아나키즘: 역사 속 급진적 이념의 진화

아나키즘은 역사적으로 자유와 평등, 강압적 권위에 대한 반대를 표방하는 다양한 이념을 포괄합니다.

### 고전적 아나키즘: 역사적 개요
* 🗡 아나키즘은 **고대 중국의 도교와 시리아 북부 로자바의 현재 관행 등 역사적으로 다양한 운동과 이념에 그 뿌리를 두고 있는** 정의하기 어려운 이념입니다.
* 📜 18세기 말, 윌리엄 고드윈은 강압적 권위에 대한 보편적 비난과 자유와 평등의 증진을 주장하며 **아나키즘을 처음으로 이데올로기로 정의**하기 시작했습니다.
* 🏛 고드윈은 재산 축적을 공동 주식으로 대체하고 공동체가 직접 대면하여 통치하는 **공산주의의 한 형태**를 믿었습니다.
* 막스 스티너는 그의 저서 '자아와 그 자체'에서 **도덕은 개인의 자아에서 비롯**되며 국가는 **개인의 자유를 부당하게 제한**하는 것이라고 주장하며 **급진적 개인주의**를 주장했습니다.
* 🏠 피에르-조셉 프루동은 노동으로 얻은 합법적 재산과 임대료나 이자로 얻은 **불법적 재산**을 구분하면서 **"재산은 도둑질"**이라고 선언한 것으로 유명합니다.
* 👥 제1인터내셔널의 아나키스트 지도자 미하일 바쿠닌은 **노동자 단체가 생산 수단을 소유하는 집단주의적 아나키즘**을 믿었습니다.
* 🌍 공산주의 무정부주의자인 피터 크로포트킨은 **"상호부조"와 "빵의 정복"**을 출간하여 무정부주의 공산주의를 옹호하고 협동을 진화의 핵심 요소로 강조했습니다.
* 📚 19세기 아나키즘은 공산주의자와 비공산주의자 등 분리되어 있지만 때로는 서로 겹치는 유파로 나뉘었고, **다양한 사상가들이 아나키즘의 풍부하고 다양한 역사에 기여**했습니다.

[Music] Anarchism is a difficult ideology to define. Anarchism of a swords was present in many movements and ideologies throughout history, from the Taoists in ancient China through to anarchism currently being practiced in reserva in northern Syria, where communities are attempting to establish autonomous, bottom-up with Iraq democracies where anyone can vote on any issue. Philosophy professor Nathan June defines Anarchism as a universal condemnation of an opposition to all forms of closed, coercive authority, political and economical, social, etc., coupled with the universal affirmation and promotion of freedom and equality in all spheres of human existence. For much of history, the term anarchism was and firmly still is a derogatory term rather than the name of any movement or ideology. But towards the end of the 18th century, William Godwin began to define anarchism as an ideology for the first time. What is now referred to as classical anarchism was popularized across the course of the 19th century when most terrorism.

in the world was also perpetrated by anarchists. King Umberto the first of Italy, for example, was assassinated by an anarchist in 1900. At the height of the French Revolution in 1794, Godwin published an inquiry concerning political justice, which, while not using the term anarchism, is undoubtedly one of the first modern anarchist texts and influenced the fathers of socialism and workers' movements like Robert Owen, and poets like Percy Shelley. Influenced by John Locke's argument that the mind was a blank slate, Godwin argued that men were born equal and that differences were a product of their environment. Godwin was also a utilitarian. He believed that morality was a system of conduct which is determined by a consideration of the greatest general good. At the same time, he believed that man was perfectible so that when these three principles were combined - the blank slate, the greatest good, and continual improvement - and as man became more educated and rational, they would become capable of governing themselves. Godwin argued that property accumulation was an evil that should be replaced by a

kind of communism where each is entitled to their share of a common stock, and where communities that governed themselves face-to-face would replace nation-states. A technological utopian, Godwin also believed that if everyone took a share of the workload and the innovations of the Industrial Revolution were justly put to use, work hours could be reduced to just half an hour a day. But Godwin was also a gradualist who believed that change would come through careful progression and reform. Next came Max Turner. Godwin died in 1836, and Max Turner wrote his magnum opus, The Ego and Its Own, in 1844. Where Godwin looked at cooperation and community as the essence of anarchism, Sterner argued for a radical individualism. Sterner was heavily influenced by Hegel's dialectics, the idea that progress occurs through the development of a thesis, antithesis, and synthesis that drives ideas and history. Instead of progressing towards the States as the embodiment of the community, though as Hegel had argued, Sterner thought that the dialectic of

