Posts tagged Revolution

Revolution Day / Shameless Self-promotion Sunday

Happy Sunday, everyone — and happy Revolution Day. In honor of the occasion:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. —That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, —That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it …. [W]hen a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

— Declaration of Independence, 4 July 1776

The 4th of July is a date that marks the death of a tyranny, and a declaration of the right of revolution against any and every government that violates the unalienable rights that belong to all people, regardless of any assigned political status. Of course, in a typical statist inversion, the date has been taken over, twisted, made into a date marked off for the exact opposite of what inspired it — for nationalist bromides, the celebration of a counterrevolutionary Constitutional government, and grotesque attempts to link up this historic event in the history of anti-imperialist guerrilla warfare with some kind of uncritical celebration of the U.S. government’s standing army. So it’s worth remembering that today is not, really, a holiday to honor armies or States-men or any form of consolidated government anywhere. To-day is a day for radicals and revolutionaries. For people who realize that if it was worth anything at all, the American Revolution is a struggle that’s far from over. Not something dead and embalmed in the necropolis of Washington, D.C., but a living struggle against any and every attempt to tyrannize people, to compact them into political formations without their leave and against their will. It is a day for standing up and standing by the most marginalized, the most criminalized, the most exploited and oppressed, against the powers that be, against the arbitrary violence of soldiers and States-men, and against every form of political regimentation. A government is always the death of revolutions, and real revolutions — when we win — are always the death of governments. As another American revolutionary said of another Revolution:

The STATE IDEA, the authoritarian principle, has been proven bankrupt by the experience of the Russian Revolution. If I were to sum up my whole argument in one sentence I should say: The inherent tendency of the State is to concentrate, to narrow, and monopolize all social activities; the nature of revolution is, on the contrary, to grow, to broaden, and disseminate itself in ever-wider circles. In other words, the State is institutional and static; revolution is fluent, dynamic. These two tendencies are incompatible and mutually destructive. The State idea killed the Russian Revolution and it must have the same result in all other revolutions, unless the libertarian idea prevail….

… There is no greater fallacy than the belief that aims and purposes are one thing, while methods and tactics are another, This conception is a potent menace to social regeneration. All human experience teaches that methods and means cannot be separated from the ultimate aim. The means employed become, through individual habit and social practice, part and parcel of the final purpose; they influence it, modify it, and presently the aims and means become identical. —My Disillusionment in Russia (1923).

All power to the people!

Here in this secessionist republic of one, we honored this international revolutionary holiday with a pleasant afternoon Feeding The Revolution with Food Not Bombs. And — given the overlap in the festival days to-day — we’ll also with some commemorative Shamelessness. How about you? What have you been up to this week? Write anything? Leave a link and a short description for your post in the comments. Or fire away about anything else you might want to talk about.

Liberty, Equality, Solidarity: Toward a Dialectical Anarchism

Here’s what I got in the mail Monday afternoon. It took a week longer to reach me than it did to reach Roderick; I don’t know whether that’s one of the perks of being an editor rather than a mere contributor like me, or simply because I’m way out west and he’s in Alabama.

A hardbound copy of Anarchism/Minarchism: Is a Government Part of a Free Country? Edited by Roderick T. Long and Tibor R. Machan. Published by Ashgate Press (pictured here).

Liberty, Equality, Solidarity: Toward a Dialectical Anarchism

The purpose of this essay is political revolution. And I don’t mean a revolution in libertarian political theory, or a revolutionary new political strategy, or the kind of revolution that consists in electing a cadre of new and better politicians to the existing seats of power. When I say a revolution, I mean the real thing: I hope that this essay will contribute to the overthrow of the United States government, and indeed all governments everywhere in the world. You might think that the argument of an academic essay is a pretty slender reed to lean on; but then, every revolution has to start somewhere, and in any case what I have in mind may be somewhat different from what you imagine. For now, it will be enough to say that I intend to give you some reasons to become an individualist anarchist,1 and undermine some of the arguments for preferring minimalist government to anarchy. In the process, I will argue that the form of anarchism I defend is best understood from what Chris Sciabarra has described as a dialectical orientation in social theory,2 as part of a larger effort to understand and to challenge interlocking, mutually reinforcing systems of oppression, of which statism is an integral part—but only one part among others. Not only is libertarianism part of a radical politics of human liberation, it is in fact the natural companion of revolutionary Leftism and radical feminism.

