Anarchists often argue with opponents who have already assumed certain criteria for political philosophy. A capitalist will assume that ration self-interest is a predominant characteristic of human nature that is best managed through private property and market competition. A socialist will assume that the common good depends on a society of relatively equal members contributing to the economic security of all. A fascist will assume that nationalities are primordial, nearly-natural types of categories – or at least so irreversibly ingrained in cultural history- that society ought to be organized to preserve and promote each nationality to benefit or detriment of each other.

An article was posted to LibCom recently… It is a decent analysis of Identity Politics, but like most, it misses what I think are some

Let’s just begin with a few easily accessible statistics from wikipedia: https://en.wikipedia.org/wiki/Jewish_population_by_country https://en.wikipedia.org/wiki/American_Jews#Demographics https://en.wikipedia.org/…/History_of_the_Jews_in_the… Jews are a multi-ethnic group totalling only 14.8 million, 0.2% of

With the publication of this book a cloud that has oppressed the European mind for more than a century begins to lift. After an age of anxiety, despair, and nihilism, it seems possible once more to hope–to have confidence again in man and in the future. M. Camus has not delivered us by rhetoric, or by any of the arts of persuasion, but by the clarity of his intelligence. His book is a work of logic. Just as an earlier work of his (Le Mythe de Sisyphe) began with a meditation on living or not living–on the implications of the act of suicide–so this work begins with a meditation on enduring or not enduring–on the implications of the act of rebellion. If we decide to live, it must be because we have decided that our personal existence has some positive value; if we decide to rebel, it must be because we have decided that a human society has some positive value. But in each case the values are not “given”–that is the illusionist trick played by religion or by philosophy. They have to be deduced from the conditions of living, and are to be accepted along with the suffering entailed by the limits of the possible. Social values are rules of conduct implicit in a tragic fate; and they offer a hope of creation.

Anyone who has been in a classroom even remotely related to Developmental Psychology or read a popular article on the topic will be familiar with Abraham Maslow’s Hierarchy of Human Needs.

But Maslow was much more interesting than most people would assume. First of all, he was philosophically oriented towards anarchism. If one reads his late work “The Farther Reaches of Human Nature,” especially ”Part V. Society,” then they will surely find out that Maslow’s ideal society is an anarchist one.

Apparently, almost everyone who has made a statement about Albert Camus’ political ideology skipped the end of his most extensive essay in political philosophy: The

Most discussions of socialism don’t begin at the beginning. Instead, they begin from the works of Marx and Engels. Or worse, they begin from the

“You are what you are not and are not what you are.” – Jean-Paul Sartre According to the famous psychologist and psychoanalyst Erik Erikson, the

To people who don’t know much about anarchism, it seems like a completely unrealistic worldview. To those people who know a little bit about anarchism,

The storming of the US Capitol Building was only one of a series of right-wing attacks on 01/06/2021, adding to decades of nationalist reaction. Yes,

The State of This Sketch I began writing this some years ago and have yet to finish it. I am regularly disappointed by that fact,

  Question: Wasn’t Sartre a Maoist!? Answer: The short answer is that he supported the Maoists and the revolutionary leadership of Mao Zedong, but you’d

  As someone who was educated in the United States (and this may apply elsewhere), my introduction to Existentialism came mostly in the form of

The Rebel by Albert Camus reviewed by Squee Published in Anarchy, A Journal of Desire Armed In 1951, Albert Camus had already dealt thoroughly with