Political Authors From The United States

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April 10, 2026

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April 10, 2026

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"Globalization makes anarchism's aspirations increasingly apropos. Far from being anti-globalization per se, anarchists have long dreamed of the world without borders made potentially feasible by the transformations now under way. Indeed, the means utilized by globalization are quite amenable to anarchist values, such as decentralization and interconnectedness, elastic identities and the shattering of binaries, creative borrowings, cooperation, and openness. Most strikingly, globalization is structurally undermining the centrality of states. [...] In this globalizing world, though, "nonstatist" can mean everything from supranational institutions governed by business elites and international nongovernmental organizations to world courts and regional trade zones to networks of free-floating individuals willing to employ terror tactics. Globalization within a capitalistic framework is just as likely to birth new hierarchies and deepen alienation, shaping all in its own image—the state, but also anarchism included. If anything, the changing social landscape and its many new dangers compel anarchists to take themselves and their ideas more seriously, particularly given anarchism's avant-garde role in the anticapitalist movement of movements. [...] The highly participatory practices of today's anarchism have to be continually reimagined both to keep three steps ahead of those that would contain or co-opt it, and to be up to the task of remaking society. This entails understanding the specific forms that contemporary governance is taking, in order to ensure that anarchism is reaching the right mark in its ongoing effort to dismantle the state. Both theory and practice thus need to catch up to the present if an anarchist politics is to become more than a historical footnote about a missed moment."

- Cindy Milstein

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"Anarchism understood that any egalitarian form of social organization, especially one seeking a thoroughgoing eradication of domination, had to be premised on both individual and collective freedom—no one is free unless everyone is free, and everyone can only be free if each person can individuate or actualize themselves in the most expansive of senses. Anarchism also recognized, if only intuitively, that such a task is both a constant balancing act and the stuff of real life. One person's freedom necessarily infringes on another's, or even on the good of all. No common good can meet everyone's needs and desires. This doesn't mean throwing up one's hands and going the route of liberalism or communism, propping up one side of the equation—ultimately artificially—in hopes of resolving this ongoing tension. [...] Anarchism understood that this tension is positive, as a creative and inherent part of human existence. It highlights that people are not all alike, nor do they need, want, or desire the same things. At its best, anarchism's basic aspiration for a free society of free individuals gives transparency to what should be a productive, harmonic dissonance: figuring out ways to coexist and thrive in our differentiation. Anarchists create processes that are humane and substantively participatory. They're honest about the fact that there's always going to be uneasiness between individual and social freedom. They acknowledge that it's going to be an ongoing struggle to find the balance. This struggle is exactly where anarchism takes place. It is where the beauty of life, at its most well-rounded and self-constructed, has the greatest possibility of emerging—and at times, taking hold."

- Cindy Milstein

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"From the start, anarchism was an open political philosophy, always transforming itself in theory and practice. This, too, might be seen as part of its very definition. Anarchism has to remain dynamic if it truly aims to uncover new forms of domination and replace them with new forms of freedom, precisely because of the ever-present strain between personal and collective freedom. Self-organization necessitates everyone's participation, which requires being always amenable to new concerns and ideas. Yet when people are introduced to anarchism today, that openness, combined with a cultural propensity to forget the past, can make it seem a recent invention—without an elastic tradition, filled with debates, lessons, and experiments, to build on. Even worse, it can seem like a political praxis of "anything goes"—libertine without the libertarian—without regard for how one person's acts impact another person or community. It is critical to understand anarchism's past in order to understand its meaning, but also its problems and shortcomings as well as what we might want to retain and expand on. We study anarchist history to avoid repeating mistakes, but also to know we aren't alone on what has been and will likely be rocky, detour-filled "paths in utopia," to borrow the title of a Martin Buber book. Of course, it's generally helpful to understand historical contexts. Anarchism, for its part, is in large measure filled out and changed by its lived engagement in social struggle and visionary experimentation."

- Cindy Milstein

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