“By the same token, anarchism – which, I believe, represents in its authentic form a highly individualistic outlook that fosters a radically unfettered lifestyle, often as a substitute for mass action – is far better suited to articulate a Proudhonian single-family peasant and craft world than a modern urban and industrial environment. I myself once used this political label, but further thought has obliged me to conclude that, its often-refreshing aphorisms and insights notwithstanding, it is simply not a social theory. Its foremost theorists celebrate its seeming openness to eclecticism and the liberatory effects of “paradox” or even “contradiction,” to use Proudhonian hyperbole. Accordingly, and without prejudice to the earnestness of many anarchistic practices, a case can made that many of the ideas of social and economic reconstruction that in the past have been advanced in the name of “anarchy” were often drawn from Marxism (including my own concept of “post-scarcity,” which understandably infuriated many anarchists who read my essays on the subject). Regrettably, the use of socialistic terms has often prevented anarchists from telling us or even understanding clearly what they are: individualists whose concepts of autonomy originate in a strong commitment to personal liberty rather than to social freedom, or socialists committed to a structured, institutionalized, and responsible form of social organization. Anarchism’s idea of self-regulation (auto-nomos) led to a radical celebration of Nietzsche’s all-absorbing will. Indeed the history of this “ideology” is peppered with idiosyncratic acts of defiance that verge on the eccentric, which not surprisingly have attracted many young people and aesthetes.
In fact anarchism represents the most extreme formulation of liberalism’s ideology of unfettered autonomy, culminating in a celebration of heroic acts of defiance of the state. Anarchism’s mythos of self-regulation (auto nomos) – the radical assertion of the individual over or even against society and the personalistic absence of responsibility for the collective welfare – leads to a radical affirmation of the all-powerful will so central to Nietzsche’s ideological peregrinations. Some self-professed anarchists have even denounced mass social action as futile and alien to their private concerns and made a fetish of what the Spanish anarchists called grupismo, a small-group mode of action that is highly personal rather than social.”
from “The Communalist Project” which is available online here, where it indicates that the essay was first published in Communalism: International Journal for a Rational Society, 2 (November 2002).
RADICAL ARCHIVES NOTE:
Obviously this piece belongs to Bookchin’s post-anarchist Communalist period. Here, as with the works of many politically-engaged intellectuals, one should be sure to untangle the author’s perceptive historical and philosophical insights from their polemics.