ill-use their employees and the travellers! The only way is, that the State should intervene to protect the workers and the public!"
But have we not said and repeated over and over again, that as long as there are capitalists, these abuses of power will be perpetuated? It is precisely the State, the would-be benefactor, that has given to the companies that monopoly and those rights upon us which they possess to-day. Has it not created concessions, guarantees? Has it not sent its soldiers against railwaymen on strike? And during the first trials (quite lately we saw it still in Russia), has it not extended the privilege of the railway magnates as far as to forbid the Press to mention railway accidents, so as not to depreciate the shares it guaranteed? Has it not favoured the monopoly which has anointed the Vanderbilts and the Polyakoffs, the directors of the P.L.M., the C.P.R., the St. Gothard, "the kings of our days"?
Therefore, if we give as an example the tacit agreement come to between railway companies, it is by no means as an ideal of economical management, nor even an ideal of technical organization. It is to show that if capitalists, without any other aim than that of augmenting their dividends at other people's expense, can exploit railways successfully without establishing an International Department,—societies of working men will be able to do it just as well, and even better, without nominating a Ministry of European railways.
Another objection is raised that is more serious at first sight. We may be told that the agreement we speak of is not perfectly free, that the large companies lay down the law to the small ones. It might be mentioned, for example, that a certain rich German company, supported by the State, compel travellers who go from Berlin to Bâle to pass via Cologne and Frankfort, instead of taking the Leipzig route; or that such a company carries goods a hundred and thirty miles in a roundabout way (on a long distance) to favour its influential shareholders, and thus ruins the secondary lines. In the United States travellers and goods are sometimes compelled to travel impossibly circuitous routes so that dollars may flow into the pocket of a Vanderbilt.
Our answer will be the same: As long as Capital exists, the Greater Capital will oppress the lesser. But oppression does not result from Capital only. It is also owing to the support given them by the State, to monopoly created by the State in their favour, that the large companies oppress the small ones.
The early English and French Socialists have shown long since how English legislation did all in its power to ruin the small industries, drive the peasant to poverty, and deliver over to wealthy industrial employers battalions of men, compelled to work for no matter what salary. Railway legislation did exactly the same. Strategic lines, subsidized lines, companies which received the International Mail monopoly, everything was brought into play to forward the interests of wealthy financiers. When Rothschild, creditor to all European States, puts capital in a railway, his faithful subjects, the ministers, will do their best to make him earn more.
In the United States, in the Democracy that authoritarians hold up to us as an ideal, the most scandalous fraudulency has crept into everything that concerns railroads. Thus, if a company ruins its competitors by cheap fares, it is often enabled to do so because it is reimbursed by land given to it by the State for a gratuity. Documents recently published concerning the American wheat trade have fully shown up the part played by the State in the exploitation of the weak by the strong. Here, too, the power of accumulated capital has increased tenfold and a hundredfold by means of State help. So that, when we see syndicates of railway companies (a product of free agreement) succeeding in protecting their small companies against big ones, we are astonished at the intrinsic force of free agreement that can hold its own against all-powerful Capital favoured by the State.
It is a fact that little companies exist, in spite of the State's partiality. If in France, land of centralization, we only see five or six large companies, there are more than a hundred and ten in Great Britain who agree remarkably well, and who are certainly better organized for the rapid transit of travellers and goods than the French and German companies.
Moreover, that is not the question. Large Capital, favoured by the State, can always, if it be to its advantage, crush the lesser one. What is of importance to us is this: The agreement between hundreds of capitalist companies to whom the railways of Europe belong, was established without intervention of a central government to lay down the law to the divers societies; it has subsisted by means of congresses composed of delegates, who discuss among themselves, and submit proposals, not laws, to their constituents. It is a new principle that differs completely from all governmental principle, monarchical or republican, absolute or parliamentarian. It is an innovation that has been timidly introduced into the customs of Europe, but has come to stay.
(aus: The conquest of bread, New York, 1926, S.119-125. Ursprünglich La conquête du pain, 1892)

März 05, 2011

Riggenbach über Kropotkin

In der neuesten Ausgabe der Libertarian Tradition-Reihe widmet sich Jeff Riggenbach Kropotkin, mit einem kurzen Exkurs zu Murray Bookchin gegen Ende des Artikels:
"(...) Peter Kropotkin is one of the half-dozen cases of famous anarchocommunists that I would say are worth a second look if you're seeking candidates for places in the libertarian tradition. I've previously said as much about Rudolf Rocker and Emma Goldman; I say it now about Peter Kropotkin. Not only did Kropotkin awaken pretty quickly to the folly of his early admiration for violence and force, but he was arguably the first to enunciate and systematically defend what has since become one of the key ideas of modern libertarianism."
Mehr hier.

