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Collectivist anarchism

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] Collectivist anarchism is most commonly associated with Mikhail Bakunin, the anti-authoritarian sections of the First International, and the early Spanish anarchist movement. The First International[edit]

Anarchist communism Some forms of anarchist communism such as insurrectionary anarchism are strongly influenced by egoism and radical individualism, believing anarcho-communism is the best social system for the realization of individual freedom.[13][14][15][16] Some anarcho-communists view anarcho-communism as a way of reconciling the opposition between the individual and society.[17][18][19][20][21] Anarcho-communism developed out of radical socialist currents after the French Revolution[22][23] but was first formulated as such in the Italian section of the First International.[24] The theoretical work of Peter Kropotkin took importance later as it expanded and developed pro-organizationalist and insurrectionary anti-organizationalist sections.[25] History[edit] Early developments[edit] Anarchist communist currents appeared during the English Civil War and the French Revolution of the 17th and 18th centuries, respectively. Joseph Déjacque and the Revolutions of 1848[edit] Peter Kropotkin[edit]

Statism and Anarchy Statism and Anarchy (Russian: Государственность и анархия, Gosudarstvennost' i anarkhiia) was the last work by the Russian anarchist Mikhail Bakunin. Written in the summer of 1873, the key themes of the work are: the likely impact on Europe of the Franco-Prussian war and the rise of the German Empire, Bakunin's view of the weaknesses of the Marxist position, and an affirmation of anarchism. Statism and Anarchy was the only one of Bakunin's major anarchist works to be written in Russian, and was primarily aimed at a Russian audience, with an initial print run of 1,200 copies printed in Switzerland and smuggled into Russia.[1] Marshall Shatz writes that Statism and Anarchy: 'helped to lay the foundations of a Russian anarchist movement as a separate current within the revolutionary stream Jump up ^ Shatz, M.

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.

Democratic socialism Democratic socialism is a political ideology advocating a democratic political system alongside a socialist economic system. This may refer to extending principles of democracy in the economy (such as through cooperatives or workplace democracy), or may simply refer to trends of socialism that emphasise democratic principles as inalienable from their political project. There is no exact definition of democratic socialism. Definition[edit] Democratic socialism is difficult to define, and groups of political scientists have radically different definitions for the term. But for those who use the term in this way, the scope of the term "socialism" itself can be very vague, and include proposals that exist within and are compatible with capitalism. Some proponents of market socialism see the latter as a form of democratic socialism.[5] The term democratic socialism can be used in a third way, to refer to a version of the Soviet model that was reformed in a democratic way. History[edit]

Second International The Second International (1889–1916), the original Socialist International, was an organization of socialist and labour parties formed in Paris on July 14, 1889. At the Paris meeting delegations from 20 countries participated.[1] It continued the work of the dissolved First International, though excluding the still-powerful anarcho-syndicalist movement and unions, and was in existence until 1916. History Among the Second International's famous actions were its (1889) declaration of May 1 as International Workers' Day and its (1910) declaration of March 8 as International Women's Day. The International's permanent executive and information body was the International Socialist Bureau (ISB), based in Brussels and formed after the International's Paris Congress of 1900. The Second International dissolved during World War I, in 1916, as the separate national parties that composed it did not maintain a unified front against the war, instead generally supporting their respective nations' role.

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]

Leninism The Russian revolutionary Lenin (Vladimir Ilyich Ulyanov) c. 1920. Functionally, the Leninist vanguard party provided to the working class the political consciousness (education and organisation), and the revolutionary leadership necessary to depose capitalism in Imperial Russia. After the October Revolution of 1917, Leninism was the dominant version of Marxism in Russia, and then the official state ideology of Soviet democracy (by workers’ council) in the Russian Socialist Federative Soviet Republic (RSFSR), before its unitary amalgamation into the Union of Soviet Socialist Republics (USSR) in 1922.[1] In 1925–29 post-Lenin Russia, Joseph Stalin integrated Leninism to Marxist economics, and developed Marxism–Leninism, which then became the state ideology of the Soviet Union. Historical background[edit] Imperialism[edit] Workers of the world, unite! Leninist theory[edit] The vanguard party[edit] Democratic centralism Revolution Dictatorship of the proletariat[edit] Economics[edit]

The Communist Manifesto The Communist Manifesto (originally Manifesto of the Communist Party) is an 1848 political pamphlet by German philosophers Karl Marx and Friedrich Engels. Commissioned by the Communist League and originally published in London (in the German language as Manifest der kommunistischen Partei) just as the revolutions of 1848 began to erupt, the Manifesto was later recognized as one of the world's most influential political manuscripts. It presents an analytical approach to the class struggle (historical and present) and the problems of capitalism and the capitalist mode of production, rather than a prediction of communism's potential future forms. Synopsis Karl Marx and Friedrich Engels, authors of the Manifesto The Communist Manifesto is divided into a preamble and four sections, the last of these a short conclusion. "Proletarians and Communists", the second section, starts by stating the relationship of conscious communists to the rest of the working class. Writing Publication Rise, 1872–1917

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.

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