Murray Bookchin

Post-Scarcity Anarchism

Oct. 1967-Dec. 1968

First chapter of the book by the same name. libcom.org

This is the essay/pamphlet entitled Post-Scarcity Anarchism, not the book by the same name.

Preconditions and Possibilities

All the successful revolutions of the past have been particularistic revolutions of minority classes seeking to assert their specific interests over those of society as a whole. The great bourgeois revolutions of modern times offered an ideology of sweeping political reconstitution, but in reality they merely certified the social dominance of the bourgeoisie, giving formal political expression to the economic ascendancy of capital. The lofty notions of the "nation," the "free citizen," of equality before the law," concealed the mundane reality of the centralized state, the atomized isolated man, the dominance of bourgeois interest. Despite their sweeping ideological claims, the particularistic revolutions replaced the rule of one class by another, one system of exploitation by another, one system of toil by another, and one system of psychological repression by another.

What is unique about our era is that the particularistic revolution has now been subsumed by the possibility of the generalized revolution—complete and totalistic. Bourgeois society, if it achieved nothing else, revolutionized the means of production on a scale unprecedented in history. This technological revolution, culminating in cybernation, has created the objective, quantitative basis for a world without class rule, exploitation, toil or material want. The means now exist for the development of the rounded man, the total man, freed of guilt and the workings of authoritarian modes of training, and given over to desire and the sensuous apprehension of the marvelous. It is now possible to conceive of man's future experience in terms of a coherent process in which the bifurcations of thought and activity, mind and sensuousness, discipline and spontaneity, individuality and community, man and nature, town and country, education and life, work and play are all resolved, harmonized, and organically wedded in a qualitatively new realm of freedom. Just as the particularized revolution produced a particularized, bifurcated society, so the generalized revolution can produce an organically unified, many-sided community. The great wound opened by propertied society in the form of the "social question" can now be healed.

That freedom must be conceived of in human terms, not in animal terms—in terms of life, not of survival—is clear enough. Men do not remove their ties of bondage and become fully human merely by divesting themselves of social domination and obtaining freedom in its abstract form. They must also be free concretely: free from material want, from toil, from the burden of devoting the greater part of their time—indeed, the greater part of their lives—to the struggle with necessity. To have seen these material preconditions for human freedom, to have emphasized that freedom presupposes free time and the material abundance for abolishing free time as a social privilege, is the great contribution of Karl Marx to modern revolutionary theory.

By the same token, the preconditions for freedom must not be mistaken for the conditions of freedom. The possibility of liberation does not constitute its reality. Along with its positive aspects, technological advance has a distinctly negative, socially regressive side. If it is true that technological progress enlarges the historical potentiality for freedom, it is also true that the bourgeois control of technology reinforces the established organization of society and everyday life. Technology and the resources of abundance furnish capitalism with the means for assimilating large sections of society to the established system of hierarchy and authority. They provide the system with the weaponry, the detecting devices and the propaganda media for the threat as well as the reality of massive repression. By their centralistic nature, the resources of abundance reinforce the monopolistic, centralistic and bureaucratic tendencies in the political apparatus. In short, they furnish the state with historically unprecedented means for manipulating and mobilizing the entire environment of life—and for perpetuating hierarchy, exploitation and unfreedom.

It must be emphasized, however, that this manipulation and mobilization of the environment is extremely problematical and laden with crises. Far from leading to pacification (one can hardly speak, here, of harmonization), the attempt of bourgeois society to control and exploit its environment, natural as well as social, has devastating consequences. Volumes have been written on the pollution of the atmosphere and waterways, on the destruction of tree cover and soil, and on toxic materials in foods and liquids. Even more threatening in their final results are the pollution and destruction of the very ecology required for a complex organism like man. The concentration of radioactive wastes in living things is a menace to the health and genetic endowment of nearly all species. Worldwide contamination by pesticides that inhibit oxygen production in plankton or by the near-toxic level of lead from gasoline exhaust are examples of an enduring pollution that threatens the biological integrity of all advanced lifeforms—including man.

