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- The Project Gutenberg eBook of The place of the individual in society
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-
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- This ebook is for the use of anyone anywhere in the United States and
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- most other parts of the world at no cost and with almost no restrictions
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- whatsoever. You may copy it, give it away or re-use it under the terms
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- of the Project Gutenberg License included with this ebook or online
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- at www.gutenberg.org. If you are not located in the United States,
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- you will have to check the laws of the country where you are located
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- before using this eBook.
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-
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- Title: The place of the individual in society
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-
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-
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- Author: Emma Goldman
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-
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- Release date: August 16, 2023 [eBook #71418]
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-
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- Language: English
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-
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- Original publication: Chicago: Free Society Forum, 1940
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-
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- Credits: Fritz Ohrenschall, Louise Pattison and the Online Distributed Proofreading Team at https://www.pgdp.net
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-
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- *** START OF THE PROJECT GUTENBERG EBOOK THE PLACE OF THE INDIVIDUAL IN SOCIETY ***
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-
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- _The_
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- PLACE OF THE INDIVIDUAL
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- IN SOCIETY
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-
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- [Illustration: Author Photograph]
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-
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- By EMMA GOLDMAN
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-
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-
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-
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-
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- “NATIONALISM AND ITS RELATION TO CULTURE”
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-
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- _By_ RUDOLF ROCKER
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-
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-
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- This profound work will revolutionize the intellectual world of thought
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- by showing that the heretofore accepted notions as to the underlying
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- causes of Social Phenomena are only partially true and therefore,
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- inadequate to explain how social changes are affected.
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-
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- Many great thinkers have sought to formulate a “Philosophy of History”
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- which would enable us to analyze and explain, as well as predict social
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- and historical events. Buckle, Hegel, Marx and Spengler are just a few
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- among the great thinkers who have contributed to this great task, but
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- Rocker with his profound understanding and in his illuminating style
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- shows why the “Hegelian Dialectics”, “Marx’s Economic Determinism” and
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- “The Spenglerian Philosophy of Destiny” have failed.
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-
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- In this veritable encyclopedia of knowledge, we see before us, in a
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- living procession, the great cultures of all ages. The thoughts and
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- ideals of the Ancient Egyptians, Babylonians, Greeks and Romans become
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- accessible to us with the same clarity and understanding as the thoughts
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- and ideals of our contemporaries. No intelligent person regardless of
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- his school of thought, can afford to miss reading this great work.
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-
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- “Nationalism and Its Relation to Culture” will be published in two
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- volumes and sold at $7.50 for both volumes. We offer You this great work
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- This monumental work will soon be off the press. We urge you to send
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- SUBSCRIBE TODAY.
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- Subscriptions can be mailed to the following committees:
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- THE INDIVIDUAL, SOCIETY AND THE STATE
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-
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- By
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-
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- EMMA GOLDMAN
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-
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-
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- The minds of men are in confusion, for the very foundations of our
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- civilization seem to be tottering. People are losing faith in the
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- existing institutions, and the more intelligent realize that capitalist
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- industrialism is defeating the very purpose it is supposed to serve.
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-
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- The world is at a loss for a way out. Parliamentarism and democracy are
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- on the decline. Salvation is being sought in Fascism and other forms of
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- “strong” government.
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-
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- The struggle of opposing ideas now going on in the world involves social
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- problems urgently demanding a solution. The welfare of the individual
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- and the fate of human society depend on the right answer to those
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- questions. The crisis, unemployment, war, disarmament, international
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- relations, etc., are among those problems.
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-
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- The State, government with its functions and powers, is now the subject
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- of vital interest to every thinking man. Political developments in all
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- civilized countries have brought the questions home. Shall we have a
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- strong government? Are democracy and parliamentary government to be
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- preferred, or is Fascism of one kind or another,
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- dictatorship--monarchical, bourgeois or proletarian--the solution of the
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- ills and difficulties that beset society today?
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-
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- In other words, shall we cure the evils of democracy by more democracy,
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- or shall we cut the Gordian knot of popular government with the sword of
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- dictatorship?
