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Free association, also known as free association of producers, is a relationship among individuals where there is no state, social class, hierarchy, or private ownership of means of production. Once private property is abolished (distinctly not personal property), individuals are no longer deprived of access to means of production, thus enabling them to freely associate without social constraint to produce and reproduce their own conditions of existence and fulfill their individual and creative needs and desires. The term is used by anarchists and Marxists and is often considered a defining feature of a fully developed communist society.
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Anarchism |
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Anarchist communism |
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Anarchists argue that the free association must rise immediately in the struggle of the proletariat for a new society and against the ruling class. They promote a social revolution to immediately abolish the state, private property and classes. They identify the state as the main guarantor of private property through the repressive apparatus such as the police or courts, hence the abolition of the state is their main target. Regarding free association, there is a difference between collectivist anarchists and anarcho-communists. The collectivist anarchists (such as Mikhail Bakunin) argued that free association is to function as the maxim "From each according to his ability, to each according to his deeds". In contraposition, the anarcho-communists (such as Peter Kropotkin, Carlo Cafiero and Errico Malatesta) argue that free association should operate as the maxim "to each according to his needs". Anarcho-communists argue that remuneration according to work performed require that the individuals involved were subjected to a body above them to compare the various works in order to pay them and that this body would necessarily be a state or ruling class and could even bring back wage slavery, the very thing against which anarchists are fighting. They also argue that if any work is done, it is necessary and important that there is no quantitative aspect to comparate between them and that everything that is produced involves something essential to the contribution of all past and contemporary generations as a whole. There are no fair criteria to compare one work with another and measure it to give all individuals their share. For the anarcho-communists, free association is possible only through the abolition of money and the market, along with the abolition of the state. [1] [2]
The anarchist concept of free association is often considered by critics to be utopian or too abstract to guide a transforming society. [3] [4]
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The Marxian socialists and communists generally differ from anarchists in claiming that there must be an intermediate stage between the capitalist society and free association. There is a general agreement among marxist trends that a state shall exist within this transition period, although its form and extent is debated.
Libertarian Marxists (such as Anton Pannekoek, Otto Rühle, Herman Gorter) generally claim that the state can not be directed towards the free association because it can only act within the frame of capitalist society itself, leading towards state capitalism (i.e. capitalism in which private property is owned and managed by the state) which would seek to remain indefinitely and never lead to free association. Most libertarian Marxists claim that free association can only be achieved through the direct action of workers themselves, who should create workers' councils which operate under direct democracy to take the means of production and abolish the capitalist state in a social revolution to replace it with a much more democratic state. [5] [6] [7] However, Luxemburgists are not opposed in principle to short-term participation within the state and expansion of public ownership as long as the institution itself exists. [8]
Socialists consider a free association the defining feature of developed socialism. A free association would displace the state apparatus in socialism as the role of this association would be to direct the processes of production and the administration of things. This is in contrast to the state in non-socialist and capitalist society, which is the government over people via coercive action. [9] The free association represents a coordinating entity for economic activity that is concerned with administrative decision-making and the flow of goods and services to satisfy demand. [10]
Since anarchists, some libertarian Marxists (such as the Situationists) and other libertarian socialists consider free association as an immediate task for introduction and maintenance of stateless socialism, most theorists have gone into great detail about how it will operate. This is unlike most Bolsheviks, who tend to be more concerned with the transition than the final goal. Some of the most important works include:
It follows from all we have been saying up till now that the communal relationship into which the individuals of a class entered, and which was determined by their common interests over against a third party, was always a community to which these individuals belonged only as average individuals, only insofar as they lived within the conditions of existence of their class — a relationship in which they participated not as individuals but as members of a class. With the community of revolutionary proletarians, on the other hand, who take their conditions of existence [...] under their control, it is just the reverse; it is as individuals that the individuals participate in it. [...]
Communism differs from all previous movements in that it overturns the basis of all earlier relations of production and intercourse, and for the first time consciously treats all natural premises as the creatures of hitherto existing men, strips them of their natural character and subjugates them to the power of the united individuals. Its organization is, therefore, essentially economic, the material production of the conditions of this unity; it turns existing conditions into conditions of unity. The reality, which communism is creating, is precisely the true basis for rendering it impossible that anything should exist independently of individuals, insofar as reality is only a product of the preceding intercourse of individuals themselves.