Dezember 09, 2010

168 Jahre Fürst Kropotkin

Lassen wir neben den hier mittlerweile regelmäßig begangenen Geburtstagen diverser Individualisten und Individualanarchisten zur Abwechslung auch einen Anarchokommunisten zu Wort kommen, und zwar, wenn man so will, den  theoretischen Begründer des anarchistischen Kommunismus, Fürst Pëtr Alekseevič Kropotkin, der am 9. Dezember 1842 in Moskau geboren wurde, Kammerpage des Zaren, Sekretär der Sektion für physische Geographie in der Russischen Geographischen Gesellschaft, anarchistischer Revolutionär war, um ein Haar Bildungsminister unter Kerenski geworden wäre (was er ablehnte). Kropotkins Werke strotzen vor Szientismus, tatsächlich will er den Anarchismus auf einernaturwissenschaftlichen Grundlage stellen; seine Vorstellung eines auf regionaler Autarkie aufbauenden freiheitlichen (und freiwilligen) Kommunismus und seine Verherrlichung des mittelalterlichen Stadtlebens muten bisweilen fast schon reaktionär an; nichtsdestotrotz ist Kropotkin eine wichtige Figur, welche die anarchistische Debatte nachhaltig geprägt hat, und dessen naturwissenschaftlichen Forschungen in jüngeren Jahren ebenfalls in gewisser Weise "rehabilitiert" wurden ("Kropotkin was no crackpot" von Stephen Jay Gould). Hier ein Auszug aus Moderne Wissenschaft und Anarchismus, Berlin, 1904, S.49-50, der den für das 19. Jahrhundert so typischen Szientismus Kropotkins illustriert:

"Die Stellung des Anarchismus in der modernen Wissenschaft [Erster Abschnitt]

Welche Stellung nimmt nun der Anarchismus in der großen geistigen Bewegung des 19. Jahrhunderts ein? (...)
Der Anarchismus ist eine Weltanschauung, die auf einer mechanischen oder besser kinetischen Erklärung aller Naturerscheinungen beruht und die gesamte Natur umfaßt - inbegriffen das Leben der menschlichen Gesellschaften mit ihren wirtschaftlichen, politischen und sittlichen Problemen. Seine Forschungsmethode ist die der exakten Naturwissenschaften, bei welchen jede wissenschaftliche Folgerung durch dieselbe Methode begründet und gerechtfertigt werden muß. Sein Ziel ist der Aufbau einer synthetischen Philosophie, welche die Aeußerungen des gesamten Naturlebens, auch des Gesellschaftslebens in ihren Betrachtungskreis zieht, - unter Vermeidung der Irrtümer, in die Comte und Spencer aus den bereits aufgedeckten Gründen verfielen.

Es ist klar, daß der Anarchismus aus diesem Grunde auf die meisten modernen Lebensfragen andere Antworten geben und sich zu ihnen anders verhalten muß wie alle andern politischen Parteien, in manchen Beziehungen selbst wie die sozialistischen Parteien, die sich immer noch nicht von gewissen alten metaphysischen Ideen frei gemacht haben.

Die Entwicklung einer vollkommen mechanischen Weltanschauung [!] befindet sich hinsichtlich der Soziologie, d.h. hinsichtlich jenes Teiles, der sich mit dem Leben und der Entwicklung der menschlichen Gesellschaften beschäftigt, noch in den Kinderschuhen. Aber das Wenige, was geleistet ist, trägt bereits - vielfach selbst unbewußtermaßen - den gekennzeichneten Charakter. In der Rechtsphilosophie, der Ethik, der Nationalökonomie und der Geschichte der Völker und ihrer sozialen Einrichtungen hat der Anarchismus sich bereits einen Platz erobert und bewiesen, daß er sich nicht mit metaphysischen Voraussetzungen begnügen will, sondern für seine Schlußfolgerungen eine naturwissenschaftliche Grundlage zu finden sucht.

