1900s, God Does Not Exist (1904)
"The Commercial Motive" Christian Century 40 (Feb 22, 1923)
“Today these ideas are more influential than they ever have been.”
Introduction : The Libertarian Tradition
Communalism (1974)
Context: People who believe in libertarian communism can be grouped roughly under three general theories, each with its old masters, theoreticians, leaders, organizations, and literature. First there are the anarchists in a rather limited variety: communist-anarchists, mutualists, anarcho-syndicalists, individual anarchists, and a few minor groups and combinations. Second, the members of intentional communities, usually but by no means always religious in inspiration. The words “communalism” and “communalist” seem to have died out and it would be good to appropriate them to this group, although the by now too confusing word “communist” actually fits them best of all. Third, there are the Left Marxists, who prior to 1918 had become a widespread movement challenging the Social Democratic Second International. It was to them the Bolsheviks appealed for support in the early days of their revolution. Lenin’s The State and Revolution is an authoritarian parody of their ideas. They in turn have called it “the greatest pre-election pamphlet ever written: ‘Elect us and we will wither away’.” Against them Lenin wrote Leftism: An Infantile Disorder. There is a story that, when the Communist International was formed, a delegate objected to the name. Referring to all these groups he said: “But there are already communists.” Lenin answered: “Nobody ever heard of them, and when we get through with them nobody ever will.” Today these ideas are more influential than they ever have been.
“Men of today seem to feel more acutely than ever the paradox of their condition.”
Part I : Ambiguity and Freedom
The Ethics of Ambiguity (1947)
Context: Men of today seem to feel more acutely than ever the paradox of their condition. They know themselves to be the supreme end to which all action should be subordinated, but the exigencies of action force them to treat one another as instruments or obstacles, as means. The more widespread their mastery of the world, the more they find themselves crushed by uncontrollable forces.
Letter to Husák
Remarks on the Republican platform (1860)
Context: Suddenly, and without the least necessity or provocation, the country was startled with a proposition to reopen the slavery agitation in a more aggravated form than ever before. The Kansas-Nebraska bill was introduced by Senator Douglas, Chairman of the Committee on Territories, sustained as a Democratic measure by President Pierce, and adopted by Democratic and Southern Whig votes. The bond of peace agreed to in 1850-51-52, was broken, and broken, too, by the very men who had pledged themselves not again to agitate the slavery question. … After a severe struggle, which threatened the integrity of the Union, Congress finally passed laws settling these questions; and the Government and the people for a time seemed to acquiesce in that compromise as a final settlement of this exciting question; and it is exceedingly to be regretted that mistaken ambition, or the hope of promoting a party triumph, should have tempted any one to raise this question again. But in an evil hour this Pandora's box was again opened by what I conceive to be an unjustifiable attempt to force slavery into Kansas by a repeal of the Missouri compromise, and the floods of evils now swelling and threatening to overthrow the Constitution, and sweep away the foundation of the Government itself, and deluge this land with fraternal blood, may all be traced to this unfortunate act.
The Meaning of the Russian Revolution (1906) http://archive.org/stream/russianrevolutio00tols/russianrevolutio00tols_djvu.txt
Context: One might think that it must be quite clear to people not deprived of reason, that violence breeds violence; that the only means of deliverance from violence lies in not taking part in it. This method, one would think, is quite obvious. It is evident that a great majority of men can be enslaved by a small minority only if the enslaved themselves take part in their own enslavement. If people are enslaved, it is only because they either fight violence with violence or participate in violence for their own personal profit. Those who neither struggle against violence nor take part in it can no more be enslaved than water can be cut. They can be robbed, prevented from moving about, wounded or killed, but they cannot be enslaved: that is, made to act against their own reasonable will.
Speeches, 20th Party Anniversary Address
Source: 1920s, The Future of an Illusion (1927), Ch. 3
