Libertarian Marxism

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Libertarian Marxism refers to a broad scope of economic and political philosophies that emphasize the anti-authoritarian aspects of Marxism. Early currents of libertarian Marxism, known as left communism,[1] emerged in opposition to Marxism–Leninism[2] and its derivatives, such as Stalinism, Maoism, and Trotskyism.[3] Libertarian Marxism is also critical of reformist positions, such as those held by social democrats.[4] Libertarian Marxist currents often draw from Marx and Engels' later works, specifically the Grundrisse and The Civil War in France;[5] emphasizing the Marxist belief in the ability of the working class to forge its own destiny without the need for a revolutionary party or state to mediate or aid its liberation.[6] Along with anarchism, Libertarian Marxism is one of the main currents of libertarian socialism.[7]

Libertarian Marxism includes such currents as council communism, left communism, Socialisme ou Barbarie Lettrism/Situationism and operaismo/autonomism, and New Left.[8] Libertarian Marxism has often had a strong influence on both post-left and social anarchists. Notable theorists of libertarian Marxism have included Anton Pannekoek, Raya Dunayevskaya, CLR James, Antonio Negri, Cornelius Castoriadis, Maurice Brinton, Guy Debord, Daniel Guérin, Ernesto Screpanti, and Raoul Vaneigem.

Overview[edit]

William Morris, an early English libertarian Marxist[citation needed]

Marxism started to develop a libertarian strand of thought after specific circumstances. "One does find early expressions of such perspectives in Morris and the Socialist Party of Great Britain (the SPGB), then again around the events of 1905, with the growing concern at the bureaucratisation and de-radicalisation of international socialism".[9] Morris established the Socialist League in December 1884, which was encouraged by Friedrich Engels and Eleanor Marx. As the leading figure in the organization Morris embarked on a relentless series of speeches and talks on street corners, in working men's clubs and lecture theatres across England and Scotland. From 1887, anarchists began to outnumber socialists in the Socialist League.[10] The 3rd Annual Conference of the League, held in London on 29 May 1887 marked the change, with a majority of the 24 branch delegates voting in favor of an anarchist-sponsored resolution declaring that "This conference endorses the policy of abstention from parliamentary action, hitherto pursued by the League, and sees no sufficient reason for altering it."[11] Morris played peacemaker but sided with the anti-Parliamentarians, who won control of the League, which consequently lost the support of Engels and saw the departure of Eleanor Marx and her partner Edward Aveling to form the separate Bloomsbury Socialist Society.

However, "the most important ruptures are to be traced to the insurgency during and after the First World War. Disillusioned with the capitulation of the social democrats, excited by the emergence of workers' councils, and slowly distanced from Leninism, many communists came to reject the claims of socialist parties and to put their faith instead in the masses." For these socialists, "[t]he intuition of the masses in action can have more genius in it than the work of the greatest individual genius". Luxemburg's workerism and spontaneism are exemplary of positions later taken up by the far-left of the period—Pannekoek, Roland Holst, and Gorter in the Netherlands, Sylvia Pankhurst in Britain, Gramsci in Italy, Lukacs in Hungary. In these formulations, the dictatorship of the proletariat was to be the dictatorship of a class, "not of a party or of a clique".[9] However, within this line of thought, "[t]he tension between anti-vanguardism and vanguardism has frequently resolved itself in two diametrically opposed ways: the first involved a drift towards the party; the second saw a move towards the idea of complete proletarian spontaneity.... The first course is exemplified most clearly in Gramsci and Lukacs.... The second course is illustrated in the tendency, developing from the Dutch and German far-lefts, which inclined towards the complete eradication of the party form."[9]

In the emerging Soviet state, there appeared left-wing uprisings against the Bolsheviks which were a series of rebellions and uprisings against the Bolsheviks led or supported by left wing groups including Socialist Revolutionaries,[12] Left Socialist Revolutionaries, Mensheviks, and anarchists.[13] Some were in support of the White Movement while some tried to be an independent force. The uprisings started in 1918 and continued through the Russian Civil War and after until 1922. In response, the Bolsheviks increasingly abandoned attempts to get these groups to join the government and suppressed them with force.

