Shawn Wilbur argues that “anarchy” and “democracy” are completely distinct principles—philosophically. Philosophically, there is “no middle ground.” However, in actual living, there is “the likelihood that we might continue to have recourse to practices that we think of as ‘democratic.’

It marks a nice contrast from Wayne Price’s relatively “aw shucks” disinterest in philosophical critiques of democracy that Alexander Reid Ross brings history and philosophical language to the defense of democracy. Unfortunately, I have a violent allergic reaction to the flavor of philosophical language he adopts. On the upside, I appreciate that Alexander has injected…

As long as there has been something called “anarchism,” anarchists have been struggling to define it—and, as often as not, they have been in struggle against other self-identified anarchists. At this point in our history, this seems both hard to deny and pointless to regret.

Having already written three essays on the topic of anarchism’s relation to democracy, I will only present a few comments. These are generally in response to the interesting remarks of other writers in this series.

Radicalizzare i Mercati, Radicalizzare la Democrazia Di Nathan Goodman. Originale pubblicato il 16 giugno 2017 con il titolo Anarchism as Radical Liberalism: Radicalizing Markets, Radicalizing Democracy. Traduzione di Enrico Sanna. Questo è il nono saggio del June C4SS Mutual Exchange Symposium: “Anarchy and Democracy.” Il liberalismo classico emerse come ideologia radicale, in opposizione alla contingenza…

It seems to me as though there’s been two prevailing and conflicting ideas about democracy in this symposium. The first idea is that democracy is irreconcilable with anarchy in principle. The second idea is that democracy can — ironically because of practical concerns — be compatible with anarchy. I’ve made my own position clear.

This is not a symposium on the post-left and certainly that term of self-identification has been increasingly appropriated by reactionaries, but it’s important to note that the original post-left argument for anarchists to distance ourselves from “the left” was the opposite of some kind of etymological argument that appealed to relatively fixed underlying meanings.

In “The Regime of Liberty,” Gabriel Amadej advocates the Proudhonian ideal – reflected in the dictum “property is liberty” – of some individual sphere of last resort where means of subsistence are secure from the will of the majority: “Democracy disrupts this balance and places society under the unaccountable domain of community.

This C4SS discussion about anarchism and democracy has been intriguing—even though I am one of only two writers who have regarded them as compatible concepts. The brief essay by Grayson, “Demolish the Demos,” is especially useful. It clarifies what is at the root of the disagreement among anarchists about democracy. The basic issue, I believe, is not what…

I should clarify for Derek Wittorff that I wasn’t embracing, for example, calling all collective decisionmaking “democracy.” Rather, I was entertaining the more extreme definitions out there. I was attempting to point out how some kernel of “the rule of all over all” lies within each of these alternative definitions.

I found William Gillis’ essay “The Abolition of Rulership Or The Rule Of All Over All” to be a very interesting read. It covered many of the same points as my essay without much disagreement, and in a much less compressed manner. However, there was one notable difference, and a couple of slight disagreements.

It should be clear that one of the key conflicts in these debates about anarchy and democracy is a struggle over the nature of anarchism. And it is probably safe to say that nearly all anarchists wrestle with the difficulties of defining that term.

Nathan Goodman brings an interesting definition of “democracy” to the conversation — and one that I didn’t preemptively critique — openness. Seeking to bridge the oft-stated dichotomy of markets and democracy, Nathan cites Don Lavoie’s conception which essentially posits markets as the truest expression of democracy.

At Slate Star Codex (“Considerations on Cost Disease,” Feb. 9), Scott Alexander has a long, long, LONG article speculating on possible causes for the “cost disease — that is, the escalating unit costs and prices in certain economic sectors relative to their outputs.

Last week, President Trump announced intentions to roll back the Obama administration’s opening of relations between the U.S. and Cuba. Trump called for stricter enforcement of the ban on Americans visiting Cuba as tourists, as well as doing business with Cuba’s Armed Forces Business Enterprises Group.

With all the attention given to last month’s release of Chelsea Manning, whose sentence was only commuted by the Obama administration after it became politically convenient, we must not overlook the fact that the Obama administration also had the opportunity to pardon another famous whistle-blower.

This piece is the tenth essay in the June C4SS Mutual Exchange Symposium: “Anarchy and Democracy.” A fundamental difference between anarchism and statism is that anarchists do not assume that public officials are any more morally entitled to use force or to threaten people with violence than anyone else.

Di Grayson English. Originale pubblicato il 14 giugno 2017 con il titolo Demolish the Demos. Traduzione di Enrico Sanna. Questo articolo e l’ottavo saggio del June C4SS Mutual Exchange Symposium: “Anarchy and Democracy.” Da qualche tempo all’interno dell’anarchismo aleggia un certo spirito democratico. Certo, quando si parla di ingiustizia statalista e autoritaria, ci sentiamo spinti…

Classical liberalism emerged as a radical ideology, challenging the status quo of monarchy, mercantilism, religious tyranny, and the ancien regime. The liberals promoted two ideals, markets and democracy, as alternatives to the old despotisms. Yet markets and democracy seemed to be at odds.

There has long been a certain kind of democratic spirit in anarchism. Of course when we bring forth the imagery of statist and authoritarian injustice, we feel the rhetorical pull to illustrate it as a collective issue, one that is relevant and applicable to all.