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Individualist anarchism

Individualist anarchism
Overview[edit] Individualist anarchism of different kinds have a few things in common. These are: 1. The concentration on the individual and his/her will in preference to any construction such as morality, ideology, social custom, religion, metaphysics, ideas or the will of others.[9][10] 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.

http://en.wikipedia.org/wiki/Individualist_anarchism

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US states banned from exporting their trash to China are drowning in plastic Being green is getting a lot harder for eco-friendly states in the US, thanks to the country’s dependency on overrun Chinese recycling facilities. Recycling centers in Oregon recently stopped accepting clear plastic “clamshell” containers used for berries, plastic hospital gowns and plastic bags, as the Ashland Daily Tidings reports. Yogurt and butter tubs are probably next. In Olympia, Washington, recycling centers are no longer accepting plastic bags. Anarchism The central tendency of anarchism as a social movement has been represented by anarcho-communism and anarcho-syndicalism, with individualist anarchism being primarily a literary phenomenon[25] which nevertheless did have an impact on the bigger currents[26] and individualists have also participated in large anarchist organisations.[27][28] Many anarchists oppose all forms of aggression, supporting self-defense or non-violence (anarcho-pacifism),[29][30] while others have supported the use of some coercive measures, including violent revolution and propaganda of the deed, on the path to an anarchist society.[31] Etymology and terminology[edit] The term anarchism is a compound word composed from the word anarchy and the suffix -ism,[32] themselves derived respectively from the Greek ἀναρχία, i.e. anarchy[33][34][35] (from ἄναρχος, anarchos, meaning "one without rulers";[36] from the privative prefix ἀν- (an-, i.e. "without") + ἀρχός, archos, i.e. History[edit]

Collectivist anarchism For the collectivization of the means of production, it was originally envisaged that workers will revolt and forcibly collectivize the means of production.[1] Once collectivization takes place, money would be abolished to be replaced with labour notes and workers' salaries would be determined, in democratic organizations of voluntary membership, based on job difficulty and the amount of time they contributed to production. These salaries would be used to purchase goods in a communal market.[2] This contrasts with anarcho-communism where wages would be abolished, and where individuals would take freely from a storehouse of goods "to each according to his need." Thus, Bakunin's "Collectivist Anarchism," notwithstanding the title, is seen as a blend of individualism and collectivism.[3]

G. AGAMBEN: For a theory of destituent power - ΧΡΟΝΟΣ online magazine Public lecture in Athens, 16.11.2013 Invitation and organization by Nicos Poulantzas Institute and SYRIZA Youth Giorgio Agamben A reflection on the destiny of democracy today here in Athens is in some way disturbing, because it obliges to think the end of democracy in the very place where it was born. As a matter of fact, the hypothesis I would like to suggest is that the prevailing governamental paradigm in Europe today is not only non democratic, but that it cannot either be considered as political. I will try therefore to show that the European society today is no more a political society: it is something entirely new, for which we lack a proper terminology and we have therefore to invent a new strategy.

Communist state Map of countries that declared themselves to be socialist states under the Marxist–Leninist or Maoist definition - that is to say, "Communist states" - between 1979 and 1983. This period marked the greatest territorial extent of Communist states. In a Communist state, the Communist party is the nucleus of socialist society. Other parties may function alongside the Communist party occasionally, but parties advocating the restoration of capitalism are typically prohibited.

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

An International call for Moratorium on corporal punishment, stoning and the death penalty in the Islamic World Muslim majority societies and Muslims around the world are constantly confronted with the fundamental question of how to implement the penalties prescribed in the Islamic penal code. Evoking the notion of sharî’a, or more precisely hudûd[1], the terms of the debate are defined by central questions emerging from thought provoking discussions taking place between ulamâ’ (scholars) and/or Muslim masses: How to be faithful to the message of Islam in the contemporary era? How can a society truly define itself as “Islamic” beyond what is required in the daily practices of individual private life? But a critical and fruitful debate has not yet materialized. Several currents of thought exist in the Islamic world today and disagreements are numerous, deep and recurring. Among these, a small minority demands the immediate and strict application of hudûd, assessing this as an essential prerequisite to truly defining a “Muslim majority society” as “Islamic”.

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." According to today's stereotype, earlier middle-class Americans wanted the home to be a place of stability in an uncertain world.

Direct democracy Direct democracy (also known as pure democracy)[1] is a form of democracy in which people decide (e.g. vote on, form consensus on, etc.) policy initiatives directly, as opposed to a representative democracy in which people vote for representatives who then decide policy initiatives.[2] Depending on the particular system in use, it might entail passing executive decisions, the use of sortition, making laws, directly electing or dismissing officials and conducting trials. Two leading forms of direct democracy are participatory democracy and deliberative democracy. Most countries that are representative democracies allow for three forms of political action that provide limited direct democracy: referendum (plebiscite), initiative, and recall[citation needed].

The Moroccan Exception to Unrest In the Middle East Amid the radical transformations in Tunisia and Egypt and rumblings of change in numerous other Arab countries, one populous Arab country stands out as relatively stable: Morocco. As America struggles to articulate a strategy for engaging Arab peoples in their legitimate aspirations while at the same time maintaining stability in the Arab region, Morocco presents a model worth considering. Why has Morocco largely been spared the popular angst and mass demonstrations that are becoming the norm across the Arab world?

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. While not entirely dissimilar to collectivist anarchism (as can be seen from James Guillaume's famous work "On Building the New Social Order" within Bakunin on Anarchism, the collectivists did see their economic system evolving into free communism), Communist Anarchists developed, deepened and enriched Bakunin's work just as Bakunin had developed, deepened and enriched Proudhon's. Communist Anarchism was associated with such anarchists as Élisée Reclus, Carlo Cafiero, Errico Malatesta and (most famously) Peter Kropotkin.

Agamben: From the State of Control to a Praxis of Destituent Power Faced with absolute state control and the rapid eradication of political society, only a theory and praxis of destituent power can reclaim democracy. This is the transcript of a public lecture by Italian philosopher Giorgio Agamben delivered to a packed auditorium in Athens on November 16, 2013 and recently published by Chronos. A reflection on the destiny of democracy today here in Athens is in some way disturbing, because it obliges us to think the end of democracy in the very place where it was born. As a matter of fact, the hypothesis I would like to suggest is that the prevailing governmental paradigm in Europe today is not only non-democratic, but that it cannot either be considered as political.

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