For "many Marxian libertarian socialists, the political bankruptcy of socialist orthodoxy necessitated a theoretical break. This break took a number of forms. The Bordigists and the SPGB championed a super-Marxian intransigence in theoretical matters. Other socialists made a return 'behind Marx' to the anti-positivist programme of German idealism. Libertarian socialism has frequently linked its anti-authoritarian political aspirations with this theoretical differentiation from orthodoxy.... Karl Korsch... remained a libertarian socialist for a large part of his life and because of the persistent urge towards theoretical openness in his work. Korsch rejected the eternal and static, and he was obsessed by the essential role of practice in a theory's truth. For Korsch, no theory could escape history, not even Marxism. In this vein, Korsch even credited the stimulus for Marx's Capital to the movement of the oppressed classes."[9]

In rejecting both capitalism and the state, some libertarian socialists align themselves with anarchists in opposition to both capitalist representative democracy and to authoritarian forms of Marxism. Although anarchists and Marxists share an ultimate goal of a stateless society, anarchists criticise most Marxists for advocating a transitional phase under which the state is used to achieve this aim. Nonetheless, libertarian Marxist tendencies such as autonomist Marxism and council communism have historically been intertwined with the anarchist movement. Anarchist movements have come into conflict with both capitalist and Marxist forces, sometimes at the same time, as in the Spanish Civil War, though as in that war Marxists themselves are often divided in support or opposition to anarchism. Other political persecutions under bureaucratic parties have resulted in a strong historical antagonism between anarchists and libertarian Marxists on the one hand, and Leninist Marxists and their derivatives such as Maoists on the other. In recent history, however, libertarian socialists have repeatedly formed temporary alliances with Marxist-Leninist groups in order to protest institutions they both reject. Part of this antagonism can be traced to the International Workingmen's Association, the First International, a congress of radical workers, where Mikhail Bakunin, who was fairly representative of anarchist views, and Karl Marx, whom anarchists accused of being an "authoritarian", came into conflict on various issues. Bakunin's viewpoint on the illegitimacy of the state as an institution and the role of electoral politics was starkly counterposed to Marx's views in the First International. Marx and Bakunin's disputes eventually led to Marx taking control of the First International and expelling Bakunin and his followers from the organization. This was the beginning of a long-running feud and schism between libertarian socialists and what they call "authoritarian communists", or alternatively just "authoritarians". Some Marxists have formulated views that closely resemble syndicalism, and thus express more affinity with anarchist ideas. Several libertarian socialists, notably Noam Chomsky, believe that anarchism shares much in common with certain variants of Marxism such as the council communism of Marxist Anton Pannekoek. In Chomsky's Notes on Anarchism,[14] he suggests the possibility "that some form of council communism is the natural form of revolutionary socialism in an industrial society. It reflects the belief that democracy is severely limited when the industrial system is controlled by any form of autocratic elite, whether of owners, managers, and technocrats, a 'vanguard' party, or a State bureaucracy."

In the mid-20th century, some libertarian socialist groups emerged from disagreements with Trotskyism which presented itself as Leninist anti-Stalinism. As such, the French group Socialisme ou Barbarie emerged from the Trotskyist Fourth International, where Castoriadis and Claude Lefort constituted a Chaulieu–Montal Tendency in the French Parti Communiste Internationaliste in 1946. In 1948, they experienced their "final disenchantment with Trotskyism",[15] leading them to break away to form Socialisme ou Barbarie, whose journal began appearing in March 1949. Castoriadis later said of this period that "the main audience of the group and of the journal was formed by groups of the old, radical left: Bordigists, council communists, some anarchists and some offspring of the German 'left' of the 1920s".[16] In the United Kingdom, the group Solidarity was founded in 1960 by a small group of expelled members of the Trotskyist Socialist Labour League. Almost from the start, it was strongly influenced by the French Socialisme ou Barbarie group, in particular by its intellectual leader Cornelius Castoriadis, whose essays were among the many pamphlets Solidarity produced. The intellectual leader of the group was Chris Pallis (who wrote under the name Maurice Brinton).[17]

In the People's Republic of China (PRC) since 1967, the terms ultra-Left and left communist refers to political theory and practice self-defined as further "left" than that of the central Maoist leaders at the height of the GPCR ("Great Proletarian Cultural Revolution"). The terms are also used retroactively to describe some early 20th century Chinese anarchist orientations. As a slur, the Communist Party of China (CPC) has used the term ultra-left more broadly to denounce any orientation it considers further "left" than the party line. According to the latter usage, in 1978 the CPC Central Committee denounced as "ultra-left" the line of Mao Zedong from 1956 until his death in 1976. Ultra-left refers to those GPCR rebel positions that diverged from the central Maoist line by identifying an antagonistic contradiction between the CPC-PRC party-state itself and the masses of workers and "peasants"[18] conceived as a single proletarian class divorced from any meaningful control over production or distribution. Whereas the central Maoist line maintained that the masses controlled the means of production through the Party's mediation, the ultra-left argued that the objective interests of bureaucrats were structurally determined by the centralist state-form in direct opposition to the objective interests of the masses, regardless of however "red" a given bureaucrat's thought might be. Whereas the central Maoist leaders encouraged the masses to criticize reactionary "ideas" and "habits" among the alleged 5% of bad cadres, giving them a chance to "turn over a new leaf" after they had undergone "thought reform," the ultra-left argued that cultural revolution had to give way to political revolution "in which one class overthrows another class".[19][20]

