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Anarcho-pacifism
Anarcho-pacifism
(also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state.[1][2] The main early influences were the thought of Henry David Thoreau[2] and Leo Tolstoy
Leo Tolstoy
while later the ideas of Mahatma Gandhi
Mahatma Gandhi
gained importance.[1][2] Pacifist
Pacifist
anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

1 History 2 Thought 3 Ideological variance 4 Criticism 5 See also 6 References 7 Bibliography 8 External links

History[edit]

Henry David Thoreau

Henry David Thoreau
Henry David Thoreau
(1817–1862) was an important early influence in individualist anarchist thought in the United States
United States
and Europe. Thoreau's essay "Civil Disobedience" (Resistance to Civil Government) was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber
Martin Buber
and Leo Tolstoy
Leo Tolstoy
due to its advocacy of nonviolent resistance.[2] According to the Peace Pledge Union
Peace Pledge Union
of Britain, it was also the main precedent for anarcho-pacifism.[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5] In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright
Henry Clarke Wright
and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement
Tolstoyan movement
in Russia
Russia
was the first large-scale anarcho-pacifist movement. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy
Tolstoy
argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis
Ferdinand Domela Nieuwenhuis
was also instrumental in establishing the pacifist trend within the anarchist movement.[7] In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand
Émile Armand
co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad
Albert Libertad
and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste
Association internationale antimilitariste
(AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence
Nonviolence
(1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike
General Strike
is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10] As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom
United Kingdom
and United States
United States
and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth
Kenneth Rexroth
and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States
United States
harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND. Among the works on anarchism by Comfort is Peace
Peace
and Disobedience (1946), one of many pamphlets he wrote for Peace News
Peace News
and the Peace Pledge Union, and Authority and Delinquency in the Modern State (1950).[13] He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."[15]

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"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the New Left
New Left
and the Civil Rights Movement "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."[2]

Dorothy Day, American Christian anarchist and anarcho-pacifist

Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day
Dorothy Day
and, for a brief period between 1939 and 1940, Jean-Paul Sartre.[16] Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,[17][18][19] and did not hesitate to use the term.[20] In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy
Ammon Hennacy
(July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the " Joe Hill House
Joe Hill House
of Hospitality" in Salt Lake City, Utah
Salt Lake City, Utah
and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.[21] His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.[21] He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."[22] Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal La Plume, was influenced by Oscar Wilde, Nietzsche
Nietzsche
and Max Stirner. His (1906) L'Ideal Humain de l'Art helped found the 'Artistocracy' movement - a movement advocating life in the service of art.[23] His ideal was an anti-elitist aestheticism: "All men should be artists".[24] Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist[25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer
Francisco Ferrer
publishes La Libre Pensée des Bouches du Rhône. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",[30] is sometimes identified as anarchist, [31] although they did not identify themselves as such.[32] For Andrew Cornell "MNS popularized consensus decision-making, introduced the spokescouncil method of organization to activists in the United States, and was a leading advocate of a variety of practices—communal living, unlearning oppressive behavior, creating co-operatively owned businesses—that are now often subsumed under the rubric of “prefigurative politics.”[30] MNS leader George Lakey stated that, “The anarchists claim me but I'm always a little surprised when they do because I'm fond of social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama
Barack Obama
as U.S. president)[33] Thought[edit] From "An Anarchist
Anarchist
FAQ": "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles... (Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".[34] Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism
Anarcho-pacifism
criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2] An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The Conquest of Violence. An Anarchist
Anarchist
FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society... [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers... when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".[34]

Leo Tolstoy

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau
Henry David Thoreau
in the essay of the same name from 1849 (although Thoreau strongly supported the gun rights and self-defense).[2] Leo Tolstoy
Leo Tolstoy
was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.[2] For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarcho-syndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1] Ideological variance[edit] While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism
Christian anarchism
and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass
Crass
polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism. Criticism[edit] Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc.
CrimethInc.
notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc.
CrimethInc.
and Gelderloos advocate for diversity of tactics.[37] See also[edit]

Anarchism
Anarchism
and violence Voluntaryism

References[edit]

^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962) ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard ^ Woodstock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Finally, somewhat aside from the curve that runs from anarchist individualism to anarcho-syndicalism, we come to Tolstoyanism
Tolstoyanism
and to pacifist anarchism that appeared, mostly in Holland, Britain, and the United states, before and after the Second World War and which has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.  ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism
Pacifism
and the Legacy of 'Civil Disobedience'”' Bucknell University website ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 ^ Brock, Peter, Pacifism
Pacifism
in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6). ^ a b Woodcock, George (2004). Anarchism: a History of Libertarian Ideas and Movements. Peterborough: Broadview Press. ISBN 1-55111-629-4.  ^ Miller, Paul B. (2002-03-14). From Revolutionaries to Citizens: Antimilitarism
Antimilitarism
in France, 1870–1914. Duke University Press. p. 38. ISBN 0-8223-8058-7. Retrieved 2014-12-03.  ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard ^ " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell Archived 18 May 2013 at the Wayback Machine. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210). ^ Andrew Cornell. " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Archived 18 May 2013 at the Wayback Machine. Perspectives 2009. Institute for Anarchist
Anarchist
Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ a b Rayner, Claire (28 March 2000). "News: Obituaries: Alex Comfort". London: The Guardian. Retrieved 2008-08-23.  ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism
Anarchism
(1992) by Peter Marshall, and Anarchist
Anarchist
Seeds Beneath the Snow (2006) by David Goodway. ^ Complete Essays, Journalism and Letters of George Orwell
George Orwell
volume II, pg. 294-303 ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993 ^ Day, Dorothy. On Pilgrimage - May 1974 Archived 7 October 2012 at the Wayback Machine., "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth." ^ Anarchist
Anarchist
FAQ - A.3.7 Are there religious anarchists? Archived 23 November 2010 at the Wayback Machine., "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States
United States
was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day
Dorothy Day
a staunch Christian pacifist and anarchist who founded it in 1933." ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative ^ Day, Dorothy.On Pilgrimage - February 1974 Archived 6 October 2012 at the Wayback Machine., "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word." ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste ^ "BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at Dictionnaire International des Militants Anarchistes ^ Peterson, Joseph (August 1, 2010). Gérard De Lacaze-Duthiers, Charles Péguy, and Edward Carpenter: An Examination of Neo-Romantic Radicalism Before the Great War (M.A. thesis). Clemson University. pp. 8, 15–30.  ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8. ^ Guerin, Cedric. "Pensée et action des anarchistes en France: 1950-1970" (PDF). Public Federation. Archived from the original (PDF) on 30 September 2007. Retrieved 31 August 2013.  ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes ^ "" André Arru (aka Jean-René Sauliere)" at "The Anarchist Encyclopedia: A Gallery of Saints & Sinners"". Recollectionbooks.com. Archived from the original on 14 June 2012. Retrieved 2012-09-29.  ^ "Courte biographie (1ère partie)". Raforum.info. 1948-08-27. Retrieved 2012-09-29.  ^ a b "Courte biographie (2ème partie)" ^ a b Andrew Cornell. [""Archived copy". Archived from the original on 18 May 2013. Retrieved 2013-07-08.  " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist
Anarchist
Studies ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ 1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell" Theory in Action, Vol. 4, No.4, October 2011 ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012 ^ a b 2A.3 What types of anarchism are there?" in An Anarchist
Anarchist
FAQ ^ Aitch, Iain (19 October 2007). "'Why should we accept any less than a better way of doing things?'". Guardian Unlimited Arts. London: The Guardian. Archived from the original on 24 July 2008. Retrieved 2007-12-26.  ^ Gelderloos, Peter (2007). How Nonviolence
Nonviolence
Protects the State. Cambridge, MA: South End Press. p. 128. ISBN 9780896087729.  ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography[edit]

Ostergaard, Geoffrey (1991) Resisting the Nation State: the pacifist and anarchist tradition Tolstoy, Leo. The Kingdom of God Is Within You.

