By Steve J. Shone
The 9 thinkers mentioned are Alexander Berkman, Voltairine de Cleyre, Samuel Fielden, Luigi Galleani, Peter Kropotkin, Lucy Parsons, Max Stirner, William Graham Sumner, and Benjamin Tucker.
What emerges from this engagement is a lucid, compelling, and good grounded argument that rules drawn from 19th century American Anarchism have enduring relevance for these trying to clear up modern political problems.
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Tucker 1926, 254, 1972, 32; Brooks 1994c, 179) This is not true of intellectual property such as pieces of music, scientific discoveries, and poems, which all, except for the originals of paintings, can be used by many people in different locations simultaneously (Tucker 1926, 255, 1972, 33; Brooks 1994c, 180). Thus, from Tucker’s standpoint, the benjamin r. tucker31 same rules that the state has adopted to regulate intellectual property, which he describes as the patent and copyright monopoly, need not be utilized in a society of the future, any more than a new polity should permit ownership of large quantities of land, alias the land monopoly.
Sometimes, even though scholars attribute feminism to Voltairine de Cleyre, the feminism may nonetheless be explained as an aspect of her anarchism. ” He continues by noting that anarcha-feminism was “inspired by early twentieth century thinkers and authors like Emma Goldman and Voltairine de Cleyre” (67). ” Margaret Marsh concludes that, although Avrich’s book “includes a brief discussion of her feminist philosophy, for the most part the focus is on the anarchist movement” (Marsh 1981, 124). Marsh concentrates a chapter of her own book on de Cleyre as a woman struggling to succeed: “The organized women’s rights movement was too conventional for her, although she considered herself a feminist and expressed admiration for the suffragists” (Marsh 1981, 128).
De Cleyre’s literary writings were proficient, although they never concealed her political motives. S. anarchist history” (5), observing also that “readers of her essays and speeches can tell at once that they are reading the work of a poet” (10). A number of scholars who make reference to de Cleyre say she was an anarchist, but do not call her a feminist. ” In one place, McElroy (2000, 110) refers to “[t]he individualist anarchist Voltairine de Cleyre,” though in another article, she tags her as a feminist (2001, 16), and, in a more recent work, she calls her an “Individualist Anarchist and feminist” (2003, 38).
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