Appendix: An American in Paris

1

When Murray Bookchin writes that there is an issue “that I find so offensive and so outrageously false that I feel obliged to examine it in some detail,”[1400] you can count on a good show. No one takes umbrage on quite the colossal scale that he does. “Don’t sweat the small stuff” is incomprehensible counsel for the Director Emeritus. The issue he finds so offensive and so outrageously false — John P. Clark’s ridicule of an item on Bookchin’s revolutionary resume — holds promise for running his vital signs right off the Richter scale. So I, too, propose to examine it in some detail.

As the Director Emeritus explains, “On other occasions I have noted that I witnessed street struggles in Paris between the French police (the CRS) and radical protesters in mid-July 1968.” A pity he does not reference these “other occasions” so we could see if his claims there are as carefully worded as they are here. “The facts are that I flew into the French capital on July 13 — the general strike during May and June had paralyzed Air France, making earlier travel to Paris impossible.”[1401] For this pardonable tardiness, Clark makes mock:

If we read carefully, we discover that [Bookchin’s] first-hand experience of May ’68 came, unfortunately, in the month of July. He reveals that he made a “lengthy” visit to Paris “in mid-July [sic] 1968, when street-fighting occurred throughout the capital on the evening before Bastille Day” (p. 202). Bookchin is obviously trying to convey the impression that he was in the midst of things during the historic “events” of 1968. But as one history summarizes the events after the June 23 elections, “France closes down for the summer holidays” [“Bookchin Agonistes”], p. 23).[1402]

It would be interesting to know exactly when the Air France strike ended. Since the Air France strike ended sometime in June, as the ex-Director’s statement implies, Bookchin’s delay of 2–6 weeks before flying to Paris looks as if he were waiting to see if the coast was clear.

As the Director Emeritus recounts, while he was resting in his pension the afternoon of July 13, his family rushed in to report street fighting. He “quickly accompanied Bea [his wife] back to the Boulevard, but the fighting had essentially subsided.” Missed it by that much! But that night, after a block party that ended at midnight, the Director-to-be followed “a group of young men” carrying a red flag and singing the “Internationale” — perhaps it was a conditioned reflex. CRS men (riot police) ran up and down the Boulevard St.-Michel, “alternately attacking and withdrawing from the crowds that filled the Boulevard. Caught up among a group of Africans, who seemed to be special targets of the racist CRS men, Bea and I were attacked with special fury and had to scatter up toward the Pantheon, where we finally escaped our pursuers.”[1403]

PeeWee’s big adventure, then, consisted of watching the police attack crowds of people, then chase him away. The streets were thronged, not with militants, but with Bastille Day celebrants. It does not sound like most of these people were engaged in political protest. Bookchin observed a riot, but it was a police riot. Exactly what insight into the May-June insurrection he might have gleaned from this episode is hard to say, since by July 12, the insurrection was over. There’s a reason why it is referred to as the May-June days, not the May-July days. Bookchin’s riot has left on history only traces like this: “There were incidents at the Avignon Festival, and in Paris around Bastille Day, but the police were very much in control of the situation.”[1404]

The radical substance of the May-June “days” was the general strike, the workplace and campus occupations, the action committees, and popular control of the streets (excluding the police). By July 12, all these, except for some of the action committees,[1405] were gone. In fact, that was the very day the last of the strikes — by television newsmen employed by the government broadcasting network — was ended by a lockout.[1406] On May 25 the unions had negotiated the Grenelle agreements granting economic demands within the system. Many workers rejected the agreements at first, but soon they began returning to work.[1407] On June 12, the government, “confident of public approval,” prohibited demonstrations and banned a dozen extremist organizations.[1408] Students returned to school; even the Sorbonne was evacuated by the invading flics on June 16. Elections on June 23 reaffirmed the existing order and even rejuvenated briefly the obsolescent Gaullist regime. And finally the police retook the streets. June 11 was the “last night of the barricades.”[1409] Most Parisians, as the quotation from Clark’s acquaintance indicates, had as usual left town for their summer holidays.

Of course there were sporadic “incidents” after June 11 such as the one Bookchin blundered into, just as there was campus protest after Kent State, but each of these events marked the end of a discrete period of struggle. No doubt Bookchin learned something about the May “days” during his visit to Paris, but he learned it as reminiscence by others, not as a living, experienced reality. Another American known only too well to Bookchin was in the thick of it. That would be Fredy Perlman.

“By no means does one have to look ‘carefully,’ as Clark puts it, at anything I wrote about my experiences on July 13; I dated them very explicitly.”[1410] Bookchin would rather his readers not look at what he writes carefully. That only leads to such miscarriages of justice as Beyond Bookchin and Anarchy after Leftism. However, it is not the dating of whatever Bookchin may have written about July 13 which is in question, it is the dating of what he wrote about May-June 1968, as his quotations from Clark indicate. The two short texts in Post-Scarcity Anarchism (1971) which deal with the May days are dated “Paris July 1968,” and the second is described as “excerpts from a letter written shortly after the May-June events.”[1411] Even if “July 1968” qualifies as very explicit, when texts about events in Paris in May-June 1968 are said to have been written in Paris in July 1968, one of them “shortly after the May-June events,” the natural assumption is that the author is drawing on his own recent memories of his observations of those events as they took place.

Happily for Bookchin, he could count on this all but inevitable misunderstanding to validate his essays. “Had I been guided by less moral standards,” says he with high sanctimony, “I could have lied quite brazenly and dated my Parisian trip to, say, May 12 — and no one would have been aware of the falsehood.”[1412] No one except all the people in New York who knew he was in town in May and June. Bookchin by 1967 had been in contact in New York with the American Situationists and the Motherfuckers, and with French Situationists in Paris.[1413] The groups were then in close communication, but the Americans had “broken” with Bookchin the previous year “over his spirited defense of sacrificial militants and mystics.”[1414] The Director Emeritus could not have gotten away with a lie which would have demolished his credibility with the left at a time when he was trying to influence it through his newspaper Anarchos.

As a general proposition, the Director Emeritus would do well not to draw attention to his high moral standards, assuming that honesty is supposed to be one of them. For example, he now claims that, in the 1960s, he “developed a form of ecological anarchism”: “The name I gave it, though, was social ecology.” He thus both invented and named social ecology. But in the same volume, polemicizing against Watson, he says that social ecology was “a label that had fallen into disuse by the early 1960s and that I spent many years providing with a substantive meaning.” In this version he still invented social ecology but got the name from somewhere else, making one wonder what the phrase meant before he appropriated it. Much the same thing, apparently — judging from Bookchin’s earlier quotation of E.A. Gutkind to characterize social ecology.[1415]

Was Bookchin trading on a false image of firsthand knowledge to lend credence to his rather slight writings on May-June 1968? That is how some might construe a statement like this: “From everything I have seen, it is clear that the graffitti (which now form the content of several books) have captured the imagination of many thousands in Paris.”[1416] “Seen,” not “heard.” Bookchin might have seen graffitti in July, but he could not have seen how they captured the imagination of thousands in May and June.

“I have more than my own memory to verify these events,” avers the Director Emeritus. He has behind him the unimpeachable authority of the New York Times! Yes, “not only was there street fighting in Paris on July 13, but it was featured on the front page of The New York Times the next morning.” Yes, “the story was prominently featured on the front page under the disconcerting [?] headline ‘De Gaulle Insists on Public Order.’ The May-June revolt was not dead, even in mid-July.” The story, like so many of Bookchin’s, improves in the telling. Just one sentence later, the story — or was it the street fighting? — has gone from “featured” to “prominently featured.”[1417] Bookchin quotes what the Times correspondent “saw” (although there is no indication he was an eyewitness): “As if to underline the warning, riot policemen clashed tonight with several hundred youths carrying red and black flags and snake-dancing through the Place de la Bastille during celebrations on the eve of Bastille Day. Several youths were slightly injured. Using teargas, the police cleared the square of thousands of intermingled celebrators and demonstrators, some of whom threw paving stones.”[1418] Most of those in the streets, then, were celebrators, not demonstrators.

Bookchin finds the reference to De Gaulle “disconcerting” only because, in his narcissism, he assumes the newspaper story is about the part of the story that involved him. And a small part it was. The title of the story is not “French Youths Riot,” it is “De Gaulle Insists on Public Order.” Its topic is a speech De Gaulle delivered on July 13. The speech, not the disorder, is what put the story on the front page of the New York Times, and even then perhaps only because Sunday is a slow news day. The street fighting is mentioned, not featured. Of the 19 paragraphs of the story, one dealt with the demonstrators, and I have quoted it in full. But maybe I miss the point. The story is not really about what it’s really about, it is really about what it essentially is about. The story is only fortuitously, advantageously, contingently, secondarily, serendipitously, and aleatorily about the De Gaulle speech to which its title refers and to which nearly all of its content is devoted. It is essentially about a historic moment, in the Hegelian sense, in the revolutionary struggle — a moment to which Murray Bookchin bears proud witness.

One of those “other occasions” on which he discussed his Paris visit is a 1993 interview, “The 1960s,” in the same volume as “Whither Anarchism?” In the course of reviewing the 60s as he remembered them, Bookchin recites, almost word for word, the account of May 1968 in “Whither Anarchism?” But he also tells a new I-was-there story. At the Renault plant, he says, the workers, led by the younger workers, went on strike on their own, forcing the Communist Party and its union (the CGT) to go along: “Faced with a fait accompli, CGT officials essentially tagged along and tried to take over the workers’ grievances in union negotiations with the employers.” The usual story. But then this: “This was the general pattern, when I came to Paris in mid-July. I visited the Renault plant, and saw signs put up by the Communist hacks that read, ‘Beware of provocateurs’ — presumably meaning students — ‘who may try to mislead you,’ or words to that effect. In every possible way they tried to keep the workers who occupied the Renault plant from talking to students.”[1419] After four more paragraphs describing other aspects of the Paris situation as if they were contemporaneous with his visit to Renault, he concludes by saying that “eventually, after some two months, the Communists managed to maneuver the workers back to their jobs.”[1420]

Without a doubt the Director Emeritus is saying that, in mid-July, he saw the Renault plant on strike. But as we have seen, the last strike anywhere ended the day before Bookchin arrived. The Renault plants went on strike, the first on May 15 and the rest on May 16; the police seized Renault-Flins the night of June 5–6; the Renault strikers returned to work after June 17.[1421] Although the ex-Director says so twice, it is not true that the general strike lasted two months. Most strikes lasted from three to five weeks, which is why mid-June is the terminus ad quem assigned to the May-June revolt by everyone except the Director Emeritus.[1422] The Situationist Erné Vienet mentions that by the second week of June, “the unions were able to bring about the resumption of work almost everywhere; they had already been thrown some crumbs.”[1423]

2

Another American went to Paris that summer, and their disparate experiences say much about them. Fredy Perlman was in Italy when the May revolt began. He did not have the trouble taking a train that Bookchin had taking a plane. In Paris, he plunged into the activity of the Censier worker-student action committee. His first written report of events, dated May 18, recounts how in eleven days (May 2–13) the student strike catalyzed the general strike. On May 17, Sorbonne students undertook a six-mile march to the Renault auto plant, which had gone out two days before. Perlman describes how officials of the Communist-controlled UGT union were “guardedly hostile” to the demonstrators, who were allowed to exhort the workers only from outside the gates.[1424]

In a second dispatch dated May 30, when a strike committee at the Citroen auto plant called for a strike of unlimited duration (May 28), “French and foreign workers and intellectuals” formed the Citroen Action Committee. It consisted of whatever workers and students were present at the daily meetings, with no quorum, presided over by whoever felt there were enough people present for a meeting. On May 28 the Action Committee “launched its first project: to contribute to the factory occupation by talking to workers and by giving out leaflets explaining the strike.” That morning they did so. The next morning, however, they found union functionaries reading speeches through loudspeakers who told them to go home. After previously opposing the strike, the union was now taking control over it and redefining its objectives as bread-and-butter issues within the system: “Thus the functionaries strenuously opposed the distribution of the Action Committee’s leaflets, on the ground that their distribution would ‘disrupt the unity of the workers’ and ‘create confusion.’” While this was going on, the plant’s foreign workers remained outside the factory gates, watching.[1425] The union had traditionally neglected the foreign workers, and now it was struggling to translate the speech into their languages. At this point, the officials decided there was a use for the visiting militants after all.[1426]

Some of the visiting militants spoke foreign languages; some were foreigners themselves. At the union’s urging, they talked to and leafletted the foreign workers in their own languages, inviting them to join the occupation. And “the functionaries even gave loudspeakers to some of the foreign members of the Action Committee. The result was that, after about two hours of direct communication between the foreign workers and the Action Committee members, most of the foreign workers were inside the factory, participating in its occupation.”[1427]

What Fredy does not mention is that he was one of the foreign militants: “Since many of the assembled workers were non-French, the outside agitators insisted that the appeal should be presented in Spanish and Serbo-Croatian as well. The union officials grudgingly agreed, and gave the microphone to Fredy who was delighted to convey the actual appeal.”[1428] Fredy spoke both Spanish and Serbo-Croatian. Except for his honesty, nothing better distinguishes Fredy from Bookchin than his modesty. The only thing less conceivable than the Director Emeritus putting his ass on the line in a public confrontation would be his refusal to brag about it if he did. Fredy also does not mention that he was later arrested for trespassing at another factory along with other militants who scaled a factory fence in an effort to talk to workers. He talked his way out of it by telling the judge that he was an American professor researching French labor unions. The Director Emeritus thinks he caught a whiff of tear gas on the night of July 13. Fredy got so sick after one demonstration that he was bedridden for two days and unconscious most of the time.[1429] Fredy, with a congenital heart condition which would ultimately kill him, was 34.

Two Americans in Paris: one a revolutionary, the other a tourist. One was timely, the other untimely. Both went to Paris in 1968 and wrote about what happened there in May. There the similarity ends. Bookchin wrote up the May journees in such a way that they seemed to validate his ideology. He made it out to be a trans-class revolt against hierarchy, consumerism and subjective alienation which exposed the reformist, bureaucratic, counter-revolutionary nature of the Marxist parties.[1430] By placing his essay — out of chronological order — at the end of Post-Scarcity Anarchism, the bureaucrat-to-be made it look like a natural succession from the earlier essays, their climax — as if the French were acting out his theories. Except for possibly the ubiquity of the graffitti, there is nothing in the text which requires, or seems to reflect, direct experience. The ex-Director could have written it based on nothing more than daily reading of the New York Times. Perhaps he did: that would explain how he finished it so fast.

For Fredy Perlman, May 1968 was a challenge to theory, not a vindication of his own. His account (with coauthor Roger Gregoire) was written by, and for, revolutionaries, and it was written for use, “to make transparent, to ourselves and to those who are engaged in the same project, our shortcomings, our lack of foresight, our lack of action,” to contrast “the limited views we had of the events at the time we were engaged in them, with views we have gained from further action in different contexts.”[1431] The difference in perspective makes for important differences in interpretation. Their experiences with workers in the Action Committee and at the factories made it impossible for Perlman and Gregoire to do anything but place the class struggle at the center of the meaning of events, whereas Bookchin denies it explicitly: “The scope of the strike shows that nearly all strata of French society were profoundly disaffected and that the revolution was anchored not in a particular class [which one might that be?] but in everyone who felt dispossessed, denied, and cheated of life.”[1432] But all “strata” were not equally important. Although Barrot and Martin exaggerate, they are much closer to the truth than the Director Emeritus when they say that “students masked the real struggle, which took place elsewhere.”[1433] When he says that “many people transcended the narrow limitations that had impeded their social vision,” one of his examples makes clear that class consciousness is such a limitation: “The individual workers who came to the action committees at Censier ceased to be ‘workers’ as such. They became revolutionaries.”[1434] Fredy, who was in those Censier action committees, agrees that they became revolutionaries, but not that they ceased to be workers: “In Censier the workers liberated themselves; they did not overthrow the capitalist system. In Censier, revolution was an idea, not an action.”[1435]

Without reviewing the specifics — “to give an accurate and exhaustive account of that period would need a far less brilliant pen than mine”[1436] — it is instructive to compare Bookchin’s and Fredy’s analyzes of why the strike failed. The occupied factories are the crux of the matter. The mere occupation, in isolation, of the factories by those who work in them creates at best a pre-revolutionary situation. Despite his ultra-modernist disdain for working-class self-identification, suddenly Bookchin has an old-fashioned leftist prescription after all for workers “as such”: go back to work! Work under new management explicitly is the revolution: “Had the workers begun to work the plants under workers’ management, the revolt would have advanced into a full-scale social revolution.” Then it remains only to erect the rest of the structure: federated functional and territorial groups as set forth in old councilist and syndicalist texts.[1437] Under democratic control, it does not matter “that the old system of production and distribution is still centralized structurally and based on a national division of labor.”[1438] Workers “as such” will remain such. Today, the Director Emeritus wants “the means of life municipally managed rather than controlled by any vested interest (such as workers).” Self-management is redefined as municipal management. Syndicalist demands are the particularistic demands of “workers” (his quotation marks), who are just one of the “vocationally oriented special interest groups” whose class interests are to be “dissolved” into the civic domain, the totalizing Commune.[1439]

For Fredy Perlman, the revolution stumbled and stalled on the threshold of socialization of the means of production. He contrasted what happened at the Sorbonne with what happened in the factories. No longer a university, the Sorbonne was the collective property of all who went there, without regard to whether they had been students or not (most had not). But the occupied factory was still a factory, the collective property of its workers, who were still workers, and it was not to be trespassed upon by outsiders, even other workers. It did not occur to the militants that they had as much right to enter and, if they liked, to use the factory as did the people formerly employed there. Misunderstanding the situation, they deferred to the workers — meaning, in practice, to their union officials — lest they “substitute” themselves for the workers, who, in their isolation, had already surrendered their power to substitutes.[1440]

The minority of workers who occupy the factory are locked in; thus they’re kept away from the action committee militants outside, and they’re exposed to the speeches inside. The strike pickets appointed by Union and Party officials play cards and wait for the strike to end. The action committee militants who come to the factory entrances get as far as the strike pickets, who are instructed not to let the militants inside, not to let the militants talk to workers, not to take the “provocators and adventurists” seriously, and to chase them away by any means necessary in case crowds of workers collect around them.

In factories occupied in this manner, no one expresses anything, no one learns; the level of consciousness remains where it was before the strike. The workers are told by their “spokesmen” that what they want is higher wages and improved conditions, and that only the union can negotiate these gains for them. The whole strike is reduced to the problem of quantitative improvements and material gains within capitalist society. Locked into the factories by appointed strike pickets, spoken-for by union officials, told by loudspeakers and press that the militants outside are anarchistic provocators who follow an irresponsible foreign Leader, the workers become even more dependent. Chained to a context in which all their powers are alienated, the workers view their possibilities from the vantage point of powerlessness — and from this vantage point, nothing is possible and nothing is learned.[1441]

These paragraphs could only have been written by someone who was there. “Locked in” is neither hyperbole nor metaphor. Another observer saw “heavy locks and bolts on the Renault gates.”[1442]

Most revolutionary thinking got no further than cooperatism: “The idea that ‘the means of production belong to the working people’ was translated to mean that the workers own the factory they work in. This is an extreme vulgarization. Such an interpretation would mean that the particular activity to which the wage struggle condemned someone in capitalist society is the activity to which he will be condemned when the society is transformed.”[1443] In other words, the revolution failed because most revolutionaries agreed with Murray Bookchin.

Fredy Perlman left France when Bookchin arrived there: “In July 1968, as law and order were being reimposed on French society, Fredy returned to the United States, stopping briefly in New York City to meet and exchange views with militants involved in the student strike and building occupation at Columbia University.”[1444] Perhaps, in New York or Paris, Bookchin and Fredy passed each other in opposite directions, as they certainly went on to do politically, with Fredy soon superseding Marxism and Bookchin eventually regressing to it. Lorraine Perlman writes that Fredy’s “experiences during those intense, joyous weeks deeply reflected his views and remained a constant reference point whenever he considered possibilities for social change.”[1445] The satiric passages in Manual for Revolutionary Leaders in which leftist organizers and politicians are bewildered by post-revolutionary life in which people are unself-consciously and creatively using socialized property recall what Perlman wished the Parisian workers had done when they had the chance.[1446] Despite his unsparing criticism of his own activity, for Fredy, May ’68, flying in the face of common sense, showed that “anything is possible.”[1447]

As for Bookchin, his visit to Paris left no discernible impression on his subsequent output, not even on “Spontaneity and Organization” (1971), where it would appear if it appeared anywhere. When the Director Emeritus rattles off the holidays on the anarchist calendar — 1789, 1848, 1917, 1936, 1956, etc. — 1968 is not included. When he holds up Paris as an example it is Paris in 1793, 1848 or 1871.[1448] In 1993, after reviewing events, all he had to say is that “the ’68 events in Paris generated considerable controversy in the Left, and it raised many issues that have yet to be sorted out: questions of organization, a public sphere, theory and practice, and the like. I still struggle with these questions today, but that requires a separate discussion.”[1449] As one might say at the scene of a homicide, there are no signs of struggle. In effect, the ex-Director confirms that he learned nothing important in Paris, including the most important thing, something Fredy learned — to quote Guattari and Negri, “The Revolution Began in ’68.”[1450]

To find out what someone finds it worthwhile to do, look at what he’s doing. For Bookchin, bashing anarchists takes priority over sorting out the many issues raised by May 1968. It is literally true that he devoted the rest of his life to discrediting really existing anarchism.

Bookchin does “sort out” one aspect of the legacy of ’68: Post-Modernism! The Director Emeritus explains: “Many French radicals,” shaken by Communist Party behavior during the upheaval, “not only did they become anti-Communists, they rejected Marxism itself ... and in some cases the entire Enlightenment tradition.” Generously, he allows that “I am only too well aware of the fact that many postmodernists have since modified these strong denials,” but the PoMos still share “certain essentials.”[1451] And he is only too unaware of the fact that there are PoMos, such as Laclau and Mouffe, who espouse a leftist radical democracy just as he does.[1452] Since Post-Modernism is little more than a style and a mood, it is as compatible with leftist incoherence as with any other incoherence.

Obviously describing the same phenomenon, another source refers to the representation “that a group of young intellectuals, for the most part veterans of ’68 and former leftist militants, had discovered the works of Solzhenitzyn and concluded that Marxism leads inevitably to concentration camps.”[1453] But sometimes the usual suspects are innocent. The intellectuals described are not Post-Modernists, they are adherents of the neo-conservative Nouvelle Philosophie group around Bernard-Henri Levy which made a media splash in the mid-70s. Aside from their common origin — Althusserian Maoism — the tendencies have nothing in common.[1454] It’s a case of mistaken identity. Looking to a real French Post-Modernist, Michel Foucault, it turns out that some of his major works, including Madness and Civilization and The Order of Things, antedate May 1968.[1455] Someone else will have to sort it all out.

Fredy Perlman is probably the greatest anarchist of the last 50 years. He was in every way exemplary. I was only privileged to meet him once, at a party in Detroit in December 1978. He was warm, gregarious and unaffected. I wish I could have gotten to know him. From his writings, though, I do know that he spurned careerism, casuistry, pedantry and deceit. He walked away from academia as a place where integrity is impossible about two years before Bookchin, for whom integrity is not an issue, walked into it. Fredy gave us rigorous analysis in The Reproduction of Daily Life, sly satire in Manual for Revolutionary Leaders, and impassioned poetry in Against His-Story, Against Leviathan! — but his gifts were always humane, angry and smart. Bookchin needed to believe that the future is not only preordained (Marx), “potentially” it is already here (Aristotle). He would only wager his life on what he considers a sure thing. For Fredy, indifferent to wishful thinking decked out as determinism or teleology, it was enough to believe that, at a place of wisdom beyond common sense, anything is possible.

[1] Hegel: Texts and Commentary, tr. & ed. Walter Kaufman (Garden City, NY: Anchor Books, 1966), 110. “The feet of them which have buried thy husband are at the door, and shall carry thee out” (Acts 5:9).

[2] Murray Bookchin, Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm (Edinburgh, Scotland & San Francisco, CA: AK Press, 1995) [hereafter Bookchin, SALA].

[3] Bob Black, Anarchy after Leftism (Columbia, MO: C.A.L. Press, 1996) [hereafter: Black, AAL]; Andrew Light, ed., Social Ecology after Bookchin (New York: Guilford Publications, 1999); David Watson, Beyond Bookchin: Preface for a Future Social Ecology (Brooklyn, NY: Autonomedia and Detroit, MI: Black & Red, 1996).

[4] “Max Anger” [Kevin Keating], “Lies, Damned Lies — and Trotskyoid Lies,” Anarchy: A Journal of Desire Armed 16(1) (Spring-Summer 1998), 81 (“excellent and timely”); Frank Girard, review of SALA, Discussion Bulletin No.82 (1997), n.p.

[5] Anarchism, Marxism, and the Future of the Left: Interviews and Essays, 1993–1998 (Edinburgh, Scotland & San Francisco, CA: AK Press, 1999) [hereafter: Bookchin, Anarchism, Marxism].

[6] Theodor Adorno, Minima Moralia: Reflections from Damaged Life, tr. E.F.N. Jephcott (London: NLB, 1974), 88 (quoted); John Stuart Mill, On Liberty (Chicago, IL: Henry Regnary Company, 1955), 64 (quoted). I am of the opposite opinion.

[7] Quoted in Friedrich Nietzsche, The Birth of Tragedy and Other Writings, ed. Raymond Geuss & Ronald Speirs, tr. Ronald Speirs (Cambridge: Cambridge University Press, 1999), 56.

[8] Mark Lacy, review of Social Ecology after Bookchin, Environmental Ethics 23(1) (Spring 2001), 82.

[9] Black, AAL, ch. 5.

[10] No Compromise: Selected Writings of Karl Kraus, ed. Frederick Ungar (New York: Frederick Ungar Publishing Co., 1977), 222 (quoted); Thomas Mautner, “Introduction” to Francis Hutchinson, On Human Nature, ed. Thomas Mautner (Cambridge: Cambridge University Press, 1993), 39 (quoted).

[11] Anonymous review of Black, AAL, Here and Now, No.18 (Winter 1997/98), 39.

[12] E.g., Laure Akai, “Terrible Tome,” Anarchy: A Journal of Desire Armed No.45 (Spring/Summer 1998), 22

[13] Murray Bookchin, “The Communalist Project,” Communalism No.2 (Nov. 2002), unpaginated, on-line, www.communalism.org

[14] Friedrich Nietzsche, “Seventy-five Aphorisms from Five Volumes,” in Basic Writings of Nietzsche, tr. Walter Kaufmann (New York: The Modern Library, 1968), 172; see also Friedrich Nietzsche, The Gay Science, ed. Bernard Williams & tr. Josephine Nauckhoff (Cambridge: Cambridge University Press, 2001).

[15] “Pope Had More Vigor,” in Thus Spake the Corpse: An Exquisite Corpse Reader, 1988–1998, ed. Andrei Codrescu & Laura Rosenthal (2 vols.; Santa Rosa, CA: Black Sparrow Press, 1999–2000), 2: 71. I am deeply honored to be included here, ibid. at 2: 258–259.

[16] Andrew McLaughlin, Regarding Nature: Industrialism and Deep Ecology (Albany, NY: SUNY Press, 1993), 258 n. 43.

[17] Bookchin, Anarchism, Marxism, 167.

[18] My use of this term does not reflect any change in my opinion, set forth in Anarchy after Leftism, that it is meaningless. My every use discredits it, but my text shall not be blemished by the ironic quotation marks which scar every page of Bookchin’s final books.

[19] Adolf Hitler, Mein Kampf (New York: Reynal & Hitchcock, 1941), 152–153, quoted in Michael Velli [Fredy & Lorraine Perlman], Manual for Revolutionary Leaders (2d ed.; Detroit: Black & Red, 1974), 67.

[20] Martin Cannon, “Dan Brown versus History: Notes on the Da Vinci Code,” Paranoia No.35 (Spring 2004), 56.

[21] “Posterior Analytics,” in Introduction to Aristotle, ed. Richard McKeon (New York: The Modern Library, 1947), 68. “Vises may be inconsistent with each other, but virtues never can.” “Christian Magnanimity,” in The Selected Writings of John Witherspoon, ed. Thomas Miller (Carbondale & Edwardsville, IL: Southern Illinois University Press, 1990), 117. Witherspoon, James Madison’s teacher, was the only clergyman to sign the Declaration of Independence.

[22] Bookchin, Anarchism, Marxism, 169 (quoted), 218–220 (Clark’s political background), 223–225 (circumstances of Clark’s break with Bookchin).

[23] Bookchin, Anarchism, Marxism, 212.

[24] Murray Bookchin, Remaking Society: Paths to a Green Future (Boston: South End Books & Montreal, Canada: Black Rose Books, 1991), 37 [hereafter Bookchin, Remaking Society]; Murray Bookchin, The Ecology of Freedom: The Emergence and Dissolution of Hierarchy (Palo Alto, CA: Cheshire Books, 1982), 355–364.

[25] Bookchin’s pronounced incivility alienated the previous movement he sought to dominate, the Greens. Even a commentator who is very sympathetic to the ex-Director’s intellectual pretensions nonetheless admits, regarding him and his followers: “Their aggressive debating tactics have been criticized by other Greens and radical ecologists.” Michael E. Zimmerman, Contesting Earth’s Future: Radical Ecology and Postmodernity (Berkeley, CA: University of California Press, 1994), 151. With a ploy now familiar to anarchists, Bookchin publicized himself by lambasting the better known leaders of Deep Ecology who were not even Greens, but “by 1991, the debate between deep ecology and social ecology had ceased to be of interest in the Greens.” Greta Gaard, Ecological Politics: Ecofeminists and the Greens (Philadelphia, PA: Temple University Press, 1998), 312 n. 12. With the Greens as now with the anarchists, Bookchin was profuse with accusations of irrationalism and fascism, and he is open about his divisive, us-vs.-them intent. Even the wimpy Greens eventually took his word for it and gave Bookchin to believe that they considered him “them.” I found frequent references to the Director Emeritus in the radical ecology literature up to about 1996, but none since, with one arresting exception. In 1993, Bookchin was anthologized in a volume about environmental philosophy. In the second edition (1998), he was dumped and replaced by John P. Clark! Environmental Philosophy: From Animal Rights to Radical Ecology, ed. Michael E. Zimmerman (2^nd ed.; Upper Saddle River, NJ: Prentice Hall, 1998). In the latest such compilation, with 40 contributors, Bookchin is mentioned once and social ecology, unlike deep ecology, is ignored. Environmental Ethics: An Anthology, ed. Andrew Light & Holmes Rolston III (Malden, MA: Blackwell Publishing, 2003).

[26] “Ecce Homo,” in Kaufmann, ed., Basic Writings of Nietzsche, 685. Fritz the Niche continues with a diagnosis of Bookchin’s ill health: “Sickness itself is a kind of ressentiment.” Ibid., 686. I would add, “and vise versa.”

[27] Bookchin, Ecology of Freedom, 355. This is odd, because he denounces “the antirationalism of Paul Feyerabend’s fashionable antiscientism [sic].” Bookchin, Anarchism, Marxism, 226. The ex-Director is too illiterate to notice he is paying Feyerabend a compliment. Scientism is “Excessive belief in the power of scientific knowledge and techniques.” It is “Freq. depreciative.” “New Shorter Oxford English Dictionary [hereafter OED], q/v “scientism.” Thus Bookchin himself espouses antiscientism.

[28] Bookchin, Anarchism, Marxism, 187–188; Bookchin, Ecology of Freedom, 44–61 & passim.

[29] Bookchin, Anarchism, Marxism, 158. This statement is typical of Bookchin’s declining capacity to express himself. He doesn’t mean what he says, that the citation is an outright fabrication: the document “Goddard College 1995” does exist, as he had just confirmed. He meant to say that my alleged inference (that it supports the attribution of Deanly status) is an outright fabrication. Similar errors abound in the book. So do cliches, gratuitous or unwitting neologisms, grammatical errors, and sentence fragments, such as the long, clumsy, incomprehensible sentence fragment at Bookchin, Anarchism, Marxism, 181 (last full paragraph, first [attempted] sentence). For some of the many similar defects in SALA, see Black, AAL, 104. The 1995 catalog may be a “rare document” by now — it was available upon request when AAL came out — but the ex-Director has cited an older and even rarer document, “1992 Annual Meeting/Summer Program Evaluation,” Institute for Social Ecology, Oct. 3, 1992, p. 9; minutes taken by Paula Emery; Janet Biehl files. Bookchin, Anarchism, Marxism, 257 n. 55. It would be a wonder if 20 people have ever seen this document, of which Janet Biehl may well possess the only surviving copy.

[30] Black, AAL, 18.

[31] Institute for Social Ecology, 2003 Spring/Summer Catalog (Plainfield, VT: Institute for Social Ecology, 2003), 8.

[32] Watson, Beyond Bookchin, 38 n. 21.

[33] Ulrike Heider, Anarchism: Left, Right, and Green (San Francisco, CA: City Lights Books, 1994), 60. The point of view of this noxious book is well expressed by the title of the German original: Die Narren der Freiheit: Anarchisten in den USA Heute, “The Fools of Freedom: Anarchists in the USA Today.” I’m surprised AK Press didn’t publish it.

[34] Victor Ferkiss, Nature, Technology, and Society: Cultural Roots of the Environmental Crisis (New York & London: New York University Press, 1993), 212.

[35] Murray Bookchin, The Limits of the City (New York: Harper & Row, Colophon Books, 1974), xi; Murray Bookchin, The Spanish Anarchists: The Heroic Years, 1868–1936 (New York: Harper Colophon, 1978), 11.

[36] The preface to a 1994 book is signed “Murray Bookchin, Institute for Social Ecology, Plainfield Vermont 05667, February 28, 1993.” Murray Bookchin, To Remember Spain: The Anarchist and Syndicalist Revolution of 1936 (Edinburgh, Scotland & San Francisco, CA: AK Press, 1994), 2.

[37] Institute for Social Ecology, 2002 Catalog (Plainfield, VT: Institute for Social Ecology, 2002), 6 (with photograph), 13, 14; ISE, 2003 Spring/Summer Catalog, 17, 18. Apparently the Goddard connection ended. The only ISE degree program then mentioned ws a B.A. program through Burlington College. Currently (2004), the ISE offers an M.A. program (MAP) through Prescott College: “The cost of this program includes the regular MAP tuition (currently $5,490 per term), the ISE fee of $800 per term, plus additional courses attended in residence at the ISE.” ISE, “Master of Arts Program in Social Ecology” (2003). In-resident fees are apparently $310/credit. ISE, “2004 Winter Intensives at the Institute for Social Ecology” (2003). The minimum fees for the 2-year M.A. are thus $25,160, plus additional thousands for in-resident coursework, as of six years ago.

[38] Bookchin, SALA, 67.

[39] Black, AAL, 28.

[40] Black, AAL, 18, citing Murray Bookchin, “Thinking Ecologically: A Dialectical Approach,” Our Generation 18(2) (March 1987), 3.

[41] H.L. Mencken, The American Language: Supplement One (New York: Alfred A. Knopf, 1962), 306. “The term ‘bourgeois,’ having become one of the least precise in political and historical writing, requires definition.” C.B. MacPherson, The Political Theory of Possessive Individualism: Hobbes to Locke (London: Oxford University Press, 1962), 162.

[42] Bookchin, Anarchism, Marxism, 168: “presumably on the assumption” is redundant.

[43] Bookchin, SALA, 20–26.

[44] Murray Bookchin, “Yes! — Whither Earth First?” Left Green Perspectives No.10 (Sept. 1988).

[45] Like Jason McQuinn, I opined that I should have been one of the ex-Director’s targets and was likely spared out of fear of a rejoinder. Black, AAL, 14; Jason McQuinn, “Preface,” ibid., 8–9. I have just confirmed that I was, in fact, among the foremost Lifestyle Anarchist delinquents: “Even anarchism, once a formidable tradition, has been repackaged by Hakim Bey, Bob Black, David Watson and Jason McQuinn into a merchandisable boutique ideology that panders to petit-bourgeois tastes for naughtiness and eccentricity.” Murray Bookchin, “Theses on Social Ecology in an Age of Reaction,” Left Green Perspectives No.33 (Oct. 1995). That I alone of these merchants of naughty was unmentioned in the SALA diatribe which the ex-Director must have been writing at the same time confirms his cowardly fear of me.

[46] Bookchin, Anarchism, Marxism, 208–210.

[47] Bookchin, Anarchism, Marxism, 220–222, 230–237.

[48] Lewis Mumford, “Utopia, The City and the Machine,” Daedelus 94 (Spring 1965), 272–273 — misdating primitive affluence, however, to the period of Neolithic agriculture.

[49] John Clark, “A Social Ecology,” in Zimmerman, ed., Environmental Philosophy, 418; John P. Clark, The Philosophical Anarchism of William Godwin (Princeton, NJ: Princeton University Press, 1977), 197–198; see Lewis Mumford, Technics and Civilization (New York: Harcourt, Brace and Company, 1934). In 1976, Bookchin acknowledged that social ecology was “a term the late E.A. Gutkind coined a quarter of a century ago in a masterful discussion on community,” viz., E.A. Gutkind, Community and Environment: A Discourse on Social Ecology (New York: Philosophical Library, 1954); Murray Bookchin, Toward an Ecological Society (Montreal, Canada: Black Rose Books, 1980), 108. Gutkind’s prescription became Bookchin’s: communities of “mutual aid, immediateness of personal relations, smallness of scale, and reciprocal adaptation of man and environment in a spirit of understanding and insight, not a fight of man against Nature” — in a stateless world. Gutkind, Community and Environment, 17.
Originally, Bookchin used the phrase without understanding it, as when, in 1965, he spoke of “a crisis in social ecology,” i.e., social ecology was an environmental condition, not a theory. Murray Bookchin, “Ecology and Revolutionary Thought,” in Post-Scarcity Anarchism (San Francisco, CA: Ramparts Press, 1971), 62. Actually, Gutkind didn’t coin the phrase either. It’s been around since at least the 1930s, and a book by that title came out in 1940. Radhakamal Mukerjee, “The Concepts of Distribution and Succession in Social Ecology,” Social Forces 11(1) (Oct. 1932): 1–7; Radhakamal Mukerjee, Social Ecology (London: Longmans, Green & Co., 1940). Human ecology, a long established field, studies relationships between humans and their environment, including other people. It subdivides into cultural and social ecology; the latter refers to “the way the social structure of a human group is a product of the group’s total environment.” Bernard Campbell, Human Ecology: The Story of Our Place in Nature from Prehistory to the Present (New York: Aldine Publishing Co., 1983), 6–7, 7 (quoted); e.g., The Life Region: The Social and Cultural Ecology of Sustainable Development, ed. Per Raberg (London and New York: Routledge, 1997), section “The Science of Social Ecology,” 430–436; F.E. Emery & E.L. Trist, Towards a Social Ecology: Contextual Appreciation of the Future in the Present (London & New York: Plenum Press, 1973). Amusingly, in 1978, Bookchin’s nemesis Marshall Sahlins was referred to in an anthology on urbanism as a social ecologist! Joyce Aschenbrenner & Lloyd R. Collins, “Introduction,” The Process of Urbanism: A Multidisciplinary Approach, ed. Joyce Aschenbrenner & Lloyd R. Collins (The Hague, Netherlands & Paris, France: Moutin Publishers, 1978), 5. The reason is that the editors used social ecology and cultural ecology interchangeably, and Sahlins was originally a cultural ecologist, as is evident in his first book, Social Stratification in Polynesia (1958). By 1978, though, they should have known that Sahlins had become a culturalist, as evidenced by Culture and Practical Reason (1976). Social Ecology is thus a technical term with an established academic meaning which is quite other than Bookchin’s ideology. The scientists have never heard of him. What Bookchin’s peddling might be better called Socialist Ecology.

[50] Rudolf Rocker, Anarcho-Syndicalism (London: Pluto Press, 1989), 12; Herbert Read, Anarchy & Order: Essays in Politics (Boston, MA: Beacon Press, 1970), 205.

[51] The Complete Writings of Chuang Tzu (New York: Columbia University Press, 1968), 114; quoted in Read, Anarchy & Order, 84.

[52] Burt Alpert, Inversions (San Francisco, CA: self-published, 1972), 262.

[53] Bookchin, Anarchism, Marxism, 232.

[54] Murray Bookchin, “The Youth Culture: An Anarcho-Communist View,” in Hip Culture: Six Essays on Its Revolutionary Potential (New York: Times Change Press, 1970), 59 [emphasis added, obviously]. This was where Bookchin assured his readers that “Marxian predictions that the Youth Culture would fade into a comfortable accommodation with the system have proven to be false.” Ibid., 60. Ten years later, Bookchin toiled to explain away his false prophesy: “this collection does not stand in any contradiction to my earlier sixties collection of essays, Post-Scarcity Anarchism” — the counterculture is not dead, just “aborted.” Murray Bookchin, Toward an Ecological Society (Montreal, Canada: Black Rose Books, 1980), 23. And today?

[55] George Woodcock, Anarchism: A History of Libertarian Ideas and Movements (Cleveland, OH: The World Publishing Company, 1962), 39.

[56] Bookchin, Anarchism, Marxism, 222–223.

