“Anarchism is a creed inspired and ridden by paradox, and thus, while its advocates theoretically reject tradition, they are nevertheless very much concerned with the ancestry of their doctrine.”

— George Woodcock

The Family Tree http://www.ditext.com/woodcock/2.html
Anarchism : A History of Libertarian Ideas and Movements (1962)
Context: Anarchism is a creed inspired and ridden by paradox, and thus, while its advocates theoretically reject tradition, they are nevertheless very much concerned with the ancestry of their doctrine. This concern springs from the belief that anarchism is a manifestation of natural human urges, and that it is the tendency to create authoritarian institutions which is the transient aberration. If one accepts this view, then anarchism cannot merely be a phenomenon of the present; the aspect of it we perceive in history is merely one metamorphosis of an element constant in society.

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Canadian writer of political biography and history, an anar… 1912–1995

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“Distinctions between citizens solely because of their ancestry are by their very nature odious to a free people whose institutions are founded upon the doctrine of equality.”

Harlan F. Stone (1872–1946) United States federal judge

Hirabayashi v. United States, 320 U.S. 81, 100 (1943).

“What is anarchism, anyway? Anarchism is the doctrine (as theoretician Benjamin R. Tucker has stated it) that the State should be abolished, and that all the affairs of men should be handled by individuals or voluntary associations. Anarchism is thus the opposition to and denial of the legitimacy of a positive belief; namely, that the State is moral and necessary. It is alleged that anarchism is a need of man only in the sense that the absence of a specific disease is a need of man, or a precondition of health.”

Roy A. Childs, Jr. (1949–1992) American libertarian essayist and critic

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“Chiefly responsible for the bad name of anarchism are the supporters of political power, but anarchists too have contributed by being vague and perfunctory concerning the social side of their doctrine and by frequently espousing the cause of rebellion without insisting on its social illumination. Antisocial impulses and practices may only too easily find in anarchism a pseudo-rational justification. For these reasons the adjective "social" is a useful addition to the word "anarchism"—in order to be truly anarchist one has to be social.”

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“As to the American tradition of non-meddling, Anarchism asks that it be carried down to the individual himself.”

Voltairine de Cleyre (1866–1912) American anarchist writer and feminist

Anarchism & American Traditions (1908)
Context: As to the American tradition of non-meddling, Anarchism asks that it be carried down to the individual himself. It demands no jealous barrier of isolation; it knows that such isolation is undesirable and impossible; but it teaches that by all men's strictly minding their own business, a fluid society, freely adapting itself to mutual needs, wherein all the world shall belong to all men, as much as each has need or desire, will result.
And when Modern Revolution has thus been carried to the heart of the whole world — if it ever shall be, as I hope it will — then may we hope to see a resurrection of that proud spirit of our fathers which put the simple dignity of Man above the gauds of wealth and class, and held that to be an American was greater than to be a king.
In that day there shall be neither kings nor Americans — only Men; over the whole earth, MEN.

“The doctrine which thus comes to light, that in art man not only shares literally in the creative office of God, but enriches Nature with new members that express its divine Ground in a still higher form, will seem to many overbold — extravagant and irreverent. But its advocates are neither few nor inconsiderable; it is supported by the greatest names.”

George Holmes Howison (1834–1916) American philosopher

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Art-Principle as Represented in Poetry, p.188-9

“This old aristocracy and Church-ridden, and tradition-ridden country will never grow wiser. Whilst we are fighting for supremacy in Europe the [United] States are working, and not fighting for it, but winning it all over the world.”

John Bright (1811–1889) British Radical and Liberal statesman

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“Anarchism says, Make no laws whatever concerning speech, and speech will be free”

Voltairine de Cleyre (1866–1912) American anarchist writer and feminist

Anarchism & American Traditions (1908)
Context: What has Anarchism to say to all this, this bankruptcy of republicanism, this modern empire that has grown up on the ruins of our early freedom? We say this, that the sin our fathers sinned was that they did not trust liberty wholly. They thought it possible to compromise between liberty and government, believing the latter to be "a necessary evil," and the moment the compromise was made, the whole misbegotten monster of our present tyranny began to grow. Instruments which are set up to safeguard rights become the very whip with which the free are struck.
Anarchism says, Make no laws whatever concerning speech, and speech will be free; so soon as you make a declaration on paper that speech shall be free, you will have a hundred lawyers proving that "freedom does not mean abuse, nor liberty license"; and they will define and define freedom out of existence. Let the guarantee of free speech be in every man's determination to use it, and we shall have no need of paper declarations. On the other hand, so long as the people do not care to exercise their freedom, those who wish to tyrannize will do so; for tyrants are active and ardent, and will devote themselves in the name of any number of gods, religious and otherwise, to put shackles upon sleeping men.

“Art has arrived at the paradox that tradition itself requires the occurrence of radical attacks on tradition.”

Harold Rosenberg (1906–1978) American writer and art critic

Source: Art on the Edge, (1975), p. 251, "What's New: Ritual Revolution"

“According to the traditional interpretation Plato’s attitude against rhetoric is a rejection of the doxa, or opinion, and of the impact of images, upon which the art of rhetoric relies; at the same time his attitude is considered as a defense of the theoretical, rational speech, that is, of episteme.”

Ernesto Grassi (1902–1991) Italian philosopher

The fundamental argument of Plato’s critique of rhetoric usually is exemplified by the thesis, maintained, among other things, in the Gorgias, that only he who "knows" [epistatai] can speak correctly; for what would be the use of the "beautiful," of the rhetorical speech, if it merely sprang from opinions [doxa], hence from not knowing? … Plato’s … rejection of rhetoric, when understood in this manner, assumes that Plato rejects every emotive element in the realm of knowledge. But in several of his dialogues Plato connects the philosophical process, for example, with eros, which would lead to the conclusion that he attributes a decisive role to the emotive, seen even in philosophy as the absolute science.
Source: Rhetoric as Philosophy (1980), p. 28

“The racial doctrine, as interpreted in the Nazi creed, may be, and in my view is, sheer primitive nonsense; and we are no more prepared to admit German superiority of race than we are concerned to assert our own. … when this doctrine is invoked in justification of the oppression of other races it becomes a crime against humanity.”

Edward Wood, 1st Earl of Halifax (1881–1959) British politician

Speech to the Sheldonian Theatre in Oxford (27 February 1940), quoted in The Times (28 February 1940), p. 10
Foreign Secretary

“Anarchism is a creed inspired and ridden by paradox, and thus, while its advocates theoretically reject tradition, they are nevertheless very much concerned with the ancestry of their doctrine.”

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