Errico Malatesta Quotes
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Experience through freedom is the only means to arrive at the truth and the best solutions; and there is no freedom if there is not the freedom to be wrong.
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For anarchy to succeed or simply to advance towards its success it must be conceived not only as a lighthouse which illuminates and attracts, but as something possible and attainable, not in centuries to come, but in a relatively short time and without relying on miracles.
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Anarchists are opposed to violence; everyone knows that. The main plank of anarchism is the removal of violence from human relations. It is life based on freedom of the individual, without the intervention of the gendarme. For this reason we are the enemies of capitalism which depends on the protection of the gendarme to oblige workers to allow themselves to be exploited--or even to remain idle and go hungry when it is not in the interest of the bosses to exploit them. We are therefore enemies of the State which is the coercive violent organization of society.
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The person who thinks with their own brain is to be preferred to the one who blindly approves everything.... Better an error consciously committed and in good faith, than a good action performed in a servile manner.
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If you say that you reject violence when it exceeds the limits imposed by the needs of defense, they accuse you of pacifism, without understanding that violence is the whole essence of authoritarianism, just as the repudiation of violence is the whole essence of anarchism.
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While preaching against every kind of government, and demanding complete freedom, we must support all struggles for partial freedom, because we are convinced that one learns through struggle.
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Impossibility never prevented anything from happening.
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The basic function of the government everywhere in all times, whatever title it adopts and whatever its origin and organisation may be, is always that of oppressing and exploiting the masses, of defending the oppressors and the exploiters: and it's principal, characteristic and indispensable instruments are the police agent and the tax-collector, the soldier and the gaoler - to whom must be invariably added the trader in lies, be he priest of schoolmaster, remunerated or protected by the government to enslave minds and make them docilely accept the yoke.
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In the anarchist milieu, communism, individualism, collectivism, mutualism and all the intermediate and eclectic programmes are simply the ways considered best for achieving freedom and solidarity in economic life; the ways believed to correspond more closely with justice and freedom for the distribution of the means of production and the products of labour among men. Bakunin was an anarchist, and he was a collectivist, an outspoken enemy of communism because he saw in it the negation of freedom and, therefore, of human dignity.
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Anarchism is the abolition of exploitation and oppression of man by man, that is, the abolition of private property and government; Anarchism is the destruction of misery, of superstitions, of hatred. Therefore, every blow given to the institutions of private property and to the government, every exaltation of the conscience of man, every disruption of the present conditions, every lie unmasked, every part of human activity taken away from the control of the authorities, every augmentation of the spirit of solidarity and initiative, is a step towards Anarchism.
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Between man and his social environment there is a reciprocal action. Men make society what it is and society makes men what they are, and the result is therefore a kind of vicious circle.
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Anarchists generally make use if the word "State" to mean all the collection of institutions, political, legislative, judicial, military, financial, etc., by means of which management of their own affairs, the guidance of their personal conduct, and the care of ensuring their own safety are taken from the people and confided to certain individuals, and these, whether by usurpation or delegation, are invested with the right to make laws over and for all, and to constrain the public to respect them, making use of the collective force of the community to this end.
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Organisation, far from creating authority, is the only cure for it and the only means whereby each of us will get used to taking an active and conscious part in collective work, and cease being passive instruments in the hands of leaders.
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Hate does not produce love, and by hate one cannot remake the world.
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We anarchists do not want to emancipate the people; we want the people to emancipate themselves.
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The only limit to the oppression of government is the power with which the people show themselves capable of opposing it.
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And by anarchist spirit I mean that deeply human sentiment, which aims at the good of all, freedom and justice for all, solidarity and love among the people; which is not an exclusive characteristic only of self-declared anarchists, but inspires all people who have a generous heart and an open mind.
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Anarchy is a word that comes from the Greek, and signifies, strictly speaking, "without government": the state of a people without any constituted authority. Before such an organization had begun to be considered possible and desirable by a whole class of thinkers, so as to be taken as the aim of a movement (which has now become one of the most important factors in modern social warfare), the word "anarchy" was used universally in the sense of disorder and confusion, and it is still adopted in that sense by the ignorant and by adversaries interested in distorting the truth.
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We follow ideas and not men, and rebel against this habit of embodying a principle in a man.
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Intolerance of oppression, the desire to be free and develop one personality to its full limits, is not enough to make one an anarchist. That aspiration towards unlimited freedom, if not tempered by a love for mankind and by the desire that all should enjoy equal freedom, may well create rebels who soon become exploiters and tyrants.
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Not whether we accomplish anarchism today, tomorrow, or within ten centuries, but that we walk towards anarchism today, tomorrow, and always.
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The question may seem embarrassing, but it can be answered in a few words. For two people to live in peace they must both want peace; if one of them insists on using force to oblige the other to work for him and serve him, then the other, if he wishes to retain his dignity as a man and not be reduced to abject slavery, will be obliged in spite of his love of peace, to resist force with adequate means.