[57] Murray Bookchin, “The Communalist Project,” Communalism No.2 (Nov. 2002), www.communalism.org (unpaginated); cf. Black, AAL, ch. 5.

[58] Bookchin, SALA, 4. In Bookchin’s world, nobody he disagrees with just believes something, he always “celebrates” it, with the connotation of dizzy euphoria.

[59] E.g., John Rawls, A Theory of Justice (rev. ed.; Cambridge: Harvard University Press, Belknap Press, 1999); Robert Nozick, Anarchy, State, and Utopia (New York: Basic Books, 1974), ch. 10; F.A. Hayek, Law, Legislation and Liberty (3 vols.; Chicago, IL & London: University of Chicago Press, 1973–1979), 3: 105–127 (of course, none of these gentlemen is a utilitarian).

[60] New Shorter OED, q/v “autonomy” (quoted); Bookchin, Anarchism, Marxism, 144–145 & passim; S.C. Woodhouse, English-Greek Dictionary (London: Routledge & Kegan Paul, 1959), q/v “freedom”; Martin Ostwald, “Shares and Rights: ‘Citizenship’ Greek Style and American Style,” in Demokratia: A Conversation on Democracies, Ancient and Modern, ed. Josiah Ober & Charles Hedrick (Princeton, NJ: Princeton University Press, 1996), 54–57; Robert W. Wallace, “Law, Freedom, and the and the Concept of Citizens’ Rights in Democratic Athens,” in ibid., 106–107.

[61] Gilbert Ryle, The Concept of Mind (New York: Barnes & Noble, 1949), 16.

[62] As Bookchin confirms, with respect to the libertarians, in SALA, 5, and in Anarchism, Marxism, 160, with respect to the liberals.

[63] Bookchin, Anarchism, Marxism, 162. The ex-Director just had to throw in “ostensibly.” He’s constitutionally incapable of acknowledging that anyone he disagrees with might be acting in good faith. Yet by his own admission he’s a poor judge of character, having misjudged the blackguard Clark for so many years. Bookchin, Anarchism, Marxism, 217–225.

[64] Bookchin, SALA, 4 (no attribution); Isaiah Berlin, Two Concepts of Liberty (Oxford: at the Clarendon Press, 1958); Peter Jones, “Freedom,” in Encyclopedia of Democratic Thought, ed. Paul Barry Clarke & Joe Foweracker (London & New York: Routledge, 2001), 293, 296; Bernard Williams, “From Freedom to Liberty: The Construction of a Political Virtue,” Philosophy & Public Affairs 30(1) (Winter 2001), 8 (quoted). The distinction was originated by Benjamin Constant, a liberal, in 1819. Benjamin Constant, “The Liberty of the Ancients Compared With That of the Moderns,” Selected Writings, ed. Biancamaria Fontana (Cambridge: Cambridge University Press, 1988), 309–328.

[65] John P. Clark, Max Stirner’s Egoism (London: Freedom Press, 1976), 59. Note that this book was published when Clark (alias “Max Cafard”) was a Bookchinist. I suspect this was where, and why, Bookchin came across the distinction. Ibid., ch. 7. The conclusion of Clark, who clearly does not know what to make of Stirner, seems to be that Stirner espouses both negative and positive freedom and criticizes both negative and positive freedom. Ibid., 68–89. Contrary to Bookchin, Stirner’s philosophy isn’t anti-society. Even Daniel Guerin, an even more Marxist anarchist than Bookchin, knows that. Daniel Guerin, Anarchism: From Theory to Practice (New York: Monthly Review Press, 1970), 29–30. It is unlikely that Bookchin ever read Stirner.

[66] Giovanni Baldelli, Social Anarchism (Chicago, IL & New York: Aldine-Atherton, 1971), 72; Jones, “Freedom,” 294 (pointing out that freedom to vote is a negative freedom essential to democracy).

[67] Gerald C. MacCullum, Jr., “Negative and Positive Freedom,” Philosophical Review 76 (July 1967), 312, 314. His “claim is only about what makes talk concerning the freedom of agents intelligible,” ibid., 314, and I acknowledge that there are intelligible ways of speaking of freedom which fall outside the formulation, such as freedom in the sense of political participation. John Gray, “On Negative and Positive Liberty,” in Conceptions of Liberty in Political Philosophy, ed. Zbigniew Pelczynski and John Gray (London: The Athlone Press, 1984), 326. I prefer to refer to democracy as democracy, not freedom or political freedom, so as not to beg the question of democracy’s relation to freedom in the personal sense. The concept of freedom should not be identified with what Bookchin calls the forms of freedom by definitional fiat. The ex-Director’s beloved Athenian citizens, for instance, enjoyed political freedom but were almost entirely without personal freedom. Black, AAL, 66; Alfred Zimmern, The Greek Commonwealth: Politics and Economics in Fifth-Century Athens (5^th ed.; New York: The Modern Library, 1931), 169–170 & n.1; Wilhelm von Humboldt, The Limits of State Action, ed. J.W. Burrow (Indianapolis, IN: Liberty Fund, 1993), 47.

[68] Michael Ignatieff, Isaiah Berlin: A Life (New York: Henry Holt and Company, 1998), 199, 231. In 1951, Berlin assisted British Intelligence in its search for academic accomplices of the Communist defector Guy Burgess.

[69] Berlin, Two Concepts of Liberty, 6.

[70] Bookchin, SALA, 5.

[71] Bookchin, Ecology of Freedom, 335; Clark, Philosophical Anarchism of William Godwin, 313.

[72] Bookchin, SALA, 4.

[73] John Locke, Two Treatises of Government (rev. ed.; New York: Mentor Books, 1968), 348, quoted in MacCallum, “Negative and Positive Freedom,” 322 n. 9. “Locke is much closer here than was once recognized to Rousseau’s position that men can be compelled to be free, compelled by the law of the legislative which they have consented to set up.” Peter Laslett, “Introduction” to Two Treatises, 126.

[74] Von Humboldt, Limits of State Action, chs. 2 & 4; Charles Taylor, “What’s Wrong With Negative Liberty?” in Contemporary Political Philosophy: An Anthology, ed. Robert E. Goodin & Philip Pettit (Oxford & Cambridge, MA: Blackwell Publishers, 1997), 418.

[75] MacCallum, “Negative and Positive Freedom,” 321 n. 7; Mulgan, “Liberty in Ancient Greece,” 19 (quoted).

[76] Immanuel Kant, Foundations of the Metaphysics of Morals, tr. Lewis White Beck (Indianapolis, IN: Bobbs-Merrill Company, Library of Liberal Arts, 1959), 64–65; John Rawls, “Kantian Constructivism in Moral Theory,” Journal of Philosophy 77(9) (Sept. 1980), 519–520; Rawls, A Theory of Justice, 201–202; Robert Paul Wolff, In Defense of Anarchism (Berkeley, CA: University of California Press, 1998).

[77] Bookchin, SALA, 11, 29–30, 50, 61.

[78] Bookchin, Toward an Ecological Society, 110. After moving from New York City to Burlington in 1970, Bookchin “studied Aristotle, Hegel, Fichte, the Frankfurt School, and other international classics of philosophy...” Heider, Anarchism, 60. One wonders when he finally got around to studying the anarchists.

[79] Bookchin, Anarchism, Marxism, 283. The Director Emeritus is forever torn between his desire to legitimate his doctrine by providing it with classical credentials and his own egotistic claims to originality.

[80] E.g., Catherine MacKinnon, Towards a Feminist Theory of the State (Cambridge: Harvard University Press, 1981), 169–170 (criticizing the “negative state”). Correcting a scholar who thought she saw something liberal in her, MacKinnon makes clear that for her, “choice and consent” are nothing but objects of critique. Catherine MacKinnon, “The ‘Case’ Responds,” American Political Science Review 95(3) (Sept. 2000), 709. Although she is a law professor, MacKinnon is a relentless foe of free speech, and drafted the unconstitutional Indianapolis anti-pornography ordinance. Donald Alexander Downs, The New Politics of Pornography (Chicago, IL & London: University of Chicago Press, 1989). When this proven legal quack was hired to teach the First Amendment at the University of Michigan, my alma mater, I said: “Hiring MacKinnon to teach the First Amendment is like hiring Lysenko to teach Biology.”

[81] Bookchin, Anarchism, Marxism, 125 (emphasis added); Bookchin, Ecology of Freedom, 159 (emphasis in original).

[82] Max Stirner, “Art and Religion,” in The Young Hegelians, ed. Lawrence Stepelevich (Cambridge: Cambridge University Press, 1983), 344.

[83] Clark, Max Stirner’s Egoism, 61.

[84] Max Stirner, The Ego and Its Own, ed. David Leopold (Cambridge: Cambridge University Press, 1995), 142. Stirner goes on to characterize (negative) freedom as “the doctrine of Christianity”! Ibid. The quotation also gives the lie to the accusation by Marx, Kropotkin and Bookchin that Stirner’s egoism is for the individual egoist alone (in which case the charge of elitism would have some merit). Stirner exhorts “you” — the reader — to assert your ownness. The effectiveness of his own egoism is multiplied by the ownness of others. Cf. For Ourselves, The Right to Be Greedy: Theses on the Practical Necessity of Demanding Everything (Port Townsend, WA: Loompanics Unlimited, n.d.), and my Preface thereto, reprinted in Bob Black, The Abolition of Work and Other Essays (Port Townsend, WA: Loompanics Unlimited, n.d. [1986]), 129–131.

[85] Clark, Max Stirner’s Egoism, 61.

[86] “State and Society,” in Michael Bakunin: Selected Writings, ed. Arthur Lehning (New York: Grove Press, 1973), 136,148–149

[87] Jean Jacques Rousseau, “A Discourse on the Origins of Inequality,” in The Social Contract and Discourses, tr. G.D.H. Cole (New York: E.P. Dutton and Company & London: J.M. Dent and Sons, 1950), 198.

[88] Bob Black, “Primitive Affluence,” in Friendly Fire (Brooklyn, NY: Autonomedia, 1992), 19–41.

[89] Hobbes himself believed that this condition “was never generally so, over all the world: but there are many places where they live so now,” as in many parts of America. His theory is an “Inference, made from the passions” — deductive, not inductive. Thomas Hobbes, Leviathan, ed. C.B. Macpherson (Harmondsworth, Middlesex, England: Penguin Books, 1968), 187, 186. Hobbes was wrong about primitive warfare. It is thoroughly regulated in a way Kropotkin thought analogous to international law. P.A. Kropotkin, “The State: Its Historic Role,” in Selected Writings on Anarchism and Revolution, ed. Martin A. Miller (Cambridge & London: M.I.T. Press, 1970), 216–217. Hegel considered the noble savage and the state of nature theoretical fictions not descriptive of actual “primitive conditions”: “it would indeed be difficult, were the attempt seriously made, to detect any such condition anywhere, either in the present or the past.” G.W.F. Hegel, Reason in History (Indianapolis, IN: Bobbs-Merrill Educational Publishing, The Library of Liberal Arts, 1953), 54.

[90] Bookchin has never explained his conversion to anarchism circa 1960. In his own autobiographical account there is a chasm (unbridgeable?) between Our Synthetic Environment, written in 1958 and devoid of anarchist content, and “Ecology and Revolutionary Thought,” written in 1964. Bookchin, Anarchism, Marxism, 53–58. According to Ulrike Heider, who interviewed the Director Emeritus, “Kropotkin had not been translated into English, he told me, his first acquaintance with classical anarchist theory was through secondary sources, but he worked out these ideas more and more by himself.” Heider, Anarchism, 59. In fact, Kropotkin’s most influential books and articles had been written in English, among them Mutual Aid, Memoirs of a Revolutionist and Fields, Factories, and Workshops. Many titles must have been available at the magnificent New York public library. Later Bookchin told a somewhat different story. He thinks that Kropotkin’s writings were out of print in the 1950s and 1960s, so Bookchin had to deduce anarcho-communism independently from his “decades-long studies of the Athenian polis.” He generously allows as how Kropotkin “anticipated” his brilliant work. Bookchin, Anarchism, Marxism, 57–58 (quoted); Heider, Anarchism, 59.
With his usual modesty, the Director Emeritus is claiming to have independently invented classical anarchism. In point of fact, one of Kropotkin’s books was reprinted in 1955, and there were at least ten reprintings of at least seven titles in the 60s: Mutual Aid: A Factor of Evolution (Boston, MA: Extending Horizons Books, 1955); Memoirs of a Revolutionist (Garden City, NY: Doubleday, 1962), reprinted (Gloucester, MA: P. Smith, 1967) and (New York: Horizon Press, 1968); Russian Literature (New York: B. Blom, 1967); The Conquest of Bread (New York: B. Blom, 1968); Ethics: Origin and Development (New York: B. Blom, 1968); Fields, Factories, and Workshops (rev., enl. ed.; New York: B. Blom, 1968) and (New York: Greenwood Press, 1968); Kropotkin’s Revolutionary Pamphlets, ed. Roger N. Baldwin (New York: B. Blom, 1968); The State: Its Historic Role (London: Freedom Press, 1969). Curiouser still, in 1990 Bookchin referred to himself in the passive voice and the third person plural: “an attempt was made in 1964 by anarchist writers to rework libertarian ideas along broadly ecological lines,” a new approach “rooted in the writings of Kropotkin.” Bookchin, Remaking Society, 154.
It seems odd that in the late 60s, by which time he was calling himself an anarchist, Bookchin had yet to read the major anarchist theorists, yet from 1967 to 1969 he found the very considerable time to research The Spanish Anarchists, 3. In this book he discusses, if only in a cursory fashion, some of the ideas of Proudhon, Bakunin and Kropotkin. Ibid., 20–31, 115–116. Kropotkin does not appear in the footnotes or the bibliographical essay, so maybe it’s true that Bookchin hadn’t read him yet. But then why not? This looks to be the only book by the Director Emeritus which may have a readership in a generation, although the first scholarly history will supersede it. Even Post-Scarcity Anarchism looks worse every time I open it, if only because I know how some of its ambiguities will be resolved.

[91] Black, AAL, 93–96.

[92] Edwin N. Wilmsen, Land Filled with Flies: A Political Economy of the Kalahari (Chicago, IL & London: The University of Chicago Press, 1989) (discussed in Chapter 6); Thomas N. Headland, “Paradise Revised [a review of Wilmsen],” The Sciences 242 (Sept.-Oct. 1990): 45–50 (inadvertently omitted from the AAL bibliography); Roger Lewin, “New Views Emerge on Hunters and Gatherers,” Science 240 (May 27, 1988), 1146–1147 (“Past Perspectives,” cited by Bookchin as if it were an independent article, is just a four-paragraph sidebar to the Lewin article). As he did in SALA, Bookchin erroneously references the Headland review to Science, not to The Sciences, a different periodical. Bookchin, Anarchism, Marxism, 251 n. 23.

[93] Lewin, “New Views Emerge on Hunters and Gatherers,” 1146–1147.

[94] Alan Barnard, The Kalahari Debate: A Bibliographical Essay (Edinburgh, Scotland: Edinburgh University Press, 1992).

[95] P.A. Garber, “Foraging Strategies Among Living Primates,” Annual Review of Anthropology 16 (1987): 339–364.

[96] Headland, “Paradise Revised.” Note that the title is “Paradise Revised,” not “Paradise Refuted.”

[97] Thomas N. Headland, “Revisionism in Ecological Anthropology,” Current Anthropology 38(4) (Aug.-Oct. 1997), 609; Marshall Sahlins, Tribesmen (Englewood Cliffs, NJ: Prentice-Hall, 1968), 7 (quoted).

[98] E.g., Alan Bernard & James Woodburn, “Property, Power and Ideology in Hunting-Gathering Societies: An Introduction,” in Hunters and Gatherers 2: Property, Power and Ideology, ed. Tim Ingold, David Riches, & James Woodburn (Oxford: Berg Publishers, 1988), 11; Elizabeth Cashdan, “Hunters and Gatherers: Economic Behavior in Bands,” in Economic Anthropology, ed. Stewart Plattner (Palo Alto, CA: Stanford University Press, 1989), 22–30; David Byrd-Merut, “Beyond the ‘Original Affluent Society,’ A Culturalist Interpretation,” Current Anthropology 31(1) (Feb.1990), 27.

[99] David Kaplan, “The Darker Side of the ‘Original Affluent Society,’” Journal of Anthropological Research 56(2) (Summer 2000), 303.

[100] M.A.P. Renouf, “Sedentary Hunter-Gatherers: A Case for Northwest Coasts,” in Between Bands and States, ed. Susan Gregg (Carbondale, IL: Southern University of Illinois at Carbondale, 1991), 90; see also Margaret W. Conkey, “To Find Ourselves: Art and Social Geography of Prehistoric Hunter-Gatherers,” in Past and Present in Hunter Gatherer Societies, ed. Carmel Schrire (Orlando, FL: Academic Press, 1984), 257.

[101] E.g., Bird-David, “Beyond the ‘Original Affluent Society’: A Culturalist Interpretation,” 25–48; Susan Kent, “The Current Forager Controversy: Real versus Ideal Views of Hunter-Gatherers,” Man 27(1) (March 1987): 45–70; Jacqueline Solway & Richard B. Lee, “Hunter-Gatherers, Real or Spurious? Situating the Kalahari San in History,” Current Anthropology 31(2) (April 1990): 109–146; Robert K. Hitchcock, “Comment,” ibid., 129; Thomas C. Patterson, “Comment,” ibid., 132; John Gowdy, “Hunter-Gatherers and the Mythology of the Market,” The Cambridge Encyclopedia of Hunters and Gatherers (Cambridge, England: Cambridge University Press, 1999), 392–393.

[102] Bookchin, Anarchism, Marxism, 187.

[103] Carol R. Ember, Melvin Ember & Peter N. Peregrine, Anthropology (10^th ed.; Upper Saddle River, NJ: PrenticeHall, 2002), 273.

[104] M.G. Bicchieri, “Comment,” Current Anthropology 30(1) (Feb. 1989), 51; Stefen Zeitz, “Comment,” in ibid., 59. Anthropologists have been debunking the myth of the isolated forager at least since a classic ethnography of the Seligmanns in 1907. G.G. & B.Z. Seligmann, The Veddas (Cambridge: Cambridge University Press, 1911), 410–411. Prominent anthropologists who have done the same include A.L. Kroeber, Claude Levi-Strauss and Elman R. Service. Peter M. Gardner, “Comment,” Current Anthropology 30(1) (Feb. 1989), 55–56.

[105] Because hunting provides a much larger and much more reliable supply of meat than scavenging, any advocate of preponderant scavenging without hunting (I know of no such advocate) has a “burdensome hypothesis” to sustain. John Tooty, “Comment,” Current Anthropology 28(4) (Aug.-Oct. 1987), 400. No mammal derives the majority of its food from scavenging. D.C. Houston, “The Adaptation of Scavengers,” in Serengeti: Dynamics of an Ecosystem, ed. A.R.E. Sinolain & M. Norton-Griffiths (Chicago, IL: University of Chicago Press, 1979), 263–286. This scavenging whimsy looks like yet another of the ex-Director’s half-remembered scraps of pop science. Anyway it’s irrelevant.

[106] Black, AAL, 106, quoting Black, Friendly Fire, 54.

[107] Bookchin, SALA, 41; Bookchin, Anarchism, Marxism, 189. Inequality of equals seems to mean distribution according to need. Murray Bookchin, Ecology of Freedom, 143–144. If so, it should be the other way around, “equality of unequals.” The reader will encounter many more mutilations of English by the Director Emeritus, who should concern himself less with lifestyle and more with writing style.

[108] Harold Barclay, People Without Government: An Anthropology of Anarchism (London: Kahn & Averill with Cienfuegos Press, 1982), ch. 3.

[109] I infer this for two reasons. One is that Bookchin never cites it, rather citing a brief pre-publication excerpt from it, “Notes on the Original Affluent Society,” in Man the Hunter, ed. Richard B. Lee & Erven DeVore (Chicago, IL: Aldine-Atherton, 1968). The other is that when Bookchin refers to Sahlins, he always assumes that Sahlins’ only data were those on the San supplied by Lee. In fact, Sahlins provided a second extended example — the Australian aborigines — based on both historical and ethnographic evidence, as I mentioned in Friendly Fire, 19. But this is not apparent from the “Notes” excerpt.

[110] Bookchin, Ecology of Freedom (quoted); Bookchin, Toward an Ecological Society, 24.

[111] Marshall Sahlins, “The Original Affluent Society,” in Stone Age Economics (Chicago, IL: Aldine-Atherton, 1972), 14.

[112] Richard B. Lee, The !Kung San: Men, Women, and Work in a Foraging Society (Cambridge: Cambridge University Press, 1979), 256.

[113] Another manifestation of Bookchin’s faltering command of the English language: what’s the difference between “material” and “natural” subsistence uncertainties for hunter-gatherers whose way of life he repudiates precisely because it is merely natural?

[114] Black, Friendly Fire, 33. Marjorie Shostack refers to San “women who were as familiar with the environment as they were with their children.” Return to Nisa (Cambridge: Harvard University Press, 2000), 212.

[115] Søern Kierkegaard, Fear and Trembling/The Sickness Unto Death (Garden City, NY: Doubleday Anchor Books, n.d.), 131.

[116] Bookchin, Toward an Ecological Society, 45.

[117] “Physiological or Natural Patriotism,” in From Out of the Dustbin: Bakunin’s Basic Writings, 1869–1871, ed. Robert M. Cutler (Ann Arbor, MI: Ardis Publishers, 1985), 190–191; Bookchin, Remaking Society, 76–77.

[118] “Men know no occupations other than hunting and warring, which our own civilization still considers the most noble callings; ...” Ibid., 191. I hasten to confess, preempting the expose, that I have truncated the statement to remove a reference to the women doing all the real work. I did so because it isn’t true. Bakunin repeats the standard misperception of Europeans who only observed Indians in their villages, not on “the hunt — where the writing kind of European does not seem to have followed.” Francis Jennings, The Invasion of America: Indians, Colonialism, and the Cant of Conquest (New York & London: W.W. Norton & Co., 1976), 92. Richard B. Lee found that San women did less work than San men. Lee, The !Kung San, 277–278.

[119] Polly Wiessner, “Risk, Reciprocity and Social Influences on !Kung San,” in Politics and History in Band Societies, ed. Eleanor Leacock & Richard Lee (Cambridge: Cambridge University Press & Paris: Editions de la Maison des Sciences de L’Homme, 1982), 79. “When we consider people living under some of the harshest, most commanding conditions on earth, who can nevertheless do what they like when the notion occurs to them, we should be able to witness the contemporary doubt about civilization’s superiority without growing indignant.” Watson, Beyond Bookchin, 240. Wishful thinking: there is very little that Murray Bookchin witnesses, except Vermont town meetings and seminars stocked with his acolytes, without growing indignant. After quoting scraps of Watson’s sentence, the Director delivers a damning riposte: “One can only gasp: Really!” Yes — really! Watson only echoes the ecologists and anthropologists. E.g., Jared Diamond, Guns, Germs, and Steel: The Fates of Human Societies (New York & London: W.W. Norton & Company, 1992), 113; Marjorie Shostack, Nisa: The Life and Words of a !Kung Woman (New York: Vintage Books, 1983), 17; Mathias Guenther, “Comment,” Current Anthropologist 31(2) (April 1990), 127.

[120] “The Abolition of Work,” in Black, Abolition of Work, 17–33, and in many other places. In the utterly unlikely event the Director Emeritus never saw it sooner, he certainly saw it in Reinventing Anarchy, Again, ed. Howard J. Ehrlich (Edinburgh, Scotland & San Francisco, CA: AK Press, 1996), 236–253, cheek by jowl (my cheek, his jowl) with Murray Bookchin, “Anarchism: Past and Present,” 19–30. “Abolition” has been published in translation in Russian, French, German, Swedish, Italian, Spanish, Serbo-Croatian, Portuguese (Peninsular and Luso-Brazilian), Dutch, Slovene and other languages. And I did discuss forager zerowork. Black, “Abolition of Work,” 24–25.

[121] Black, Friendly Fire, 11–62; Black, AAL, ch. 9 & passim; Bob Black, “What’s Wrong With This Picture?” Anarchy: A Journal of Desire Armed, No.43 (Spring/Summer 1997): 11–14 (reviewing Jeremy Rifkin, The End of Work).

[122] Bookchin, Post-Scarcity Anarchism, 15, 34, 70, 92, 94, 102, 105, 112, 134 & passim. Bookchin still talked that way in the 70s, though not nearly so often. Bookchin, “Self-Management and the New Technology,” in Toward an Ecological Society, 118, 123, 127, 129.

[123] Ibid., 92.

[124] “Zhu” is not a synonym for “San,” rather, it is one of the three regional divisions of the !Kung-speaking northern San peoples. Lee, The !Kung San, 37–38. There is no consensus on a general term for these people: Zhu, San, Bushmen, and Basarwa are all in circulation. Wilmsen, like Bookchin, is notorious for personalistic indulgence in an unnecessary private nomenclature.

[125] Citing Lee, The !Kung San, 278.

[126] Black, Friendly Fire, 20.

[127] Ivan Illich, Shadow Work (Boston, MA & London: Marion Boyars, 1981), esp. ch. 5.

[128] Black, Friendly Fire, 20.

[129] Black, Friendly Fire, 20–21, citing Lee, The !Kung San, 277–278.

[130] Juliet B. Schor, The Overworked American: The Unexpected Decline of Leisure (New York: Basic Books, 1992), 83.

[131] Quoted in Lewin, “New Views Emerge on Hunters and Gatherers,” 1146.

[132] Lewin, “New Views Emerge on Hunters and Gatherers,” 1147.

[133] Susan Kent, “Hunting Variability at a Recently Sedentarized Kalahari Village,” in Cultural Diversity among Twentieth-Century Foragers: An African Perspective, ed. Susan Kent (Cambridge: Cambridge University Press, 1996), 132 (calculated from Table 6.1).

[134] Jiri Tanaka, The San: Hunter-Gatherers of the Kalahari: A Study in Ecological Anthropology (Tokyo, Japan: University of Tokyo, 1980), 77.

[135] Kent, “Hunting Variability,” 126.

[136] Tanaka, The San, 78.

[137] Lorna J. Marshall, The !Kung of Nyae Nyae (Cambridge, MA: Harvard University Peabody Museum of Archaeology & Ethnology, 1976), 105, 313 (quoted).

[138] Bookchin, Anarchism, Marxism, 191 & n. 23.

[139] Headland, “Paradise Revised,” 46.

[140] Headland, “Revisionism in Ecological Anthropology,” 609.

[141] Headland, “Paradise Revised,” 46, 48.

[142] Eric Alden Smith, “The Current State of Hunter-Gatherer Studies,” American Anthropologist 32(1) (Feb. 1991), 74.

[143] Sahlins, Stone Age Economics, 14–20, 23–26.

[144] Sahlins, Stone Age Economics, 26–27, 27 (quoted); James Woodburn, “An Introduction to Hadza Ecology,” in Lee & DeVore, eds., Man the Hunter, 54.

[145] Pierre Clastres, Society Against the State: The Leader as Servant and the Humane Uses of Power Among the Indians of the Americas, tr. Robert Hurley (New York: Urizen Books, Mole Editions, 1974), 164.

[146] C.W.M. Hart & Arnold R. Pilling, The Tiwi of North Australia (New York: Holt, Rinehart & Winston, 1960), 34 (quoted), 95 (quoted). Note that this monograph antedates the primitive-affluence thesis.

[147] Sahlins, Stone Age Economics, ch. 2.

[148] Bookchin, Anarchism, Marxism, 182.

[149] Black, Friendly Fire, 27, citing Joseph Eyer and Peter Sterling, “Stress-Related Mortality and Social Organization,” Review of Radical Political Economics 9(1) (Spring 1977), 15. Bookchin’s word “farmers” is inaccurate and anachronistic. A farmer is a capitalist, an agricultural entrepreneur producing for the market. There were no farmers in Europe in the 12^th century. 12^th-century cultivators were peasants. Peasants till the soil to sustain their households and to pay rent, tithes and taxes to their exploiters. Eric R. Wolf, Peasants (Englewood Cliffs, NJ: Prentice-Hall, 1966), 2. This blunder is typical of the ex-Director’s disquisitions on the Middle Ages: he hates it, as an age of faith, too much to understand it. He also believes that there existed state bureaucracies in the 12^th century. Bookchin, Anarchism, Marxism, 156 (“kings and their bureaucratic minions”). That is not only absurd but, in Bookchin’s terminology, tautological: for him the state is bureaucratic by definition. Murray Bookchin, The Rise of Urbanism and the Decline of Citizenship (San Francisco, CA: Sierra Club Books, (1987), 33. If, as Bookchin insists, the anarchist revolution must be worldwide and all-encompassing if it is to succeed, his fixation on urbanism impedes that revolution, for it reduces the peasantry, in traditional Marxist fashion, to semi-conscious cannon fodder of the revolutionary proletariat. Now this is rather odd, because Bookchin’s beloved civilization has usually been associated with urbanism and always associated with statism. Bookchin, Rise of Urbanism, 10–11. Peasant anarchists who were actually engaged in revolution didn’t noticed the inherent anarchist potential of the city, possibly because it hasn’t any. The Makhnovists, Ukrainian peasants, according to Makhno himself were mostly not consciously anarchists, but “in their communal life they felt an anarchist solidarity such as manifests itself only in the practical life of ordinary toilers who have not yet tasted the political poison of the cities, with their atmosphere of deception and betrayal that smothers even many who call themselves anarchists.” Nestor Makhno, “Agricultural Communes,” in The Anarchists in the Russian Revolution, ed. Paul Avrich (Ithaca, NY: Cornell Paperbacks, 1973), 131–132.

[150] Cited in Black, Abolition of Work, 23.

[151] Robert Delort, Life in the Middle Ages (New York: Crown Publishers, 1983), 165.

[152] Keith Thomas, “Work and Leisure in Pre-Industrial Society,” Past & Present No.29 (Dec. 1964), 53. “The pastoral relationships of country life in the high Middle Ages tempered the purely economic necessities of feudalism with a sort of freedom; play often took the upper hand in the corvée, in the dispensing of justice, in the settlement of debts.” Raoul Vaneigem, The Revolution of Everyday Life, tr. Donald Nicholson-Smith (2^nd rev. ed.; London: Rebel Press & Seattle, WA: Left Bank Books, 1994), 256.

[153] Richard B. Lee, “Reflections on Primitive Communism,” in Hunters and Gatherers 1: History, Evolution and Social Change, ed. Tim Ingold, David Riches & James Woodburn (Oxford, England: Berg, 1988), 252–268; Richard B. Lee, “Primitive Communism and the Origin of Social Inequality,” in The Evolution of Political Systems: Sociopolitics in Small-Scale Sedentary Societies, ed. Steadman Upham (Cambridge: Cambridge University Press, 1990), 225–246; Frederick Engels, “Origin of the Family, Private Property and the State,” in Karl Marx & Frederick Engels, Selected Works in One Volume (New York: International Publishers, 1968), 528; Kropotkin, Mutual Aid, 261, 263.

[154] Thomas K. King, “Don’t That Beat the Band? Nonegalitarian Political Organization in Prehistoric Central California,” in Social Archaeology: Beyond Subsistence and Dating, ed. Charles L. Redman et al. (New York: Academic Press, 1978), 244–246; Black, AAL, 118; Barclay, People Without Government, 48–49.

[155] Dominique Legros, “Comment,” Current Anthropology 38(4) (Aug.-Oct. 1997), 617; Bookchin, SALA, 45.

[156] David Pollack, review of Yanomami Warfare, by R. Bryan Ferguson, Ethnohistory 44(1) (Winter 1997), 191; M. Kay Martin, “South American Foragers: A Case Study in Cultural Devolution,” American Anthropologist 71(2) (April 1969), 257.

[157] Wilmsen, Land Filled with Flies, 229.

[158] Shostack, Nisa, 10 (quoted); Marshall, !Kung of Nyae Nyae, 98, 184.

[159] Peter M. Gardner, “Reply,” Current Anthropology 32(5) (December 1991), 568.

[160] James Woodburn, “Egalitarian Societies,” Man, N.S. 17(3) (Sept. 1982), 431

[161] Hans-Joachim Heinz & Marshall Lee, Namkwa: Life Among the Bushmen (London: Jonathan Cape, 1978), 126; Woodburn, “Egalitarian Societies,” 441.

[162] Wilmsen, Land Filled with Flies, 229, 227.

[163] Jacqueline S. Solway, review of Land Filled with Flies, American Ethnologist 18(4) (Nov. 1991), 817.

[164] Ibid., 816.

[165] Headland, “Paradise Revised,” 50.

[166] Little archaeological research has been conducted in the Kalahari, but Wilmsen has made expansive claims that it proves 2,000 years of extensive socio-economic interactions between San and Iron Age Bantu. A recent review of the literature finds the evidence insufficient. Karim Sadr, “Kalahari Archaeology and the Bushmen Debate,” Current Anthropology 38(1) (Feb. 1997): 104–112.

[167] Edwin N. Wilmsen, Journeys with Flies (Chicago, IL & London: University of Chicago Press, 1999), xii. This book is a post-modernist melange of diary, diatribe, quotations and reminiscences which a reviewer describes as “exhaustive, unconvincing, and difficult to read.” Miegan Bisele, “Distance From the Manuscript: Anthropological Publishers’ Responsibilities,” American Anthropologist 103(4) (Dec. 2001), 1104. Bisele all but says that it was irresponsible to publish the book. The ex-Director does not explain why he relies, as his only source for debunking all other accounts of the San, on a post-modernist, a real one, although Bookchin elsewhere claims that everybody he denounces has at least an affinity with post-modernism, even people like John Zerzan who also denounce post-modernism.

[168] Shostack, Return to Nisa, 4.

[169] Susan Kent, “Cultural Diversity among African Foragers,” in Kent, ed., Cultural Diversity among African Foragers, 16–17.

[170] Parker Shipton, review of Land Filled with Flies, American Anthropologist 93(3) (Sept. 1991), 756.

[171] Anonymous review of Murray Bookchin, The Rise of Urbanization and the Decline of Citizenship, Orbis: A Journal of World Affairs 32 (Fall 1988): 628, quoted in Black, AAL, 96.

[172] Alfred Kelly, “Clio and the Court: An Illicit Love Affair,” 1969 Supreme Court Review, 119–158.

[173] Sahlins, Stone Age Economics, 18.

[174] Watson, Beyond Bookchin, 110.

[175] Lee, The !Kung San, 301.

[176] “Life for our prehistoric ancestors was not characterized by constant deprivation, but rather by usually adequate food and nutrition, modest work effort, fair amounts of leisure, and sharing of resources, with both women and men contributing to the family, the economy, and the social world. Today, gatherers and hunters, the !Kung included, live in the more marginal areas, whereas prehistoric gatherers and hunters occupied areas abundant with water, plant food, and game. If there is any bias in the data from modern-day gatherer-hunters, therefore, it probably leads to an underestimate of the quality of life of their — and our — predecessors.” Shostack, Nisa, 17. Shostack was one of the last-arriving anthropologists of the Lee-DeVore study.

[177] Black, AAL, 38–39, 42, quoting Theodor W. Adorno, “Punctuation Marks,” The Antioch Review, Summer 1990, 303

[178] No Compromise: Selected Writings of Karl Kraus, ed. Frederick Ungar (New York: Frederick Ungar Publishing Co., 1984), 229

[179] Kenneth MacKinnon, Uneasy Pleasures: The Male as Erotic Object (London: Cygnus Arts, 1997), 9 (quoted); John Zerzan, Running on Emptiness: The Pathology of Civilization (Los Angeles, CA: Feral House, 2002), 52 (quoted). MacKinnon’s statement is self-referential.

[180] Bookchin, Anarchism, Marxism, 200; Bookchin, Rise of Urbanization, 114 (quoted).

[181] Bookchin, SALA, 49.

[182] Bookchin, Anarchism, Marxism, 123.

[183] Bookchin, Anarchism, Marxism, 222, 233.

[184] Len Bracken, Guy Debord — Revolutionary: A Critical Biography (Venice, CA: Feral House, 1997), 160–174; Erné Vienet, Enrages and Situationists in the Occupation Movement, France, May’68 (New York: Autonomedia & London: Rebel Press, 1992); Bookchin, Anarchism, Marxism, 238.

[185] Grant McConnell, Private Power and American Democracy (New York: Vintage Books, 1966), 95–96.

[186] Lee, “Reflections on Primitive Communism,” 253.

[187] Bookchin, Ecology of Freedom, 82; Bookchin, SALA, 1.

[188] “Wasps,” in Aristophanes: Plays: I, tr. Patric Dickinson (London: Oxford University Press, 1970), 184.

[189] Meyer Fortes, “Age, Generation, and Social Structure,” in Age and Anthropological Theory,, ed. David I. Kertzer & Jennie Keith (Ithaca, New York: Cornell University Press, 1984), 119–120.

[190] Bookchin, SALA, 43*.

[191] “Interview with Bookchin,” Anarchism, Marxism, 164 (quoted); Karen L. Field, review of The Ecology of Freedom, American Anthropologist 86(1) (March 1984), 161 (quoted), quoted in Black, AAL, 94 (but inadvertently omitted from the bibliography).

[192] Robert McC. Adams, “Anthropological Perspectives on Ancient Trade,” Current Anthropology, 15(3) (Sept. 1974), 244.

[193] Lucy Mair, Primitive Government (Baltimore, MD: Penguin Books, 1970), 84 (quoted); Elman R. Service, The Origins of the State and Civilization: The Process of Cultural Evolution (New York: W.W. Norton & Company, 1975), 108 (quoted); Paul Spencer, The Samburu: A Study of Gerontocracy in a Nomadic Tribe (Berkeley, CA & Los Angeles, CA: University of California Press), 149 (quoted).

[194] Bookchin, Anarchism, Marxism, 272; Field, review, 161, quoted in AAL, 94.

[195] Harriet G. Rosenberg, “Complaint Discourse, Aging, and Caregiving Among the !Kung San of Botswana,” in The Cultural Context of Aging: Worldwide Perspectives, ed. Jay Sokovsky (New York: Bergin & Garvey, 1990), 22; Shostack, Nisa, 17 & n. 54; Leo W. Simmons, The Role of the Aged in Primitive Society (New Haven, CT: Yale University Press, 1945), 255. Elderly San are hale and hearty and well-integrated into their societies, nonetheless, they complain of imaginary neglect. Rosenberg, “Complaint Discourse, Aging, and Caregiving,” 23. Old folks are the same everywhere.

[196] Encyclopedia of Cultural Anthropology, ed. David Levinson & Melvin Embler (4 vols.; New York: Henry Holt & Co., 1996); Encyclopedia of Social and Cultural Anthropology, ed. Alan Bernard & Jonathan Spencer (London & New York: Routledge, 1996); Robert H. Winthrop, Dictionary of Concepts in Cultural Anthropology (New York: Greenwood Press, 1991).

[197] Jennie Keith & David I. Kertzer, “Introduction,” in Kertzer & Keith, eds., Age and Anthropological Theory, 23; Bernardo Bernardi, Age Class Systems, tr. David I. Kertzer (Cambridge: Cambridge University Press, 1985), 110; e.g., Berndt, “Law and Order in Australia,” 295.

[198] Simmons, Role of the Aged in Primitive Society, 105, 130 (quoted).

[199] Michele Teitelbaum, “Old Age, Midwifery and Good Talk: Paths to Power in a West African Gerontocracy,” in Aging & Cultural Diversity: New Directions and Annotated Bibliography, ed. Heather Strange & Michele Teitelbaum (South Hadley, MA: Bergin & Garvey Publishers, 1987), 39–60, 51 (quoted).

[200] Bernardi, Age Class Systems, 30; E.E. Evans-Pritchard, The Nuer: A Description of the Modes of Livelihood and Political Institutions of a Nilotic People (New York & Oxford, England: Oxford University Press, 1940), 259; M.J. Meggitt, Desert People: A Study of the Walbiri Aborigines of Central Australia (Chicago, IL & London: University of Chicago Press, 1965), 233, 239.

[201] Monica Wilson, “Nyakusa Age-Villages,” in Cultures and Societies of Africa, ed. Phoebe & Simon Ottenburgh (New York: Random House, 1960), 231; Meggitt, Desert People, 235.

[202] P.H. Gulliver, Social Control in an African Society: A Study of the Arusha; Agricultural Masai of Northern Tanganyika (Boston, MA: Boston University Press, 1963), 28, 36–39, 59, 38 (quoted); A.H.J. Prins, East African Age-Class Systems: An Inquiry into the Social Order of Galla, Kipsigis and Kikuyu (Groningen, West Germany: J.B. Wolters, 1953); Bernardi, Age Class Systems, 29 (Masai), 103–104, 106 (Lagoon Peoples of the Ivory Coast); Monica Wilson, Good Company: A Study of Nyakusa Age-Villages (Boston, MA: Beacon Press, 1963), 31; Spencer, The Samburu, 86. Although the “elders” do manipulate when an age set reaches the elder grade, meanwhile marrying young women, still, men marry in their late 20s and early 30s. Spencer, The Samburu, 137.

[203] Douglas L. Oliver, Oceania: The Native Cultures of Australia and the Pacific Islands (2 vols.; Honolulu, HI: University of Hawaii Press, 1989), 1: 662, 745 (quoted), 745–748.

