Anarchism And Other Impediments To Anarchy (1985)
Context: The history of anarchism is a history of unparalleled defeat and martyrdom, yet anarchists venerate their victimized forebears with a morbid devotion which occasions suspicion that the anarchists, like everybody else, think that the only good anarchist is a dead one. Revolution — defeated revolution — is glorious, but it belongs in books and pamphlets. In this century — Spain in 1936 and France in 1968 are especially clear cases — the revolutionary upsurge caught the official, organized anarchists flat-footed and initially non-supportive or worse. The reason is not far to seek. It's not that all these ideologues were hypocrites (some were). Rather, they had worked out a daily routine of anarchist militancy, one they unconsciously counted on to endure indefinitely since revolution isn't really imaginable in the here-and-now, and they reacted with fear and defensiveness when events outdistanced their rhetoric.
In other words, given a choice between anarchism and anarchy, most anarchists would go for the anarchism ideology and subculture rather than take a dangerous leap into the unknown, into a world of stateless liberty.
“We need anarchists unencumbered by anarchism. Then, and only then, we can begin to get serious about fomenting anarchy.”
Anarchism And Other Impediments To Anarchy (1985)
Context: Every organization has more in common with every other organization than it does with any of the unorganized. The anarchist critique of the state, if only the anarchists understood it, is but a special case of the critique of organization. And, at some level, even anarchist organizations sense this.
Anti-anarchists may well conclude that if there is to be hierarchy and coercion, let it be out in the open, clearly labeled as such. Unlike these pundits (the right-wing "libertarians", the minarchists, for instance) I stubbornly persist in my opposition to the state. But not because, as anarchists so often thoughtlessly declaim, the state is not "necessary". Ordinary people dismiss this anarchist assertion as ludicrous, and so they should. Obviously, in an industrialized class society like ours, the state is necessary. The point is that the state has created the conditions in which it is indeed necessary, by stripping individuals and face-to-face voluntary associations of their powers. More fundamentally, the state's underpinnings (work, moralism, industrial technology, hierarchic organizations) are not necessary but rather antithetical to the satisfactions of real needs and desires. Unfortunately, most brands of anarchism endorse all these premises yet balk at their logical conclusion: the state.
If there were no anarchists, the state would have had to invent them. We know that on several occasions it has done just that. We need anarchists unencumbered by anarchism. Then, and only then, we can begin to get serious about fomenting anarchy.
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Bob Black 63
American anarchist 1951Related quotes

But it will be instituted only by there being more and more people who do not require protection from governmental power, and by there being more and more people who will be ashamed of applying this power.
"On Anarchy", in Pamphlets : Translated from the Russian (1900) as translated by Aylmer Maude, p. 22

Source: Violence and the Labor Movement (1914), p. 95-96
Context: We seek to terrorize them, as they seek to terrorize us. As the anarchist believes that oppression may be ended by the murder of the oppressor, so society cherishes the thought that anarchism may be ended by the murder of the anarchist. Are not our methods in truth the same, and can any man doubt that both are equally futile and senseless? Both the anarchy of the powerful and the anarchy of the weak are stupid and abortive, in that they lead to results diametrically opposed to the ends sought.
Anarchism And Other Impediments To Anarchy (1985)
Context: The history of anarchism is a history of unparalleled defeat and martyrdom, yet anarchists venerate their victimized forebears with a morbid devotion which occasions suspicion that the anarchists, like everybody else, think that the only good anarchist is a dead one. Revolution — defeated revolution — is glorious, but it belongs in books and pamphlets. In this century — Spain in 1936 and France in 1968 are especially clear cases — the revolutionary upsurge caught the official, organized anarchists flat-footed and initially non-supportive or worse. The reason is not far to seek. It's not that all these ideologues were hypocrites (some were). Rather, they had worked out a daily routine of anarchist militancy, one they unconsciously counted on to endure indefinitely since revolution isn't really imaginable in the here-and-now, and they reacted with fear and defensiveness when events outdistanced their rhetoric.
In other words, given a choice between anarchism and anarchy, most anarchists would go for the anarchism ideology and subculture rather than take a dangerous leap into the unknown, into a world of stateless liberty.
Notebook entry (1948), published in Partisan Review: 50th Anniversary Edition, ed. William Philips (1985)

The Education of Henry Adams (1907)

Alan Moore on Anarchism (2009)
Context: I suppose I first got involved in radical politics as a matter of course, during the late 1960s when it was a part of the culture. The counterculture, as we called it then, was very eclectic and all-embracing. It included fashions of dress, styles of music, philosophical positions, and, inevitably, political positions. And although there would be various political leanings coming to the fore from time to time, I suppose that the overall consensus political standpoint was probably an anarchist one. Although probably back in those days, when I was a very young teenager, I didn’t necessarily put it into those terms. I was probably not familiar enough with the concepts of anarchy to actually label myself as such. It was later, as I went into my twenties and started to think about things more seriously that I came to a conclusion that basically the only political standpoint that I could possibly adhere to would be an anarchist one.
It furthermore occurred to me that, basically, anarchy is in fact the only political position that is actually possible. I believe that all other political states are in fact variations or outgrowths of a basic state of anarchy; after all, when you mention the idea of anarchy to most people they will tell you what a bad idea it is because the biggest gang would just take over. Which is pretty much how I see contemporary society. We live in a badly developed anarchist situation in which the biggest gang has taken over and have declared that it is not an anarchist situation – that it is a capitalist or a communist situation. But I tend to think that anarchy is the most natural form of politics for a human being to actually practice. All it means, the word, is no leaders. An-archon. No leaders.
And I think that if we actually look at nature without prejudice, we find that this is the state of affairs that usually pertains.