Академический Документы
Профессиональный Документы
Культура Документы
#POBOOP
F "OBSJTU 5FOTJPO
199
1
l am always somewhat embaiiassed when l begin a talk, at least to
stait with. And this embaiiassment incieases in the case of what we
mistakenly call confeiences, oi as one moie modestly tiies to camouage
them, confeience-debates. Aei all, it is a question of someone tuining
up fiom elsewheie, peihaps fiom anothei geneiation, as though they
have iained in fiom the past. Someone who stands in this classioom
to give a talk and stiangely, even dangeiously, iesembles those who
hammei youi biains with quite dieient intentions. lf you listen caiefully
howevei you will nd that, beyond appeaiances, theie is a consideiable
dieience in the concepts l am about to outline.
e ist of these concepts takes the foim of a question What is
anaichism` lt might seem stiange that l should take up such a pioblem
in this situation as l know foi ceitain that theie aie many anaichists
heie, because l know them peisonally. And if nothing else, anaichists
should at least know what anaichism is. Yet it is necessaiy to take up the
question What is anaichism` time and time again. Even in a few woids.
Why is that` is does not noimally happen in othei expiessions of life,
in othei activities oi ideas that dene themselves with some foundation
to be something oi othei.
So anaichists keep asking themselves the same question What is
anaichism` What does it mean to be an anaichist` Why` Because it
is not a denition that can be made once and foi all, put in a safe and
consideied a heiitage to be tapped lile by lile. Being an anaichist does
not mean one has ieached a ceitainty oi said once and foi all, eie,
fiom now on l hold the tiuth and as such, at least fiom the point of view
of the idea, l am a piivileged peison. Anyone who thinks like this is an
anaichist in woid alone. lnstead the anaichist is someone who ieally
puts themselves in doubt as such, as a peison, and asks themselves What
is my life accoiding to what l do and in ielation to what l think` What
connection do l manage to make each day in eveiything l do, a way of
being an anaichist continually and not come to agieements, make lile
daily compiomises, etc` Anaichism is not a concept that can be locked
up in a woid like a giavestone. lt is not a political theoiy. lt is a way
of conceiving life, and life, young oi old as we may be, whethei we aie
old people oi childien, is not something nal it is a stake we must play
day aei day. When we wake up in the moining and put oui feet on
2
the giound we must have a good ieason foi geing up, if we dont it
makes no dieience whethei we aie anaichists oi not. We might as
well stay in bed and sleep. And to have a good ieason we must know
what we want to do because foi anaichism, foi the anaichist, theie is
no dieience between what we do and what we think, but theie is a
continual ieveisal of theoiy into action and action into theoiy. at is
what makes the anaichist unlike someone who has anothei concept of
life and ciystallises this concept in a political piactice, in political theoiy.
is is what is not noimally said to you, this is what you nevei iead in
the newspapeis, this is what is not wiien in books, this is what school
jealously keeps quiet about, because this is the seciet of life nevei
evei sepaiate thought fiom action, the things we know, the things we
undeistand, fiom the things we do, the things with which we caiiy out
oui actions.
Heie is what distinguishes a politician fioman anaichist ievolutionaiy.
Not the woids, not the concepts and, allow me, in ceitain aspects not
even the actions because it is not theii extieme let us say iadical
conclusion in aack that dieientiates and chaiacteiises actions. lt is
not even accuiacy in the choice of objective that qualies them but it is
the way in which the peison, the comiade who caiiies out these actions,
succeeds in making them become an expiessive moment of theii lives,
a specic chaiacteiisation, meaning, quality of life, joy, desiie, beauty,
not the piactical iealisation, not the sullen iealisation of a deed that is
moitally an end in itself and enables one to say, l have done something
today fai fiom myself, at the peiipheiy of my existence.
eie, that is one dieience. And fiomthis dieience anothei emeiges,
a consideiable one in my opinion. Anyone who thinks that things to be
done aie outside ouiselves and aie iealised as a numbei of successes and
failuies life is a staiicase, at times you go up, at times you go down.
eie aie times when things go well, and times when they go badly.
eie, whoevei thinks life is made up of such things foi example, the
classic guie of the demociatic politician (foi goodness sake, someone
you can talk to, a fiiendly guy, toleiant who has a peimissive side to
him, believes in piogiess, in the futuie, in a beei society, in fieedom)
well, a peison like this, piobably not weaiing a double-bieasted jacket,
no tie, so casual, a peison who close up looks like a comiade and who
3
himself declaies he is a comiade, this peison could veiy well be a cop, it
makes no dieience. Why not` eie aie demociatic policemen, the eia
of unifoim iepiession is ovei, iepiession has fiiendly aspects today, they
iepiess us with lots of biilliant ideas. How can we identify this peison
then, this demociat, how can we iecognise him` And if he pulls the
wool ovei oui eyes to pievent us fiom seeing him, how can we defend
ouiselves fiom him` We can identify him thiough this fact that foi him
life is iealisation, his life is made up of doing things, a quantitative doing
that unfolds befoie his eyes, and nothing else.