The emergence of the New Left in the 1950s and 1960s led to a revival of interest in libertarian socialism.[21] The New Left's critique of the Old Left's authoritarianism was associated with a strong interest in personal liberty, autonomy (see the thinking of Cornelius Castoriadis) and led to a rediscovery of older socialist traditions, such as left communism, council communism, and the Industrial Workers of the World. The New Left also led to a revival of anarchism. Journals like Radical America and Black Mask in America, Solidarity, Big Flame and Democracy & Nature, succeeded by The International Journal of Inclusive Democracy,[22] in the UK, introduced a range of left libertarian ideas to a new generation.

In 1969, French platformist anarcho-communist Daniel Guérin published an essay called "Libertarian Marxism?" in which he dealt with the debate between Karl Marx and Mikhail Bakunin at the First International and afterwards suggested that "[l]ibertarian marxism [sic] rejects determinism and fatalism, giving the greater place to individual will, intuition, imagination, reflex speeds, and to the deep instincts of the masses, which are more far-seeing in hours of crisis than the reasonings of the 'elites'; libertarian marxism [sic] thinks of the effects of surprise, provocation and boldness, refuses to be cluttered and paralysed by a heavy 'scientific' apparatus, doesn't equivocate or bluff, and guards itself from adventurism as much as from fear of the unknown."[23]

Autonomist Marxism, neo-Marxism and situationist theory are also regarded as being anti-authoritarian variants of Marxism that are firmly within the libertarian socialist tradition. For libcom.org, "[i]n the 1980s and 90s, a series of other groups developed, influenced also by much of the above work. The most notable are Kolinko, Kurasje and Wildcat in Germany, Aufheben in England, Theorie Communiste in France, TPTG in Greece and Kamunist Kranti in India. They are also connected to other groups in other countries, merging autonomia, operaismo, Hegelian Marxism, the work of the JFT, Open Marxism, the ICO, the Situationist International, anarchism and post-68 German Marxism."[8] Related to this were intellectuals who were influenced by Italian left communist Amadeo Bordiga but who disagreed with his Leninist positions, including Jacques Camatte, editor of the French publication Invariance, and Gilles Dauve who published Troploin with Karl Nesic.

Notable libertarian Marxist tendencies[edit]

First English edition of Lenin's "Left-Wing" Communism: An Infantile Disorder, published by the Executive Committee of the Communist International for delegates to its 2nd World Congress.[24]

Council communism[edit]

Council communism was a radical left movement originating in Germany and the Netherlands in the 1920s. Its primary organization was the Communist Workers Party of Germany (KAPD). Council communism continues today as a theoretical and activist position within Marxism, and also within libertarian socialism. The central argument of council communism, in contrast to those of social democracy and Leninist communism, is that workers' councils arising in the factories and municipalities are the natural and legitimate form of working class organisation and government power. This view is opposed to the reformist and Bolshevik stress on vanguard parties, parliaments, or the state.

The core principle of council communism is that the state and the economy should be managed by workers' councils, composed of delegates elected at workplaces and recallable at any moment. As such, council communists oppose state-run "bureaucratic socialism". They also oppose the idea of a "revolutionary party", since council communists believe that a revolution led by a party will necessarily produce a party dictatorship. Council communists support a workers' democracy, which they want to produce through a federation of workers' councils.

The Russian word for council is soviet, and, during the early years of the revolution, workers' councils were politically significant in Russia. It was to take advantage of the aura of workplace power that the word became used by Lenin for various political organs. Indeed, the name Supreme Soviet, which the parliament was called, and that of the Soviet Union itself, make use of this terminology, but they do not imply any decentralization.

Furthermore, council communists held a critique of the Soviet Union as a capitalist state, believing that the Bolshevik revolution in Russia became a bourgeois revolution when a party bureaucracy replaced the old feudal aristocracy. Although most felt the Russian Revolution was working class in character, they believed that, because capitalist relations still existed (i.e. the workers had no say in running the economy), the Soviet Union ended up as a state capitalist country, with the state replacing the individual capitalist. Thus, council communists support workers' revolutions, but oppose one-party dictatorships.

Council communists also believed in diminishing the role of the party to one of agitation and propaganda, rejected all participation in elections or parliament, and argued that workers should leave the reactionary trade unions to form one big, revolutionary union.