No less alarming is the fact that we must drastically revise our traditional notions of what constitutes an environmental pollutant. A few decades ago it would have been absurd to describe carbon dioxide and heat as pollutants in the customary sense of the term. Yet both may well rank among the most serious sources of future ecological imbalance and may pose major threats to the viability of the planet. As a result of industrial and domestic combustion activities, the quantity of carbon dioxide in the atmosphere has increased by roughly twenty-five percent in the past one hundred years, and may well double by the end of the century. The famous "greenhouse effect" which the increasing quantity of the gas is expected to produce has been widely discussed in the media; eventually, it is supposed, the gas will inhibit the dissipation of the world's heat into space, causing a rise in overall temperatures which will melt the polar ice caps and result in the inundation of vast coastal areas. Thermal pollution, the result mainly of warm water discharged by nuclear and conventional power plants, has had disastrous effects on the ecology of lakes, rivers and estuaries. Increases in water temperature not only damage the physiological and reproductive activities of the fish, they also promote the great blooms of algae that have become such formidable problems in waterways.

Ecologically, bourgeois exploitation and manipulation are undermining the very capacity of the earth to sustain advanced forms of life. The crisis is being heightened by massive increases in air and water pollution; by a mounting accumulation of nondegradable wastes, lead residues, pesticide residues and toxic additives in food; by the expansion of cities into vast urban belts; by increasing stresses due to congestion, noise and mass living; and by the wanton scarring of the earth as a result of mining operations, lumbering, and real estate speculation. As a result, the earth has been despoiled in a few decades on a scale that is unprecedented in the entire history of human habitation of the planet. Socially, bourgeois exploitation and manipulation have brought everyday life to the most excruciating point of vacuity and boredom. As society has been converted into a factory and a marketplace, the very rationale of life has been reduced to production for its own sake—and consumption for its own sake.[1]

[1] It is worth noting here that the emergence of the "consumer society" provides us with remarkable evidence of the difference between the industrial capitalism of Marx's time and state capitalism today. In Marx's view, capitalism as a system organized around "production for the sake of production" results in the economic immiseration of the proletariat. "Production for the sake of production" is paralleled today by "consumption for the sake of consumption," in which immiseration takes a spiritual rather than an economic form—it is starvation of life.

The Redemptive Dialectic

Is there a redemptive dialectic that can guide the social development in the direction of an anarchic society where people will attain full control over their daily lives? Or does the social dialectic come to an end with capitalism, its possibilities sealed off by the use of a highly advanced technology for repressive and co-optative purposes? We must learn here from the limits of Marxism, a project which, understandably in a period of material scarcity, anchored the social dialectic and the contradictions of capitalism in the economic realm. Marx, it has been emphasized, examined the preconditions for liberation, not the conditions of liberation. The Marxian critique is rooted in the past, in the era of material want and relatively limited technological development. Even its humanistic theory of alienation turns primarily on the issue of work and man's alienation from the product of his labor. Today, however, capitalism is a parasite on the future, a vampire that survives on the technology and resources of freedom.

The industrial capitalism of Marx's time organized its commodity relations around a prevailing system of material scarcity; the state capitalism of our time organizes its commodity relations around a prevailing system of material abundance. A century ago, scarcity had to be endured; today, it has to be enforced—hence the importance of the state in the present era. It is not that modern capitalism has resolved its contradictions[2] and annulled the social dialectic, but rather that the social dialectic and the contradictions of capitalism have expanded from the economic to the hierarchical realms of society, from the abstract "historic" domain to the concrete minutiae of everday experience, from the arena of survival to the arena of life.

