As an ideology, anarchism did not decline so dramatically because it had never had anything like as much success, at least among intellectuals who are the social stratum most interested in ideas. There have probably always been eminent figures in the world of culture who called themselves anarchists (except, curiously enough, in Spain), but most of them seem to have been artists in the wider — or like Pissarro and Signac, the narrower — sense of the word. In any case, anarchism never had an attraction comparable to, say marxism, for intellectuals even before the October revolution. With the exception of Kropotkin, it is not easy to think of an anarchist theorist who could be read with real interest by non-anarchists. There seemed, indeed, no real intellectual room for anarchist theory. The belief in the libertarian communism of self-governing cooperatives as the final aim of revolutionaries, it shared with marxism. The old Utopian socialists had thought more deeply and concretely about the nature of such communities than most anarchists. Even the strongest point in the anarchists’ intellectual armoury, their awareness of the dangers of dictatorship and bureaucracy implicit in marxism, was not peculiar to them. This type of critique was made with equal effect and greater intellectual sophistication both by ‘unofficial’ marxists and by opponents of all kinds of socialism.
In brief, the main appeal of anarchism was emotional and not intellectual.
Anarchism is therefore today  once again a political force. Probably it has no mass basis outside the movement of students and intellectuals and even within the movement it is influential rather as a persistent current of ‘spontaneity’ and activism rather than through the relatively few people who claim to be anarchists. The question is therefore once again worth asking what is the value of the anarchist tradition today?
In terms of ideology, theory and programmes, that value remains marginal. Anarchism is a critique of the dangers of authoritarianism and bureaucracy in states, parties and movements, but this is primarily a symptom that these dangers are widely recognized. If all anarchists had disappeared from the face of the earth the discussion about these problems would go on much as it does. Anarchism also suggests a solution in terms of direct democracy and small self-governing groups, but I do not think its own proposals for the future have so far been either very valuable or very fully thought out. To mention only two considerations. First, small self-governing direct democracies are unfortunately not necessarily libertarian. They may indeed function only because they establish a consensus so powerful that those who do not share it voluntarily refrain from expressing their dissent; alternatively, because those who do not share the prevailing view leave the community, or are expelled. There is a good deal of information about the operation of such small communities, which I have not seen realistically discussed in anarchist literature. Second, both the nature of the modern social economy and of modern scientific technology raise problems of considerable complexity for those who see the future as a world of self-governing small groups. These may not be insoluble, but unfortunately they are certainly not solved by the simple call for the abolition of the state and bureaucracy, nor by the suspicion of technology and the natural sciences which so often goes with modern anarchism. It is possible to construct a theoretical model of libertarian anarchism which will be compatible with modern scientific technology, but unfortunately it will not be socialist. It will be much closer to the views of Mr Goldwater and his economic adviser Professor Milton Friedman of Chicago than to the views of Kropotkin. For (as Bernard Shaw pointed out long ago in his pamphlet on the Impossibilities of Anarchism), the extreme versions of individualist liberalism are logically as anarchist as Bakunin.
It will be clear that in my view anarchism has no significant contribution to socialist theory to make, though it is a useful critical element. If socialists want theories about the present and the future, they will still have to look elsewhere, to Marx and his followers, and probably also to the earlier Utopian socialists, such as Fourier. To be more precise: if anarchists want to make a significant contribution they will have to do much more serious thinking than most of them have recently done.
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from E. J. Hobsbawn, “Reflections on Anarchism” in Revolutionaries (New York: Meridian, 1975), pp 82-83, 87-89. The essay originally appeared 1969. Full text of this is available here.