Left communism[edit]

Left communism describes the range of communist viewpoints held by the communist left, which criticizes the political ideas of the Bolsheviks at certain periods, from a position that is asserted to be more authentically Marxist and proletarian than the views of Leninism held by the Communist International after its first and during its second congress.

Although she lived before left communism became a distinct tendency, Rosa Luxemburg has heavily influenced most left communists, both politically and theoretically. Proponents of left communism have included Amadeo Bordiga, Herman Gorter, Anton Pannekoek, Otto Rühle, Karl Korsch, Sylvia Pankhurst, and Paul Mattick.

Prominent left communist groups existing today include the International Communist Current and the International Bureau for the Revolutionary Party. Also, different factions from the old Bordigist International Communist Party are considered left communist organizations.

Within Freudo-Marxism[edit]

Two Marxist and Freudian psychoanalitic theorists have received the libertarian label or have been associated with it due to their emphasis on auti-authoritarianism and freedom issues.

Wilhelm Reich[25][26][27][28] was an Austrian psychoanalyst, a member of the second generation of psychoanalysts after Sigmund Freud, and one of the most radical figures in the history of psychiatry. He was the author of several influential books and essays, most notably Character Analysis (1933), The Mass Psychology of Fascism (1933), and The Sexual Revolution (1936).[29] His work on character contributed to the development of Anna Freud's The Ego and the Mechanisms of Defence (1936), and his idea of muscular armour—the expression of the personality in the way the body moves—shaped innovations such as body psychotherapy, Fritz Perls's Gestalt therapy, Alexander Lowen's bioenergetic analysis, and Arthur Janov's primal therapy. His writing influenced generations of intellectuals: during the 1968 student uprisings in Paris and Berlin, students scrawled his name on walls and threw copies of The Mass Psychology of Fascism at the police.[30] On 23 August, six tons of his books, journals, and papers were burned in the 25th Street public incinerator in New York, the Gansevoort incinerator. The burned material included copies of several of his books, including The Sexual Revolution, Character Analysis and The Mass Psychology of Fascism. Though these had been published in German before Reich ever discussed orgone, he had added mention of it to the English editions, so they were caught by the injunction.[31] As with the accumulators, the FDA was supposed only to observe the destruction. It has been cited as one of the worst examples of censorship in the United States.

Herbert Marcuse, associated with the Frankfurt School of critical theory, was an influential libertarian socialist[32] philosopher of the New Left[33]

On the other hand, Herbert Marcuse was a German philosopher, sociologist, and political theorist, associated with the Frankfurt School of critical theory. His work Eros and Civilization (1955) discusses the social meaning of biology - history seen not as a class struggle, but a fight against repression of our instincts. It argues that "advanced industrial society" (modern capitalism) is preventing us from reaching a non-repressive society "based on a fundamentally different experience of being, a fundamentally different relation between man and nature, and fundamentally different existential relations".[34] It contends that Freud's argument that repression is needed by civilization to persist is mistaken, as Eros is liberating and constructive. Marcuse argues that "the irreconcilable conflict is not between work (reality principle) and Eros (pleasure principle), but between alienated labour (performance principle) and Eros."[35] Sex is allowed for "the betters" (capitalists), and for workers only when not disturbing performance. Marcuse believes that a socialist society could be a society without needing the performance of the poor and without as strong a suppression of our sexual drives: it could replace alienated labor with "non-alienated libidinal work" resulting in "a non-repressive civilization based on 'non-repressive sublimation'".[35] "During the 1960s, Marcuse achieved world renown as "the guru of the New Left," publishing many articles and giving lectures and advice to student radicals all over the world. He travelled widely and his work was often discussed in the mass media, becoming one of the few American intellectuals to gain such attention. Never surrendering his revolutionary vision and commitments, Marcuse continued to his death to defend the Marxian theory and libertarian socialism." [36]

Socialisme ou Barbarie[edit]

The journal Socialisme ou Barbarie

Socialisme ou Barbarie ("Socialism or Barbarism") was a French-based radical libertarian socialist group of the post-World War II period, whose name comes from a phrase Rosa Luxemburg used in her 1916 essay The Junius Pamphlet. It existed from 1948 until 1965. The animating personality was Cornelius Castoriadis, also known as Pierre Chaulieu or Paul Cardan.[37] The group originated in the Trotskyist Fourth International, where Castoriadis and Claude Lefort constituted a Chaulieu–Montal Tendency in the French Parti Communiste Internationaliste in 1946. In 1948, they experienced their "final disenchantment with Trotskyism",[38] leading them to break away to form Socialisme ou Barbarie, whose journal began appearing in March 1949. Castoriadis later said of this period that "the main audience of the group and of the journal was formed by groups of the old, radical left: Bordigists, council communists, some anarchists and some offspring of the German 'left' of the 1920s."[39] The group was composed of both intellectuals and workers, and agreed with the idea that the main enemies of society were the bureaucracies which governed modern capitalism. They documented and analysed the struggle against that bureaucracy in the group's journal. The thirteenth issue (January–March 1954), as an example, was devoted to the East German revolt of June 1953 and the strikes which erupted amongst several sectors of French workers that summer. Following from the belief that what the working class was addressing in their daily struggles was the real content of socialism, the intellectuals encouraged the workers in the group to report on every aspect of their working lives.