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-
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- My answer is neither the one nor the other. I am against dictatorship
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- and Fascism as I am opposed to parliamentary regimes and so-called
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- political democracy.
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-
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- Nazism has been justly called an attack on civilization. This
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- characterization applies with equal force to every form of dictatorship;
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- indeed, to every kind of suppression and coercive authority. For what is
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- civilization in the true sense? All progress has been essentially an
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- enlargement of the liberties of the individual with a corresponding
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- decrease of the authority wielded over him by external forces. This
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- holds good in the realm of physical as well as of political and economic
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- existence. In the physical world man has progressed to the extent in
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- which he has subdued the forces of nature and made them useful to
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- himself. Primitive man made a step on the road to progress when he first
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- produced fire and thus triumphed over darkness, when he chained the wind
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- or harnessed water.
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-
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- What role did authority or government play in human endeavor for
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- betterment, in invention and discovery? None whatever, or at least none
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- that was helpful. It has always been the =individual= that has
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- accomplished every miracle in that sphere, usually in spite of the
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- prohibition, persecution and interference by authority, human and
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- divine.
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-
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- Similarly, in the political sphere, the road of progress lay in getting
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- away more and more from the authority of the tribal chief or of the
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- clan, of prince and king, of government, of the State. Economically,
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- progress has meant greater well-being of ever larger numbers.
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- Culturally, it has signified the result of all the other
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- achievements--greater independence, political, mental and psychic.
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-
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- Regarded from this angle, the problems of man’s relation to the State
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- assumes an entirely different significance. It is no more a question of
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- whether dictatorship is preferable to democracy, or Italian Fascism
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- superior to Hitlerism. A larger and far more vital question poses
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- itself: Is political government, is the State beneficial to mankind, and
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- how does it affect the individual in the social scheme of things?
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-
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- The individual is the true reality in life. A cosmos in himself, he does
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- not exist for the State, nor for that abstraction called “society,” or
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- the “nation,” which is only a collection of individuals. Man, the
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- individual, has always been and, necessarily is the sole source and
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- motive power of evolution and progress. Civilization has been a
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- continuous struggle of the individual or of groups of individuals
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- against the State and even against “society,” that is, against the
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- majority subdued and hypnotized by the State and State worship. Man’s
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- greatest battles have been waged against man-made obstacles and
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- artificial handicaps imposed upon him to paralyze his growth and
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- development. Human thought has always been falsified by tradition and
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- custom, and perverted false education in the interests of those who held
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- power and enjoyed privileges. In other words, by the State and the
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- ruling classes. This constant incessant conflict has been the history of
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- mankind.
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-
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- Individuality may be described as the consciousness of the individual as
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- to what he is and how he lives. It is inherent in every human being and
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- is a thing of growth. The State and social institutions come and go, but
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- individuality remains and persists. The very essence of individuality is
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- expression; the sense of dignity and independence is the soil wherein it
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- thrives. Individuality is not the impersonal and mechanistic thing that
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- the State treats as an “individual”. The individual is not merely the
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- result of heredity and environment, of cause and effect. He is that and
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- a great deal more, a great deal else. The living man cannot be defined;
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- he is the fountain-head of all life and all values; he is not a part of
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- this or of that; he is a whole, an individual whole, a growing,
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- changing, yet always constant whole.
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-
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- Individuality is not to be confused with the various ideas and concepts
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- of Individualism; much less with that “rugged individualism” which is
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- only a masked attempt to repress and defeat the individual and his
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- individuality. So-called Individualism is the social and economic
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- =laissez faire=: the exploitation of the masses by the classes by means of
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- legal trickery, spiritual debasement and systematic indoctrination of
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- the servile spirit, which process is known as “education.” That corrupt
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- and perverse “individualism” is the strait-jacket of individuality. It
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- has converted life into a degrading race for externals, for possession,
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- for social prestige and supremacy. Its highest wisdom is “the devil take
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- the hindmost.”