[204] Bookchin, Remaking Society, 57, 67.

[205] Service, Origins of the State and Civilization, ch. 9; Marshall D. Sahlins, Social Stratification in Polynesia (Seattle, WA: University of Washington Press, 1958), 13–22, 37–47; Allen W. Johnson & Timothy Earle, The Evolution of Human Societies (2^nd ed.; Stanford, CA: Stanford University Press, 2000), 284–294.

[206] Bookchin, Remaking Society, 54.

[207] E.g., Elman R. Service, Primitive Social Organization: An Evolutionary Perspective (2^nd ed.; New York: Random House, 1971); Jonathan Haas, The Evolution of the Prehistoric State (New York: Columbia University Press, 1982); and, concerning gerontocracy in current ethnography, Ronald M. Berndt, “Law and Order in Aboriginal Australia,” in Aboriginal Man in Australia: Essays in Honor of Emeritus Professor A.P. Elkin, ed. Ronald M. Berndt & Catherine M. Berndt (Sydney, Australia: Angus and Robertson, 1965), 168.

[208] Henri de Vallois, “The Social Life of Early Man: The Skeletal Evidence,” in Social Life of Early Man, ed. Sherwood L. Washburn (Chicago, IL: Aldine Publishing Company, 1961), 223.

[209] Marvin Harris, The Rise of Anthropological Theory: A History of Theories of Culture (New York: Thomas Y. Crowell Company, 1968), 164–171, quoting (at 164) E.B. Tylor, Primitive Culture (New York: Harper Torchbooks, 1958), 1: 16; Julian Pitt-Rivers, “Preface,” The Fate of Shechem or The Politics of Sex: Essays in the Anthropology of the Mediterranean (Cambridge: Cambridge University Press, 1977), vii-viii (quoted).

[210] Thomas M. Kiefer, “An Anthropological Perspective on the Nineteenth Century Sulu Sultanate,” in Perspectives on Philippine Historiography: A Symposium, ed. John A. Larkin (New Haven, CT: Yale University Southeast Asian Studies, 1979), 58.

[211] Service, Primitive Social Organization, 38, 48–49.

[212] Hart & Pilling, Tiwi of North Australia, 111–112; Bookchin, Ecology of Freedom, 79.

[213] E.g.,, Chiefdoms: Power, Economy, and Ideology, ed. Timothy Earle (Cambridge: Cambridge University Press, 1991); The Transition to Statehood in the New World, ed. Grant D. Jones & Robert R. Kautz (Cambridge: Cambridge University Press, 1981), esp. Robert L. Carneiro, “The Chiefdom as Precursor of the State,” 37–79.

[214] Berndt, “Law and Order in Aboriginal Australia,” 204 (quoted).

[215] Jack Goody, Death, Property and the Ancestors: A Study of the Mortuary Customs of the Lodagaa of West Africa (Stanford, CA: Stanford University Press, 1962), 18; E.E. Evans-Pritchard, “The Nuer of the Southern Sudan,” in African Political Systems, ed. M. Fortes & E.E. Evans-Pritchard (London & Oxford: Oxford University Press, 1940), 289 (quoted).

[216] Pierre L. van den Bergh, “Age Differentiation in Human Societies,” in The Sociology of Aging: Selected Readings, Robert C. Atchley & Mildred Seltzer (Belmont, CA: Wadsworth Publishing Company, 1983), 77 (quoted); Max Gluckman, Politics, Law and Ritual in Tribal Society (Chicago, IL: Aldine Publishing Company, 1965), 227; E.E. Evans-Pritchard, Nuer Religion (Oxford: at the Clarendon Press, 1956), 161–162; Bernardi, Age Class Systems, 52–53, 62.

[217] Roy A. Rappaport, Pigs for the Ancestors: Ritual in the Ecology of a New Guinea People (new, enl. ed.; New Haven, CT & London: Yale University Press, 1984), 203–304. Rappaport, now deceased, taught the first anthropology course I ever took (1970). He impressed me very much, as did guest lecturer Napoleon Chagnon.

[218] Morton H. Fried, The Fabric of Chinese Society: A Study of a Chinese County Seat (New York: Octagon Books, 1969), chs. 4–7 (discussion of non-kin rural and urban relationships — no mention of age); Martin C. Yang, A Chinese Village: Taitou, Shantung Province (London: Kegan Paul, Trench, Trubner & Co., 1947), 184 (quoted).

[219] Wilson, Good Company, 122.

[220] Meyer Fortes, Religion, Morality and the Person: Essays on Tallensi Religion, ed. Jack Goody (Cambridge: Cambridge University Press, 1967), 22, 76; Raymond Firth, Tikopia Ritual and Belief (Boston: Beacon Press, 1967), 27, 90, 227, 279–280 & passim; Gulliver, Social Control in an African Society, 77–78, 98–99 (Arusha); Bernardi, Age Class Systems, 52–53 (Masai); Wilson, Good Company, 31 (Nyakusa).

[221] Simmons, Role of the Old in Primitive Societies, 284. It is interesting that the correlation between hunting and the killing of the old is much weaker, only +.09 — perhaps indirect confirmation of the primitive affluence thesis?

[222] Gowdy, “Hunter-Gatherers and the Mythology of the Market,” 393.

[223] Lee, “What Hunters Do for a Living,” 36; Lee, The !Kung San, 236–237; Lorna Marshall, “The !Kung Bushmen of the Kalahari Desert,” in James Lowell Gibbs, Jr., Peoples of Africa, Abridged (New York: Holt, Rinehart & Winston, 1978), 146.

[224] Asen Balikci, The Netsilik Eskimo (Garden City, NY: The Natural History Press, 1970), 4.

[225] Berndt, “Law and Order in Aboriginal Australia,” 174, 181.

[226] Bookchin, Remaking Society, 62.

[227] Bookchin, Ecology of Freedom, 81–82; Simmons, Role of the Aged in Primitive Society, 105.

[228] Ronald M. Berndt & Cathleen M. Berndt, Land, Man & Myth in North Australia (East Lansing, MI: Michigan State University Press, 1970), 185–186 (quoted); A.P. Elkin, The Australian Aborigines: How to Understand Them (2^nd ed.; Sydney, Australia & London: Angus and Robertson, 1948), 75 (quoted); Gulliver, Social Control in an African Society, 38 (quoted).

[229] Simmons, Role of the Aged in Primitive Society, 79 (quoted); Anthony P. Glascock & Susan L. Feinman, “Social Asset or Social Burden: Treatment of the Aged in Non-Industrial Societies,” in Christine L. Fry et al., Dimensions: Aging, Culture, and Health (New York: Praeger Publishers, 1981), 28, 26.

[230] Mike Brogden & Jessica Kingsley, Geronticide: Killing the Elderly (London & Philadelphia, PA: Kingsley Publisher, 2001), 11.

[231] Bookchin, Ecology of Freedom, 82.

[232] Bookchin, Remaking Society, 79.

[233] George Peter Murdock, Social Structure (New York: The Free Press & London: Collier Macmillan Limited, 1949), 2; John W.M. Whiting, Becoming a Kwoma (New Haven, CT: Yale University Press for the Institute of Social Relations, 1941).

[234] Bookchin, Ecology of Freedom, 6 (quoted), 7. Although there is no evidence that chiefs ever supplanted shamans, there is contemporary evidence that shamans may supplant chiefs, as they are doing in South America, where shamans have assumed leadership of indigenous rights movements. Beth A. Conklin, “Shamans versus Pirates in the Amazonian Treasure Chest,” American Anthropologist 104(4) (Dec. 2002): 1051–1061.

[235] Bookchin, Ecology of Freedom, 7.

[236] Marshall D. Sahlins, “Poor Man, Rich Man, Big Man, Chief: Political Types in Melanesia and Polynesia,” in Cultures of the Pacific: Selected Readings, ed. Thomas G. Harding & Ben J. Wallace (New York: The Free Press & London: Collier Macmillan, 1970), 205–210; Sahlins, Tribesmen, 22–23.

[237] Sahlins, “Poor Man, Rich Man, Big Man, Chief,” 209 (quoted); Sahlins, Stone Age Economics, 135–138; Service, Origins of the State and Civilization, 293–294.

[238] J. Friedman & M.J. Rowlands, “Notes Towards an Epigenetic Model of the Evolution of ‘Civilization,’” in The Evolution of Social Systems, ed. J. Friedman & M.J. Rowlands (London: Gerald Duckworth and Co., 1977), 213.

[239] Alex T. Strating & T. Christian Uhlenbeck, “An Explanatory Model for Structural Change of a Political System,” in Private Politics: A Multi-Disciplinary Approach to “Big Man” Systems, ed. Martin A. van Bakel, Renee R. Hagesteijn & Pieter van de Velde (Leiden, Netherlands: E.J. Brill, 1986), 143; Edward Ch. L. Van der Vliet, “‘Big Man,’ Tyrant, Chief: The Anomalous Starting Point of the State in Classical Greece,” ibid., 118 (quoted).

[240] Bookchin, Ecology of Freedom, 72.

[241] Umberto Eco, “Interpretation and Overinterpretation,” in Interpretation and Overinterpretation, ed. Stefan Collini (Cambridge: Cambridge University Press, 1992), 51.

[242] Bookchin, Remaking Society, 63.

[243] Bookchin, Ecology of Freedom, 125; Sahlins, Stone Age Economics, 137 (quoted); Elman R. Service, The Hunters (2^nd ed.; Englewood Cliffs, NJ: Prentice-Hall, 1979), 3.

[244] Bookchin, Remaking Society, 57.

[245] Bookchin, Ecology of Freedom, 14, 51, 73.

[246] Service, Primitive Social Organization, 100, 133; Johnson & Earle, Evolution of Human Societies, 265 (quoted).

[247] Bookchin, Remaking Society, 57.

[248] Bookchin, Remaking Society, 59.

[249] Marc J. Swartz, Victor W. Turner, & Arthur Tuden, “Introduction,” in Political Anthropology, ed. Marc J. Swartz, Victor W. Turner & Arthur Tuden (Chicago, IL: Aldine Publishing Company, 1966), 9–10 (quoted); Bookchin, Ecology of Freedom, 94–95.

[250] Colin Renfrew, Approaches to Social Archaeology (Cambridge: Harvard University Press, 1984), 204–205; Clastres, Society Against the State, 174; Service, Primitive Social Organization, 150–151; Claude Levi-Strauss, Tristes Tropiques, tr. John & Doreen Weightman (New York: Pocket Books, 1977), 350.

[251] Quoted in Isaac Kramnick, Bolingbroke and His Circle: The Politics of Nostalgia in the Age of Walpole (Cambridge: Harvard University Press, 1968), 96; Thomas Hobbes, Leviathan, ed. C.B. Macpherson (Harmondsworth, Middlesex, England: Penguin Books, 1968), 183 (quoted).

[252] Bookchin, Ecology of Freedom, 130 (quoted); Bookchin, Remaking Society, 60 (quoted).

[253] Timothy K. Earle, “Chiefdoms in Archaeological and Ethnohistorical Perspective,” Annual Review of Anthropology 16 (1987), 288.

[254] Haas, Evolution of the Prehistoric State, 216; Kent V. Flannery, “The Ground Plans of Ancient States,” in Archaic States, ed. Gary M. Feinman & Joyce Marcus (Santa Fe, NM: American Research Press, 1998), 21.

[255] Bookchin, Remaking Society, 57.

[256] Sahlins, Stone Age Economics, chs. 2–3.

[257] Bookchin, Remaking Society, 59.

[258] Bookchin, Anarchism, Marxism, 196 (quoted); Malatesta: Life and Ideas, ed. Vernon Richards (London: Freedom Press, 1977), 43 (quoted).

[259] Bookchin, Ecology of Freedom, 74.

[260] Timothy Earle, “The Evolution of Chiefdoms,” in Earle, ed., Chiefdoms, 1–15; Service, Origins of the State and Civilization, 71–80.

[261] Clastres, Society Against the State, 169; William T. Sanders, “Pre-Industrial Demography and Social Evolution,” in On the Evolution of Complex Societies, ed. Timothy Earle (Malibu, CA: Undena Publications, 1984), 15 (quoted).

[262] Sahlins, Tribesmen, 38.

[263] Nancy Foner, “Age and Social Change,” in Kertzer & Keith, eds., Age and Anthropological Theory, 202; Sahlins, Tribesmen, 38.

[264] Exod. 24:1 (quoted); I Kings 1:1, 1:20, 12; I Chron. 23:1; Numb. 27; Josh. 23, 24; II Sam. 5:4; Simmons, Role of the Aged in Primitive Society, 109, 116.

[265] Thomas E. Spenser, “A Proposal for Voting Reform,” Ethics 78(4) (July 1968), 294 — a well-reasoned proposal for disenfranchizing those over 60.

[266] Hart & Pilling, Tiwi of North Australia, 15.

[267] Lee, The !Kung San, 42–47, 52–58.

[268] Sahlins, Tribesmen, 21.

[269] Bookchin, Anarchism, Marxism, 121; Douglas E. Crews, “Anthropological Issues in Biological Gerontology,” in Anthropology and Aging: Comparative Reviews, ed. R.L. Rubinstein (Dordrecht, Netherlands: Kluwer Academic Publishers, 1990), 13–14; Clifford J. Jolly & Ferd Plog, Physical Anthropology and Archaeology (2^nd ed.; New York: Alfred A. Knopf, 1979), 260. In a rapidly moving field like paleobiology it will not do to depend in 1995, as does the Director Emeritus, on a secondary source published in 1979. Bookchin, SALA, 46*.

[270] Erik Trinkaus, The Shanidar Neanderthals (NY: Academic Press, 1983), 53.

[271] Vallois, “The Social Life of Early Man: The Evidence of Skeletons,” 223 (Table 2).

[272] Headland, “Paradise Revised,” 46.

[273] Bookchin, SALA, 45–46.

[274] Tanaka, The San, 81; Marshall, !Kung of Nyae Nyae, 162; Heinz & Lee, Namkwa, 244; Fortes, “Age, Generation, and Social Structure,” in Kertzer & Keith, eds., Age and Anthropological Theory, 99, 110, 113.

[275] Nancy Howell, Demography of the Dobe !Kung (New York: Academic Press, 1979), 82.

[276] Black, AAL, 111, quoting Melvin Konner and Marjorie Shostack, “Timing and Management of Birth Among the !Kung: Biocultural Interaction in Reproductive Adaptation,” Cultural Anthropology 32(1) (Feb. 1987), 12.

[277] Tanaka, The San, 86.

[278] Shostack, Nisa, 15.

[279] Marshall, Kung! of Nyae Nyae, 162 (calculated from Table 4).

[280] Keith Hopkins, “On the Probable Age Structure of the Roman Population,” Population Studies 20(2) (Nov. 1966), 263.

[281] Bookchin, Anarchism, Marxism, 266.

[282] Epicurus, “Letter to Menoeceus,” in Letters, Principal Doctrines, and Vatican Sayings, tr. Russel M. Geer (Indianapolis, IN & New York: Library of Liberal Arts, 1964), 55.

[283] David Lowenthal, The Past is a Foreign Country (Cambridge: Cambridge University Press, 1985), 129.

[284] Bookchin, Anarchism, Marxism, 249 n. 9.

[285] Shostack, Nisa, 15.

[286] C.G.N. Mascie-Taylor, “The Biological Anthropology of Disease,” in The Anthropology of Disease, ed. C.G.N. Mascie-Taylor (Oxford: Oxford University Press, 1993), 6–7.

[287] Kathleen D. Gordon, “What Bones Teach Us,” in Anthropology Explored: The Best of Smithsonian AnthroNotes, ed. Ruth Osterweis Selig & Marilyn R. London (Washington, DC & London: Smithsonian University Press, 1998), 89. It is the same for tooth decay. Ibid.

[288] Edward Abbey, Heyduke Lives! (Boston, MA: Little, Brown & Co., 1990), 201. This is “Bernie Mushkin,” a barely fictionalized Murray Bookchin, as he appeared at an Earth First! gathering.

[289] Black, AAL, 109–111; Hopkins, “On the Probable Age Structure of the Roman Population,” 247; Robert Boyd, “Urbanization, Morbidity and Mortality,” in Man, Settlement and Urbanism, ed. Peter J. Ucko, Ruth Tringham, & D.W. Dimbleby (London: Gerald Duckworth & Co., 1972), 345.

[290] Black, AAL, 109–111; Bob Black, Withered Anarchism (London: Green Anarchist & Eugene, OR: Anarchist Action Collective, n.d.), 17–18.

[291] Howell, Demography of the Dobe !Kung, 82.

[292] Lee, The !Kung San, 47.

[293] Bookchin, SALA, 46; Bookchin, Anarchism, Marxism, 121. Whenever the Director Emeritus amends a former proposition it is always to make it simpler and more extreme, and always without acknowledgment

[294] Howell, Demography of the Dobe !Kung, 30, 35; cf. Lee, The !Kung San, 44–48.

[295] Patricia Draper & Henry Harpending, “Comment,” Current Anthropology 30(1) (Feb. 1990), 128.

[296] Tanaka, The San, 86.

[297] Konner & Shostack, “Timing and Management of Birth Among the !Kung,” 12; Shostack, Nisa, 15.

[298] Hopkins, “On the Probable Age Structure of the Roman Population,” 252 (calculated from Table 4).

[299] Ibid. (Table 4).

[300] A.H.M. Jones, The Later Roman Empire, 284–602: A Social Economic and Administrative Survey (2 vols.; Norman, OK: University of Oklahoma Press, 1964), 2: 1041.

[301] Bessie Ellen Richardson, Old Age Among the Ancient Greeks: The Greek Portrayal of Old Age in Literature, Art, and Inscriptions (New York: Greenwood Press, 1969), 231–234.

[302] Robert Garland, Daily Life of the Ancient Greeks (Westport, CT: Greenwood Press, 1998), 114.

[303] Mogens Herman Hansen, The Athenian Democracy in the Age of Demosthenes: Structure, Principles and Ideology (Oxford & Cambridge, MA: Basil Blackwell, 1991), 249.

[304] J. Lawrence Angel, “The Length of Life in Ancient Greece,” Journal of Gerontology 2(1) (Jan. 1947), 23; Thucydides, History of the Peloponnesian War, tr. Rex Warner (London: Penguin Books, 1954), 150 (quoted).

[305] Peter Gay, The Enlightenment: A Modern Interpretation (2 vols.; New York: Alfred A. Knopf, 1976–1978), 2: 84–87, 85 (quoted).

[306] John Zerzan, “The Catastrophe of Postmodernism,” in Future Primitive and Other Essays (Brooklyn, NY: Autonomedia & Columbia, MO: Anarchy/C.A.L. Press, 1994), 101–134; John Zerzan, Running on Empty: The Pathology of Civilization (Los Angeles, CA: Feral House, 2002), 136–139, 165–167.

[307] Headland, “Paradise Revised,” 50; Mathias Guenther, “Comment,” Current Anthropology 31(5) (Dec. 1990), 509; Bicchieri, “Comment,” 507; Richard B. Lee, “Comment,” in ibid., 511 (“post-modern rhetoric”); Michael S. Alford, “Comment,” Current Anthropology 38(4) (Aug.-Oct. 1997), 610; Allyn Maclean Stearman, “Comment,” in ibid., 623.

[308] Henry Harpending, review of Land Filled with Flies, Anthropos 86 (1991), 314. He continues: “When I deduced that ‘interposing instruments of production between themselves and subjects of labor’ (48) meant spearing animals I gave up on the rich language of the theoretical arguments and decided to concentrate on the substance of the book.” Ibid.

[309] Geraldine Finn, Why Althusser Killed His Wife: Essays on Discourse and Violence (Atlantic Highlands, NJ: Humanities Press, 1996), 3–9.

[310] Thomas N. Headland, “Reply,” Current Anthropology 38(4) (August-Oct. 1997), 624.

[311] E.g., Lee, The !Kung San, ch. 14 (“Economic and Social Change in the 1960s and 1970s”); Richard B. Lee, “What Hunters Do for a Living, or How to Make Out on Scarce Resources,” in Lee & DeVore, eds., Man the Hunter, 30–48; Mathias G. Guenther, “From Hunters to Squatters: Social and Cultural Change Among the Farm San of Ghanzi, Botswana,” in Lee & DeVore, eds., Kalahari Hunter-Gatherers, 120–134. In 1965, the year in which, according to Bookchin, the primitive-affluence thesis was promulgated, Richard B. Lee’s dissertation discussed social change among the San. “Subsistence Ecology of !Kung Bushmen,” Ph.D. dissertation, University of California, Berkeley, 1965.

[312] Wilmsen, Land Filled with Flies, 225 (quoted), 225–226, 198.

[313] Wilmsen, Land Filled with Flies, 225–226.

[314] E.g., Lee, The !Kung San, ch. 3 (“The Dobe Area: Its Peoples and Their History”).

[315] Shostack, Nisa, 346 (quoted); Kent, “Cultural Diversity among African Foragers,” 16–17.

[316] George Peter Murdock, “The Current Status of the World’s Hunting and Gathering Peoples,” in Lee & DeVore, eds., Man the Hunter, 14–20. 10,000 years ago there were only hunter-gatherers; by the birth of Christ, they occupied half or less of the face of the earth; by 1492, 15%. Ibid., 13.

[317] I may have spoken too soon. There are still hunter-gatherer peoples in New Guinea (four are mentioned) who derive over 85% of their subsistence from foraging. And they are less acculturated than were other hunter-gatherer societies when they were first studied. Paul Roscoe, “The Hunters and Gatherers of New Guinea,” Current Ethnology 43(1) (Feb. 2002), 158.

[318] Edwin Wilmsen, Lindenmeier: A Pleistocene Hunting Society (New York: Harper & Row, 1974), ch. 7.

[319] Harpending, review, 314.

[320] Sorry to interrupt so compelling a narrative, but Dobe is only a small part of the Kalahari now inhabited by the San. The Dobe area was where Lee, DeVore, Howell and associates focused their research in the 60s and 70s. Obviously Bookchin has not even bothered to read Wilmsen’s book, but at best skimmed it — or had Janet Biehl skim it — to cull quotations as ammunition.

[321] Bookchin, SALA, 44.

[322] Richard B. Lee and Mathias Guenther, “Errors Corrected or Compounded? A Reply to Wilmsen,” Current Anthropology 32 (1991): 298–305.

[323] Sadr, “Kalahari Archaeology and the Bushmen Debate,” 105.

[324] Sadr, “Kalahari Archaeology and the Bushmen Debate,” 105.

[325] Bicchieri, “Comment,” 507.

[326] G. Baldwin Brown, The Art of the Cave Dweller: A Study of the Earliest Artistic Activities of Man (London: John Murray, 1928), 220 (Fig. 144); J. David Lewis-Williams, Believing and Seeing: Symbolic Meanings in Southern San Rock Paintings (London: Academic Press, 1981), 9 (Fig. 1) (late 19^th century); Wilmsen, Land Filled with Flies, 136–137.

[327] Lewis-Williams, Believing and Seeing, 105.

[328] Andy Smith, Candy Malherbe, Mat Guenther, & Penny Berens, The Bushmen of South Africa: A Foraging People in Transition (Cape Town, South Africa: David Philing Publishers & Athens, OH: Ohio University Press, 2000), 30.

[329] David Coulson & Alec Campbell, African Rock Art: Paintings and Engravings on Stone (New York: Harry N. Abrams, 2001), 6.

[330] Burchord Brentjes, African Rock Art (London: Dent, 1969), 6.

[331] Bicchieri, 111.

[332] Smith, Malherbe, Guenter & Berens, Bushmen of South Africa, 28–29.

[333] Harpending, review, 315.

[334] Shostack, Nisa, 35.

[335] Harpending & Draper, “Comment,” 128.

[336] Harpending, review, 315.

[337] Alan Bernard, Hunters and Herders of Southern Africa: A Comparative Ethnography of the Khoisan Peoples (Cambridge; Cambridge University Press, 1992), 40–41.

[338] Harpending, review, 314; Alan Barnard, “Comment,” Current Anthropology 31(2) (April 1990), 122; Irenaus Eibl-Eibesfeldt, “On Subsistence and Social Relations in the Kalahari,” Current Anthropology 32(2) (April 1991), 55.

[339] Patterson, “Comment,” 133 (quoted); Susan Kent, “Comment,” Current Anthropology 31(2) (April 1990), 132; Solway & Lee, “Foragers, Genuine or Spurious?”; Adams, “Anthropological Perspectives on Ancient Trade,” 240.

[340] Wilmsen, Land Filled with Flies, 103.

[341] Alluding to a widely read popular account of the life of the San, Elizabeth Marshall Thomas, The Harmless People (New York: Alfred A. Knopf, 1959). It was assigned reading in the first anthropology course I took, in 1970. For the San, war is now a thing of the past, but intra-group violence is significant and “homicide is not rare.” Lee, The !Kung San, 370 (quoted) & ch. 7.

[342] Eric Wolf, Europe and the People without History (Berkeley and Los Angeles, CA: University of California Press, 1982).

[343] Such as, notoriously, Margaret Mitchell. Derek Freeman, The Fateful Hoaxing of Margaret Mead: A Historical Analysis of Her Samoan Research (Oxford, England & Boulder, CO: Westview Press, 1999); Derek Freeman, “Was Margaret Mead Misled or Did She Mislead on Samoa?” Current Anthropology 41(4) (Aug.-Oct. 2000): 609–616; Martin Orans, Not Even Wrong: Margaret Mead, Derek Freeman, and the Samoans (Novato, CA: Chandler & Sharp Publishers, 1996).

[344] Harpending, review, 314–315.

[345] Richard B. Lee and Mathias Guenther, “Problems in Kalahari Historical Demography and the Tolerance of Error,” History in Africa 20 (1993): 185–235.

[346] E.N. Anderson, “New Textbooks Show Ecological Anthropology Is Flourishing,” Reviews in Anthropology 31(3) (July-Sept. 2002), 240; John Zerzan, “Why Primitivism?” (unpublished MS., 2002), 3, 7 n. 17. As early as 1997, in the opinion of Richard Rorty, the “term post-modernism, has been ruined by over-use,” and he advised its abandonment. Richard Rorty, Truth, Politics and “Post-Modernism” (n.p. [Amsterdam, Netherlands]: Van Gorcum, 1997), 13.

[347] Black, AAL, 66–70.

[348] Bookchin, Toward an Ecological Society, 195, 197.

[349] Black, AAL, 38, quoting Theodor W. Adorno, “Punctuation Marks,” The Antioch Review (Summer 1990), 303.

[350] The Oxford English Dictionary (2d ed.; 20 vols.; Oxford: Clarendon Press, 1989), 12: 486, q/v “primitivism”; Grand Larrousse de la lange française (7 vols.; Paris: Librairie Larrousse, 1976), 5: 4629, q/v “primitivisme.”

[351] Gay, Enlightenment, 2: 92–94; Shepard Krech III, The Ecological Indian: Myth and History (New York & London: W.W. Norton & Company, 1999), 17–18; Leo Marx, The Machine in the Garden: Technology and the Pastoral Ideal in America (Oxford: Oxford University Press, 1964), 19–24. “In Elizabethan writing the distinction between primitive and pastoral styles of life is often blurred, and devices first used by Theocritus and Virgil appear in many descriptions of the new continent.” Marx, Machine in the Garden, 39.

[352] Dictionary of the History of Ideas: Studies of Selected Pivotal Ideas (New York: Charles Scribner’s Sons, 1973), q/v “Primitivism.”

[353] George Boas, Primitivism and Related Ideas in the Middle Ages (Baltimore, MD: The Johns Hopkins University, 1948); “Primitivism,” 36–37; Krech, The Ecological Indian, 18.

[354] George W. Stocking, Victorian Anthropology (New York: The Free Press & London: Collier-Macmillan, 1987), 18.

[355] The Essays of Michel de Montaigne, tr. George B. Ives (3 vols.; New York: The Heritage Press, 1946), 1: 271–288; Marx, Machine in the Garden, 49. Montaigne was reacting to accounts of Brazilian Indans; he even interviewed one through a translator. The first English translation of the Essays (1603) happens to be the only book which Shakespeare is known to have owned. Essays, 3: 1654–1655.

[356] William Shakespeare, The Tempest, II. 1. 143–160; Marx, The Machine in the Garden, 48–49.

[357] Jack P. Greene, “America and the Creation of the Revolutionary Intellectual World of the Enlightenment,” in Imperatives, Behaviors, and Identities: Essays in Early American Cultural History (Charlottesville, VA & London: University Press of Virginia, 1992), 353.

[358] Jennings, Invasion of America, 61–71; Edmund S. Morgan, American Slavery, American Freedom: The Ordeal of Colonial Virginia (New York & London: W.W. Norton & Company, 1975), 48–57; Neal Salisbury, Manitou and Providence: Indians, Europeans and the Making of New England, 1500–1643 (New York & Oxford: Oxford University Press, 1982), ch. 1. Anthropologists have drawn similar conclusions from historical sources, among them Clastres, Society Against the State.

[359] Gay, Enlightenment, 2: 95, 538; Anthony Pagden, European Encounters with the New World: Renaissance to Romanticism (New Haven, CT & London: Yale University Press, 1993), 145; Jean Jacques Rousseau, “A Discourse on the Origin of Inequality,” in The Social Contract and Discourses, tr. G.D.H. Cole (New York: E.P. Dutton and Company & London: J.M. Dent and Sons, 1950), 190–191 (quoted).

[360] Bookchin, Anarchism, Marxism, 171.

[361] Hastings Rashdall, The Universities of Europe in the Middle Ages, ed. F.M. Powicke & A.B. Emden (3 vols.; Oxford: at the Clarendon Press, 1987), 1: 38.

[362] Bookchin, Ecology of Freedom, 159–160, 160 (quoted); Richard Mackenney, The City-State, 1500–1700: Republican Liberty in an Age of Princely Power (London: Macmillan Education, 1989), 2 (quoted).

[363] Norman Hampson, The Enlightenment (Harmondsworth, Middlesex, England: Penguin Books, 1968), 102.

[364] Bookchin, Anarchism, Marxism, 171.

[365] Lynn Thorndike, A History of Magic and Experimental Science (8 vols.; New York: Columbia University Press, 1929–1958).

[366] Herbert Butterfield, The Origins of Modern Science, 1300–1800 (2^nd ed.; New York: The Free Press, 1957), ch. 4.

[367] K.D. White, Greek and Roman Technology (Ithaca, NY: Cornell University Press, 1984), 172 (quoted); Finley, Ancient Greeks, 107, 121..

[368] Lynn White, Jr., Medieval Technology and Social Change (Oxford: at the Clarendon Press, 1962); Kropotkin, Mutual Aid, 23–24.

[369] Lynn Townsend White, Medieval Religion and Technology: Collected Essays (Berkeley, CA: University of California Press, 1978), 3.

[370] Herbert Butterfield, The Origins of Modern Science, 1300–1800 (rev. ed.; New York: The Free Press, 1957), 7–8.

[371] Finley, Ancient Greeks, 107.

[372] White, Medieval Religion and Technology, 235–253, 261–262 (quoted).

[373] Lewis Mumford, The City in History: Its Origins, Its Transformations, and Its Prospects (New York: Harcourt, Brace & World, 1961), 246. To rub it in: “The monastery was a new kind of polis.” Ibid.

[374] Bookchin, Marxism, Anarchism, 171.

[375] Bookchin, Ecology of Freedom, 7, 89.

[376] This continued to be true of the evolutionary social theorists of the late 19^th and early 20^th centuries, such as Henry Maine and Emile Durkheim. Gluckman, Politics, Law and Ritual in Tribal Society, 268.

[377] Hampson, Enlightenment, 109; Gladys Bryson, Man and Society: The Scottish Inquiry of the Eighteenth Century (Princeton, NJ: Princeton University Press, 1945), 83–84.

[378] Gordon S. Wood, The Creation of the American Republic, 1776–1787 (New York & London: W.W. Norton and Company, 1972), 8.

[379] Niccolo Machiavelli, “The Discourses,” in The Prince & The Discourses (New York: The Modern Library, 1940), 216, 530. This is not a coincidence. In recent years, scholars have demonstrated that Machiavelli stands in the fore of a republican tradition of political thought which heavily influenced 18^th century Americans. J.G.A. Pocock, The Machiavellian Moment: Florentine Political Thought and the Atlantic Republican Tradition (Princeton, NJ: Princeton University Press, 1975).

[380] Montesquieu, Considerations on the Causes of the Greatness of the Romans and their Decline, tr. David Lowenthal (NY: The Free Press & London: Collier-Macmillan Limited, 1965), 26.

[381] “Interview with Murray Bookchin,” 172. David Hume a sociobiologist! The Founding Fathers sociobiologists!

[382] George Foster, “Disease Etiologies in Non-Western Medical Systems,” American Anthropologist 78(4) (Dec. 1976), 778–779.

[383] Gloria Flaherty, Shamanism and the Eighteenth Century (Princeton, NJ: Princeton University Press, 1982), 3, 16 (quoted). The shaman “is a ubiquitous figure in the religious life of the world.” Anthony F.C. Wallace, Religion: An Anthropological View (New York: Random House, 1966), 125–126.

[384] Bronislaw Malinowski, Magic, Science and Religion and Other Essays (New York: Harcourt, Brace & Company and London: Kegan Paul, Trench, & Company, 1926), 284; Elkin, Australian Aborigines, 204–205; R.H. Codrington, The Melanesians: Studies in Their Anthropology and Folk-Lore (New York: Dover Publications, 1972), 192–193. Eskimo shamans, who are really over the top, believe in their magic. D. Janness, The Life of the Copper Eskimos (New York & London: John Reprint Corporation, 1970), chs. 1–16; Knud Rasmussen, Intellectual Culture of the Iglylik Eskimos ([Report of the Fifth Thule Expedition, 1921–1924]), 7:1]; Copenhagen: Gyldendalske Boghandel, Nordisk Forlag, 1929), ch. 5.
For five years of his life, over a 30-year period, and on over 20 occasions, anthropologist Napoleon A. Chagnon has lived among the Yanamamo, warlike horticultural Indians who live in Venezuela and Brazil. Their shamans, who undergo a rigorous year of preparation (including celibacy and near-starvation), enjoy no special privileges and clearly believe in their own healing powers derived from (drug-assisted) access to the spirit world. Napoleon A. Chagnon, Yanomamo (4^th ed.; Fort Worth, TX: Harcourt Brace College Publishers, 1992), 116–119.

[385] Jennings, Invasion of America, 51–52. “[T]he current U.S. Pharmacopia, used by druggists to compound medicines, contains 170 ingredients whose medicinal properties were discovered and used by native Americans.” James Axtell, Beyond 1492: Encounters in Colonial America (New York & Oxford: Oxford University Press, 1992), 158.

[386] Megan Biesele & Robbie Davis-Floyd, “Dying as Medical Performance: The Oncologist as Charon,” in The Performance of Healing, ed. Carol Laderman & Marine Roseman (New York & London: Routledge, 1996), 314; Rousseau, “A Discourse on the Origin of Inequality,” 204–205; Ivan Illich, Medical Nemesis: The Expropriation of Health (New York: Random House, 1976), 15–22; Claude Levi-Strauss, Structural Anthropology, tr. Claire Jacobson & Brooke Grundfest Schoepf (2 vols.; New York: Basic Books, 1979), 1: 204; Axtell, Beyond 1492, 158. Biesele did her fieldwork among the San.

[387] Daniel E. Moerman, “Anthropology of Symbolic Healing,” Current Anthropology 20(1) (March 1979), 59.

[388] Julian Silverman, “Shamans and Acute Schizophrenia,” American Anthropologist 69(1) (Feb. 1967): 21–31. “Everyone knows that primitive peoples honored or still honor the expression of mental abnormalities and that the highly civilized peoples of antiquity [!] were not different from them in that respect; nor are the Arabs today.” André Breton, “The Art of the Insane, the Door to Freedom,” Free Rein, tr. Michel Parmentier & Jacqueline d’Ambrose (Lincoln, NE & London: University of Nebraska Press, 1996), 219. “Recent studies suggest a physiological basis for shamanic ecstasy.” Lola Romanucci-Ross, “The Impassioned Knowledge of the Shaman,” in The Anthropology of Medicine: From Culture to Method, ed. Lola Romanucci-Ross, Daniel E. Moerman, & Lawrence W. Tancredi (3^rd ed.; Westport, CT & London: Bergin Garvey, 1997).

[389] Robert H. Lowie, Primitive Religion (New York: Liveright Publishing Corporation, 1948), 335 (quoted); Malinowski, Magic, Science and Religion, 284; Bookchin, Remaking Society, 59. Among the Jívaro, an unusually violent and vindictive people, shamans were more frequently exposed to revenge attacks than anyone else; in large tribes, they are almost continually threatened or assassinated. Rafael Karsten, Blood Revenge, War, and Victory Feasts Among the Jibaro Indians of Eastern Ecuador (Washington, DC: Government Printing Office, 1923), 9.

[390] Bookchin, Anarchism, Marxism, 211, 254.

[391] Tom Lowenstein, “Introduction” to Asatchaq, “Things that Were Said of Them”: Shaman Stories and Oral History of the Tikigaq People (Berkeley, CA: University of California Press, 1992), xviii.

[392] Caroline Humphrey with Urgonge Onon, “Introduction” to Shamans and Elders: Experience, Knowledge, and Power Among the Daur Eskimos (Oxford: Clarendon, 1996), 1. Shamans and elders: an unbridgeable chasm?

[393] Edward Norbeck, Religion in Primitive Society (New York & Evanston, IL: Harper & Row, 1961), 101–115; e.g., the Australians: Elkin, Australian Aborigines, 205; the San: Lorna J. Marshall, Nyae Nyae !Kung Beliefs and Rites (Cambridge: Harvard University Peabody Museum of Archaeology and Ethnology, 1999) 49; the Eskimos: Kai Birket-Smith, Eskimos (New York: Crown Publishers, 1971), 187; Janness, Life of the Copper Eskimos, 194–195; the Yanamamos: Chagnon, Yanamamo, 258.

[394] Simmons, Role of the Aged in Primitive Society, 173–174; Malinowski, Magic, Science and Religion, 285 (quoted); Meggitt, Desert People, 249.

[395] Richard Katz, “Education for Transcendence: !Kia Healing with the Kalahari !Kung,” in Lee & DeVore, eds., Kalahari Hunter-Gatherers, 285, 288.

[396] Marshall, Nyae Nyae, 48; Marshall, “”!Kung Bushmen of the Kalahari Desert,” 153 (quoted).

[397] Richard Katz, Boiling Energy: Community Healing among the Kalahari San (Cambridge & London: Harvard University Press, 1982), 196–201.

[398] Firth, Tikopia Ritual and Belief, 197–198; Chagnon, Yanamomo, 116 (quoted).

[399] Paul Rodell, Culture and Customs of the Philippines (Westport, CT & London: Greenwood Press, 2002), 31.

[400] Rafael Karsten, The Head-Hunters of Western Amazonas: The Life and Culture of the Jibaro Indians of Eastern Ecuador and Peru (Helsingfors, Finland: Societas Scientiarum Fernica, 1935), 270 (quoted); Michael J. Harner, The Jívaro: People of the Sacred Waterfalls (Garden City, NY: Anchor Books, 1973), 122, 154.

[401] Bookchin, Remaking Society, 58.

[402] Chagnon, Yanamomo, 116–117; Norbeck, Religion in Primitive Society, 110.

[403] Elie Reclus, Primitive Folk (NY: Scribner & Welford, 1891), 74.

[404] Walter Burkert, Greek Religion, tr. John Raffan (Cambridge: Harvard University Press, 1985), 246–250; Mathias Guenther, Tricksters & Trancers: Bushmen Religion and Society (Bloomington, IN: Indiana University Press, 1999), 62; Tylor, Anthropology, 368.

[405] Ibid., 64–65. “In many primitive societies confession and prayers beseeching forgiveness for sins or aid in maintaining moral standards are both unknown and unthinkable.” Norbeck, Religion in Primitive Society, 65.

[406] Marshall, Nyae Nyae, 32 (quoted), 32–35.

[407] John J. Collins, Primitive Religion (Totowa, NJ: Littlefield, Adams & Co., 1978), 18.

[408] Paul Radin, The Winnebago Tribe (Lincoln, NE: University of Nebraska Press, 1970), 231.

[409] Paul Radin, The World of Primitive Man (New York: H. Schuman, 1953); Bookchin, Anarchism, Marxism, 254 n. 38.

[410] See n. 237 & accompanying text supra.

[411] Birket-Smith, Esquimos, 188; Knud Rasmussen, The People of the Polar North: A Record, ed. G. Herring (Philadelphia, PA: J.B. Lippincott Co. & London: Kegan Paul, Trench, Trubner & Co., 1908), 146.

[412] Paul Radin,Winnebago Tribe, ch. 10.

[413] Bookchin, Anarchism, Marxism, 204–205.

[414] Bookchin, Anarchism, Marxism, 205, quoting Radin, World of Primitive Man, 140.

[415] Radin, World of Primitive Man, 139 (quoted), 139–141.

[416] Moerman, “Anthropology of Symbolic Healing,” 59.

[417] New Shorter OED, q/v “calling.” Also notice the ex-Director’s non sequitur: shamanism is not a calling because it is well-organized and based on trickery. Why can’t a calling — lawyers, for instance — be well-organized and based on trickery?