The dialectic of bureaucratic state capitalism originates in the contradiction between the repressive character of commodity society and the enormous potential freedom opened by technological advance. This contradiction also opposes the exploitative organization of society to the natural world—a world that includes not only the natural environment, but also man's "nature"—his Eros-derived impulses. The contradiction between the exploitative organization of society and the natural environment is beyond co-optation: the atmosphere, the waterways, the soil and the ecology required for human survival are not redeemable by reforms, concessions, or modifications of strategic policy. There is no technology that can reproduce atmospheric oxygen in sufficient quantities to sustain life on this planet. There is no substitute for the hydrological systems of the earth. There is no technique for removing massive environmental pollution by radioactive isotopes, pesticides, lead and petroleum wastes. Nor is there the faintest evidence that bourgeois society will relent at any time in the foreseeable future in its disruption of vital ecological processes, in its exploitation of natural resources, in its use of the atmosphere and waterways as dumping areas for wastes, or in its cancerous mode of urbanization and land abuse.

Even more immediate is the contradiction between the exploitative organization of society and man's Eros-derived impulses—a contradiction that manifests itself as the banalization and impoverishment of experience in a bureaucratically manipulated, impersonal mass society. The Eros-derived impulses in man can be repressed and sublimated, but they can never be eliminated. They are renewed with every birth of a human being and with every generation of youth. It is not surprising today that the young, more than any economic class or stratum, articulate the life-impulses in humanity's nature—the urgings of desire, sensuousness, and the lure of the marvelous. Thus, the biological matrix, from which hierarchical society emerged ages ago, reappears at a new level with the era that marks the end of hierarchy, only now this matrix is saturated with social phenomena. Short of manipulating humanity's germplasm, the life-impulses can be annulled only with the annihilation of man himself.

The contradictions within bureaucratic state capitalism permeate all the hierarchical forms developed and overdeveloped by bourgeois society. The hierarchical forms which nurtured propertied society for ages and promoted its development—the state, city, centralized economy, bureaucracy, patriarchal family, and marketplace—have reached their historic limits. They have exhausted their social functions as modes of stabilization. It is not a question of whether these hierarchical forms were ever "progressive" in the Marxian sense of the term. As Raoul Vaneigem has observed: "Perhaps it isn't enough to say that hierarchical power has preserved humanity for thousands of years as alcohol preserves a fetus, by arresting either growth or decay." Today these forms constitute the target of all the revolutionary forces that are generated by modern capitalism, and whether one sees their outcome as nuclear catastrophe or ecological disaster they now threaten the very survival of humanity.

With the development of hierarchical forms into a threat to the very existence of humanity, the social dialectic, far from being annulled, acquires a new dimension. It poses the "social question" in an entirely new way. If man had to acquire the conditions of survival in order to live (as Marx emphasized), now he must acquire the conditions of life in order to survive. By this inversion of the relationship between survival and life, revolution acquires a new sense of urgency. No longer are we faced with Marx's famous choice of socialism or barbarism; we are confronted with the more drastic alternatives of anarchism or annihilation. The problems of necessity and survival have become congruent with the problems of freedom and life. They cease to require any theoretical mediation, "transitional" stages, or centralized organizations to bridge the gap between the existing and the possible. The possible, in fact, is all that can exist. Hence, the problems of "transition," which occupied the Marxists for nearly a century, are eliminated not only by the advance of technology, but by the social dialectic itself. The problems of social reconstruction have been reduced to practical tasks that can be solved spontaneously by self-liberatory acts of society.

Revolution, in fact, acquires not only a new sense of urgency, but a new sense of promise. In the hippies' tribalism, in the drop-out lifestyles and free sexuality of millions of youth, in the spontaneous affinity groups of the anarchists, we find forms of affirmation that follow from acts of negation. With the inversion of the "social question" there is also an inversion of the social dialectic; a "yea" emerges automatically and simultaneously with a "nay."