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-
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- This “rugged individualism” has inevitably resulted in the greatest
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- modern slavery, the crassest class distinctions, driving millions to the
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- breadline. “Rugged individualism” has meant all the “individualism” for
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- the masters, while the people are regimented into a slave caste to serve
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- a handful of self-seeking “supermen.” America is perhaps the best
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- representative of this kind of individualism, in whose name political
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- tyranny and social oppression are defended and held up as virtues; while
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- every aspiration and attempt of man to gain freedom and social
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- opportunity to live is denounced as “un-American” and evil in the name
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- of that same individualism.
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-
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- There was a time when the State was unknown. In his natural condition
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- man existed without any State or organized government. People lived as
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- families in small communities; They tilled the soil and practiced the
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- arts and crafts. The individual, and later the family, was the unit of
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- social life where each was free and the equal of his neighbor. Human
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- society then was not a State but an =association=; a =voluntary=
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- association for mutual protection and benefit. The elders and more
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- experienced members were the guides and advisers of the people. They
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- helped to manage the affairs of life, not to rule and dominate the
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- individual.
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-
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- Political government and the State were a much later development,
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- growing out of the desire of the stronger to take advantage of the
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- weaker, of the few against the many. The State, ecclesiastical and
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- secular, served to give an appearance of legality and right to the wrong
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- done by the few to the many. That =appearance= of right was necessary the
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- =easier= to rule the people, because no government can exist without the
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- =consent= of the people, consent open, tacit or assumed. Constitutionalism
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- and democracy are the modern forms of that alleged consent; the consent
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- being inoculated and indoctrinated by what is called “education,” at
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- home, in the church, and in every other phase of life.
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-
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- That consent is the belief in authority, in the necessity for it. At its
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- base is the doctrine that man is evil, vicious, and too incompetent to
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- know what is good for him. On this all government and oppression is
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- built. God and the State exist and are supported by this dogma.
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-
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- Yet the State is nothing but a =name=. It is an abstraction. Like other
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- similar conceptions--nation, race, humanity--it has no organic reality.
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- To call the State an organism shows a diseased tendency to make a fetish
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- of words.
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-
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- The State is a term for the legislative and administrative machinery
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- whereby certain business of the people is transacted, and badly so.
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- There is nothing sacred, holy or mysterious about it. The State has no
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- more conscience or moral mission than a commercial company for working a
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- coal mine or running a railroad.
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-
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- The State has no more existence than gods and devils have. They are
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- equally the reflex and creation of man, for man, the =individual=, is the
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- only reality. The State is but the shadow of man, the shadow of his
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- opaqueness of his ignorance and fear.
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-
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- Life begins and ends with man, the individual. Without him there is no
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- race, no humanity, no State. No, not even “society” is possible without
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- man. It is the individual who lives, breathes and suffers. His
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- development, his advance, has been a continuous struggle against the
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- fetishes of his own creation and particularly so against the “State.”
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-
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- In former days religious authority fashioned political life in the image
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- of the Church. The authority of the State, the “rights” of rulers came
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- from on high; power, like faith, was divine. Philosophers have written
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- thick volumes to prove the sanctity of the State; some have even clad it
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- with infallibility and with god-like attributes. Some have talked
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- themselves into the insane notion that the State is “superhuman,” the
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- supreme reality, “the absolute.”
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-
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- Enquiry was condemned as blasphemy. Servitude was the highest virtue. By
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- such precepts and training certain things came to be regarded as
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- self-evident, as sacred of their truth, but because of constant and
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- persistent repetition.
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-
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- All progress has been essentially an unmasking of “divinity” and
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- “mystery,” of alleged sacred, eternal “truth”; it has been a gradual
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- elimination of the abstract and the substitution in its place of the
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- real, the concrete. In short, of facts against fancy, of knowledge
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- against ignorance, of light against darkness.
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-
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- That slow and arduous liberation of the individual was not accomplished
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- by the aid of the State. On the contrary, it was by continuous conflict,
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- by a life-and-death struggle with the State, that even the smallest
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- vestige of independence and freedom has been won. It has cost mankind
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- much time and blood to secure what little it has gained so far from
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- kings, tsars and governments.
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-
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- The great heroic figure of that long Golgotha has been Man. It has
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- =always= been the individual, often alone and singly, at other times in
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- unity and co-operation with others of his kind, who has fought and bled
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- in the age-long battle against suppression and oppression, against the
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- powers that enslave and degrade him.
