1 00:00:01,760 --> 00:00:03,160 Speaker 1: Also media. 2 00:00:05,800 --> 00:00:09,400 Speaker 2: Agree. This is Andrew Sage bringing yet another episode of 3 00:00:09,480 --> 00:00:11,680 Speaker 2: it could happen here? As my granny us to say 4 00:00:11,680 --> 00:00:15,080 Speaker 2: when she answered the phone, what's happening? And the answer 5 00:00:15,120 --> 00:00:18,520 Speaker 2: in this case is anarchy. Last episode, I gave a 6 00:00:18,520 --> 00:00:21,960 Speaker 2: definition of anarchism. The anarchism is the political philosophy and 7 00:00:22,040 --> 00:00:26,080 Speaker 2: practice that opposes all authority along with his justifying dogmas, 8 00:00:26,160 --> 00:00:29,240 Speaker 2: and proposes the unend in pursuit of anarchy, a world 9 00:00:29,240 --> 00:00:33,360 Speaker 2: without rule where selfterimation, mutuality, and free association form the 10 00:00:33,400 --> 00:00:36,120 Speaker 2: basis of our society. And then we took that definition 11 00:00:36,159 --> 00:00:38,239 Speaker 2: and we broke it down a bit further. You go 12 00:00:38,280 --> 00:00:40,160 Speaker 2: back to the episode if you want to hear how 13 00:00:40,560 --> 00:00:42,880 Speaker 2: but I left my explanation a bit incomplete. I didn't 14 00:00:42,880 --> 00:00:46,040 Speaker 2: get into the positive side of the definition. So today 15 00:00:46,080 --> 00:00:47,720 Speaker 2: I am joined once again. 16 00:00:47,960 --> 00:00:52,440 Speaker 3: By Miir Wong also who does this podcast and who 17 00:00:52,440 --> 00:00:54,520 Speaker 3: was excited to talk about building the new world in 18 00:00:54,560 --> 00:00:55,000 Speaker 3: Michelle the. 19 00:00:55,040 --> 00:01:00,680 Speaker 2: Old Let's go. So anarchism proposes the unending pursuit of anarchy, 20 00:01:01,120 --> 00:01:04,400 Speaker 2: a world without rule where self determination, mutuality, and free 21 00:01:04,400 --> 00:01:07,840 Speaker 2: association from the basis of our society. See unin pursuit 22 00:01:07,959 --> 00:01:11,200 Speaker 2: element is another important part of the definition. You know, 23 00:01:11,240 --> 00:01:14,000 Speaker 2: it's ongoing. It's a strive. It's not something some perfect 24 00:01:14,080 --> 00:01:17,000 Speaker 2: utopia that we reached and staggering with it. In fact, 25 00:01:17,040 --> 00:01:19,839 Speaker 2: it's not even a suman of when people become perfect anarchists. 26 00:01:20,319 --> 00:01:24,039 Speaker 2: It's about currently and constantly pushing to be better, to 27 00:01:24,080 --> 00:01:27,600 Speaker 2: create systems that produce better outcomes and greater anarchy. It's 28 00:01:27,640 --> 00:01:31,840 Speaker 2: a continuous redevelopment of the value is necessary to maintain anarchy. 29 00:01:32,120 --> 00:01:34,640 Speaker 2: To never get complacent and understand that this is a 30 00:01:34,680 --> 00:01:39,160 Speaker 2: species level project. The idea of anarchy being a world 31 00:01:39,200 --> 00:01:43,360 Speaker 2: without rule is actually something that gets some pushback from 32 00:01:43,480 --> 00:01:48,040 Speaker 2: some anarchists as well. There's this sort of rules not rulers, 33 00:01:48,080 --> 00:01:51,160 Speaker 2: a version of anarchism that has a lot of sway 34 00:01:51,320 --> 00:01:52,200 Speaker 2: in some circles. 35 00:01:52,640 --> 00:01:54,320 Speaker 3: The Inarco Constitution is. 36 00:01:54,360 --> 00:01:57,640 Speaker 2: The anarcho constitutionalists. You know, it was popularized, but the 37 00:01:57,720 --> 00:02:02,480 Speaker 2: sort of direct democracy libertarian Marxist crow that kind of 38 00:02:02,480 --> 00:02:05,680 Speaker 2: got their popularity needs these to mageties. But it's not 39 00:02:05,760 --> 00:02:09,480 Speaker 2: something that I consider an accurate representation of what anarchism 40 00:02:09,520 --> 00:02:12,240 Speaker 2: strives for. You know, now that we have access to 41 00:02:12,520 --> 00:02:16,000 Speaker 2: more historical anarchist literature than ever. If you dive into 42 00:02:16,280 --> 00:02:18,240 Speaker 2: any of it and you get to the root of 43 00:02:18,240 --> 00:02:21,240 Speaker 2: what anarche is. It becomes very clear that anarchists, we're 44 00:02:21,280 --> 00:02:24,960 Speaker 2: not into this whole theraph democracy thing. They want to 45 00:02:24,960 --> 00:02:27,760 Speaker 2: really into any form of democracy, as in the rule 46 00:02:27,840 --> 00:02:31,799 Speaker 2: by majority or the rule by some abstraction called the people. 47 00:02:32,160 --> 00:02:35,240 Speaker 2: Anarchism is really about. It's not just no rulers, also 48 00:02:35,400 --> 00:02:39,920 Speaker 2: no rule. I've been brought into this understanding by the 49 00:02:39,919 --> 00:02:44,440 Speaker 2: efforts of the translator and sort of scholar of anarchist 50 00:02:44,480 --> 00:02:47,760 Speaker 2: history Sean Wilbill, who, in my opinion, is putting forward 51 00:02:47,840 --> 00:02:51,760 Speaker 2: some of the best historical analysis of anarchism today. He's 52 00:02:51,760 --> 00:02:55,040 Speaker 2: actually who inspired a lot of my definition of authority 53 00:02:55,040 --> 00:02:58,280 Speaker 2: and anarchism, and so I'll have his work links in 54 00:02:58,320 --> 00:03:00,639 Speaker 2: the show notes, of course. But in this get into 55 00:03:00,639 --> 00:03:03,400 Speaker 2: this sort of no rules staff A SHAVANARKI, A lot 56 00:03:03,400 --> 00:03:08,120 Speaker 2: of people might ask, you know, but we still need rules. 57 00:03:09,080 --> 00:03:12,840 Speaker 2: But of course enforceable rules are just really a full 58 00:03:12,919 --> 00:03:15,639 Speaker 2: of laws that are backed by authorities, which I guess 59 00:03:15,639 --> 00:03:19,680 Speaker 2: what I pose is, and unenforceable rules are not really 60 00:03:19,800 --> 00:03:23,480 Speaker 2: rules at all. They're close. It's a norms of behavior. 