The Conquest of Bread (1907), p. 14 http://dwardmac.pitzer.edu/anarchist_archives/kropotkin/conquest/toc.html
Variant: All things for all men, since all men have need of them, since all men worked to produce them in the measure of their strength, and since it is not possible to evaluate everyone's part in the production of the world's wealth... All is for all!
This variant was probably produced by a combination of accidental as well as deliberate omission, rather than a separate translation.
Context: The means of production being the collective work of humanity, the product should be the collective property of the race. Individual appropriation is neither just nor serviceable. All belongs to all. All things are for all men, since all men have need of them, since all men have worked in the measure of their strength to produce them, and since it is not possible to evaluate every one's part in the production of the world's wealth.
All things are for all. Here is an immense stock of tools and implements; here are all those iron slaves which we call machines, which saw and plane, spin and weave for us, unmaking and remaking, working up raw matter to produce the marvels of our time. But nobody has the right to seize a single one of these machines and say, "This is mine; if you want to use it you must pay me a tax on each of your products," any more than the feudal lord of medieval times had the right to say to the peasant, "This hill, this meadow belong to me, and you must pay me a tax on every sheaf of corn you reap, on every rick you build."
All is for all! If the man and the woman bear their fair share of work, they have a right to their fair share of all that is produced by all, and that share is enough to secure them well-being. No more of such vague formulas as "The Right to work," or "To each the whole result of his labour." What we proclaim is The Right to Well-Being: Well-Being for All!
Source: The Ideology of Fascism: The Rationale of Totalitarianism, (1969), p. 305
Source: The Fruitful Darkness: A Journey Through Buddhist Practice and Tribal Wisdom
Source: 1960s - 1970s, The Systems Approach and Its Enemies (1979), p. 212; cited in Janet Judy McIntyre-Mills (2003) Critical Systemic Praxis for Social and Environmental Justice. p. 65
Section 14
Culture Industry Reconsidered (1963)
Property (1935)
Context: Sufficient private property in users' commodities is dependent upon the abolition of private property in primary means of production and distribution. With less private property, we may have more private property and make available plenty for everyone.
Source: Urban renewal and social conflict in Paris, 1972, p. 93
Source: Moral Man and Immoral Society (1932), pp. 8-9
Context: The inevitable hypocrisy, which is associated with the all the collective activities of the human race, springs chiefly from this source: that individuals have a moral code which makes the actions of collective man an outrage to their conscience. They therefore invent romantic and moral interpretations of the real facts, preferring to obscure rather than reveal the true character of their collective behavior. Sometimes they are as anxious to offer moral justifications for the brutalities from which they suffer as for those which they commit. The fact that the hypocrisy of man's group behavior... expresses itself not only in terms of self-justification but in terms of moral justification of human behavior in general, symbolizes one of the tragedies of the human spirit: its inability to conform its collective life to its individual ideals. As individuals, men believe they ought to love and serve each other and establish justice between each other. As racial, economic and national groups they take for themselves, whatever their power can command.
Excerpt from Why I Am Not A Hindu : A Sudra Critique of Hindutva Philosophy, Culture and Political Economy (1996) http://www.swaraj.org/shikshantar/resources_ilaiah.htm.