Situationist International[edit]

The Situationist International was a restricted group of international revolutionaries founded in 1957, and which had its peak in its influence on the unprecedented general wildcat strikes of May 1968 in France.

With their ideas rooted in Marxism and the 20th century European artistic avant-gardes, they advocated experiences of life being alternative to those admitted by the capitalist order, for the fulfillment of human primitive desires and the pursuing of a superior passional quality. For this purpose they suggested and experimented with the construction of situations, namely the setting up of environments favorable for the fulfillment of such desires. Using methods drawn from the arts, they developed a series of experimental fields of study for the construction of such situations, like unitary urbanism and psychogeography.

They fought against the main obstacle on the fulfillment of such superior passional living, identified by them in advanced capitalism. Their theoretical work peaked on the highly influential book The Society of the Spectacle by Guy Debord. Debord argued in 1967 that spectacular features like mass media and advertising have a central role in an advanced capitalist society, which is to show a fake reality in order to mask the real capitalist degradation of human life. To overthrow such a system, the Situationist International supported the May '68 revolts, and asked the workers to occupy the factories and to run them with direct democracy, through workers' councils composed by instantly revocable delegates.

After publishing in the last issue of the magazine an analysis of the May 1968 revolts, and the strategies that will need to be adopted in future revolutions,[40] the SI was dissolved in 1972.[41]

Solidarity[edit]

Solidarity was a small libertarian socialist organisation from 1960 to 1992 in the United Kingdom. It published a magazine of the same name. Solidarity was close to council communism in its prescriptions and was known for its emphasis on workers' self-organisation and for its radical anti-Leninism. Solidarity was founded in 1960 by a small group of expelled members of the Trotskyist Socialist Labour League. It was initially known as Socialism Reaffirmed. The group published a journal, Agitator, which after six issues was renamed Solidarity, from which the organisation took its new name. Almost from the start it was strongly influenced by the French Socialisme ou Barbarie group, in particular by its intellectual leader Cornelius Castoriadis, whose essays were among the many pamphlets Solidarity produced. Solidarity existed as a nationwide organisation with groups in London and many other cities until 1981, when it imploded after a series of political disputes. Solidarity the magazine continued to be published by the London group until 1992; other former Solidarity members were behind Wildcat in Manchester and Here and Now magazine in Glasgow. The intellectual leader of the group was Chris Pallis, whose pamphlets (written under the name Maurice Brinton) included Paris May 1968, The Bolsheviks and Workers' Control 1917-21 and 'The Irrational in Politics'.[42] Other key Solidarity writers were Andy Anderson (author of Hungary 1956), Ken Weller (who wrote several pamphlets on industrial struggles and oversaw the group's Motor Bulletins on the car industry), Joe Jacobs (Out of the Ghetto), John Quail (The Slow-Burning Fuse), Phil Mailer (Portugal:The Impossible Revolution) John King (The Political Economy of Marx, A History of Marxian Economics), George Williamson (writing as James Finlayson, Urban Devastation - The Planning of Incarceration), [David Lamb] (Mutinies) and Liz Willis (Women in the Spanish Revolution).

De Leonism[edit]

De Leonism, occasionally known as Marxism-Deleonism, is a form of syndicalist Marxism developed by Daniel De Leon. De Leon was an early leader of the first United States socialist political party, the Socialist Labor Party of America. De Leon combined the rising theories of syndicalism in his time with orthodox Marxism. According to De Leonist theory, militant industrial unions are the vehicle of class struggle. Industrial Unions serving the interests of the proletariat will bring about the change needed to establish a socialist system. The only way this differs from some currents in anarcho-syndicalism is that, according to De Leonist thinking, a revolutionary political party is also necessary to fight for the proletariat on the political field.

De Leonism lies outside the Leninist tradition of communism. It predates Leninism as De Leonism's principles developed in the early 1890s with De Leon's assuming leadership of the Socialist Labor Party; Leninism and its vanguard party idea took shape after the 1902 publication of Lenin's What Is to Be Done?. The highly decentralized and democratic nature of the proposed De Leonist government is in contrast to the democratic centralism of Marxism–Leninism and what they see as the dictatorial nature of the Soviet Union and the People's Republic of China and other "communist" states. The success of the De Leonist plan depends on achieving majority support among the people both in the workplaces and at the polls, in contrast to the Leninist notion that a small vanguard party should lead the working class to carry out the revolution.