My argument will take a whole theory of justice—libertarian rights theory3—more or less for granted: that is, some version of the non-aggression principle and the conception of negative rights that it entails. Also that a particular method for moral inquiry—ethical individualism—is the correct method, and that common claims of collective obligations or collective entitlements are therefore unfounded. Although I will discuss some of the intuitive grounds for these views, I don’t intend to give a comprehensive justification for them, and those who object to the views may just as easily to object to the grounds I offer for them. If you have a fundamentally different conception of rights, or of ethical relations, this essay will probably not convince you to become an anarchist. On the other hand, it may help explain how principled commitment to a libertarian theory of rights—including a robust defense of private property rights—is compatible with struggles for equality, mutual aid, and social justice. It may also help show that libertarian individualism does not depend on an atomized picture of human social life, does not require indifference to oppression or exploitation other than government coercion, and invites neither nostalgia for big business nor conservatism towards social change. Thus, while my argument may not directly convince those who are not already libertarians of some sort, it may help to remove some of the obstacles that stop well-meaning Leftists from accepting libertarian principles. In any case, it should show non-libertarians that they need another line of argument: libertarianism has no necessary connection with the vulgar political economy or bourgeois liberalism that their criticism targets.

The threefold structure of my argument draws from the three demands made by the original revolutionary Left in France: Liberty, Equality, and Solidarity.4 I will argue that, rightly understood, these demands are more intertwined than many contemporary libertarians realize: each contributes an essential element to a radical challenge to any form of coercive authority. Taken together, they undermine the legitimacy of any form of government authority, including the limited government imagined by minarchists. Minarchism eventually requires abandoning your commitment to liberty; but the dilemma is obscured when minarchists fracture the revolutionary triad, and seek liberty abstracted from equality and solidarity, the intertwined values that give the demand for freedom its life, its meaning, and its radicalism. Liberty, understood in light of equality and solidarity, is a revolutionary doctrine demanding anarchy, with no room for authoritarian mysticism and no excuse for arbitrary dominion, no matter how limited or benign. . . .

1. For the purposes of this essay, I will mostly be using the term anarchism as shorthand for individualist anarchism; since the defense of anarchism I will offer rests on individualist principles, it will not provide a cogent basis for communist, primitivist, or other non-individualist forms of anarchism. And I will use the term individualist anarchism in a broad sense, to describe any position that (1) denies the legitimacy of any form of (monopoly) government authority, (2) on individualist ethical grounds. As I will use it, the term picks out a family of similar *doctrines*, not a particular self-description or historical tradition. Thus it includes, but is not limited to, the specific nineteenth and early twentieth-century socialist movement known as individualist anarchism, whose members included Benjamin Tucker, Victor Yarros, and Voltairine de Cleyre. It also includes the views of twentieth and twenty-first-century anarcho-capitalists such as Murray Rothbard and David Friedman; contemporary self-described individualist anarchists and mutualists such as Wendy McElroy, Joe Peacott, and Kevin Carson; and of others, such as Gustave de Molinari, Lysander Spooner, or Robert LeFevre, who rejected the State on individualist grounds but declined (for whatever reasons) to refer to themselves as anarchists. Many self-described socialist anarchists deny that anarcho-capitalism should be counted as a form of anarchism at all, or associated with individualist anarchism in particular; many self-described anarcho-capitalists deny that socialist anarchism should be counted as a form of genuine individualism, or genuine anarchism. With all due respect to my comrades on the Left and on the Right, I will use the term in an ecumenical sense, for reasons of style, and also because the relationship between anarchism, capitalism, and socialism is one of the substantive issues to be discussed in the course of this essay.

