I’ve been contemplating hosting some sort of introductory course on anarchist history and theory for a long time now—and have put it off for a variety of reasons, not least of which is my own […]
What have you come to do in the round-dance, in the eternal ronde of the living—tomorrow the danse macabre and ronde of the dead? What have you come to do then, pretty little children? […]
We took up our staffs, girded our loins and off we went. A few of us, alone, by the first side road. […]
A painful misadventure had just befallen me, to which I owe the addition of some new wrinkles. It was not the first time in my life that I have, as the saying goes, “left some flesh among the brambles.” But this time, I felt that I risked leaving more than my fleece or my blood: I risked leaving my love for the joy of living. And that is serious. It is the worst that can happen to us, to you or to me, to no longer feel love for the joy of living. It matters little if we lose our reputation or our money, or the esteem of those around us, or, in the worst case, our liberty (and that is still a terrible thing.) But there is no loss that can compare to those of the love of the joy of living. […]
The essay that follows originally appeared in 2010 and, for a time, lent its name, “Two-Gun Mutualism and the Golden Rule,” to what is now the “Contrun” blog. It is very much a creature of certain contexts specific to the reemergence of mutualism as an anarchist tendency—contexts that alternately freed and constrained my projects at the time. But it is also a pretty good introduction to Pierre Leroux and his influence on the anarchist tradition. […]
« L’en dehorisme » Qu’est en résumé, ce qu’on appelle « l’endehorisme » — mot barbare s’il en fut — et que condense la ligne de conduite idéologique qu’on trouve sur la couverture de chacun […]
The being of good faith who discovers life / Must realize that if they are innocent, / Everything that is offered them is so demeaning, / That if they acceded to it, their faith would fade. […]
This is obviously a narrow conception of anarchism, but also one that we will find, combined with other elements, in quite a number of the works he will examine moving forward. In 1840, for example, Proudhon will assure us that, thanks in part to his anarchistic analysis, “the despotism of the will will be succeeded by the reign of reason”—but it isn’t at all clear that the transition will be rapid or the road smooth. […]
An appendix to Paul Brown’s 1822 work, An Enquiry Concerning the Nature, End and Practicability of a Course of Philosophical Education. It contains a rather fascinating attempt to sketch out a system of virtues, faculties […]
NIETZSCHE ET L’IMMORALISME […] INTRODUCTION NIETZSCHE AND IMMORALISM […] INTRODUCTION CHAPITRE PREMIER l’immoralisme et l’individualisme absolu de Stirner. I. — Selon Stirner, ce n’est pas l’homme qui est la mesure de tout, c’est le moi. […]
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