Anarcho-capitalism is an anti-statist, libertarian political philosophy and economic theory that seeks to abolish centralized states in favor of stateless societies with systems of private property enforced by private agencies, based on concepts such as the non-aggression principle, free markets and self-ownership. Anarcho-capitalist philosophy extends the concept of ownership to include control of private property as part of the self, and, in some cases, control of other people as private property. In the absence of statute, anarcho-capitalists hold that society tends to contractually self-regulate and civilize through participation in the free market, which they describe as a voluntary society involving the voluntary exchange of goods and services. In a theoretical anarcho-capitalist society, the system of private property would still exist, as it would be enforced by private defense agencies and/or insurance companies selected by property owners, whose ownership rights or claims would be enforced by private defence agencies and/or insurance companies. These agencies or companies would operate competitively in a market and fulfill the roles of courts and the police, similar to a state apparatus. Some anarcho-capitalist authors have argued that slavery is compatible with anarcho-capitalist ideals.
Individualist anarchism is the branch of anarchism that emphasizes the individual and their will over external determinants such as groups, society, traditions, and ideological systems. Although usually contrasted with social anarchism, both individualist and social anarchism have influenced each other. Mutualism, an economic theory sometimes considered a synthesis of communism and property, has been considered individualist anarchism and other times part of social anarchism. Many anarcho-communists regard themselves as radical individualists, seeing anarcho-communism as the best social system for the realization of individual freedom. Some anarcho-capitalists claim anarcho-capitalism is part of the individualist anarchist tradition, while others disagree and claim individualist anarchism is only part of the socialist movement and part of the libertarian socialist tradition. Economically, while European individualist anarchists are pluralists who advocate anarchism without adjectives and synthesis anarchism, ranging from anarcho-communist to mutualist economic types, most American individualist anarchists of the 19th century advocated mutualism, a libertarian socialist form of market socialism, or a free-market socialist form of classical economics. Individualist anarchists are opposed to property that violates the entitlement theory of justice, that is, gives privilege due to unjust acquisition or exchange, and thus is exploitative, seeking to "destroy the tyranny of capital, — that is, of property" by mutual credit.
Anarchist communism is a political philosophy and anarchist school of thought that advocates communism. It calls for the abolition of private property but retention of personal property and collectively-owned items, goods, and services. It supports social ownership of property and the distribution of resources "From each according to his ability, to each according to his needs".
Socialism is an economic and political philosophy encompassing diverse economic and social systems characterised by social ownership of the means of production, as opposed to private ownership. It describes the economic, political, and social theories and movements associated with the implementation of such systems. Social ownership can take various forms, including public, community, collective, cooperative, or employee. Traditionally, socialism is on the left wing of the political spectrum. Types of socialism vary based on the role of markets and planning in resource allocation, and the structure of management in organizations.
According to different scholars, the history of anarchism either goes back to ancient and prehistoric ideologies and social structures, or begins in the 19th century as a formal movement. As scholars and anarchist philosophers have held a range of views on what anarchism means, it is difficult to outline its history unambiguously. Some feel anarchism is a distinct, well-defined movement stemming from 19th-century class conflict, while others identify anarchist traits long before the earliest civilisations existed.
Anarchist economics is the set of theories and practices of economic activity within the political philosophy of anarchism. Anarchists are anti-authoritarian and anti-capitalist, with anarchism usually referred to as a form of libertarian socialism, i.e. a stateless system of socialism. Anarchists support personal property and oppose capital concentration, interest, monopoly, private ownership of productive property such as the means of production, profit, rent, usury and wage slavery which are viewed as inherent to capitalism.
The nature of capitalism is criticized by left-wing anarchists, who reject hierarchy and advocate stateless societies based on non-hierarchical voluntary associations. Anarchism is generally defined as the libertarian philosophy which holds the state to be undesirable, unnecessary and harmful as well as opposing authoritarianism, illegitimate authority and hierarchical organization in the conduct of human relations. Capitalism is generally considered by scholars to be an economic system that includes private ownership of the means of production, creation of goods or services for profit or income, the accumulation of capital, competitive markets, voluntary exchange and wage labor, which have generally been opposed by most anarchists historically. Since capitalism is variously defined by sources and there is no general consensus among scholars on the definition nor on how the term should be used as a historical category, the designation is applied to a variety of historical cases, varying in time, geography, politics and culture.