2. See Chris Matthew Sciabarra (2000), Total Freedom: Toward a Dialectical Libertarianism. See also Sciabarra 1995a and 1995b.

3. Libertarianism as discussed in this essay is a theory of political justice, not as a position on the Nolan Chart. Small government types who speak kindly of economic freedom or civil liberties may or may not qualify as libertarians for the purpose of my discussion. Those who treat liberty as one political good that must be balanced against other goods such as social stability, economic prosperity, democratic rule, or socioeconomic equality, and should sometimes be sacrificed for their sake, are unlikely to count. Since they are not committed to the ideal of liberty as a principled constraint on *all* political power, they are no more likely to be directly convinced by my arguments than progressives, traditionalists, communists, etc.

4. Of course, the male Left of the day actually demanded fraternité, brotherhood. I’ll speak of solidarity instead of brotherhood for the obvious anti-sexist reasons, and also for its association with the history of the labor movement. There are few causes in America that most twentieth-century libertarians were less sympathetic to than organized labor, but I have chosen to speak of the value of solidarity, in spite of all that, for the same reasons that Ayn Rand chose to speak of the virtue of selfishness: in order to prove a point. The common criticisms of organized labor from the twentieth-century libertarian movement, and the relationship between liberty and organized labor, are one of the topics I will discuss below.

— Liberty, Equality, Solidarity: Toward a Dialectical Anarchism in Roderick T. Long and Tibor Machan (eds.), Anarchism/Minarchism: Is a Government Part of a Free Country. Ashgate Press, ISBN 978-0-7546-6066-8. 155–157.

The good news, for those whose interest is piqued and who would like to read the whole thing, is that the book is now available for pre-ordering and will be shipped somewhere around the end of the month. The bad news is that it’s about $80.00 for the hardcover edition, which is, for the time being, the only edition there is. (If you’re interested in reading the essay but are unlikely to have the bread to buy the book anytime soon, contact me privately.) In any case, for those who do get a chance to read the essay, I’d be glad to hear what you think, or any questions you may have, in the comments section at this post.

I mention this in the essay, but I’d like to repeat it here while I have the chance: the debts I accumulated in the process of writing this essay, and the earlier work on which it drew, are too numerous to give an accounting of them all, but I would especially like to thank my companion Laura and my teacher Roderick. The essay would have been much the poorer, or simply nonexistent, without their patience, inspiration, collaboration, encouragement, and detailed and very helpful comments

Res ipsa loquitur

For those who may be curious, here’s my attitude towards the Ron Paul primary campaign. I would not vote for Ron Paul, even though I don’t have any in-principle objection to voting defensively in government elections. The short explanation is that I don’t vote for anti-abortion candidates, and I don’t vote for candidates who are significantly worse than the status quo on immigration. Unfortunately, whatever it’s other merits, Ron Paul’s campaign features both of these poison pills. On the other hand, currently he is running in a primary, and so to some extent I wish, without much hope, that he might somehow manage to defeat his current opponents, i.e., the other Republicans, i.e., that bunch of howling bare-fanged war-fascists.

But that’s about all the enthusiasm I’ve got. Many anti-war types and many libertarians are getting positively gleeful about the campaign, claiming that even if Ron Paul has little real hope for electoral victories, the campaign will at least provide a platform for outreach and education about libertarian and non-interventionist ideas, both through media notoriety and also through attracting an obviously enthusiastic and organizationally clever following of base supporters. For my part, I certainly hope that the Paulians learn something in the process, but the first problem is that Ron Paul’s positions, however preferable a select set of them may be to the positions espoused by the rest of the pack, are not libertarian; they’re Constitutionalist, which is something different. He can’t even always be counted on to mount principled, non-legalistic arguments against the war, and that issue’s the centerpiece of his campaign.