[418] Radin, World of Primitive Man, 137–138. Kropotkin is therefore in error to speak of “the secret societies of witches, shamans and priests, which we find among all savages.” Mutual Aid, 111.

[419] A.L. Kroeber, “The Religion of the Indians of California,” University of California Publications in American Archaeology and Ethnology 4(6) (Sept. 1907), 330.

[420] Herbert F.G. Spier, “Foothill Yokuts,” in Handbook of North American Indians, ed. Robert F. Heizer (Washington, DC: Smithsonian, 1978), 8: 482.

[421] Radin, World of Primitive Man, 141.

[422] Hannah Arendt, The Origins of Totalitarianism (new ed.; San Diego CA: Harcourt Brace & Company, n.d.), 413.

[423] Bookchin, Anarchism, Marxism, 238.

[424] “The Soul of Man Under Socialism,” The First Collected Edition of the Works of Oscar Wilde, 1908–1922, ed. Robert M. Ross (London: Paul Mall, 1969), 8: 322–323; for an example of the ex-Director’s morality, see the Appendix.

[425] Radin, World of Primitive Man, 140, 137.

[426] Radin, World of Primitive Man, 138.

[427] Radin, World of Primitive Man, 139.

[428] Wayne Suttles, “Coping with Abundance: Subsistence on the Northwest Coast,” in Lee & DeVore, eds., Man the Hunter, 56.

[429] Service, Origins of the State and Civilization, 15–16.

[430] Bookchin, Anarchism, Marxism, 271–272. He could hardly say otherwise without finishing the job of repudiating his masterpiece, The Ecology of Freedom.

[431] Lowell J. Dean & Thomas C. Blackburn, “Introduction” to Native Californians: A Theoretical Retrospective, ed. Lowell J. Dean & Thomas C. Blackburn (Ramona, CA: Ballena Press, 1976), 7.

[432] The Travels of Jedediah Smith: A Documentary Outline Including the Journal of the Great American Pathfinder, ed. Maurice S. Sullivan (Santa Ana, CA: Fine Arts Press, 1934), 72–73.

[433] A.H. Gayton, “Yakuts and Western Mono Ethnography. I. Tulare Lake, Southern Valley, and Central Foothill Yakuts,” Anthropological Records 10(1) (Berkeley, CA & Los Angeles, CA: University of California Press, 1948), 94 [hereafter Gayton I]; Anne H. Gayton, “Yakuts-Mono Chiefs and Shamans,” in Dean & Blackburn, eds., Native Californians, 219.

[434] Gayton, “Yakuts-Mono Chiefs and Shamans,” 227.

[435] A.H. Gayton, “Yakuts and Western Mono Ethnography. II. Northern Foothill Yakuts and Western Mono,” Anthropological Records 10(2) (Berkeley, CA & Los Angeles, CA: University of California Press, 1948), 163 [hereafter: Gayton II].

[436] Ibid.

[437] Gayton I, 95; Gayton II, 163.

[438] Gayton I, 95.

[439] Gayton, “Yakuts-Mono Chiefs and Shamans,” 211–214.

[440] Gayton, “Yakut-Mono Chiefs and Shamans,” 211–212.

[441] Radin, World of Primitive Man, 140.

[442] Gayton, “Yakuts-Mono Chiefs and Shamans,” 199, 208.

[443] Gayton I, 112 (quoted), 244; Stephen Powers, Tribes of California (Berkeley, CA: University of California Press, 1976), 380 (originally published 1877).

[444] Gayton, “Yakuts-Mono Chiefs and Shamans,” 187–188

[445] Kroeber, “Religion of the Indians of California,” 332.

[446] Gayton, “Yakuts-Mono Chiefs and Shamans,” 217 (quoted), 217–218.

[447] Radin, World of Primitive Man, 140–141.

[448] Bookchin, Ecology of Freedom, 84.

[449] Bookchin, Ecology of Freedom, 6–7; Bookchin, Remaking Society, 57, 67.

[450] Bookchin, Ecology of Freedom, 91.

[451] Joseph G. Jorgensen, Western Indians: Comparative Environments, Languages and Cultures of 172 Western American Indian Tribes (San Francisco, CA: W.H. Freeman & Co., 1980), 282.

[452] Zimmern, The Greek Commonwealth, 127 n.1.

[453] Errico Malatesta, Anarchy (London: Freedom Press, 1974), 42.

[454] George Woodcock, “The Rejection of the State,” The Rejection of the State and Other Essays (Toronto, Canada: New Books, 1972), 25.

[455] J.G. Peristiany, The Institutions of Primitive Society (Glencoe, IL: The Free Press, 1956), 45.

[456] Bookchin, Anarchism, Marxism, 71 (quoted); Bookchin, Toward an Ecological Society, 135; Bookchin, Remaking Society, 99 (quoted).

[457] Bookchin, Anarchism, Marxism, 288; New Shorter OED, q/v “custom.”

[458] George Bernard Shaw, “Maxims for Revolutionists,” Bernard Shaw: The Collected Plays with Their Prefaces (London: The Bodley Head, 1971), 2: 791.

[459] Robert H. Lowie, Primitive Society (New York: Boni & Liveright, 1920), 398.

[460] Bronislaw Malinowski, Crime and Custom in Savage Society (London: Kegan Paul, 1926), 50.

[461] Harris, Rise of Anthropological Theory, 571, 576–577.

[462] Robert Boyd & Peter J. Richerson, Culture and the Evolutionary Process (Chicago, IL & London: University of Chicago Press, 1985), 288. As Sir John Davies, Attorney General for Ireland, wrote in 1612: “For a Custome taketh beginning and growth to perfection in this manner: When a reasonable act once done is found to be good and beneficiall to the people, and agreeable to their nature and disposition, then do they use it and practice it again and again, and so by often iteration and multiplication of the act it becometh a Custome; ...” Quoted in J.G.A. Pocock, The Ancient Constitution and the Feudal Law (2^nd ed.; Cambridge: Cambridge University Press, 1987), 33.

[463] Bookchin, Anarchism, Marxism, 288; Jean Jacques Rousseau, “A Discourse on Political Economy,” in The Social Contract and Discourses, 295.

[464] Alexander Addison, “Analysis of the Report of the Committee of the Virginia Assembly,” in American Political Writing During the Founding Era, 1760–1805, ed. Charles S. Hyneman & Donald S. Lutz (2 vols.; Indianapolis, IN: Liberty Fund, 1983), 2: 1091.

[465] George C. Homans, The Human Group (New York: Harcourt, Brace & Company, 1951), 28–29; Burton M. Leiser, Custom, Law, and Morality: Conflict and Continuity in Social Behavior (Garden City, NY: Anchor Books, 1969), 112 (quoted).

[466] E. Adamson Hoebel, The Law of Primitive Man: A Study in Comparative Legal Dynamics (New York: Atheneum, 1968), 26–27.

[467] Bookchin, Anarchism, Marxism, 204; Radin, World of Primitive Man, 223 (quoted); Mair, Primitive Government, 18; The Essential Edmund Leach, ed. Stephen Hugh-Jones & James Laidlow (2 vols.; New Haven, CT & London: Yale University Press, 2000), 1: 76 (quoted).

[468] Hugh-Jones & Laidlow, eds., Essential Edmund Leach, 1: 168 (quoted); George Berkeley, Three Dialogues Between Hylas and Philonous, ed. Jonathan Dancy (Oxford & New York: Oxford University Press, 1998), 131. Are my sources amazing or what?

[469] Herbert Read, Anarchy & Order, 16–17; John Chipman Gray, The Nature and Sources of the Law (2^nd ed.; Boston, MA: Beacon Press, 1963), 289.

[470] A. John Simmons, Moral Principles and Political Obligations (Princeton, NJ: Princeton University Press, 1979), 194.

[471] Uniform Commercial Code § 1–205(2)-(4); Richard Danzig, “A Comment on the Jurisprudence of the Uniform Commercial Code,” Stanford Law Review 27(2) (Feb. 1975): 621–635; Benjamin Cardozo, The Nature of the Judicial Process (New Haven, CT: Yale University Press, 1921), 58–65. British colonialism, for instance, legalized Nuer custom and enforced it in new tribunals. P.P. Howell, A Manual of Nuer Law (London: Oxford University Press for the International African Institute, 1954), 1–2.

[472] Gluckman, Politics, Law and Ritual in Tribal Society, 300; Marvin Harris, Cows, Pigs, Wars and Witches: The Riddles of Culture (NY: Random House, 1974), 11–57; Marshall Sahlins, Culture and Practical Reason (Chicago, IL & London: University of Chicago Press, 1976), 169–176.

[473] Bookchin, Remaking Society, 51 (quoted); Bookchin, Toward an Ecological Society, 135.

[474] Quoted in Burkert, Greek Religion, 250. This Lycurgus is a 4^th century B.C. Athenian politician, not the Spartan lawgiver.

[475] Bookchin, Anarchism, Marxism, 23.

[476] Bookchin, Ecology of Freedom, 53 (emphasis added).

[477] Ivan Illich, In the Mirror of the Past: Lectures and Addresses, 1978–1990 (New York & London: Marion Boyars, 1992), 172 (quoted); John M. Roberts, “Oaths, Automatic Ordeals, and Power,” American Anthropologist 67(6) (pt. 2) (Dec. 1965), 186.

[478] Bookchin, Rise of Urbanization, 101; Lauro Martines, Power and Imagination: City-States in Renaissance Italy (New York: Alfred A. Knopf, 1979), 35–36. “An intricate relationship between blood ties and territorial ties stands out as an intrinsic and defining feature of the medieval city.” Diane Owen Hughes, “Kinsmen and Neighbors in Medieval Genoa,” in The Medieval City, ed. Harry A. Miskimin, David Herlihy, & A.L. Udovitch (New Haven, CT & London: Yale University Press, 1977), 95.

[479] Burkert, Greek Religion, 250–254; Louis Gernet, The Anthropology of Ancient Greece, tr. John Hamilton (Baltimore, MD & London: The Johns Hopkins University Press, 1981), 167–170.

[480] In Anarchism, Marxism, 199–200 in six paragraphs, the Director Emeritus uses political metaphors 20 times in denouncing political metaphors. “From the very beginning political science has abounded in analogs and metaphors.” Erik Rasmussen, Complementarity and Political Science: An Essay on Political Science Theory and Research Strategy (n.p.: Odense University Press, 1987), 48. Another Jewish mystic, Spinoza, likewise believed that “the less occasion we humans use metaphors, the greater our chance of blessedness.” Rorty, Truth, Politics and “Post-Modernism”, 19.

[481] Bookchin, Remaking Society, 96 (quoted), 97.

[482] Rolf Kuschel, Vengeance is Their Reply: Blood Feuds and Homicide on Bellona Island. Part I: Conditions Underlying Generations of Bloodshed (Kobenhavn, Denmark: Dansk psychologisk Forlag, 1988), 18–19. Feuds take place within, and wars take place between, political communities. Ibid., 19–20; Keith F. Otterbein, The Evolution of War: A Cross-Cultural Survey (n.p. [New Haven, CT?]; HRAF Press, 1970), 3.

[483] Lewis Henry Morgan, Ancient Society (New York: Henry Holt and Company, 1877), 77–78. Kropotkin is thus in error to say “there is no exception to the rule” that bloodshed must be avenged by bloodshed. Indeed he goes on immediately to say that intra-tribal killings are settled differently, and that inter-tribal killings may be settled if the injured tribe accepts compensation. He concludes that with most primitive folk, “feuds are infinitely rarer than might be expected.” Mutual Aid, 106–108.

[484] Evans-Pritchard, The Nuer, 152–155; N.W. Stirling, Historical and Ethnographical Material on the Jívaro Indians (Washington, DC: Government Printing Office, 1938), 41, 116–117; Karsten, Head-Hunters of Western Amazonas, 270–271 (Stirling is plagiarizing Karsten here).

[485] “Germany,” in Tacitus’ Agricola, Germany, and Dialogue with Orators, tr. Herbert W. Benario (rev. ed.; Norman, OK & London: University of Oklahoma Press, 1991), 7 (quoted); The Iliad of Homer, tr. Richard Lattimore (Chicago, IL & London: University of Chicago Press, 1951), 215.

[486] I can only find a single citation to one of these sources: Robert Briffault, The Mothers (3 vols.; New York: Macmillan Company, 1927), cited in Bookchin, Ecology of Freedom, 75*, the definitive exposition of the discredited hypothesis of primitive matriarchy. The future Director Emeritus “had been influenced in this regard by the work of Robert Briffault, a Marxist anthropological writer, as far back as the 30s.” Bookchin, Marxism, Anarchism, 117.

[487] Keith F. Otterbein & Charlotte Swanson Otterbein, “An Eye for an Eye, A Tooth for a Tooth: A Cross-Cultural Study of Feuding,” American Anthropologist 67(6) (pt. 1) (Dec. 1965), 1472, 1473 (Tables 2 & 3).

[488] E.g., Herbert Spencer, The Principles of Ethics (2 vols.; Indianapolis, MN: Liberty Press, 1978), 1: 393–400; Edward B. Tylor, Anthropology: The Study of Man and Civilization (New York: D. Appleton & Co., 1898), 414–415; Edward Westermarck, The Origin and Development of Moral Ideas (2 vols.; London: Macmillan and Co. & New York: Macmillan and Company, 1906), 1: 176–177.

[489] R. Thurnwald, “Blood Vengeance Feud,” in Encyclopedia of the Social Sciences, ed. Edwin R.A. Seligman (13 vols.; New York: Macmillan Company, 1937), 2: 589; Howell, Manual of Nuer Law, 223; Norman Yoffee, “Context and Authority in Early Mesopotamian Law,” in State Formation and Political Legitimacy, ed. Ronald Cohen & Judith D. Toland (New Brunswick, NJ & Oxford, England: Transaction Books, 1988), 96 (quoted).

[490] Engels, “Origin of the Family, Private Property, and the State,” 520.

[491] Friedrich Engels, “Ursprung der Familie, des Privateeigentums und des Staats,” in Karl Marx & Friedrich Engels, Werke (Berlin, Germany: Dietz Verlag, 1960), 21: 87; The New Cassell’s German Dictionary (New York: Funk & Wagnalls, 1971), q/v “Schuld, -en,” “pledge.”

[492] Anthony F.C. Wallace, The Death and Rebirth of the Seneca (New York: Vintage Books, 1969), 30 (quoted), 25–26.

[493] Engels, “Origin of the Family, Private Property and the State,” 528 (quoted); Lewis Henry Morgan, League of the Iroquois (Secaucus, NJ: Citadel Press, 1969), 330–333, 333 (quoted).

[494] “Blood Pacts or Blood Covenants,” The Dictionary of Anthropology, ed. Thomas Barfield (Oxford, England & Malden, MA: Blackwell Publishers, 1997), 42–43.

[495] E.E. Evans-Pritchard, Social Anthropology and Other Essays (New York: the Free Press, 1962), 257–287, 261 (quoted), 280 (quoted); Firth, Tikopia Ritual and Belief, 110–111, 114; Whiting, Becoming a Kwoma, 154 (quoted).

[496] Bookchin, Toward an Ecological Society, 147 (quoted) 138; Bookchin, Remaking Society, 50.

[497] Bookchin, Remaking Society, 78.

[498] Bookchin, Limits of the City, 76 (quoted); Bookchin, Remaking Society, 81, 50; Bookchin, Rise of Urbanization, 28–29 (quoted); Bookchin, Toward an Ecological Society, 174 (quoted).

[499] Kropotkin, Mutual Aid, 134–135; Ian Cunason, “Camp and Surra,” in Peoples and Cultures of the Middle East, ed. Louise E. Sweet (2 vols.; Garden City, NY: Natural History Press, 1970), 1: 332; T.E. Lawrence, Seven Pillars of Wisdom (New York: Dell Publishing Co., 1962), 267; Firth, Tikopia Ritual and Belief, 114 (quoted); Franz Boas, The Central Eskimo, Report of the Bureau of Ethnology (Washington, DC: Smithsonian Institution, 1888), 609; Pitt-Rivers, Fate of Shechem, 179 n. 2; Christopher Boehm, Montenegrin Social Organization and Values: Political Ethnography of a Refuge Area Adaptation (New York: AMS Press, 1983), 86 (quoted).

[500] Morgan, League of the Iroquois, 327–328.

[501] M.I. Finley, The World of Odysseus (rev. ed.; New York: Viking Press, 1965), 106, 134–135; Homer, The Odyssey, tr. Robert Fitzgerald (Garden City, NY: Anchor Books, 1963), 249 (quoted); Aeschylus, “The Suppliants,” in Prometheus Bound, The Suppliants, Seven Against Thebes, The Persians, tr. Philip Vellacott (Baltimore, MD: Penguin Books, 1961), 68 (quoted), 74 (quoted).

[502] Sahlins, Stone Age Economics, 216–217, quoting Sixteen Years in the Indian Country: The Journal of Daniel Williams Harmon, 1800–1816, ed. W.K. Lamb (Toronto, Canada: Macmillan, 1957), 43.

[503] Christopher Boehm, Blood Revenge: The Anthropology of Feuding in Montenegro and Other Tribal Societies (Lawrence, KS: University Press of Kansas, 1984).

[504] Raymond Firth, Elements of Social Organization (3^rd ed.; Boston, MA: Beacon Press, 1963), 65, 236; Raymond Firth, “Foreword” to E.R. Leach, Political Systems of Highland Burma: A Study of Kachin Social Structure (Boston, MA: Beacon Press, 1954), vi-vii; Boehm, Blood Revenge, 93. Firth’s own We, the Tikopia and Evans-Pritchards’ The Nuer are among those clockwork classics.

[505] Kristian Kristiansen, “Chiefdoms, States, and Systems of Social Evolution,” in Earle, ed., Chiefdoms, 25; Andrew Sheratt, “Resources, Technology and Trade: An Essay in Early European Metallurgy,” in Problems in Economic and Social Archaeology, ed. G. de G. Sieveking, I.H. Longworth & K.E. Wilson (London: Gerald Duckworth & Co., 1976), 559–566; Norman Yoffee, Explaining Trade in Ancient Western Asia (Malibu, CA: Undena Publications, 1981), 3.

[506] Sahlins, Tribesmen, 10.

[507] Simmel, “The Stranger,” The Sociology of Georg Simmel, ed. Kurt H. Wolff (New York: The Free Press & London: Collier Macmillan, 1950), 402 (quoted), 402–403.

[508] Simmel, “The Stranger,” 403 (quoted), 403–408.

[509] George Lee Haskins, Law and Authority in Early Massachusetts: A Study in Tradition and Design (New York: Macmillan Company, 1960), 78 (quoted); Robert A. Gross, The Minutemen and Their World (New York: Hill and Wang, 1976), 90–91 — a source quoted by Bookchin, 237–238; Gordon S. Wood, The Radicalism of the American Revolution (New York: Vintage Books, 1993), 20 (quoted); Lawrence M. Friedman, A History of American Law (2^nd ed.; New York: Simon & Schuster, 1985), 89–90 (quoted); Josiah Henry Benson, Warning Out in New England, 1656–1817 (Boston, MA: W.B. Clarke Company, 1911), 18, 56, 10 (quoted).

[510] Simmel, “The Stranger,” 403 (quoted); H. Wasserman, “Peddling,” in Economic History of the Jews, ed. Nachum Gross (New York: Schocken Books, 1975), 263 (quoted); Mark Zborowski & Elizabeth Herzog, Life Is With People: The Culture of the Shtetl (New York: Schocken Books, 1975), 66–67 (quoted).

[511] Bookchin, Anarchism, Marxism, 15–18, 16 (quoted). He also states: “I had a better knowledge of revolutions in Russia then of events in the history of the United States.” Bookchin, Anarchism, Marxism, 18. This hasn’t changed (see Chapters 13 & 16).

[512] Zborowski & Herzog, Life Is With People, 62, 66.

[513] Bookchin, Remaking Society, 202–203 (emphasis added), quoted in Black, AAL, 98.

[514] Camille Paglia, Vamps & Tramps: New Essays (New York: Vintage Books, 1994), 192 (quoted); Maurice Samuel, The World of Sholem Aleichem (New York: Alfred A. Knopf, 1969), 8–26 (quoted).

[515] Watson, Beyond Bookchin, 24.

[516] I.A. Richards, Complementarities, ed. John Paul Russo (Cambridge: Harvard University Press, 1976), 206. “When Augustine first saw a man reading to himself silently (it was Saint Ambrose) he was deeply shocked. He knew Ambrose was a good man, what he did couldn’t be wicked ... but still!” Ibid.

[517] Nomoi also means “custom.” M.I. Finlay, The Use and Abuse of History (New York: The Viking Press, 1975), 134; Douglas M. MacDowell, The Law in Classical Athens (Ithaca, NY: Cornell University Press, 1978), 44. Notice Bookchin’s absurd implication that laws cannot be arbitrary.

[518] Bookchin, Anarchism, Marxism, 171.

[519] Dave Vanek, “Interview with Murray Bookchin,” Harbinger 2(1) (2002) (online, unpaginated); Biehl, “Interview with Murray Bookchin,” 171.

[520] Stanley Diamond, “The Rule of Law versus the Order of Custom,” in The Rule of Law, ed. Robert Paul Wolff (New York: Simon and Schuster, Touchstone Books, 1971), 116–118.

[521] David Cohen, Law, Sexuality, and Society: The Enforcement of Morals in Classical Athens (Cambridge: Cambridge University Press, 1991), 208; Samuel Noah Kramer, History Begins at Sumer (Garden City, NY: Doubleday Anchor Books, 1959), 51 (quoted).

[522] Henri Frankfort et al., The Intellectual Adventure of Ancient Man: An Essay on Speculative Thought in the Ancient Near East (Chicago, IL: University of Chicago Press, 1946), 193.

[523] Benno Landsberger, “Scribal Concepts of Education,” in City Invincible, ed. Carl H. Kraeling & Robert M. Adams (Chicago, IL: University of Chicago Press, 1958), 98; Yoffee, “Context and Authority in Early Mesopotamian Law,” 102–103, 106–108.

[524] John Zerzan, Elements of Refusal (2^nd rev. ed.; Columbia, MO: C.A.L. Press & Eugene, OR: A.A.A., 1999), 41; Mogens Trolle Larsen, “Introduction: Literacy and Social Complexity,” in State and Society: The Emergence and Development of Social Hierarchy and Political Centralization, ed. John Gledhill, Barbara Bender & Mogens Trolle Larsen (London & New York: Routledge, 1995), 188; Michael Mann, “The Autonomous Power of the State: Its Origins, Mechanisms and Results,” in States in History, ed. John A. Hall (Oxford, England: Basil Blackwell Ltd., 1988), 117–118, 118 (quoted).

[525] John Baines, “Literacy, Social Organization, and the Archaeological Record: The Case of Early Egypt,” in Gledhill, ed., State and Society, 196; John Baines & Norman Yoffee, “Order, Legitimacy and Wealth in Ancient Egypt and Mesopotamia,” in Feinman & Marcus, eds., Archaic States, 232.

[526] English Historical Documents, general ed., David C. Douglas (11 vols.; New York: Oxford University Press, 1955–1959), 1: 360–409.

[527] F.L. Attenborough, The Laws of the Earliest English Kings (Cambridge: Cambridge University Press, 1922), 4–17.

[528] “Pactus Legis Salicae,” in The Laws of the Salian Franks, tr. Katherine Fischer Drew (Philadelphia, PA: University of Pennsylvania Press, 1999), 59–167.

[529] J.M. Wallace-Hadrill, The Long-Haired Kings and Other Studies in Frankish History (New York: Barnes & Noble, 1962), 179 (quoted), 179–181; A.W.B. Simpson, “The Laws of Ethelbert,” in Legal Theory and Legal History: Essays on the Common Law (London & Ronceverte, WV: The Hambledon Press, 1987), 5–6; Ian Wood, The Merovingian Kingdoms, 450–751 (London & New York: Longman), 109–110.

[530] Richard fitz Nigel, Dialogus de Scaccario. The Course of the Exchequer and Constitutio Domus Regis, ed. Charles Johnson (Oxford: Clarendon Press, 1983), 64.

[531] “Law and Authority,” in Kropotkin’s Revolutionary Pamphlets, ed. Roger N. Baldwin (New York: Dover Publications, 1970), 205–206.

[532] Howard Zinn, “The Conspiracy of Law,” in Rule of Law, 26–27.

[533] Murdock, Social Structure, 84; Morton H. Fried, “On the Evolution of Social Stratification and the State,” in Culture in Society: Essays in Honor of Paul Radin, ed. Stanley Diamond (New York: Columbia University Press, 1960), 729; Irving L. Horowitz, “A Postscript to the Anarchists,” in The Anarchists, ed. Irving Louis Horowitz (New York: Dell Publishing Co.. 1964), 584–585.

[534] J.B. Bury, A History of Greece to the Death of Alexander the Great (New York: The Modern Library, 1937), 172.

[535] Bookchin, Ecology of Freedom, 150 (quoted); John Thorkey, Athenian Democracy (London & New York: Routledge, 1996), 10.

[536] Haskins, Law and Authority in Early Massachusetts, 120, 123–129; Perry Miller, Errand into the Wilderness (Cambridge: Belknap Press of Harvard University Press, 1956), 41.

[537] Rosalind Thomas, Literacy and Orality in Ancient Greece (Cambridge: Cambridge University Press 1992), 67 (quoted), 72, 145, 167.

[538] Eric A. Havelock, The Literate Revolution in Greece and Its Consequences (Princeton, NJ: Princeton University Press, 1982), 190; S. Cuomo, Ancient Mathematics (London & New York: Routledge, 2001), 15 (quoted).

[539] Clastres, Society Against the State.

[540] J.C. Holt, Magna Carta (2^nd ed.; Cambridge: Cambridge University Press, 1992), esp. ch. 4 (“Custom and Law”).

[541] The Works of James Wilson, ed. James DeWitt Andrews (2 vols.; Chicago, IL: Callaghan & Co., 1896), 185.

[542] Plato, Phaedrus and Letters VII and VIII, tr. Walter Hamilton (London: Penguin Group, 1973), 96.

[543] Robert A. Nisbet, Community & Power (London: Oxford University Press, 1962), esp. ch. 6.

[544] D.P. Pattanayak, “Literacy: An Instrument of Oppression,” in Literacy and Orality, ed. David R. Olson & Nancy Torrance (New York: Cambridge University Press, 1991), 107 (quoted); Jack Goody & Ian Watt, “The Consequences of Literacy,” in Literacy in Traditional Societies, ed. Jack Goody (New York & London: Cambridge University Press, 1968), 62, 37–38.

[545] Jack Goody, The Power of the Written Tradition (Washington, DC & London: Smithsonian Institution Press, 2000), 44, 46.

[546] Valerie Miller, Between Struggle and Hope: The Nicaraguan Literacy Crusade (Boulder, CO & London: Westview Press, 1985), 20, 24–25, 25 (quoted), 27 (quoted), 29, 36–37, 37 (quoted), 39 (quoted). The book was commissioned by the Nicaraguan Government and must be considered to enunciate its line. Ibid., xxi.

[547] Bookchin, Anarchism, Marxism, 334.

[548] Black, “Abolition of Work,” 30.

[549] Laura Nader & Harry F. Todd, Jr., “Introduction: The Disputing Process,” in The Disputing Process — Law in Ten Societies, ed. Laura Nadar & Harry F. Todd, Jr. (New York: Columbia University Press, 1978), 8–9.

[550] Klaus-Friedrich Koch, “Pigs and Politics in the New Guinea Highlands: Conflict Resolution Among the Jale,” in ibid., 41–58.

[551] E. Colson, “Social Control and Vengeance in Plateau Tonga Society,” Africa 23(3) (July 1953), 199–211, 199 (quoted), 210 (quoted).

[552] Max Gluckman, The Judicial Process Among the Barotse of Northern Rhodesia (Manchester, England: Manchester University Press for the Rhodes-Livingstone Institute, 1955), 18–20; Nader & Koch, “Introduction,” 12–14.

[553] P.H. Gulliver, “Negotiations and Mediation,” Working Paper No.3 (Berkeley, CA: University of California, Program in Law and Society, 1973), 2–3, quoted in Nader & Todd, “Introduction,” 10.

[554] Nader & Todd, “Introduction,” 10; William L.F. Felstiner, “Influences of Social Organization on Dispute Processing,” in Neighborhood Justice: Assessment of an Emerging Idea, ed. Roman Tomasic & Malcolm M. Feeley (New York & London: Longman, 1982), 48–50, 49–50 (quoted); see, e.g., P.H. Gulliver, “Dispute Settlement Without Courts: The Ndeneuli of Southern Tanzania,” in Law in Culture and Society, ed. Laura Nadar (Chicago, IL: Aldine Publishing Company, 1969), 24–68.

[555] Sally Engle Merry, “Defining ‘Success’ in the Neighborhood Justice Movement,” in Tomasic & Feeley, eds., Neighborhood Justice, 182 (quoted); Roman Tomasic, “Mediation as an Alternative to Adjudication: Rhetoric and Reality in the Neighborhood Justice Movement,” in ibid., 222–223, 223 (quoted).

[556] Klaus-Friedrich Koch, War and Peace in Jalemo: The Management of Conflict in Highland New Guinea (Cambridge: Cambridge University Press, 1974), 28; James L. Gibbs, Jr., “The Kpelle Moot: A Therapeutic Model for the Informal Settlement of Disputes,” Africa 33(1) (Jan. 1963): 1–11, reprinted in Law and Warfare: Studies in the Anthropology of Conflict, ed. Paul Bohannan (Garden City, NY: The Natural History Press, 1967), 277–289. I say this because the plaintiff alone selects the so-called mediator, there’s an evidentiary hearing (including cross-examination), and the mediator announces a decision as the consensus of those present, a decision whose observance is compelled by public opinion. This procedure could easily be called adjudication, and has been. Felstiner, “Influences of Social Organization on Dispute Processing,” Tomasic & Feeley, eds., Neighborhood Justice 57. Gibbs does stress that the parties air all aspects of the dispute and their relationship, with hardly anything excluded as irrelevant. But he never says if the decision is based, or is supposed to be based on preexisting rules. If it is, it is adjudication, even if it takes place at home and out of doors on the day of rest. If not, it smacks of what Max Weber called kadi-justice.

[557] Jerald S. Auerbach, Justice Without Law? Non-Legal Dispute Settlement in American History (New York: Oxford University Press, 1983), 25–30.

[558] Felstiner, “Influences of Social Organization on Dispute Processing,” 47–54.

[559] “Anarchy is social life without law, that is, without governmental social control.” Donald Black, The Behavior of Law (New York: Academic Press, 1976), 123. This book’s final chapter, “Anarchy” — whose return is predicted — deserves to be better known among anarchists.

[560] Diamond, “The Rule of Law versus the Order of Custom,” 118.

[561] Gray, Nature and Sources of the Law, 192.

[562] Plutarch’s Lives: The Translation Called Dryden’s, corr. & rev. H.H. Clough (5 vols.; Philadelphia, PA: John D. Morris & Company, n.d. [1860?]), 1: 169–170.

[563] Gray, Nature and Sources of the Law, 180–181.

[564] Howard N. Meyer, The Amendment that Refused to Die (Radnor, PA: Chilton Book Company, 1973).

[565] Robert C. Black, “FIJA: Monkeywrenching the Justice System?” UMKC Law Review 66(1) (Fall 1997), 31, citing Wayne R. LaFave, Jr., Search and Seizure: A Treatise on the Fourth Amendment (4 vols.; 2d ed.; St. Paul, MN: West Publishing Company, 1987).

[566] Suetonius, The Twelve Caesars, tr. Robert Graves (2d ed.; Harmondsworth, Middlesex, England: Penguin Books, 1979), 174. It may be that Hammurabi had a similar sense of fun. His code was inscribed — written sideways — on a pillar 19½ feet tall. Norman Yoffee, “Law Courts and the Mediation of Social Conflict in Ancient Mesopotamia,” in Order, Legitimacy, and Wealth in Ancient States, ed. Janet Richards & Mary Van Buren (Cambridge: Cambridge University Press, 2000), 47.

[567] Jerome Frank, Law and the Modern Mind (Garden City, NY: Doubleday & Company, Anchor Books, 1963), 6.

[568] Jan Vansina, Oral Tradition as History (Madison, WI: The University of Wisconsin Press, 1985), ch. 7.

[569] Holt, Magna Carta, 1 & n. 1.

[570] Holt, Magna Carta, ch. 11; Ellis Sandoz, ed., The Roots of Liberty: Magna Carta, Ancient Constitution, and the Anglo-American Tradition of Rule of Law (Columbia, MO & London: University of Missouri Press, 1993); Robert C. Black, “‘Constitutionalism’: The White Man’s Ghost Dance,” The John Marshall Law Review 31(2) (Winter 1998): 513–520.

[571] Alexander Berkman, What Is Communist Anarchism? (New York: Dover Publications, 1972), chs. 3 & 8.

[572] “Law and Authority,” 212.

[573] P.-J. Proudhon, General Idea of the Revolution in the Nineteenth Century, tr. John Beverley Robinson (London: Freedom Press, 1923), 132, 112 (quoted).

[574] “God and the State,” in Lehning, ed., Michael Bakunin: Selected Writings, 135.

[575] Luigi Galleani, The End of Anarchism? (Sanday, Orkney, U.K.: Cienfuegos Press, 1982), 48.

[576] “Interview with Murray Bookchin,” 172.

[577] Barclay, People Without Government, 23; Diamond, “The Rule of Law versus the Order of Custom,” 136; Black, Behavior of Law, 105.

[578] William Godwin, Inquiry Concerning Political Justice, ed. Isaac Kramnick (Harmondsworth, Middlesex, England: Penguin Books, 1976), 695.

[579] Ibid., 684–695.

[580] Compare Feral Ranter [now Wolfi Landstreicher], “When Is a Duck Not a Duck?” with Bob Black, “Playing Ducks and Drakes” (unpublished MSS.).

[581] Stirner, Ego and Its Own, 150.

[582] Henry David Thoreau, “Civil Disobedience,” in Walden and Civil Disobedience (New York: New American Library, 1960), 236.

[583] Bookchin, Post-Scarcity Anarchism, 284; Bookchin, Remaking Society, 36; Murray Bookchin, Re-Enchanting Humanity: A Defense of the Human Spirit Against Anti-Humanism, Misanthropy, Mysticism and Primitivism (London: Cassell, 1995); Bookchin, Anarchism, Marxism, 194 (quoted); Bookchin, Limits of the City, 101, 124.

[584] Bookchin, Anarchism, Marxism, 139, 203.

[585] Kropotkin, Mutual Aid, 307; Johan Huizinga, Homo Ludens: A Study of the Play-Element in Culture (Boston, MA: Beacon Press, 1955), 173 (quoted); Read, Anarchy & Order, 151–152.

[586] Read, Anarchy & Order, 16–17.

[587] Quoted in Richard Neville, Play Power: Exploring the International Underground (New York: Vintage Books, 1971), 276.

[588] Bookchin, Anarchism, Marxism, 140. Without parsing all the piffle in the passage, the claim that the city pacified hitherto hostile tribesmen is incredible coming from a self-proclaimed close student of the Greek city-states. The Greeks had reason to believe that stasis, social conflict, was inherent in the life of the polis, and the greatest of evils; it preoccupied a political theorist like Aristotle. M.I. Finley, Economy and Society in Ancient Greece, ed. Brant D. Shaw & Richard B. Saller (New York: The Viking Press, 1982), 80; Aristotle, The Politics, ed. Carnes Lord (Chicago, IL & London: University of Chicago Press, 1984), 112–114. In 4^th century Greek Sicily, on average there was a revolution every seven years. Shlomo Berger, Revolution and Society in Greek Sicily and Southern Italy (Wiesbaden, Germany: Historia. Einzelschriften [Monographs]), 1992). Archaeology in nine areas of the world including Greece indicates social conflict in every city-state. Norman Yoffee, “The Obvious and the Chimerical: City-States in Archaeological Perspective,” in The Archaeology of City-States: Cross-Cultural Approaches, ed. Deborah L. Nichols & Thomas H. Charlton (Washington, DC & London: Smithsonian Institution Press, 1997), 260. In any event, as with any state, the tenuous internal unity of the polis merely resulted in the displacement of conflict outward, against other city-states.

[589] Bookchin, Rise of Urbanization, 26.

[590] Kropotkin, Mutual Aid, 54 n. 1.

[591] Sherry B. Ortner, “So, Is Female to Male as Nature Is to Culture?” in Making Gender: The Politics and Erotics of Culture (Boston, MA: Beacon Press, 1996), 179.

[592] G.E.R. Lloyd, Polarity and Analogy (Cambridge: Harvard University Press, 1966), 80, 211 (quoted).

[593] John H. Bodley, Anthropology and Contemporary Human Problems (3^rd ed.; Mountain View, CA: Mayfield, 1996), 50; Heinz & Lee, Namkwa, 56; Wiessner, “Risk, Reciprocity and Social Influence,” 65; Black, AAL, 115–116; Bookchin, SALA, 63. The Indians of northeastern America fired the bush once or twice a year. Morgan, American Slavery, American Freedom, 54–56. Northwest Coast Indians likewise made various uses of fire. Indians, Fire and the Land in the Pacific Northwest, ed. Robert Boyd (Corvallis, OR: Oregon State University Press, 1999).

[594] Murray Bookchin, “Radical Politics in an Era of Advanced Capitalism,” Our Generation, 5.

[595] Bookchin, Ecology of Freedom, 54 (emphasis added).

[596] G.P. Murdock, C.S. Ford, A.E. Hudson, R. Kennedy, L.W. Simmons, & J.W.M. Whiting, “Outline of Cultural Materials,” Yale Anthropological Studies 2 (1945), 29 (quoted); William Graham Sumner & Albert Galloway Keller, The Science of Society (4 vols.; New Haven, CT: Yale University Press, 1927), 1: 420.

[597] Murdock, Social Structure, 41; Claude Levi-Strauss, The Elementary Structures of Kinship, tr. James Harle Bell, John Richard von Sturmer, & Rodney Needham (rev. ed.; Boston, MA: Beacon Press, 1969), 30 (quoted).

[598] Bookchin, Ecology of Freedom, 86; Levi-Strauss, Elementary Structures of Kinship, 478 & passim; Barclay, People Without Government, 70.

[599] Henry Maine, Ancient Law (London: Oxford University Press, 1959), 110 (quoted); Roger M. Keesing, Kin Groups and Social Structure (New York: Holt, Rinehart & Winston, 1975), 125–127, 126 (quoted).

[600] Robert H. Lowie, Social Organization (London: Kegan Paul Ltd., 1950), 309.

[601] Murdock, Social Structure, 79, 88–89

[602] Gluckman, Politics, Law and Ritual in Tribal Society, 51; Sahlins, Tribesmen, 85–86; Wiessner, “Risk, Reciprocity and Social Influence.”

[603] Bookchin, Rise of Urbanization, 57.

[604] A.L. Epstein, Urbanization and Kinship: The Domestic Domain on the Copperbelt of Zambia, 1950–1956 (London: Academic Press, 1981), 2–5, 193 (quoted).

[605] John Gledhill, “Introduction: The Comparative Analysis of Social and Political Transitions,” in Gledhill, Bender & Larsen, eds., State and Society, 4 (quoted); Bookchin, Anarchism, Marxism, 140 (quoted), 136 (quoted).

[606] Kramer, History Begins at Sumer, 124 (quoted); Finley, Ancient Greeks, 123; Bookchin, Ecology of Freedom, 54 (quoted). It occurs to me that this may be where the Director Emeritus got this gory “blood oath” stuff: he mistook Aeschylus, as he has mistaken himself, for a historian.

[607] Bookchin, Ecology of Freedom, 333–334; Ecology Action East, “The Power to Destroy — The Power to Create,” Ecology and Revolutionary Thought (New York: Times Change Press, 1970), 54; Bookchin, Toward an Ecological Society, 42. In hating the family because it is natural, the Director Emeritus is only instantiating his hatred of nature itself.

[608] Barry J. Wadsworth, Piaget’s Theory of Cognitive and Affective Development (5^th ed.; White Plains, NY: Longman Publishers, 1996), 37 n. 1, 66–67, 93 (quoted).

[609] Lawrence Jarach, “Manichean Anarchism or Dishonest Anarchism: Judging a Bookchin by His Cover-Ups,” Anarchy: A Journal of Desire Armed No.43, 15(1) (Spring-Summer 1997), 53.

[610] Bookchin, Anarchism, Marxism, 17–39, 24 (quoted).

[611] Bronislaw Malinowski, The Family Among the Australian Aborigines (London: University of London Press, 1913), 179; Peter J. Richerson & Robert Boyd, “Culture Is Part of Human Biology. Why the Superorganic Concept Serves the Human Sciences Badly,” in Science Studies: Probing the Dynamics of Scientific Knowledge, ed. Sabine Maasen & Matthias Winterhager (Bielefeld, 2001), 151.

[612] Lowie, Social Organization, 50 (quoted), 57.

[613] Lowie, Social Organization, 86.

