Section V Anarchist Morality by Peter Kropotkin The idea of good and evil exists within humanity itself. Man, whatever degree of intellectual development he may have attained, however his ideas may be obscured by prejudices and personal interest in general, considers as good that which is useful to the society wherein he lives, and as evil that which is hurtful to it. But whence comes this conception, often so vague that it can scarcely be distinguished from a feeling? There are millions and millions of human beings who have never reflected about the human race. They know for the most part only the clan or family, rarely the nation, still more rarely mankind. How can it be that they should consider what is useful for the human race as good, or even attain a feeling of solidarity with their clan, in spite of all their narrow, selfish interests? This fact has greatly occupied thinkers at all times, and it continues to oc...
Summing up the pre-Christian ethics of ancient Greece, we see that in spite of the different interpretations of morality by the Greek thinkers they all agreed on one point: they saw the source of morality in Man, in his natural tendencies and in his reason. They were far from having a clear idea as to the true nature of these tendencies. But they taught that, owing to his reason and owing to his social mode of life, Man naturally develops and strengthens his moral tendencies, which are useful for the maintenance of the sociality essential to him. For this reason the Greek thinkers did not look for any external, supernatural forces to come to the aid of Man. Such was the essence of the teaching of Socrates, Aristotle, and partly even of Plato and of the early Stoics, though Aristotle already attempted to base morality on a natural-scientific basis. Only Plato introduced into morality a semi-religious element. On the other hand, Epicurus, possibly in opposition to P...
Since Anthropology--the history of man's physiological development and of his religious, political ideals, and economic institutions--came to be studied exactly as all other natural sciences are studied, it was found possible, not only to shed a new light upon this history, but to divest it for ever of the metaphysics which had hindered this study in exactly the same way as the Biblical teachings had hindered the study of Geology. It would seem, therefore, that when the construction of a synthetic philosophy was undertaken by Herbert Spencer, he should have been able, armed as he was with all the latest conquests of science, to build it without falling into the errors made by Comte in his "Positive Politics." And yet Spencer's synthetic philosophy, though it undoubtedly represents an enormous step in advance (complete as it is without religion and religious rites), still contains in its sociological part mistakes as gross as are found in the for...
Proudhon, Pierre Joseph. System of Economical Contradictions: or, the Philosophy of Misery Electronic Text Center, University of Virginia Library Chapter 3 CHAPTER III. ECONOMIC EVOLUTIONS. -- FIRST PERIOD. -- THE DIVISION OF LABOR. The fundamental idea, the dominant category, of political economy is VALUE. Value reaches its positive determination by a series of oscillations between supply and demand. Consequently, value appears successively under three aspects: useful value, exchangeable value, and synthetic, or social, value, which is true value. The first term gives birth to the second in contradiction to it, and the two together, absorbing each other in reciprocal penetration, produce the third: so that the contradiction or antagonism of ideas appears as the point of departure of all economic science, allowing us to...