61 00:03:23,560 --> 00:03:26,960 Speaker 2: And if living in a society tells you anything, you 62 00:03:26,960 --> 00:03:30,520 Speaker 2: should know that norms should be as open to question 63 00:03:31,120 --> 00:03:34,200 Speaker 2: as the most rigidive rules. In fact, norms can be 64 00:03:34,880 --> 00:03:37,320 Speaker 2: even more dangerous if we let them slide. It's just 65 00:03:37,560 --> 00:03:39,200 Speaker 2: the way that things are and the way we do 66 00:03:39,320 --> 00:03:40,160 Speaker 2: things around here. 67 00:03:40,880 --> 00:03:43,480 Speaker 3: Yeah, like patriarchy, for example, something that is I mean 68 00:03:43,520 --> 00:03:45,839 Speaker 3: yet like obviously, yes, pre chacuation enforced by the state 69 00:03:45,880 --> 00:03:50,040 Speaker 3: and by like explicit violence, but it's also really really 70 00:03:50,160 --> 00:03:54,160 Speaker 3: enforced by norms. Yeah, in a way that like you know, 71 00:03:54,280 --> 00:03:57,720 Speaker 3: requires you to like reckon with norms as a concept theoretically. 72 00:03:58,360 --> 00:04:01,600 Speaker 2: Yeah, there's a concept of authority that is inherent in patriarchy. 73 00:04:01,680 --> 00:04:05,280 Speaker 2: That is also the set of norms that exist to 74 00:04:05,520 --> 00:04:09,640 Speaker 2: aid and to reinforce, you know, that authority. We tend 75 00:04:09,640 --> 00:04:11,200 Speaker 2: to speak a lot of you know, the people in 76 00:04:11,240 --> 00:04:13,200 Speaker 2: the community and stuff and anarchist circles, but I think 77 00:04:13,200 --> 00:04:16,719 Speaker 2: it's important to make sure it's clear that something special 78 00:04:16,760 --> 00:04:19,479 Speaker 2: about quote unquote the people or quote unquote the community. 79 00:04:19,960 --> 00:04:21,920 Speaker 2: You know, what the people of the community thinks is 80 00:04:22,000 --> 00:04:23,880 Speaker 2: right and wrong should not be all litmust test and 81 00:04:23,960 --> 00:04:26,680 Speaker 2: what is right and wrong. There's no virtue in being 82 00:04:26,800 --> 00:04:29,880 Speaker 2: a majority, and there's also no virtue in being a minority, 83 00:04:30,440 --> 00:04:34,520 Speaker 2: because you can see within instances where there are minorities 84 00:04:34,560 --> 00:04:39,520 Speaker 2: such as the elite, the rich, who obviously have asvo 85 00:04:39,600 --> 00:04:43,000 Speaker 2: all the time and their instances, the majority is that 86 00:04:43,279 --> 00:04:45,560 Speaker 2: does exist to reinforce a lot of the rules and 87 00:04:45,640 --> 00:04:49,600 Speaker 2: norms and authorities that are keeping all of us down. 88 00:04:50,040 --> 00:04:52,560 Speaker 2: So oligmus test is not a majority use what a 89 00:04:52,600 --> 00:04:55,840 Speaker 2: majority votes for, what the majority wants, or what minority 90 00:04:55,920 --> 00:05:00,479 Speaker 2: use desire. It's really the absence of authority, the sons 91 00:05:00,720 --> 00:05:04,039 Speaker 2: of this sort of power over others at all. And 92 00:05:04,120 --> 00:05:09,839 Speaker 2: it's also inevitably the absence of permission and probisu the 93 00:05:09,880 --> 00:05:13,200 Speaker 2: ability to permit things, the ability to prohibit things. When 94 00:05:13,200 --> 00:05:16,200 Speaker 2: a thing is allowed and the thing is disallowed. Yes, 95 00:05:16,240 --> 00:05:19,200 Speaker 2: people can do what they want, but every el khols 96 00:05:19,240 --> 00:05:22,600 Speaker 2: do what they want, and so that creates the incentive 97 00:05:23,600 --> 00:05:27,520 Speaker 2: to be thoughtful and responsible in what you do, and 98 00:05:27,600 --> 00:05:29,440 Speaker 2: to be thoughtful and responsible in how what you do 99 00:05:29,680 --> 00:05:33,039 Speaker 2: affects other people. You do things, and your things are 100 00:05:33,080 --> 00:05:35,760 Speaker 2: open to any number of consequences, and so if you 101 00:05:35,800 --> 00:05:39,279 Speaker 2: want to avoid negative consequences, you can't get informed. You 102 00:05:39,320 --> 00:05:42,080 Speaker 2: have to learn about how your actions might affect others 103 00:05:42,120 --> 00:05:45,200 Speaker 2: through communication with individuals and groups, and you have to 104 00:05:45,240 --> 00:05:49,279 Speaker 2: find compromises and solutions to points of conflict. You're not 105 00:05:49,440 --> 00:05:53,599 Speaker 2: an island. Your part of a web of mutually interdependent relationships, 106 00:05:53,960 --> 00:05:56,200 Speaker 2: and that's something that exists in every kind of society 107 00:05:56,320 --> 00:05:59,480 Speaker 2: at mutual independence. The problem with hierarchy is in a 108 00:05:59,560 --> 00:06:03,560 Speaker 2: hierarchy society, to access that web of mutual independence, you 109 00:06:03,640 --> 00:06:06,359 Speaker 2: have to obey authority, you have to take part in 110 00:06:06,440 --> 00:06:10,120 Speaker 2: the authoritaian systems, so we have access to human community. 111 00:06:11,240 --> 00:06:13,600 Speaker 2: So in anarchic society, you don't have as well be 112 00:06:13,720 --> 00:06:17,359 Speaker 2: an authority, but our behavior is still regulated quote unquote 113 00:06:17,600 --> 00:06:19,920 Speaker 2: in a sense that we are dependent on other people 114 00:06:20,440 --> 00:06:23,279 Speaker 2: and we want to have as much as possible a 115 00:06:23,279 --> 00:06:27,480 Speaker 2: harmonious relationship with those other people. Perhaps controversially, I could 116 00:06:27,520 --> 00:06:31,239 Speaker 2: say that it's actually the absence of rules and rulers 117 00:06:31,279 --> 00:06:35,320 Speaker 2: that makes anarchism work, because, for one, harm can ever 118 00:06:35,360 --> 00:06:38,280 Speaker 2: be fully captured by rules and rules cand of capture 119 00:06:38,279 --> 00:06:41,320 Speaker 2: all the possible circumstances where harm could occur. Because of 120 00:06:41,400 --> 00:06:46,520 Speaker 2: the two, the existence of rule often provides protections for authority. 121 00:06:46,600 --> 00:06:48,400 Speaker 2: This is something we talked about in our definition of 122 00:06:48,440 --> 00:06:51,279 Speaker 2: authority in the last episode. This idea that the authority 123 00:06:51,360 --> 00:06:54,800 Speaker 2: is there's a right that grants it privileges and protections. 124 00:06:55,040 --> 00:06:57,039 Speaker 2: You know, the idea that the police officer can beat 125 00:06:57,080 --> 00:06:59,400 Speaker 2: you up, but you cannot raise a hand in defense 126 00:06:59,480 --> 00:07:02,200 Speaker 2: of yourself. You know, the bank can evict you from 127 00:07:02,240 --> 00:07:05,200 Speaker 2: your home, but you can't be throwing all its alveaus 128 00:07:05,200 --> 00:07:07,520 Speaker 2: into the bank. You know, that sort of thing is 129 00:07:07,560 --> 00:07:13,480 Speaker 2: a very unequal relationship that is enforced and defended by rules, 130 00:07:13,520 --> 00:07:16,840 Speaker 2: by the rights granted by those rules. And so rather 131 00:07:16,880 --> 00:07:20,600 Speaker 2: than approaching society with a one size fits all approach 132 00:07:20,640 --> 00:07:22,680 Speaker 2: to rules that are enforced by some type of authority, 133 00:07:23,560 --> 00:07:27,480 Speaker 2: we can instead create solutions that are tield specific problems. 