O humble ones, we know your jealousies and your grudges. We know that in your morals, you ape the social exalted, when you do not surpass them in ridicule or narrowness. We are fully aware of your prejudices, your fear of what others will say, your servility, your flattening before anyone who exercises authority, wears fine clothes or clinks a purse full of coins. […]
This is another impromptu translation, from the neglected non-Proudhon to-do pile. Much of the essay will be familiar from the partial translation widely available online, but roughly 5000 words of the 13,000 in the original remained to be translated. […]
Bakunin’s great unfinished work, The Knouto-Germanic Empire and the Social Revolution, covers a lot of ground, but one of its more interesting sections, the “Appendix” called “Philosophical Considerations on the Divine Phantom, the Real World and Man,” is concerned with questions that will be familiar to readers of its best-known fragment, “God and the State.” It is again a question of Bakunin’s elaboration and defense of materialism, with sections on “The System of the World” and “Religion.” Much of the focus is on the nature and proper subject matter of science. Part of the account takes the form of a critique of positivist philosophy, as pursued by the followers of Auguste Comte. […]
In 2010, I posted a partial translation of Summary of Social Economy, According to the Ideas of Colins, by Agathon de Potter, one of the most active of Colins’ followers. It took fifteen years to come back and finish the job, but — one thing having led to another — the completed translation is one of three newly translated texts by de Potter that I’m sharing today. […]
At any given point in my research, there are always a few texts that top the list of things I would love to read, but am unlikely to get my hands on. Some are of […]
Anarchists, precisely because of the positive spirit that makes them reject the moral authority of all clergy, the economic authority of all forms of capitalism, the political authority of all states, are the most resolute supporters and defenders of the construction of a society with full responsibility for everyone, a society based on the constant relationship between producers and consumers, at the level that concerns them, and any centralization can only have a coordinating character. […]
Nine years ago, a movement was born, similar in many respects to the libertarian movement and very distant in others. Why isn’t it being discussed? It seems to be linked, on the one hand, to the highly developed theoretical aspect of the Situationist International’s texts and, on the other, to Situationist concerns, which seem to interest only a small minority. What are the causes? Among them, one of the most important is undoubtedly that professional revolutionaries from Lenin to Bakunin always separated political-economic action from action in culture. In their view, it was first necessary to change the material basis of life and only address the rest (the problem of art and lifestyle) in a second phase, without realizing that they were thus leaving “culture” in the hands of the bourgeoisie. […]
Back in 2020, I shared a translation of René Fugler’s pamphlet “The Anarchist Question,” as part of the Constructing Anarchisms project. At the time, I made a start at translating “The Forms and Tendencies of Anarchism,” another of his pamphlets, but never found the time to finish the work. This week, I found the time to complete that translation and to supplement it with a odd assortment of other texts by Fugler under his various pseudonyms — René Furth, René Forain, etc. […]
Raised outside constraints and distorting systems, giving free rein to their adventurous genius, to their creative spirit, to this explosive force which propels man ever further towards the conquest of life and duration, the strong individualities which we will have been able to favor by our efforts will perhaps justify, — for our sense of causalities and responsibilities — the appearance of intelligence, conscience and goodness in a universe which we know to be without purpose and without gods. […]
That we have learned much from this small number of men whom we call Intellectuals because — belonging to the so-called liberal classes — they have made that which relates to the things of Intelligence the great, the principal, the essential business of their life; that we have learned much from them, this is something we cannot deny without missing the most elementary of established facts. And not only have they taught us much, but, whatever the branch of human knowledge to which they were devoted, their example — their example above all — has contributed not a little to forming us. The history of their existence, at once fertile and eventful, has awakened, aroused, created in us the desire to resemble them. […]
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