Russian anarchist (1814-1876)
The solidarity which we ask, far from being the result of any artificial or authoritarian organization whatsoever, can only be the spontaneous product of social life, economic as well as moral; the result of the free federation of common interests, aspirations and tendencies It has for essential bases, equality, collective labor-becoming obligatory for each not by the force of law, but by the force of facts–and collective property; as a directing light, experience-that is to say the practice of the collective life; knowledge and learning; and as a final goal the establishment of Humanity, and consequently the ruin of all States.
MIKHAIL BAKUNIN
Marxism, Freedom and the State
On the other hand, it is certain that no man has ever seen or can see pure mind, detached from all material form, existing separately from any animal body whatsoever. But if no person has seen it, how is it that men have come to believe in its existence? The fact of this belief is certain, and if not universal, as all the idealists pretend, at least very general, and as such it is entirely worthy of our closest attention, for a general belief, however foolish it may be, exercises too potent a sway over the destiny of men to warrant us in ignoring it or putting it aside.
MIKHAIL BAKUNIN
God and the State
There is another reason which explains and in some sort justifies the absurd beliefs of the people—namely, the wretched situation to which they find themselves fatally condemned by the economic organization of society in the most civilized countries of Europe. Reduced, intellectually and morally as well as materially, to the minimum of human existence, confined in their life like a prisoner in his prison, without horizon, without outlet, without even a future if we believe the economists, the people would have the singularly narrow souls and blunted instincts of the bourgeois if they did not feel a desire to escape; but of escape there are but three methods—two chimerical and a third real. The first two are the dram-shop and the church, debauchery of the body or debauchery of the mind; the third is social revolution. Hence I conclude this last will be much more potent than all the theological propagandism of the freethinkers to destroy to their last vestige the religious beliefs and dissolute habits of the people, beliefs and habits much more intimately connected than is generally supposed. In substituting for the at once illusory and brutal enjoyments of bodily and spiritual licentiousness the enjoyments, as refined as they are real, of humanity developed in each and all, the social revolution alone will have the power to close at the same time all the dram-shops and all the churches.
MIKHAIL BAKUNIN
God and the State
For ten centuries Christianity, armed with the omnipotence of Church and State and opposed by no competition, was able to deprave, debase, and falsify the mind of Europe. It had no competitors, because outside of the Church there were neither thinkers nor educated persons. It alone thought, it alone spoke and wrote, it alone taught. Though heresies arose in its bosom, they affected only the theological or practical developments of the fundamental dogma, never that dogma itself. The belief in God, pure spirit and creator of the world, and the belief in the immateriality of the soul remained untouched. This double belief became the ideal basis of the whole Occidental and Oriental civilization of Europe; it penetrated and became incarnate in all the institutions, all the details of the public and private life of all classes, and the masses as well.
MIKHAIL BAKUNIN
God and the State
With all due respect, then, to the metaphysicians and religious idealists, philosophers, politicians, or poets: The idea of God implies the abdication of human reason and justice; it is the most decisive negation of human liberty, and necessarily ends in the enslavement of mankind, both in theory and practice.
MIKHAIL BAKUNIN
God and the State
The current price of primary necessities constitutes the prevailing constant level above which workers' wages can never rise for a very long time, but beneath which they drop very often, which constantly results in inanition, sickness, and death, until a sufficient number of workers disappear to equalize again the supply of and demand for labor. What the economists call equalized supply and demand does not constitute real equality between those who offer their labor for sale and those who purchase it. Suppose that I, a manufacturer, need a hundred workers and that exactly a hundred workers present themselves in the market - only one hundred, for if more came, the supply would exceed demand, resulting in lowered wages. But since only one hundred appear, and since I, the manufacturer, need only that number - neither more nor less - it would seem at first that complete equality was established; that supply and demand being equal in number, they should likewise be equal in other respects. Does it follow that the workers can demand from me a wage and conditions of work assuring them of a truly free, dignified, and human existence? Not at all! If I grant them those conditions and those wages, I, the capitalist, shall not gain thereby any more than they will. But then, why should I have to plague myself and become ruined by offering them the profits of my capital? If I want to work myself as workers do, I will invest my capital somewhere else, wherever I can get the highest interest, and will offer my labor for sale to some capitalist just as my workers do.
MIKHAIL BAKUNIN
"The Capitalist System"
The idealists undoubtedly believe that human ideas and deeds, in order to exercise greater authority among men, must be invested with a divine sanction. How is this sanction manifested? Not by a miracle, as in the positive religions, but by the very grandeur or sanctity of the ideas and deeds: whatever is grand, whatever is beautiful, whatever is noble, whatever is just, is considered divine. In this new religious cult every man inspired by these ideas, by these deeds, becomes a priest, directly consecrated by God himself. And the proof? He needs none beyond the very grandeur of the ideas which he expresses and the deeds which he performs. These are so holy that they can have been inspired only by God.
MIKHAIL BAKUNIN
God and the State