134 00:07:27,920 --> 00:07:30,560 Speaker 2: And yes, you might approach concepts like best practice and 135 00:07:30,600 --> 00:07:33,600 Speaker 2: solving problems in conflicts, but I'll be different from rules. 136 00:07:33,640 --> 00:07:35,560 Speaker 2: You know, that's something that that's not enforced, and then 137 00:07:35,560 --> 00:07:40,280 Speaker 2: that's constantly in in negotiation. So then it's constantly taken 138 00:07:40,320 --> 00:07:45,560 Speaker 2: into practice and developed and shifted, and it's far more flexible. 139 00:07:46,040 --> 00:07:48,120 Speaker 2: And I know that it can be difficult to break 140 00:07:48,120 --> 00:07:50,160 Speaker 2: away from the idea that we need rules and that 141 00:07:50,200 --> 00:07:53,880 Speaker 2: the rulers are essential, but it's necessary that we can 142 00:07:53,960 --> 00:07:59,520 Speaker 2: conceptualize anarchy from that angle. With that implication. It's difficult 143 00:07:59,520 --> 00:08:01,520 Speaker 2: because of how we've been socialized how we tend to 144 00:08:01,560 --> 00:08:04,040 Speaker 2: view human nature. You know, it take time to develop 145 00:08:04,040 --> 00:08:06,680 Speaker 2: these ideas, to join them food that I'm still grasping 146 00:08:06,720 --> 00:08:09,080 Speaker 2: some of these things and trying to understand them. But 147 00:08:10,320 --> 00:08:12,320 Speaker 2: you know, between this episode and the next, and all 148 00:08:12,360 --> 00:08:14,800 Speaker 2: the books and all the work that is being put 149 00:08:14,800 --> 00:08:17,640 Speaker 2: out there to sort of develop anarchism, to bring it 150 00:08:17,800 --> 00:08:20,480 Speaker 2: to more people, and of course through practice, we can 151 00:08:20,480 --> 00:08:23,800 Speaker 2: get a clearer sense of how anarchist organization can work 152 00:08:24,280 --> 00:08:28,800 Speaker 2: in all of its harmonious complexity. And I say organization 153 00:08:29,120 --> 00:08:33,240 Speaker 2: and complexity specifically, because it is often assumed that the 154 00:08:33,320 --> 00:08:35,840 Speaker 2: presence of anarch is the absence of organization or the 155 00:08:35,880 --> 00:08:39,240 Speaker 2: absence of complexity, because those terms are often associated with 156 00:08:39,400 --> 00:08:43,400 Speaker 2: are synonymized with hierarchy and authority. But you can have 157 00:08:43,520 --> 00:08:57,120 Speaker 2: organization and complexity without them. So on the next part 158 00:08:57,160 --> 00:08:59,520 Speaker 2: of the definition, we get into the idea of anarcheb 159 00:08:59,600 --> 00:09:03,120 Speaker 2: You know, well, where self determination, mutuality, and free association 160 00:09:03,240 --> 00:09:06,840 Speaker 2: form the basis of our society. Self attimination is probably 161 00:09:06,800 --> 00:09:08,960 Speaker 2: the easiest to explain it for three terms that I 162 00:09:09,040 --> 00:09:11,440 Speaker 2: use to define such a society, because it's just the 163 00:09:11,520 --> 00:09:14,920 Speaker 2: idea that individuals can define and pursue their own paths 164 00:09:15,440 --> 00:09:18,160 Speaker 2: is the belief that people individually and collectively have the 165 00:09:18,200 --> 00:09:20,760 Speaker 2: capacity to live and organize themselves in ways to reflect 166 00:09:20,760 --> 00:09:24,400 Speaker 2: their own needs, desires, and values. It rejects the notion 167 00:09:24,559 --> 00:09:28,559 Speaker 2: that others, whether they be states, corporations, religious institutions, or 168 00:09:28,559 --> 00:09:31,080 Speaker 2: other elites, should have the power to dictate the lives 169 00:09:31,080 --> 00:09:36,400 Speaker 2: of individuals or impose structures exploitation and control. Self detimination 170 00:09:36,559 --> 00:09:39,480 Speaker 2: is the basis of autonomy, which is necessarily followed by 171 00:09:39,559 --> 00:09:42,839 Speaker 2: free association. The first and foremost I want to get 172 00:09:42,880 --> 00:09:48,880 Speaker 2: into the idea of mutuality. Mutuality is feeling an action 173 00:09:49,000 --> 00:09:51,440 Speaker 2: in a relationship that is based on shape benefit between 174 00:09:51,480 --> 00:09:55,079 Speaker 2: individuals and groups in a society. There is reciprocity and 175 00:09:55,080 --> 00:09:57,960 Speaker 2: its communication. It's a shar enough sentiment and an exchange 176 00:09:57,960 --> 00:10:01,800 Speaker 2: of positive actions, and it's not unique to anarchy. Weutral 177 00:10:01,840 --> 00:10:05,040 Speaker 2: into dependence, which is a component of mutuality, is also 178 00:10:05,120 --> 00:10:07,040 Speaker 2: not unique to anarchy. It can be free found in 179 00:10:07,040 --> 00:10:10,400 Speaker 2: pretty much every society because we rely on neutrality to 180 00:10:10,440 --> 00:10:13,120 Speaker 2: survive and progress through our day to day life, whether 181 00:10:13,160 --> 00:10:16,000 Speaker 2: we're working together to clean the house for Christmas or 182 00:10:16,080 --> 00:10:18,640 Speaker 2: troubleshooting a problem in the workplace, or taking part in 183 00:10:18,679 --> 00:10:21,160 Speaker 2: a club or sport, or sharing resources follow in a 184 00:10:21,200 --> 00:10:26,880 Speaker 2: natural disaster. Mutuality happens constantly, informally and often without recognition. 