Autonomism[edit]

Antonio Negri, main theorist of Italian autonomism.

Autonomism refers to a set of left-wing political and social movements and theories close to the socialist movement. As an identifiable theoretical system it first emerged in Italy in the 1960s from workerist (operaismo) communism. Later, post-Marxist and anarchist tendencies became significant after influence from the Situationists, the failure of Italian far-left movements in the 1970s, and the emergence of a number of important theorists including Antonio Negri, who had contributed to the 1969 founding of Potere Operaio, Mario Tronti, Paolo Virno, etc.

Through translations made available by Danilo Montaldi and others, the Italian autonomists drew upon previous activist research in the United States by the Johnson–Forest Tendency and in France by the group Socialisme ou Barbarie.

It influenced the German and Dutch Autonomen, the worldwide Social Centre movement, and today is influential in Italy, France, and to a lesser extent the English-speaking countries. Those who describe themselves as autonomists now vary from Marxists to post-structuralists and anarchists. The Autonomist Marxist and Autonomen movements provided inspiration to some on the revolutionary left in English speaking countries, particularly among anarchists, many of whom have adopted autonomist tactics. Some English-speaking anarchists even describe themselves as Autonomists. The Italian operaismo movement also influenced Marxist academics such as Harry Cleaver, John Holloway, Steve Wright, and Nick Dyer-Witheford.

Communization[edit]

Communization mainly refers to a contemporary communist theory in which we find is a "mixing-up of insurrectionist anarchism, the communist ultra-left, postautonomists, anti-political currents, groups like the Invisible Committee, as well as more explicitly ‘communizing’ currents, such as Théorie Communiste and Endnotes. Obviously at the heart of the word is communism and, as the shift to communization suggests, communism as a particular activity and process..."[43]

The association of the term communization with a self-identified "ultra-left" was cemented in France in the 1970s, where it came to describe not a transition to a higher phase of communism but a vision of communist revolution itself. Thus the 1975 Pamphlet A World Without Money states: “insurrection and communisation are intimately linked. There would not be first a period of insurrection and then later, thanks to this insurrection, the transformation of social reality. The insurrectional process derives its force from communisation itself.”[44]

The term is still used in this sense in France today and has spread into English usage as a result of the translation of texts by Gilles Dauvé and Théorie Comuniste, two key figures in this tendency. But in the late 1990s a close but not identical sense of "communization" was developed by the French post-situationist group Tiqqun. In keeping with their ultra-left predecessors, Tiqqun's predilection for the term seems to be its emphasis on communism as an immediate process rather than a far-off goal, but for Tiqqun it is no longer synonymous with "the revolution" considered as an historical event, but rather becomes identifiable with all sorts of activities – from squatting and setting up communes to simply "sharing" – that would typically be understood as "pre-revolutionary".[45] From an ultra-left perspective such a politics of "dropping-out" or, as Tiqqun put it, "desertion" — setting up spaces and practices that are held to partially autonomous from capitalism — is typically dismissed as either naive or reactionary.[46] Due to the popularity of the Tiqqun-related works Call and The Coming Insurrection in US anarchist circles it tended to be this latter sense of "communization" that was employed in US anarchist and "insurrectionist" communiques, notably within the Californian student movement of 2009–2010.[47]

References[edit]

