INTRODUÇÃO I. Ascensão e Persistência da Comuna de Vila. II. Destruição da Comuna Camponesa pelo Estado. III. Destruição da Comuna Camponesa pelo Estado. Os Cercos na Inglaterra. IV. Destruição da Comuna Camponesa pelo Estado. França: Guerra às Comuns por Monarquia, República e Império. V. Destruição da Comuna Camponesa pelo Estado. O Acordo Permanente da Índia. VI. Destruição…

Less Antman: Anarquía no es un sistema. Es una actitud de respeto a los demás, y un rechazo de las relaciones amo-esclavo (sin exceptuar a los funcionarios estatales).

For every copy of William Baillie’s “Problems of Anarchism” that you purchase through the Distro, C4SS will receive a percentage.

The availability of public space may be a moral precondition for the right to freedom from trespassers.

Proudhon, by piling up his contradictions this way, was not merely being French.

Less Antman: Anarchy is not a system. It is an attitude of respect for other people, and a rejection of master-slave relationships (with no exception for government officials).

Repetindo, vemos que anarquistas consistente e corretamente têm feito equivaler a formulação estatista da propriedade a monopolização.

Gary Chartier: Libertarians rightly reject statist redistribution as a variety of slavery. But they have every reason to embrace solidaristic, transactional, and rectificational redistribution.

Kevin Carson’s thirteenth research paper, “Communal Property: A Libertarian Analysis,” argues that the libertarian defense of property doesn’t apply only to fee simple individual property.

David D’Amato finds a recent court decision makes an excellent opportunity to examine the concept of property.

Lockeans, advocates of occupancy-and-use standards for land tenure, and other anarchists with comparable views of property need not be seen as differing theoretically as much as is often supposed and their preferred property rules could in principle co-exist without conflict in a stateless society.