Part 1 (1/2)

Anarchy.

by Errico Malatesta.

ANARCHY is a word which comes from the Greek, and signifies, strictly speaking, _without government:_ the state of a people without any const.i.tuted authority, that is, without government.

Before such an organization had begun to be considered possible and desirable by a whole cla.s.s of thinkers, so as to be taken as the aim of a party (which party has now become one of the most important factors in modern social warfare), the word Anarchy was taken universally in the sense of disorder and confusion; and it is still adopted in that sense by the ignorant and by adversaries interested in distorting the truth.

We shall not enter into philological discussions; for the question is not philological but historical. The common meaning of the word does not misconceive its true etymological signification, but is derived from this meaning, owing to the prejudice that government must be a necessity of the organization of social life; and that consequently a society without government must be given up to disorder, and oscillate between the unbridled dominion of some and the blind vengeance of others.

The existence of this prejudice, and its influence on the meaning which the public has given the word, is easily explained.

Man, like all living beings, adapts and habituates himself to the conditions in which he lives, and transmits by inheritance his acquired habits. Thus being born and having lived in bondage, being the descendant of a long line of slaves, man, when he began to think, believed that slavery was an essential condition of life; and liberty seemed to him an impossible thing. In like manner, the workman, forced for centuries, and thus habituated, to depend upon the good will of his employer for work, that is, for bread, and accustomed to see his own life at the disposal of those who possess the land and the capital, has ended in believing that it is his master who gives him to eat, and demands ingenuously how it would be possible to live, if there were no master over him?

In the same way, a man who had had his limbs bound from his birth, but had nevertheless found out how to hobble about, might attribute to the very hands that bound him his ability to move, while, on the contrary, they would be diminis.h.i.+ng and paralyzing the muscular energy of his limbs.

If, then, we add to the natural effect of habit the education given him by his masters, the parson, teacher, etc., who are all interested in teaching that the employer and the government are necessary; if also we add the judge and the bailiff to force those who think differently--and might try to propagate their opinions --to keep silence, we shall understand how the prejudice as to the utility and necessity of masters and governments has become established. Suppose a doctor brings forward a complete theory, with a thousand ably invented ill.u.s.trations, to persuade that man with the bound limb whom we were describing, that, if his limb were freed, he could not walk, could not even live. The man would defend his bands furiously, and consider any one his enemy who tried to tear them off.

Thus, since it is believed that government is necessary, and that without government there must be disorder and confusion, it is natural and logical to suppose that Anarchy, which signifies without government, must also mean absence of order.

Nor is this fact without parallel in the history of words. In those epochs and countries where people have considered government by one man (monarchy) necessary, the word republic (that is, the government of many) has been used precisely like Anarchy, to imply disorder and confusion. Traces of this signification of the word are still to be found in the popular language of almost all countries.

When this opinion is changed, and the public convinced that government is not necessary, but extremely harmful, the word Anarchy, precisely because it signifies without government, will become equal to saying natural order, harmony of the needs and interests of all, complete liberty with complete solidarity.

Therefore, those are wrong who say that Anarchists have chosen their name badly, because it is erroneously understood by the ma.s.ses and leads to a false interpretation. The error does not come from the word, but from the thing. The difficulty which Anarchists meet with in spreading their views does not depend upon the name they have given themselves, but upon the fact that their conceptions strike at all the inveterate prejudices that people have about the function of government, or the _State_, as it is called.

Before proceeding further, it will be well to explain this last word (the State) which, in our opinion, is the real cause of much misunderstanding.

Anarchists, and we among them, have made use, and still generally make use of the word State, meaning thereby that collection of inst.i.tutions, political, legislative, judicial, military, financial, etc., by means of which the management of their own affairs, the guidance of their personal conduct and the care of ensuring their own safety are taken from the people and confided to certain individuals. And these, whether by usurpation or delegation, are invested with the right to make laws over and for all, and to constrain the public to respect them, making use of the collective force of the community to this end.

In this case the word State means government, or, if you like, it is the impersonal expression, abstracted from the state of things, of which the government is the personification. Then such expressions as abolition of the State, or society without the State, agree perfectly with the conception which Anarchists wish to express of the destruction of every political inst.i.tution based on authority, and of the const.i.tution of a free and equal society, based upon harmony of interests, and the voluntary contribution of all to the satisfaction of social needs.

However, the word State has many other significations, and among these some which lend themselves to misconstruction, particularly when used among men whose sad social position has not afforded them leisure to become accustomed to the delicate distinctions of scientific language, or, still worse, when adopted treacherously by adversaries, who are interested in confounding the sense, or do not wish to comprehend. Thus the word State is often used to indicate any given society, or collection of human beings, united on a given territory and const.i.tuting what is called a social unit, independently of the way in which the members of the said body are grouped, or of the relations existing between them. State is used also simply as a synonym for society. Owing to these significations of the word, our adversaries believe, or rather profess to believe, that Anarchists wish to abolish every social relation and all collective work, and to reduce man to a condition of isolation, that is, to a state worse than savagery.

By State again is meant only the supreme administration of a country, the central power, distinct from provincial or communal power; and therefore others think that Anarchists wish merely for a territorial decentralization, leaving the principle of government intact, and thus confounding Anarchy with cantonal or communal government.

Finally, state signifies condition, mode of living, the order of social life, etc., and therefore we say, for example, that it is necessary to change the economic state of the working cla.s.ses, or that the Anarchical state is the only state founded on the principles of solidarity, and other similar phrases. So that if we say also in another sense that we wish to abolish the State, we may at once appear absurd or contradictory.

For these reasons, we believe it would be better to use the expression _abolition of the State_ as little as possible, and to subst.i.tute for it another clearer and more concrete--_abolition of government_.

In any case, the latter will be the expression used in the course of this little work.

We have said that Anarchy is society without government. But is the suppression of government possible, desirable, or wise? Let us see.

What is the government? There is a disease of the human mind called the metaphysical tendency, causing man, after he has by a logical process abstracted the quality from an object, to be subject to a kind of hallucination which makes him take the abstraction for the real thing. This metaphysical tendency, in spite of the blows of positive science, has still strong root in the minds of the majority of our contemporary fellow men. It has such an influence that many consider government an actual ent.i.ty, with certain given attributes of reason, justice, equity, independently of the people who compose the government.

For those who think in this way, government, or the State, is the abstract social power, and it represents, always in the abstract, the general interest. It is the expression of the right of all, and considered as limited by the rights of each. This way of understanding government is supported by those interested, to whom it is an urgent necessity that the principle of authority should be maintained, and should always survive the faults and errors of the persons who succeed to the exercise of power.

For us, the government is the aggregate of the governors; and the governors--kings, presidents, ministers, members of parliament, and what not--are those who have the power to make laws, to regulate the relations between men, and to force obedience to these laws.

They are those who decide upon and claim the taxes, enforce military service, judge and punish transgressions of the laws. They subject men to regulations, and supervise and sanction private contracts.