[614] “What is the final, solid, distinguishing factor between persons. The body. Now the highest function of the body is sexual activity. The highest constitutional act of the king, therefore, is his sexual activity; for by this alone does he make a king and so perpetuate his own body.” Karl Marx, “Critique of Hegel’s Doctrine of the State,” Early Writings, tr. Rodney Livingstone & Gregor Benton (New York: Vintage Books, 1975), 100.

[615] Robert L. Rubinstein, “Nature, Culture, Gender, Age: A Critical Review,” in Anthropology and Aging, 109–115. Rubinstein is explicitly analogizing from the literature on what by now is the conventional wisdom, the social construction of gender. E.g., Ortner, “So, Is Female to Male as Nature Is to Culture?”, 21–42, 173–180.

[616] Bookchin, Ecology of Freedom, 80–83.

[617] Anselm Jappe, Guy Debord, tr. Donald Nicholson-Smith (Berkeley, CA: University of California Press, 1999), 37; Crispin Sartwell, Obscenity, Anarchy, Reality (Albany, NY: State University of New York Press, 1996), 67.

[618] Vaneigem, Revolution of Everyday Life, 131 (quoted), ch. 15, 131.

[619] Black, Behavior of Law, 42–43.

[620] “The term ‘synoecism’ which uses here (literally, ‘settling together’) carried implications both of state-formation and of urbanization.” S.C. Humphreys, Anthropology and the Greeks (London: Routledge & Kegan Paul, 1978), 131. On whether Athens was a state (it was), see Chapter 14.

[621] Finley, Economy and Society in Ancient Greece, 87.

[622] Richard Mulgan, “Liberty in Ancient Greece,” in Conceptions of Liberty in Political Philosophy, 14; M.I. Finley, The Ancient Greeks: An Introduction to Their Life and Thought (New York: The Viking Press, 1963), 113; Gay, The Enlightenment, 1:164; Mumford, City in History, 170 (quoted).

[623] Jacques Le Goff, “Introduction: Medieval Man,” in Medieval Callings, ed. Jacques Le Goff, tr. Lydia G. Cochrane (Chicago, IL & London: University of Chicago Press, 1990), 3.

[624] “State and Society,” 147.

[625] “The Stranger,” 407; Bookchin, Ecology of Freedom, 111, 151; Plato, Republic, 210; Bookchin, “Thinking Ecologically,” 3, quoted in Black, AAL, 18 — this is a quotation I never tire of; Barry S. Strauss, “The Melting Pot, the Mosaic, and the Agora,” in Athenian Political Thought and the Reconstruction of American Democracy, ed. Peter Euben, John R. Wallach, & Josiah Ober (Ithaca, NY & London: Cornell University Press, 1994), 254–257.

[626] Aristotle, Politics, 36, 37 (quoted); Josiah Ober, The Athenian Revolution: Essays on Ancient Greek Democracy and Political Theory (Princeton, NJ: Princeton University Press, 1993), 173. Another of the Master’s conceits was the slave as prosthetic: “a slave is a sort of part for the master — a part of his body, as it were, animate but separate.” Aristotle, Politics, 43. Plato also casually equated animals and slaves in speaking of “mere uninstructed judgment, such as an animal or slave might have ...” Plato, Republic, 200.

[627] William Stearns Davis, A Day in Old Athens: A Picture of Athenian Life (New York: Biblo and Tannen, 1960), 70.

[628] E. Barker, The Political Thought of Plato and Aristotle (Berkeley, CA & Los Angeles, CA: Universaity of California Press, 1966), 360.

[629] Paul Cartledge, “Rebels and Sambos in Classical Greece: A Comparative View,” in Crux: Essays in Greek History Presented to G.E.M. de Ste. Croix on His 75^th Birthday (London: Gerald Duckworth & Co., 1985), 34 (quoted), 34–35.

[630] Rudolf Rocker, Nationalism and Culture (Los Angeles, CA: Rocker Publications Committee, 1937), 80.

[631] Bookchin, Ecology of Freedom, 151.

[632] Bookchin, Toward an Ecological Society, 189; Bookchin, Anarchism, Marxism, 129; Aristotle, Politics, 43.

[633] Roger S, Ahlbrandt, Jr., “Using Research to Build Stronger Neighborhoods: A Study of Pittsburgh’s Neighborhoods,” in Urban Neighborhoods: Research and Policy (New York: Praeger, 1986), 289; Wellman, “Community Question,” 121; Barry Wellman, “The Community Question Re-Evaluated,” in Power, Community and the City, ed. Michael Peter Smith (Brunswick, NJ: Transaction Books, 1988), 87–89; Epstein, Urbanization and Kinship, 165–167, 224–225, 231–248.

[634] Dominique Lorain, “Gig@city: The Rise of Technological Networks in Daily Life,” Journal of Urban Technology 8(3) (Dec. 2001), 3 (quoted); F.A. Harper, “Foreword” to Spencer H. MacCallum, The Art of Community (Menlo Park, CA: Institute for Humane Studies, 1970), vii (quoted).

[635] Stirner, Ego and Its Own, 198.

[636] Stirner, Ego and Its Own, 160–161, 186, 192 & passim; Hakim Bey, T.A.Z.: The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism (Brooklyn, NY: Autonomedia, 1991), 97–134; Black, Behavior of Law, 40–44, 132, ch. 7. These are convergent, not equivalent concepts. Being the Immediatist that he is, Bey conceives the T.A.Z. as an expedient in the here-and-now which is at once an anticipatory experience of the revolution and a “tactic” toward realizing it permanently. Bey, T.A.Z., 101. But his idea may be bigger than that. Perhaps the revolution is a society (better, a social field) of Temporary Autonomous Zones.

[637] A. Grachev, “Anarchist Communism,” in Anarchists in the Russian Revolution, 65 (quoted); Read, Anarchy & Order, 131–134 — which is exactly what’s happening in contemporary cities: Wellman, “Community Question Re-Evaluated,” 86–87.

[638] Bookchin, Anarchism, Marxism, 121–122.

[639] Bookchin, Anarchism, Marxism, 188 (quoted); Bookchin, SALA, 41.

[640] E.g., Indigenous Traditions and Ecology: The Interbeing of Cosmology and Community, ed. John A. Grim (Cambridge, MA: Harvard Divinity School, Center for the Study of World Religions, 2001).

[641] [Alexander Hamilton, James Madison, & John Jay,] The Federalist, ed. Jacob E. Cooke (Hanover, NH: University Press of New England for the Wesleyan University Press, 1961), 209 (No.34) (Hamilton).

[642] Bookchin, Ecology of Freedom, 48 (quoted); Bookchin, Remaking Society, 48 (quoted); Karl Marx, Grundrisse, tr. Martin Nicolaus (London: Penguin Books, 1993), 107. Marx may have changed his opinion later, Mikhail A. Vitkin, “Marx and Weber on the Primary State,” in The Study of the State, ed. Henri J.M. Claesson & Peter Skalnik (The Hague, Netherlands: Mouton, 1981), 452–453 — but Bookchin never did.

[643] Bookchin, Anarchism, Marxism, 279 (quoted); Bookchin, Toward an Ecological Society, 26 (quoted). The Director Emeritus states that Bakunin called the state a “historically necessary evil.” Bakunin did say this, although he failed to say what the state was necessary for. Sam Dolgoff, ed.,The Political Philosophy of Bakunin: Scientific Anarchism (n.p.: The Free Press of Glencoe & London: Collier-Macmillan Limited, 1964), 145. “This is not to say — as Marxists might believe — that the state was ‘inevitable.’” (Why the quotation marks?) Bookchin emends Bakunin and the hypothetical Marxists: the state was, not a historically necessary evil, not a historically inevitable evil, but a historically unavoidable evil. Bookchin, Anarchism, Marxism, 279. Which is puzzling, since “unavoidable” means “inevitable.” New Shorter OED, q/v “unavoidable.” Even if Bakunin believed this, Kropotkin — and Lewis Mumford — did not. Senex, “A Scientific Basis for Regional Anarchy,” in Leonard I. Krimerman & Lewis Perry, eds., Patterns of Anarchy: A Collection of Writings on the Anarchist Tradition (Garden City, NY: Anchor Books, 1966), 347.

[644] Hegel, Reason in History, 49.

[645] Civil society is not the state, it’s society with the state. Peter Skalnik, “The Concept of the Early State,” in Claesson & Skalnik, eds., Study of the State, 343.

[646] Marx, “Critique of Hegel’s Doctrine of the State,” 158.

[647] Karl Marx & Frederick Engels, The German Ideology (3^rd rev. ed.; Moscow: Progress Publishers, 1976), 37; Bookchin, Toward an Ecological Society, 266.

[648] Aristotle, Politics, 37; Arlene M. Saxonhouse, Athenian Democracy: Modern Mythmakers and Ancient Theories (Noter Dame, IN & London: University of Noter Dame Press, 1996), 124; see also Leslie A. White, The Science of Culture: A Study of Man and Civilization (New York: Grove Press & London: Evergreen Books, 1949), ch. 2, “The Symbol: the Origin and Basis of Human Behavior.”

[649] Quoted in Robert Nisbet, Conservatism: Dream and Reality (Minneapolis, MN: University of Minnesota Press, 1986), 55; Edmund R. Leach, “Men, Bishops, and Apes,” Nature 293 (Sept. 3–9, 1981), 21. Cf. Italo Calvino, Invisible Cities, tr. William Weaver (San Diego, CA: Harcourt, Inc., A Harcourt Book, 1974), 48: “There is no language without deceit.”

[650] Thomas H. Charlton & Deborah L. Nichols, “The City-State Concept: Development and Applications,” Nichols & Charlton, eds., Archaeology of City-States, 5 (quoted); Yoffee, “The Obvious and the Chimerical,” ibid., 261 (quoted); Victor Davis Hanson, The Western Way of War: Infantry Battle in Classical Greece (New York: Alfred A. Knopf, 1989), 121–123.

[651] Bookchin, Toward an Ecological Society, 139–140, 169; Bookchin, Remaking Society, 68; Bookchin, Limits of the City, 7 (quoted), 7–8; 68; Jacques Soustelle, Daily Life of the Aztecs on the Eve of the Spanish Conquest, tr. Patrick O’Brian (Stanford, CA: Stanford University Press, 1970), 9 (Bernal Diaz quoted); E. William Monter, Calvin’s Geneva (New York: John Wiley & Sons, 1967), 2 (quoted). In the sixth century A.D., Tenochtitlan in Mexico, with a population of perhaps 125,000, was the sixth largest city in the world. Susan Wise Bauer, The History of the Medieval World: From the Conversion of Constantine to the First Crusade (New York & London: W.W. Norton, 2010), 187.

[652] Field, review, 162.

[653] William Bascom, “Urbanization Among the Yoruba,” in Ottenburgh & Ottenburgh, eds., Cultures and Societies of Africa, 255–267; P.C. Lloyd, “The Yoruba of Nigeria,” in Gibbs, ed., Peoples of Africa, Abridged, 325; for other examples of stable, kinship-structured urban life, see Edward M. Bruner, “Medan: The Role of Kinship in an Indonesian City,” in Pacific Port Towns and Cities, ed. Alexander Spoehr (Honolulu, HI: Bishop Museum Press, 1963), 1–12; Douglas S. Butterworth, “A Study of the Urbanization Process among Mixtec Migrants from Tilantongo to Mexico City,” in Peasants in Cities: Readings in the Anthropology of Urbanization, ed. William Mangin (Boston, MA: Houghton Mifflin Company, 1970), 98–113. The fact that most residents of Yoruban cities are peasants does not distinguish them from the inhabitants of the Transalpine European cities of the early Middle Ages. E.A. Gutkind, The Twilight of Cities (New York: The Free Press of Glencoe & London: Macmillan, 1962), 21.

[654] Field, review, 161–162 (quoted); Bookchin, Anarchism, Marxism, 140.

[655] Bookchin, Rise of Urbanization, 101.

[656] Robert A.Dahl, Dilemmas of Pluralist Democracy: Autonomy vs. Control (New Haven, CT & London: Yale University Press, 1982), 10 (quoted); Anton Blok, “The Blood Symbolism of Mafia,” in Honor and Violence (Cambridge, England: Polity Press, 2001), 88 (quoted); Gutkind, Twilight of Cities, 24. According to Marx, it was the village community, not the city, which accomplished the passage from kinship to territoriality: “The village community was the first association of free men not related to one another by close blood ties.” Karl Marx, “Letter on the Russian Village Community (1881),” in Karl Marx & Friedrich Engels, The Russian Menace to Europe, ed. Paul W. Blackstock & Bert F. Hoselitz (Glencoe, IL: The Free Press, 1952), 220. This was “the last phase of the primitive form of society.” Ibid., 221. This was also Kropotkin’s opinion. Mutual Aid, 120–121. An example is the Germanic Mark. Engels, “Origin of the Family, Private Property and the State,” 571–572.

[657] Gideon Sjoberg, The Preindustrial City: Past and Present (Glencoe, IL: The Free Press, 1960), 110–113, 220–223.

[658] Bookchin, Ecology of Freedom, 90–91. Why “primal”? Primal means first. Was there a second blood oath later?

[659] Michael Young & Peter Willmott, Family and Kinship in East London (Baltimore, MD: Penguin Books, 1957). If Bethnal Green sounds vaguely familiar to the anarchist reader, that’s because it was where Rudolf Rocker edited the Arbeter Fraint for Jewish workers. Rudolf Rocker, The London Years, tr. Joseph Leftwich (London: Robert Anscome & Co., 1956), 135.

[660] Barry Wellman, “The Community Question: The Intimate Networks of East Yorkers,” American Journal of Sociology 84(5) (March 1979), 120–121.

[661] Bookchin, Ecology of Freedom, 90.

[662] Bookchin, Remaking Society, 51 (quoted), 52; Sumner & Keller, Science of Society, 1: 420 (quoted); Bookchin, SALA, 39 (quoted).

[663] Sartwell, Obscenity, Anarchy, Reality, 156–157; Bookchin, Anarchism, Marxism, 249 n. 9.

[664] Black, AAL, 57–58; Jarach, “Manichean Anarchism,” 16; anonymous review of Social Anarchism or Lifestyle Anarchism, Green Anarchist 42 (Summer 1996), 22; Bookchin, Toward an Ecological Society, 174 (quoted), 24; Bookchin, SALA, 51. Here’s another one, upholding “the claims of society over biology, of craft over nature, of politics over community.” Bookchin, Ecology of Freedom, 97.

[665] T.W. Adorno, Else Frenkel-Brunswick, Daniel J. Levinson, & R. Nevitt Sanford, The Authoritarian Personality (New York: W.W. Norton & Co., 1969), 451–452.

[666] Philip Slater, The Pursuit of Loneliness: American Culture at the Breaking Point (Boston, MA: Beacon Press, 1970), 154.

[667] G.E.R. Lloyd, Polarity and Analogy: Two Types of Argumentation in Early Greek Thought (Cambridge: at the University Press, 1966), 80; Essential Edmund Leach, 2: 30.

[668] Patrick H. Hutton, “Foucault, Freud, and the Technologies of the Self,” in Technologies of the Self: A Seminar with Michel Foucault, ed. Luther H. Martin, Huck Gutman, & Patrick H. Hutton (Amherst, MA: University of Massachusetts Press, 1988), 126 (summarizing the early historical research of Michel Foucault).

[669] Bey, T.A.Z, 38, 41; cf. Peter Lamborn Wilson, “Spiritual Anarchism: Topics for Research,” Fifth Estate No.359, 37(4) (Winter 2002–2003), 28. Bey and Wilson are the same person. This is, however, unfair to the Gnostics, who, going by what little survives of their writings, exhibit no self-disgust, and usually no ultimate dualism (they were not Manicheans or Zoroastrians), but rather garden-variety mystics like Wilson/Bey himself, only they took it more seriously.

[670] Heider, Anarchism, 76.

[671] James L. Walker, The Philosophy of Egoism (Colorado Springs, CO: Ralph Myles Publisher, 1972), 29.

[672] Murray Bookchin, The Modern Crisis (Philadelphia, PA: New Society Publishers, 1986), 80.

[673] Sartwell, Obscenity, Anarchy, Reality, 3–4, 62.

[674] Black, AAL, 97–99.

[675] Val Plumwood, “The Ecopolitics Debate and the Politics of Nature,” in Ecological Feminism, ed. Karen J. Warren (New York & London: Routledge, 1994), 67.

[676] Murray Bookchin, The Philosophy of Social Ecology: Essays in Dialectical Naturalism (2^nd rev. ed.; Montreal, Canada: Black Rose Books, 1995).

[677] Friedrich Nietzsche, The Will to Power, tr. Walter Kaufmann (New York: Vintage Books, 1968), 376.

[678] Adorno, Minima Moralia, 89 (quoted); Bookchin, Remaking Society, 202 (quoted).

[679] Nietzsche, Will to Power, 470–471. “One recognizes the superiority of the Greek man and the Renaissance man — but one would like to have them without the causes and conditions that made them possible.” Ibid., 471.

[680] Bookchin, SALA, 40.

[681] Black, AAL, 121.

[682] So successfully that in 1968, his Situationist critics thought that Lewis Herber was his follower, not his pseudonym. Situationist International: Review of the American Section of the S.I. No.1 (June 1969) (reprint ed.; Portland, OR: Extreme Press, 1993), 42. They must have been taken in by Bookchin’s citations to Herber. Bookchin, “Ecology and Revolutionary Thought,” 35 nn. 1 & 3. These footnotes, and a section on “Observations on ‘Classical’ Anarchism’ and Modern Ecology,” are omitted from Post-Scarcity Anarchism. I wonder why? Perhaps because the section openly reveals what Bookchin now denies, his extreme technophilia, as well as his pseudonym chicanery. Ibid., 33.

[683] Bookchin, Anarchism, Marxism, 200; a point I have made too: Black, AAL, 97.

[684] Bookchin, Post-Scarcity Anarchism, 57 (emphasis added).

[685] Bookchin, Anarchism, Marxism, 199–200.

[686] Imer Lakatos, Mathematics, Science and Epistemology: Philosophical Papers, ed. John Morrall & Gregory Currie (Cambridge: Cambridge University Press, 1982), 2: 137 (emphasis deleted).

[687] Paul Feyerabend, Against Method: Outline of an Anarchistic Theory of Knowledge (New York: Verso, 1978), 27–28. The young André Breton wrote: “When will we grant arbitrariness the place it deserves in the creation of works or ideas?” “For Dada,” in The Lost Steps, tr. Mark Polizzotti (Lincoln NE & London: University of Nebraska Press, 1996), 51.

[688] Betty Jo Teeters Dobbs, The Foundations of Newton’s Alchemy: or, “The Hunting of the Greene Lyon” (Cambridge & New York: Cambridge University Press, 1980).

[689] Feuerabend, Against Method, 47 (quoted), 49; Thomas S. Kuhn, The Copernican Revolution: Planetary Astronomy in the Development of Western Thought (Cambridge: Harvard University Press, 1957), vii; Alexandre Koyre, From the Closed World to the Infinite Universe (New York: Harper & Brothers, 1958), 28–29.

[690] Allen G. Debus, “Renaissance Chemistry and the Work of Robert Fludd,” in Allen G. Debus & Robert P. Multhauf, Alchemy and Chemistry in the Seventeenth Century (Los Angeles, CA: Wiliam Andrews Clark Memorial Library, 1966), 3–29.

[691] Thomas S. Kuhn, “The Function of Measurement in Modern Physical Science,” in The Essential Tension: Studies in Scientific Tradition and Change (Chicago, IL & London: University of Chicago Press, 1977), 214, 276–277; Kropotkin, “The State: Its Historic Role,” in Baldwin, ed., Kropotkin’s Revolutionary Pamphlets, 234 (quoted).

[692] Flaherty, Shamanism and the Eighteenth Century, 7.

[693] Bookchin, Anarchism, Marxism, 198.

[694] Bookchin, Anarchism, Marxism, 199.

[695] Black, AAL, 100, quoting Bookchin, Ecology of Freedom, 10.

[696] Nietzsche, “Ecce Homo,” Kaufman, ed., Basic Writings of Nietzsche, 679.

[697] Misspeaking yet again, the Director Emeritus says “possible” when he must mean “actual.” No one claims that possible but nonexistent factors are even a bit determining, although that position would be consistent with Bookchin’s teleological metaphysics.

[698] Here the Director Emeritus collapses two distinctions. The dichotomy between primary and secondary causes is not the same as the dichotomy between necessary and contingent (“adventitious”) factors. A contingent factor — such as the death of an important individual — may be a primary cause, a weighty cause, although it is not a necessary cause rooted in an underlying process of social development. Writes Peter Laslett, “there is no point in denying the contingency even of epoch-making historical occurrences.” Peter Laslett, The World We Have Lost: Further Explored (3^rd ed.; New York: Charles Scribner’s Sons, 1984), 334 n. 8.

[699] Motives are not causes. Ludwig Wittgenstein, The Blue and Brown Books (Oxford: Basil Blackwell, 1969), 15; Gilbert Ryle, The Concept of Mind (New York: Barnes & Noble, 1949), 83–93.

[700] Bookchin, Anarchism, Marxism, 176.

[701] Michael Albert & Robin Hahnel, Unorthodox Marxism: An Essay on Capitalism, Socialism and Revolution (Boston, MA: South End Press, 1978), 52–53 (quoted); Kropotkin, “Modern Science and Anarchism,” 152. The quotation does not imply that I agree with Kropotkin’s positivism, which was out of date even in his lifetime: “Kropotkin wants to break up all existing institutions — but he does not touch science.” Paul Feyerabend, “‘Science.’ The Myth and Its Role in Society,” Inquiry 18(2) (Summer 1975), 168. Nor should quotation from Michael Albert imply approval of this businessman statist and unscrupulous manipulator who, well aware that he is no anarchist, nonetheless pretends to be one — but only when trying to sell something to anarchists.

[702] A.R. Radcliffe-Brown, Structure and Function in Primitive Society: Essays and Addresses (New York: The Free Press & London: Collier Macmillan, 1965), 181 (quoted); Meyer Fortes, “The Structure of Unilineal Descent Groups,” American Anthropologist 55(1) (Jan.-March 1953), 20; Robert K. Merton, Social Theory and Social Structure (rev., enl. ed.; New York: The Free Press & London: Collier-Macmillan, 1957), ch. 1. Functionalism has been denounced as conservative, but the anarchist Paul Goodman espoused it. “On Treason Against Natural Societies,” in Drawing the Line: The Political Essays of Paul Goodman, ed. Taylor Stoer (New York: Free Life Editions, 1977), 11. In fact, Radcliffe-Brown knew Kropotkin and was called Anarchy Brown in his university days. Alan Barnard, History and Theory in Anthropology (Cambridge: Cambridge University Press, 2000), 70.

[703] Fortes, “Structure of Unilineal Descent Groups,” 20 (quoted); Percy S. Cohen, Modern Social Theory (London: Heinemann, 1968), ch. 3.

[704] Firth, Elements of Social Organization, 35.

[705] Bookchin, Remaking Society, 165 (quoted); Feuerbach, “Towards a Critique of Hegel’s Philosophy,” The Fiery Brook: Selected Writings of Ludwig Feuerbach, tr. Zawar Hanfi (Garden City, NY: Anchor Books, 1972), 54 (quoted).

[706] A.G. Tansley, “The Use and Abuse of Vegetational Concepts and Terms,” Ecology 16(3) (July 1935), 291, 306 (quoted); Eugene P. Odum, Basic Ecology (Philadelphia, PA: Saunders College Publications, 1983), 13 (quoted).

[707] Bookchin, Toward an Ecological Society, 102.

[708] Georg Simmel, Conflict & The Web of Group Affiliations, tr. Kurt H. Wolff (Glencoe, IL: The Free Press, 1955); Lewis Coser, The Functions of Social Conflict (New York: The Free Press & London: Collier-Macmillan, 1964).

[709] Machiavelli, “Discourses,” 119.

[710] Leach, Political Systems of Highland Burma, ix-xii; E.R. Leach, Rethinking Anthropology (London: Athlone Press, 1961), 1–2.

[711] J.H.M. Beattie, The Nyoro State (Oxford: Clarendon Press, 1971), 244.

[712] Bookchin, Remaking Society, 43.

[713] Stephen Jay Gould, Full House: The Spread of Excellence from Plato to Darwin (New York: Harmony Press, 1996); Lori Gruen, “Revaluing Nature,” in Ecofeminism: Women, Culture, Nature, ed. Karen J. Warren (Bloomington, IN: Indiana University Press, 1997), 358. Although Charles Darwin could be equivocal in public about progress, the master-myth of his own Victorian England, in private he denied that it was any part of his theory of evolution. “Never say higher or lower,” he wrote to an evolutionist paleontologist in 1872: “After long reflection, I cannot avoid the conviction that no innate tendency to progressive development exists.” Quoted in Gould, Full House,, 137. Just as Hobbes rejected, in advance, Bookchin’s Hobbesian political anthropology, so Darwin rejected, in advance, his notion (“theory” is too grand a word) of biological evolution.

[714] G.K. Chesterton, “The Republican in the Ruins,” What I Saw in America (London: Dodd, Mead & Company, 1922), 196.

[715] Marx, “Critique of Hegel’s Doctrine of the State,” 61.

[716] Black, AAL, 100–101; Robyn Eckersley, “Divining Evolution: The Ecological Ethics of Murray Bookchin,” Environmental Ethics 11 (1989), 104.

[717] Lucien Levi-Bruhl, The “Soul” of the Primitive, tr. Lillian A. Clarke (London: George Allen & Unwin, 1965), 16–17.

[718] Tylor, Primitive Culture, 1: 109, 421 (quoted), 424–427, 436 (quoted). “Hunting peoples” have “strong animist beliefs.” Bookchin, Remaking Society, 2.

[719] Bookchin, Ecology of Freedom, 355–356, 364 (quoted).

[720] Bookchin, Post-Scarcity Anarchism, 119 (quoted); Bookchin, Ecology of Freedom, 234–238.

[721] Codrington, Melanesians, 119 (quoted), 191; Gruen, “Revaluing Nature,” 358 (quoted).

[722] Hobbes, Leviathan, 120. “Our judgments concerning the worth of things, big or little, depend on the feelings the things arouse in us.” William James, “On a Certain Blindness in Human Beings,” in Pragmatism and Other Essays (New York: Pocket Books, 1963), 251.

[723] Plato, Republic, 75–101. As presented, Socrates refutes the crude version of Thrasymachus, but then Adeimantus and Glaucon restate the case for injustice. Instead of refuting their formulation, Socrates enters upon a digression on the ideal society which occupies the remaining 75% of the dialogue. He never answers their arguments directly. Socrates regularly hijacked topics the way Bookchin tried to hijack “social anarchism,” changed the subject, and then often didn’t even answer his own question, as in Charmides and Laches.

[724] Bookchin, Ecology of Freedom, 115; Charles L. Stevenson, Facts and Values: Studies in Ethical Analysis (New Haven, CT & London: Yale University Press, 1963), 11–12, 24–25, 28–29.

[725] John Locke, An Essay Concerning Human Understanding, ed. Peter H. Nidditch (Oxford: at the Clarendon Press, 1975), 66–84.

[726] Bakunin, “God and the State,” 121.

[727] Anderson, “New Textbooks Show Ecological Anthropology Is Flourishing,” 238 (quoted); Thomas S. Kuhn, The Trouble with the Historical Philosophy of Science (Cambridge: Harvard University Department of the History of Science, 1992), 14 (quoted).

[728] Walker, Philosophy of Egoism, 54.

[729] Emma Goldman, “Victims of Morality,” in Red Emma Speaks: Selected Writings and Speeches, ed. Alix Kates Shulman (New York: Random House, 1972), 127.

[730] Bookchin, Marxism, Anarchism, 347.

[731] Feuerbach, “Towards a Critique of Hegel’s Philosophy,” 110.

[732] “Politics and the English Language,” in The Collected Essays, Journalism and Letters of George Orwell, ed. Sonya Orwell & Ian Angus (4 vols.; New York: Harcourt, Brace & World, 1968), 4: 137, 139.

[733] Herbert Spencer, Principles of Sociology (6^th ed.; New York: D. Appleton, 1912), 367.

[734] Using the term in its popular, but literally inaccurate sense. Spencer’s social evolutionism preceded Darwin’s biological evolutionism, which might be called Biological Spencerism. Harris, Rise of Anthropological Theory,122–125, 209 (quoted). Another Spencer affinity is method. As Edwin R. Leach says with reference to another ex-Stalinist, Karl Wittfogel, Bookchin’s “method of demonstration is that of Herbert Spencer and the very numerous later exponents of nineteenth-century ‘comparative method.’ The investigator looks only for positive evidence which will support his thesis; the negative instance is either evaded or ignored.” E.R. Leach, “Hydraulic Society in Ceylon,” Past & Present 15 (April 1959), 5.

[735] Harris, Rise of Anthropological Theory, 209.

[736] William Graham Sumner, “Sociology,” in Darwinism and the American Intellectual: An Anthology, ed. R. Jackson Wilson (2^nd ed.; Chicago, IL: The Dorsey Press, 1989), 123, 124.

[737] George Orwell, 1984 (New York: Signet Books, 1950), 123, 124.

[738] Bookchin, “Communalist Project,” n. 18, unpaginated.

[739] Bookchin, Anarchism, Marxism, 217, 218, 220.

[740] Bookchin, Anarchism, Marxism, 220.

[741] Bookchin, Anarchism, Marxism, 218–219. Another affliction for the English language. To afflict someone with something is to do something to him. The right did not afflict the left with conservatism and cultural conventionality, it simply thought and acted in those ways, as the left thought and acted in its own ways.

[742] Bookchin, Anarchism, Marxism, 220.

[743] John Dittmer, Local People: The Struggle for Civil Rights in Mississippi (Urbana, IL & Chicago, IL: University of Chicago Press, 1994), 244. 43 is not as robust an age as 19, but there were men of Bookchin’s generation, such as Walter Reuther and Martin Luther King, Jr., who took their chances in Mississippi to serve the cause. Far more than most Americans, the Director Emeritus had that opportunity: his own CORE chapter sent volunteers, including Mickey Goodman, who was killed in Mississippi. Bookchin, Anarchism, Marxism, 65. He could have served if he hadn’t been lazy or cowardly.

[744] Russell Hardin, “Participation,” in Clarke & Foweraker, eds., Encyclopedia of Democratic Thought, 487.

[745] Bookchin, Anarchism, Marxism, 346.

[746] Anarchism, Marxism, 237 (“the little professor is a blooming elitist!”).

[747] Feyerabend, “‘Science,’” 177.

[748] Zimmerman, Contesting Earth’s Future, 151, noticing that Bookchin owes much to Lewis Mumford’s organicism.

[749] Plumwood, “Ecopolitics Debate and the Politics of Nature,” 68.

[750] Paul Feyerband, Conquest of Abundance: A Tale of Abstractness Versus the Richness of Living, ed. Bert Terpstra (Chicago, IL & London: University of Chicago Press, 1999), 9.

[751] “Moreover, any man more right than his neighbors, constitutes a majority of one already.” Henry David Thoreau, “Civil Disobedience,” Walden and Civil Disobedience (New York: New American Library, 1960), 230.

[752] Bookchin, Rise of Urbanization, 237.

[753] Bookchin, Remaking Society, 70 (quoted); Field, review, 161 (quoted); Bookchin, Rise of Urbanization, 32.

[754] Bookchin, Anarchism, Marxism, 18.

[755] Bookchin, Rise of Urbanization, 33; New Shorter OED, q/v “polis” (“A city-State, esp. in ancient Greece; spec. such a State considered in its ideal form”).

[756] Bookchin, “Radical Politics in an Era of Advanced Capitalism,” 7.

[757] New Shorter OED, q/v “polis”; Humphreys, Anthropology and the Greeks, 130 (quoted).

[758] Finley, Economy and Society, 88; Josiah Ober, Mass and Elite in Democratic Athens: Rhetoric, Ideology and the Power of the People (Princeton, NJ: Princeton University Press, 1989), 7.

[759] Bookchin, Rise of Urbanization, 32–33, 40–41, 53–54, 57–58 & passim; New Shorter OED, q/v “politics,” “statecraft.”

[760] Bookchin, Anarchism, Marxism, 151.

[761] Hobbes, Leviathan, 106.

[762] Bookchin, Anarchism, Marxism, 230. In accord is the arch-fiend Stirner: “Stirner [who is speaking in the third person] speaks of the Unique and says immediately: ‘Names (345) name you not.” Max Stirner, “Stirner’s Critics,” Philosophical Forum 8(2–4) (1978), 67; see also Stirner, Ego and Its Own, 324. Apparently the Director Emeritus has never read Stirner, for while he often takes his name in vain, he never cites him accurately, e.g., Bookchin, SALA, 64–65 n. 38 (references to a nonexistent subsection and a nonexistent subtitle). He probably gleaned his notions of Stirner from Marx and from Sydney Hook in his Stalinist phase. Bookchin claims that “Stirner’s own project, in fact, emerged in a debate with the socialism of Wilhelm Weitling and Moses Hess, where he evoked egoism precisely to counterpose to socialism.” Bookchin, SALA, 54. This is what the ex-Director’s source really said there: “A social associate of Friedrich Engels, published in one of the journals edited by Karl Marx, Stirner’s socialist antagonists were Weitling and Hess and the French propounders of the same ideology, all more prominent at that moment.” James J. Martin, “Editor’s Introduction,” Max Stirner, The Ego and His Own, tr. Steven Byington (New York: Libertarian Book Club, 1963), xviii. Martin does not say that Stirner worked out egoism in debate with Weitling and Hess, only that he and they were “antagonists.” In fact, Hess’s critique of egoism was a rebuttal to Stirner and so played no part in the formation of Stirner’s theory. Moses Hess, “The Recent Philosophers,” Stepelevich, ed., Young Hegelians, 359–375 (published in 1845). Stirner devoted only a small number of pages to criticizing socialism and communism. Bookchin always assumes that what is important to him has always been important to everybody.

[763] Locke, Essay Concerning Human Understanding, 408.

[764] John M. Meyer, Political Nature: Environmentalism and the Interpretation of Western Thought (Cambridge & London: The MIT Press, 2001), 31.

[765] Bookchin, Ecology of Freedom, 142.

[766] New Shorter OED, q/v “autonomy,” “freedom.”

[767] Bookchin, Anarchism, Marxism, 144–145.

[768] See Ch. 10 supra.

[769] Samuel Fleischacker, A Third Concept of Liberty: Judgment and Freedom in Kant and Adam Smith (Princeton, NJ: Princeton University Press, 1999); C.B. Macpherson, Democratic Theory: Essays in Retrieval (Oxford: Clarendon Press, 1973), 118–119 (“counter-extractive” versus “developmental” liberty).

[770] Bookchin, Anarchism, Marxism, 146 (quoted), 147;

[771] New Shorter OED, q/v “democracy.”

[772] Imer Lakatos, Mathematics, Science and Epistemology, ed. John Morrall & Gregory Currie (Cambridge & New York: Cambridge University Press, 1980), 144 (quoted, emphasis deleted); Ludwig Wittgenstein, On Certainty, ed. G.E.M. Anscombe & G.H. von Wright (New York & Evanston, IL: J. & J. Harper Editions, 1969), 65e (quoted).

[773] “Anarchical Fallacies,” in The Works of Jeremy Bentham, ed. John Bowring (11 vols.; New York: Russell & Russell, 1962), 2: 505 (quoted); Ludwig Wittgenstein, Wittgenstein’s Lectures, Cambridge, 1930–1932, ed. Desmond Lee (Oxford: Basil Blackwell, 1980), 73 (quoted); see also J.P. Plamenatz, Consent, Freedom and Political Obligation (2^nd ed.; London: Oxford University Press, 1968), 2. “For a large class of cases — though not for all — in which we employ the word ‘meaning’ it can be defined thus: the meaning of a word is its use in the language.” Ludwig Wittgenstein, Philosophical Investigations, tr. G.E.M. Anscombe (3^rd ed.; New York: Macmillan Publishing Co., n.d.), 20 (§ 43).

[774] New Shorter OED, q/v “politics.”

[775] Bookchin, Anarchism, Marxism, 324–325. Statecraft is simply “the art of conducting State affairs; statesmanship.” New Shorter OED q/v “statecraft.”

[776] Orwell, 1984, 246 (Appendix, “The Principles of Newspeak”).

[777] Charles Tilly, Coercion, Capital, and European States, AD 990–1992 (rev. pbk. ed.; Cambridge & Oxford: Blackwell, 1993), 1. Tilly immediately relaxes the requirement of substantial territory, as well he might in a world where at least 73 states have populations of a million or less. José Villamil, “Size and Survival: Planning in Small Island Systems,” in Microstate Studies 1, ed. Norwell Harrigan (Gainesville, FL: The Center for Latin American Studies & The University Presses of Florida, 1977), 1. For present purposes it does not matter, for Tilly considers the Renaissance city-states and similar polities to be states, and Bookchin considers some of them Communes in his sense.

[778] Bookchin, Anarchism, Marxism, 157 n. 4, 158 n. 9, 325

[779] Bookchin, Rise of Urbanization, 14. Communalism is treated as an uninterruptedly existent, usually subterranean being which occasionally comes to the surface like the sand-worms in Dune. For Fredy Perlman, on the other hand, the worm was civilization. Against His-Story, Against Leviathan! (Detroit, MI: Black & Red, 1983), 27. Since the Director Emeritus thinks Mesopotamian cities were originally Communes, Bookchin apparently believes the worm is coterminous with urban society. Bookchin, Rise of Urbanization, 58. Why the worm never surfaced in the cities of Africa, the Far East or the New World he does not explain. Nor has the worm ever visited the same place twice.

[780] Bookchin, Rise of Urbanization, 47, 14 (quoted); Robert A. Dahl, On Democracy (New Haven, CT & London: Yale University Press, 1998), 16–17.

[781] Bookchin, Rise of Urbanization, 83 (quoted); Bookchin, Remaking Society, 176; Aristotle, Politics, 78 (quoted); Dahl, On Democracy, 12.

[782] Hanspater Kriesi, “Political Power and Decision Making in Switzerland,” in Switzerland in Perspective, ed. Janet Eve Hilowitz (New York: Greenwood Press, 1990), 36.

[783] Benjamin Barber, The Death of Communal Liberty (Princeton, NJ: Princeton University Press, 1974); Bookchin, Rise of Urbanization, 115, 229–230, 12.

[784] James Murray Luck, A History of Switzerland, The First 100,000 Years (Palo Alto, CA: The Society for the Promotion of Science and Scholarship, 1985), 58; Ursula K. Hicks, Federalism: Failure and Success — A Comparative Study (New York: Oxford University Press, 1978), 159 (in the 14^th century “there was not a breath of democracy”).

[785] Bookchin, Rise of Urbanization, 97.

[786] Luck, History of Switzerland, 58.

[787] W.D. McCrackan, The Rise of the Swiss Republic: A History (2^nd ed., rev. & enl.; New York: AMS Press, 1970), 184. I do not have access to good sources on Swiss history, but Bookchin’s are worse.

[788] Alexis de Tocqueville, Democracy in America, ed. J.P. Mayer (Garden City, NY: Doubleday Anchor Books, 1969), 738, 740.

[789] Bookchin, Rise of Urbanization, 167–169.

[790] Teofilo F. Ruiz, Spanish Society, 1400–1600 (Harlow, England: Longman, 2001), 28, 195.

[791] Stephen Haliczer, The Comuneros of Castile: The Forging of a Revolution, 1475–1521 (Madison, WI & London: University of Wisconsin Press, 1981), 125, 162 (quoted), 162–175, 198–199, 205; Pablo Fernandes Albaladejo, “Cities and the State in Spain,” Theory and Society 18(5) (Sept. 1989), 730 (quoted).

[792] Haliczer, Comuneros of Castile, 169.

[793] Pablo Fernandez Alboladejo, “Cities and the State in Spain,” in Cities and the Rise of States, 1000–1800, ed. Charles Tilly & Wim P. Blockmans (Boulder, CO: Westview Press, 1944), 172.

[794] Joseph F. O’Callahan, A History of Medieval Spain (Ithaca, NY & London: Cornell University Press, 1975), 290, 613.

[795] T.N. Bisson, The Medieval Crown of Aragon: A Short History (Oxford: Clarendon Press, 1986), 164; H.J. Chaytor, A History of Aragon and Catalonia (New York: AMS Press, 1969), 116.

[796] James S. Ameleng, Honored Citizens of Barcelona: Patrician Culture and Class Relations, 1490–1714 (Princeton, NJ: Princeton University Press, 1986), 18, 25, 30; see generally ch. 2, “The Evolution of Oligarchy.”

[797] James Casey, The Kingdom of Valencia (Cambridge & London: Cambridge University Press, 1979), 167.

[798] Giorgio Chittolini, “Cities, ‘City-States,’ and Regional States in North-Central Italy,” in Tilly & Blockmans, eds., Cities and the Rise of States, 30–31; Kropotkin, Mutual Aid, 202–203.

[799] Bookchin, Rise of Urbanization, 99.

[800] New Shorter OED, q/v “burgher.”

[801] Martines, Power and Imagination, ch. 3 (esp. 18–19), 66–67, 186. Inasmuch as the short-lived popolo phase consisted of guild rule, it is an example, not of a Bookchin Commune, but of syndicalism, which the Director Emeritus considers antithetical to Communalism. Bookchin, Rise of Urbanization, 262–263; Bookchin, Anarchism, Marxism, 326–327.