185 00:10:27,320 --> 00:10:29,559 Speaker 2: This is something that Creator talks about in Debt of 186 00:10:29,600 --> 00:10:31,880 Speaker 2: First five thousand Years. He says, this is the glue 187 00:10:32,160 --> 00:10:37,679 Speaker 2: that who will society together? Not contracts or power, but solidarity, empathy, 188 00:10:37,960 --> 00:10:41,920 Speaker 2: and the natural human inclination to care for others. All 189 00:10:41,960 --> 00:10:45,480 Speaker 2: world is so divided, and we still find ways to care. 190 00:10:46,000 --> 00:10:48,439 Speaker 2: Are there obstacles that care? Of course, you know the 191 00:10:48,600 --> 00:10:53,240 Speaker 2: various presuences, propagandized mindsets, socio economic systems, and material conditions 192 00:10:53,240 --> 00:10:56,760 Speaker 2: that limit our practice of mutuality. But these are problems 193 00:10:56,760 --> 00:11:00,679 Speaker 2: that he seeks to rectify. Obviously, it's used like cluialism 194 00:11:00,720 --> 00:11:04,880 Speaker 2: and white supremacy are fractured societies along racial lines and 195 00:11:05,080 --> 00:11:08,720 Speaker 2: create a distress and competition where mutuality could flourish. The 196 00:11:08,720 --> 00:11:13,320 Speaker 2: propaganda perpetuated by states and corporations also limits our capacity 197 00:11:13,360 --> 00:11:17,600 Speaker 2: to imagine mutuality and create this sense of ssty in 198 00:11:17,600 --> 00:11:22,079 Speaker 2: this competitive mindset that creates an unnecessary dichotomy between the 199 00:11:22,120 --> 00:11:25,440 Speaker 2: success of the individual and success of the collective. Because 200 00:11:25,440 --> 00:11:28,440 Speaker 2: of the very nature these hierarchical systems are forcing us 201 00:11:28,480 --> 00:11:32,360 Speaker 2: intexplosive relationships. Things like mutual aid and are being replaced 202 00:11:32,360 --> 00:11:38,000 Speaker 2: by transactional exchanges. Care and community become commodities, basic human 203 00:11:38,080 --> 00:11:41,760 Speaker 2: needs become profit driven markets, and the state takes on 204 00:11:41,920 --> 00:11:44,920 Speaker 2: a lot of the role that was formerly filled by mutuality. 205 00:11:45,640 --> 00:11:48,600 Speaker 2: Just the idea of disaster response, for example, is dominated 206 00:11:48,600 --> 00:11:53,240 Speaker 2: by bureaucratic agencies that monobilize and direct the resources that 207 00:11:53,360 --> 00:11:57,280 Speaker 2: could be used and more effectively used by people addressing 208 00:11:57,320 --> 00:12:01,040 Speaker 2: their own needs locally. And of course, with the implementation 209 00:12:01,120 --> 00:12:04,800 Speaker 2: of the property regime, with privatization fencing off the commons 210 00:12:04,800 --> 00:12:07,640 Speaker 2: that once supports at communal life, it creates that sort 211 00:12:07,679 --> 00:12:11,160 Speaker 2: of scarcity that the limits or interpersonal practice of neutrality. 212 00:12:11,600 --> 00:12:14,559 Speaker 2: And when people are poor, when they're struggling intermediate will needs, 213 00:12:14,840 --> 00:12:17,600 Speaker 2: they often lack the resources or energy to extend help 214 00:12:17,640 --> 00:12:20,599 Speaker 2: to others. Food and secure families may not have the 215 00:12:20,640 --> 00:12:24,680 Speaker 2: capacity to engage in community support networks. Or you know, 216 00:12:24,720 --> 00:12:26,679 Speaker 2: if you look at how cities are often designed their 217 00:12:26,760 --> 00:12:29,679 Speaker 2: structure to isolate people, they make it harder people to 218 00:12:29,760 --> 00:12:33,240 Speaker 2: form balance of trust. The existence of all these non 219 00:12:33,280 --> 00:12:37,840 Speaker 2: places like highways, the absence of third places, and the 220 00:12:37,880 --> 00:12:40,880 Speaker 2: prevalence of civil and sprawl or make it more difficult 221 00:12:40,920 --> 00:12:44,280 Speaker 2: for us to form bonds of trust and solidarity. And then, 222 00:12:44,320 --> 00:12:47,280 Speaker 2: of course you have the intervention of the state into 223 00:12:47,280 --> 00:12:50,840 Speaker 2: people's efforts to engage in mutual aid. You know, the 224 00:12:50,880 --> 00:12:55,800 Speaker 2: states punishes and criminalizes mutual aid efforts for migrants or 225 00:12:55,840 --> 00:12:59,319 Speaker 2: for homeless people. You will often see the police or 226 00:12:59,400 --> 00:13:03,679 Speaker 2: border authority is preventing people from helping those people, charging 227 00:13:03,720 --> 00:13:07,240 Speaker 2: them with criminal penalties just for trying to help their 228 00:13:07,240 --> 00:13:10,880 Speaker 2: fellow humor and all these are things that limits the 229 00:13:10,920 --> 00:13:15,480 Speaker 2: free and full flourishing of mutuality. Or we shouldn't look 230 00:13:15,480 --> 00:13:17,920 Speaker 2: to the limits of mutuality in our current system as 231 00:13:17,920 --> 00:13:20,560 Speaker 2: an indication of how it might be limited in another system. 232 00:13:20,760 --> 00:13:22,559 Speaker 2: In fact, we can look at these limits and see 233 00:13:22,920 --> 00:13:26,240 Speaker 2: what ways mutuality could flourish even further when they no 234 00:13:26,360 --> 00:13:29,880 Speaker 2: longer exist. So by taking the time to dismantle prejudices, 235 00:13:29,920 --> 00:13:33,600 Speaker 2: to challenge propaganda, to build alternatives, and to create abundance, 236 00:13:34,000 --> 00:13:37,120 Speaker 2: we can start to recognize the potential of our mutuality. 237 00:13:38,080 --> 00:13:41,040 Speaker 2: And so really getting from zero point A to point B, 238 00:13:41,720 --> 00:13:45,400 Speaker 2: it becomes a matter of expanding our solidarity, which would 239 00:13:45,400 --> 00:13:49,400 Speaker 2: expand our capacity for mutuality to drive our social organizations. 240 00:13:50,040 --> 00:13:53,960 Speaker 2: Solidarity is about establishing and recognizing the bond between all people, 241 00:13:54,440 --> 00:13:56,800 Speaker 2: understanding that I center gain from you doing well and 242 00:13:57,000 --> 00:14:01,319 Speaker 2: vice versa rememother. Our system incentivized selfishness that acts to 243 00:14:01,400 --> 00:14:06,000 Speaker 2: the detriment of others. So anarchy doesn't need perfect people, 244 00:14:06,600 --> 00:14:10,360 Speaker 2: it just needs systems to have better incentives. So anarchic 245 00:14:10,480 --> 00:14:14,880 Speaker 2: systems would incentivize generosity and selflessness, of course, But the 246 00:14:14,920 --> 00:14:18,200 Speaker 2: real trick is really in creating systems that utilize selfishness 247 00:14:18,480 --> 00:14:21,120 Speaker 2: to the benefit of others, making it so that even 248 00:14:21,120 --> 00:14:24,520 Speaker 2: the most self interested and self absorbed people are a 249 00:14:24,560 --> 00:14:26,800 Speaker 2: net positive or at least a net zero on the 250 00:14:26,840 --> 00:14:29,080 Speaker 2: impacts of the rest of society, because they will find 251 00:14:29,120 --> 00:14:32,080 Speaker 2: themselves acting in ways that are generous and that are 252 00:14:32,160 --> 00:14:35,160 Speaker 2: selfless in order to get the gains that they desire 253 00:14:35,240 --> 00:14:38,120 Speaker 2: for themselves. You can call it to kind of a 254 00:14:38,160 --> 00:14:39,680 Speaker 2: selfish selflessness. 