history would progress towards a supreme individual freedom where each man stood on his own moral footing. Sterner's system was supremely philosophically abstract, but his fundamental point was that we are all egoists at our core. We do everything for our own benefit, even when we are being charitable. For example, we do it because it makes us look good and will benefit us in some way in the end. So, morality came from the individual ego. The state then was superfluous because we would be moral anyway to further our own individual interests. Laws and government then are an unjust restraint on the personal freedom of the ego. Sterner famously declared, I am everything to myself, and I do everything on my account. For Sterner, there are no rights, there is no transcendent morality. All of these are what he called spooks invented by the powerful to oppress. I and I alone decide what is right and what is wrong. Sterner believed that instead of the state, people should band together in unions of egoists. Workers, for example, should band together and strike for better pay.

state. He argued only gets in the way because we are roughly equal as humans. Unions will balance each other out leading to a kind of egoistic equilibrium. Pierre-Joseph Proudhon published What is Property? in 1840, and it would become one of the most influential anarchist hats of the 19th century. His answer to the question what his property was the statement property is theft. Proudhon argued the property that was the result of labor was legitimate, but property in unused land or property that's profit was a result of rents or interest was illegitimate. He was involved in a dispute with Marx and deserves praise for his foresight that, and I quote, the doctrinaire authoritarian dictatorial governmental communist system is based on the principle that the individual is essentially subordinate to the collective, that from it alone he has his right in life, that the citizen belongs to the state like a child to the family, that he is in its power and possession in Manu, and that he owes its submission and.

obedience in all things. Thus, predicting the horrors of the totalitarian Soviet states in the 20th century, Prudhomme wrote that to be governed is to be watched over, inspected, spied on, directed, legislated, regimented, closed in, indoctrinated, preached at, controlled, assessed, evaluated, censored, commanded. Prudhomme believed instead in a bottom-up organized Federation of communes where the higher levels would be subordinated to the lower levels. This would be the very opposite of a centralized system. Instead of laws, Prude on proposed contracts between people and groups. This was called mutualism. Another anarchist involved in the dispute with Marx was Mikhail Bakunin. Maybe the most famous anarchist, Bakunin believed that justice was synonymous with equality, so that the freedom of each is therefore realizable only in the Equality of all. Like Prudhomme, Bakunin believed in the commune, which while federated into larger units, would always retain the right to secede. His ideas of collectivist anarchism argued for equal

means of subsistence support, education, and opportunity for every child, boy or girl, until maturity, and equal resources and facilities in adulthood to create his own well-being by his own labor. While not a particularly philosophical thinker, Bakunin is best known as the leader of the anarchists of the First International, which lasted from 1864 to 1876, and for his bitter disputes with Marx over the question of the dictatorship of the proletariat. Bakunin argued that, rather than States communism, workers' associations should themselves own the means of production. He argued that authority should be a matter of choice, making the state an illegitimate form of authority. He said, In the matter of boots, I refer to the authority of the boot maker; concerning houses, canals, or railroads, I consult that of the architect or engineer, but I allow neither the boot maker nor the architect to impose his authority upon me. Finally, closing off the end of the 19th century is Peter Kropotkin. Kropotkin, the eccentric who went from Russian prince and aide to Tsar.

Alexandre II, to world-renowned anarchist, was a communist anarchist and a great geographer whose most famous work, Mutual Aid, was published in 1902. Kropotkin spent much of his life challenging those who thought that Darwin's new theory of evolution as survival of the fittest justified racial and class hierarchy. He argued that rather than competition and the prevailing of the dominant gene, mutual aid and cooperation within species were the defining factors of evolution. He argued that the phenomena of mutual aid and altruism, a kind of natural morality, existed biologically within humans, and so the state was an unnecessary protector of order. Kropotkin has much in common with someone like Rousseau, who argued that humans are inherently good-natured but live under the corrosive effects of modern society. While traveling the world and writing Mutual Aid, Kropotkin observed beetles helping each other carry and bury prey too big for just one of them to eat, and ants who shared food and water if they

passed another in need. Eagles that call on each other for aid, and who let the elders and the weak eat before the young and the strongest. He saw pacts and prides and schools in cooperation everywhere he looked. Kropotkin also pointed to organizations like the English Lifeboat Association as an example of a voluntary organization that provides aid without the coercion of the states, as well as mutual aid. Kropotkin wrote The Conquest of Bread, which outlined his views on what anarcho-communism. Fluents Tanekists in Catalonia during the Spanish Civil War, and anarchists today still in reserva. These five thinkers provided a rough genesis of anarchist thought that were divided into separates but sometimes overlapping schools. During the 19th century, anarchists would generally either be communists or non-communists. Non-communists, mutualists like Pradhan, usually argued for individual property rights, spurts equal access to land and the means of production, and the abolishment of rents, profits, and