External links[edit]

Anarchists and War Tax Resistance and Death and Taxes - 30 minute film about War Tax Resisters and their motivations by the NWTRCC

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Anarcho-pacifism
Anarcho-pacifism
(also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state.[1][2] The main early influences were the thought of Henry David Thoreau[2] and Leo Tolstoy
Leo Tolstoy
while later the ideas of Mahatma Gandhi
Mahatma Gandhi
gained importance.[1][2] Pacifist
Pacifist
anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

1 History 2 Thought 3 Ideological variance 4 Criticism 5 See also 6 References 7 Bibliography 8 External links

History[edit]

Henry David Thoreau

Henry David Thoreau
Henry David Thoreau
(1817–1862) was an important early influence in individualist anarchist thought in the United States
United States
and Europe. Thoreau's essay "Civil Disobedience" (Resistance to Civil Government) was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber
Martin Buber
and Leo Tolstoy
Leo Tolstoy
due to its advocacy of nonviolent resistance.[2] According to the Peace Pledge Union
Peace Pledge Union
of Britain, it was also the main precedent for anarcho-pacifism.[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5] In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright
Henry Clarke Wright
and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement
Tolstoyan movement
in Russia
Russia
was the first large-scale anarcho-pacifist movement. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy
Tolstoy
argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis
Ferdinand Domela Nieuwenhuis
was also instrumental in establishing the pacifist trend within the anarchist movement.[7] In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand
Émile Armand
co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad
Albert Libertad
and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste
Association internationale antimilitariste
(AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence
Nonviolence
(1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike
General Strike
is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10] As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom
United Kingdom
and United States
United States
and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth
Kenneth Rexroth
and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States
United States
harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND. Among the works on anarchism by Comfort is Peace
Peace
and Disobedience (1946), one of many pamphlets he wrote for Peace News
Peace News
and the Peace Pledge Union, and Authority and Delinquency in the Modern State (1950).[13] He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."[15]

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"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the New Left
New Left
and the Civil Rights Movement "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."[2]

Dorothy Day, American Christian anarchist and anarcho-pacifist

Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day
Dorothy Day
and, for a brief period between 1939 and 1940, Jean-Paul Sartre.[16] Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,[17][18][19] and did not hesitate to use the term.[20] In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy
Ammon Hennacy
(July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the " Joe Hill House
Joe Hill House
of Hospitality" in Salt Lake City, Utah
Salt Lake City, Utah
and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.[21] His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.[21] He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."[22] Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal La Plume, was influenced by Oscar Wilde, Nietzsche
Nietzsche
and Max Stirner. His (1906) L'Ideal Humain de l'Art helped found the 'Artistocracy' movement - a movement advocating life in the service of art.[23] His ideal was an anti-elitist aestheticism: "All men should be artists".[24] Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist[25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer
Francisco Ferrer
publishes La Libre Pensée des Bouches du Rhône. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",[30] is sometimes identified as anarchist, [31] although they did not identify themselves as such.[32] For Andrew Cornell "MNS popularized consensus decision-making, introduced the spokescouncil method of organization to activists in the United States, and was a leading advocate of a variety of practices—communal living, unlearning oppressive behavior, creating co-operatively owned businesses—that are now often subsumed under the rubric of “prefigurative politics.”[30] MNS leader George Lakey stated that, “The anarchists claim me but I'm always a little surprised when they do because I'm fond of social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama
Barack Obama
as U.S. president)[33] Thought[edit] From "An Anarchist
Anarchist
FAQ": "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles... (Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".[34] Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism
Anarcho-pacifism
criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2] An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The Conquest of Violence. An Anarchist
Anarchist
FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society... [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers... when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".[34]

Leo Tolstoy

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau
Henry David Thoreau
in the essay of the same name from 1849 (although Thoreau strongly supported the gun rights and self-defense).[2] Leo Tolstoy
Leo Tolstoy
was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.[2] For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarcho-syndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1] Ideological variance[edit] While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism
Christian anarchism
and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass
Crass
polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism. Criticism[edit] Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc.
CrimethInc.
notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc.
CrimethInc.
and Gelderloos advocate for diversity of tactics.[37] See also[edit]

Anarchism
Anarchism
and violence Voluntaryism

References[edit]

^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962) ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard ^ Woodstock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Finally, somewhat aside from the curve that runs from anarchist individualism to anarcho-syndicalism, we come to Tolstoyanism
Tolstoyanism
and to pacifist anarchism that appeared, mostly in Holland, Britain, and the United states, before and after the Second World War and which has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.  ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism
Pacifism
and the Legacy of 'Civil Disobedience'”' Bucknell University website ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 ^ Brock, Peter, Pacifism
Pacifism
in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6). ^ a b Woodcock, George (2004). Anarchism: a History of Libertarian Ideas and Movements. Peterborough: Broadview Press. ISBN 1-55111-629-4.  ^ Miller, Paul B. (2002-03-14). From Revolutionaries to Citizens: Antimilitarism
Antimilitarism
in France, 1870–1914. Duke University Press. p. 38. ISBN 0-8223-8058-7. Retrieved 2014-12-03.  ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard ^ " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell Archived 18 May 2013 at the Wayback Machine. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210). ^ Andrew Cornell. " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Archived 18 May 2013 at the Wayback Machine. Perspectives 2009. Institute for Anarchist
Anarchist
Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ a b Rayner, Claire (28 March 2000). "News: Obituaries: Alex Comfort". London: The Guardian. Retrieved 2008-08-23.  ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism
Anarchism
(1992) by Peter Marshall, and Anarchist
Anarchist
Seeds Beneath the Snow (2006) by David Goodway. ^ Complete Essays, Journalism and Letters of George Orwell
George Orwell
volume II, pg. 294-303 ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993 ^ Day, Dorothy. On Pilgrimage - May 1974 Archived 7 October 2012 at the Wayback Machine., "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth." ^ Anarchist
Anarchist
FAQ - A.3.7 Are there religious anarchists? Archived 23 November 2010 at the Wayback Machine., "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States
United States
was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day
Dorothy Day
a staunch Christian pacifist and anarchist who founded it in 1933." ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative ^ Day, Dorothy.On Pilgrimage - February 1974 Archived 6 October 2012 at the Wayback Machine., "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word." ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste ^ "BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at Dictionnaire International des Militants Anarchistes ^ Peterson, Joseph (August 1, 2010). Gérard De Lacaze-Duthiers, Charles Péguy, and Edward Carpenter: An Examination of Neo-Romantic Radicalism Before the Great War (M.A. thesis). Clemson University. pp. 8, 15–30.  ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8. ^ Guerin, Cedric. "Pensée et action des anarchistes en France: 1950-1970" (PDF). Public Federation. Archived from the original (PDF) on 30 September 2007. Retrieved 31 August 2013.  ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes ^ "" André Arru (aka Jean-René Sauliere)" at "The Anarchist Encyclopedia: A Gallery of Saints & Sinners"". Recollectionbooks.com. Archived from the original on 14 June 2012. Retrieved 2012-09-29.  ^ "Courte biographie (1ère partie)". Raforum.info. 1948-08-27. Retrieved 2012-09-29.  ^ a b "Courte biographie (2ème partie)" ^ a b Andrew Cornell. [""Archived copy". Archived from the original on 18 May 2013. Retrieved 2013-07-08.  " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist
Anarchist
Studies ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ 1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell" Theory in Action, Vol. 4, No.4, October 2011 ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012 ^ a b 2A.3 What types of anarchism are there?" in An Anarchist
Anarchist
FAQ ^ Aitch, Iain (19 October 2007). "'Why should we accept any less than a better way of doing things?'". Guardian Unlimited Arts. London: The Guardian. Archived from the original on 24 July 2008. Retrieved 2007-12-26.  ^ Gelderloos, Peter (2007). How Nonviolence
Nonviolence
Protects the State. Cambridge, MA: South End Press. p. 128. ISBN 9780896087729.  ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography[edit]

Ostergaard, Geoffrey (1991) Resisting the Nation State: the pacifist and anarchist tradition Tolstoy, Leo. The Kingdom of God Is Within You.

External links[edit]

Anarchists and War Tax Resistance and Death and Taxes - 30 minute film about War Tax Resisters and their motivations by the NWTRCC

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History

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Paris Commune Cantonal rebellion Hague Congress International Conference of Rome Trial of the Thirty Haymarket affair May Day

20th c.

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Exclusion Act Congress of Amsterdam Tragic Week High Treason Incident Manifesto of the Sixteen 1919 United States
United States
bombings Biennio Rosso German Revolution
Revolution
of 1918–19 Bavarian Soviet Republic Kronstadt rebellion Third Russian Revolution Free Territory Amakasu incident Escuela Moderna Individualist anarchism
Individualist anarchism
in Europe (in France) Spanish Revolution
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and Civil War Barcelona May Days Labadie Collection May 1968 Provo LIP Kate Sharpley Library Australian Anarchist
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Centenary Carnival Against Capital 1999 WTO Conference protest

21st c.