[802] Bookchin, Rise of Urbanization, 99–100.

[803] Martines, Power and Imagination, 27–28.

[804] Martines, Power and Imagination, 29.

[805] Bookchin, Rise of Urbanization, 98.

[806] Martines, Power and Imagination, 47.

[807] William J. Connell, “City-states, communes, and republics,” in The Encyclopedia of Democracy, ed. Seymour Martin Lipset (4 vols.; Washington DC: Congressional Quarterly, 1995), 1: 222; Martines, Power and Imagination, 148.

[808] Bookchin, Rise of Urbanization, 96; Jacques Rossiaud, “The City-Dweller and Life in Cities and Towns,” Le Goff, ed., Medieval Callings, 141, 142 (quoted); Bookchin, Rise of Urbanization, 55 (quoted).

[809] David Nicholas, The Growth of the Medieval City: From Late Antiquity to the Early Fourteenth Century (London & New York: Longman, 1997), 159–160 (quoted); Martines, Power and Imagination, 27–29; John H. Mundy & Peter Riesenberg, The Medieval Town (Princeton, NJ: D.V. Van Nostrand Company, 1958), 50–51. The Director Emeritus quotes the latter book on another point, Rise of Urbanization, 94, 290 n. 33, but he somehow overlooked the pages that refute his conception of the medieval commune. He is similarly selective in using other sources, such as Lauro Martines and Robert Gross.

[810] C.W. Previte-Orton, “The Italian Cities Till c. 1200,” in The Cambridge Medieval History, ed. J.R. Tanner, C.W. Previte-Orton, & Z.N. Brooke (8 vols.; New York: The Macmillan Company & Cambridge: at the University Press, 1924–1936), 5: 220–237; Connell, “City-states, communes and republics,” 222.

[811] Daniel Waley, The Italian City-Republics (3^rd ed.; London & New York: Longman, 1988), 37; Peter Burke, “City-States,” in Hall, ed., States in History, 148 (quoted).

[812] Bookchin, Rise of Urbanization, 48–49, 49 (quoted).

[813] Black, AAL, 78.

[814] Roberts, “Creation of a Legacy,” 85; Machiavelli, Prince and the Discourses, “The Prince,” 3–4 (dedication); “The Discourses,” 175–176 (quoted), 56 (quoted).

[815] Ptolemy of Lucca, On the Government of Rulers. De Regimine Principum, tr. James M. Plythe (Philadelphia, PA: University of Pennsylvania Press, 1997), 217 (quoted); Thomas J. Brady, Jr., Turning Swiss: Ciies and Empire, 1450–1650 (Cambridge: Cambridge University Press, 1985), 1 (quoted), 1–2; Peter Moraw, “Cities and Citizenry as Factors of State Formation in the Roman-German Empire of the Late Middle Ages,” Theory and Society 18(5) (Sept. 1989), 654 (quoted).

[816] Bookchin, Rise of Urbanization, 97.

[817] Henri Pirenne, Early Democracies in the Low Countries: Urban Society and Political Conflict in the Middle Ages and the Renaissance (New York: Harper & Row, 1963), 162.

[818] Marjolein t’Hart, “Intercity Rivalries and the Making of the Dutch State,” in Tilly & Blockmans, eds., Cities and the Rise of States, 199; Connell, “City-states, communes and republics,” 222.

[819] Bookchin, Rise of Urbanization, 97.

[820] Nicholas, Growth of the Medieval City, 228–229, 234; Fritz Roerig, The Medieval Town (Berkeley, CA & Los Angeles, CA: University of California Press, 1967), 25–27; Peter Moraw, “Cities and Citizenry,” 110 (quoted).

[821] Nicholas, Growth of the Medieval City, 150–152; R.H. Hilton, English and French Towns in Feudal Society: A Comparative Study (Cambridge: Cambridge University Press, 1992), 88–90.

[822] Janine Garrisson, A History of Sixteenth-Century France, 1483–1598: Renaissance, Reformation and Rebellion, tr. Richard Rex (New York: St. Martin’s Press, 1995), 32.

[823] Barisa Krekic, “Developed Autonomy: The Patricians in Dubrovnik Dalmatian Cities,” in Tilly & Blockmans, eds., Cities and the Rise of States, 213; Sergij Vilfon, “Towns and States at the Juncture of the Alps, the Adriatic, and Pannonia,” in ibid., 446–447, 449–450; Stephen Rigby, “Urban ‘Oligarchy’ in Late Medieval England,” in Towns and Townspeople in the Fifteenth Century, ed. John A.P. Thomson (Gloucester, England & Wolfboro, NH: Alan Sutton Publishing, 1988), 63–64; Jennifer I. Kermode, “Obvious Observations on the Formation of Oligarchies in Late Medieval English Towns,” in ibid., 87–106; Hilton, English and French Towns, 91–92; Lorraine Attreed, The King’s Towns: Identity and Survival in Late Medieval English Boroughs (New York: Peter Lang, 2001), 33–41 & passim; Sima Cirkovic, “Unfulfilled Autonomy: Urban Society in Serbia and Bosnia,” in Urban Society of Eastern Europe in Premodern Times, ed. Barisa Krekic (Berkeley, CA: University of California Press, 1977), 175; Barisa Krekic, “Developed Autonomy: The Urban Development of Medieval Poland with Particular Reference to Krakow,” in ibid., 63–136; Andrei Wyrobisz, “Power and Commonwealth in the Polish Gentry Towns: The Polish-Lithuanian State in the Sixteenth and Seventeenth Centuries,” in Tilly & Blockmans, eds., Cities and the Rise of States, 152; Marianna D. Birnbaum, “Buda Between Tatars and Turks,” in ibid., 137–157; Antonio Manuel Hespanha, “Cities and the State in Portugal,” in ibid., 184, 191; Nicholas, Growth of the Medieval City, 228–229.

[824] Black, AAL, 67; Andrew E. Nuquist, Town Government in Vermont (Burlington, VT: University of Vermont Government Research Center, 1964), 4–5, 10–11, 18–19; Jane L. Mansbridge, Beyond Adversary Democracy (New York: Basic Books, 1980), 48, 346 n. 1; Joseph F. Zimmerman, Town Meeting: A Tenacious Institution (Albany, NY: State University of New York Graduate School of Public Affairs, 1967), 27–29, 77.

[825] James Thurber, “Town Meeting,” in One Man’s Meat (new enl. Ed.; New York & Evanston, IL: Harper & Row, n.p.), 150, 151 (quoted); J.G. Bullpitt, “Participation and Local Government: Territorial Democracy,” Participation in Politics, ed. Geraint Perry (Manchester, England & Totowa, NJ: Rowman & Littlefield, 1972), 295.

[826] Michael Zuckerman, Peaceable Kingdoms: New England Towns in the Eighteenth Century (New York: Alfred A. Knopf, 1970), 10–13; Anne Bush Machear, “Early New England Towns: A Comparative Study of Their Development,” Studies in History, Economics and Public Law 29(1) (1908), 21 (quoted), 44; Konig, Law and Society in Puritan Massachusetts, 18–19.

[827] Bruce C. Daniels, Dissent and Confrontation on Narragansett Bay: The Colonial Rhode Island Town (Middletown CT: Wesleyan University Press, 1983), 96–98.

[828] Quoted in Kenneth A. Lockridge, A New England Town: The First Hundred Years (enl. ed.; New York & London: W.W. Norton & Co., 1985), 38.

[829] Haskins, Law and Authority in Puritan Massachusetts, 72–79; Lockridge, A New England Town, 37–49, 119–138.

[830] Richard L. Bushman, From Puritan to Yankee: Character and the Social Structure in Connecticut, 1690–1765 (New York: W.W. Norton & Company, 1970), 35–36.

[831] Daniels, Dissent and Confrontation on Narragansett Bay, 100; Sydney V. James, Colonial Rhode Island — A History (New York: Charles Scribner’s Sons, 1975), 147.

[832] Bookchin, Rise of Urbanization, 233.

[833] Bookchin, Rise of Urbanization, 237–238; Robert A. Gross, The World of the Minutemen (New York: Hill and Wang, 1976), 10–11 (quoted), 12 (quoted).

[834] Bookchin, Rise of Urbanization, 233–236, 234 (quoted).

[835] Jack P. Greene, Pursuits of Happiness: The Social Development of Early Modern British Colonies and the Formation of American Culture (Chapel Hill, NC & London: University of North Carolina Press, 1988), 62.

[836] John J. McCusker & Russell R. Menard, The Economy of British America, 1607–1789 (Chapel Hill, NC & London: University of North Carolina Press, 1985), 110.

[837] James A. Henretta, The Evolution of American Society, 1700–1815: An Interdisciplinary Analysis (Lexington, MA: D.C. Heath & Co., 1973), 6 (quoted); Gordon S. Wood, “Inventing American Capitalism,” New York Review of Books, June 9, 1994, 44–49.

[838] Greene, “The Concept of Virtue in Late Colonial America,” in Imperatives, Behaviors, and Identities, 222–223, 226–232, 229 (quoted), 231 (quoted).

[839] Janet Biehl, Politics of Social Ecology (Montreal, Quebec, Canada: Black Rose Books, 1997), 32.

[840] Powell, Puritan Village, 84 (quoted), 189–190 (Appendix VI); Lockridge, New England Town, 12 (quoted), 11 (quoted).

[841] Haskins, Law and Authority in Early Massachusetts, 73 (quoted); John Frederick Martin, Profits in the Wilderness: Entrepreneurship and the Founding of New England Towns in the Seventeenth Century (Chapel Hill, NC & London: University of North Carolina Press, 1991), 294–299, 303 (quoted).

[842] Bookchin, Ecology of Freedom, 296.

[843] William J. Novak, The People’s Welfare: Law and Regulation in Nineteenth-Century America (Chapel Hill, NC & London: University of North Carolina Press, 1996).

[844] Charles S. Grant, Democracy in the Connecticut Frontier Town of Kent (New York: Columbia University Press, 1961), 133–135.

[845] Merle Curti, The Making of an American Community: A Case Study of Democracy in a Frontier County (Stanford, CA: Stanford University Press, 1959), 448. Nor did the settlers create democracy out of their wrestlings with nature. The structures of local government were laid out beforehand by state statute: “We are confronted with the semantic absurdity, in Trempealeau at least, of the frontier being self-governing before it was settled.” Ibid., 261.

[846] Frederick Jackson Turner, “The Significance of the Frontier in American history,” in The Frontier in American History (New York: Holt, Rinehart and Winston, 1962), 10.

[847] Richard Hofstadter, The Progressive Historians: Turner and Beard (New York: Alfred A. Knopf, 1969), 130–131(quoted); Lacy K. Ford, Jr., “Frontier Democracy: The Turner Thesis Revisited,” Journal of the Early Republic 13(2) (Summer 1993), 148–149. “Like democracy, individualism was brought to the frontier.” Hofstadter, Progressive Historians, 142. Comparative history supports this interpretation. There seems to have been nothing democratizing about the South African, Brazilian and Siberian frontiers.

[848] Haskins, Law and Authority in Early Massachusetts, 17–19; Bushman, From Puritan to Yankee, ch. 1; Lockridge, New England Town, 10–12; Konig, Law and Society in Puritan Massachusetts, 4–5.

[849] Bookchin, Rise of Urbanization, 233.

[850] Jamil Zainaldin, “The New Legal History: A Review Essay,” Northwestern University Law Review 73(1) (March-April 1978), 216–220.

[851] Michael Zuckerman, “The Social Context of Democracy in Massachusetts,” William & Mary Quarterly, 3^rd. ser., 25(4) (Oct. 1968), 539.

[852] Haskins, Law and Authority in Puritan Massachusetts, 77.

[853] Albert Soboul, The Sans-Culottes: The Popular Movement and the Revolutionary Government, 1793–1794, tr. Remy Inglis Hall (Princeton, NJ: Princeton University Press, 1980), 164–167, 118–125, 179.

[854] Ibid., 164–165, 168–177; Bookchin, Rise of Urbanization, 116–118, 118 (quoted).

[855] “Interview with Bookchin,” 157; R.B. Rose, The Enrages: Socialists of the French Revolution? (Sydney, Australia: Sydney University Press, 1968), 16–17.

[856] Biehl, Politics of Social Ecology, 38.

[857] Bookchin, Rise of Urbanization, 118–120.

[858] Ferenc Feher, The Frozen Revolution: An Essay on Jacobinism (Cambridge: Cambridge University Press & Paris, France: Editions de la Maison des Sciences de l’Homme, 1987), 92.

[859] Cobb, French and Their Revolution, 226–227.

[860] Peter Kropotkin, The Great French Revolution (Montreal, Quebec, Canada: Black Rose Books, 1980), 364; Soboul, Sans-Culottes, 139–141; R.B. Rose, The Making of the Sans-Culottes: Democratic Ideas in Paris, 1789–92 (Manchester, England & Dover, NH: Manchester University Press, 1983), 167; Bookchin, Rise of Urbanization, 119.

[861] Soboul, Sans-Culottes, 193–196, 203–221; Morris Slavin, The Hebertistes to the Guillotine: Anatomy of a “Conspiracy” in Revolutionary France (Baton Rouge, LA & London: Louisiana State University Press, 1994), 54. Michael L. Kelly, The Jacobin Clubs in the French Revolution, 1793–1795 (New York & Oxford, England: Berghahn Books, 2000); Rose, Making of the Sans-Culottes, 147; Cobb, Police and the People, 179.

[862] Bookchin, Rise of Urbanization, 115.

[863] Soboul, Sans-Culottes, 26.

[864] Rose, Making of the Sans-Culottes, 179; Albert Soboul, The Parisian Sans-Culottes and the French Revolution, 1793–94 (Oxford: Clarendon Press, 1964), 168; R. Cobb, “The People in the French Revolution,” Past & Present 15 (April 1959), 63–64; Richard Cobb, The Police and the People: French Popular Protest, 1789–1820 (Oxford: at the Clarendon Press, 1970), 122.

[865] “Interview with Murray Bookchin,” 157 (quoted); Soboul, Parisian Sans-Culottes, 167.

[866] Soboul, Parisian Sans-Culottes, 170; Bookchin, Rise of Urbanization, 119–120; Rose, The Enrages, 54, 17; Morris Slavin, The Making of an Insurrection: Parisian Sections and the Gironde, (Cambridge & London: Harvard University Press, 1986), 159 (quoted) & ch. 2.

[867] Cobb, Police and the People, 183, 206; Biehl, Politics of Social Ecology, 38 (quoted).

[868] Bookchin, Rise of Urbanization, 117; Soboul, Sans-Culottes, 147–148; St. Just quoted in Stirner, Ego and Its Own, 182; F. Furet, C. Mazauric, & L. Bergeron, “The Sans-Culottes and the French Revolution,” in New Perspectives on the French Revolution: Readings in Historical Sociology, ed. Jeffry Kaplow (New York: John Wiley & Sons, 1965), 235. The last source is the only one cited by Bookchin, except an idiotic Stalinist book by Daniel Guerin criticized in this same article, ibid., 232, but wherever the ex-Director got most of his material, it wasn’t here. He is unacquainted with the modern authorities on the popular movement in the Revolution (Cobb, Rude, Rose, Slavin, and Soboul).

[869] Rose, Making of the Sans-Culottes, 179; Soboul, Sans-Culottes, 169–170, 183.

[870] Soboul, Sans-Culottes, 189–191.

[871] Rose, Making of the Sans-Culottes, 181–182; Soboul, Sans-Culottes, 259–262; Richard Cobb, The French and Their Revolution, ed. David Gilmour (New York: The New Press, 1998), 226 (quoted); Cobb, Police and the People, 192.

[872] Soboul, Sans-Culottes, 179–190, 259–262; Alan Forrest, The Soldiers of the French Revolution (Durham, NC & London: Duke University Press, 1990), 55 (quoted); Cobb, French and Their Revolution, 81.

[873] Bookchin, Post-Scarcity Anarchism, 161.

[874] Donald B. Kelley & Bonny G. Smith, “What was Property? Legal Dimensions of the Social Question in France (1789–1848),” Proceedings of the American Philosophical Society 128 (1984), 203.

[875] Bookchin, Rise of Urbanization, 115; Soboul, Sans-Culottes, 104.

[876] Bookchin, Rise of Urbanization, 120–121.

[877] Georges Fefebvre, The French Revolution From 1793 to 1799, tr. John Hall Stewart & James Friguglietti (London: Routledge & Kegan Paul and New York: Columbia University Press, 1964), 136.

[878] George Lefebvre, The Thermidorians & The Directory, tr. Robert Baldick (New York: Random House, 1964), 128–137; Albert Mathiez, After Robespierre: The Thermidorian Reaction, tr. Catherine Alison Phillips (New York: Grosset & Dunlap, Universal Library, 1965), 178–183, 183 (quoted); Morris Slavin, The French Revolution in Miniature: Section Droits-de-l’Homme, 1789–1795 (Princeton, NJ: Princeton University Press, 1984), 405 (quoted).

[879] Bookchin, Anarchism, Marxism, 155.

[880] Kropotkin, Great French Revolution, 344; Biehl, Politics of Social Ecology, 39 (quoted).

[881] George Rude, The Crowd in the French Revolution (Oxford: at the Clarendon Press, 1959), 113–114; Rose, Making of the Sans-Culottes, 182; Slavin, Making of an Insurrection, 4 (quoted).

[882] Bookchin, Rise of Urbanization, 116 (quoted); Rose, Making of the Sans-Culottes, 169.

[883] Bookchin, Rise of Urbanization, 247.

[884] Bookchin, Rise of Urbanization, 40; Finley, Economy and Society in Ancient Greece, 88; Bookchin, Remaking Society, 76; Ober, Mass and Elite in Democratic Athens, 7; Roberts, “Creation of a Legacy,” 83.

[885] Bookchin, Ecology of Freedom, 11; Aristotle, The Politics, 187; Barker, Political Thought of Plato and Aristotle, 453; M.I. Finley, Democracy Ancient and Modern (2d ed.; London: Hogarth Press, 1985), 5 (quoted), 29; David Held, “Democracy: From City-States to a Cosmopolitan Order,” in Contemporary Political Philosophy, 80 (Aristotle is “one of the most notable critics of Greek democracy”); Richard Mulgan, “Was Aristotle an ‘Aristotelian Social Democrat’?” Ethics 111(1) (Oct. 2000), 84–85. For Aristotle, the worst form of democracy is one where majority rule is unconstrained by law; then “the people are a sort of monarch.” Aristotle, Politics, 125–126.

[886] Arihiro Fukuda, Sovereignty and the Sword: Harrington, Hobbes, and Mixed Government in the English Civil Wars (Oxford: Clarendon Press, 1997), 9.

[887] A modern study mentions his “frosty view of the young Athenian democracy ...” Daniel Gillis, Collaboration with the Persians (Wiesbaden, West Germany: Franz Steiner Verlag GMBH, 1979), 16.

[888] Roberts, “Creation of a Legacy,” 84–85; Anthony H. Birch, The Concepts and Theories of Modern Democracy (London & New York: Routledge, 1993), 45; Finley, Ancient Greeks, 112; David Held, Models of Democracy (2^nd ed.; Stanford, CA: Stanford University Press, 1996), 16; A.H.M. Jones, Athenian Democracy (Oxford: Oxford University Press, 1957), 41 (quoted); David Stockton, The Classical Athenian Democracy (Oxford & New York: Oxford: at the Clarendon Press, 1972), 167–168; Finley, Democracy Ancient and Modern, 49.

[889] G.W.F. Hegel, “On the English Reform Bill,” in Political Writings, ed. Laurence Dickey & H.B. Nisbet (Cambridge: Cambridge University Press, 1999), 235.

[890] M.I. Finley, The Use and Abuse of History (New York: The Viking Press, 1975), 35.

[891] Barker, Political Thought of Plato and Aristotle, 13;

[892] Quoted in Ian Morris, “The Early Polis as City and State,” in City and Country in the Ancient World, ed. John Rich & Andrew Wallace-Hedril (London & New York: Routledge, 1991), 25.

[893] E.g., Barker, Political Thought of Plato and Aristotle, 460; Finley, Use and Abuse of History, 48; James F. McGlew, Tyranny and Political Culture in Ancient Greece (Ithaca, NY & London: Cornell University Press, 1993), 149–150; Alvin L. Gouldner, Enter Plato: Classical Greece and the Origins of Social Theory (New York & London: Basic Books, 1965), 5; C. Hignett, A History of the Athenian Constitution to the End of the Fifth Century B.C. (Oxford: Clarendon Press, 1958), 177; Lewis H. Morgan, Ancient Society (New York: Henry Holt & Co., 1877), 269–270, 273; R.K. Sinclair, Democracy and Participation in Athens (Cambridge: Cambridge University Press, 1988), 6; Stockton, Classical Athenian Democracy, 4, 113; Bruce G. Trigger, Time and Tradition: Essays in Archaeological Interpretation (New York; Columbia University Press, 968), 163. “The ancient cities were absolutely identical with the state.” Henri Pirenne, Early Democracies in the Low Countries: Urban Society and Political Conflict in the Middle Ages and the Renaissance (New York: Harper & Row, 1963), 16. For all its vaunted democracy, the politicized Athenian stratification system approximated the typical pre-industrial city far more than it does a modern city. Sjoberg, The Preindustrial City, 80.

[894] The Ethnological Notebooks of Karl Marx: Studies of Morgan, Phear, Maine, Lubbock, ed. Lawrence Krader (Assen, Netherlands: Van Gorcum, 1972), 215 (referring to the Athenian Stadtsbuerger, i.e., state citizen); Engels, “The Origin of the Family, Private Property and the State,” ch. 5, “The Rise of the Athenian State.”

[895] Bookchin, Rise of Urbanization, 30.

[896] Plutarch, “Pericles,” 1: 335–336; “Birds,” Aristophanes: Plays: I, 71.

[897] David Whitehead, “Norms of Citizenship in Ancient Greece,” in City-States in Classical Antiquity and Medieval Italy, ed. Anthony Molho, Kurt Raaflaub & Julia Emlen (Ann Arbor, MI: University of Michigan Press, 1991), 140.

[898] Aristophanes, “Birds,” 6; “Wasps,” 205.

[899] Ober, Mass and Elite in Democratic Athens, 97–98.

[900] There was plenty of emotionalism and institutionalized irrationality in Greek culture. Finley, Ancient Greeks, 117, 125; Mumford, City in History, 158; E.R. Dodds, The Greeks and the Irrational (Boston, MA: Beacon Press, 1957). Fifth-century B.C. Athenians were pre-Stoic, and their psychology and values, Finley suggests, are best represented by the Bacchae of Euripides. At all levels of society, “crude magical and superstitious practices flourished.” Finley, Ancient Greeks, 125, 117 (quoted). Indeed, a recent anthology of translations contains three hundred supernatural classical texts. Daniel Ogden, Magic, Witchcraft and Ghosts in the Greek and Roman Worlds: A Source Book (Oxford: Oxford University Press, 2002).

[901] Dahl, Dilemmas of Pluralist Democracy, 6, 9.

[902] P.J. Rhodes, The Athenian Boule (Oxford: at the Clarendon Press, 1972), 63.

[903] Stockton, Classical Athenian Democracy, 59. Specifically, the city was substantially underrepresented relative to the coast and the interior.

[904] Rhodes, Athenian Boule, 3–6, 211–213; Robin Osborne,Demos: The Discovery of Classical Attica (London: Cambridge University Press, 1985), 77–82.

[905] Bookchin, Rise of Urbanization, 72.

[906] Roberts, “Creation of a Legacy,” 90; Hansen, Athenian Democracy, 247–248, 250–251, 253; Hansen, Athenian Assembly, 36–37; Dahl, On Democracy, 22; Walter Eder, “Who Rules? Power and Participation in Athens and Rome,” in City-States in Classical Antiquity and Medieval Italy, 175.

[907] Richardson, Old Age Among the Ancient Greeks, 231.

[908] Bookchin, Toward an Ecological Society, 63.

[909] Kenneth Arrow, Social Choice and Individual Values (2^nd ed.; John Wiley & Sons, 1963), 2–3, 94–95.

[910] Osborne, Demos, 65.

[911] Rhodes, Athenian Boule, 179–180, 188–190; Hansen, Athenian Democracy, 255. However, on occasion the council ordered executions on its own authority. MacDowell, Law in Classical Athens, 189–190.

[912] Hansen, Athenian Democracy, 255–256, 259 (quoted).

[913] Hignett, History of the Athenian Constitution, 249.

[914] Hansen, Athenian Democracy, 249.

[915] Bookchin, Toward an Ecological Society, 215–216; Aaron Wildavsky & Jeffrey L. Pressman, Implementation (3^rd ed., exp.; Berkeley, CA: University of California Press, 1984), 143.

[916] Zimmern, Greek Commonwealth, 160–161; Hignett, History of the Athenian Constitution, 249; Stockton, Classical Athenian Democracy, 99–101; MacDowell, Law in Classical Athens, 34.

[917] MacDowell, Law in Classical Athens, 243; Sally Humphreys, “Witnesses in Classical Athens,” History and Anthropology 1 (pt. 2) (1985): 313–369. Slave testimony was admissible only if produced under torture. MacDowell, Law in Classical Athens, 245–246.

[918] “Wasps,” 1970), 188, 199–203.

[919] MacDowell, Law in Classical Athens, 251–252, 242 (quoted).

[920] Stockton, Classical Athenian Democracy, 97–99; MacDowell, Law in Classical Athens, 62–63, 250–252. If, however, less than 20% of the jurors voted to convict, the prosecutor was heavily fined. MacDowell, Law in Classical Athens, 64.

[921] MacDowell, Law in Classical Athens, 254–255; Gernet, Anthropology of Ancient Greece, 254, 268 n. 10. Although it is not criminal punishment, it merits mention that during the Peloponnesian War the Athenians executed thousands of prisoners of war. From Mytilene alone, “rather more” than 1,000 were executed — and that was in lieu of executing all the men and enslaving the rest! Thucydides, History of the Peloponnesian War, 212–223.

[922] Aristotle, Politics, 126; The Laws of Plato, 121 (optimal population is 5,040).

[923] Aristotle, Politics, 106–107.

[924] Peter Laslett, “The Face to Face Society,” in Philosophy, Politics and Society, First Series, ed. Peter Laslett (Oxford: Basil Blackwell, 1975), 157–184.

[925] Bookchin, “Toward an Ecological Solution,” Ecology and Revolutionary Thought, 45.

[926] Laslett, World We Have Lost, 54–55.

[927] Aristotle, Politics, 163; Constantinos A. Doxiadis & Truman B. Douglass, The New World of Urban Man (Philadelphia, PA & Boston, MA: United Church Press, 1965), 64–65; Laslett, “Face to Face Society,” 162–163.

[928] Osborne, Demos, 64–65 (quoted); Hansen, Athenian Assembly, 34, 37–38; Ober, Mass and Elite in Democratic Athens, 31–32. Sociologists call the face-to-face group a primary group. Homans, Human Group, 1.

[929] Thucydides, History of the Peloponesian War, tr. Rex Warner (Harmondsworth, Middlesex, England: Penguin Books, 1972), 576.

[930] And they wanted a larger legislature to reflect a wider range of interests. Herbert J. Storing, What the Anti-Federalists Were For: The Political Thought of the Opponents of the Constitution (Chicago, IL & London: University of Chicago Press, 1981), 17–18.

[931] Hansen, Athenian Assembly, 56; Robert Michels, Political Parties: A Sociological Study of the Oligarchical Tendencies of Modern Democracy, tr. Eden & Cedar Paul (New York: The Free Press & London: Collier-Macmillan Limited, 1962), 65.

[932] Aristotle, Politics, 163.

[933] Stockton, Classical Athenian Democracy, 73.

[934] Ober, Mass and Elite in Democratic Athens, 108.

[935] Finley, Democracy Ancient and Modern, 18.

[936] Finley, Democracy Ancient and Modern, 15; James Day, Aristotle’s History of Athenian Democracy (Amsterdam, Netherlands: Adolf M. Hakkert, 1967), 182.

[937] Stockton, Classical Athenian Democracy, 107; Robert Parker, Athenian Religion: A History (Oxford: Clarendon Press, 1996), 195.

[938] “Lysistrata,” Aristophanes: Plays: II, 99.

[939] Finley, Economy and Society, 88.

[940] Barker, Political Thought of Plato and Aristotle, 457.

[941] Hignett, History of the Athenian Constitution, 249.

[942] Hansen, Athenian Assembly, 51–66; Hansen, Athenian Democracy, 268–274; Ober, Mass and Elite in Democratic Athens, 93; Eder, “Who Rules?” 184; Sinclair, Democracy and Participation, 137.

[943] Bookchin, Rise of Urbanization, 225–226, 226 (quoted); Zimmern, Greek Commonwealth, 153, 156; Osborne, Demos, 64, 45.

[944] Deme membership was inherited; in time considerable numbers of demesmen lived outside their demes. Still, demesmen mostly knew each other and lived near each other. Stockton, Classical Athenian Democracy, 65.

[945] Osborne, Demos, 64, 74–92, 92 (quoted).

[946] Zimmern, Greek Commonwealth, 154.

[947] Engels, “Origin of the Family,” 545.

[948] Zimmern, Greek Commonwealth, 176 n. 2, 301; Davis, A Day in Old Athens, 56.

[949] Aristophanes,“Lysistrata,” 94–95.

[950] Virginia J. Hunter, Policing Athens: Social Control in the Attic Lawsuits, 420–320 B.C. (Princeton, NJ: Princeton University Press, 1999), 186.

[951] Thorkey, Athenian Democracy, 77.

[952] Sinclair, Democracy and Participation in Athens, 114–118; Stockton, Classical Athenian Democracy, 84.

[953] Bookchin, Remaking Society, 178.

[954] Cartledge, “Rebels and Sambos in Classical Greece,” 32–33; Davis, A Day in Old Athens, 54 (quoted).

[955] Aristotle’s Constitution of Athens and Related Texts (New York & London: Haffner Publishing Company, 1964), 114 (quoted); Aristotle, Politics, 150.

[956] Hansen, Athenian Assembly in the Age of Demosthenes, 14–19, 46–47, 47 (quoted), 125, 193 n. 804.

[957] Bookchin, Ecology of Freedom, 337–338, 338 (quoted).

[958] Davis, A Day in Old Athens, 101–102; Stockton, Classical Athenian Democracy, 106;

[959] Day, Aristotle’s History, 181–182.

[960] Plutarch, “Pericles,” 1: 304–305.

[961] Thucycides, Peloponnesian War, 400–408, 404 (quoted); Aristophanes, “Birds,” 12.

[962] Russell Meiggs, The Athenian Empire (Oxford: at the Clarendon Press, 1972), 206–213; Day, Aristotle’s History, 182; [Old Oligarch,] “The Constitution of the Athenians,” in Aristotle and Xenophon on Democracy and Oligarchy, tr. J.M. Moore (Berkeley, CA & Los Angeles, CA: University of California Press, 1975), 40 (quoted); Rafael Sealey, A History of the Greek City-States, ca. 700–338 B.C. (Berkeley, CA: University of California Press, 1976), 305 (quoted).

[963] Plutarch, “Pericles,” 1: 320–324; Graham Shipley, A History of Samos: 800–188 BC (Oxford: Clarendon Press, 1987), 43, 116–119.

[964] Gillis, Collaboration with the Persians, 16.

[965] Bookchin, Rise of Urbanization, 148.

[966] Sealey, History of the Greek City-States, 304; Thucydides, History of the Peloponnesian War, 161 (quoted), 213 (quoted); Plutarch, “Aristides,” 2: 239; McGlew, Tyranny and Political Culture, 184.

[967] David Konstan, “Introduction” to Euripides, Cyclops, tr. Heather McHugh (Oxford & New York: Oxfor University Press, 2001), 5 (quoted); Thucydides, History of the Peloponnesian War, 425 (quoted).

[968] McGlew, Tyranny and Political Culture, 183–184; Old Oligarch, “Constitution of the Athenians,” 40–41; Finley, Democracy Ancient and Modern, 84; Finley, Economy and Society in Ancient Greece, 51–52, 52 (quoted).

[969] Roberts, “Creation of a Legacy,” 86; Bookchin, Toward an EcologicalSociety, 102 (quoted); Rousseau, “Discourse on Political Economy,” 291 (quoted).

[970] Mulgan, “Liberty in Ancient Greece,” 9; Finley, Economy and Society in Ancient Greece, 92; Ober, Mass and Elite in Democratic Athens, 10; Constant, “Liberty of the Ancients,” 312; Martin Ostwald, “Shares and Rights: ‘Citizenship’ Greek Style and American Style,” in Demokratia: A Conversation on Democracies, Ancient and Modern (Princeton, NJ: Princeton University Press, 1996), 54–57; Robert W. Wallace, “Law, Freedom, and the Concept of Citizens’ Rights,” in ibid., 107; Victor Ehrenberg, Man, State, and Society: Essays in Ancient History (London: Methuen & Co., 1974), 23; Laslett, “Face to Face Society,” 166; Birch, Concepts and Theories of Modern Democracy, 45; Bookchin, Ecology of Freedom, 323 (hailing the Greeks’ “faltering steps toward individuality”); Karsten, Head-Hunters of Western Amazonas, 272–273.

[971] Wallace, “Law, Freedom,” 107; Finley, Economy and Society in Ancient Greece, ch.5.

[972] Wallace, “Law, Freedom,” 111.

[973] Finley, Democracy Ancient and Modern 116; Aristotle, Politics, 106–107; Plutarch, “Aristides,” 2: 211, 217–218; U.S. Const., art. I, § 9; Ehrenberg, Man, State, and Society, 30 (quoted).

[974] Constant, “Liberty of the Ancients,” 321.

[975] Ostwald, “Shares and Rights,” 54; Mulgan, “Liberty in Ancient Greece,” 14 (quoted).

[976] Thucydides, History of the Peloponnesian War, 76 (quoted); Finley, Economy and Society in Ancient Greece, 82.

[977] MacDowell, Law in Classical Athens, 200–201.

[978] Cohen, Law, Sexuality, and Society, ch. 8.

[979] Eva C. Keuls, The Reign of the Phallus: Sexual Politics in Ancient Athens (New York: Harper & Row, 1985), 1.

[980] Bookchin, Rise of Urbanization, 34. It’s ridiculous to pretend that Athens was a state vis a vis the slaves but anarchy vis a vis the citizens. Aside from this being self-evidently impossible, most of the same laws applied to both, although ostracism was only for citizens.

[981] Clifford Geertz, Negara: The Theater State in Nineteenth-Century Bali (Princeton, NJ: Princeton University Press, 1980).

[982] “I was calling for the abolition of hierarchies as well, of states, not of economic power alone. Hierarchy was a kind of psycho-institutional power based on social status — in other words, rule and domination, not only exploitation for material gain.” Bookchin, Anarchism, Marxism, 55. All of this may have been new to Bookchin — it would be new to most Marxists — but it was not new. His exciting discovery is called anarchism.

[983] Bookchin, Anarchism, Marxism, 35.

[984] A.H.M. Jones, Sparta (Oxford: Basil Blackwell, 1967), 20.

[985] Bookchin, Remaking Society, 68.

[986] J.H. Plumb, The Origins of Political Stability: England, 1675–1725 (Boston, MA: Houghton Mifflin, 1967), 29; Ronald Cohen, “Evolution, Fission, and the Early State,” in Claesson & Skalnik, eds., Study of the State, 111, 101.

[987] Bookchin, Rise of Urbanization, 35.

[988] Albert Beebe White, Self-Government at the King’s Command: A Study in the Beginnings of English Democracy (Minneapolis, MN: University of Minnesota Press, 1933).

[989] Peter Coss, Lordship, Knighthood and Locality: A Study in English Society, c.1180-c.1280 (Cambridge: Cambridge University Press, 1994), 4; C.T. Flower, Introduction to the Early Curia Regis Rolls, 1199–1230 (London: Bernard Quaritch for The Selden Society, 1944), 65–66, 84; Reginald Lane Poole, Obligations of Society in the XII and XIII Centuries (Oxford: Oxford University Press, 1946), 81, 87; A.J. Musson, “Sub-keepers and Constables: The Role of Local Officials in Keeping the Peace in Fourteenth-Century England,” English Historical Review 117(470) (Feb. 2002), 2–3 & passim.

[990] William Holdsworth, A History of English Law (17 vols.; London: Methuen & Co. and Sweet & Maxwell, 1956–1972), 2: 256.

[991] Bookchin, Remaking Society, 69.

[992] Jones, Sparta, 13, 26, 27 (quoted); David Hume, “Of Commerce,” quoted in Gerald Stourzh, Alexander Hamilton and the Idea of Republican Government (Stanford, CA: Stanford University Press, 1970), 71–72; Bookchin, Remaking Society, 68.

[993] Bookchin, Remaking Society, 69.

[994] Bookchin, Rise of Urbanization, 136–137.

[995] Shorter OED, q/v “statecraft.”

[996] Mulgan, “Liberty in Ancient Greece,” 10; Bookchin, SALA, 86, 60.

[997] Bookchin, Rise of Urbanization, 34; Aristotle, Politics, 71, 92, 144 (quoted), 205–206. In the “Ecclesiasuzai” of Aristophanes, the women take over the assembly. One woman had trouble understanding him when her husband tells her that the state is hers. Bewildered, she asks, “Mine to do what? Weave?” “No; boss, rule!” Aristophanes: Plays: II, 266.

[998] Quoted in Red Emma Speaks, 47. “I am fully capable of Ruling myself! I do not desire to rule anyone. I just want to be FREE!” Ernest Mann [Larry Johnson], I Was Robot (Utopia Now Possible) (Minneapolis, MN: Little Free Press, 1990), 63. Someone should restore to memory this lovable utopian and his inspiring works.

[999] C. Wright Mills & H.H. Gerth, Character and Social Structure: The Psychology of Social Institutions (New York: Harcourt, Brace & Co., 1953), 228.

[1000] Bookchin, Anarchism, Marxism, 225.

[1001] Don Martindale, “Prefatory Remarks: The Theory of the City,” in Max Weber, The City, tr. Don Martindale (New York: The Free Press & London: Collier-Macmillan, 1958), 11; Norton E. Long, “Political Science and the City,” in Urban Research and Policy Planning, ed. Leo F. Schnore & Henry Fagin (Beverly Hills, CA & London: Sage Publications, 1967), 255.

[1002] John P. Reid, Law for the Elephant: Property and Social Behavior on the Overland Trail (San Marino, CA: Huntington Library, 1997); John P. Reid, Policing the Elephant: Crime, Punishment, and Social Behavior on the Overland Trail (San Marino, CA: Huntington Library, 1996); James Willard Hurst, Law and the Conditions of Freedom in the Nineteenth-Century United States (Madison, WI: University of Wisconsin Press, 1956), 3–5; Stephen L. Schechter, “The Founding of American Local Communities: A Study of Covenantal and Other Forms of Association,” Publius 10(40) (Fall 1980), 171.

[1003] Roger McGrath, Gunfighters, Highwaymen, and Vigilantes: Violence on the Frontier (Berkeley, CA: University of California Press, 1984).

[1004] During the 19^th century, when most of the west was Federal territory, when the settlers were not whining about Federal oppression they were living off Federal subsidies, exploiting public land, and calling on the Army for protection. Patricia Nelson Limerick, The Legacy of Conquest: The Unbroken Past of the American West (New York & London: W.W. Norton & Company, 1988); Richard Hofstadter, Turner and Beard: American Historical Writing Reconsidered (Glencoe, IL: The Free Press, 1960). Frederick Jackson Turner’s theory that the frontier promoted democracy has been demolished.

[1005] Fried, “On the Evolution of Social Stratification and the State,” 13 (quoted), 6. Egypt is now thought to be a secondary state. Haas, Evolution of the Prehistoric State, 88.

[1006] K.C. Chang, Art, Myth, and Ritual: The Path to Political Authority in Ancient China (Cambridge & London: Harvard University Press, 1983); John Baines & Norman Yoffee, “Order, Legitimacy, and Wealth in Ancient Egypt and Mesopotamia,” in Beinman & Marcus, eds., Archaic States, 199, 216–218; John A. Wilson, “Egypt Through the New Kingdom,” in City Invincible, 126–130; Jorge E. Hardoy, Pre-Columbian Cities (New York: Walker and Company, 1964), 14, 25–27; Morris, “The Early Polis as City and State,” in Rich & Wallace-Hedrill, eds., City and Country in the Ancient World, 40, 43; William T. Sanders & Barbara J. Price, Mesoamerica: The Evolution of a Civilization (New York: Random House, 1968), 10, 29, 44–47, 53, 226; Stuart Piggott, Prehistoric India to 1000 B.C. (London: Cassell, 1962), 134–135, 140–141. “The State existed, in rudimentary form, before the city.” Zimmern, Greek Commonwealth, 70.

[1007] Sanders & Price, Mesopotamia, 235.

[1008] Mumford, The City in History, 35. Another ancient source is Lucretius: “Kings began to found cities [emphasis in original] and establish citadels for their own safeguard and refuge.” On the Nature of the Universe, tr. R.E. Latham (Harmondsworth, Middlesex, England: Penguin Books, 1951), 205.

