Demanding the Impossible. Peter Marshall
in a peaceful and productive way. Indeed, in many societies social order exists in inverse proportion to the development of the State.
Pure anarchy in the sense of a society with no concentration of force and no social controls has probably never existed. Stateless societies and peasant societies employ sanctions of approval and disapproval, the offer of reciprocity and the threat of its withdrawal, as instruments of social control. But modern anthropology confirms that in organic or ‘primitive’ societies there is a limited concentration of force. If authority exists, it is delegated and rarely imposed, and in many societies no relation of command and obedience is in force.
Ever since man emerged as homo sapiens, he has been living in stateless communities which fall roughly into three groups: acephalous societies, in which there is scarcely any political specialization and no formal leadership (though some individuals have prestige); chiefdoms, in which the chief has no control of concentrated force and whose hereditary prestige is largely dependent on generosity; and big-man systems, in which the charismatic big man collects his dues for the benefit of society. Anthropologists have described many different types of indigenous anarchies. They vary from gardeners to pastoralists, small groups like pygmies and Inuits in marginal areas to vast tribes like the Tiv in Nigeria or the Santals in East India.5 But while human beings have been living in such communities for forty or fifty thousand years, they have nearly all been absorbed or destroyed by states in the last couple of centuries.
Many of these organic societies are quite libertarian but some are characterized by ageism and sexism. They often have strong collective moral and religious systems which make people conform. Powerful moral and social pressures as well as supernatural sanctions are brought to bear on any anti-social behaviour. Yet for all their limitations, they show that the Hobbesian nightmare of universal war in a ‘state of nature’ is a myth. A society without hierarchy in the form of rulers and leaders is not a utopian dream but an integral part of collective human experience. Anarchists wish to combine the ancient patterns of co-operation and mutual aid of these organic societies with a modern sense of individuality and personal autonomy.
Apart from extreme individualists, anarchists thus see society as the natural condition of human beings which brings out the best in them. They consider society to be a self-regulating order which develops best when least interfered with. When asked what would replace government, numerous anarchists have answered ‘What do you replace cancer with?’ Proudhon was more specific and replied ‘Nothing’:
Society is eternal motion; it does not have to be wound up; and it is not necessary to beat time for it. It carries its own pendulum and its ever-wound-up spring within it. An organized society needs laws as little as legislators. Laws are to society what cobwebs are to a bee hive; they only serve to catch the bees.6
Anarchists thus believe that existing religious and political institutions are for the most part irrational and unnatural and prevent an orderly social life. Left to its own devices, society will find its own beneficial and creative course. Social order can prevail in the fundamental sense of providing security of persons and property.
This fundamental distinction between society and the State is held by liberal as well as anarchist thinkers. Locke depicted men in a state of nature as free and equal and regulated by the law of nature from which natural rights are derived. His notion of natural order existing independently of the State provides the theoretical grounds for the classic liberal defence of laissez-faire. He only differed from the anarchists in thinking that life in a state of nature could be uncertain and inconvenient without known laws and a limited government to protect the natural rights to life, liberty and property. Anarchists agree with Locke that humanity has always lived in society but argue that government simply exasperates potential social conflict rather than offering a cure for it.
Anarchists therefore believe that people can live together in peace and freedom and trust. The social anarchists look towards natural solidarity to encourage voluntary co-operation, while the individualists consider it possible to regulate affairs through voluntary contracts based on rational self-interest. Even those few anarchists like Sébastien Faure who see a struggle for survival in the state of nature believe that without laws, masters and repression, the ‘horrible struggle for life’ can be replaced by ‘fertile agreement’.7 There is therefore simply no need for the nightwatchman State of the liberal, let alone for the roaring Leviathan of authoritarian communists and fascists. Natural order can spontaneously prevail.
Natural Order
A fundamental assumption of anarchism is that nature flourishes best if left to itself. A Taoist allegory goes:
Horses live on dry land, eat grass and drink. When pleased, they rub their necks together. When angry, they turn round and kick up their heels at each other. Thus far only do their natural dispositions carry them. But bridled and bitted, with a plate of metal on their foreheads, they learn to cast vicious looks, to turn the head to bite, to resist, to get the bit out of the mouth, or the bridle into it. And thus their natures become depraved.8
The same might be said of human beings. It is interfering, dominating rulers who upset the natural harmony and balance of things. It is only when they try to work against the grain, to block the natural flow of energy, that trouble emerges in society. The anarchist confidence in the advantages of freedom, of letting alone, is thus grounded in a kind of cosmic optimism. Without the interference of human beings, natural laws will ensure that spontaneous order will emerge.
In their concept of nature, anarchists tend to see the natural ground of society not in a historical sense of ‘things as they now are or have become’, natura naturata, but in a philosophical sense of ‘things as they may become’, natura naturans. Like Heraclitus, they do not regard nature as a fixed state but more as a dynamic process: you never put your foot in the same river twice. Where conservative thinkers believe that nature is best expressed in ‘things as they are’, that is, what history has produced so far, progressive thinkers look to nature to fulfil its potential. Most anarchists believe that the best way to bring about improvement is to let nature pursue its own beneficent course.
This confidence in the beneficence of nature first emerges amongst the Taoists in ancient China. The early Greeks, especially the Stoics, also felt that if human beings lived in conformity with nature, all would be well. By the time of the Middle Ages, nature came to be perceived in terms of a Great Chain of Being, composed of an infinite number of continuous links ranging in hierarchical order from the lowest form of being to the highest form – the Absolute Being or God. Woodcock has suggested that in their view of man’s place in the world, anarchists believed in a modified version of the Great Chain of Being.9 In fact, the conception of the universe as a Chain of Being, and the principles which underline this conception – plenitude, continuity, and gradation – were deeply conservative. Moreover, the hierarchical cosmogony of the Chain of Being, with its gradations from beast to angels with man in the middle, reflected the social hierarchy of the period. In the eighteenth century, it led to the belief that there could be no improvement in the organization of society and to Pope’s conclusion that ‘whatever is, is right’.10
Indeed, it was only towards the end of the eighteenth century when the static notion of a Chain of Being was temporalized and replaced by a more evolutionary view of nature that progressive thinkers began to appeal to nature as a touchstone to illustrate the shortcomings of modern civilization. The primitivist Rousseau reacted against the artificiality of European civilization by suggesting that we should develop a more natural way of living. The natural goodness of man had been depraved by government and political institutions; it was therefore necessarily to create them anew in order to let the natural man flourish.
There is undoubtedly a strong strand of primitivism in anarchist thought. It takes both a chronological form, in the belief that the