Occupy movement

Culture

Films Anarchist
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Bookfair Anarcho-punk Culture jamming DIY culture Freeganism Independent Media Center Infoshop "The Internationale" Jewish anarchism "Land and liberty" Lifestylism "No gods, no masters" Popular education "Property is theft!" Radical cheerleading Radical environmentalism Squatting Symbolism Glossary A las Barricadas

Economics

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Anarcho-pacifism
Anarcho-pacifism
(also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state.[1][2] The main early influences were the thought of Henry David Thoreau[2] and Leo Tolstoy
Leo Tolstoy
while later the ideas of Mahatma Gandhi
Mahatma Gandhi
gained importance.[1][2] Pacifist
Pacifist
anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

1 History 2 Thought 3 Ideological variance 4 Criticism 5 See also 6 References 7 Bibliography 8 External links

History[edit]

Henry David Thoreau

Henry David Thoreau
Henry David Thoreau
(1817–1862) was an important early influence in individualist anarchist thought in the United States
United States
and Europe. Thoreau's essay "Civil Disobedience" (Resistance to Civil Government) was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber
Martin Buber
and Leo Tolstoy
Leo Tolstoy
due to its advocacy of nonviolent resistance.[2] According to the Peace Pledge Union
Peace Pledge Union
of Britain, it was also the main precedent for anarcho-pacifism.[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5] In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright
Henry Clarke Wright
and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement
Tolstoyan movement
in Russia
Russia
was the first large-scale anarcho-pacifist movement. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy
Tolstoy
argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis
Ferdinand Domela Nieuwenhuis
was also instrumental in establishing the pacifist trend within the anarchist movement.[7] In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand
Émile Armand
co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad
Albert Libertad
and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste
Association internationale antimilitariste
(AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence
Nonviolence
(1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike
General Strike
is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10] As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom
United Kingdom
and United States
United States
and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth
Kenneth Rexroth
and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States
United States
harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND. Among the works on anarchism by Comfort is Peace
Peace
and Disobedience (1946), one of many pamphlets he wrote for Peace News
Peace News
and the Peace Pledge Union, and Authority and Delinquency in the Modern State (1950).[13] He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."[15]

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"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the New Left
New Left
and the Civil Rights Movement "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."[2]

Dorothy Day, American Christian anarchist and anarcho-pacifist

Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day
Dorothy Day
and, for a brief period between 1939 and 1940, Jean-Paul Sartre.[16] Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,[17][18][19] and did not hesitate to use the term.[20] In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy
Ammon Hennacy
(July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the " Joe Hill House
Joe Hill House
of Hospitality" in Salt Lake City, Utah
Salt Lake City, Utah
and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.[21] His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.[21] He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."[22] Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal La Plume, was influenced by Oscar Wilde, Nietzsche
Nietzsche
and Max Stirner. His (1906) L'Ideal Humain de l'Art helped found the 'Artistocracy' movement - a movement advocating life in the service of art.[23] His ideal was an anti-elitist aestheticism: "All men should be artists".[24] Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist[25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer
Francisco Ferrer
publishes La Libre Pensée des Bouches du Rhône. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",[30] is sometimes identified as anarchist, [31] although they did not identify themselves as such.[32] For Andrew Cornell "MNS popularized consensus decision-making, introduced the spokescouncil method of organization to activists in the United States, and was a leading advocate of a variety of practices—communal living, unlearning oppressive behavior, creating co-operatively owned businesses—that are now often subsumed under the rubric of “prefigurative politics.”[30] MNS leader George Lakey stated that, “The anarchists claim me but I'm always a little surprised when they do because I'm fond of social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama
Barack Obama
as U.S. president)[33] Thought[edit] From "An Anarchist
Anarchist
FAQ": "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles... (Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".[34] Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism
Anarcho-pacifism
criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2] An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The Conquest of Violence. An Anarchist
Anarchist
FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society... [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers... when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".[34]

Leo Tolstoy

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau
Henry David Thoreau
in the essay of the same name from 1849 (although Thoreau strongly supported the gun rights and self-defense).[2] Leo Tolstoy
Leo Tolstoy
was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.[2] For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarcho-syndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1] Ideological variance[edit] While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism
Christian anarchism
and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass
Crass
polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism. Criticism[edit] Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc.
CrimethInc.
notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc.
CrimethInc.
and Gelderloos advocate for diversity of tactics.[37] See also[edit]

Anarchism
Anarchism
and violence Voluntaryism

References[edit]

^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962) ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard ^ Woodstock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Finally, somewhat aside from the curve that runs from anarchist individualism to anarcho-syndicalism, we come to Tolstoyanism
Tolstoyanism
and to pacifist anarchism that appeared, mostly in Holland, Britain, and the United states, before and after the Second World War and which has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.  ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism
Pacifism
and the Legacy of 'Civil Disobedience'”' Bucknell University website ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 ^ Brock, Peter, Pacifism
Pacifism
in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6). ^ a b Woodcock, George (2004). Anarchism: a History of Libertarian Ideas and Movements. Peterborough: Broadview Press. ISBN 1-55111-629-4.  ^ Miller, Paul B. (2002-03-14). From Revolutionaries to Citizens: Antimilitarism
Antimilitarism
in France, 1870–1914. Duke University Press. p. 38. ISBN 0-8223-8058-7. Retrieved 2014-12-03.  ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard ^ " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell Archived 18 May 2013 at the Wayback Machine. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210). ^ Andrew Cornell. " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Archived 18 May 2013 at the Wayback Machine. Perspectives 2009. Institute for Anarchist
Anarchist
Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ a b Rayner, Claire (28 March 2000). "News: Obituaries: Alex Comfort". London: The Guardian. Retrieved 2008-08-23.  ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism
Anarchism
(1992) by Peter Marshall, and Anarchist
Anarchist
Seeds Beneath the Snow (2006) by David Goodway. ^ Complete Essays, Journalism and Letters of George Orwell
George Orwell
volume II, pg. 294-303 ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993 ^ Day, Dorothy. On Pilgrimage - May 1974 Archived 7 October 2012 at the Wayback Machine., "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth." ^ Anarchist
Anarchist
FAQ - A.3.7 Are there religious anarchists? Archived 23 November 2010 at the Wayback Machine., "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States
United States
was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day
Dorothy Day
a staunch Christian pacifist and anarchist who founded it in 1933." ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative ^ Day, Dorothy.On Pilgrimage - February 1974 Archived 6 October 2012 at the Wayback Machine., "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word." ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste ^ "BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at Dictionnaire International des Militants Anarchistes ^ Peterson, Joseph (August 1, 2010). Gérard De Lacaze-Duthiers, Charles Péguy, and Edward Carpenter: An Examination of Neo-Romantic Radicalism Before the Great War (M.A. thesis). Clemson University. pp. 8, 15–30.  ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8. ^ Guerin, Cedric. "Pensée et action des anarchistes en France: 1950-1970" (PDF). Public Federation. Archived from the original (PDF) on 30 September 2007. Retrieved 31 August 2013.  ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes ^ "" André Arru (aka Jean-René Sauliere)" at "The Anarchist Encyclopedia: A Gallery of Saints & Sinners"". Recollectionbooks.com. Archived from the original on 14 June 2012. Retrieved 2012-09-29.  ^ "Courte biographie (1ère partie)". Raforum.info. 1948-08-27. Retrieved 2012-09-29.  ^ a b "Courte biographie (2ème partie)" ^ a b Andrew Cornell. [""Archived copy". Archived from the original on 18 May 2013. Retrieved 2013-07-08.  " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist
Anarchist
Studies ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ 1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell" Theory in Action, Vol. 4, No.4, October 2011 ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012 ^ a b 2A.3 What types of anarchism are there?" in An Anarchist
Anarchist
FAQ ^ Aitch, Iain (19 October 2007). "'Why should we accept any less than a better way of doing things?'". Guardian Unlimited Arts. London: The Guardian. Archived from the original on 24 July 2008. Retrieved 2007-12-26.  ^ Gelderloos, Peter (2007). How Nonviolence
Nonviolence
Protects the State. Cambridge, MA: South End Press. p. 128. ISBN 9780896087729.  ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography[edit]

Ostergaard, Geoffrey (1991) Resisting the Nation State: the pacifist and anarchist tradition Tolstoy, Leo. The Kingdom of God Is Within You.

External links[edit]

Anarchists and War Tax Resistance and Death and Taxes - 30 minute film about War Tax Resisters and their motivations by the NWTRCC

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Anarcho-pacifism
Anarcho-pacifism
(also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state.[1][2] The main early influences were the thought of Henry David Thoreau[2] and Leo Tolstoy
Leo Tolstoy
while later the ideas of Mahatma Gandhi
Mahatma Gandhi
gained importance.[1][2] Pacifist
Pacifist
anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

1 History 2 Thought 3 Ideological variance 4 Criticism 5 See also 6 References 7 Bibliography 8 External links

History[edit]

Henry David Thoreau

Henry David Thoreau
Henry David Thoreau
(1817–1862) was an important early influence in individualist anarchist thought in the United States
United States
and Europe. Thoreau's essay "Civil Disobedience" (Resistance to Civil Government) was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber
Martin Buber
and Leo Tolstoy
Leo Tolstoy
due to its advocacy of nonviolent resistance.[2] According to the Peace Pledge Union
Peace Pledge Union
of Britain, it was also the main precedent for anarcho-pacifism.[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5] In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright
Henry Clarke Wright
and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement
Tolstoyan movement
in Russia
Russia
was the first large-scale anarcho-pacifist movement. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy
Tolstoy
argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis
Ferdinand Domela Nieuwenhuis
was also instrumental in establishing the pacifist trend within the anarchist movement.[7] In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand
Émile Armand
co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad
Albert Libertad
and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste
Association internationale antimilitariste
(AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence
Nonviolence
(1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike
General Strike
is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10] As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom
United Kingdom
and United States
United States
and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth
Kenneth Rexroth
and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States
United States
harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND. Among the works on anarchism by Comfort is Peace
Peace
and Disobedience (1946), one of many pamphlets he wrote for Peace News
Peace News
and the Peace Pledge Union, and Authority and Delinquency in the Modern State (1950).[13] He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."[15]