255 00:14:40,400 --> 00:14:43,760 Speaker 3: Yeah, And it's funny because like that's the sort of 256 00:14:44,440 --> 00:14:47,560 Speaker 3: justification that capitalism uses, that like, oh, if everyone that 257 00:14:47,680 --> 00:14:51,720 Speaker 3: purely acts into self interest and everything will get better 258 00:14:51,760 --> 00:14:54,920 Speaker 3: for everyone, you know. But it's effectively just like a 259 00:14:54,960 --> 00:14:57,280 Speaker 3: code of paint that's been put on a system that 260 00:14:57,600 --> 00:14:59,680 Speaker 3: people use their self interest to make things better for 261 00:14:59,680 --> 00:15:00,720 Speaker 3: egas exactly them. 262 00:15:01,600 --> 00:15:06,280 Speaker 2: Yeah, So clearly the system of capitalism has these systemic 263 00:15:06,360 --> 00:15:10,920 Speaker 2: incentives and structures that allow for selfishness that not only 264 00:15:11,160 --> 00:15:16,680 Speaker 2: expand and propagate and be reinforced, there also ensures that 265 00:15:16,680 --> 00:15:20,840 Speaker 2: that impulse that in inclination has an extraordinary impact on 266 00:15:20,880 --> 00:15:25,920 Speaker 2: the lives of millions of people. An individual selfish person 267 00:15:26,160 --> 00:15:29,960 Speaker 2: cannot do that much to impact others, but put them 268 00:15:29,960 --> 00:15:32,080 Speaker 2: in a position of power, and all of a sudden 269 00:15:32,160 --> 00:15:36,920 Speaker 2: their decisions can impact the lives of thousands, millions, even billions. 270 00:15:37,840 --> 00:15:40,040 Speaker 2: So the practice of anarchy is a way of creating 271 00:15:40,040 --> 00:15:42,680 Speaker 2: a society where no one stands above another, and where 272 00:15:42,800 --> 00:15:46,280 Speaker 2: lives are built in cooperation instead of domination. Reshape and 273 00:15:46,320 --> 00:15:49,200 Speaker 2: how we practice mutuality why building new habits of cooperation 274 00:15:49,320 --> 00:15:53,080 Speaker 2: that work without rulers. And that's what social revolution is 275 00:15:53,120 --> 00:15:56,200 Speaker 2: all about. It's an ongoing and intentional transformation of our 276 00:15:56,200 --> 00:15:59,560 Speaker 2: society for economy and culture and philosophy and technology and 277 00:15:59,600 --> 00:16:03,320 Speaker 2: relationship and politics. It's the ongoing indication of all forms 278 00:16:03,360 --> 00:16:06,280 Speaker 2: of authority and prejudice and the ongoing affirmation of freely 279 00:16:06,360 --> 00:16:10,080 Speaker 2: associated equals. There is, in many ways a reconstitution of 280 00:16:10,080 --> 00:16:13,920 Speaker 2: our natural initiative or capacity of mutuality and our responsibility 281 00:16:13,960 --> 00:16:16,920 Speaker 2: for ourselves and each other. And that starts here and now, 282 00:16:17,200 --> 00:16:20,120 Speaker 2: not at some distant points in the future. It won't 283 00:16:20,160 --> 00:16:23,480 Speaker 2: be easy, but it's necessary to unshackle our mutuality to 284 00:16:23,560 --> 00:16:26,640 Speaker 2: create a society where it can flourish. And this is 285 00:16:26,680 --> 00:16:29,720 Speaker 2: where we get into things like mutual aid. It's confused 286 00:16:29,720 --> 00:16:33,280 Speaker 2: with charity very often, but it's a manifestation of our mutuality. 287 00:16:33,760 --> 00:16:36,680 Speaker 2: It's a voluntary and mutually beneficial exchange of services and 288 00:16:36,720 --> 00:16:39,480 Speaker 2: resources in a society. And so it's not about tit 289 00:16:39,520 --> 00:16:42,920 Speaker 2: for tat peedback or measuring each person's contributions. It's what 290 00:16:43,040 --> 00:16:45,960 Speaker 2: taking responsibility for one another as members of a society 291 00:16:46,480 --> 00:16:49,960 Speaker 2: and building social relations that sharpen our ability to collaborate 292 00:16:50,040 --> 00:16:53,960 Speaker 2: and share. To part phrase Peter Creputkin, practice and mutual 293 00:16:54,000 --> 00:16:56,640 Speaker 2: aid is the surest means forgiving each other into all 294 00:16:56,680 --> 00:16:59,560 Speaker 2: of the greatest safety, the best guarantee of existence and 295 00:16:59,600 --> 00:17:05,000 Speaker 2: progress bodily, intellectually, and morally, but mutually. Like I said earlier, 296 00:17:05,240 --> 00:17:08,480 Speaker 2: it derives its basis from our interdependence, which is another 297 00:17:08,520 --> 00:17:12,440 Speaker 2: component of mutuality. Mutual independence is the very basic idea 298 00:17:12,480 --> 00:17:14,879 Speaker 2: that we rely on each other for various aspects of 299 00:17:14,880 --> 00:17:17,840 Speaker 2: our lives. In every kind of society and an he 300 00:17:18,000 --> 00:17:21,919 Speaker 2: our mutual interdependence is unrestricted by authority and instead guided 301 00:17:21,960 --> 00:17:25,600 Speaker 2: by complementarity, so we are all approached and appreciated as 302 00:17:25,680 --> 00:17:30,760 Speaker 2: unique equals cooperated on that basis. Mutual responsibility is another 303 00:17:30,800 --> 00:17:34,600 Speaker 2: manifestation of mutuality, as the idea that in the absence 304 00:17:34,720 --> 00:17:37,880 Speaker 2: of legal order, in the absence of authority, when society 305 00:17:37,960 --> 00:17:40,480 Speaker 2: is no longer guided by laws that are binding and 306 00:17:40,640 --> 00:17:44,720 Speaker 2: enforceable by some authority, we must be guided instead by responsibility. 307 00:17:45,520 --> 00:17:48,320 Speaker 2: But actions are pre authorized or pre judged by an 308 00:17:48,359 --> 00:17:52,199 Speaker 2: external rules, but that each action is undertaken freely and 309 00:17:52,560 --> 00:17:57,679 Speaker 2: subject to any number of responses positive and negative. Are 310 00:17:57,720 --> 00:18:00,960 Speaker 2: you curious about this idea of legal order and permission, 311 00:18:01,040 --> 00:18:04,920 Speaker 2: prohibition and unusual responsibility? I recommend Sean Wilber's and new 312 00:18:04,920 --> 00:18:08,280 Speaker 2: glossary on the Libertarian Labyrinth, as it offers the exploration 313 00:18:08,680 --> 00:18:14,400 Speaker 2: of that concept and a lot more to synthetic anarchism. 