The solutions take their point of departure from the problems. When the time has arrived in history that the state, the city, bureaucracy, the centralized economy, the patriarchal family and the marketplace have reached their historic limits, what is posed is no longer a change in form but the absolute negation of all hierarchical forms as such. The absolute negation of the state is anarchism—a situation in which men liberate not only "history," but all the immediate circumstances of their everyday lives. The absolute negation of the city is community— a community in which the social environment is decentralized into rounded, ecologically balanced communes. The absolute negation of bureaucracy is immediate as distinguished from mediated relations—a situation in which representation is replaced by face-to-face relations in a general assembly of free individuals. The absolute negation of the centralized economy is regional ecotechnology— a situation in which the instruments of production are molded to the resources of an ecosystem. The absolute negation of the patriarchal family is liberated sexuality—in which all forms of sexual regulation are transcended by the spontaneous, untrammeled expression of eroticism among equals. The absolute negation of the marketplace is communism—in which collective abundance and cooperation transform labor into play and need into desire.

[2] The economic contradictions of capitalism have not disappeared, but the system can plan to such a degree that they no longer have the explosive characteristics they had in the past.

Spontaneity and Utopia

It is not accidental that at a point in history when hierarchical power and manipulation have reached their most threatening proportions, the very concepts of hierarchy, power and manipulation are being brought into question. The challenge to these concepts comes from a rediscovery of the importance of spontaneity—a rediscovery nourished by ecology, by a heightened conception of self-development, and by a new understanding of the revolutionary process in society.

What ecology has shown is that balance in nature is achieved by organic variation and complexity, not by homogeneity and simplification. For example, the more varied the flora and fauna of an ecosystem, the more stable the population of a potential pest. The more environmental diversity is diminished, the greater will the population of a potential pest fluctuate, with the probability that it will get out of control. Left to itself, an ecosystem tends spontaneously toward organic differentiation, greater variety of flora and fauna, and diversity in the number of prey and predators. This does not mean that interference by man must be avoided. The need for a productive agriculture—itself a form of interference with nature—must always remain in the foreground of an ecological approach to food cultivation and forest management. No less important is the fact that man can often produce changes in an ecosystem that would vastly improve its ecological quality.

But these efforts require insight and understanding, not the exercise of brute power and manipulation.

This concept of management, this new regard for the importance of spontaneity, has far-reaching applications for technology and community—indeed, for the social image of man in a liberated society. It challenges the capitalist ideal of agriculture as a factory operation, organized around immense, centrally controlled land-holdings, highly specialized forms of monoculture, the reduction of the terrain to a factory floor, the substitution of chemical for organic processes, the use of gang-labor, etc. If food cultivation is to be a mode of cooperation with nature rather than a contest between opponents, the agriculturist must become thoroughly familiar with the ecology of the land; he must acquire a new sensitivity to its needs and possibilities. This presupposes the reduction of agriculture to a human scale, the restoration of moderate-sized agricultural units, and the diversification of the agricultural situation; in short, it presupposes a decentralized, ecological system of food cultivation.

The same reasoning applies to pollution control. The development of giant factory complexes and the use of single or dual-energy sources are responsible for atmospheric pollution. Only by developing smaller industrial units and diversifying energy sources by the extensive use of clean power (solar, wind and water power) will it be possible to reduce industrial pollution. The means for this radical technological change are now at hand. Technologists have developed miniaturized substitutes for large-scale industrial operation—small versatile machines and sophisticated methods for converting solar, wind and water energy into power usable in industry and the home. These substitutes are often more productive and less wasteful than the large-scale facilities that exist today.[3]

The implications of small-scale agriculture and industry for a community are obvious: if humanity is to use the principles needed to manage an ecosystem, the basic communal unit of social life must itself become an ecosystem—an ecocommunity. It too must become diversified, balanced and well-rounded. By no means is this concept of community motivated exclusively by the need for a lasting balance between man and the natural world; it also accords with the Utopian ideal of the rounded man, the individual whose sensibilities, range of experience and lifestyle are nourished by a wide range of stimuli, by a diversity of activities, and by a social scale that always remains within the comprehension of a single human being. Thus the means and conditions of survival become the means and conditions of life; need becomes desire and desire becomes need. The point is reached where the greatest social decomposition provides the source of the highest form of social integration, bringing the most pressing ecological necessities into a common focus with the highest Utopian ideals.