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"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the New Left
New Left
and the Civil Rights Movement "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."[2]

Dorothy Day, American Christian anarchist and anarcho-pacifist

Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day
Dorothy Day
and, for a brief period between 1939 and 1940, Jean-Paul Sartre.[16] Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,[17][18][19] and did not hesitate to use the term.[20] In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy
Ammon Hennacy
(July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the " Joe Hill House
Joe Hill House
of Hospitality" in Salt Lake City, Utah
Salt Lake City, Utah
and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.[21] His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.[21] He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."[22] Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal La Plume, was influenced by Oscar Wilde, Nietzsche
Nietzsche
and Max Stirner. His (1906) L'Ideal Humain de l'Art helped found the 'Artistocracy' movement - a movement advocating life in the service of art.[23] His ideal was an anti-elitist aestheticism: "All men should be artists".[24] Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist[25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer
Francisco Ferrer
publishes La Libre Pensée des Bouches du Rhône. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",[30] is sometimes identified as anarchist, [31] although they did not identify themselves as such.[32] For Andrew Cornell "MNS popularized consensus decision-making, introduced the spokescouncil method of organization to activists in the United States, and was a leading advocate of a variety of practices—communal living, unlearning oppressive behavior, creating co-operatively owned businesses—that are now often subsumed under the rubric of “prefigurative politics.”[30] MNS leader George Lakey stated that, “The anarchists claim me but I'm always a little surprised when they do because I'm fond of social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama
Barack Obama
as U.S. president)[33] Thought[edit] From "An Anarchist
Anarchist
FAQ": "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles... (Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".[34] Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism
Anarcho-pacifism
criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2] An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The Conquest of Violence. An Anarchist
Anarchist
FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society... [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers... when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".[34]

Leo Tolstoy

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau
Henry David Thoreau
in the essay of the same name from 1849 (although Thoreau strongly supported the gun rights and self-defense).[2] Leo Tolstoy
Leo Tolstoy
was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.[2] For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarcho-syndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1] Ideological variance[edit] While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism
Christian anarchism
and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass
Crass
polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism. Criticism[edit] Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc.
CrimethInc.
notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc.
CrimethInc.
and Gelderloos advocate for diversity of tactics.[37] See also[edit]

Anarchism
Anarchism
and violence Voluntaryism

References[edit]

^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962) ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard ^ Woodstock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Finally, somewhat aside from the curve that runs from anarchist individualism to anarcho-syndicalism, we come to Tolstoyanism
Tolstoyanism
and to pacifist anarchism that appeared, mostly in Holland, Britain, and the United states, before and after the Second World War and which has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.  ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism
Pacifism
and the Legacy of 'Civil Disobedience'”' Bucknell University website ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 ^ Brock, Peter, Pacifism
Pacifism
in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6). ^ a b Woodcock, George (2004). Anarchism: a History of Libertarian Ideas and Movements. Peterborough: Broadview Press. ISBN 1-55111-629-4.  ^ Miller, Paul B. (2002-03-14). From Revolutionaries to Citizens: Antimilitarism
Antimilitarism
in France, 1870–1914. Duke University Press. p. 38. ISBN 0-8223-8058-7. Retrieved 2014-12-03.  ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard ^ " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell Archived 18 May 2013 at the Wayback Machine. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210). ^ Andrew Cornell. " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Archived 18 May 2013 at the Wayback Machine. Perspectives 2009. Institute for Anarchist
Anarchist
Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ a b Rayner, Claire (28 March 2000). "News: Obituaries: Alex Comfort". London: The Guardian. Retrieved 2008-08-23.  ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism
Anarchism
(1992) by Peter Marshall, and Anarchist
Anarchist
Seeds Beneath the Snow (2006) by David Goodway. ^ Complete Essays, Journalism and Letters of George Orwell
George Orwell
volume II, pg. 294-303 ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993 ^ Day, Dorothy. On Pilgrimage - May 1974 Archived 7 October 2012 at the Wayback Machine., "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth." ^ Anarchist
Anarchist
FAQ - A.3.7 Are there religious anarchists? Archived 23 November 2010 at the Wayback Machine., "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States
United States
was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day
Dorothy Day
a staunch Christian pacifist and anarchist who founded it in 1933." ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative ^ Day, Dorothy.On Pilgrimage - February 1974 Archived 6 October 2012 at the Wayback Machine., "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word." ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste ^ "BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at Dictionnaire International des Militants Anarchistes ^ Peterson, Joseph (August 1, 2010). Gérard De Lacaze-Duthiers, Charles Péguy, and Edward Carpenter: An Examination of Neo-Romantic Radicalism Before the Great War (M.A. thesis). Clemson University. pp. 8, 15–30.  ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8. ^ Guerin, Cedric. "Pensée et action des anarchistes en France: 1950-1970" (PDF). Public Federation. Archived from the original (PDF) on 30 September 2007. Retrieved 31 August 2013.  ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes ^ "" André Arru (aka Jean-René Sauliere)" at "The Anarchist Encyclopedia: A Gallery of Saints & Sinners"". Recollectionbooks.com. Archived from the original on 14 June 2012. Retrieved 2012-09-29.  ^ "Courte biographie (1ère partie)". Raforum.info. 1948-08-27. Retrieved 2012-09-29.  ^ a b "Courte biographie (2ème partie)" ^ a b Andrew Cornell. [""Archived copy". Archived from the original on 18 May 2013. Retrieved 2013-07-08.  " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist
Anarchist
Studies ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ 1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell" Theory in Action, Vol. 4, No.4, October 2011 ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012 ^ a b 2A.3 What types of anarchism are there?" in An Anarchist
Anarchist
FAQ ^ Aitch, Iain (19 October 2007). "'Why should we accept any less than a better way of doing things?'". Guardian Unlimited Arts. London: The Guardian. Archived from the original on 24 July 2008. Retrieved 2007-12-26.  ^ Gelderloos, Peter (2007). How Nonviolence
Nonviolence
Protects the State. Cambridge, MA: South End Press. p. 128. ISBN 9780896087729.  ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography[edit]

Ostergaard, Geoffrey (1991) Resisting the Nation State: the pacifist and anarchist tradition Tolstoy, Leo. The Kingdom of God Is Within You.

External links[edit]

Anarchists and War Tax Resistance and Death and Taxes - 30 minute film about War Tax Resisters and their motivations by the NWTRCC

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19th c.

William Godwin Max Stirner Pierre-Joseph Proudhon Josiah Warren Henry David Thoreau Mikhail Bakunin Lysander Spooner Eugène Pottier Louise Michel Élisée Reclus Leo Tolstoy Ravachol Johann Most Giovanni Passannante Peter Kropotkin Francisco Ferrer
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20th c.

Errico Malatesta Gustav Landauer Luigi Galleani Benjamin Tucker Ricardo Flores Magón Alexander Berkman Franz Kafka Emma Goldman Max Nettlau Erich Mühsam Sacco and Vanzetti Nestor Makhno Volin Rudolf Rocker Buenaventura Durruti Albert Camus Daniel Guérin Federica Montseny Jacques Ellul Léo Ferré Murray Rothbard Abbie Hoffman Murray Bookchin Ivan Illich Kurt Vonnegut Howard Zinn Ursula Le Guin Noam Chomsky Gary Snyder Alfredo M. Bonanno John Zerzan

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Anarcho-pacifist


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Anarcho-pacifism
Anarcho-pacifism
(also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state.[1][2] The main early influences were the thought of Henry David Thoreau[2] and Leo Tolstoy
Leo Tolstoy
while later the ideas of Mahatma Gandhi
Mahatma Gandhi
gained importance.[1][2] Pacifist
Pacifist
anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

1 History 2 Thought 3 Ideological variance 4 Criticism 5 See also 6 References 7 Bibliography 8 External links

History[edit]

Henry David Thoreau

Henry David Thoreau
Henry David Thoreau
(1817–1862) was an important early influence in individualist anarchist thought in the United States
United States
and Europe. Thoreau's essay "Civil Disobedience" (Resistance to Civil Government) was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber
Martin Buber
and Leo Tolstoy
Leo Tolstoy
due to its advocacy of nonviolent resistance.[2] According to the Peace Pledge Union
Peace Pledge Union
of Britain, it was also the main precedent for anarcho-pacifism.[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5] In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright
Henry Clarke Wright
and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement
Tolstoyan movement
in Russia
Russia
was the first large-scale anarcho-pacifist movement. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy
Tolstoy
argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis
Ferdinand Domela Nieuwenhuis
was also instrumental in establishing the pacifist trend within the anarchist movement.[7] In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand
Émile Armand
co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad
Albert Libertad
and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste
Association internationale antimilitariste
(AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence
Nonviolence
(1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike
General Strike
is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10] As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom
United Kingdom
and United States
United States
and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth
Kenneth Rexroth
and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States
United States
harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND. Among the works on anarchism by Comfort is Peace
Peace
and Disobedience (1946), one of many pamphlets he wrote for Peace News
Peace News
and the Peace Pledge Union, and Authority and Delinquency in the Modern State (1950).[13] He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."[15]

