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Povijest Anarhizma Povijest anarhizma Max Nettlau 1935. Sadržaj l. Sloboda i anarhizam: prva očitovanja i liberterske ideje do 1789. godine 4 2. William Godwin; Prosvijetljeni; Robert Owen i William Thompson; Fourier i neki njegovi sljedbenici. 11 3. Individualistički anarhizam u Sjedinjenim Američkim Državama, Engleskoj i drugdje. Prvi američki liberterski intelektualci. 20 4. Proudhon i proudhonizam u raznim zemljama, posebice u Francuskoj, Španjolskoj i Njemačkoj. 27 5. Anarhističke ideje u Njemačkoj od Maxa Stirnera do Eugena Dühringa i Gustava Landauera. 32 6. Prvi francuski komunistički anarhisti i drugi liberterski preteče. L‘Humanitaire i njegova grupa; Bellegarrigue; mladi Elisée Reclus; Déjacque; Coeurderoy. 39 7. Anarhistički korijeni u Španjolskoj, Italiji i Rusiji; Katalonija i Pi y Margall; Pisacane; Bakunjin. Prvi znakovi liberterskih ideja u drugim zemljama do godine 1870. 49 8. Korijeni antiautoritarnog kolektivizma u Internacionali i među skupinama koje je organizirao Bakunjin od 1864.-1868. 58 Deveto poglavlje 66 10. Antiautoritarna Internacionala do 1877. Korijeni anarhokomunizma između 1876.- 1880. 74 11. Anarhisti i društveni revolucionari. Kropotkin; Elisée Reclus. Anarhistički komuni- zam u Francuskoj od 1877.-1894. 83 12. Italija; Anarhistički komunizam i njegova interpretacija iz pera Malateste i Merlina. 94 13. Španjolska: anarhistički kolektivizam. Anarhizam bez pridjevaka. Anarhistički ko- munizam. Pregled razdoblja od 1870.-1936. 100 14. Anarhističke ideje u Engleskoj, Sjedinjenim Državama, Njemačkoj, Švicarskoj i Bel- giji od otprilike 1880. 115 15. Anarhistički i sindikalistički pokret u Nizozemskoj i u skandinavskim zemljama. 127 2 16. Druge zemlje: Rusija i Istok; Afrika; Australija; Latinska Amerika. 135 17. Revolucionarni sindikalizam u Francuskoj. Fernand Pelloutier. Emile Pouget. Kro- potkin, Malatesta i sindikalizam (1895.-1914.) 146 18. Francuski anarhizam 1895.-1914. Godine od 1895.-1914. Rat. Komunizam i liberter- ske aktivnosti. Zaključak. 156 Dodatak: Šezdeset pet godina anarhizma (1934.-1999.) 161 Španjolska i kraj klasičnog doba anarhizma . 161 Povratak Ideji ......................................... 170 “Utopijske oaze ili pustinja banalnosti?” . 180 Anarhistička štampa ..................................... 183 Anarhistički pokret u južnoslavenskim zemljama . 184 O autoru 187 3 l. Sloboda i anarhizam: prva očitovanja i liberterske ideje do 1789. godine Povijest anarhističkih ideja neodvojiva je od povijesti svih progresivnih događaja i aspiracija prema slobodi. Zato ona i počinje s najranijim pogodnim povijesnim trenutkom kad su ljudi prvi put razotkrili poimanje o slobodnom životu u obliku u kojem su ga propovijedali anarhisti – što je cilj koji se može postići samo potpunim raskidom s autoritarnim okovima i istodobnim usponom i širenjem društvenog osjećaja za solidarnost, uzajamnost, velikodušnost i druge izraze ljudske suradnje. To poimanje o slobodnom životu očitovalo se na različite načine u osobnom i u kolektivnom životu pojedinaca i skupina, počevši s obitelji bez koje ljudski suživot ne bi više bio moguć. Isto- dobno, sve od humanizacije životinja koje tvore ljudsku vrstu, autoritet – tradicija, običaji, zakon, proizvoljna pravila i tako dalje – drži u svojem željeznom stisku većinu ljudskih odnosa (to vje- rojatno seže sve do udaljenog stupnja animalizma). Zato je hod ljudskog roda prema napretku, koji traje vijekovima, bio i još je kontinuirana borba da se prekine autoritarne okove i lance. Ta je borba tako raznolika i sukob je bio tako okrutan i snažan da je samo nekolicina uistinu shvatila anarhističke ideje. Čak su i oni koji su se borili za ograničene slobode rijetko i nepri- mjereno razumijevali bit te ideje. Zapravo su oni često pokušavali pomiriti svoje novoosvojene slobode s održavanjem starih ograničenja, bilo da su lebdjeli na ivici autoritarizma, bilo da su vjerovali kako je autoritet koristan da bi održali i obranili svoje nove dobitke. U moderno doba ljudi su podupirali ustavnu ili demokratsku slobodu; to jest, slobodu pod nadzorom vlade. Štovi- še, na društvenom planu, ta je podvojenost stvorila etatističko društveno uređenje – socijalizam nametnut autoritarnim metodama, te su mu zbog toga manjkala upravo ona svojstva koja mu, prema anarhističkom mišljenju, daju istinsku vitalnost: solidarnost, uzajamnost, velikodušnost, svojstva koja se mogu razvijati samo u slobodnom svijetu. U stara vremena carstvo autoritarizma bilo je opće, a nesigurni, zbunjeni napori da se protiv njega bori (s ciljem da se ostvari slobodu uporabom autoriteta) bili su rijetki, premda stalni. Tako se i anarhističko poimanje, čak i u svojem parcijalnom i nepotpunom vidu, rijetko pojavljivalo, ne samo zato što su mu trebale povoljne prilike za rast, nego i zato što su ga okrutno