If it is true, as Guy Debord observes, that "daily life is the measure of everything: of the fulfillment or rather the non-fulfillment of human relationships, of the use we make of our time," a question arises: Who are "we whose daily lives are to be fulfilled? And how does the liberated self emerge that is capable of turning time into life, space into community, and human relationships into the marvelous? The liberation of the self involves, above all, a social process. In a society that has shriveled the self into a commodity—into an object manufactured for exchange—there can be no fulfilled self. There can only be the beginnings of selfhood, the emergence of a self that seeks fulfillment—a self that is largely defined by the obstacles it must overcome to achieve realization. In a society whose belly is distended to the bursting point with revolution, whose chronic state is an unending series of labor pains, whose real condition is a mounting emergency, only one thought and act is relevant—giving birth. Any environment, private or social, that does not make this fact the center of human experience is a sham and diminishes whatever self remains to us after we have absorbed our daily poison of everyday life in bourgeois society.

It is plain that the goal of revolution today must be the liberation of daily life. Any revolution that fails to achieve this goal is counterrevolution. Above all, it is we who have to be liberated, our daily lives, with all their moments, hours and days, and not universals like "History" and "Society."[4]

The self must always be identifiable in the revolution, not overwhelmed by it. The self must always be perceivable in the revolutionary process, not submerged by it. There is no word that is more sinister in the "revolutionary" vocabulary than "masses." Revolutionary liberation must be a self-liberation that reaches social dimensions, not "mass liberation" or "class liberation" behind which lurks the rule of an elite, a hierarchy and a state. If a revolution fails to produce a new society by the self-activity and self-mobilization of revolutionaries, if it does not involve the forging of a self in the revolutionary process, the revolution will once again circumvent those whose lives are to be lived every day and leave daily life unaffected. Out of the revolution must emerge a self that takes full possession of daily life, not a daily life that once again takes full possession of the self. The most advanced form of class consciousness thus becomes self-consciousness—the concretization in daily life of the great liberating universals.

If for this reason alone, the revolutionary movement is profoundly concerned with lifestyle. It must try to live the revolution in all its totality, not only participate in it. It must be deeply concerned with the way the revolutionist lives, his relations with the surrounding environment, and his degree of self-emancipation. In seeking to change society, the revolutionist cannot avoid changes in himself that demand the reconquest of his own being. Like the movement in which he participates, the revolutionist must try to reflect the conditions of the society he is trying to achieve—at least to the degree that this is possible today.

The treacheries and failures of the past half century have made it axiomatic that there can be no separation of the revolutionary process from the revolutionary goal. A society whose fundamental aim is self-administration in all facets of life can be achieved only by self-activity. This implies a mode of administration that is always possessed by the self. The power of man over man can be destroyed only by the very process in which man acquires power over his own life and in which he not only "discovers" himself but, more meaningfully, in which he formulates his selfhood in all its social dimensions.

A libertarian society can be achieved only by a libertarian revolution. Freedom cannot be "delivered" to the individual as the "end-product" of a "revolution"; the assembly and community cannot be legislated or decreed into existence. A revolutionary group can seek, purposively and consciously, to promote the creation of these forms, but if assembly and community are not allowed to emerge organically, if their growth is not matured by the process of demassification, by self-activity and by self-realization, they will remain nothing but forms, like the Soviets in postrevolutionary Russia. Assembly and community must arise within the revolutionary process; indeed, the revolutionary process must be the formation of assembly and community, and also the destruction of power, property, hierarchy and exploitation.