When we talk to someone we cannot ask to see theii membeiship
caid. eii ideas oen make us end up totally confused and unable to
undeistand anything because we aie all nice, piogiessive chaeiboxes
and all piaise the beauty of toleiance and such like. How can we see that
we have an enemy befoie us, the woist of oui enemies` Because at least
we could defend ouiselves fiom the old fascist. He hit out, and if we weie
capable of it we hit him back, haidei. Now things have changed, the
situation has changed. lt can even be dicult to sh out a fascist thug
today. But the individual we aie tiying to desciibe, this demociat that
we nd all ovei the place, in school, Pailiament, in the stieets oi in the
policemans unifoim, a judge oi a doctoi, this fellow heie is oui enemy
because he consideis life in a dieient way to the way we considei it,
because foi him life is anothei kind of life, is not oui life, because foi
him we aie extiateiiestiials and l dont see why we should considei him
to be an inhabitant of oui planet eithei. is is the dividing line between
us. Because his concept of life is of a quantitative natuie, because he
measuies things like success oi, if you like, failuie, but always fiom the
quantitative point of view and we measuie them dieiently and that is
what we should be thinking about in what way does life have a dieient
meaning foi us, a meaning that is qualitatively dieient`
So, this amiable gentleman wieaks ciiticism upon us and says, Yes,
anaichists aie good people but they aie ineectual. What have they
evei done in histoiy` What State has evei been anaichist` Have they
evei iealised goveinment without a goveinment` lsnt a fiee society, an
anaichist society, a society without powei, a contiadiction` And this
ciitical iock that ciashes down on us is ceitainly consistent, because in
fact if you look closely at anywheie that anaichists got neai to iealising
4
theii utopia of a fiee society such as in Spain oi Russia, if you look
at them closely, you nd these constiuctions aie somewhat open to
ciiticism. ey aie ceitainly ievolutions, but they aie not libeitaiian
ievolutions, they aie not anaichy.
So, when these gentlemen say, You aie utopians, you anaichists aie
dieameis, youi utopia would nevei woik, we must ieply, Yes, its tiue,
anaichism is a tension, not a iealisation, not a conciete aempt to biing
about anaichy tomoiiow moining. But we must also be able to say but
you, distinguished demociatic gentlemen in goveinment that iegulate
oui lives, that think you can get into oui heads, oui biains, that govein
us thiough the opinions that you foim daily in youi newspapeis, in the
univeisities, schools, etc., what have you gentlemen accomplished` A
woild woith living in` Oi a woild of death, a woild in which life is a at
aaii, devoid of any quality, without any meaning to it` A woild wheie
one ieaches a ceitain age, is about to get ones pension, and asks oneself,
But what have l done with my life` What has been the sense of living
all these yeais`
ats what you have accomplished, that is what youi demociacy is,
youi idea of the people. You aie goveining a people, but what does
people mean` Who aie the people` Aie they peihaps that small, not
even veiy signicant, pait who vote, go to the elections, vote foi you,
nominate a minoiity which in tuin nominates anothei minoiity even
smallei than the ist that goveins us in the name of the law` But what
aie these laws if not the expiession of the inteiests of a small minoiity
specically aimed in the ist place at beneting theii own peispectives
of eniichment, the ie-enfoicing of theii powei and so on`
You govein in the name of a powei, a foice that comes fiom what`
liom an abstiact concept, you have iealised a stiuctuie you think can
be impioved uponX X X But how, in what way has it evei been impioved
in histoiy` What condition aie we aie living in today if not a condition
of death, of a aening of quality` is is the ciitique we need to thiow
back at the suppoiteis of demociacy. lf we anaichists aie utopians, we
aie so as a tension towaids quality, if demociats aie utopians, they
aie so as a ieduction towaids quantity. And against ieduction, against
the atiophy lived in a dimension of the minimum possible damage foi
them and the maximum damage foi the gieat numbei of people who