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"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the New Left
New Left
and the Civil Rights Movement "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."[2]

Dorothy Day, American Christian anarchist and anarcho-pacifist

Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day
Dorothy Day
and, for a brief period between 1939 and 1940, Jean-Paul Sartre.[16] Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,[17][18][19] and did not hesitate to use the term.[20] In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy
Ammon Hennacy
(July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the " Joe Hill House
Joe Hill House
of Hospitality" in Salt Lake City, Utah
Salt Lake City, Utah
and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.[21] His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.[21] He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."[22] Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal La Plume, was influenced by Oscar Wilde, Nietzsche
Nietzsche
and Max Stirner. His (1906) L'Ideal Humain de l'Art helped found the 'Artistocracy' movement - a movement advocating life in the service of art.[23] His ideal was an anti-elitist aestheticism: "All men should be artists".[24] Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist[25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer
Francisco Ferrer
publishes La Libre Pensée des Bouches du Rhône. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",[30] is sometimes identified as anarchist, [31] although they did not identify themselves as such.[32] For Andrew Cornell "MNS popularized consensus decision-making, introduced the spokescouncil method of organization to activists in the United States, and was a leading advocate of a variety of practices—communal living, unlearning oppressive behavior, creating co-operatively owned businesses—that are now often subsumed under the rubric of “prefigurative politics.”[30] MNS leader George Lakey stated that, “The anarchists claim me but I'm always a little surprised when they do because I'm fond of social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama
Barack Obama
as U.S. president)[33] Thought[edit] From "An Anarchist
Anarchist
FAQ": "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles... (Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".[34] Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism
Anarcho-pacifism
criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2] An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The Conquest of Violence. An Anarchist
Anarchist
FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society... [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers... when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".[34]

Leo Tolstoy

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau
Henry David Thoreau
in the essay of the same name from 1849 (although Thoreau strongly supported the gun rights and self-defense).[2] Leo Tolstoy
Leo Tolstoy
was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.[2] For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarcho-syndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1] Ideological variance[edit] While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism
Christian anarchism
and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass
Crass
polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism. Criticism[edit] Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc.
CrimethInc.
notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc.
CrimethInc.
and Gelderloos advocate for diversity of tactics.[37] See also[edit]

Anarchism
Anarchism
and violence Voluntaryism

References[edit]

^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962) ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard ^ Woodstock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Finally, somewhat aside from the curve that runs from anarchist individualism to anarcho-syndicalism, we come to Tolstoyanism
Tolstoyanism
and to pacifist anarchism that appeared, mostly in Holland, Britain, and the United states, before and after the Second World War and which has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.  ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism
Pacifism
and the Legacy of 'Civil Disobedience'”' Bucknell University website ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 ^ Brock, Peter, Pacifism
Pacifism
in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6). ^ a b Woodcock, George (2004). Anarchism: a History of Libertarian Ideas and Movements. Peterborough: Broadview Press. ISBN 1-55111-629-4.  ^ Miller, Paul B. (2002-03-14). From Revolutionaries to Citizens: Antimilitarism
Antimilitarism
in France, 1870–1914. Duke University Press. p. 38. ISBN 0-8223-8058-7. Retrieved 2014-12-03.  ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard ^ " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell Archived 18 May 2013 at the Wayback Machine. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210). ^ Andrew Cornell. " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Archived 18 May 2013 at the Wayback Machine. Perspectives 2009. Institute for Anarchist
Anarchist
Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ a b Rayner, Claire (28 March 2000). "News: Obituaries: Alex Comfort". London: The Guardian. Retrieved 2008-08-23.  ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism
Anarchism
(1992) by Peter Marshall, and Anarchist
Anarchist
Seeds Beneath the Snow (2006) by David Goodway. ^ Complete Essays, Journalism and Letters of George Orwell
George Orwell
volume II, pg. 294-303 ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993 ^ Day, Dorothy. On Pilgrimage - May 1974 Archived 7 October 2012 at the Wayback Machine., "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth." ^ Anarchist
Anarchist
FAQ - A.3.7 Are there religious anarchists? Archived 23 November 2010 at the Wayback Machine., "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States
United States
was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day
Dorothy Day
a staunch Christian pacifist and anarchist who founded it in 1933." ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative ^ Day, Dorothy.On Pilgrimage - February 1974 Archived 6 October 2012 at the Wayback Machine., "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word." ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste ^ "BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at Dictionnaire International des Militants Anarchistes ^ Peterson, Joseph (August 1, 2010). Gérard De Lacaze-Duthiers, Charles Péguy, and Edward Carpenter: An Examination of Neo-Romantic Radicalism Before the Great War (M.A. thesis). Clemson University. pp. 8, 15–30.  ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8. ^ Guerin, Cedric. "Pensée et action des anarchistes en France: 1950-1970" (PDF). Public Federation. Archived from the original (PDF) on 30 September 2007. Retrieved 31 August 2013.  ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes ^ "" André Arru (aka Jean-René Sauliere)" at "The Anarchist Encyclopedia: A Gallery of Saints & Sinners"". Recollectionbooks.com. Archived from the original on 14 June 2012. Retrieved 2012-09-29.  ^ "Courte biographie (1ère partie)". Raforum.info. 1948-08-27. Retrieved 2012-09-29.  ^ a b "Courte biographie (2ème partie)" ^ a b Andrew Cornell. [""Archived copy". Archived from the original on 18 May 2013. Retrieved 2013-07-08.  " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist
Anarchist
Studies ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ 1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell" Theory in Action, Vol. 4, No.4, October 2011 ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012 ^ a b 2A.3 What types of anarchism are there?" in An Anarchist
Anarchist
FAQ ^ Aitch, Iain (19 October 2007). "'Why should we accept any less than a better way of doing things?'". Guardian Unlimited Arts. London: The Guardian. Archived from the original on 24 July 2008. Retrieved 2007-12-26.  ^ Gelderloos, Peter (2007). How Nonviolence
Nonviolence
Protects the State. Cambridge, MA: South End Press. p. 128. ISBN 9780896087729.  ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography[edit]

Ostergaard, Geoffrey (1991) Resisting the Nation State: the pacifist and anarchist tradition Tolstoy, Leo. The Kingdom of God Is Within You.

External links[edit]

Anarchists and War Tax Resistance and Death and Taxes - 30 minute film about War Tax Resisters and their motivations by the NWTRCC

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Anarcho-pacifist


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Anarcho-pacifism
Anarcho-pacifism
(also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state.[1][2] The main early influences were the thought of Henry David Thoreau[2] and Leo Tolstoy
Leo Tolstoy
while later the ideas of Mahatma Gandhi
Mahatma Gandhi
gained importance.[1][2] Pacifist
Pacifist
anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

1 History 2 Thought 3 Ideological variance 4 Criticism 5 See also 6 References 7 Bibliography 8 External links

History[edit]

Henry David Thoreau

Henry David Thoreau
Henry David Thoreau
(1817–1862) was an important early influence in individualist anarchist thought in the United States
United States
and Europe. Thoreau's essay "Civil Disobedience" (Resistance to Civil Government) was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber
Martin Buber
and Leo Tolstoy
Leo Tolstoy
due to its advocacy of nonviolent resistance.[2] According to the Peace Pledge Union
Peace Pledge Union
of Britain, it was also the main precedent for anarcho-pacifism.[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5] In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright
Henry Clarke Wright
and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement
Tolstoyan movement
in Russia
Russia
was the first large-scale anarcho-pacifist movement. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy
Tolstoy
argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis
Ferdinand Domela Nieuwenhuis
was also instrumental in establishing the pacifist trend within the anarchist movement.[7] In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand
Émile Armand
co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad
Albert Libertad
and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste
Association internationale antimilitariste
(AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence
Nonviolence
(1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike
General Strike
is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10] As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom
United Kingdom
and United States
United States
and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth
Kenneth Rexroth
and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States
United States
harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND. Among the works on anarchism by Comfort is Peace
Peace
and Disobedience (1946), one of many pamphlets he wrote for Peace News
Peace News
and the Peace Pledge Union, and Authority and Delinquency in the Modern State (1950).[13] He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."[15]

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"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the New Left
New Left
and the Civil Rights Movement "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."[2]