The second problem, even setting aside the ideological differences, is that the usual dynamics of electoral horse-racing, and the sometimes ridiculous tone of uncritical personal adulation toward Ron Paul’s personal virtues and the shining radiance of Ron Paul Thought, give me a lot of reason to fear that whatever lessons are drawn may very well be the wrong lessons, and that in any case the enthusiasm and activity around his campaign is likely to collapse into frustrated torpor more or less immediately after their sole vehicle for activism, the Ron Paul political machine, closes down for the season, and stays shuttered for the rest of a multiyear election cycle. Unless something changes, but soon, I see no reason to believe that the flurry of activity, as exciting as it may seem, is going to survive the end of this one maverick candidate’s personal electoral prospects.

Micha Ghertner recently posted a good article at The Distributed Republic, which touches on some similar themes and makes a number of other good points besides, focusing on the way in which the choice of electoral politics as a vehicle seriously hobbles the prospects for accomplishing much in the way of successful education about freedom or anti-imperialism through the Ron Paul machine. Thus:

But it is unreasonable to expect most of the target audience, having been successfully persuaded that Ron Paul is the candidate to support, to then go through the trouble of seperating the wheat from the chaff and come to the self-realization that implicit in Paul’s message of liberty is the notion that our focus should not be on selecting a candidate with admirable qualities such as honesty, integrity, and devotion to constitutional limits on government, but instead our focus should be on the inherent threat to liberty of the system itself, regardless of who happens to be temporarily at its helm. Bundling these two things together involves a self-contradiction between the medium and its message. Expecting people to ignore that contradiction, expecting people to hear the message we actually intend to send while rejecting the message of the medium itself, is expecting too much.

— Micha Ghertner, The Distributed Republic (2007-11-28): The Medium Is The Message: Why I Cannot In Good Conscience Support Ron Paul

Meanwhile, in the comments section, in order to prove that Ron Paul’s supporters really are approaching this from the standpoint of fair-minded principle, really are making the necessary careful distinctions, and really are putting principled concern for liberty over electoral politicking and partisan cheerleading, an anonymous paleo comes along in the comments to reply that You beltway libertarians are morons and that Micha’s remarks sound like the uninformed commentary of Hillary Clinton pollster.

Well, I guess it’s a fair cop. What could be more inside-the-Beltway than considered opposition to making an incumbent Congressman’s candidacy for the Presidency of the United States the main vehicle for your social and political vision, or encouraging means of activism, education, and resistance that bypass the machinery of the federal government?

More for the Revolution

Ron Paul’s supporters have been putting a lot of volunteer work into amateur ads promoting his campaign. With all this activity, I feel like I ought to set aside my carping, and do my part after all. So here you go, Ron Paul Revolutionaries: a couple of contributions of my own, in accordance with the spirit and the general tone of ads like this recent Land of the Free video. Behold:

Long live our great leader Chairman Ron!

Chairman Ron is the Red sun of our hearts!

Hold high the great red banner of Ron Paul Thought–thoroughly smash the rotting counterrevolutionary revisionist line in Constitutional law!

Independence Day

Besides explosions and strong drink, nationalist nostalgia is probably the most popular way to celebrate Independence Day in the U.S. It is, we are told, a day to sing national hymns, pledge our allegiance, have a parade, and fly the military colors from every available flagpole. We are told that it is, above all, a day sanctified for celebrating the birth of a new nation.

No it isn’t.