314 00:18:15,040 --> 00:18:18,320 Speaker 2: So anarchy demands a high degree of self awareness, care, 315 00:18:18,359 --> 00:18:22,920 Speaker 2: and reciprocity from individuals and communities, not through coercion or enforcement, 316 00:18:22,960 --> 00:18:27,479 Speaker 2: but through voluntary continue us and conscious negotiation. Incentivized by 317 00:18:27,480 --> 00:18:29,639 Speaker 2: the nature of the system itself, with its basis in 318 00:18:29,720 --> 00:18:35,960 Speaker 2: cooperation and the desire to prevent annecessary conflict. In hierarchical systems, 319 00:18:36,280 --> 00:18:40,640 Speaker 2: humans of justice often escalates conflict. Imprisonment, for example, tends 320 00:18:40,640 --> 00:18:45,880 Speaker 2: to breed resentment and resistance and further criminalization. In anarchy, 321 00:18:46,240 --> 00:18:50,440 Speaker 2: the absence of preauthorized retaliation encourages us to find that 322 00:18:50,560 --> 00:18:54,440 Speaker 2: dialogue and to create restorative practices. If a conflict arises 323 00:18:54,440 --> 00:18:57,280 Speaker 2: over a resource, people have an interest in reachion and 324 00:18:57,320 --> 00:19:00,520 Speaker 2: resolution that benefits both rather than escalates and things and 325 00:19:00,680 --> 00:19:06,560 Speaker 2: prolonged disputes. So, such as society, you will necessarily require responsibility. 326 00:19:07,280 --> 00:19:13,399 Speaker 2: They're both responsibility for the environment and responsibility for other people. 327 00:19:14,320 --> 00:19:18,520 Speaker 2: You know, if you are costing the ecosystem its resources, 328 00:19:19,160 --> 00:19:22,239 Speaker 2: it can just offload that cost onto everybody else, As 329 00:19:22,280 --> 00:19:25,080 Speaker 2: it's common in captive systems. You have to be in 330 00:19:25,119 --> 00:19:28,080 Speaker 2: dialogue with other people to ensure your actions are balanced 331 00:19:28,080 --> 00:19:31,920 Speaker 2: by replenishing the resource, by mitigating harm, or by securing 332 00:19:32,000 --> 00:19:34,919 Speaker 2: so kind of collective agreement. And if somebody is creating 333 00:19:35,040 --> 00:19:39,160 Speaker 2: a disruptive situation, if they're blasting out music at night, 334 00:19:39,760 --> 00:19:42,679 Speaker 2: we kind oft rely on an external authority to mediate, 335 00:19:43,080 --> 00:19:45,639 Speaker 2: but we have to mediate in some way. We have 336 00:19:45,680 --> 00:19:48,320 Speaker 2: to find ways to ensure that they bear the costs 337 00:19:48,359 --> 00:19:52,879 Speaker 2: of disturbing others, whether involves apologizing or making amends or 338 00:19:53,000 --> 00:19:54,840 Speaker 2: just in their behavior, or if they don't want to 339 00:19:54,880 --> 00:20:00,720 Speaker 2: take on other people facing other consequences as necessary. So 340 00:20:00,720 --> 00:20:05,640 Speaker 2: social revolution really aims to prepare us for that responsibility. It's, 341 00:20:05,880 --> 00:20:10,080 Speaker 2: as Wilber describes, a basic principle for encountering, recognizing, and 342 00:20:10,080 --> 00:20:14,080 Speaker 2: engaging with others. It's our beefed up and extremely demanded 343 00:20:14,200 --> 00:20:18,960 Speaker 2: version of the Golden rule. The organic emergence of this 344 00:20:19,080 --> 00:20:23,159 Speaker 2: responsibility and the incentives of this system could create a 345 00:20:23,200 --> 00:20:26,800 Speaker 2: sort of a mutual understanding, which is another aspect of neutrality. 346 00:20:27,240 --> 00:20:29,800 Speaker 2: As people will necessarily form norms of behavior that will 347 00:20:29,840 --> 00:20:33,879 Speaker 2: guide the interactions between them. They'll facilitate consultation and negotiation 348 00:20:34,359 --> 00:20:38,000 Speaker 2: to restrain the escalation of conflict. They'll maintain the viability 349 00:20:38,040 --> 00:20:42,479 Speaker 2: of shared commons and libraries of thiths, and similarly, our 350 00:20:42,480 --> 00:20:45,400 Speaker 2: desire to prevent the escalation of conflict, to prevent threat 351 00:20:45,400 --> 00:20:47,640 Speaker 2: to our being and prevent threats to our social harmony 352 00:20:47,880 --> 00:20:51,160 Speaker 2: or society's integrity with thus developed a sense of mutual 353 00:20:51,200 --> 00:20:54,480 Speaker 2: defense it's in all of our interests to minimize the 354 00:20:54,480 --> 00:20:57,800 Speaker 2: potential Hoever, our actions to proctively seek out solutions to 355 00:20:57,840 --> 00:21:00,960 Speaker 2: potential and actual conflict ensure that we won't get flack 356 00:21:01,040 --> 00:21:04,479 Speaker 2: and pushback and negative consequences to the things that we 357 00:21:04,560 --> 00:21:07,919 Speaker 2: do and threats to the sustainability of our society and 358 00:21:07,960 --> 00:21:22,040 Speaker 2: our lives I. Thinyet. Another manifestation of mutuality become to 359 00:21:22,080 --> 00:21:25,520 Speaker 2: the idea of mutual interests, which are what make free 360 00:21:25,560 --> 00:21:29,120 Speaker 2: association as the basis of an arctic social organization possible. 361 00:21:29,920 --> 00:21:33,639 Speaker 2: Free association is the founding principle of an archic social organization, 362 00:21:33,880 --> 00:21:36,440 Speaker 2: and it refers the ability of each person to move 363 00:21:36,480 --> 00:21:40,119 Speaker 2: around to association disassociated with others as they so choose, 364 00:21:40,359 --> 00:21:45,480 Speaker 2: without being subject to authority. Free association is free from 365 00:21:45,840 --> 00:21:50,960 Speaker 2: the impositions of wage labor, from the boundaries of citizenship, 366 00:21:51,240 --> 00:21:55,920 Speaker 2: and from all other hierarchical relationships. This is different from 367 00:21:55,920 --> 00:21:59,240 Speaker 2: the sort of liberal idea of freedom of association, where 368 00:21:59,320 --> 00:22:03,240 Speaker 2: under capitalists that freedom of association is the freedom that 369 00:22:03,359 --> 00:22:08,240 Speaker 2: comes with signing contracts and control in private property. So 370 00:22:08,320 --> 00:22:10,840 Speaker 2: being free from authority, we still have to do what 371 00:22:10,920 --> 00:22:13,879 Speaker 2: we have to do, because we're still muchly interdependent, but 372 00:22:13,920 --> 00:22:16,679 Speaker 2: that free association empowers people to connect with others and 373 00:22:16,680 --> 00:22:19,600 Speaker 2: to form groups based around shared interests or as add 374 00:22:19,680 --> 00:22:23,680 Speaker 2: actions to pursue those interests. Of actions. So interest maypy 375 00:22:23,720 --> 00:22:26,639 Speaker 2: as broad as onet and to eat, or as niche 376 00:22:26,680 --> 00:22:30,120 Speaker 2: as wanting to maintain the traditional Japanese art of wood joinery. 