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-
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- More than that and more significant: It was man, the individual, whose
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- soul first rebelled against injustice and degradation; it was the
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- individual who first conceived the idea of resistance to the conditions
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- under which he chafed. In short, it is always the individual who is the
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- parent of the liberating =thought= as well as of the =deed=.
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-
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- This refers not only to political struggles, but to the entire gamut of
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- human life and effort, in all ages and climes. It has always been the
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- individual, the man of strong mind and will to liberty, who paved the
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- way for every human advance, for every step toward a freer and better
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- world; in science, philosophy and art, as well as in industry, whose
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- genius rose to the heights, conceiving the “impossible,” visualizing its
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- realization and imbuing others with his enthusiasm to work and strive
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- for it. Socially speaking, it was always the prophet, the seer, the
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- idealist, who dreamed of a world more to his heart’s desire and who
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- served as the beacon light on the road to greater achievement.
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-
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- The State, every government whatever its form, character or color--be it
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- absolute or constitutional, monarchy or republic, Fascist, Nazi or
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- Bolshevik--is by its very nature conservative, static, intolerant of
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- change and opposed to it. Whatever changes it undergoes are always the
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- result of pressure exerted upon it, pressure strong enough to =compel= the
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- ruling powers to submit peaceably or otherwise, generally
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- “otherwise”--that is, by revolution. Moreover, the inherent conservatism
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- of government, of authority of any kind, unavoidably becomes
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- reactionary. For two reasons: first, because it is in the nature of
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- government not only to retain the power it has, but also to strengthen,
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- widen and perpetuate it, nationally as well as internationally. The
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- stronger authority grows, the greater the State and its power, the less
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- it can tolerate a similar authority or political power along-side of
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- itself. The psychology of government demands that its influence and
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- prestige constantly grow, at home and abroad, and it exploits every
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- opportunity to increase it. This tendency is motivated by the financial
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- and commercial interests back of the government, represented and served
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- by it. The fundamental =raison d’etre= of every government to which,
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- incidentally, historians of former days wilfully shut their eyes, has
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- become too obvious now even for professors to ignore.
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-
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- The other factor which impels governments to become even more
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- conservative and reactionary is their inherent distrust of the
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- individual and fear of individuality. Our political and social scheme
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- cannot afford to tolerate the individual and his constant quest for
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- innovation. In “self-defense” the State therefore suppresses,
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- persecutes, punishes and even deprives the individual of life. It is
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- aided in this by every institution that stands for the preservation of
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- the existing order. It resorts to every form of violence and force, and
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- its efforts are supported by the “moral indignation” of the majority
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- against the heretic, the social dissenter and the political rebel--the
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- majority for centuries drilled in State worship, trained in discipline
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- and obedience and subdued by the awe of authority in the home, the
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- school, the church and the press.
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-
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- The strongest bulwark of authority is uniformity; the least divergence
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- from it is the greatest crime. The wholesale mechanisation of modern
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- life has increased uniformity a thousandfold. It is everywhere present,
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- in habits, tastes, dress, thoughts and ideas. Its most concentrated
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- dullness is “public opinion.” Few have the courage to stand out against
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- it. He who refuses to submit is at once labelled “queer,” “different”
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- and decried as a disturbing element in the comfortable stagnancy of
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- modern life.
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-
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- Perhaps even more than constituted authority, it is social uniformity
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- and sameness that harass the individual mast. His very “uniqueness,”
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- “separateness” and “differentiation” make him an alien, not only in his
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- native place, but even in his own home. Often more so than the foreign
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- born who generally falls in with the established.
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-
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- In the true sense one’s native land, with its background of tradition,
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- early impressions, reminiscences and other things dear to one, is not
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- enough to make sensitive human beings feel =at home=. A certain atmosphere
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- of “belonging,” the consciousness of being “at one” with the people and
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- environment, is more essential to one’s feeling of home. This holds good
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- in relation to one’s family, the smaller local circle, as well as the
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- larger phase of the life and activities commonly called one’s country.
