Anarchism without adjectives
Origins[edit] History[edit] The theoretical perspective known as "anarquismo sin adjetivos" was one of the by-products of an intense debate within the movement of anarchism itself. The roots of the argument can be found in the development of anarcho-communism after Bakunin's death in 1876. Anarcho-communist ideas replaced Collectivist Anarchism as the main anarchist tendency in Europe, except in Spain. This debate soon spread outside of Spain and the discussion found its way into the pages of La Revolte in Paris. United States[edit] Similarly, in the United States, there was an intense debate at the same time between individualist and communist anarchists. Anarchists like Voltairine de Cleyre "came to label herself simply 'Anarchist,' and called like Malatesta for an 'Anarchism without Adjectives,' since in the absence of government many different experiments would probably be tried in various localities in order to determine the most appropriate form Synthetist federations[edit]
Lucy Parsons
Biography[edit] Early life[edit] Lucy (or Lucia) Eldine Gonzalez was born around 1853 in Texas, probably as a slave, to parents of Native American, African American and Mexican ancestry.[1] In 1871 she married Albert Parsons, a former Confederate soldier. They were forced to flee north from Texas due to intolerant reactions to their interracial marriage. They settled in Chicago, Illinois. Lucy Parsons' origins are not documented, and she told different stories about her background so it's difficult to sort fact from myth. Career as activist[edit] Described by the Chicago Police Department as "more dangerous than a thousand rioters" in the 1920s, Parsons and her husband had become highly effective anarchist organizers primarily involved in the labor movement in the late 19th century, but also participating in revolutionary activism on behalf of political prisoners, people of color, the homeless and women. Photograph of Parsons in 1886 Conflict with Emma Goldman[edit] Death[edit] [edit]
Freethought
For the Ukrainian language newspaper published in Australia, see The Free Thought. Freethought or free thought is a philosophical viewpoint which holds that positions regarding truth should be formed on the basis of logic, reason, and empiricism, rather than authority, tradition, or other dogmas.[1][2][3] The cognitive application of freethought is known as "freethinking", and practitioners of freethought are known as "freethinkers".[1][4] Freethought holds that individuals should not accept ideas proposed as truth without recourse to knowledge and reason. Thus, freethinkers strive to build their opinions on the basis of facts, scientific inquiry, and logical principles, independent of any logical fallacies or the intellectually limiting effects of authority, confirmation bias, cognitive bias, conventional wisdom, popular culture, prejudice, sectarianism, tradition, urban legend, and all other dogmas. Symbol[edit] The pansy, symbol of freethought History[edit] Pre-modern movement[edit]
The Green Fuse for environmental philosophy, deep ecology, social ecology, eco-feminism, earth-centered spirituality
Free love
Free love is a social movement that rejects marriage, which is seen as a form of social and financial bondage. The Free Love movement's initial goal was to separate the state from sexual matters such as marriage, birth control, and adultery. It claimed that such issues were the concern of the people involved, and no one else.[1] Many people believe marriage is an important aspect of life to "fulfil earthly human happiness." While the phrase free love is often associated with promiscuity in the popular imagination, especially in reference to the counterculture of the 1960s and 1970s, historically the free-love movement has not advocated multiple sexual partners or short-term sexual relationships. The term "sex radical" is also used interchangeably with the term "free lover", and was the preferred term by advocates because of the negative connotations of "free love". The women's movement[edit] The history of free love is entwined with the history of feminism. In the 1850s, Hannah R.
Michael Bowen (artist)
An icon of the American Beat Generation and the 1960s counterculture, Bowen is also known for his role in inspiring and organizing the first Human Be-In in San Francisco.[4] Chronicled in books and periodicals reflecting on the turbulent 60s, Bowen's historical impact on both the literary and visual art worlds is well documented.[5] He remains influential among avant-garde art circles around the world.[6] Michael Bowen was born December 8, 1937, in Beverly Hills to Grace and Sterling Bowen, a Hollywood dentist.[7] His mother's lover, Benjamin (Bugsy) Siegel, affectionately known as Uncle Benjie to Michael, would often take the youthful Bowen to not only the Flamingo Hotel on the Las Vegas Strip in Paradise, Nevada that he created, but also to the Sir Francis Drake Hotel near Union Square in downtown San Francisco. Red Future? 1959 In 1963, police brutality and persecution drove many of the Beat Generation writers, musicians, and artists out of San Francisco. Main article: Human Be-In
Individualist anarchism
Overview[edit] Individualist anarchism of different kinds have a few things in common. These are: 1. 2. 3. For American anarchist historian Eunice Minette Schuster, American individualist anarchism "stresses the isolation of the individual — his right to his own tools, his mind, his body, and to the products of his labor. In European individualist anarchism a different social context helped the rise of European individualist illegalism and as such "The illegalists were proletarians who had nothing to sell but their labour power, and nothing to discard but their dignity; if they disdained waged-work, it was because of its compulsive nature. Another important tendency within individualist anarchist currents emphasizes individual subjective exploration and defiance of social conventions. On the issue of violence opinions have gone from a violentist point of view mainly exemplified by illegalism and insurrectionary anarchism to one that can be called anarcho-pacifist. Early influences[edit]
Crane Brinton
Clarence Crane Brinton (Winsted, Connecticut, 1898 - Cambridge, Massachusetts, September 7, 1968) was an American historian of France, as well as an historian of ideas. His most famous work, The Anatomy of Revolution (1938) likened the dynamics of revolutionary movements to the progress of fever.[1] Born in Winsted, Connecticut, his family soon moved to Springfield, Massachusetts, where he grew up and attended the public schools there before entering Harvard University in 1915. His excellent academic performance enabled him to win a Rhodes Scholarship to attend Oxford University, receiving a Doctor of Philosophy (D.Phil.) degree 1923. Brinton then began teaching at Harvard University that same year, becoming full professor in 1942 and remaining at Harvard until his death.[2] For many years he taught a popular course at Harvard known informally to his students as "Breakfast with Brinton." In 1963 Brinton was elected president of the American Historical Association. Works[edit]
