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    Anarchy: Premium Ebook
    Anarchy: Premium Ebook
    Anarchy: Premium Ebook
    Ebook62 pages1 hour

    Anarchy: Premium Ebook

    By Errico Malatesta

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    About this ebook

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

    Errico Malatesta (4 December 1853 – 22 July 1932) was an Italian anarchist. He spent much of his life exiled from Italy and in total spent more than ten years in prison. Malatesta wrote and edited a number of radical newspapers and was also a friend of M. Bakunin.
    LanguageEnglish
    PublisherFV Éditions
    Release dateFeb 6, 2020
    ISBN9791029908279
    Anarchy: Premium Ebook
    Author

    Errico Malatesta

    Errico Malatesta (1853–1932) is a principal figure of Italian and international anarchism. His sixty-year militancy, much of it spent in exile or in prison, spanned the foundation of the anarchist movement in 1872 to the eve of the Spanish Revolution. He has written “bestsellers” of anarchist literature, such as Between Peasants, Anarchy, and At the Café. However, his evolving anarchism—pragmatic, theoretically coherent, and as relevant today as it was a century ago—is best illustrated by the myriad of articles scattered in the anarchist press and collected for the first time in these Complete Works.

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      Book preview

      Anarchy - Errico Malatesta

      Anarchy

      Errico Malatesta

      Contents

      Anarchy

      I

      II

      Anarchy

      Anarchy is a word which comes from the Greek, and signifies, strictly speaking, without government: the state of a people without any constituted authority, that is, without government.

      Before such an organization had begun to be considered possible and desirable by a whole class 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 diminishing 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 illustrations, 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 masses 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

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