Weit entfernt sich vor der Metaphysik Hegels, Schellings, Kants, oder vor den Kommentatoren des römischen und kanonischen Rechts wie vor den gelehrten Professoren des Staatsrechts oder vor der politischen Oekonomie von Metaphysikern zu beugen, sucht er vielmehr sich über alle Fragen, die auf diesen Gebieten aufgeworfen werden können, Klarheit zu verschaffen, indem er sich auf jene Fülle von Arbeiten stützt, die in den letzten 30-40 Jahren in naturwissenschaftlichem Geiste geleistet wurden."

August 20, 2010

Archivalia

Gefunden in Entdinglichungs Rubrik "Neues aus den Archiven der radikalen und (nicht so) radikalen Linken" (in der ja nicht zuletzt auch dieser Blog regelmässig verlinkt wird):
Ein Drama in sechs Aufzügen über die Frühgeschichte der neugegründeten FAU bzw. der IFAU. Sehr lustig zu lesen, allerdings gleichzeitig recht traurig, wenn man bedenkt, wie wenig sich seitdem eigentlich auf dem sich als Teil der "linksradikalen Szene" verstehenden Flügel des Anarchismus geändert hat.

Im engen Zusammenhang damit steht auch folgendes, ebenfalls via Entdinglichung gefundene Interview mit dem kürzlich (am 9.8.) verstorbenen Georges Fontenis, das zugleich auch als Addendum zum letztwöchigen Post über Volin und die Synthese dienen kann, war Fontenis doch der Hauptverantwortliche für die anarchokommunistische Abspaltung der Fédération des communistes libertaires von der synthesistischen Fédération Anarchiste im Jahr 1953. Fontenis' Richtung zeichnete sich dadurch aus, dass sie 1) sich als Teil der politischen Linken verstand, 2) "kritische Unterstützung" für "nationale Befreiungsbewegungen" verteidigte, zunächst insbesondere für die algerische FLN, obwohl auch bereits in den 1950ern bereits abzusehen war, dass eine so verstandene "Befreiung" für die algerischen Araber bloss die Ablösung der französischen Kolonialherrschaft durch eine einheimische Diktatur bedeuten würde - weshalb andere, hellsichtigere Libertäre, wie z.B. Camus, jegliche Unterstützung der FLN auch ablehnten. Von dieser Entwicklung hat sich die von Fontenis mitbegründete Richtung nie wirklich gelöst, vergleiche etwa den Zwischenfall vor einigen Jahren, als Alternative libertaire (wo Fontenis zuletzt Mitglied war) libanesische Anarchisten abkanzelte, weil sie nicht willig waren, mit der Hisbollah zusammen zu arbeiten. Fast schon typisch ist im Interview die leninisierende Verspottung der nichtkommunistischen Anarchisten in der Rest-FA (Fontenis spricht von den "Puristen") als "Kleinbürger" und "Intellektuelle", denen der Lehrer im Staatsdienst die ach so proletarischen Anarchokommunisten gegenüber stellt...

Juni 27, 2009

Dies und das

Heute nur ein paar lesenswerte Links aus der schönen, weiten Welt des Internets:
- Roderick T. Long und Daniel zum Medien-Overkill anlässlich des Todes von Michael Jackson.
- Eine (bislang) vier Teile umfassende individualanarchistische Kritik am Anarchokommunismus von Ken Knudson bringt Wendy McElroy: Teil 1, 2, 3, 4.
- JayJay berichtet über die gestrige Demo an der Gëlle Fra.
-Thomas Eppinger über Jubelperser.
- Ein Interview mit den Machern von El Libertario auf Infoshop.

Update: Teil 5 und Teil 6 der Polemik von Knudson.

Dezember 07, 2008

Politische Bildung

Ein nett gemachter Film aus Frankreich über Nestor Machno findet man auf dieser Seite:
http://www.avoixautre.be/spip.php?article1573

Interessant sind vor allem die seltenen Filmaufnahmen von Machno, die Machno-Zerrfigur in sowjetischen Filmen über den Bürgerkrieg von 1917-21 und das Weiterleben der Erinnerungen über 70 Jahre bolschewistische Diktatur hinweg in der "Kolchose Karl Marx" in Goulai-Pole.