Читать книгу Demanding the Impossible - Peter Marshall - Страница 12

A fundamental assumption of anarchism is that nature flourishes best if left to itself. A Taoist allegory goes:

Horses live on dry land, eat grass and drink. When pleased, they rub their necks together. When angry, they turn round and kick up their heels at each other. Thus far only do their natural dispositions carry them. But bridled and bitted, with a plate of metal on their foreheads, they learn to cast vicious looks, to turn the head to bite, to resist, to get the bit out of the mouth, or the bridle into it. And thus their natures become depraved.⁸

The same might be said of human beings. It is interfering, dominating rulers who upset the natural harmony and balance of things. It is only when they try to work against the grain, to block the natural flow of energy, that trouble emerges in society. The anarchist confidence in the advantages of freedom, of letting alone, is thus grounded in a kind of cosmic optimism. Without the interference of human beings, natural laws will ensure that spontaneous order will emerge.

In their concept of nature, anarchists tend to see the natural ground of society not in a historical sense of ‘things as they now are or have become’, natura naturata, but in a philosophical sense of ‘things as they may become’, natura naturans. Like Heraclitus, they do not regard nature as a fixed state but more as a dynamic process: you never put your foot in the same river twice. Where conservative thinkers believe that nature is best expressed in ‘things as they are’, that is, what history has produced so far, progressive thinkers look to nature to fulfil its potential. Most anarchists believe that the best way to bring about improvement is to let nature pursue its own beneficent course.

This confidence in the beneficence of nature first emerges amongst the Taoists in ancient China. The early Greeks, especially the Stoics, also felt that if human beings lived in conformity with nature, all would be well. By the time of the Middle Ages, nature came to be perceived in terms of a Great Chain of Being, composed of an infinite number of continuous links ranging in hierarchical order from the lowest form of being to the highest form – the Absolute Being or God. Woodcock has suggested that in their view of man’s place in the world, anarchists believed in a modified version of the Great Chain of Being.⁹ In fact, the conception of the universe as a Chain of Being, and the principles which underline this conception – plenitude, continuity, and gradation – were deeply conservative. Moreover, the hierarchical cosmogony of the Chain of Being, with its gradations from beast to angels with man in the middle, reflected the social hierarchy of the period. In the eighteenth century, it led to the belief that there could be no improvement in the organization of society and to Pope’s conclusion that ‘whatever is, is right’.¹⁰

Indeed, it was only towards the end of the eighteenth century when the static notion of a Chain of Being was temporalized and replaced by a more evolutionary view of nature that progressive thinkers began to appeal to nature as a touchstone to illustrate the shortcomings of modern civilization. The primitivist Rousseau reacted against the artificiality of European civilization by suggesting that we should develop a more natural way of living. The natural goodness of man had been depraved by government and political institutions; it was therefore necessarily to create them anew in order to let the natural man flourish.

There is undoubtedly a strong strand of primitivism in anarchist thought. It takes both a chronological form, in the belief that the best period of history was before the foundation of the State, and a cultural form, in the idea that the acquisitions of modern civilization are evil. These beliefs can combine in a celebration of the simplicity and gentleness of what is imagined to be the primitive life. Most anarchists however do not look back to some alleged lost golden age, but forward to a new era of self-conscious freedom. They are therefore both primitivist and progressive, drawing inspiration from a happier way of life in the past and anticipating a new and better one in the future.

This comes clearly through in the work of Godwin, the first to give a clear statement of anarchist principles at the end of the eighteenth century. He saw nature in terms of natura naturans, things as they may become. He never lost his confidence in the possibility of moral and social progress. Even when an atheist, he believed that truth is omnipotent and universal. In his old age, he began to talk of some mysterious and beneficent power which sustains and gives harmony to the whole universe. Proudhon also believed in universal natural law and felt that there was an immanent sense of justice deep within man: ‘he carries within himself the principles of a moral code that goes beyond the individual … They constitute his essence and the essence of society itself. They are the characteristic mould of the human soul, daily refined and perfected through social relations.’¹¹

Bakunin looked at nature and society in a more dialectical way and saw change occurring through the reconciliation of opposites: ‘the harmony of natural forces appears only as the result of a continual struggle, which is the real condition of life and of movement. In nature, as in society as well, order without struggle is death.’ Nature itself only acts in an unconscious way according to natural laws. Nevertheless, universal order exists in nature and society. Even man with his powers of reasoning is ‘the material product of the union and action of natural forces’.¹²

Kropotkin not only felt, like Proudhon, that the moral sense is innate but that nature evolves principally through mutual aid to higher and more complex forms. Malatesta questioned Kropotkin’s excessive optimism and suggested that anarchy is ‘the struggle, in human society, against the disharmonies of Nature’. But even though he felt that ‘natural man is in a continuous state of conflict with his fellows’, he believed social solidarity and harmony were possible.¹³ Modern theorists like Murray Bookchin and John Clark follow Kropotkin’s lead in trying to link anarchism with ecology, and to show that the ecological principles of unity in diversity and of harmony through complexity apply to a free society.

All anarchists thus believe that without the artificial restrictions of the State and government, without the coercion of imposed authority, a harmony of interests amongst human beings will emerge. Even the most ardent of individualists are confident that if people follow their own interests in a clear-sighted way they would be able to form unions to minimize conflict. Anarchists, whatever their persuasion, believe in spontaneous order. Given common needs, they are confident that human beings can organize themselves and create a social order which will prove far more effective and beneficial than any imposed by authority.¹⁴ Liberty, as Proudhon observed, is the mother, not the daughter of order.

But while all anarchists call for the dissolution of the State and believe that social order will eventually prevail, they base their confidence on different premisses and models.¹⁵ Individualists like Stirner and Tucker developed Adam Smith’s economic vision in which a hidden hand will translate private interest into general good and promote a coincidence of interests. Since economic activity involves countless decisions and operations it cannot be successfully regulated or directed by one individual or a group of individuals. It should therefore be left to itself and a system of self-regulating economic harmony would result. In Saint-Simon’s celebrated phrase, the ‘administration of things’ would eventually replace ‘the government of men’.

Godwin based his model of a harmonious free society on the reign of reason in accordance with universal moral laws. Through education and enlightenment, people would become more rational and recognize universal truth and their common interests and act accordingly. All would listen to the voice of truth. Proudhon felt that people were necessarily dependent on each other and would gain from co-ordinating voluntarily their economic interests. Bakunin believed that conscience and reason were sufficient to govern humanity, although he was enough of a Hegelian to depict human consciousness and society developing through history in a dialectical way. Only popular spontaneous organizations could meet the growing diversity of needs and interests.

Both Kropotkin and Tolstoy based their vision of social harmony on their observations of tribal organizations and peasant villages. They were impressed by the way in which such communities arranged their lives without law and government according to custom and voluntary agreement. At the same time, Kropotkin tried to ground anarchism in the scientific study of society and natural history and to demonstrate that it was a rational philosophy which sought to live in accordance with natural and social laws. Human beings, he argued, had evolved natural instincts of sympathy and co-operation which were repressed or distorted in authoritarian and capitalist States. In the spontaneous order of a free society, they would re-emerge and be strengthened.