Criticisms of anarchism
Trends over recent years show the importance of the self-employed artisan.
Anarcho-syndicalsts think such a society must be resisted. Any commonsense codification of conduct would be better than the farrago of laws we have at present, which occupy both the lawyers and politicians, the one interpreting the apparent desires of the other. According to his or her assessment, the Chancellor of the Exchequer may be “generous” or “niggardly” in sharing out the national “cake” and apportioning our slices. He looked to the “proletariat” to push it. They bring up, if challenged, the objection that it is “impossible”. Why two theories, by what are they distinguished from each other, what are their relative merits, and which of the two theories, or which combination of their ideas, is the best tool for fighting capitalism and the bourgeois state? There have been many attempts to bypass the system by forming “communities” which because they are less than the whole, real community, are bound in the end not to prosper. Others may be sympathetic to Anarchism as both desirable and possible but refrain from action in its favour. The C.N.T. They object to the intervention of the State in business, but they never care to carry the spirit of competition too far. If there were too many coupons printed there would be no point in the scheme.
Common sense shows that any capitalist society might dispense with a “State” (in the American sense of the word) but it could not dispense with organised Government, or a privatised form of it, if there were people amassing money and others working to amass it for them. The third school of descent from Godwin is simple liberalism, or conservative individualism.
Moreover, anarchists do not propose to do away with valuable traditions, but simply request evidence that particular traditions Anarchists might also object that the Burkean analysis relies too heavily upon tradition as a Russell Kirk, noted Burke scholar, has written a brief critique of the modern libertarian movement. The myth was enough provided people believed in it. If we were to reject Government there would be no education (for Government, national or local, controls the schools — with obvious exceptions), no hospitals (ditto), nobody could carry one working because the Government regulates its conduct, and so on. Rule as such causes abuse. On some occasions nationalists were called “Anarchists,” but usually when the word “Anarchist” was being used as if to describe oneself as an Anarchist, it was to make a confession of guilt.
The fact that a transitional society to Anarchism isn’t necessary does not necessarily mean there will not be one. Why, in countries like Spain and Portugal, where the only chance of resisting tyranny was the Anarchist Movement, did Social-Democrats prefer to help the Communist Party?
Taxation perpetuates the myth that those with more money help those with less. “Who will do the dirty work?”. This has altered somewhat with the commercial exploitation of Anarchism by commercial exploitation of music and academic exploitation of philosophy, giving rise to a middle-class liberal version of an Anarchist as a liberal-minded philosopher, a harmless eccentric, a drop out, or a person wearing fashionably unfashionable clothes. It holds in theory that the industrial proletariat cannot owe its emancipation to anyone but themselves alone, It is hard to go back on that and say that the working class is not yet ready to dispense with authority placed over it by someone outside the class. The organs of repression consist of many arms of the State:
The answer is usually given that because anarchism is “petty bourgeois” those embracing it “whatever their occupation or social origins” must also be “petty bourgeois”; and because Marxism is working class, its adherents must be working class “at least subjectively”. Dealing here with the ‘first line of descent’ from Godwin, his idea of Stateless Society was introduced into the working class movement by Ambrose Cuddon (jun). Notwithstanding this preference for non-revolutionary unions, and condemnation of Anarchists for unions built from the bottom up, all Marxist-Leninists have a seemingly contradictory criticism of Anarchists, namely “they are petty bourgeois”. Pacifist movements, and the Gandhian in particular, are usually totalitarian and impose authority (even if only by moral means); the school of Benjamin Tucker — by virtue of their individualism — accepted the need for police to break strikes so as to guarantee the employer’s ‘freedom’. The self-defence notions of anarcho-syndicalists are that workers use arms in their own defence against the enemy at hand, and that the democratic notion of workers’ militias prevails. They can be put in terror by a few kids running wild, however young. We know now how disastrous that policy has been. Harper's Monthly Magazine V. 113 (images) De Leon, Daniel,"Socialism vs. Anarchism" Everett, M. (1901). Not until the crisis, any crisis, is over!). But one superstition has been replaced by another.
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