July 4th is the anniversary of the ignominious death of a tyranny, not the birth of a new government. On July 4th, 1776, there was no such thing as the United States of America. The regime under which we live today was not proclaimed until almost a decade later, on September 17, 1787. What was proclaimed on July 4th was not the establishment of a new government, but the dissolution of all political allegiance to the old one. All for the best: a transfer of power from London to Washington is no more worthy of celebration than any other coup d’etat. What is worth celebrating is this:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. –That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, –That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it …. [W]hen a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

— Declaration of Independence, July 4th, 1776

That is, the revolutionary doctrine that we all, each of us, are the equal of every puffed-up prince and President, that as such you, personally, have every right to refuse the arbitrary orders of tyrants, to ignore their sanctimonious claims of sovereignty, to sever all political connections if you want, and to defend yourself from any usurper who would try to rule you without your consent.

The logical conclusion of the radical equality proclaimed by the Declaration is not, however, what Jefferson or any of the other quasi-revolutionists thought it was. It is not home rule, and it is not republican government. It is not majoritarian democracy or the elective kingship that passes for the Presidency today. It is not democratic government or limited government; it is not any kind of government at all. If you, personally, are equal in rightful authority to your would-be rulers, and so have every right to tell them where they can go promulgate their law; if you, personally, have every right to refuse their demands and nullify their authority over you, at your discretion; if you have every right to withdraw your allegiance, and every right to defend yourself if they should come after you; then the logical conclusion is anarchy. The throne of the Constitution, or of the Majority, is no more dignified or sacred than the old thrones of the Czars and Sultans. Let’s not bow and scrape before them.

Today is not a day for nationalist bromides, or for government and its loyalists. It’s a day for radicals and revolutionaries. It’s a day to proclaim independence; it’s also a day to remember that the American Revolution, if it was worth anything, is far from over. We still have a long way to go. Here is how Frederick Douglass, a refugee from Southern slavery who became one of the United States’ most celebrated orators, put it back in July of 1852:

Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here to-day? What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us? and am I, therefore, called upon to bring our humble offering to the national altar, and to confess the benefits and express devout gratitude for the blessings resulting from your independence to us?

Fellow-citizens; above your national, tumultous joy, I hear the mournful wail of millions! whose chains, heavy and grievous yesterday, are, to-day, rendered more intolerable by the jubilee shouts that reach them. If I do forget, if I do not faithfully remember those bleeding children of sorrow this day, may my right hand forget her cunning, and may my tongue cleave to the roof of my mouth! To forget them, to pass lightly over their wrongs, and to chime in with the popular theme, would be treason most scandalous and shocking, and would make me a reproach before God and the world. My subject, then fellow-citizens, is AMERICAN SLAVERY. I shall see, this day, and its popular characteristics, from the slave’s point of view. Standing, there, identified with the American bondman, making his wrongs mine, I do not hesitate to declare, with all my soul, that the character and conduct of this nation never looked blacker to me than on this 4th of July! Whether we turn to the declarations of the past, or to the professions of the present, the conduct of the nation seems equally hideous and revolting. America is false to the past, false to the present, and solemnly binds herself to be false to the future. Standing with God and the crushed and bleeding slave on this occasion, I will, in the name of humanity which is outraged, in the name of liberty which is fettered, in the name of the constitution and the Bible, which are disregarded and trampled upon, dare to call in question and to denounce, with all the emphasis I can command, everything that serves to perpetuate slavery–the great sin and shame of America! I will not equivocate; I will not excuse; I will use the severest language I can command; and yet not one word shall escape me that any man, whose judgement is not blinded by prejudice, or who is not at heart a slaveholder, shall not confess to be right and just.