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- The individual whose vision encompasses the whole world often feels
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- nowhere so hedged in and out of touch with his surroundings than in his
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- native land.
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-
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- In pre-war time the individual could at least escape national and family
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- boredom. The whole world was open to his longings and his quests. Now
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- the world has become a prison, and life continual solitary confinement.
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- Especially is this true since the advent of dictatorship, right and
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- left.
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-
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- Friedrich Nietzsche called the State a cold monster. What would he have
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- called the hideous beast in the garb of modern dictatorship? Not that
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- government had ever allowed much scope to the individual; but the
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- champions of the new State ideology do not grant even that much. “The
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- individual is nothing,” they declare, “it is the collectivity which
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- counts.” Nothing less than the complete surrender of the individual will
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- satisfy the insatiable appetite of the new deity.
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-
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- Strangely enough, the loudest advocates of this new gospel are to be
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- found among the British and American intelligentsia. Just now they are
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- enamored with the “dictatorship of the proletariat.” In theory only, to
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- be sure. In practice, they still prefer the few liberties in their own
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- respective countries. They go to Russia for a short visit or as salesmen
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- of the “revolution,” but they feel safer and more comfortable at home.
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-
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- Perhaps it is not only lack of courage which keeps these good Britishers
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- and Americans in their native lands rather than in the millenium come.
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- Subconsciously there may lurk the feeling that individuality remains the
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- most fundamental fact of all human association, suppressed and
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- persecuted yet never defeated, and in the long run the victor.
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-
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- The “genius of man,” which is but another name for personality and
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- individuality, bores its way through all the caverns of dogma, through
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- the thick walls of tradition and custom, defying all taboos, setting
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- authority at naught, facing contumely and the scaffold--ultimately to be
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- blessed as prophet and martyr by succeeding generations. But for the
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- “genius of man,” that inherent, persistent quality of individuality, we
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- would be still roaming the primeval forests.
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-
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- Peter Kropotkin has shown what wonderful results this unique force of
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- man’s individuality has achieved when strengthened by =co-operation= with
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- other individualities. The one-sided and entirely inadequate Darwinian
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- theory of the struggle for existence received its biological and
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- sociological completion from the great Anarchist scientist and thinker.
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- In his profound work, _Mutual Aid_, Kropotkin shows that in the animal
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- kingdom, as well as in human society, co-operation--as opposed to
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- internecine strife and struggle--has worked for the survival and
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- evolution of the species. He demonstrated that only mutual aid and
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- voluntary co-operation--=not= the omnipotent, all-devastating State--can
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- create the basis for a free individual and associational life.
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-
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- At present the individual is the pawn of the zealots of dictatorship and
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- the equally obsessed zealots of “rugged individualism.” The excuse of
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- the former is its claim of a new objective. The latter does not even
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- make a pretense of anything new. As a matter of fact “rugged
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- individualism” has learned nothing and forgotten nothing. Under its
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- guidance the brute struggle for physical existence is still kept up.
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- Strange as it may seem, and utterly absurd as it is, the struggle for
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- physical survival goes merrily on though the necessity for it has
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- entirely disappeared. Indeed, the struggle is being continued apparently
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- =because= there is no necessity for it. Does not so-called overproduction
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- prove it? Is not the world-wide economic crisis an eloquent
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- demonstration that the struggle for existence is being maintained by the
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- blindness of “rugged individualism” at the risk of its own destruction?
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-
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- One of the insane characteristics of this struggle is the complete
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- negation of the relation of the producer to the things he produces. The
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- average worker has no inner point of contact with the industry he is
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- employed in, and he is a stranger to the process of production of which
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- he is a mechanical part. Like any other cog of the machine, he is
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- replaceable at any time by other similar depersonalized human beings.
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-
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- The intellectual proletarian, though he foolishly thinks himself a free
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- agent, is not much better off. He, too, has a little choice or
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- self-direction, in his particular metier as his brother who works with
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- his hands. Material considerations and desire for greater social
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- prestige are usually the deciding factors in the vocation of the
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- intellectual. Added to it is the tendency to follow in the footsteps of
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- family tradition, and become doctors, lawyers, teachers, engineers, etc.