  1. ^ Pierce, Wayne."Libertarian Marxism's Relation to Anarchism" "The Utopian" 73-80.
  2. ^ Herman Gorter, Anton Pannekoek, Sylvia Pankhurst, Otto Ruhl Non-Leninist Marxism: Writings on the Workers Councils. Red and Black, 2007.
  3. ^ Marot, Eric. "Trotsky, the Left Opposition and the Rise of Stalinism: Theory and Practice"
  4. ^ "The Retreat of Social Democracy ... Re-imposition of Work in Britain and the 'Social Europe'" "Aufheben" Issue #8 1999.
  5. ^ Ernesto Screpanti, Libertarian communism: Marx Engels and the Political Economy of Freedom, Palgrave Macmillan, London, 2007.
  6. ^ Draper, Hal. "The Principle of Self-Emancipation in Marx and Engels" "The Socialist Register." Vol 4.
  7. ^ Chomsky, Noam. "Government In The Future" Poetry Center of the New York YM-YWHA. Lecture.
  8. ^ a b "A libertarian Marxist tendency map". Libcom.org. Retrieved 2013-10-11. 
  9. ^ a b c d "The 'Advance Without Authority': Post-modernism, Libertarian Socialism and Intellectuals" by Chamsy Ojeili, Democracy & Nature vol.7, no.3, 2001.
  10. ^ Beer, A History of British Socialism, vol. 2, pg. 256.
  11. ^ Marx-Engels Collected Works: Volume 48. New York: International Publishers, 2001; pg. 538, fn. 95.
  12. ^ Carr, E.H. – The Bolshevik Revolution 1917–1923. W. W. Norton & Company 1985.
  13. ^ Avrich, Paul. "Russian Anarchists and the Civil War", Russian Review, Vol. 27, No. 3 (Jul., 1968), pp. 296–306. Blackwell Publishing
  14. ^ Noam Chomsky Notes on Anarchism
  15. ^ Castoriadis, Cornelius (1975). "An Interview". Telos (23). , p. 133
  16. ^ Castoriadis, Cornelius (1975). "An Interview". Telos (23). , p. 134
  17. ^ Brinton, Maurice (Goodway, David ed). For Workers' Power: the selected writings of Maurice Brinton. AK Press. 2004. ISBN 1-904859-07-0
  18. ^ "Peasant (农民)" was the official term for workers on people's communes. According to the Ultra-Left, both peasants and (urban) workers together composed a proletarian class divorced from any meaningful control over production or distribution.
  19. ^ See, for instance, "Whither China?" by Yang Xiguang.
  20. ^ The 70s Collective, ed. 1996. China: The Revolution is Dead, Long Live the Revolution. Montreal: Black Rose Books.
  21. ^ Robin Hahnel, Economic Justice and Democracy: From Competition to Cooperation Part II ISBN 0-415-93344-7
  22. ^ The International Journal of Inclusive Democracy. Inclusivedemocracy.org. Retrieved on 2011-12-28.
  23. ^ "Libertarian Marxism? by Daniel Guérin". Theanarchistlibrary.org. 2011-04-23. Retrieved 2013-10-11. 
  24. ^ Charles Shipman, It Had to Be Revolution: Memoirs of an American Radical. Ithaca, NY: Cornell University Press, 1993; pg. 107.
  25. ^ "Wilhelm Reich is again the main pioneer in this field (an excellent, short introduction to his ideas can be found in Maurice Brinton's The Irrational in Politics). In Children of the Future, Reich made numerous suggestions, based on his research and clinical experience, for parents, psychologists, and educators striving to develop libertarian methods of child rearing. (He did not use the term "libertarian," but that is what his methods are.) Hence, in this and the following sections we will summarise Reich's main ideas as well as those of other libertarian psychologists and educators who have been influenced by him, such as A.S. Neill and Alexander Lowen." "J.6 What methods of child rearing do anarchists advocate?" in An Anarchist FAQ by Various Authors.
  26. ^ "In an earlier article (“Some Thoughts on Libertarianism,” Broadsheet No. 35), I argued that to define a position as “anti-authoritarian” is not, in fact, to define the position at all “but merely to indicate a relationship of opposition to another position, the authoritarian one...On the psychoanalytic side, Wilhelm Reich (The Sexual Revolution, Peter Neville-Vision Press, London, 1951| Character Analysis, Orgone Institute Press, N.Y., 1945; and The Function of the Orgasm, Orgone Institute Press, N.Y., 1942) was preferred to Freud because, despite his own weaknesses – his Utopian tendencies and his eventual drift into “orgones” and “bions” – Reich laid more emphasis on the social conditions of mental events than did Freud (see, e.g., A.J. Baker, “Reich’s Criticism of Freud,” Libertarian No. 3, January 1960)." "A Reading List for Libertarians" by David Iverson. Broadsheet No. 39
  27. ^ "I will also discuss other left-libertarians who wrote about Reich, as they bear on the general discussion of Reich's ideas...In 1944, Paul Goodman, author of Growing Up Absurd, The Empire City, and co-author of Gestalt Therapy, began to discover the work of Wilhelm Reich for his American audience in the tiny libertarian socialist and anarchist milieu." Orgone Addicts: Wilhelm Reich Versus The Situationists. "Orgone Addicts Wilhelm Reich versus the Situationists" by Jim Martin