377 00:22:31,080 --> 00:22:33,840 Speaker 2: Or they might span the globe or whatever unique to 378 00:22:33,880 --> 00:22:36,560 Speaker 2: a particular interest, such as those who are interested in 379 00:22:36,560 --> 00:22:39,879 Speaker 2: the mantia and the cleanliness of a local river. So 380 00:22:39,920 --> 00:22:42,239 Speaker 2: groups don't just exist for the sake of existing. They 381 00:22:42,240 --> 00:22:45,240 Speaker 2: don't exist to perpetuate on existence. They exist with a 382 00:22:45,280 --> 00:22:49,119 Speaker 2: particular goal in mind, whether that is mintian roads, producing 383 00:22:49,119 --> 00:22:52,560 Speaker 2: a distributing food, or building housing. And then such groups 384 00:22:52,600 --> 00:22:56,280 Speaker 2: may exist for a long time, or they may dissolve frequently. 385 00:22:56,720 --> 00:22:59,120 Speaker 2: They may split, or they may emerge. They may overlap 386 00:22:59,200 --> 00:23:01,920 Speaker 2: or come into conflict, and the spaces where they interact 387 00:23:02,320 --> 00:23:05,800 Speaker 2: could be called spaces of encounter, taken place in factories 388 00:23:05,920 --> 00:23:09,800 Speaker 2: or in gardens, specifically to at online platforms or some 389 00:23:09,840 --> 00:23:13,800 Speaker 2: sort of community center. So free association may occur on 390 00:23:13,840 --> 00:23:17,600 Speaker 2: the level of networks of individuals or federations of groups. 391 00:23:18,040 --> 00:23:20,480 Speaker 2: But I need to explain the commune and the federation, 392 00:23:20,680 --> 00:23:23,040 Speaker 2: because those are things that can be interpreted in a 393 00:23:23,040 --> 00:23:26,080 Speaker 2: few different ways. You know, federations people who might think 394 00:23:26,119 --> 00:23:30,800 Speaker 2: of government, communes people might think of well, local government 395 00:23:31,000 --> 00:23:33,960 Speaker 2: or con geese or something of that nature. Yeah, be 396 00:23:34,040 --> 00:23:38,480 Speaker 2: cult too. So i'm a key is about funding ways 397 00:23:38,520 --> 00:23:40,480 Speaker 2: to cooperate in ways that are not bound by the 398 00:23:40,480 --> 00:23:45,080 Speaker 2: traditional boundaries of authority, and that includes didditional boundaries of 399 00:23:45,359 --> 00:23:49,760 Speaker 2: shared territory. The Anech's commune has been confused very often 400 00:23:49,800 --> 00:23:53,959 Speaker 2: with things like intentional communities or administrative divisions. But if 401 00:23:53,960 --> 00:23:56,760 Speaker 2: we're going by Kropotkin's description in Words of a Rebel 402 00:23:57,320 --> 00:24:01,280 Speaker 2: Chapters Tend to eleven, he makes it clear that commune 403 00:24:01,280 --> 00:24:04,600 Speaker 2: describes any group forming on the basis of free association. 404 00:24:05,560 --> 00:24:09,119 Speaker 2: In fact, he juxtaposes the free commune with traditional conceptions 405 00:24:09,119 --> 00:24:12,360 Speaker 2: of the commune. He says, for us quote, commune no 406 00:24:12,400 --> 00:24:17,000 Speaker 2: longer means a territorial agglomeration. It is rather a generic name, 407 00:24:17,359 --> 00:24:19,960 Speaker 2: a synonym for the grouping of equals, which knows neither 408 00:24:19,960 --> 00:24:23,679 Speaker 2: frontiers nor walls. The social commune soon cease to be 409 00:24:23,760 --> 00:24:27,600 Speaker 2: a clearly defined entity. Each group in the commune necessarily 410 00:24:27,640 --> 00:24:30,840 Speaker 2: be drawn towards similar groups and other communes. They'll come together, 411 00:24:30,920 --> 00:24:32,639 Speaker 2: and the things that federate them will be as solid 412 00:24:32,680 --> 00:24:35,119 Speaker 2: as those that attach them to their fellow citizens, And 413 00:24:35,240 --> 00:24:37,840 Speaker 2: this way they will emerge a commune of interests whose 414 00:24:37,840 --> 00:24:41,200 Speaker 2: members are scattered in a thousand towns and villagious. Each 415 00:24:41,240 --> 00:24:44,080 Speaker 2: individual find the full satisfaction of his needs only by 416 00:24:44,160 --> 00:24:46,600 Speaker 2: grouping with other individuals who have the same tastes but 417 00:24:46,720 --> 00:24:51,159 Speaker 2: inhabits one hundred other communes end quote. Scropotkin's commune is 418 00:24:51,280 --> 00:24:54,640 Speaker 2: essentially a fluid collective of individuals and groups wherever they 419 00:24:54,640 --> 00:24:57,760 Speaker 2: find themselves, coming together their own volition and according to 420 00:24:57,760 --> 00:25:01,560 Speaker 2: their shared interests, projects, and activity, without being bound to 421 00:25:01,680 --> 00:25:06,520 Speaker 2: territorial designations. So I expect to see a bunch of 422 00:25:06,560 --> 00:25:10,040 Speaker 2: like mini governments all over a bunch of mini community 423 00:25:10,080 --> 00:25:13,480 Speaker 2: governments or over energy. Because an abstract group in the 424 00:25:13,640 --> 00:25:18,200 Speaker 2: community may not even necessarily share many real interests in common, 425 00:25:18,720 --> 00:25:22,240 Speaker 2: as trying to put them all into one body, one 426 00:25:22,400 --> 00:25:26,480 Speaker 2: polity that is responsible for identifying and enacting their will, 427 00:25:27,119 --> 00:25:29,960 Speaker 2: it tends to be dominated by the group's most dominant voices. 