Taxation. This was in contrast to a narco-communists who would usually argue that the community, rather than the individual, controlled all property, would abolish all market exchange, and would distribute or property by need. In the 1905 entry for anarchism in the Encyclopedia Britannica, Kropotkin noted that there were six main schools of anarchist thought: mutualist, individualist, collectivist, communist, Christian, and literary. Collectivists, for example, argued that a federated system of collective communities would be in charge of the land and the means of production in its area. Kropotkin neglected to include anarcho-syndicalists, which, through unionization, would put all decisions in the hands of the workers, would own the means of production, and have an equal say in the decision-making process. Anarchism has a rich and varied history that is impossible to do justice to in a short video. What I have sketched is just at the beginnings of what often I referred to as classical anarchism. If you want to support than

annoy them please subscribe below, and most importantly, click the bell here to receive notifications when I upload a new video. You can also follow me on Facebook, Twitter, and Instagram in the links in the description below. And if you're feeling really generous, established channel only exists through the support of pledges on Patreon, where you can support new content with as little as a dollar for each new video. Thanks for watching, see you next week. [Music]

Introduction to the History of Anarchism

Then & Now is creating video essays about History, Politics and Philosophy

Then & Now

아나키즘은 강압적인 권위를 비난하고 자유와 평등을 증진하는 끊임없이 진화하는 이념입니다.

18세기 윌리엄 고드윈에 의해 처음 정의되었으며 19세기에 인기를 얻었고 종종 테러리즘과 연관되기도 했습니다.

평등, 공동 소유, 점진적 개혁에 대한 고드윈의 사상은 아나키스트 사상을 형성하는 데 영향을 미쳤습니다.

막스 스티너는 헤겔의 변증법에 영향을 받아 급진적인 개인주의적 관점을 아나키즘에 도입하여 공동체의 구체화로서의 국가 개념에 도전했습니다.

막시밀리언 스터너는 개인의 이기심과 이기심이 도덕의 근간이며, 국가와 정부가 부당한 제약을 가한다고 믿었습니다.

그는 힘의 균형을 이루기 위해 이기주의자들의 연합을 옹호했습니다.

반면 피에르-조셉 프루동은 합법적인 재산과 불법적인 재산을 구분하면서 재산은 도둑질이라고 주장했습니다.

그는 또한 공산주의 체제의 권위주의적 성격을 예견하여 개인이 집단에 종속되는 것을 강조했습니다.

프루동, 바쿠닌, 크로포트킨의 아나키스트 비전

프루동은 사람과 집단 간의 상호주의와 계약을 바탕으로 상향식으로 조직된 코뮌 연맹을 옹호했습니다.

바쿠닌은 코뮌을 믿으며 모든 어린이에게 동등한 생계 수단과 기회를 제공하고 노동자 협회가 생산 수단을 소유할 것을 주장했습니다.

아나키스트로 변신한 러시아 왕자 크로포트킨은 국가 권위의 정당성을 거부하고 자발적인 협력과 상호부조의 개념을 강조했습니다.

피터 크로포트킨의 아나키스트 사상

공산주의 무정부주의자이자 지리학자인 피터 크로포트킨은 1902년에 출간한 '상호부조'로 가장 잘 알려져 있습니다.

그는 다윈의 '적자생존' 이론에 도전하며 진화의 원동력으로서 상호부조와 협력을 옹호했습니다.

크로포트킨은 인간의 내재적 선함과 국가의 불필요한 역할을 믿었으며, 루소의 사상과 유사성을 보였습니다.

자연에 대한 그의 관찰과 자발적 조직의 사례는 그의 상호부조 개념을 뒷받침했습니다.

아나키스트 사상의 다양한 유파

아나키즘은 상호주의, 개인주의, 집단주의, 공산주의, 기독교, 문학 등 여섯 가지 주요 사상 학파를 포괄합니다.

1905년 브리태니커 백과사전에서 크로포트킨이 분류한 아나키즘은 노동자가 통제하는 의사 결정과 노동조합을 통한 생산 수단의 소유를 주장한 무정부주의 신디칼리스트를 제외했습니다.

아나키즘의 풍부하고 다양한 역사는 간략한 개요로는 설명하기 어렵지만, 흔히 고전적 아나키즘이라고 불립니다.