Dorothy Day, American Christian anarchist and anarcho-pacifist

Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day
Dorothy Day
and, for a brief period between 1939 and 1940, Jean-Paul Sartre.[16] Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,[17][18][19] and did not hesitate to use the term.[20] In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy
Ammon Hennacy
(July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the " Joe Hill House
Joe Hill House
of Hospitality" in Salt Lake City, Utah
Salt Lake City, Utah
and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.[21] His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.[21] He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."[22] Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal La Plume, was influenced by Oscar Wilde, Nietzsche
Nietzsche
and Max Stirner. His (1906) L'Ideal Humain de l'Art helped found the 'Artistocracy' movement - a movement advocating life in the service of art.[23] His ideal was an anti-elitist aestheticism: "All men should be artists".[24] Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist[25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer
Francisco Ferrer
publishes La Libre Pensée des Bouches du Rhône. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",[30] is sometimes identified as anarchist, [31] although they did not identify themselves as such.[32] For Andrew Cornell "MNS popularized consensus decision-making, introduced the spokescouncil method of organization to activists in the United States, and was a leading advocate of a variety of practices—communal living, unlearning oppressive behavior, creating co-operatively owned businesses—that are now often subsumed under the rubric of “prefigurative politics.”[30] MNS leader George Lakey stated that, “The anarchists claim me but I'm always a little surprised when they do because I'm fond of social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama
Barack Obama
as U.S. president)[33] Thought[edit] From "An Anarchist
Anarchist
FAQ": "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles... (Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".[34] Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism
Anarcho-pacifism
criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2] An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The Conquest of Violence. An Anarchist
Anarchist
FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society... [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers... when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".[34]

Leo Tolstoy

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau
Henry David Thoreau
in the essay of the same name from 1849 (although Thoreau strongly supported the gun rights and self-defense).[2] Leo Tolstoy
Leo Tolstoy
was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.[2] For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarcho-syndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1] Ideological variance[edit] While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism
Christian anarchism
and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass
Crass
polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism. Criticism[edit] Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc.
CrimethInc.
notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc.
CrimethInc.
and Gelderloos advocate for diversity of tactics.[37] See also[edit]

Anarchism
Anarchism
and violence Voluntaryism

References[edit]

^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962) ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard ^ Woodstock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Finally, somewhat aside from the curve that runs from anarchist individualism to anarcho-syndicalism, we come to Tolstoyanism
Tolstoyanism
and to pacifist anarchism that appeared, mostly in Holland, Britain, and the United states, before and after the Second World War and which has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.  ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism
Pacifism
and the Legacy of 'Civil Disobedience'”' Bucknell University website ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 ^ Brock, Peter, Pacifism
Pacifism
in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6). ^ a b Woodcock, George (2004). Anarchism: a History of Libertarian Ideas and Movements. Peterborough: Broadview Press. ISBN 1-55111-629-4.  ^ Miller, Paul B. (2002-03-14). From Revolutionaries to Citizens: Antimilitarism
Antimilitarism
in France, 1870–1914. Duke University Press. p. 38. ISBN 0-8223-8058-7. Retrieved 2014-12-03.  ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard ^ " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell Archived 18 May 2013 at the Wayback Machine. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210). ^ Andrew Cornell. " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Archived 18 May 2013 at the Wayback Machine. Perspectives 2009. Institute for Anarchist
Anarchist
Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ a b Rayner, Claire (28 March 2000). "News: Obituaries: Alex Comfort". London: The Guardian. Retrieved 2008-08-23.  ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism
Anarchism
(1992) by Peter Marshall, and Anarchist
Anarchist
Seeds Beneath the Snow (2006) by David Goodway. ^ Complete Essays, Journalism and Letters of George Orwell
George Orwell
volume II, pg. 294-303 ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993 ^ Day, Dorothy. On Pilgrimage - May 1974 Archived 7 October 2012 at the Wayback Machine., "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth." ^ Anarchist
Anarchist
FAQ - A.3.7 Are there religious anarchists? Archived 23 November 2010 at the Wayback Machine., "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States
United States
was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day
Dorothy Day
a staunch Christian pacifist and anarchist who founded it in 1933." ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative ^ Day, Dorothy.On Pilgrimage - February 1974 Archived 6 October 2012 at the Wayback Machine., "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word." ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste ^ "BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at Dictionnaire International des Militants Anarchistes ^ Peterson, Joseph (August 1, 2010). Gérard De Lacaze-Duthiers, Charles Péguy, and Edward Carpenter: An Examination of Neo-Romantic Radicalism Before the Great War (M.A. thesis). Clemson University. pp. 8, 15–30.  ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8. ^ Guerin, Cedric. "Pensée et action des anarchistes en France: 1950-1970" (PDF). Public Federation. Archived from the original (PDF) on 30 September 2007. Retrieved 31 August 2013.  ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes ^ "" André Arru (aka Jean-René Sauliere)" at "The Anarchist Encyclopedia: A Gallery of Saints & Sinners"". Recollectionbooks.com. Archived from the original on 14 June 2012. Retrieved 2012-09-29.  ^ "Courte biographie (1ère partie)". Raforum.info. 1948-08-27. Retrieved 2012-09-29.  ^ a b "Courte biographie (2ème partie)" ^ a b Andrew Cornell. [""Archived copy". Archived from the original on 18 May 2013. Retrieved 2013-07-08.  " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist
Anarchist
Studies ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ 1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell" Theory in Action, Vol. 4, No.4, October 2011 ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012 ^ a b 2A.3 What types of anarchism are there?" in An Anarchist
Anarchist
FAQ ^ Aitch, Iain (19 October 2007). "'Why should we accept any less than a better way of doing things?'". Guardian Unlimited Arts. London: The Guardian. Archived from the original on 24 July 2008. Retrieved 2007-12-26.  ^ Gelderloos, Peter (2007). How Nonviolence
Nonviolence
Protects the State. Cambridge, MA: South End Press. p. 128. ISBN 9780896087729.  ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography[edit]

Ostergaard, Geoffrey (1991) Resisting the Nation State: the pacifist and anarchist tradition Tolstoy, Leo. The Kingdom of God Is Within You.

External links[edit]

Anarchists and War Tax Resistance and Death and Taxes - 30 minute film about War Tax Resisters and their motivations by the NWTRCC

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Anarcho-pacifism
Anarcho-pacifism
(also pacifist anarchism or anarchist pacifism) is a tendency within anarchism that rejects the use of violence in the struggle for social change and the abolition of the state.[1][2] The main early influences were the thought of Henry David Thoreau[2] and Leo Tolstoy
Leo Tolstoy
while later the ideas of Mahatma Gandhi
Mahatma Gandhi
gained importance.[1][2] Pacifist
Pacifist
anarchism "appeared mostly in the Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.".[3]

Contents

1 History 2 Thought 3 Ideological variance 4 Criticism 5 See also 6 References 7 Bibliography 8 External links

History[edit]

Henry David Thoreau

Henry David Thoreau
Henry David Thoreau
(1817–1862) was an important early influence in individualist anarchist thought in the United States
United States
and Europe. Thoreau's essay "Civil Disobedience" (Resistance to Civil Government) was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber
Martin Buber
and Leo Tolstoy
Leo Tolstoy
due to its advocacy of nonviolent resistance.[2] According to the Peace Pledge Union
Peace Pledge Union
of Britain, it was also the main precedent for anarcho-pacifism.[2] Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,[4] writing of Brown that "The question is not about the weapon, but the spirit in which you use it."[5] In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright
Henry Clarke Wright
and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.[6] At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement
Tolstoyan movement
in Russia
Russia
was the first large-scale anarcho-pacifist movement. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy
Tolstoy
argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis
Ferdinand Domela Nieuwenhuis
was also instrumental in establishing the pacifist trend within the anarchist movement.[7] In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand
Émile Armand
co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad
Albert Libertad
and Émile Janvion. The Ligue antimilitariste was to become the French section of the Association internationale antimilitariste
Association internationale antimilitariste
(AIA) founded in Amsterdam in 1904.[8]

Bart de Ligt, influential Dutch anarcho-pacifist writer of the theoretical work The Conquest of Violence

Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's The Power of Nonviolence
Nonviolence
(1935), and Bart de Ligt's The Conquest of Violence (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike
General Strike
is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"[9] The Conquest of Violence alludes to Kropotkin's The Conquest of Bread.[10] As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom
United Kingdom
and United States
United States
and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal politics to promote these ideas. [11] For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal Retort, for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth
Kenneth Rexroth
and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States
United States
harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."[12] A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."[13][14] He was an active member of CND. Among the works on anarchism by Comfort is Peace
Peace
and Disobedience (1946), one of many pamphlets he wrote for Peace News
Peace News
and the Peace Pledge Union, and Authority and Delinquency in the Modern State (1950).[13] He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."[15]

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Paris Commune Cantonal Revolution Hague Congress International Conference of Rome Trial of the Thirty Haymarket affair May Day Anarchist
Anarchist
Exclusion Act Congress of Amsterdam Tragic Week High Treason Incident Manifesto of the Sixteen Individualist anarchism
Individualist anarchism
in the United States 1919 United States
United States
bombings Biennio Rosso German Revolution
Revolution
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Individualist anarchism
Individualist anarchism
in Europe (in France)

