The Class System of the United States 5/5 (4)

Difficulty     Class and Status Class refers to one’s political and economic position, while status includes one’s cultural standing, or the esteem one’s culture has for them, which is affected by one’s class, but not wholly restricted by it. These are quite often correlated to some degree, such that “class status” may be useful, but this is not always the case. There are times when one’s status is elevated above one’s economic class, or when it falls below. For instance, a greatly skilled artist from the lower class may find him or herself elevated in status when they find the favor of upper class spectators or otherwise come across wide support. On the other hand, if one goes against the norms or customs of the upper class, as by engaging in the wrong conspicuous consumption, or doing the “wrong” thing, they may fall in their status, without falling in their (more…)
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Cleaning the Muddied Waters of Anarchy 5/5 (4)

Difficulty     Ideologies and philosophies that go by the title “anarchism” are wide-ranging in their span. These include mutualists, individualists, collectivists, communists, capitalists, nationalists, primitivists, futurists, and more. It has become something of a common trend for people to come up with the next new “anarcho-” position. Even more recently, as a revival of an attempt to settle the “infighting,” positions which include all of these into their ranks have been taken, with titles such as “anarchism without adjectives” or “without hyphens” and “pan-anarchism.” However, when one actually analyzes these different factions, one quickly comes to realize that most of the hyphenated positions are not much different from the standard views of the statist, except for a few minor details, usually philosophically inconsistent. I’m here to do what I can to stop all of the confusion. The first form of anarchism was mutualism, as Pierre Proudhon was the first to (more…)
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Ambiarchy, A Unity of Opposites: Transcending the Divide with Anarchic Good Governance 5/5 (2)

Difficulty     Ambiarchy is a word rarely used, which I would like to adapt to a specific notion in the area of the political and anti-political. The prefix, Ambi, is Latin, and means “both,” “on both sides,” or “rounded.” A common word that utilizes the prefix, ambivalent, means “unsure” or “indecisive,” or, more precisely, the holding of mutually-contradictory beliefs. Similarly, when combined with archy, which comes from the Latin archia, I intend to express a view of rulership that holds mutually-contradictory views. In particular, I am referring to a view which can encompass and reconcile all of the redeeming or desirable qualities from both statist or governmentalist and anarchist or antiauthoritarian philosophy, functionalism and conflict theory. It is ambivalent to whether or not there is a state or government, but is more concerned with whether or not a given organization, governmental or not, is good, whether it is defensive or (more…)
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Mutualism: The Philosophy of Anarchy 4.88/5 (8)

Difficulty     This was composed for a speech given to the East Texas Freethinkers on February 18th, 2017 in Tyler, Texas. ____________________________________ Mutualism is an anarchist social philosophy first established in print by Pierre-Joseph Proudhon. While often considered to be the father of mutualism (something I have repeated and am apt to do again), Proudhon was actually more of its first philosopher, because mutualism already existed to some degree, long before Proudhon would write about it in his works. Proudhon had spent time among the workman’s associations in Lyon, France, where he witnessed fraternal organizations and guilds functioning in mutualistic manners, involving member control from voluntary participants. When he wrote in favor of mutualism, he probably had these cooperative associations in mind. Nonetheless, Proudhon can be considered to be the first philosophical exponent of mutualism as a school of thought. Along with being the first philosophical proponent of mutualism, Proudhon (more…)
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Self-Critical Reflections on Community Organizing Be the first to rate this post!

Difficulty    As I have written in my most recent article, I have been organizing for quite some time. 14 years to be precise: six years with the IWW (Industrial Workers of the World), a revolutionary labor union, and eight years with the Black Cat Collective, a mutual aid collective, more than two of which were spent organizing the People’s Arcane School, a peer instructed school of mysticism, science, and philosophy. To put things in perspective, between the IWW and Black Cat Collective, we had a General Assembly scheduled for every month, wherein we scheduled many other committee meetings to do more focused work, such as organizing events and community resources. 14 years times 12 months per year is 168 General Assemblies that were scheduled. Granted, a few of those were skipped due to holidays or member hardships, and I missed a smaller number of meetings more personally, but I attended (more…)
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My Roots in the Radical Community 5/5 (4)

