Center for a Stateless Society
A Left Market Anarchist Think Tank & Media Center
Stateless U. and C4SS’s Long Term Vision

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Recently, I touched base with Gary Chartier (C4SS Advisory Panel member and Associate Dean and Associate Professor of Law and Business Ethics, School of Business, La Sierra University) on how the Introduction to Anarchism class is going, curious about student participation, the text being used and coursework. Since contributors to C4SS help to fund the course of study for which Intro to Anarchism is the budding branch, I wondered also about the significance of the course itself, since nothing of the kind is being offered in the greater academic universe.

"My vision of anarchy is a vision of peace, of non-aggression, and I think people can interact peacefully in all sorts of non-commercial ways. For instance, while the Tannehills tend to think of security services as provided by for-profit companies, I like to point out that we're likely instead, in a stateless society, to see such services as provided by a combination of for-profit companies, not-for-profit companies, cooperatives, volunteers, and self-help." - Gary Chartier, Instructor for Introduction to Anarchism through Stateless U and C4SS

Gary Chartier

“The first class has been a great experiment. What’s been outstanding has been the level of thoughtfulness and reflectiveness exhibited by the students–I wish students in my regular university classes were half as engaged. Those who have been able to participate [in the online discussions] have been lively and alert.”

Admittedly, I’m more ignorant of the text, The Market for Liberty by Morris and Linda Tannehill, than I would prefer, having read only excerpts of it, but had noticed interesting objections arising from its use in the class in various blog and forum comments. What was the bugaboo about the Tannehills’ book?

“The Tannehills were Objectivists. I’m not one, and neither are many of our students, and this means we’ve found a lot to argue with at some points. [The Tannehills] tend to treat ethics as a matter of rational self-interest, and, indeed, to criticize as immoral anyone who isn’t willing to use force to defend herself. Also, the Tannehills tend often to view market society as coextensive with commercial society, whereas I think many of us prefer to think of “the market” as a label for the sphere of peaceful cooperation, voluntary interaction, whether or not related to the cash nexus.”

For Gary, as for many, anarchism is not as narrowly defined by the Market (and purely monetary transactions) as seems to be implied by the Tannehils’ more consistently commercial context. So what defines “the market” for the foundational learning experience of An Introduction to Anarchism?

“My vision of anarchy is a vision of peace, of non-aggression, and I think people can interact peacefully in all sorts of non-commercial ways. For instance, while the Tannehills tend to think of security services as provided by for-profit companies, I like to point out that we’re likely instead, in a stateless society, to see such services as provided by a combination of for-profit companies, not-for-profit companies, cooperatives, volunteers, and self-help.”

In this way, Chartier helps his students navigate well beyond the shoals of Objectivist thought while still exposing them to a text rich in the history of liberty. Not to be taken merely at face value, deconstruction of the book still reveals the Tannehills’ intrinsic good intentions in addition to whatever short-comings the text presents:

“…I think the Tannehills’ vision is unduly limited. The book has some advantages: first, it’s got a long history in the freedom movement; second, it’s pretty accessibly written; third, when we used it, we understood that it was available on-line for free. I’d also point out that the Tannehills can be humane and decent in very welcome ways. They often exude a hippie sensibility that I quite like, and that certainly isn’t Randroid; and their comments on criminal justice are often very good–the explicitly reject retribution as irrational and argue instead for restitution. So I think their work is a mixed bag.”

So, I asked Gary, what’s next? What will comprise the longer arc of study in the Center’s offerings in this certificate program?

“We’re still working on what’s next. The certificate, [as currently imagined] is to feature [at least] four classes.”  One possible list, offered by Brad Spangler, is as follows:

ATP 101

ATP 102

Law & Order in a Stateless Society (Supported by the work and philosophy of Roderick Long, Associate Professor of Philosophy, Auburn University, and Director and President of The Molinari Institute, of which C4SS is a project.)

ATP 110

Market Anarchist Praxis I (a survey of different approaches to
activism broken down by MA schools of thought) with possible involvement of Kevin Carson in early 2011.

ATP 111

Market Anarchist Praxis II  (practicum: a mentored self-planned activist project, “start something”)

ATP 115

Survey of Anarchist Thought (a guided tour of the Anarchist FAQ — because advocates of Market Anarchism ought to be able to intelligently discuss anarchism generally)

[1 elective]

ATP 200

[course name undecided] — based on Rothbard’s Ethics of Liberty — the capstone course of the series – Gary Chartier as likely instructor

Gary says that he’ll be working on lining up instructors for the other courses. Also, possibly in addition to the course on Agorism, Kevin Carson will likely be teaching something related to the left-libertarian tradition. Lastly, Gary confirmed my suspicion: these offerings are both rare and groundbreaking:

“C4SS’s “Stateless U” project offers an outstanding opportunity for people to complete college level coursework at an extremely affordable price. The Center’s courses in anarchist studies offer opportunities to study anarchist theory and practice unavailable anywhere else.”

As Stateless U evolves, perhaps it will stimulate a more global revival of anarchist study; with the excellence of the personnel involved, one does wonder how other schools, both virtual and “actual” will evolve to compete for the attention of the burgeoning ranks of students pursuing studies in human freedom. It can only be positive.

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