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"In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".[2] Within the context of the emergence of the New Left
New Left
and the Civil Rights Movement "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."[2]

Dorothy Day, American Christian anarchist and anarcho-pacifist

Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day
Dorothy Day
and, for a brief period between 1939 and 1940, Jean-Paul Sartre.[16] Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,[17][18][19] and did not hesitate to use the term.[20] In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy
Ammon Hennacy
(July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the " Joe Hill House
Joe Hill House
of Hospitality" in Salt Lake City, Utah
Salt Lake City, Utah
and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.[21] His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.[21] He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."[22] Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal La Plume, was influenced by Oscar Wilde, Nietzsche
Nietzsche
and Max Stirner. His (1906) L'Ideal Humain de l'Art helped found the 'Artistocracy' movement - a movement advocating life in the service of art.[23] His ideal was an anti-elitist aestheticism: "All men should be artists".[24] Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist[25] and freethought writer and militant who went under the pseudonym André Arru.[26][27][28] During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer[29] and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).[29] From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer
Francisco Ferrer
publishes La Libre Pensée des Bouches du Rhône. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",[30] is sometimes identified as anarchist, [31] although they did not identify themselves as such.[32] For Andrew Cornell "MNS popularized consensus decision-making, introduced the spokescouncil method of organization to activists in the United States, and was a leading advocate of a variety of practices—communal living, unlearning oppressive behavior, creating co-operatively owned businesses—that are now often subsumed under the rubric of “prefigurative politics.”[30] MNS leader George Lakey stated that, “The anarchists claim me but I'm always a little surprised when they do because I'm fond of social democracy as it's been developed in Norway.” (Lakey has supported electoral politics, including the re-election of Barack Obama
Barack Obama
as U.S. president)[33] Thought[edit] From "An Anarchist
Anarchist
FAQ": "the attraction of pacifism to anarchists is clear. Violence is authoritarian and coercive, and so its use does contradict anarchist principles... (Errico) Malatesta is even more explicit when he wrote that the "main plank of anarchism is the removal of violence from human relations".[34] Anarcho-pacifists tend to see the state as 'organised violence' and so they see that "it would therefore seem logical that anarchists should reject all violence".[2] Anarcho-pacifism
Anarcho-pacifism
criticizes the separation between means and ends. "Means... must not merely be consistent with ends; this principle, though preferable to 'the end justifies the means', is based on a misleading dichotomy. Means are ends, never merely instrumental but also always expressive of values; means are end-creating or ends-in-the making".[2] An anarcho-pacifist critique of capitalism was provided by Bart de Ligt in his The Conquest of Violence. An Anarchist
Anarchist
FAQ reports how "all anarchists would agree with de Ligt on, to use the name of one of his book's chapters, "the absurdity of bourgeois pacifism." For de Ligt, and all anarchists, violence is inherent in the capitalist system and any attempt to make capitalism pacifistic is doomed to failure. This is because, on the one hand, war is often just economic competition carried out by other means. Nations often go to war when they face an economic crisis, what they cannot gain in economic struggle they attempt to get by conflict. On the other hand, "violence is indispensable in modern society... [because] without it the ruling class would be completely unable to maintain its privileged position with regard to the exploited masses in each country. The army is used first and foremost to hold down the workers... when they become discontented." [Bart de Ligt, Op. Cit., p. 62] As long as the state and capitalism exist, violence is inevitable and so, for anarcho-pacifists, the consistent pacifist must be an anarchist just as the consistent anarchist must be a pacifist".[34]

Leo Tolstoy

A main component of anarcho-pacifist strategy is civil disobedience as advocated by the early anarchist thinker Henry David Thoreau
Henry David Thoreau
in the essay of the same name from 1849 (although Thoreau strongly supported the gun rights and self-defense).[2] Leo Tolstoy
Leo Tolstoy
was influenced by it and he saw that a "great weapon for undermining (rather than overthrowing) the state was the refusal by individuals to cooperate with it and obey its immoral demands".[2] Also the concepts of passive and active resistance have relevance as they were developed later by Mohandas Gandhi.[2] For anarchist historian George Woodcock "the modern pacifist anarchists,...have tended to concentrate their attention largely on the creation of libertarian communities -- particularly farming communities -- within present society, as a kind of peaceful version of the propaganda by deed. They divide, however, over the question of action.".[1] Anarcho-pacifists can even accept "the principle of resistance and even revolutionary action (nonviolent revolution), provided it does not incur violence, which they see as a form of power and therefore nonanarchist in nature. This change in attitude has led the pacifist anarchists to veer toward the anarcho-syndicalists, since the latter's concept of the general strike as the great revolutionary weapon made an appeal to those pacifists who accepted the need for fundamental social change but did not wish to compromise their ideal by the use of negative (i.e., violent) means."[1] Ideological variance[edit] While anarcho-pacifism is most commonly associated with religious anarchism such as Tolstoyan Christian anarchism
Christian anarchism
and Buddhist anarchism, irreligious or even anti-religious tendencies have emerged such as the French individualist anarchist anarcho-pacifist tendency exemplified by authors and activists such as Charles-Auguste Bontemps, André Arru and Gérard de Lacaze-Duthiers which aligned itself with atheism and freethought. The anarcho-punk band Crass
Crass
polemicised a variant of anarcho-pacifism whilst at the same time explicitly rejecting all religions, especially the symbols of 'establishment' Christian theology.[35] Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; in fact it was their approval of such forms of opposition to power that lead anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon.[7] Later anarcho-pacifists have also come to endorse to non-violent strategy of dual power, as championed by Mutualism. Criticism[edit] Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state and is hopelessly caught up psychologically with the control schema of patriarchy and white supremacy.[36] The influential publishing collective CrimethInc.
CrimethInc.
notes that "violence" and "nonviolence" are politicized terms that are used inconsistently in discourse, depending on whether or not a writer seeks to legitimize the actor in question. They argue that "[i]t's not strategic [for anarchists] to focus on delegitimizing each other's efforts rather than coordinating to act together where we overlap". For this reason, both CrimethInc.
CrimethInc.
and Gelderloos advocate for diversity of tactics.[37] See also[edit]

Anarchism
Anarchism
and violence Voluntaryism

References[edit]

^ a b c d George Woodcock. Anarchism: A History of Libertarian Ideas and Movements (1962) ^ a b c d e f g h i j k l "Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard ^ Woodstock, George (1962). Anarchism: A History of Libertarian Ideas and Movements. Finally, somewhat aside from the curve that runs from anarchist individualism to anarcho-syndicalism, we come to Tolstoyanism
Tolstoyanism
and to pacifist anarchism that appeared, mostly in Holland, Britain, and the United states, before and after the Second World War and which has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.  ^ James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism
Pacifism
and the Legacy of 'Civil Disobedience'”' Bucknell University website ^ Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 ^ Brock, Peter, Pacifism
Pacifism
in Europe to 1914, Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6). ^ a b Woodcock, George (2004). Anarchism: a History of Libertarian Ideas and Movements. Peterborough: Broadview Press. ISBN 1-55111-629-4.  ^ Miller, Paul B. (2002-03-14). From Revolutionaries to Citizens: Antimilitarism
Antimilitarism
in France, 1870–1914. Duke University Press. p. 38. ISBN 0-8223-8058-7. Retrieved 2014-12-03.  ^ Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard ^ " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell Archived 18 May 2013 at the Wayback Machine. ^ Wald, Alan M. The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s. UNC Press Books, 1987 ISBN 0807841692, (p. 210). ^ Andrew Cornell. " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." Archived 18 May 2013 at the Wayback Machine. Perspectives 2009. Institute for Anarchist
Anarchist
Studies *David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ a b Rayner, Claire (28 March 2000). "News: Obituaries: Alex Comfort". London: The Guardian. Retrieved 2008-08-23.  ^ For discussions of Comfort's political views, see Demanding the Impossible: A History of Anarchism
Anarchism
(1992) by Peter Marshall, and Anarchist
Anarchist
Seeds Beneath the Snow (2006) by David Goodway. ^ Complete Essays, Journalism and Letters of George Orwell
George Orwell
volume II, pg. 294-303 ^ Taylor, John, "Abandoning Pacifism: The Case of Sartre", Journal of European Studies, Vol. 89, 1993 ^ Day, Dorothy. On Pilgrimage - May 1974 Archived 7 October 2012 at the Wayback Machine., "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth." ^ Anarchist
Anarchist
FAQ - A.3.7 Are there religious anarchists? Archived 23 November 2010 at the Wayback Machine., "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States
United States
was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day
Dorothy Day
a staunch Christian pacifist and anarchist who founded it in 1933." ^ Reid, Stuart (2008-09-08) Day by the Pool, The American Conservative ^ Day, Dorothy.On Pilgrimage - February 1974 Archived 6 October 2012 at the Wayback Machine., "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word." ^ a b "Charles-Auguste Bontemps" at Ephemeride Anarchiste ^ "BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at Dictionnaire International des Militants Anarchistes ^ Peterson, Joseph (August 1, 2010). Gérard De Lacaze-Duthiers, Charles Péguy, and Edward Carpenter: An Examination of Neo-Romantic Radicalism Before the Great War (M.A. thesis). Clemson University. pp. 8, 15–30.  ^ Lacaze-Duthiers, L'Ideal Humain de l'Art, pp.57-8. ^ Guerin, Cedric. "Pensée et action des anarchistes en France: 1950-1970" (PDF). Public Federation. Archived from the original (PDF) on 30 September 2007. Retrieved 31 August 2013.  ^ "ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes ^ "" André Arru (aka Jean-René Sauliere)" at "The Anarchist Encyclopedia: A Gallery of Saints & Sinners"". Recollectionbooks.com. Archived from the original on 14 June 2012. Retrieved 2012-09-29.  ^ "Courte biographie (1ère partie)". Raforum.info. 1948-08-27. Retrieved 2012-09-29.  ^ a b "Courte biographie (2ème partie)" ^ a b Andrew Cornell. [""Archived copy". Archived from the original on 18 May 2013. Retrieved 2013-07-08.  " Anarchism
Anarchism
and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s."] Perspectives 2009. Institute for Anarchist
Anarchist
Studies ^ David Graeber. "THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007". HAOL, No. 21 (Invierno, 2010), 123-131 ^ 1. Julie Cristol and T. L. Hill, "Review of Oppose and Propose! by Andrew Cornell" Theory in Action, Vol. 4, No.4, October 2011 ^ Ian Sinclair "Interview with George Lakey" ZNet, August 7, 2012 ^ a b 2A.3 What types of anarchism are there?" in An Anarchist
Anarchist
FAQ ^ Aitch, Iain (19 October 2007). "'Why should we accept any less than a better way of doing things?'". Guardian Unlimited Arts. London: The Guardian. Archived from the original on 24 July 2008. Retrieved 2007-12-26.  ^ Gelderloos, Peter (2007). How Nonviolence
Nonviolence
Protects the State. Cambridge, MA: South End Press. p. 128. ISBN 9780896087729.  ^ Crimethinc Ex Workers' Collective "The Illegitimacy of Violence, the Violence of Legitimacy"