Revolution as self-activity is not unique to our time. It is the paramount feature of all the great revolutions in modern history. It marked the journees of the sansculottes in 1792 and 1793, the famous "Five Days" of February 1917 in Petrograd, the uprising of the Barcelona proletariat in 1936, the early days of the Hungarian Revolution in 1956, and the May-June events in Paris in 1968. Nearly every revolutionary uprising in the history of our time has been initiated spontaneously by the self-activity of "masses"—often in flat defiance of the hesitant policies advanced by the revolutionary organizations. Every one of these revolutions has been marked by extraordinary individuation, by a joyousness and solidarity that turned everyday life into a festival. This surreal dimension of the revolutionary process, with its explosion of deep-seated libidinal forces, grins irascibly through the pages of history like the face of a satyr on shimmering water. It is not without reason that the Bolshevik commissars smashed the wine bottles in the Winter Palace on the night of November 7, 1917.

The puritanism and work ethic of the traditional left stem from one of the most powerful forces opposing revolution today—the capacity of the bourgeois environment to infiltrate the revolutionary framework. The origins of this power lie in the commodity nature of man under capitalism, a quality that is almost automatically transferred to the organized group—and which the group, in turn, reinforces in its members. As the late Josef Weber emphasized, all organized groups "have the tendency to render themselves autonomous, i.e., to alienate themselves from their original aim and to become an end in themselves in the hands of those administering them." This phenomenon is as true of revolutionary organizations as it is of state and semi-state institutions, official parties and trade unions.

The problem of alienation can never be completely resolved apart from the revolutionary process itself, but it can be guarded against by an acute awareness that the problem exists, and partly solved by a voluntary but drastic remaking of the revolutionary and his group. This remaking can only begin when the revolutionary group recognizes that it is a catalyst in the revolutionary process, not a "vanguard." The revolutionary group must clearly see that its goal is not the seizure of power but the dissolution of power—indeed, it must see that the entire problem of power, of control from below and control from above, can be solved only if there is no above or below.

Above all, the revolutionary group must divest itself of the forms of power—statutes, hierarchies, property, prescribed opinions, fetishes, paraphernalia, official etiquette—and of the subtlest as well as the most obvious of bureaucratic and bourgeois traits that consciously and unconsciously reinforce authority and hierarchy. The group must remain open to public scrutiny not only in its formulated decisions but also in their very formulation. It must be coherent in the profound sense that its theory is its practice and its practice its theory. It must do away with all commodity relations in its day-to-day existence and constitute itself along the decentralizing organizational principles of the very society it seeks to achieve—community, assembly, spontaneity. It must, in Josef Weber's superb words, be "marked always by simplicity and clarity, always thousands of unprepared people can enter and direct it, always it remains transparent to and controlled by all." Only then, when the revolutionary movement is congruent with the decentralized community it seeks to achieve, can it avoid becoming another elitist obstacle to the social development and dissolve into the revolution like surgical thread into a healing wound.

[3] For a detailed discussion of this "miniaturized" technology see "Towards a Liberatory Technology."

[4] Despite its lip service to the dialectic, the traditional left has yet to take Hegel's "concrete universal" seriously and see it not merely as a philosophical concept but as a social program. This has been done only in Marx's early writings, in the writings of the great Utopians (Fourier and William Morris) and, in our time, by the drop-out youth.

Prospect

The most important process going on in America today is the sweeping de-institutionalization of the bourgeois social structure. A basic, far-reaching disrespect and a profound disloyalty are developing toward the values, the forms, the aspirations and, above all, the institutions of the established order. On a scale unprecedented in American history, millions of people are shedding their commitment to the society in which they live. They no longer believe in its claims. They no longer respect its symbols. They no longer accept its goals, and, most significantly, they refuse almost intuitively to live by its institutional and social codes. This growing refusal runs very deep. It extends from an opposition to war into a hatred of political manipulation in all its forms. Starting from a rejection of racism, it brings into question the very existence of hierarchical power as such. In its detestation of middle-class values and lifestyles it rapidly evolves into a rejection of the commodity system; from an irritation with environmental pollution, it passes into a rejection of the American city and modern urbanism. In short, it tends to transcend every particularistic critique of the society and to evolve into a generalized opposition to the bourgeois order on an ever broadening scale.