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- The groove requires less effort and personality. In consequence nearly
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- everybody is out of place in our present scheme of things. The masses
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- plod on, partly because their senses have been dulled by the deadly
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- routine of work and because they must eke out an existence. This applies
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- with even greater force to the political fabric of today. There is no
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- place in its texture for free choice of independent thought and
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- activity. There is a place only for voting and tax-paying puppets.
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-
460
- The interests of the State and those of the individual differ
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- fundamentally and are antagonistic. The State and the political and
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- economic institutions it supports can exist only by fashioning the
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- individual to their particular purpose; training him to respect “law and
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- order;” teaching him obedience, submission and unquestioning faith in
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- the wisdom and justice of government; above all, loyal service and
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- complete self-sacrifice when the State commands it, as in war. The State
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- puts itself and its interests even above the claims of religion and of
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- God. It punishes religious or conscientious scruples against
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- individuality because there is no individuality without liberty, and
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- liberty is the greatest menace to authority.
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-
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- The struggle of the individual against these tremendous odds is the more
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- difficult--too often dangerous to life and limb--because it is not truth
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- or falsehood which serves as the criterion of the opposition he meets.
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- It is not the validity or usefulness of his thought or activity which
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- rouses against him the forces of the State and of “public opinion.” The
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- persecution of the innovator and protestant has always been inspired by
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- fear on the part of constituted authority of having its infallibility
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- questioned and its power undermined.
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-
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- Man’s true liberation, individual and collective, lies in his
482
- emancipation from authority and from the belief in it. All human
483
- evolution has been a struggle in that direction and for that object. It
484
- is not invention and mechanics which constitute development. The
485
- ability to travel at the rate of 100 miles an hour is no evidence of
486
- being civilized. True civilization is to be measured by the individual,
487
- the unit of all social life; by his individuality and the extent to
488
- which it is free to have its being, to grow and expand unhindered by
489
- invasive and coercive, authority.
490
-
491
- Socially speaking, the criterion of civilization and culture is the
492
- degree of liberty and economic opportunity which the individual enjoys;
493
- of social and international unity and co-operation unrestricted by
494
- man-made laws and other artificial obstacles; by the absence of
495
- privileged castes and by the reality of liberty and human dignity; in
496
- short, by the true emancipation of the individual.
497
-
498
- Political absolutism has been abolished because men have realized in the
499
- course of time that absolute power is evil and destructive. But the same
500
- thing is true of all power, whether it be the power of privilege, of
501
- money, of the priest, of the politician or of so-called democracy. In
502
- its effect on individuality it matters little what the particular
503
- character of coercion is--whether it be as black as Fascism, as yellow
504
- as Nazism or as pretentiously red as Bolshevism. It is power that
505
- corrupts and degrades both master and slave and it makes no difference
506
- whether the power is wielded by an autocrat, by parliament or Soviets.
507
- More pernicious than the power of a dictator is that of a class; the
508
- most terrible--the tyranny of a majority.
509
-
510
- The long process of history has taught man that division and strife mean
511
- death, and that unity and co-operation advance his cause, multiply his
512
- strength and further his welfare. The spirit of government has always
513
- worked against the social application of this vital lesson, except where
514
- it served the State and aided its own particular interests. It is this
515
- anti-progressive and anti-social spirit of the State and of the
516
- privileged castes back of it which has been responsible for the bitter
517
- struggle between man and man. The individual and ever larger groups of
518
- individuals are beginning to see beneath the surface of the established
519
- order of things. No longer are they so blinded as in the past by the
520
- glare and tinsel of the State idea, and of the “blessings” of “rugged
521
- individualism.” Man is reaching out for the wider scope of human
522
- relations which liberty alone can give. For true liberty is not a mere
523
- scrap of paper called “constitution,” “legal right” or “law.” It is not
524
- an abstraction derived from the non-reality known as “the State.” It is
525
- not the =negative= thing of being free =from= something, because with
526
- =such= freedom you may starve to death. Real freedom, true liberty =is
527
- positive=: it is freedom to something; it is the liberty to be, to do;
528
- in short, the liberty of actual and active opportunity.