Joseph Déjacque was a French political journalist and poet. A house painter by trade, during the 1840s, he became involved in the French labour movement and taught himself how to write poetry. He was an active participant in the French Revolution of 1848, fighting on the barricades during the June Days uprising, for which he was arrested and imprisoned. He quickly became a target for political repression by Louis Napoleon Bonaparte's government, which imprisoned him for his poetry and forced him to flee into exile. His experiences radicalised him towards anarchism and he regularly criticised republican politicians for their anti-worker sentiment.
Mutualism is an anarchist school of thought and economic theory that advocates for workers' control of the means of production, a market economy made up of individual artisans and workers' cooperatives, and occupation and use property rights. As proponents of the labour theory of value and labour theory of property, mutualists oppose all forms of economic rent, profit and non-nominal interest, which they see as relying on the exploitation of labour. Mutualists seek to construct an economy without capital accumulation or concentration of land ownership. They also encourage the establishment of workers' self-management, which they propose could be supported through the issuance of mutual credit by mutual banks, with the aim of creating a federal society.
Communization theory refers to a tendency on the ultra-left that understands communism as a process that, in a social revolution, immediately begins to replace all capitalist social relations with communist ones. Thus it rejects the role of the dictatorship of the proletariat, which it sees as reproducing capitalism. There exist two broad trends within communization theory: a ‘Marxist’ one and an ‘Anarchist’ one.
"The Soul of Man Under Socialism" is an 1891 essay by Oscar Wilde in which he expounds a libertarian socialist worldview and a critique of charity. The writing of "The Soul of Man" followed Wilde's conversion to anarchist philosophy, following his reading of the works of Peter Kropotkin.
Anarchism is generally defined as the political philosophy which holds the state to be undesirable, unnecessary and harmful as well as opposing authority and hierarchical organization in the conduct of human relations. Proponents of anarchism, known as anarchists, advocate stateless societies based on non-hierarchical voluntary associations. While anarchism holds the state to be undesirable, unnecessary and harmful, opposition to the state is not its central or sole definition. Anarchism can entail opposing authority or hierarchy in the conduct of all human relations.
The following outline is provided as an overview of and topical guide to anarchism:
State socialism is a political and economic ideology within the socialist movement that advocates state ownership of the means of production. This is intended either as a temporary measure, or as a characteristic of socialism in the transition from the capitalist to the socialist mode of production or to a communist society. State socialism was first theorised by Ferdinand Lassalle. It advocates a planned economy controlled by the state in which all industries and natural resources are state-owned.
Types of socialism include a range of economic and social systems characterised by social ownership and democratic control of the means of production and organizational self-management of enterprises as well as the political theories and movements associated with socialism. Social ownership may refer to forms of public, collective or cooperative ownership, or to citizen ownership of equity in which surplus value goes to the working class and hence society as a whole. There are many varieties of socialism and no single definition encapsulates all of them, but social ownership is the common element shared by its various forms Socialists disagree about the degree to which social control or regulation of the economy is necessary, how far society should intervene, and whether government, particularly existing government, is the correct vehicle for change.
Benjamin Ricketson Tucker was an American individualist anarchist. Tucker was the editor and publisher of the American individualist anarchist periodical Liberty (1881–1908). Tucker described his form of anarchism as "consistent Manchesterism" and stated that "the Anarchists are simply unterrified Jeffersonian Democrats."
Anti-statism is any approach to social, economic or political philosophy that rejects statism. An anti-statist is one who opposes intervention by the state into personal, social and economic affairs. In anarchism, this is characterized by a complete rejection of all involuntary hierarchical rulership. In minarchism, the state is viewed as necessary but should be minimized to only basic functions for societal order, such as the provision of courts, law enforcement, and military.
A classless society is a society in which no one is born into a social class like in a class society. Distinctions of wealth, income, education, culture, or social network might arise and would only be determined by individual experience and achievement in such a society. Thus, the concept posits not the absence of a social hierarchy but the uninheritability of class status. Helen Codere defines social class as a segment of the community, the members of which show a common social position in a hierarchical ranking. Codere suggest that a true class-organized society is one in which the hierarchy of prestige and social status is divisible into groups. Each group with its own social, economic, attitudinal and cultural characteristics, and each having differential degrees of power in community decision.
The following outline is provided as an overview of and topical guide to socialism:
Anarchism and libertarianism, as broad political ideologies with manifold historical and contemporary meanings, have contested definitions. Their adherents have a pluralistic and overlapping tradition that makes precise definition of the political ideology difficult or impossible, compounded by a lack of common features, differing priorities of subgroups, lack of academic acceptance, and contentious historical usage.