  28. ^ "In the summer of 1950-51, numerous member of the A.C.C. and other interested people held a series of meetings in the Ironworkers' Hall with a view to forming a downtown political society. Here a division developed between a more radical wing (including e.g. Waters and Grahame Harrison) and a more conservative wing (including e.g. Stove and Eric Dowling). The general orientation of these meetings may be judged from the fact that when Harry Hooton proposed "Anarchist" and some of the conservative proposed "Democratic" as the name for the new Society, both were rejected and "Libertarian Society" was adopted as an acceptable title. Likewise then accepted as the motto for this Society - and continued by the later Libertarian society - was the early Marx quotation used by Wilhelm Reich as the motto for his The Sexual Revolution, vis: "Since it is not for us to create a plan for the future that will hold for all time, all the more surely what we contemporaries have to do is the uncompromising critical evaluation of all that exists, uncompromising in the sense that our criticism fears neither its own results nor the conflict with the powers that be." "SYDNEY LIBERTARIANISM & THE PUSH" by A.J. Baker, in Broadsheet, No 81, March, 1975. (abridged)
  29. ^ That he was one of the most radical figures in psychiatry, see Sheppard 1973.
    • Danto 2007, p. 43: "Wilhelm Reich, the second generation psychoanalyst perhaps most often associated with political radicalism ..."
    • Turner 2011, p. 114: "[Reich's mobile clinic was] perhaps the most radical, politically engaged psychoanalytic enterprise to date."
    • For the publication and significance of The Mass Psychology of Fascism and Character Analysis, see Sharaf 1994, pp. 163–164, 168.
    • For Character Analysis being an important contribution to psychoanalytic theory, see:
    • Young-Bruehl 2008, p. 157: "Reich, a year and a half younger than Anna Freud, was the youngest instructor at the Training Institute, where his classes on psychoanalytic technique, later presented in a book called Character Analysis, were crucial to his whole group of contemporaries."
    • Sterba 1982, p. 35: "This book [Character Analysis] serves even today as an excellent introduction to psychoanalytic technique. In my opinion, Reich's understanding of and technical approach to resistance prepared the way for Anna Freud's Ego and the Mechanisms of Defence (1936)."
    • Guntrip 1961, p. 105: "... the two important books of the middle 1930s, Character Analysis (1935) by Wilhelm Reich and The Ego and the Mechanisms of Defence (1936) by Anna Freud."
  30. ^ For Anna Freud, see Bugental, Schneider and Pierson 2001, p. 14: "Anna Freud's work on the ego and the mechanisms of defense developed from Reich's early research (A. Freud, 1936/1948)."
  31. ^ Sharaf 1994, pp. 419, pp. 460–461.
  32. ^ "During the 1960s, Marcuse achieved world renown as "the guru of the New Left," publishing many articles and giving lectures and advice to student radicals all over the world. He travelled widely and his work was often discussed in the mass media, becoming one of the few American intellectuals to gain such attention. Never surrendering his revolutionary vision and commitments, Marcuse continued to his death to defend the Marxian theory and libertarian socialism." Douglas Kellner "Marcuse, Herbert"
  33. ^ Douglas Kellner Herbert arcuse
  34. ^ Marcuse, Herbert. Eros and Civilization, 2nd edition. London: Routledge, 1987.
  35. ^ a b Young, Robert M. (1969).THE NAKED MARX: Review of Herbert Marcuse, Eros and Civilization: A Philosophical Inquiry into Freud, New Statesman, vol. 78, 7 November 1969, pp. 666-67
  36. ^ Douglas Kellner "Marcuse, Herbert"
  37. ^ Howard, Dick (1975). "Introduction to Castoriadis". Telos (23): 118. 
  38. ^ Castoriadis, Cornelius (1975). "An Interview". Telos (23): 133. 
  39. ^ Castoriadis, Cornelius (1975). "An Interview". Telos (23): 134. 
  40. ^ The Beginning of an Era (part1, part 2) Situationist International #12, 1969
  41. ^ Karen Elliot (2001-06-01). "Situationism in a nutshell". Barbelith Webzine. Retrieved 2008-06-23. 
  42. ^ (now collected in a book, Maurice Brinton, For Workers' Power)
  43. ^ Benjamin Noys (ed). Communization and its Discontents: Contestation, Critique, and Contemporary Struggles. Minor Compositions, Autonomedia. 2011. 1st ed.
  44. ^ "A World Without Money" by Les amis de 4 millions de jeunes travailleurs. (quoted passage not included in this English extract)
  45. ^ "As we apprehend it, the process of instituting communism can only take the form of a collection of acts of communisation, of making common such-and-such space, such-and-such machine, such-and-such knowledge. That is to say, the elaboration of the mode of sharing that attaches to them. Insurrection itself is just an accelerator, a decisive moment in this process." Anonymous, Call
  46. ^ For a critique of Tiqqun from an ultra-left perspective, as well as a description of the opposition between the two sense of "communization" see "Reflexions Around Call" Letters Journal #3. See also Dauvé and Nesic, "Un Appel et une Invite".
  47. ^ See e.g. "After the Fall: Communiqués from Occupied California"

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