529
-
530
- That sort of liberty is not a gift: it is the natural right of man, of
531
- every human being. It cannot be given; it cannot be conferred by any law
532
- or government. The need of it, the longing for it, is inherent in the
533
- individual. Disobedience to every form of coercion is the instinctive
534
- expression of it. Rebellion and revolution are the more or less
535
- conscious attempt to achieve it. Those manifestations, individual and
536
- social, are fundamentally expressions of the values of man. That those
537
- values may be nurtured, the community must realize that its greatest and
538
- most lasting asset is the unit--the individual.
539
-
540
- In religion, as in politics, people speak of abstractions and believe
541
- they are dealing with realities. But when it does come to the real and
542
- the concrete, most people seem to lose vital touch with it. It may well
543
- be because reality alone is too matter-of-fact, too cold to enthuse the
544
- human soul. It can be aroused to enthusiasm only by things out of the
545
- commonplace, out of the ordinary. In other words, the Ideal is the spark
546
- that fires the imagination and hearts of men. Some ideal is needed to
547
- rouse man out of the inertia and humdrum of his existence and turn the
548
- abject slave into an heroic figure.
549
-
550
- Right here, of course, comes the Marxist objector who has outmarxed Marx
551
- himself. To such a one, man is a mere puppet in the hands of that
552
- metaphysical Almighty called economic determinism or, more vulgarly, the
553
- class struggle. Man’s will, individual and collective, his psychic life
554
- and mental orientation count for almost nothing with our Marxist and do
555
- not affect his conception of human history.
556
-
557
- No intelligent student will deny the importance of the economic factor
558
- in the social growth and development of mankind. But only narrow and
559
- wilful dogmatism can persist in remaining blind to the important role
560
- played by an idea as conceived by the imagination and aspirations of the
561
- individual.
562
-
563
- It were vain and unprofitable to attempt to balance one factor as
564
- against another in human experience. No one single factor in the complex
565
- of individual or social behavior can be designated as the factor of
566
- decisive quality. We know too little, and may never know enough, of
567
- human psychology to weigh and measure the relative values of this or
568
- that factor in determining man’s conduct. To form such dogmas in their
569
- social connotation is nothing short of bigotry; yet, perhaps, it has its
570
- uses, for the very attempt to do so proved the persistence of the human
571
- will and confutes the Marxists.
572
-
573
- Fortunately even some Marxists are beginning to see that all is not well
574
- with the Marxian creed. After all, Marx was but human--all too
575
- human--hence by no means infallible. The practical application of
576
- economic determinism in Russia is helping to clear the minds of the more
577
- intelligent Marxists. This can be seen in the trans-valuation of Marxian
578
- values going on in Socialist and even Communist ranks in some European
579
- countries. They are slowly realising that their theory has overlooked
580
- the human element, _den Menschen_, is a Socialist paper put it.
581
- Important as the economic factor is, it is not enough. The rejuvenation
582
- of mankind needs the inspiration and energising force of an ideal.
583
-
584
- Such an ideal I see in Anarchism. To be sure, not in the popular
585
- misrepresentations of Anarchism spread by the worshippers of the State
586
- and authority. I mean the philosophy of a new social order based on the
587
- released energies of the individual and the free association of
588
- liberated individuals.
589
-
590
- Of all social theories Anarchism alone steadfastly proclaims that
591
- society exists for man, not man for society. The sole legitimate purpose
592
- of society is to serve the needs and advance the aspiration of the
593
- individual. Only by doing so can it justify its existence and be an aid
594
- to progress and culture.
595
-
596
- The political parties and men savagely scrambling for power will scorn
597
- me as hopelessly out of tune with our time. I cheerfully admit the
598
- charge. I find comfort in the assurance that their hysteria lacks
599
- enduring quality. Their hosanna is but of the hour.
600
-
601
- Man’s yearning for liberation from all authority and power will never be
602
- soothed by their cracked song. Man’s quest for freedom from every
603
- shackle is eternal. It must and will go on.
604
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