Bibliography[edit]

Ostergaard, Geoffrey (1991) Resisting the Nation State: the pacifist and anarchist tradition Tolstoy, Leo. The Kingdom of God Is Within You.

External links[edit]

Anarchists and War Tax Resistance and Death and Taxes - 30 minute film about War Tax Resisters and their motivations by the NWTRCC

v t e

Anarchism

Schools of thought

Classical

Individualist

Egoist

Social

Collectivist Communist

Magonist

Leftist Syndicalist

Mutualist

Post-classical

Feminist Green

Primitivist Naturist

Pacifist Insurrectionary Nationalist Religious

Christian Buddhist Jewish Neopaganism

Without adjectives

Contemporary

Agorist Black Capitalist Market Post-anarchist

Postcolonial

Post-left Queer Transhumanism

Organization

Platformist Synthesist

Philosophical Existentialist Voluntaryism

Theory and practice

Anarchy Anarchist
Anarchist
Black Cross Anationalism Anti-authoritarianism Anti-militarism Affinity group Black bloc Classless society Class struggle Commune

model of government

Consensus democracy Conscientious objector Counter-economics Decentralization Deep ecology Direct action Direct democracy Dual power Especifismo Expropriative anarchism Free association Free love Free school Freethought Horizontalidad Illegalism Individualism Individual reclamation Isocracy Law Non-Aggression Principle Participism

Parecon Parpolity

Permanent autonomous zone Prefigurative politics Proletarian internationalism Propaganda of the deed Revolution Rewilding Social center Social ecology Social insertion Somatherapy Spontaneous order Squatting Temporary Autonomous Zone Union of egoists

Issues

Anarcho-capitalism Crypto-anarchism Animal rights Arts Capitalism Education Criticisms Islam Marxism Nationalism Orthodox Judaism Religion Love and sex Violence

People

18th c.

Sylvain Maréchal Gracchus Babeuf

19th c.

William Godwin Max Stirner Pierre-Joseph Proudhon Josiah Warren Henry David Thoreau Mikhail Bakunin Lysander Spooner Eugène Pottier Louise Michel Élisée Reclus Leo Tolstoy Ravachol Johann Most Giovanni Passannante Peter Kropotkin Francisco Ferrer
Francisco Ferrer
Guardia Leon Czolgosz Voltairine de Cleyre

20th c.

Errico Malatesta Gustav Landauer Luigi Galleani Benjamin Tucker Ricardo Flores Magón Alexander Berkman Franz Kafka Emma Goldman Max Nettlau Erich Mühsam Sacco and Vanzetti Nestor Makhno Volin Rudolf Rocker Buenaventura Durruti Albert Camus Daniel Guérin Federica Montseny Jacques Ellul Léo Ferré Murray Rothbard Abbie Hoffman Murray Bookchin Ivan Illich Kurt Vonnegut Howard Zinn Ursula Le Guin Noam Chomsky Gary Snyder Alfredo M. Bonanno John Zerzan

21st c.

Subcomandante Marcos David Graeber Banksy

History

19th c.

Paris Commune Cantonal rebellion Hague Congress International Conference of Rome Trial of the Thirty Haymarket affair May Day

20th c.

Anarchist
Anarchist
Exclusion Act Congress of Amsterdam Tragic Week High Treason Incident Manifesto of the Sixteen 1919 United States
United States
bombings Biennio Rosso German Revolution
Revolution
of 1918–19 Bavarian Soviet Republic Kronstadt rebellion Third Russian Revolution Free Territory Amakasu incident Escuela Moderna Individualist anarchism
Individualist anarchism
in Europe (in France) Spanish Revolution
Revolution
and Civil War Barcelona May Days Labadie Collection May 1968 Provo LIP Kate Sharpley Library Australian Anarchist
Anarchist
Centenary Carnival Against Capital 1999 WTO Conference protest

21st c.

Occupy movement

Culture

Films Anarchist
Anarchist
Bookfair Anarcho-punk Culture jamming DIY culture Freeganism Independent Media Center Infoshop "The Internationale" Jewish anarchism "Land and liberty" Lifestylism "No gods, no masters" Popular education "Property is theft!" Radical cheerleading Radical environmentalism Squatting Symbolism Glossary A las Barricadas

Economics

Communization Co-operatives Cost the limit of price Counter-economics Decentralized planning Economic democracy Economic secession Free store Gift economy Laissez-faire Market abolitionism Mass strike Mutual aid Participatory economics Really Really Free Market Social ownership Wage slavery Refusal of work Workers' self-management

By region

Africa Argentina Australia Azerbaijan Brazil Canada China Cuba Ecuador Egypt France Germany Greece India Iceland Ireland Israel Italy Japan Korea Mexico Monaco New Zealand Poland Romania Russia South Africa Spain Sweden Turkey Ukraine United Kingdom United States Vietnam

Lists

Anarcho-punk
Anarcho-punk
bands Communities Fictional characters Jewish anarchists Love and sex Musicians Organizations Outline of anarchism Periodicals Poets Russian anarchists

Related topics

Anti-corporatism Anti-capitalism Anti-consumerism Anti-fascism Anti-globalization Anti-statism Anti-war Autarchism Autonomism International relations theory Classical liberalism Labour movement Left communism Libertarian socialism Libertarianism Neozapatismo Non-aggression principle Situationist International Spontaneous order

Anarchism
Anarchism
portal Philosophy portal Politics portal

v t e

Peace
Peace
movement/ Anti-war
Anti-war
movement

Peace
Peace
advocates

Anti-nuclear organizations Anti-war
Anti-war
movement Anti-war
Anti-war
organizations Bed-In Central Park be-ins Conscientious objectors Counterculture Draft evasion Human Be-In List of peace activists Peace
Peace
and conflict studies Peace
Peace
camp Peace
Peace
churches Peace
Peace
commission Peace
Peace
education Peace
Peace
movement Peace
Peace
walk Teach-in War resisters War tax resisters

Ideologies

Ahimsa Anarcho-pacifism Anarcho-punks Anti-imperialism Anti-nuclear movement Antimilitarism Appeasement Christian anarchism Direct action Finvenkismo Hippie Isolationism Non-interventionism Nonkilling Nonviolence Pacificism Pacifism Peace Satyagraha Simple living Socialism Soviet influence on the peace movement

Media and cultural

Art Books Films International Day of Non-Violence International Day of Peace Dialogue Among Civilizations List of places named Peace "Make love, not war" Monuments and memorials Museums Peace
Peace
journalism

Peace
Peace
News

Plays Promoting Enduring Peace Songs Symbols World Game

Opposition to or aspects of war

Afghan War American Civil War Iraq War Landmines Military action in Iran Military intervention in Libya Military taxation Nuclear armament Second Boer War Sri Lankan Civil War Vietnam War War of 1812 War on Terror World War I World War II

Countries

Canada Germany Israel Netherlands Spain United Kin

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