progonili i ugušivali nasilnim sredstvima, ili je prepušten da ga rutina potroši i uništi. Ipak, čak i usred plemenskog meteža pojedinac može ostvariti razmjerno respektabilan osobni život i to ne samo uslijed ekonomskih razloga. Bio je to prije prvi korak na putu iz stanja skrbništva u oslobođe- nje, a ljudi staroga doba krenuli su tom stazom, nadahnuti osjećajima sličnim onima koje ćemo kasnije naći u antietatističkom pokretu modernoga čovjeka. Neposluh, nepovjerenje u tiraniju i pobuna mnoge su hrabre ljude naveli da snuju za sebe neovisnost koju će moći braniti i za koju će biti spremni umrijeti. Drugi su ljudi uspjeli zaobići autoritet svojom razboritošću ili nekim posebnim darom ili vještinama. I ako su, na određenom stupnju, ljudi prešli iz nevlasništva (opće dostupnosti dobara) i iz kolektivnog vlasništva (plemenskog vlasništva ili vlasništva stanovnika 4 nekog područja) u privatno vlasništvo, na to ih nije nagnala samo glad za posjedovanjima, nego i potreba i volja da osiguraju za sebe stanovitu neovisnost. Čak i ako je bilo mislilaca čistog anarhističkog tipa u antici, nama su nepoznati. I dalje je karak- teristična činjenica da su sve mitologije sačuvale zapise o pobunama, čak i o beskrajnim borbama koje su pobunjenici vodili s najmoćnijim božanstvima. Titani su navalili na Olimp, Prometej je prkosio Zeusu, mračne su sile u nordijskoj mitologiji izazvale “sumrak bogova”. I bio je tu Vrag – taj pobunjenik Lucifer prema kojemu je Bakunjin imao respekta – koji, u kršćanskoj mitologiji, nikad ne popušta i nastavlja se boriti u svakoj pojedinačnoj duši protiv dobroga Boga. Ako već svećenstvo, koje je manipuliralo tim tendencioznim pričama u vlastitom interesu, nije priječilo takve prikaze, unatoč tome što su bili tako opasni po ideju o svemoćnosti njihova boga, onda to nije činilo zato što su epizode prepričavane u tim prikazima bile tako duboko ukorijenjene u ljudskoj duši da se to nisu usudili učiniti. Jedino što su mogli učiniti jest iskriviti činjenice i ocrnjivati pobunjenike, protagoniste u tim pričama. Kasnije su stvarali fantastične interpretacije kako bi zastrašivali vjernike. To posebice vrijedi za kršćansku mitologiju, s njezinom pričom o iz- vornom grijehu, padu čovjekovu, njegovu iskupljenju i posljednjem sudu, koja pridonosi posveti i opravdanju ljudskog ropstva, potvrđuje posebna prava svećenika kao posrednika i odlaže sud- nji dan do posljednjeg zamislivog trenutka, do kraja svijeta. Možemo zaključiti da se svećenstvo, kad ne bi bilo hrabrih pobunjenika i mudrih heretika, ne bi toliko oko toga trudilo. U ta stara vremena, borba za opstanak i uzajamna pomoć bile su nedvojbeno nerazmrsivo povezane. Što je uzajamna pomoć nego kolektivna borba za opstanak, budući da ona štiti cijelu zajednicu od opasnosti koje bi mogle nadvladati osamljenog pojedinca? Što je borba za opstanak nego čin pojedinca koji je kadar okupiti velik broj snažnih i obučenih ljudi i tako prevladati nad onim koji može okupiti puno manje snažnih i obučenih ljudi? Napredak donose autonomne i slobodne udruge stvorene u društvenom okruženju koje je razmjerno sigurno i koje je napredno po svojem karakteru. Velike orijentalne despocije nisu dopustile istinski intelektualni napredak. Grčki je svijet, s druge strane, bio svijet slobodnih lokalnih autonomija, svijet koji je doživio prvi procvat slobodne misli koliko mi znamo. Grčka filozofija bila je kadra, tijekom stoljećā, doprijeti do indijske i kineske misli. Ona je stvorila vlastito neovisno djelo, koje su Rimljani, unatoč svojoj velikoj želji da duboko zavire u izvore grčke civilizacije, bili nesposobni razumjeti i nastaviti. Jednako je ostala nepristupačna za neprosvijetljeni svijet srednjovjekovnoga doba. Ono što se razumijevalo pod imenom filozofija bio je, u to rano doba, sklop razmišljanja, neo- visan što je više moguće o vjerskoj tradiciji, premda su ga oblikovali pojedinci uronjeni u tu tradiciju. Bila su to razmišljanja proistekla iz izravnijeg opažanja, neka su se zasnivala na is- kustvu. Uključivala su, primjerice, spekulacije o podrijetlu i biti svijeta i stvari (kozmogonija), o ponašanju pojedinca i o njegovim najvišim htijenjima (moral), o kolektivnom građanskom i društvenom ponašanju (socijalna politika). Bavila su se i idealima nekog savršenijeg svijeta u bu- dućnosti i sredstvima da se on ostvari (što je filozofski ideal koji je zapravo utopija proistekla iz stajališta tih mislilaca o prošlosti, sadašnjosti i o daljenjem razvoju za koji su oni smatrali i prosuđivali da je povoljan za budućnost). Religije su nastale prije, uglavnom na isti način, premda u općenito primitivnijim uvjetima i s tom su fazom usporedni teokracija svećenstva i despotizam kraljeva i glavara. Stanovnici grčkih teritorija, na kopnu i na otocima, držali su se podalje od despotizma susjednih zemalja i
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