Difficulty    My run-in with radical thought occurred when I was in my first year of eighth grade (a few years before I dropped out of highschool, the best choice I ever made), in the form of punk rock. A friend of mine had turned me on to punk rock, and I had gotten interested in bands like Pennywise, Propagandhi, Refused, Crass, Aus Rotten, and a large number of other bands that promoted free thought and anarchy. Soon enough I would be playing in bands of my own, as a drummer. My time spent playing in bands culminated firstly in Druids on Parade, a hardcore punk band that sounded something along the lines of a mix between The Adolescents and Dag Nasty, and then in Division of Power, which was also a hardcore punk band, though it had a little more melody, and screamed, rather than yelled, vocals, something along the (more…)
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The Prefigurative Revolution of Geo-Mutualist Panarchism 5/5 (5)

Difficulty      Introduction A geo-mutualist panarchy would constitute a completely different society from the one we have today. As such, it is necessary to discuss the general approach by which such a society could be brought about. This will be a brief outline of the prefigurative institutions geo-mutualist panarchists wish to utilize in dual power struggle for the purpose of revolutionary gradualism. It will end with a description of how it can be applied. Geo-Mutual Panarchist Methods of Societal Transformation Geo-mutualist panarchists are not reformists. That is, we do not believe that the system of coercive hierarchy can be changed by appealing to those in power. Instead, geo-mutualist panarchists practice direct-action. Direct-action is an action which is taken without appealing to an intermediary, such as a politician, a boss, or someone else in charge, for permission or help. Instead, direct-action is an act which is undertaken by an individual or (more…)
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Capitalism and Republics: A Mutual Relationship 5/5 (2)

Difficulty      Introduction  Many want to change the world, but few care to do the work of understanding it. If one wants to change the current paradigm, one first must come to an understanding of how it operates. One of the most crucial things to understand is the manner in which republican forms of government and capitalist varieties of economy are mutually-reinforcing. Without such an understanding, one is tempted to reform various aspects of the system, never realizing the futility of such an approach. It is not possible to challenge capitalism with the present electoral system, without shifting it instead toward state socialism, which is no more—perhaps less—desirable. Nor is it possible to change the present system of representative government while using a currency that is supplied by its chartered banks. The two arose together, and must fall together. As I have written much on the topic of what is (more…)
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Henocentrism and the Grayscale of Anarchism 4/5 (8)

Difficulty     Mutualism and Anarchism Without Adjectives/Hyphens  Mutualism is undeniably a variety of anarchism, as classical anarchism finds its home in the philosophy of Pierre-Joseph Proudhon, the first to describe himself as such. The same cannot be said of capitalism or communism. While both have claimants to anarchism on their side, each equally declares the other incompatible with anarchism. Mutualism does not face such a hardship, but—while facing some irrational challenges from both ends— actually finds allies to both sides. “Anarcho”-capitalists and “anarcho”-communists—at least the educated among them— generally maintain no hard feelings toward mutualism, but see mutualism as historical anarchism, even if slightly annoying (because it is so hard to understand).  It has been a common approach throughout the years to attempt to overlook the differences behind the different kinds of anarchists—real and obscure— and to embrace a philosophy of “anarchism without adjectives” or “anarchism without hyphens.” The general (more…)
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The Geo-Mutualist Treatment of Markets and Democracy 4.38/5 (8)

Difficulty     The common form of government in Western nations is the republic, and the prevalent form of economy is capitalism. By republican government, I am referring especially to the system of representative democracy, wherein periodic elections decide on individuals to make decisions on behalf of the public. By capitalism, I am referring to an economic system in which private property—as opposed to personal or cooperative property—[1] is dominant, and that property earns a return above cost, such as interest, profit, or rent. It is common for Western nations to have republican governments, wherein elected representatives make decisions on behalf of the population, and capitalist economies, wherein private firms compete for profits. These political and economic systems are not all alike, but come in many varieties, from parliamentary to congressional republics and from social capitalism to “laissez-faire” capitalism. Capitalist republics, these nations remain. Capitalism can be seen to be a (more…)
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