[1009] Henri J.M. Claessen & Peter Skalnik, eds., The Early State (The Hague, Netherlands: Mouton, 1978). I would not count Tahiti and Hawaii as states, as the editors do; on the other hand, I would move Norway into that category, as discussed below.

[1010] Robert M. Adams, “Patterns of Urbanization in Early Southern Mesopotamia,” in Ucko, Tringham & Dimbleby, eds., Man, Settlement and Urbanism, 735; see also Robert McC. Adams, The Evolution of Early Society: Early Mesopotamia and Prehispanic Mexico (Chicago, IL: Aldine, 1966).

[1011] Elman R. Service, “Classical and Modern Theories of the Emergence of Government,” in Origins of the State: The Anthropology of Political Evolution, ed. Ronald Cohen & Elman R. Service (Philadelphia, PA: Institute for the Study of Human Issues, 1978), 26 (quoted); Henri J.M. Claessen, “The Internal Dynamics of the Early State,” Current Anthropology 25(2) (April 1984), 367; e.g., Sanders & Price, Mesoamerica, 53, 226.

[1012] Michael E. Smith, “The Earliest Cities,” in Urban Life: Readings in the Anthropology of the City, ed. George Gmelch & Walter P. Zenner (4^th ed.; Prospect Heights, IL: Waveland Press, 2002), 7 (quoted); Haas, Evolution of the Prehistoric State, 211.

[1013] Eric R. Wolf, Peasants (Englewood Cliffs, NJ: PrenticeHall, 1966), 10. This is the background of “the bloody warfare between the Tutsi and the Hutu” of which Bookchin speaks. Bookchin, Anarchism, Marxism, 283. Bali prior to the 20^th century was a complex civilization of many contending kingdoms but with virtually no urban settlements. Geertz, Negara, 46.

[1014] David Bates, Normandy before 1066 (London & New York: Longmans, 1982), 151. When the Dukes became kings of England, they continued the practice, although their new realm included towns and cities. “Both Henry I [of England] and Philip Augustus [of France] received from their forebears regimes founded on two essential features: an ambulatory central court and fixed local officials. This system functioned effectively because the relatively small size of the royal dominions permitted the itinerant royal court to keep in contact with local officers.” C. Warren Hollister & John W. Baldwin, “The Rise of Administrative Kingship: Henry I and Philip Augustus,” American Historical Review 83(4) (Dec. 1978), 868. This well-known article reveals the nonsense of Bookchin’s claims that these two monarchs only “tried” to centralize their realms, and that after William the Conqueror, England was only “nominally centralized” for three centuries. Bookchin, Remaking Society, 85 (“tried”); Bookchin, Rise of Urbanism, 139–140 (“nominally centralized”). Administratively and judicially, England was highly centralized under “administrative kingship” and became ever more so, regardless of the power fluctuations between kings and barons. J.C. Holt, Magna Carta (2^nd ed.; Cambridge: Cambridge University Press, 1992), 27–29.

[1015] Eugene V. Walter, Terror and Resistance: A Study of Political Violence (London: Oxford University Press, 1969), 188–189, 211–218; Keith F. Otterbein, “The Evolution of Zulu Warfare,” Bohannan, ed., Law and Warfare, 351–355.

[1016] Max Gluckman, “The Kingdom of the Zulu of South Africa,” in Fortes & Evans-Pritchard, eds., African Political Systems, 25–55, 46 (quoted).

[1017] Anatolii M. Khazanov, “The Early State among the Eurasian Nomads,” in Claesson & Skalnik, eds., Study of the State, 162 (quoted), 161.

[1018] Bat-Ochir Bold, Mongolian Nomadic Society: A Reconstruction of the “Medieval” History of Mongolia (Richmond, Surrey, England: Curzon Press, 2001), 81–86.

[1019] John Andrew Boyle, The Mongol World Empire, 1206–1370 (London: Variorum Reprints, 1977), ch. 6.

[1020] Thomas T. Allsen, “Spiritual Geography and Political Legitimacy in the Eurasian Steppe,” in Ideology and the Formation of Early States, ed. Henri J.M. Claessen & Jarich G. Oosten (Leiden, Netherlands: E.J. Brill, 1996), 122–123.

[1021] Rolf Danielson et al., Norway: A History from the Vikings to Our Own Times, tr. Michael Drake (Oslo, Norway: Scandinavian University Press, 1995), 21, 23–24, 24 (quoted), 25; Gwyn Jones, A History of the Vikings (London: Oxford University Press, 1968), 92, 145–147, 152–153.

[1022] Danielson, Norway, 38; Anders Andren, “States and Towns in the Middle Ages: The Scandinavian Experience,” Theory and Society 18(5) (Sept. 1989), 587.

[1023] Bookchin, “Radical Politics,” 6.

[1024] Michael Haas, “A Political History,” in The Singapore Puzzle, ed. Michael Haas (Westport, CT & London: Praeger, 1999), 19, 23–36; Darrick Davies, “The Press,” ibid., 77–106; Francis T. Seow, “The Judiciary,” ibid., 107–124.

[1025] Walter G. Runciman, “Doomed to Extinction: The Polis as an Evolutionary Dead End,” in The Greek City From Homer to Alexander, ed. Oswyn Murray & Simon Price (Oxford: Oxford University Press, 1990): 347–367; Yoffee, “Obvious and the Chimerical,” 263, 259 (quoted); Waley, Italian City-Republics, xvi; Tilly, Coercion, Capital, and European States, 64–65.

[1026] Georg Friedrich Wilhelm Hegel, The Philosophy of History, tr. J. Sibree (New York: Willey Book Co., 1950), 85.

[1027] James Q. Wilson, Bureaucracy (new ed.; New York: Basic Books, 2000), 310–311.

[1028] Allen Steinberg, The Transformation of Criminal Justice: Philadelphia, 1800–1880 (Chapel Hill, NC: University of North Carolina Press, 1989), 2 (quoted); Sam Bass Warner, Jr., The Private City: Philadelphia in Three Periods of its Growth (Philadelphia, PA: Pennsylvania University Press, 1968), 9.

[1029] Richard Franklin Bensel, Yankee Leviathan: The Origins of Central State Authority in America, 1859–1877 (Cambridge: Cambridge University Press, 1990), ix, 2. In 1801, the Federal government had 3,000 employes. In 431 B.C., before the war, Athens had 17,000 citizens on the payroll. Zimmern, Greek Commonwealth, 175–177. In 1815, the postwar United States military establishment the authorized strength was 12,000, but it was never up to strength. Francis Paul Prucha, The Sword of the Republic: The United States Army on the Frontier, 1783–1846 (London: Macmillan Company, 1969), 119–120. Athens, with a fraction of the American population, had 6,000 men on active service in peacetime. Zimmern, Greek Commonwealth, 177.

[1030] Wiliam E. Leuchtenburg, “The Pertinence of Political History: Reflections on the Significance of the State in America,” Journal of American History 73(3) (Dec. 1986), 594.

[1031] Charles S. Sydnor, Gentlemen Freeholders (Chapel Hill, NC: University of North Carolina Press, 1952), 13–18; A.G. Roeber, “Authority, Law and Custom: The Rituals of Court Day in Tidewater Virginia, 1720–1750,” William and Mary Quarterly, 3^rd ser., 37(1) (Jan. 1980), 32–34; Rhys Isaac, The Transformation of Virginia, 1740–1790 (New York & London: W.W. Norton & Company, 1982), 88–94, 90 (quoted), 93 (quoted).

[1032] Isaac, Transformation of Virginia, 109.

[1033] David Thomas Konig, Law and Society in Puritan Massachusetts: Essex County, 1629–1692 (Chapel Hill, NC: University of North Carolina Press, 1979), 36 (quoted); Friedman, History of American Law, 40.

[1034] James Willard Hurst, The Growth of American Law: The Law Makers (Boston, MA: Little, Brown & Co., 1950), 47–52.

[1035] Quoted in Quotations from the Anarchists, ed. Paul Berman (New York: Praeger Publishers, 1972), 48.

[1036] Kropotkin, Mutual Aid, 181–199; Bookchin, Remaking Society, 193–194.

[1037] Kropotkin, Mutual Aid, 178–179, quoted in Bookchin, Ecology of Freedom, 128.

[1038] Kropotkin, Great French Revolution, 5. In contrast, de Tocqueville, after describing the monarchy of the ancien regime, thought it to be essentially the system prevailing after the Revolution: “Is not this the highly centralized administration with which we are familiar in present-day France?” Alexis de Tocqueville, The Old Regime and the French Revolution, tr. Stuart Gilbert (Garden City, NY: Doubleday Anchor Books, 1955), 57.

[1039] P.-J. Proudhon, General Idea of the Revolution in the Nineteenth Century tr. John Beverley Robinson (London: Freedom Press, 1923), 109–110 (quoted), 110 (quoted); Selected Writings of Pierre-Joseph Proudhon, ed. Stewart Edwards, tr. Elisabeth Fraser (Garden City, NY: Anchor Books, 1969), 99.

[1040] Malatesta, Anarchy, 14.

[1041] “The Individual, Society and the State,” Red Emma Speaks, 93, 98. Malatesta also wrote of “the masses, accustomed to obey and serve,” who would submit to any social system imposed on them. “Anarchist-Communism,” in Richards, ed., Malatesta, 36–37, 36 (quoted).

[1042] Rudolf Rocker, Anarcho-Syndicalism (London: Pluto Press, 1989), 93–95; Emile Pataud & Emile Pouget, How We Shall Bring About the Revolution: Syndicalism and the Cooperative Commonwealth (London: Pluto Press, 1990), 113–114, 124–127.

[1043] Pataud & Pouget, How We Shall Bring About the Revolution, 113–114.

[1044] Max Stirner, Ego and Its Own, 97. “Every state is a despotism, be the despot one or many, or (as one is likely to imagine about a republic) if all be lords, that is, despotize one over another. For this is the case when the law given at any time, the expressed volition of (it may be) a popular assembly, is thenceforth to be law for the individual, to which obedience is due from him or towards which he has the duty of obedience.” Ibid., 75.

[1045] E.B. Greenwood, Tolstoy: The Comprehensive Vision (London: J.M. Dent & Sons, 1975), 37; Walter Smyrniw, “Discovering the Brotherhood of the Destitute: Tolstoy’s Insight into the Causes of Urban Poverty,” in Leo Tolstoy and the Concept of Brotherhood, ed. Andrew Donskov & John Woodsworth (New York: LEGAS, 1996), 201–202; Leo Tolstoy, Writings on Civil Disobedience and Nonviolence (Philadelphia, PA & Santa Cruz, CA: New Society Publishers, 1987), 300 (quoted). Tolstoy might have approved of cantonal and village peasant assemblies such as had been abolished in Russia as recently as 1861, but he left no record of such an opinion. David Redfearn, Tolstoy: Principles for a New World Order (London: Shepheard & Walwyn, 1992), 61–62.

[1046] “An Essay on the Trial by Jury,” in The Collected Works of Lysander Spooner (6 vols.; Weston, MA: M & S Press, 1971), 2: 206 (quoted), 206–207, 218–219.

[1047] Godwin, Political Justice, 216.

[1048] Benjamin R. Barber, Strong Democracy: Participatory Politics for a New Age (Berkeley, CA: University of California Press, 1984), 98–102; Benjamin R. Barber, Superman and Common Man: Freedom, Anarchy, and the Revolution (New York & Washington DC: Praeger Publishers, 1971), 14–36; Johnson Kent Wright, A Classical Republican in Eighteenth-Century France: The Political Thought of Mably (Stanford, CA: Stanford University Press, 1997), 108.

[1049] H. Mark Roelofs, “Democratic Dialectics,” Review of Politics 60(1) (Winter 1998), 23.

[1050] Bookchin, Post-Scarcity Anarchism, 79 (quoted); Bookchin, “Radical Politics,” 8; Bookchin, Toward an Ecological Society, 215 (quoted).

[1051] Milton Kotler, Neighborhood Government: The Local Foundations of Political Life (Indianapolis, IN & New York: The Bobbs-Merrill Company, 1969).

[1052] Bookchin, Remaking Society, 195; Bookchin, Toward an Ecological Society, 102–103; “Laws,” in The Dialogues of Plato, tr. B. Jowett (5 vols., rev. ed.; Oxford: at the Clarendon Press, 1875), 5: 309.

[1053] Biehl, Politics of Social Ecology, 54 (quoted); Bookchin, Anarchism, Marxism, 312–313 (quoted).

[1054] Bookchin, Rise of Urbanization, 246.

[1055] Roland L. Warren, The Community in America (3^rd ed.; Chicago, IL: Rand McNally College Publishing Co., 1978), 5–6; Michael Taylor, Community, Anarchy and Liberty (Cambridge: Cambridge University Press, 1982), 26.

[1056] Merry, “Defining ‘Success’ in the Neighborhood Justice Movement,” 176.

[1057] Bookchin, Ecology of Freedom, ch. 2.

[1058] Bookchin, Anarchism, Marxism, 201–203.

[1059] Bullpitt, “Participation and Local Government,” 285–286.

[1060] Maurice R. Stein, The Eclipse of Community: An Interpretation of American Studies (exp. ed.; Princeton, NJ: Princeton University Press, 1972), 104.

[1061] Biehl, Politics of Social Ecology, 54.

[1062] Bookchin, Anarchism, Marxism, 327–328, 328 (quoted).

[1063] Ahlbrandt, “Using Research to Build Stronger Neighborhoods,” 292.

[1064] Rayna Rapp, “Urban Kinship in Contemporary America,” in Cities of the United States: Studies in Urban Anthropology, ed. Leith Mullings (New York: Columbia University Press), 222 (quoted); John D. Lasarda, “Deindustrialization and the Future of American Cities,” in The Challenge of Social Control: Citizenship and Institutions in Modern Society, ed. Gerald D. Suttles & Mayer N. Zald (Norwood, NJ: Ablex Publishing Corporation, 1985), 183–192.

[1065] Bookchin, Anarchism, Marxism, 313; “Principles and Organization of the International Brotherhood” [1866], in Lehning, ed., Michael Bakunin: Selected Writings, 71–74.

[1066] U.S. Bureau of the Census. State and Metropolitan Area Data Book 1997–98 (5^th ed.; Washington, DC: U.S. Department of Commerce, 1998), 2 (Table A-3), 56 (Table A-55).

[1067] Bookchin, Anarchism, Marxism, 312–313.

[1068] Louis Wirth, “Urbanism as a Way of Life,” in Smith, ed., Urban Life, 72 (quoted); Suzanne Keller, The Urban Neighborhood: A Sociological Perspective (New York: Random House, 1968), 97; “The Metropolis and Mental Life,” in Sociology of Georg Simmel, 415 (quoted); Robert E. Park, Race and Culture (Glencoe, IL: The Free Press, 1950), 14 (quoted).

[1069] Luc Sante, Low Life: Lures and Snares of Old New York (New York: Vintage Books, 1991), 20 (quoted), 21 (quoted); Bullpitt, “Participation and Local Government,” 285.

[1070] Demetrios Careley, City Governments and Urban Problems: A New Introduction to Urban Politics (Englewood Cliffs, NJ: Prentice-Hall, 1977), 329, 337; Howard D. Hamilton, “Voting and Nonvoting,” American Political Science Review 65(4) (Dec. 1971), 1135; Stein, Eclipse of Community, 107–108.

[1071] Simmel, “The Metropolis and Mental Life,” 416–417.

[1072] Warren, Community in America, 17.

[1073] Ahlbrandt, “Using Research to Build Stronger Neighborhoods,” 290.

[1074] Richard C. Schrager, “The Limits of Localism,” Michigan Law Review 100(2) (Nov. 2001), 416.

[1075] Howard S. Becker, Outsiders: Studies in the Sociology of Deviance (New York: The Free Press & London: Collier-Macmillan, 1963), 124; Stanley Milgram, “The Urban Experience: A Psychological Analysis,” in Smith, ed., Urban Life, 86–87; Bibb Lantane & John M. Darley, The Unresponsive Bystander: Why Doesn’t He Help? (Stanford, CA: Stanford University Press, 1974).

[1076] Bookchin, Ecology of Freedom, 334; Black, AAL, 84, quoting Bookchin, Limits of the City, 72.

[1077] Bookchin, Rise of Urbanization, 246 (quoted); Walter P. Zenner, “Beyond Urban and Rural: Communities in the 21^st Century,” in Smith, ed., Urban Life, 59 (quoted).

[1078] Bookchin, Anarchism, Marxism, 18 (quoted); Christopher Mele, “Private Redevelopment and the Changing Forms of Displacement in the East Village of New York,” in Marginal Spaces, ed. Michael Peter Smith (New Brunswick, NJ & London: Transaction Publishers, 1995), 73–74 (quoted).

[1079] Hasia R. Diner, Lower East Side Memories: A Jewish Place in America (Princeton, NJ & Oxford: Princeton University Press, 2000), 167 (quoted), 173 (quoted), 181.

[1080] Warren, Community in America, 3.

[1081] Barber, Strong Democracy, 297; Catherine E. Ross, John R. Reynolds, & Karlyn J. Geis, “The Contingent Meaning of Neighborhood Stability for Residents’ Psychological Well-Being,” American Sociological Review 65(4) (Aug. 2000), 583 n. 1 (quoted); Robert H. Nelson, “Privatizing the Neighborhood: A Proposal to Replace Zoning with Private Collective Property Rights to Existing Neighborhoods,” in The Voluntary City: Choice, Community, and Civil Society,, ed. David T. Beito, Peter Gordon, & Alexander Tabarrock (Ann Arbor, MI: University of Michigan Press, 2002) 318.

[1082] Ahlbrandt, “Using Research to Build Stronger Neighborhoods,” 296.

[1083] Mona Lynch, “From the Punitive City to the Gated Community: Security and Segregation Across the Penal Landscape,” University of Miami Law Review 56(1) (Oct. 2001), 49–50; Nelson, “Privatizing the Neighborhood,” 342; “Interview with Murray Bookchin,” 152 (quoted).

[1084] Bookchin, Rise of Urbanization, 246; Bookchin, Post-Scarcity Anarchism, 160–164; Bookchin, Anarchism, Marxism, 341.

[1085] Finley, Economy and Society in Ancient Greece, 82.

[1086] Michael G. Maxfield & Earl Babbie, Research Methods for Criminal Justice and Criminology (Belmont, CA: Wadsworth Publishing Co., 1995), 189.

[1087] Daniels, Dissent and Confrontation on Narragansett Bay, 96–97.

[1088] Homans, Human Group, 111.

[1089] Mancur Olson, The Logic of Collective Action: Public Goods and the Theory of Groups (Cambridge: Harvard University Press, 1971), 53.

[1090] Homans, Human Group, 120, 133; David W. Neubauer, America’s Courts and the Criminal Justice System (5^th ed.; Belmont, CA: Wadsworth Publishing Co., 1996), 70–75; James Eisenstein & Herbert Jacob, Felony Justice: An Organizational Analysis of Criminal Courts (Boston, MA: Little, Brown & Co., 1977), ch. 2. Lesser members of the group include the clerk, bailiff, and sometimes certain police officers.

[1091] Sidney Verba, Small Groups and Political Behavior: A Study of Leadership (Princeton, NJ: Princeton University Press, 1961), 2, 226.

[1092] Seymour Martin Lipset, Political Man: The Social Bases of Politics (Garden City, NY: Anchor Books, 1963), 189 (Table 1).

[1093] Ferd L. Stodt, Rita James, & Charles Hawkins, “Social Status and Jury Deliberations,” American Sociological Review 22(6) (Dec. 1957), 716; Homans, Human Group, 145–146.

[1094] Bookchin, Post-Scarcity Anarchism, 280.

[1095] Peter J. Burke, “Leadership Role Differentiation,” in Experimental Social Psychology, ed. Charles Graham McClintock (New York: Holt, Rinehart & Winston, 1972), 516 (quoted), 520.

[1096] Albert A. Harrison, Individuals and Groups: Understanding Social Behavior (Monterey, CA: Brooks/Cole Publishing Co., 1976), 392.

[1097] Verba, Small Groups and Political Behavior, 4, 12.

[1098] Ober, Mass and Elite in Democratic Athens, 113–118.

[1099] Bookchin, Anarchism, Marxism, 296.

[1100] Bookchin, Anarchism, Marxism, 341–342.

[1101] Bookchin, Rise of Urbanization, 243.

[1102] Robert A. Dahl, After the Revolution: Authority in a Good Society (rev. ed.; New Haven, CT & London: Yale University Press, 1990), 54.

[1103] Mansbridge, Beyond Adversary Democracy, 283.

[1104] Federalist, 351–352 (No.51) (Madison) (quoted); ibid., 63–65 (No.10) (Madison); Records of the Federal Convention of 1787, ed. Max Farrand (4 vols.; New Haven, CT: Yale University Press, 1937), 1: 36.

[1105] Mansbridge, Beyond Adversary Democracy, 281; Arend Liphart, “Electoral systems,” Encyclopedia of Democracy, 2: 419; McConnell, Private Power and American Democracy, 6.

[1106] The Federalist, 61 (No.10) (Madison) (quoted); Roberts, “Creation of a Legacy,” 87–95.

[1107] “Interview with Bookchin,” 159.

[1108] “Interview with Bookchin,” 172–173; Thomas Hobbes, On the Citizen, ed. & tr. Richard Tuck & Michael Silverthorne (Cambridge and New York: Cambridge University Press, 1998), 121 (quoted).

[1109] Bookchin, SALA, 11–12, quoted in Black, AAL, 37. The ex-Director has never cited any such claim.

[1110] Expressed in other words, “all rights are made at the expense of liberty — all laws by which rights are created or confirmed. No right without a correspondent obligation.” Bentham, “Anarchical Fallacies,” 503.

[1111] Held, Models of Democracy, 17; Bullpitt, “Participation and Local Government,” 288.

[1112] Bookchin, Anarchism, Marxism, 147..

[1113] Biehl, Politics of Social Ecology, 101 (quoted), 108 (quoted), 108–109.

[1114] Lance Banning, The Jeffersonian Persuasion: Evolution of a Party Ideology (Ithaca, NY & London: Cornell University Press, 1978), 108; Wood, Creation of the American Republic, 527–529.

[1115] Arthur N. Holcombe, “The Coercion of States in a Federal System,” in Federalism: Mature and Emergent, ed. Arthur W. MacMahon (New York: Doubleday, 1955), 139–140.

[1116] Vanek, “Interview with Murray Bookchin.”

[1117] Bookchin, Rise of Urbanization, 248.

[1118] Bookchin, Rise of Urbanization, 250.

[1119] Bookchin, Anarchism, Marxism, 342.

[1120] Dahl, After the Revolution? 55; Ted Baker & Christina Slaton, The Future of Teledemocracy (Westport, CT & London: Praeger, 2000).

[1121] P.J. Taylor & R.J. Johnston, Geography of Elections (London: Croom Helm, 1979), 485.

[1122] Bookchin, Rise of Urbanization, 35.

[1123] Robert G. McCloskey, The Modern Supreme Court (Cambridge: Harvard University Press, 1972). Concerning Sacco and Vanzetti, Mencken wrote: “No government is ever fair in its dealings with men suspected of enmity to it. One of the principal functions of all government, indeed, is to put down such men, and it is one of the few governmental functions that are always performed diligently and con amore.” H.L. Mencken, “Reflections on Government,” in A Second Mencken Chrestomathy, ed. Terry Teachout (New York: Alfred A. Knopf, 1995), 43.

[1124] Isaac D. Balbus, “Commodity Form and Legal Form: An Essay on the ‘Relative Autonomy’ of the Law,” Law & Society Review 11(3) (Winter 1977): 571–588; Maureen Cain, “The Main Themes of Marx’ and Engels’ Sociology of Law,” in Law and Marxism, ed. Piers Beirne & Richard Quinney (New York: John Wiley & Sons, 1982), 63–73.

[1125] Evgeny B. Pashukanis, Law and Marxism: A General Theory, tr. Barbara Einhorn (London: Ink Links, 1978), 115; Robert C. Black, “Legal Form and Legal Fetishism: Pashukanis and His Critics” (unpublished MS., 1983).

[1126] The Federalist, 62–63 (No.10) (Madison).

[1127] Hansen, Athenian Assembly, 80.

[1128] Vernon Richards, Lessons of the Spanish Revolution (London: Freedom Press, 1972), 17.

[1129] Kropotkin, Great French Revolution, 309; The Federalist, 458 (No.68) (Hamilton). “It was also peculiarly desirable, to afford as little opportunity as possible to tumult and disorder.” The Federalist, 458 (No.68)

[1130] Bookchin, Rise of Urbanization, 229 (quoted); Black, AAL, 72–73, 73 (quoted).

[1131] Barber, Death of Communal Liberty; Alexis de Tocqueville, Democracy in America, 740.

[1132] De Tocqueville, Democracy in America, Appendix II, 744, quoted in Black, AAL, 73.

[1133] Bookchin, Rise of Urbanization, 147–152.

[1134] J.A.O. Larsen, Representative Government in Greek and Roman History (Berkeley, CA & Los Angeles, CA: University of California Press, 1955), 49.

[1135] The Federalist, 110–117 (No.18) (Madison); Dahl, On Democracy, 12; Charles Alexander Robinson, Jr., “Federal Unions,” in The Greek Political Experience: Studies in Honor of William Kelly Prentice (New York: Russell & Russell, 1969), 93–108.

[1136] New Shorter OED, q/v “confederation.”

[1137] Bookchin, Rise of Urbanization, 258.

[1138] Joel Barlow, “To His Fellow Citizens of the United States. Letter II: On Certain Political Measures Proposed to Their Consideration,” in Hyneman & Lutz, eds. American Political Writing, 2: 1106; “Speech in Convention of 26^th of November 1787,” in The Works of James Wilson, 1: 559–560; Clinton Rossiter, 1787: The Grand Convention (New York: Macmillan Company, 1966), 159. Barlow also states that “it has been concluded, and very justly, that pure democracy, or the immediate autocracy of the people, is unfit for a great state; it might be added, that it is unfit for the smallest state imaginable, even a little town.”

[1139] The Writings of James Madison, ed. Gailard Hunt (New York & London: G.P. Putnam’s Sons, 1906), 6: 38.

[1140] Merrill Jensen, The Articles of Confederation: An Interpretation of the Social-Constitutional History of the American Revolution, 1774–1781 (Madison, WI: University of Wisconsin Press, 1940), 130, 255 & ch. 5.

[1141] The Complete Anti-Federalist, ed. Herbert J. Storing (7 vols.; Chicago, IL & London: University of Chicago Press, 1981) (volumes 2–7 consist of Anti-Federalist texts).

[1142] Gordon S. Wood, The American Revolution: A History (New York: Modern Library, 2002), 144–145; Wood, Creation of the American Republic, 318–319, 337–343; letter of Congress quoted in Ronald D. Rotunda, Constitutional Law: Principles and Cases (St. Paul, MN: West Publishing Company, 1987), 578 n. 1; Rossiter, 1787, 275–277.

[1143] “Centinel” called the Convention “the most formidable conspiracy against the liberties of a free and enlightened nation, that the world has ever witnessed.” [Samuel Bryan,] The Letters of Centinel, ed. Warren Hope (Ardmore, PA: Fifth Season Press, 1998), 31.

[1144] John P. Roche, “The Convention as a Case Study in Democratic Politics,” in Essays on the Making of the Constitution, ed. Leonard W. Levy (New York: Oxford University Press, 1969), 180–181; Herbert J. Storing, What the Anti-Federalists Were For (Chicago & London: University of Chicago Press, 1981), 7–8, 3 (quoted); John Hart Ely, Democracy and Distrust: A Theory of Judicial Review (Cambridge & London: Harvard University Press, 1980), 5–6.

[1145] John C. Miller, “Hamilton: Democracy and Monarchy,” in Alexander Hamilton: A Profile, ed. Jacob E. Cooke (New York: Hill & Wang, 1967), 162–165.

[1146] Fisher Ames, “The Dangers of American Liberty,” in Hyneman & Lutz, eds., American Political Writing, 2: 1303.

[1147] Max Farrand, The Framing of the Constitution of the United States (New Haven, CT: Yale University Press, 1913), 89 (quoted), 94, 97; Hamilton quoted in Rossiter, 1787, 225, and in Roger H. Brown, The Republic in Peril: 1812 (New York & London: Columbia University Press, 1964), 7. The big speech was almost Hamilton’s only action at the Convention

[1148] Bookchin, Rise of Urbanization, 271.

[1149] New Shorter OED, q/v “coordinate.”

[1150] Wildavsky & Pressman, Implementation, 133–134, 134 (quoted).

[1151] Bookchin, Anarchism, Marxism, 324–325.

[1152] Bookchin, Rise of Urbanization, 247 (quoted); Biehl, Politics of Social Ecology, 106 (quoted).

[1153] Bookchin, Anarchism, Marxism, 313–314 (quoted); Bookchin, Toward an Ecological Society, 215–216 (quoted).

[1154] Woodrow Wilson, “The Study of Administration,” Political Science Quarterly 2(2) (June 1887), 210 (quoted); James M. Buchanan, The Limits of Liberty: Between Anarchy and Leviathan (Chicago, IL & London: University of Chicago Press, 1975), 161 (quoted); Pressman & Wildavsky, Implementation, 143 (quoted).

[1155] Individual Liberty: Selections from the Writings of Benjamin R. Tucker, ed. C.L.S. (New York: Revisionist Press, 1972), 21.

[1156] Bookchin, Toward an Ecological Society, 215–216; Bookchin, Ecology of Freedom, 338; Marx, “The Civil War in France,” in Marx & Engels, Selected Works, 291.

[1157] Bookchin, Rise of Urbanization, 246.

[1158] Dahl, On Democracy, 16; Tilly, Coercion, Capital, and European States, 190.

[1159] Wolff, In Defense of Anarchism, 28–29.

[1160] Heliczer, Comuneros of Castile, 162; Gary Wills, Inventing America: Jefferson’s Declaration of Independence (Garden City, New York: Doubleday & Company, 1978), 331–332.

[1161] A Second Federalist: Congress Creates a Government, ed. Charles S. Heinman & George W. Carey (New York: Appleton-Croft, 1967), 227 (quoted); Webster quoted in Wood, Creation of the American Republic, 380; Biehl, Politics of Social Ecology, 102 (quoted). The First Congress rejected the proposed constitutional amendment, strongly opposed by Madison, authorizing the instruction of Congressmen. Irving Brant, James Madison: Father of the Constitution (Indianapolis, IN & New York: Bobbs-Merrill, 1950), 273–274; A Second Federalist, 238–239.

[1162] Richard Wollheim, “On the Theory of Democracy,” in British Analytical Philosophy, ed. Bernard Williams & Alan Montefiore (London: Routledge & Kegan Paul and New York: Humanities Press, 1966), 263.

[1163] Jensen, Articles of Confederation, 86.

[1164] William Blackstone, Commentaries on the Laws of England (4 vols.; repr. ed.; Chicago, IL & London: University of Chicago Press, 1979), 1: 58–61; Gray, Nature and Sources of the Law, 170–181; Francis Lieber, Legal and Political Hermeneutics (3d ed.; St. Louis, MO: F.H. Thomas & Co., 1980); Terrance Sandalow, “Constitutional Interpretation,” Michigan Law Review 79(5) (April 1981): 1033–1072.

[1165] Murray L. Schwartz, “The Other Things That Courts Do,” UCLA Law Review 28(3) (Feb. 1981), 438–439, 450.

[1166] Doris M. Stenton, “Introduction,” Pleas Before the King or His Justices, 1198–1202, ed. Doris M. Stenton (London: Selden Society, 1944), 1: 86; Robert C. Black, “Amercements in the Reign of King John” (unpublished MS., 1998), 8–11.

[1167] Quoted in Arnold Gomme, “The Democracy in Operation,” in Democracy and the Athenians: Aspects of Ancient Politics, ed. Frank J. Frost (New York: John Wiley & Sons, 1969), 121 n. 2.

[1168] Zuckerman, Peaceable Kingdoms, 27–29.

[1169] Black, AAL, 102.

[1170] As rated in one unscientific opinion poll. “Where is the Anarchist Movement Today? Results of the Anarchy Reader Survey,” Anarchy: A Journal of Desire Armed, No.53 (20)(1) (Spring-Summer 2002), 9. However, I tied Chomsky for best-of-the-best ratings. For an accurate anarchist evaluation, see Zerzan, “Who Is Chomsky?” Running on Emptiness, 140–143.

[1171] Malatesta, Anarchy, 13–14.

[1172] Howard Ehrlich, “Anarchism and Formal Organizations,” in Ehrlich & Ehrlich, eds., Reinventing Anarchy, Again, 59; Taylor, Community, Anarchy and Liberty, 5–6.

[1173] “Politics as a Vocation,” in From Max Weber: Essays in Sociology, ed. H.H. Gerth & C. Wright Mills (New York: Oxford University Press, 1958), 78 (quoted); e.g.,, Tilly, Coercion, Capital, and European States, 1.

[1174] Bookchin, Rise of Urbanization, 49.

[1175] Cohen, “Evolution, Fission, and the Early State,” 92.

[1176] Mogens Herman Hansen, “Introduction: The Concepts of City-State and City-State Culture,” in A Comparative Study of Thirty City-State Cultures: An Investigation Conducted by the Copenhagen Polis Center (Copenhagen, Denmark: The Royal Danish Academy of Sciences and Letters, 2000), 13.

[1177] Bookchin, Remaking Society, 66.

[1178] Bookchin, Rise of Urbanization, 135.

[1179] Bookchin, Rise of Urbanization, 243.

[1180] Max Weber, Economy and Society: An Outline of Interpretive Sociology, ed. Guenther Roth & Claus Wittich (3 vols.; New York: Bedminster Press, 1968), 1: 229; Max Weber: The Theory of Social and Economic Organization, tr. A.M. Henderson & Talcott Parsons (Glencoe, IL: The Free Press, 1947), 156.

[1181] Taylor, Community, Anarchy and Liberty, 8–9.

[1182] Barclay, People without Government, 85–86; Clastres, Society Against the State, ch. 2; Bookchin, Ecology of Freedom, 125.

[1183] William E. Nelson, The Roots of American Bureaucracy, 1830–1860 (Cambridge & London: Harvard University Press, 1982), 2.

[1184] Julius Goebel, The Oliver Wendell Holmes Devise — History of the Supreme Court of the United States (11 vols.; New York: Macmillan Company & London: Collier-Macmillan, 1971–1984), 1: 798; Wilbur Miller, Cops and Bobbies: Police Authority in New York and London, 1830–1870 (Chicago, IL: University of Chicago Press, 1970); James F. Richardson, Urban Police in the United States (Port Washington, NY & London: Kennikat Press, 1974), chs. 1–2.

[1185] Brian Martin, “Demarchy,”in Ehrlich & Ehrlich, eds., Reinventing Anarchy, Again, 129–130.

[1186] Peter M. Blau & W. Richard Scott, Formal Organizations: A Comparative Approach (San Francisco, CA: Chandler Publishing Company, 1962), 63–71; Joseph A. Raelin, The Clash of Cultures: Managers and Professionals (Boston, MA: Harvard Business School Press, 1986), 2–3 & passim; James E. Sorenson & Thomas L. Sorenson, “The Conflict of Professionals in Bureaucratic Organizations,” ASQ (1974), 99.

[1187] Friedman, History of American Law, 94–98; Kermit L. Hall, The Magic Mirror: Law in American History, (New York & Oxford: Oxford University Press, 1989), 22–23.

[1188] Leonard D. White, The Federalists: A Study in Administrative History (New York: Macmillan Company, 1956), 164, 166; Henry Adams, History of the United States of America during the Administrations of Thomas Jefferson (New York: Library of America, 1986), 148.

[1189] “Address of Albert R. Parsons,” The Famous Speeches of the Chicago Anarchists in Court (Chicago, IL: Lucy E. Parsons, Publisher, n.d.), 103 (“no concentrated or centralized power”).

[1190] Matthew Hale, The History of the Common Law of England, ed. Charles M. Gray (Chicago, IL & London: University of Chicago Press, 1971), 51 (quoted); Joel Feinberg, Social Philosophy (Englewood Cliffs, NJ: Prentice-Hall, 1973), 20–21; H.L.A. Hart, Law, Liberty, and Morality (New York: Vintage Books, 1963), 20–21.

[1191] Simmons, Moral Principles and Political Obligations, 192; A. John Simmons, On the Edge of Anarchy: Locke, Consent, and the Limits of Society, (Princeton, NJ: Princeton University Press, 1993), 250, 260; Russell Hardin, “Coercion,” in Clarke & Foweraker, eds., Encyclopedia of Democratic Thought, 81–82.

[1192] “The Soul of Man Under Socialism,” 8: 294.

[1193] Bookchin, Anarchism, Marxism, 147.

[1194] Bookchin, Anarchism, Marxism, 342.

[1195] Black, Abolition of Work, 83–84; Herbert Spencer, Social Statics (New York: Robert Schalkenbach Foundation, 1954), 190. This is from chapter 19, “The Right to Ignore the State,” which was omitted from later editions.

[1196] Plamenatz, Consent, Freedom and Political Obligation, 19–20.

[1197] Lysander Spooner, “No Treason. No.6. The Constitution of No Authority,” in No Treason: The Constitution of No Authority and A Letter to Thomas Bayard (Novato, CA: Libertarian Publishers, n.d.), 5.

[1198] “Everything that is done has to be done somewhere. No one is free to perform an action unless there is somewhere he is free to perform it.” Jeremy Waldron, “Homelessless and the Issue of Freedom,” UCLA Law Review 39(2) (Dec. 1991), 296.

[1199] Simmons, Moral Principles and Political Obligations, 73–74 & ch. 4; Simmons, On the Edge of Anarchy, 225–232; Plamenatz, Consent, Freedom and Political Obligation, 7–8.

[1200] “Interview with Bookchin,” 163.

[1201] Ibid.; Richards, ed., Malatesta: Life and Ideas, 72.

[1202] David Miller, Encyclopedia of Democracy, q/v “Anarchism.”

[1203] Quoted in Berman, ed., Quotations from the Anarchists, 42.

[1204] John Badcock, Jr., Slaves to Duty (Colorado Springs, CO: Ralph Myles Publisher, 1972), 10.

[1205] Wolff, In Defense of Anarchism, 42.

[1206] Bookchin, Anarchism, Marxism, 147–150.

[1207] Bookchin, Ecology of Freedom, 337.

[1208] Caroline Estes, “Consensus,” in Ehrlich & Ehrlich, eds., Reinventing Anarchy, Again, 372.

[1209] Martin, “Demarchy,” 131–135; Barbara Goodwin, Justice by Lottery (Chicago, IL & London: University of Chicago Press, 1992); John Burnheim, Is Democracy Possible? The Alternative to Electoral Politics (Cambridge, England: Polity Press, 1985), ch. 5.

[1210] Vaclav Havel, “Politics and Conscience,” in Living in Truth (Boston, MA: Faber & Faber, 1986), 118.

[1211] Baldelli, Social Anarchism, 96. Baldelli goes on to point out that in order to make political equality real, those outvoted should be compensated with extra power in making some other decision. If in practice this means that “no government is possible,” then, well, no government is possible (no ethical government, that is). Id.

[1212] Richards, ed., Malatesta: Life and Ideas, 72 (quoted); Errico Malatesta, Fra Contadini: A Dialogue on Anarchy, tr. Jean Weir (London: Bratach Dubh Editions, 1980), 36–37; Malatesta quoted in Andrea Crociani, “What I Know About Errico Malatesta,” Flash Art 50(666) (2002), 19.

[1213] Steven Lee, “A Paradox of Democracy,” Public Affairs Quarterly 15(3) (July 2001), 264.

[1214] Held, Models of Democracy, 21; Bookchin, Rise of Urbanization, 272. How does the ex-Director know this? He didn’t move to Vermont until 1970. The Golden Age is always in the past.

[1215] David Graeber, “For a New Anarchism,” New Left Review, 2^nd ser., 13 (Jan.-Feb. 2002), 71–72; Howard J. Ehrlich, Carol Ehrlich, David DeLeon, and Glenda Morris, “Questions and Answers About Anarchism,” in Ehrlich & Ehrlich, eds., Reinventing Anarchy, Again, 5–6; Estes, “Consensus,” 368–374; Buchanan & Tullock, Calculus of Consent, 188. Pareto-optimality, restated by John Rawls as the “principle of efficiency” to apply to institutions, means that “a configuration is efficient whenever it is impossible to change it so as to make some persons (at least one) better off without at the same time making other persons (at least one) worse off.” Rawls, Theory of Justice, 57.

[1216] C. George Benello, “Group Organization and Socio-Political Structure,” in The Case for Participatory Democracy: Some Prospects for a Radical Society, ed. C. George Benello & Dimitrios Roussopoulos (New York: Grossman Publishers, 1971), 44–45.

[1217] Max Gluckman, The Judicial Process Among the Barotse of Northern Rhodesia (2^nd ed.; Manchester, England: Manchester University Press, 1967), 18–20.

[1218] Zuckerman, Peaceable Kingdoms, 93–106, 98 (quoted); Zuckerman, “The Social Context of Democracy in Massachusetts,” 527, 539. In the 1778 balloting for the state constitution, over half the towns voted unanimously. Zuckerman, Peaceable Kingdoms, 106.