In this respect, the period in which we live closely resembles the revolutionary Enlightenment that swept through France in the eighteenth century—a period that completely reworked French consciousness and prepared the conditions for the Great Revolution of 1789. Then as now, the old institutions were slowly pulverized by molecular action from below long before they were toppled by mass revolutionary action. This molecular movement creates an atmosphere of general lawlessness: a growing personal day-to-day disobedience, a tendency not to "go along" with the existing system, a seemingly "petty" but nevertheless critical attempt to circumvent restriction in every facet of daily life. The society, in effect, becomes disorderly, undisciplined, Dionysian—a condition that reveals itself most dramatically in an increasing rate of official crimes. A vast critique of the system develops—the actual Enlightenment itself, two centuries ago, and the sweeping critique that exists today—which seeps downward and accelerates the molecular movement at the base. Be it an angry gesture, a "riot" or a conscious change in lifestyle, an ever-increasing number of people—who have no more of a commitment to an organized revolutionary movement than they have to society itself—begin spontaneously to engage in their own defiant propaganda of the deed.

In its concrete details, the disintegrating social process is nourished by many sources. The process develops with all the unevenness, indeed with all the contradictions, that mark every revolutionary trend. In eighteenth century France, radical ideology oscillated between a rigid scientism and a sloppy romanticism. Notions of freedom were anchored in a precise, logical ideal of self-control, and also a vague, instinctive norm of spontaneity. Rousseau stood at odds with d'Holbach, Diderot at odds with Voltaire, yet in retrospect we can see that one not only transcended but also presupposed the other in a cumulative development toward revolution.

The same uneven, contradictory and cumulative development exists today, and in many cases it follows a remarkably direct course. The "beat" movement created the most important breach in the solid, middle-class values of the 1950s, a breach that was widened enormously by the illegalities of pacifists, civil-rights workers, draft resisters and longhairs. Moreover, the merely reactive response of rebellious American youth has produced invaluable forms of libertarian and Utopian affirmation—the right to make love without restriction, the goal of community, the disavowal of money and commodities, the belief in mutual aid, and a new respect for spontaneity. Easy as it is for revolutionaries to criticize certain pitfalls within this orientation of personal and social values, the fact remains that it has played a preparatory role of decisive importance in forming the present atmosphere of indiscipline, spontaneity, radicalism and freedom.

A second parallel between the revolutionary Enlightenment and our own period is the emergence of the crowd, the so-called "mob," as a major vehicle of social protest. The typical institutionalized forms of public dissatisfaction—in our own day, they are orderly elections, demonstration and mass meetings—tend to give way to direct action by crowds. This shift from predictable, highly organized protests within the institutionalized framework of the existing society to sporadic, spontaneous, near-insurrectionary assaults from outside (and even against) socially acceptable forms reflects a profound change in popular psychology. The "rioter" has begun to break, however partially and intuitively, with those deep-seated norms of behavior which traditionally weld the "masses" to the established order. He actively sheds the internalized structure of authority, the long-cultivated body of conditioned reflexes, and the pattern of submission sustained by guilt that tie one to the system even more effectively than any fear of police violence and juridical reprisal. Contrary to the views of social psychologists, who see in these modes of direct action the submission of the individual to a terrifying collective entity called the "mob," the truth is that "riots" and crowd actions represent the first gropings of the mass toward individuation. The mass tends to become demassified in the sense that it begins to assert itself against the really massifying automatic responses produced by the bourgeois family, the school and the mass media. By the same token, crowd actions involve the rediscovery of the streets and the effort to liberate them. Ultimately, it is in the streets that power must be dissolved: for the streets, where daily life is endured, suffered and eroded, and where power is confronted and fought, must be turned into the domain where daily life is enjoyed, created and nourished. The rebellious crowd marked the beginning not only of a spontaneous transmutation of private into social revolt, but also of a return from the abstractions of social revolt to the issues of everyday life.