428 00:25:30,560 --> 00:25:33,320 Speaker 2: It tends to subordinate individuals to the will of a 429 00:25:33,400 --> 00:25:38,920 Speaker 2: nebulous collective nebulous majority as The alternative to this sort 430 00:25:38,920 --> 00:25:42,480 Speaker 2: of polity form, as Willard describes it is the federative 431 00:25:42,520 --> 00:25:48,000 Speaker 2: principle understood in its most radical anarchic sensus, So not 432 00:25:48,080 --> 00:25:51,000 Speaker 2: in the sense of networking conventional static polities like a 433 00:25:51,040 --> 00:25:54,560 Speaker 2: confederation of city states, but instead bringing together the information 434 00:25:54,640 --> 00:25:59,040 Speaker 2: and perspectives necessary to facilitate the dynamic process of free association. 435 00:26:00,240 --> 00:26:03,399 Speaker 2: We could look to antionomies of democracy. Another bit of 436 00:26:03,400 --> 00:26:06,679 Speaker 2: writing by Wilbur which fud explains how the federative organization 437 00:26:06,880 --> 00:26:10,280 Speaker 2: is the process by which we identify specific social cells 438 00:26:10,480 --> 00:26:13,840 Speaker 2: as an interests or needs and establish the involvement in 439 00:26:13,920 --> 00:26:16,840 Speaker 2: large scale collectivities that are formed on the basis of 440 00:26:16,880 --> 00:26:20,720 Speaker 2: those conversion interests. So these collectivities might exist on a 441 00:26:20,920 --> 00:26:24,240 Speaker 2: sort of a consultative basis as they seek out and 442 00:26:24,320 --> 00:26:28,639 Speaker 2: disseminate information or advice. It relates to interests, but the 443 00:26:28,720 --> 00:26:32,000 Speaker 2: recognition we're relevant of expertise, so there might be such 444 00:26:32,040 --> 00:26:38,359 Speaker 2: associations based on armed defense or cohousing construction or agro forestry. 445 00:26:38,800 --> 00:26:42,280 Speaker 2: The RepU consultative associations with a journalistic focus or with 446 00:26:42,320 --> 00:26:47,240 Speaker 2: a rewildin focus or an accessibility focus. They may exist 447 00:26:47,359 --> 00:26:51,240 Speaker 2: on any scale, depending on the specificity of the information needed, 448 00:26:51,680 --> 00:26:54,240 Speaker 2: from as the locals an apartment building to as far 449 00:26:54,320 --> 00:26:58,440 Speaker 2: reaching as a consonant or even the entire globe. Consultative 450 00:26:58,440 --> 00:27:02,320 Speaker 2: associations could create bluepference. They could document the viewable label 451 00:27:02,320 --> 00:27:05,879 Speaker 2: and expertise, They can source resources, and they can share feedback. 452 00:27:06,280 --> 00:27:10,080 Speaker 2: Also that interested and affected individuals and groups can easily 453 00:27:10,119 --> 00:27:14,320 Speaker 2: access everything they need to make informed decisions. So in anarchy, 454 00:27:14,720 --> 00:27:17,920 Speaker 2: we'll see a variety of individuals grouping together and interacted 455 00:27:17,960 --> 00:27:20,720 Speaker 2: in ways that are perhaps illegible from our top down 456 00:27:20,800 --> 00:27:23,920 Speaker 2: view of society, but in ways that work to accomplish 457 00:27:24,000 --> 00:27:29,240 Speaker 2: their goals, resolve their conflicts, and maintain social harmony. It 458 00:27:29,240 --> 00:27:31,760 Speaker 2: can be difficult to imagine this possibility due to how 459 00:27:31,800 --> 00:27:36,400 Speaker 2: thoroughly our disempowerment in dovestigation has been We live under 460 00:27:36,400 --> 00:27:39,760 Speaker 2: a global order that seems to deny any alternatives and 461 00:27:39,840 --> 00:27:43,399 Speaker 2: extors its understanding of human nature as the only valid interpretation. 462 00:27:44,160 --> 00:27:47,280 Speaker 2: The propaganda of our education on mass media and our 463 00:27:47,320 --> 00:27:51,439 Speaker 2: inherited understanding as subjects in hierarchical society has limited our 464 00:27:51,480 --> 00:27:54,679 Speaker 2: consciousness of our situation and thus our drives and powers 465 00:27:54,680 --> 00:27:57,800 Speaker 2: to transform our situation. There are those of us who 466 00:27:57,800 --> 00:28:01,520 Speaker 2: can overcome this through theoretical and historical study. But there 467 00:28:01,520 --> 00:28:04,240 Speaker 2: are others who can only overcome this condition through demonstration. 468 00:28:05,280 --> 00:28:09,520 Speaker 2: Some are not convinced by intellectual anarchist arguments. They have 469 00:28:09,560 --> 00:28:13,439 Speaker 2: to be transformed through experiences. So to borrow the terminology 470 00:28:13,560 --> 00:28:17,480 Speaker 2: of innovation adoption, it is up to us early adopters, 471 00:28:18,119 --> 00:28:20,840 Speaker 2: those who are into the revolution before it becomes cool, 472 00:28:21,359 --> 00:28:24,960 Speaker 2: to convince the majority of the possibility of freedom by example. 473 00:28:25,760 --> 00:28:30,640 Speaker 2: And furthermore, as William Gillis wrote in The Distinct Radicalism 474 00:28:30,800 --> 00:28:34,280 Speaker 2: of Anarchism, quote, to reach a moment where we sit 475 00:28:34,359 --> 00:28:39,040 Speaker 2: back entirely satisfied would be to abandon anarchism to the 476 00:28:39,120 --> 00:28:41,960 Speaker 2: radical of It is no alitmus for due diligence, no 477 00:28:42,120 --> 00:28:44,920 Speaker 2: final finish line, no moment where we pat ourselves on 478 00:28:44,960 --> 00:28:48,880 Speaker 2: the back. The vigilance of the radical is never as satiated. 479 00:28:49,240 --> 00:28:52,800 Speaker 2: End quote. And that's it for me today. We'll get 480 00:28:52,840 --> 00:28:56,200 Speaker 2: more into revolution, powers, drives, and consciousness and more in 481 00:28:56,400 --> 00:28:58,800 Speaker 2: future episodes. In the meantime, you can check out my 482 00:28:58,880 --> 00:29:02,160 Speaker 2: channel Andraism on YouTube. I took all things like this 483 00:29:02,400 --> 00:29:06,239 Speaker 2: all the time I've been ondre siege. This is it 484 00:29:06,240 --> 00:29:10,360 Speaker 2: could happen here. All power to all the people peace. 485 00:29:13,680 --> 00:29:16,200 Speaker 1: It could Happen Here is a production of cool Zone Media. 486 00:29:16,360 --> 00:29:19,440 Speaker 1: For more podcasts from cool Zone Media, visit our website 487 00:29:19,520 --> 00:29:23,080 Speaker 1: coolzonemedia dot com, or check us out on the iHeartRadio app, 488 00:29:23,160 --> 00:29:26,720 Speaker 1: Apple Podcasts, or wherever you listen to podcasts. You can 489 00:29:26,760 --> 00:29:29,080 Speaker 1: now find sources for it could Happen Here listed directly 490 00:29:29,120 --> 00:29:31,400 Speaker 1: in episode descriptions. Thanks for listening.