But I fancy I hear some one of my audience say, it is just in this circumstance that you and your brother abolitionists fail to make a favorable impression on the public mind. Would you argue more, and denounce less, would you persuade more, and rebuke less, your cause would be much more likely to succeed. But, I submit, where all is plain there is nothing to be argued. What point in the anti-slavery creed would you have me argue? On what branch of the subject do the people of this country need light? Must I undertake to prove that the slave is a man? That point is conceded already. Nobody doubts it. The slaveholders themselves acknowledge it in the enactment of laws for their government. They acknowledge it when they punish disobedience on the part of the slave. There are seventy-two crimes in the State of Virginia, which, if committed by a black man, (no matter how ignorant he be), subject him to the punishment of death; while only two of the same crimes will subject a white man to the like punishment. What is this but the acknowledgement that the slave is a moral, intellectual and responsible being? The manhood of the slave is conceded. It is admitted in the fact that Southern statute books are covered with enactments forbidding, under severe fines and penalties, the teaching of the slave to read or to write. When you can point to any such laws, in reference to the beasts of the field, then I may consent to argue the manhood of the slave. When the dogs in your streets, when the fowls of the air, when the cattle on your hills, when the fish of the sea, and the reptiles that crawl, shall be unable to distinguish the slave from a brute, there will I argue with you that the slave is a man!

For the present, it is enough to affirm the equal manhood of the negro race. Is it not astonishing that, while we are ploughing, planting and reaping, using all kinds of mechanical tools, erecting houses, constructing bridges, building ships, working in metals of brass, iron, copper, silver and gold; that, while we are reading, writing and cyphering, acting as clerks, merchants and secretaries, having among us lawyers, doctors, ministers, poets, authors, editors, orators and teachers; that, while we are engaged in all manner of enterprises common to other men, digging gold in California, capturing the whale in the Pacific, feeding sheep and cattle on the hill-side, living, moving, acting, thinking, planning, living in families as husbands, wives and children, and, above all, confessing and worshipping the Christian’s God, and looking hopefully for life and immortality beyond the grave, we are called upon to prove that we are men!

Would you have me argue that man is entitled to liberty? that he is the rightful owner of his own body? You have already declared it. Must I argue the wrongfulness of slavery? Is that a question for Republicans? Is it to be settled by the rules of logic and argumentation, as a matter beset with great difficulty, involving a doubtful application of the principle of justice, hard to be understood? How should I look to-day, in the presence of Americans, dividing, and subdividing a discourse, to show that men have a natural right to freedom? speaking of it relatively, and positively, negatively, and affirmatively. To do so, would be to make myself ridiculous, and lo offer an insult to your understanding. There is not a man beneath the canopy of heaven, that does not know that slavery is wrong for him.

What, am I to argue that it is wrong to make men brutes, to rob them of their liberty, to work them without wages, to keep them ignorant of their relations to their fellow men, to beat them with sticks, to flay their flesh with the lash, to load their limbs with irons, to hunt them with dogs, to sell them at auction, to sunder their families, to knock out their teeth, to burn their flesh, to starve them into obedience and submission to their masters? Must I argue that a system thus marked with blood, and stained with pollution, is wrong? No! I will not. I have better employments for my time and strength, than such arguments would imply.

What, then, remains to be argued? Is it that slavery is not divine; that God did not establish it; that our doctors of divinity are mistaken? There is blasphemy in the thought. That which is inhuman, cannot be divine! Who can reason on such a proposition? They that can, may; I cannot. The time for such argument is past.

At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could I reach the nation’s ear, I would, to-day, pour out a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, and the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and its crimes against God and man must be proclaimed and denounced.

What, to the American slave, is your 4th of July? I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciations of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade, and solemnity, are, to him, mere bombast, fraud, deception, impiety, and hypocrisy–a thin veil to cover up crimes which would disgrace a nation of savages. There is not a nation on the earth guilty of practices, more shocking and bloody, than are the people of these United States, at this very hour.

— Frederick Douglass (1852): What to the Slave is the Fourth of July?

To which I can add only: boy, thank goodness that’s all over with.

Happy Independence Day. Let’s turn off the Lee Greenwood and take down that damned flag: it’s time to celebrate the day under a new banner. One that reads:

Anarchism is the radical notion that other people are not your property.

And:

NO UNION WITH WARMONGERS, POLITICALLY OR SPIRITUALLY.

More on the Fourth of July:

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