Finally, as in the Enlightenment, we are seeing the emergence of an immense and ever-growing stratum of declasses, a body of lumpenized individuals drawn from every stratum of society. The chronically indebted and socially insecure middle classes of our period compare loosely with the chronically insolvent and flighty nobility of prerevolutionary France. A vast flotsam of educated people emerged then as now, living at loose ends, without fixed careers or established social roots. At the bottom of both structures we find a large number of chronic poor- vagabonds, drifters, people with part-time jobs or no jobs at all, threatening, unruly sans-culottes— surviving on public aid and on the garbage thrown off by society, the poor of the Parisian slums, the blacks of the American ghettoes. But here all the parallels end. The French Enlightenment belongs to a period of revolutionary transition from feudalism to capitalism—both societies based on economic scarcity, class rule, exploitation, social hierarchy and state power. The day-to-day popular resistance which marked the eighteenth century and culminated in open revolution was soon disciplined by the newly emerging industrial order—as well as by naked force. The vast mass of declasses and sans-culottes was largely absorbed into the factory system and tamed by industrial discipline. Formerly rootless intellectuals and footloose nobles found secure places in the economic, political, social and cultural hierarchy of the new bourgeois order. From a socially and culturally fluid condition, highly generalized in its structure and relations, society hardened again into rigid, particularized class and institutional forms—the classical Victorian era appeared not only in England but, to one degree or another, in all of Western Europe and America. Critique was consolidated into apologia, revolt into reform, declasses into clearly defined classes and "mobs" into political constituencies. "Riots" became the well-behaved processionals we call "demonstrations," and spontaneous direct action turned into electoral rituals.

Our own era is also a transitional one, but with a profound and new difference. In the last of their great insurrections, the sans-culottes of the French Revolution rose under the fiery cry: "Bread and the Constitution of '93!" The black sans-culottes of the American ghettoes rise under the slogan: "Black is beautiful!" Between these two slogans lies a development of unprecedented importance. The declasses of the eighteenth century were formed during a slow transition from an agricultural to an industrial era; they were created out of a pause in the historical transition from one regime of toil to another. The demand for bread could have been heard at any time in the evolution of propertied society. The new declasses of the twentieth century are being created as a result of the bankruptcy of all social forms based on toil. They are the end products of the process of propertied society itself and of the social problems of material survival. In the era when technological advances and cybernation have brought into question the exploitation of man by man, toil, and material want in any form whatever, the cry "Black is beautiful" or "Make love, not war" marks the transformation of the traditional demand for survival into a historically new demand for life.[5]

What underpins every social conflict in the United States today is the demand for the realization of all human potentialities in a fully rounded, balanced, totalistic way of life. In short, the potentialities for revolution in America are now anchored in the potentialities of man himself.

What we are witnessing is the breakdown of a century and a half of embourgeoisement and a pulverization of all bourgeois institutions at a point in history when the boldest concepts of Utopia are realizable. And there is nothing that the present bourgeois order can substitute for the destruction of its traditional institutions but bureaucratic manipulation and state capitalism. This process is unfolding most dramatically in the United States. Within a period of little more than two decades, we have seen the collapse of the "American Dream," or what amounts to the same thing, the steady destruction in the United States of the myth that material abundance, based on commodity relations between men, can conceal the inherent poverty of bourgeois life. Whether this process will culminate in revolution or in annihilation will depend in great part on the ability of revolutionists to extend social consciousness and defend the spontaneity of the revolutionary development from authoritarian ideologies, both of the "left" and of the right.

[5] The above lines were written in 1966. Since then, we have seen the graffiti on the walls of Paris, during the May-June revolution: "All power to the imagination"; "I take my desires to be reality, because I believe in the reality of my desires"; "Never work"; "The more I make love, the more I want to make revolution"; "Life without dead times"; "The more you consume, the less you live"; "Culture is the inversion of life"; "One does not buy happiness, one steals it"; "Society is a carnivorous flower." These are not graffiti, they are a program for life and desire.

Table of Contents

Post-Scarcity Anarchism

Preconditions and Possibilities

The Redemptive Dialectic

Spontaneity and Utopia

Prospect