[1219] Frederik Barth, Nomads of South Persia: The Basseri Tribe of the Khamseh Confederacy (Boston, MA: Little, Brown and Company, 1961), 25–26, 127; Boehm, Montenegrin Social Organization and Values, ch. 12.

[1220] Bakunin quoted in Robert A. Nisbet, Community and Power (New York: Oxford University Press, 1962), 181; Rousseau, “Social Contract,” 94 (quoted); Bookchin, Remaking Society, 174.

[1221] Bentham, “Anarchical Fallacies,” 509. Bentham is parsing the French Declaration of the Rights of Man and the Citizen, a thoroughly Rousseauian instrument.

[1222] Plamenatz, Consent, Freedom and Political Obligation, 29–32, 32 (quoted); Bookchin, Remaking Society, 174. As a matter of fact, the very concept of will (as an occult mental faculty) is dubious. Ryle, Concept of Mind, ch. 3.

[1223] Read, Anarchy & Order, 130–131; Michels, Political Parties, 73–74; Rousseau, “Social Contract,” 67–68, 65 (quoted).

[1224] “Anarchism: What It Really Stands For,” Red Emma Speaks, 88.

[1225] Godwin, Political Justice, 216. For a similar argument that a man can delegate “no legislative power whatever — over himself or anybody else, to any man, or body of men,” see Lysander Spooner, “A Letter to Thomas F. Bayard,” No Treason, 51–52.

[1226] McConnell, Private Power and American Democracy, 120–127; Buchanan & Tullock, Calculus of Consent, 169; Elaine Spitz, Majority Rule (Chatham, NJ: Chatham House Publishers, 1984), 153; Taylor, Community, Anarchy and Liberty, 54–55.

[1227] Thoreau, “Civil Disobedience,” 231.

[1228] Hobbes, Leviathan, 221.

[1229] John C. Calhoun, Disquisitions on Government and Selections from the Discourses (Indianapolis, IN & New York: Bobbs-Merrill Co., 1953), 29.

[1230] Spitz, Majority Rule, 183; Juerg Steiner, “Decision-Making,” in Clarke & Foweraker, eds., Encyclopedia of Democratic Thought, 130–131.

[1231] United States v. Carolene Products Co., 304 U.S. 144, 152–153 n. 4 (1938) (quoted); MacConnell, Private Power and American Democracy, 105 (quoted), 109.

[1232] Jeremy Waldron, The Dignity of Legislation (Cambridge & New York: Cambridge University Press, 1999), 132, 142–143; Buchanan & Tullock, Calculus of Consent, 125–127, 132–133; Robert A. Dahl, A Preface to Democratic Theory (Chicago, IL: University of Chicago Press, 1956), 91–99; Dahl, Dilemmas of Pluralist Democracy, 88–89; Burnheim, Is Democracy Possible?, 5, 83 (quoted).

[1233] Rawls, Theory of Justice, 230 (quoted); Benjamin Barber, The Conquest of Politics: Liberal Philosophy in Democratic Times (Princeton, NJ: Princeton University Press, 1988), 79 (quoted); Willmoore Kendall & George W. Carey, “The ‘Intensity’ Problem and Democratic Theory,” American Political Science Review 62(1) (March 1968): 5–24.

[1234] Rousseau, “Social Contract,” 107.

[1235] Rousseau, “Social Contract,” 16 (quoted), 28; Steiner, “Decision-Making,” 130 (quoted).

[1236] Spitz, Majority Rule, 3.

[1237] John Stuart Mill, “Representative Government,” in Utilitarianism, Liberty, and Representative Government (New York: E.P. Dutton and Company & London: J.M. Dent and Sons, 1951), 346–347; Barclay, People Without Government, 118.

[1238] Rousseau, “Discourse on Political Economy,” 313.

[1239] Peter J. Taylor, Graham Gudgin, & R.J. Johnston, “The Geography of Representation: A Review of Recent Findings,” in Electoral Laws and Their Political Consequences, ed. Bernard Grofman & Aren Lijphart (New York: Agathon Press, 1986), 183–184; McConnell, Private Power and American Democracy, 92 (quoted); Dahl, Dilemmas of Pluralist Democracy, 97–99; Bruce E. Cain, The Reapportionment Puzzle (Berkeley, CA: University of California Press, 1984), 36–37.

[1240] Arrow, Social Choice and Individual Values, 2–3, 94–95; “An Essay on the Application of Probability Theory to Plurality Decision-Making (1785),” in Condorcet: Foundations of Social Choice and Political Theory, tr. & ed. Iain McLean & Fiona Hewitt (Aldershot, Hants., England & Brookfield, VT: Edward Elgar Publishing, 1994), 120–130. It is interesting that leading early American democrats such as Thomas Jefferson and James Madison owned this work. Paul Merrill Spurlin, The French Enlightenment in America: Essays on the Times of the Founding Fathers (Athens, GA: University of Georgia Press, 1984), 122–123. Dodgson invented the notion of “None of the Above” as a ballot option. “A Method of Taking Votes on More Than Two Issues,” in The Political Pamphlets and Letters of Charles Lutwidge Dodgson and Related Pieces: A Mathematical Approach, ed. Francine F. Abeles (New York: Lewis Carroll Society of North America, 2001), 95. Since Arrow’s impossibility theorem, “the theoretical case that elections can assure desirable outcomes was dealt a blow from which it is unlikely ever to recover fully.” William R. Keech, “Thinking About the Length and Renewability of Electoral Terms,” in Grofman & Lijphart, eds., Electoral Laws and Their Political Consequences, 104.

[1241] William H. Riker & Barry R. Weingast, “Constitutional Regulation of Legislative Choice: The Political Consequences of Judicial Deference to Legislatures,” Working Papers in Political Science No. P-86-11 (Stanford, CA: Hoover Institution, 1986), 13–18 (real-life examples of perpetual cyclical majorities); Hanno Nurmi, Voting Paradoxes and How to Deal With Them (Berlin, Germany: Springer, 1999); Peter C. Fishburn, “Paradoxes of Voting,” American Political Science Review 68(2) (June 1974): 537–546 (five more paradoxes); Gerald H. Kramer, “On a Class of Equilibrium Conditions for Majority Rule,” Econometrica 41(2) (March 1973), 285 (quoted). The only reason cyclical preference orders are not more common in real life is the influence of other undemocratic practices such as log-rolling (see below).

[1242] Ian Shapiro, “Three Fallacies Concerning Majorities, Minorities, and Democratic Politics,” in NOMOS XXIII: Majorities and Minorities, ed. John W. Chapman & Alan Wertheimer (New York & London: New York University Press, 1990), 97; William H. Riker, “Introduction,” Agenda Formation, ed. William H. Riker (Ann Arbor, MI: University of Michigan Press, 1993), 1 (quoted).

[1243] “Method of Taking Votes on More Than Two Issues,” 46–58; Wolff, In Defense of Anarchism, 59–63; Arrow, Social Choice and Individual Values, 94.

[1244] Buchanan & Tullock, Calculus of Consent, 132–133; Burnheim, Is Democracy Possible?, 6; McConnell, Private Power and American Democracy, 111–112.

[1245] John T. Noonan, Jr., Bribery (New York: Macmillan & London: Collier Macmillan Publishers, 1984), 580; Clayton P. Gillette, “Equality and Variety in the Delivery of Municipal Services,” Harvard Law Review 100(1) (Nov. 1986), 959. In 12^th century Italy, Genoa and Pistoia prohibited logrolling in consular elections. Martines, Power and Imagination, 29. The two-thirds majority for the adoption of the Thirteenth Amendment abolishing slavery was obtained by logrolling. Noonan, Bribery, 456–458.

[1246] Gordon Tullock, The Vote Motive (London: Institute of Economic Affairs, 1976), 45–46. Referenda, another expression of direct democracy, provide “the clearest example” of logrolling, putting to a single vote unrelated works projects grouped together to appeal to a majority. Ibid., 48–49.

[1247] Nicholas Rescher, “Risking D: Problems of Political Decision,” Public Affairs Quarterly 13(4) (Oct. 1999), 298.

[1248] Ibid., 5. Moral considerations aside (where they belong), majority rule with logrolling may lead to inefficient outcomes — peak efficiency requires, surprisingly, supermajorities: “Majority rule is thus generally not optimal.” Ibid., 51–55, 55 (quoted).

[1249] Spitz, Majority Rule, 192 (quoted); Arend Lijphart, “Consensus Democracy,” in Clarke & Foweraker, eds., Encyclopedia of Democratic Thought, 90 (majoritarian democracy is “exclusive, competitive and adversarial”); “The Phenomenon of Outvoting,” in The Sociology of Georg Simmel, 241–242; Mansbridge, Beyond Adversary Democracy, 273. Manfield adds that because it is distressing to face a hostile majority, the meeting exerts pressure for conformity. Not the least of the many serious inequalities which inhere in the assembly is the inequality between extroverts and introverts. Assembly government discourages attendance by the kind of person who does not like to be in the same room with Murray Bookchin.

[1250] “To see the proposal of a man whom we despise preferred to our own; to see our wisdom ignored before our eyes; to incur certain enmity in an uncertain struggle for empty glory; to hate and be hated because of differences of opinion (which cannot be avoided, whether we win or lose); to reveal our plans and wishes when there is no need to and to get nothing by it; to neglect our private affairs. These, I say, are disadvantages.” Hobbes, On the Citizen, 120.

[1251] Ian Shapiro, “Optimal Participation?” Journal of Political Philosophy 10(2) (June 2002), 198–199.

[1252] Stein Rokkan, Citizens, Elections, Parties: Approaches to the Comparative Study of the Process of Development (New York: David McKay Company & Oslo, Norway: Universitetsforlaget, 1970), 31.

[1253] Thoreau, “Civil Disobedience,” 226, quoted in Goldman, “Anarchism: What It Really Stands For,” 60; Waldron, Dignity of Legislation, 126–127.

[1254] Bookchin, Rise of Urbanization, 272–273; Baker v. Carr, 369 U.S. 186 (1962).

[1255] Dahl, Dilemmas of Pluralist Democracy, 83–84; H.L. Mencken, Notes on Democracy (New York: Alfred A. Knopf, 1926), 89 (quoted).

[1256] Sally Burch, “Electoral Systems,” in Clarke & Foweraker, eds., Encyclopedia of Democratic Thought, 264.

[1257] Bookchin, Anarchism, Marxism, 314.

[1258] Michels, Political Parties, 64, 98–102.

[1259] Hobbes, On the Citizen, 123.

[1260] Thucycides, History of the Peloponnesian War, 425.

[1261] Solomon E. Asch, Social Psychology (Englewood Cliffs, NJ: Prentice-Hall, 1952), 458, 477.

[1262] Finley, Democracy Ancient and Modern, 52; Hegel, “On the English Reform Bill,” 235; Thucydides, History of the Peloponnesian War, 212–223.

[1263] Hardin, “Participation,” 487.

[1264] Thucydides, History of the Peloponnesian War, 417 (quoted); Aristophanes, “Ecclesiazusai,” 256.

[1265] Hobbes, On the Citizen, 124.

[1266] Wills, Inventing America, 20 (quoted), 23 (quoting John Adams). The Bostonians recreated the smoke-filled room at the Continental Congress, where Jefferson participated: “[Samuel Adams] was constantly holding caucuses of distinguished men, among whom was Richard Henry Lee, at which the generality of the measures pursued were previously determined on, and at which the parts were assigned to the different actors who afterwards appeared in them.” Ibid., 25.

[1267] Sinclair, Democracy and Partipation in Ancient Athens, 144–145.

[1268] Richard Maxwell Brown, “Violence and the American Revolution,” in Essays on the American Revolution, ed. Stephen G. Kurtz & James H. Hutson (Chapel Hill, NC: University of North Carolina Press & New York: W.W. Norton & Co., 1973), 102.

[1269] Sinclair, Democracy and Participation in Ancient Athens, 144–145.

[1270] Bookchin, Rise of Urbanization, 243; Ian Budge, “Direct Democracy,” in Clarke & Foweraker, eds., Encyclopedia of Democratic Thought, 226.

[1271] “Interview with Murray Bookchin,” 159.

[1272] William L. Riordan, Plunkitt of Tammany Hall (New York: E.P. Dutton, 1963), 90–98; Thomas M. Guterbock, Machine Politics in Transition: Party and Community in Chicago (Chicago, IL & London: University of Chicago Press, 1990), ch. 4; Angela Karikas, “Solving Problems in Philadelphia: An Ethnography of a Congressional District Office,” in No Access to Law: Alternatives to the American Judicial System, ed. Laura Nadar (New York: Academic Press, 1980): 345–377; Merton, Social Theory and Social Structure, 70–76.

[1273] Wolff, In Defense of Anarchism, 44–45.

[1274] Barlow, “To His Fellow Citizens of the United States,” 1106.

[1275] Barber, Death of Communal Liberty, 197.

[1276] Bookchin, Anarchism, Marxism, 17.

[1277] The Vintage Mencken, gathered by Alistair Cooke (New York: Vintage Books, 1955), 77.

[1278] Woodcock, Anarchism, 33 (quoted); Benjamin R. Tucker, Instead of a Book, by a Man too Busy to Write One (New York: Benjamin R. Tucker, 1893), 14 (quoted).

[1279] Held, Models of Democracy, 1 (quoted); Roberts, “Creation of a Legacy,” 82.

[1280] Zerzan, Running on Emptiness, 204 (quoted); Black, “Left Rites,” Abolition of Work, 80 (quoted).

[1281] Black, AAL, 71. I said “urban” advisedly. I acknowledge the existence of village consensus democracies at some times and places. But never and nowhere a permanent urban majority-vote democracy.

[1282] John Barry, Rethinking Green Politics (London: SAGE Publications, 1999), 81 (quoted), 91–93.

[1283] Bookchin, Anarchism, Marxism, 314, 315.

[1284] Isaac Illich Rubin, Essays on Marx’s Theory of Value, tr. Milos Samardzija & Fredy Perlman (Detroit, MI: Black & Red, 1972), 31.

[1285] Zerzan, “Murray Bookchin’s Libertarian Municipalism,” Future Primitive and Other Essays, 166.

[1286] “Communism,” Political Writings of William Morris, ed. A.L. Morton (New York: International Publishers, 1973), 228, 230.

[1287] Marx, “Economic and Philosophical Manuscripts,” in Early Writings, 324.

[1288] Ibid., 326.

[1289] Bookchin, Ecology of Freedom, 263.

[1290] Felix Guattari & Toni Negri, Communists Like Us: New Spaces of Liberty, New Lines of Alliance, tr. Michael Ryan (New York: Semiotext(e), 1990), 9–11, 13 (quoted); Jean Barrot & Francois Martin, Eclipse and Re-Emergence of the Communist Movement (Detroit, MI: Black & Red, 1974), 44–45.

[1291] Bookchin, Remaking Society, 175.

[1292] Stirner, Ego and Its Own, 228.

[1293] Marx, “Economic and Philosophical Manuscripts,” 346–347, 347 (quoted).

[1294] Bookchin, Anarchism, Marxism, 153.

[1295] Bookchin, Rise of Urbanization, 275.

[1296] Galleani, End of Anarchism? 22–23, 22 (quoted), 23 (quoted).

[1297] “Anarchist-Communism,” 35; Jacques Camatte, Community and Communism in Russia (London: David Brown, 1978), 18.

[1298] Camatte, Community and Communism in Russia, 36.

[1299] Bookchin, SALA, 5, where this position is falsely attributed to Bakunin, although it is easily refuted by a cursory review of his writings. Guerin, Anarchism, 31–32.

[1300] Leonard I. Krimerman & Lewis Perry, “Anarchism: The Method of Individualization,” in Krimerman & Perry, eds., Patterns of Anarchy, 554–564.

[1301] Alan Ritter, Anarchism: A Theoretical Analysis (Cambridge: Cambridge University Press, 1980), 3 (quoted) & ch. 2.

[1302] Bookchin, Post-Scarcity Anarchism, 145; Bookchin, Remaking Society, 128, Bookchin, Spanish Anarchists, 309.

[1303] Bookchin, “Ecology and Revolutionary Thought,” 32; Bookchin, “Radical Politics in an Era of Advanced Capitalism,” 3; Heider, Anarchism, 58–59, 63.

[1304] Bookchin, Post-Scarcity Anarchism, 145.

[1305] Bookchin, To Remember Spain, 31.

[1306] Bookchin, Post-Scarcity Anarchism, 186–187; Heider, Anarchism, 64.

[1307] Bookchin, To Remember Spain, 31 (quoted); Bookchin, Anarchism, Marxism, 315 (quoted).

[1308] Bookchin, Rise of Urbanization, 136 (quoted); Bookchin, Anarchism, Marxism, 19, 21–22, 277.

[1309] Bookchin, Ecology of Freedom, 338.

[1310] Bookchin, Remaking Society, 180.

[1311] Bookchin, Anarchism, Marxism, 24.

[1312] Biehl, Politics of Social Ecology, ch. 13, 129 (quoted) & passim; Bookchin, Anarchism, Marxism, 296.

[1313] Bookchin, Toward an Ecological Society, 17.

[1314] Michels, Political Parties, 71.

[1315] Jefferson to Adams, Oct. 28, 1813, in The Adams-Jefferson Letters: The Complete Correspondence Between Thomas Jefferson and Abigail and John Adams, ed. Lester J. Cappon (Chapel Hill, NC & London: University of North Carolina Press, 1988), 388.

[1316] Bookchin, Anarchism, Marxism, 296 (quoted), 296–294.

[1317] Michels, Political Parties, 64.

[1318] Jacques Camatte & Giani Collu, “On Organization,” in Jacques Camatte, This World We Must Leave and Other Essays, ed. Alex Trotter (Brooklyn, NY: Autonomedia, 1995), 28 (quoted), 27 (quoted).

[1319] Bookchin, Anarchism, Marxism, 331, 340.

[1320] Bookchin, “Marxism as Bourgeois Sociology,” in Toward an Ecological Society, 57, 58, 195, 207, 236, 251, 254, 256, 264, 272 & passim.

[1321] Jean Baudrillard, In the Shadow of the Silent Majorities Or, The End of the Social (New York: Semiotext(e), 1983), 4.

[1322] Bookchin, Anarchism, Marxism, 155; Black, AAL, 86–87; Zerzan, Future Primitive, 164–166.

[1323] Bookchin, Rise of Urbanization, 255, 256.

[1324] Bookchin, Rise of Urbanization, 270–271.

[1325] Warren, Community in America, 17.

[1326] Joseph F. Zimmerman, Participatory Democracy: Populism Revived (New York: Praeger, 1986), 31–32.

[1327] Joseph F. Zimmerman, “The New Hampshire Referendum Town Meeting,” Current Municipal Problems 28(4) (2002): 425–437.

[1328] A.M. Hyman, A More Perfect Union: The Impact of the Civil War and Reconstruction on the Constitution (New York: Knopf, 1973), 526–546; Robert M. Fogelson, Big City Police (Cambridge: Harvard University Press, 1977), chs. 2–3; Arthur A.Ekirch, Jr., Progressivism in America (New York: New Viewpoints, 1974), 103–104; Robert H. Wiebe, The Search for Order, 1877–1920 (New York: Hill and Wang, 1967).

[1329] The Federalist, 253–257 (No.39) (Madison); “The Federalist on Federalism: ‘Neither a National nor a Federal Constitution, But a Composition of Both,’” As Far as Republican Principles Will Admit: Selected Essays of Martin Diamond, ed. William A. Schrambra (Washington DC: The AEI Press, 1992), 93–107.

[1330] Bookchin, Rise of Urbanization, 13.

[1331] Edward C. Banfield & James Q. Wilson, City Politics (Cambridge: Harvard University Press, 1967), 63–64; Friedman, History of American Law, 530–531; Thomas M. Cooley, A Treatise on the Constitutional Limitations Which Rest upon the Legislative Power of the States of the Federal Union (Boston, MA: Little, Brown & Co., 1868), 191–193, 198–199 (this is called Dillon’s Rule after a later commentator). Cooley himself vainly argued, both as a commentator and as a judge, from the analogy of the Federal-state relationship to constitutionalize the state-locality relationship. Ibid., 189–190; People v. Hurlbut, 24 Mich. 44, 96–103, 107 (1871) (opinion of Cooley, J.); Robert C. Black, “Functional Federalism in the Jurisprudence of Thomas M. Cooley,” 14–21 (unpublished MS., 1982). It is noteworthy that although Cooley was the most influential constitutional commentator of the Gilded Age, his idea of constitutionalized local government went nowhere.

[1332] Banfield & Wilson, City Politics, 64.

[1333] Jerome Mushkat, Tammany: The Evolution of a Political Machine, 1789–1865 (Syracuse, NY: Syracuse University Press, 1971), 305; Roger Lane, Policing the City: Boston, 1822–1885 (New York: Atheneum, 1971), 217–219; Alvin Kass, Politics in New York State, 1800–1830 (Syracuse, NY: Syracuse University Press, 1965), 56.

[1334] Bookchin, Rise of Urbanism, 256–257.

[1335] Lawrence Jarach, “Anarcho-Communism, Platformism, and Dual Power: Innovation or Travesty?” Anarchy: A Journal of Desire Armed No.54 (Fall/Winter 2002–2003), 41–45.

[1336] Charles R. Adrian & Charles Pross, Governing Urban America (4^th ed.; New York: McGraw-Hill Book Company, 1972), 120–136.

[1337] Howard W. Hallman, Neighborhoods: Their Place in Urban Life (Beverley Hills, CA: Sage Publications, 1984), 63–64.

[1338] Bookchin, Post-Scarcity Anarchism, 47, quoting Josef Weber, “The Great Utopia,” Contemporary Issues 2(5) (1950), 12; Michels, Political Parties, 335 (quoted); Stirner, Ego and Its Own, 209 (quoted); Bookchin, Anarchism, Marxism, 292 (quoted).

[1339] Bookchin, Spanish Anarchists, 161–162.

[1340] Bookchin, To Remember Spain, 20 (quoted), 32–35, 23–24 (quoted)

[1341] José Peirats, Anarchists in the Spanish Revolution (Detroit, MI: Black & Red, n.d.), ch. 13, esp. 184–188 which however, does not, as Vernon Richards says, answer the question “Who took this decision?” Richards, Lessons of the Spanish Revolution, 63.

[1342] Bookchin, Anarchism, Marxism, 242.

[1343] The fog lifted before noon. Elmer Luehr, The New German Republic (New York: Minton, Balch & Company, 1929), 85. Bookchin’s fog never lifted.

[1344] Bookchin, Anarchism, Marxism, 243.

[1345] Ibid.

[1346] Sebastian Haffner, Failure of a Revolution: Germany 1918–1919, tr. Georg Rapp (Chicago, IL: Banner Press, 1986), 130.

[1347] Ibid., 133; Eric Waldman, The Spartacist Uprising of 1919 and the Crisis of the German Socialist Movement: A Study of the Relation of Political Theory and Party Practice (Milwaukee, WI: Marquette University Press, 1958), 173–176.

[1348] Haffner, Failure of a Revolution, 131–133.

[1349] Haffner, Failure of a Revolution, 132, 133 (quoted).

[1350] Bertrand Russell, German Social Democracy (Nottingham, England: Spokesman Books, 2000); Michels, Political Parties.

[1351] Ernst Toller, I Was a German: The Autobiography of a Revolutionary, tr. Edward Crankshaw (New York: Paragon House, 1991), 187 (quoted); “What I Believe,” Red Emma Speaks, 42 (quoted).

[1352] Lenin, What Is to Be Done? 113–114; Icarus (Ernst Schneider), The Wilhelmshaven Revolt: A Chapter of the Revolutionary Movement in the German Navy, 1918–1919 (Honley, Yorkshire, England: Simian, 1975), 30.

[1353] Bookchin, Toward an Ecological Society, 254–256, 255 (quoted), 256 (quoted).

[1354] Bookchin, Post-Scarcity Anarchism, 249 (quoted), 249–250 & passim.

[1355] Bookchin, SALA, 1.

[1356] As in AAL, I prefer to confine the scope of my argument to American and Canadian anarchism, corresponding to Bookchin’s subject in SALA. I know far more about recent anarchist history in these countries than in any others, and it would be reckless of me, not to mention chauvinistic, to project that history onto other parts of the world. But I know, as my foreign readers know, that nontraditional and post-leftist anarchisms have emerged in strength in many countries, among them France, Britain, the Netherlands, Belgium, Spain and Greece. They are present in Mexico and Quebec. They are even manifest, and in sophisticated forms, in Turkey and India. Apparently the American or Anglo-American individualist tradition which is so hateful to Bookchin is not necessary for Lifestyle Anarchism to spread.

[1357] Woodcock, Anarchism, 468.

[1358] Krimmerman & Perry, “Foreword,” Krimerman & Perry, eds., Patterns of Anarchy, xvi, xv. This is the best anarchist anthology in English.

[1359] Andrew Hacker, “Anarchism,” in International Encyclopedia of the Social Sciences (19 vols.; n.p.: The Macmillan Company & The Free Press, 1968–1991), 1: 285.

[1360] George Woodcock, “Anarchism Revisited,” Commentary 46(2) (Aug. 1968), quoted and summarized in Michael Lerner, “Anarchism and the American Counter-Culture,” in Anarchism Today, ed. David E. Apter and James Joll (Garden City, NY: Doubleday & Co., 1971), 34–59 (Woodcock quoted, 34). This is the same Michael Lerner who served as a court intellectual to the Clintons, especially Hillary, who seems to do most of the couple’s deep thinking, such as it is.

[1361] Drawing the Line, 203–214.

[1362] Lerner, “Anarchism and the American Counter-Culture”; David E. Apter, “The Old Anarchism and the New — Some Comments,” in Apter & Joll, eds., Anarchism Today, 7–8; Bookchin, Post-Scarcity Anarchism, 70 (quoted).

[1363] Karl Shapiro, “On the Revival of Anarchism,” Krimerman & Perry, eds., The Anarchists, 573.

[1364] According to Bookchin, “When the rebellious 1960s bubbled up after a decade of social quiescence and numbing mediocrity, lifestyle anarchism enjoyed great popularity among the countercultural elements, while social anarchism exercised a measure of influence with some New Leftists.” Bookchin, Anarchism, Marxism, 162. Nostalgic nonsense. No kind of anarchism enjoyed “great popularity” with anybody in the 60s.

[1365] Bookchin, Anarchism, Marxism, 99–105.

[1366] Bookchin, Anarchism, Marxism, 148–150.

[1367] Abbey, Heyduke Lives!, 202.

[1368] Bookchin, Anarchism, Marxism, 109. “Destroyed”? What did they do, send out night riders? “Ignored” is more like it.

[1369] Bookchin, Anarchism, Marxism, 83–85, 97 (quoted), 89 (quoted), 83, (quoted); Marty Jezer, Abbie Hoffman: American Rebel (New Brunswick, NJ: Rutgers University Press, 1992), 212.

[1370] Bookchin, Anarchism, Marxism, 83 (quoted); Black Mask & Up Against the Wall Motherfucker: The Incomplete Works of Ben Morea and the Black Mask Group (London: Unpopular Books & Sabotage Editions, 1993).

[1371] Ferd Thompson & Patrick Murfin, The I.W.W.: Its First Seventy Years, 1905–1975 (Chicago, IL: Industrial Workers of the World, 1976), 205–206.

[1372] Slater, Pursuit of Loneliness, 148. Slater is as ignorant of anarchism as he is hostile to it (deploring its “individualism”: have we heard this tune played by someone else?). Ibid., 148–49.

[1373] Bob Black, Beneath the Underground (Portland, OR: Feral House, 1994), 32.

[1374] Black, “Anarchism and Other Impediments to Anarchy,” in Abolition of Work, 149–151 (originally written in 1985).

[1375] Further elaborated in Black, Friendly Fire, 181–193, 199–201, and Black, Beneath the Underground, ch. 2.

[1376] William Shakespeare, Twelfth Night, I.v. 110–111.

[1377] Bookchin, SALA, 66–86, esp. 86.

[1378] Bookchin, Post-Scarcity Anarchism, 28.

[1379] Bookchin, SALA, 1.

[1380] “Mere opposition to the state may well unite fascistic lumpens with Stirnerite lumpens, a phenomenon that is not without its historical precedents.” Bookchin, SALA, 61. As the Director refers to “precedents,” in the plural, there must be at least two historical examples of this bizarre union. Regrettably, Bookchin identifies not even one, perhaps because not even one such example exists. I have searched the Marxist scriptures in vain for a definition of the lumpenproletariat. As far as I can tell, operationally, a proletarian is a lumpen who follows Marxist orders, and a lumpen is a proletarian who does not. According to Bookchin, “behavior that verges on a mystification of criminality” — how can behavior mystify anything? — “on asociality [sic], intellectual incoherence, anti-intellectualism, and disorder for its own sake, is simply lumpen.” Bookchin, Anarchism, Marxism, 154. So “lumpen” does not refer to a position in the class structure, or even to a social role. It consists of bad attitudes and bad behavior. With Bookchin, Marxism has made giant strides since Marx. The traditional anarchist position regarding lumpens, whatever they are, is to welcome them: “Marx speaks disdainfully, but quite unjustly, of this Lumpenproletariat. For in them, and only in them, and not in the bourgeois strata of workers, are there crystallized the entire intelligence and power of the coming Social Revolution.” Bakunin on Anarchism, ed. Sam Dolgoff (Montreal, Canada: Black Rose Books, 1980), 334.

[1381] Bookchin, “The Youth Culture,” 61.

[1382] Bookchin, SALA, 1. The ex-Director is much given to the double-negative grammatical gambit by which he is able to say something implausible or defamatory while reserving the right to back away from its literal meaning if he has to. Thus he will say that some supposed tenet of Lifestyle Anarchism is “not unlike” a tenet of fascism — technically, he hasn’t called anybody a fascist, but the emotive impact is almost as strong as if he had. George Orwell, with his keen sense for the politics of language, picked up on this one. He wrote, too optimistically it seems, that “it should also be possible to laugh the not un- formulation out of existence.” “Politics and the English Language,” in Collected Essays, 4: 138.

[1383] Bookchin, Anarchism, Marxism, 124.

[1384] Malatesta, Anarchy, 13.

[1385] Richard D. Sonn, Anarchism and Cultural Politics in Fin de Siecle France (Lincoln, NE & London: University of Nebraska Press, 1989); Alexander Varias, Paris and the Anarchists: Esthetes and Subversives During the Fin de Siecle (New York: St. Martin’s Press, 1996).

[1386] V.I. Lenin, What Is to Be Done? (New York: International Publishers, 1943), 44.

[1387] John Simon, “Introduction” to Dwight Macdonald, Against the American Grain: Essays on the Effects of Mass Culture (New York: Da Capo Press, 1983), vi.

[1388] Bookchin, Remaking Society, 13.

[1389] Bookchin, Anarchism, Marxism, 124.

[1390] Bookchin, Rise of Urbanization, 287. All along, the philhellenism was really Marxism in marble, but nobody noticed. Marx’s vision of the culmination of history “would have coincided rather curiously with the Greek city-states.” Hannah Arendt, “Marx and Western Political Thought,” Social Research 69(2) (Summer 2002), 283 (quoted); Philip J. Kain, Schiller, Hegel, and Marx: State, Society, and the Esthetic deal of Ancient Greece (Kingston & Montreal, Canada: McGill-Queen’s University Press, 1982), 152–155.

[1391] Black, AAL, 139.

[1392] Kenneth Rexroth, Communalism: Its Origins to the Twentieth Century (London: Owen, 1975); Bookchin, Anarchism, Marxism, 152 (quoted).

[1393] Bruce Alan Shain, “American Community,” in Community and Tradition: Conservative Pespectives on the American Experience, ed. George W. Carey & Bruce Frohnen (Lanham, MD: Rowman & Littlefield, 1988) (quoted); Bookchin, Rise of Urbanization, 276. Communalism is also part of the ideology of the Radical Right. Jeffrey Kaplan & Leonard Weinberg, The Emergence of a Euro-American Radical Right (New Brunswick, NJ & London: Rutgers University Press, 1998), ch. 7, “The Communal Dream.”

[1394] Alan Carter, A Radical Green Political Theory (London & New York: Rutledge, 1999), 299 n. 92; Bookchin, “Communalist Project,” n. 8, unpaginated.

[1395] Plato, Gorgias, tr. James H. Nichols, Jr. (Ithaca, NY & London: Cornell University Press, 1998), 75–76, 76 (quoted).

[1396] Bookchin, Ecology of Freedom, 363.

[1397] “An Hypocrisy in Playgoing,” in Max Beerbohm: Selected Prose, ed. David Cecil (Boston, MA & Toronto, Canada: Little, Brown and Company, 1971), 362 (the expression “the divine Max” is Shaw’s).

[1398] Forrest McDonald, Novus Ordo Seclorum: The Intellectual Origins of the Constitution (Lawrence, KS: University Press of Kansas, 1985), 181.

[1399] E.M. Cioran, The Temptation to Exist, tr. Richard Howard (Chicago, IL: Quadrangle Books, 1970), 37.

[1400] Bookchin, Anarchism, Marxism, 238.

[1401] Ibid.

[1402] Bookchin, Anarchism, Marxism, 238, quoting Max Cafard [John P. Clark], “Bookchin Agonistes: How Murray Bookchin’s Attempts to ‘Re-Enchant Humanity’ Become a Pugilistic Bacchanal,” Fifth Estate 32(1) (Summer 1997): 20–23.

[1403] Bookchin, Anarchism, Marxism, 239.

[1404] Philip M. Williams with Daniel Goldey & Martin Harrison, French Politicians and Elections, 1951–1969 (Cambridge: at the University Press, 1970), 281.

[1405] Patrick Seale & Maureen McConville, Red Flag/Black Flag: French Revolution 1968 (New York: G.P. Putnam’s Sons, 1968), 123. This “instant history” by journalists is even more superficial than a book written in a few weeks has to be. The May Revolution, they confess, “was the sort of event that sets your mind reeling for months afterwards as you try to make sense of it.” Ibid., 11. It shows.

[1406] John L. Hess, “De Gaulle Insists on Public Order,” New York Times, July 14, 1968, p. 10, col. 2.

[1407] Philip M. Williams & Martin Harrison, Politics and Society in De Gaulle’s Republic (London: Longmans, 1971), 330.

[1408] Seale & McConville, Red Flag/Black Flag, 225.

[1409] Maurice Rajsfus, Mai 1968: Sous les paves, la repression (mai 1968-mars 1974) (Paris: le cherche midi editeur, 1988), 34 (“cette derniere nuit des barricades”); Erné Vienet, Enrages and Situationists in the Occupation Movement, France, May ’68 (New York: Autonomedia & London: Rebel Press, 1992), 111.

[1410] Bookchin, Anarchism, Marxism, 238.

[1411] Bookchin, Post-Scarcity Anarchism, 258, 270, 261 (quoted). It purports to be a reply to a previous letter which, in turn, must have been a reply to a still earlier Bookchin letter, since Bookchin begins, “You ask how the May-June revolt could have developed into a successful social revolution.” This means that letters crossed the Atlantic three times in the last 17 days of July! Truth takes flight on swift wings.

[1412] Bookchin, Anarchism, Marxism, 238.

[1413] Bookchin, Anarchism, Marxism, 86.

[1414] “Epitaph to Bookchinism,” Situationist International: Review of the American Section of the S.I. (1) (June 1969) (reprint edition, Portland, OR: Extreme Press, 1993, 42), also reprinted in Black, Withered Anarchism, n.d. [1998]), 37–38 (Appendix B).

[1415] Bookchin, Marxism, Anarchism, 56 (quoted), 212 (quoted); Bookchin, Ecology of Freedom, 22–23, quoting Gutkind, Community and Environment, 9.

[1416] Murray Bookchin, “The May-June Events in France: 1,” in Post-Scarcity Anarchism, 250 [emphasis added]. What seems not to have been “clear” to him is that the graffitti he quoted, such as “Never Work!” were Situationist. In claiming influence on May-June 1968, the Situationist International stated: “Those who doubt this [influence] need only read the walls [or, the SI went on, one of those illustrated books such as Bookchin spoke of].” “The Beginning of an Era,” in Situationist International Anthology, ed. Ken Knabb (rev. & exp. ed.; Berkeley, CA: Bureau of Public Secrets, 2006), 308.

[1417] Hess, “De Gaulle Insists on Public Order,” Times, p. 1, col. 1.

[1418] Hess, “De Gaulle Insists on Public Order,” Times, p. 1, col. 1, p. 10, col. 2.

[1419] Bookchin, Anarchism, Marxism, 94.

[1420] Bookchin, Anarchism, Marxism, 94–95, 95 (quoted). The ex-Director erroneously assumes that the entire French working class was organized by the CGT. In fact the unionized sector of the workforce is relatively small. In 1968 the CGT was estimated to have 1,200,000 members, the CFDT 450,000, the CGT-FO 450,000, and the CGC (technicians, engineers, etc.), 200,000. Andrée Hoyles, Imagination in Power: The Occupation of Factories in France in 1968 (Nottingham, England: Spokesman Books, 1973), 9. Compare these figures to estimates of at least ten million workers on strike in May. Less than 25% of the Renault workers belonged to any union. Solidarity, “Paris: May 1968,” in Beneath the Paving Stones: Situationists and the Beach, May 1968 (Edinburgh, Scotland & San Francisco, CA: AK Press/Dark Star, 2001), 67.

[1421] Vienet, Enrages and Situationists, 108–109, 111.

[1422] Hoyles, Imagination in Power, 29.

[1423] Vienet, Enrages and Situationists, 111.

[1424] R. Gregoire & F. Perlman, Worker-Student Action Committees: France May ’68 (Detroit, MI: Black & Red, 1970), 4–6.

[1425] Ibid., 12–16, 15 (quoted).

[1426] Ibid., 15–16.

[1427] Ibid., 16.

[1428] Lorraine Perlman, Having Little, Being Much: A Chronicle of Fredy Perlman’s Fifty Years (Detroit, MI: Black & Red, 1989), 47. Fredy spoke both Spanish and Serbo-Croatian.

[1429] Ibid., 48.

[1430] Bookchin, “The May-June Events in France: 1.”

[1431] Gregoire & Perlman, Worker-Student Action Committees, 1.

[1432] Bookchin, “The May-June Events in France: 1,” 255–256 [emphasis added]. That the scope of the general strike was wider (I am not sure about much wider — how much wider can that be?) does not entail that different “strata” share all the same interests and objectives.

[1433] Barrot & Martin, Eclipse and Re-Emergence of the Communist Movement, 65. Fredy published this text in 1974.

[1434] Bookchin, “The May-June Events in France: 1,” 251–252.

[1435] Gregoire & Perlman, Worker-Student Action Committees, 56.

[1436] Max Beerbohm, Works and More (London: John Lane The Bodley Head, 1930), 46.

[1437] Bookchin, The May-June Events in France: 2,” 263–265.

[1438] Bookchin, “May-June Events in France: 2,” 266.

[1439] Bookchin, Anarchism, Marxism, 155; Bookchin, Rise of Urbanism, 262–263.

[1440] Gregoire & Perlman, Worker-Student Action Committees, 70–73.

[1441] Gregoire & Perlman, Worker-Student Action Committees, 66–67.

[1442] Solidarity, “Paris: May 1968,” 85.

[1443] Gregoire & Perlman, Worker-Student Action Committees, 73.

[1444] L. Perlman, Having Little, Being Much, 48.

[1445] L. Perlman, Having Little, Being Much, 46–47.

[1446] Velli, Manual for Revolutionary Leaders, 138–179.

[1447] Fredy Perlman, Anything Can Happen (London: Phenix Press, 1992), 7–14, 7 (quoted).

[1448] Bookchin, “Spontaneity and Organization,” in Towards an Ecological Society, 251–274, esp. 254–255; Bookchin, Rise of Urbanization.

[1449] Bookchin, Anarchism, Marxism, 96.

[1450] Guattari & Negri, Communists Like Us, 20 (chapter title); Vaneigem, “Preface to the First French Paperback Edition,” Revolution of Everyday Life, 9.

[1451] Bookchin, Anarchism, Marxism, 132–133.

[1452] Peter Bellharz, “Between Bolshevism and Democracy,” in Between Totalitarianism and Postmodernity: A Thesis Eleven Reader (Cambridge, MA: MIT Press, 1993); Ernest Laclau & Chantal Mouffe, Hegemony and Socialist Strategy: Towards a Radical Democratic Politics (London: Verso, 1985).

[1453] Peter Dews, “The Nouvelle Philosophie and Foucault,” in Towards a Critique of Foucault, ed. Mike Gane (London & New York: Routledge & Kegan Paul, 1986), 60.

[1454] Ibid., 60–62; Jappe, Guy Debord, 110. Levy ended up in the embrace of the Romish Church.

[1455] Bookchin, Anarchism, Marxism, 134; and by Foucault (French publication dates in brackets): Madness and Civilization, tr. Richard Howard (New York: Pantheon, 1965) [1961]; Mental Illness and Psychology, tr. Alan Sheridan (New York: Harper & Row, 1976) [1962]; Death and the Labyrinth: The World of Raymond Roussell, tr. Charles Russ (New York: Doubleday & Company, 1986) [1963]; The Order of Things: An Archaeology of the Human Sciences (New York: Pantheon, 1971) [1966]; and several articles, plus books revised and republished after 1968.