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آنارشیسم اتی اجتماعی و سیاسی نظام ره گانّه که دولت ونه دِله وجود نِداره یا کلاً جامعهیی که طبقاتی ساختار یا حکومت ونه دله مطرح نَوائِن. آنارشیسم ِطرفدارون «بینظمی» جه طرفداری نَکانّه و «داوطلبی ِکایری» و شهگردون ِگروههای فعالیت ره دولِت ِعَوِض خانّه. این عقیده په اقتصادی نظام ونه اتا آزادِ جامعه دله دَواشه که اجبار ونه دله معنی ندانّه و داوطلب گروهون بتونّه دولتها توم بتتر کار هاکنِن. آنارشیستها کلاً هرجور دولت جه مخالف هستنه و دموکراسی ره اکثریت دیکتاتوری دونّه (که ونه معایب سلطنتی دیکتاتوری جه کمته هسته).
آنارشیسم اتا اَرمونی تئوری نییه و دائماً تغییر کانده. آنارشیسم شه اتخله زیرچلّه دانّه که فقط وشون ِاصول هِدی ره موندِنه و اگهنا خله شبیه نینه. آنارشیسم ِفکری مکاتب بتونده اساساً متفاوت بائه، آنارشیسم ره معمولا اتا چپ و رادیکال ایدئولوژی در نظر گیرنه و ویشته آنارشیستی ِاقتصاد و آنارشیستی ِحقوق ِفلسفه شه کمونیسم، کایری، سندیکالیسم و... جه تأثیر بَییتنه.
- داریوش آشوری. فرهنگ سیاسی. چاپ چاپ پنجم، تهران: انتشارات مروارید، ۱۳۵۱.
- IAF principles. International of Anarchist Federations. Archived from the original on 5 January 2012.
- "My use of the word hierarchy in the subtitle of this work is meant to be provocative. There is a strong theoretical need to contrast hierarchy with the more widespread use of the words class and State; careless use of these terms can produce a dangerous simplification of social reality. To use the words hierarchy, class, and State interchangeably, as many social theorists do, is insidious and obscurantist. This practice, in the name of a "classless" or "libertarian" society, could easily conceal the existence of hierarchical relationships and a hierarchical sensibility, both of which-even in the absence of economic exploitation or political coercion-would serve to perpetuate unfreedom." Murray Bookchin. The Ecology of Freedom: the emergence and dissolution of Hierarchy. CHESHIRE BOOKS Palo Alto. 1982. Pg. 3
- "Authority is defined in terms of the right to exercise social control (as explored in the "sociology of power") and the correlative duty to obey (as explored in the "philosophy of practical reason"). Anarchism is distinguished, philosophically, by its scepticism towards such moral relations – by its questioning of the claims made for such normative power – and, practically, by its challenge to those "authoritative" powers which cannot justify their claims and which are therefore deemed illegitimate or without moral foundation."Anarchism and Authority: A Philosophical Introduction to Classical Anarchism by Paul McLaughlin. AshGate. 2007. p. 1
- "Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations." Emma Goldman. "What it Really Stands for Anarchy" in Anarchism and Other Essays.
- Individualist anarchist Benjamin Tucker defined anarchism as opposition to authority as follows "They found that they must turn either to the right or to the left, – follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other. Thus were born State Socialism and Anarchism ... Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: first, those who abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a means of progress, but who accept her only so far as they think she will subserve their own selfish interests, denying her and her blessings to the rest of the world; third, those who distrust her as a means of progress, believing in her only as an end to be obtained by first trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought and human activity. representatives of the first are seen in the Catholic Church and the Russian autocracy; of the second, in the Protestant Church and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of Karl Marx." بنجامین تاکر. Individual Liberty.
- Ward, Colin (1966). Anarchism as a Theory of Organization. Archived from the original on 25 March 2010. بازیابی در 1 March 2010.
- Anarchist historian George Woodcock report of Mikhail Bakunin's anti-authoritarianism and shows opposition to both state and non-state forms of authority as follows: "All anarchists deny authority; many of them fight against it." (p. 9) ... Bakunin did not convert the League's central committee to his full program, but he did persuade them to accept a remarkably radical recommendation to the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both Church and State."
- Brown, L. Susan (2002). "Anarchism as a Political Philosophy of Existential Individualism: Implications for Feminism". The Politics of Individualism: Liberalism, Liberal Feminism and Anarchism. Black Rose Books Ltd. Publishing. p. 106.
- Marshall, Peter (2010). Demanding the Impossible: A History of Anarchism. Oakland, CA: PM Press. p. 16. ISBN 978-1-60486-064-1.
- Sylvan, Richard (1995). "Anarchism". In Goodwin, Robert E. and Pettit. A Companion to Contemporary Political Philosophy. Philip. Blackwell Publishing. p. 231.
|ویکی تلمبار دله بتونّی پروندهئونی که آنارشیسم خَوری دَره ره پیدا هاکنین.|