Vejas Liulevicius

Well, I think that probably some anarchists would beg to differ, right? They would see communes in Spain during the Spanish Civil War as an example of trying to put anarchist ideas into place. Bakunin flitted from one area of unrest to another, hoping to be in on finally the founding of the sort of free communes that he had in mind.

Well, I think that probably some anarchists would beg to differ, right? They would see communes in Spain during the Spanish Civil War as an example of trying to put anarchist ideas into place. Bakunin flitted from one area of unrest to another, hoping to be in on finally the founding of the sort of free communes that he had in mind.

You know, another key point in all of this is that anarchy means something different to different people as a term. And so when you point out quite correctly that we have an anarchic international situation, that's kind of the Hobbesian model of the war of all against all, where man is a wolf to man.

You know, another key point in all of this is that anarchy means something different to different people as a term. And so when you point out quite correctly that we have an anarchic international situation, that's kind of the Hobbesian model of the war of all against all, where man is a wolf to man.

You know, another key point in all of this is that anarchy means something different to different people as a term. And so when you point out quite correctly that we have an anarchic international situation, that's kind of the Hobbesian model of the war of all against all, where man is a wolf to man.

Generally, except if you're talking about nihilists in the Russian revolutionary tradition, anarchists see anarchy as a blessed state. and one where finally people will be freed from the distorting influence of hierarchies, traditional beliefs, subjugation, inequalities. So for them, anarchy, growing out of the liberation of the human being, is seen as a positive good and peaceful.

Generally, except if you're talking about nihilists in the Russian revolutionary tradition, anarchists see anarchy as a blessed state. and one where finally people will be freed from the distorting influence of hierarchies, traditional beliefs, subjugation, inequalities. So for them, anarchy, growing out of the liberation of the human being, is seen as a positive good and peaceful.

Generally, except if you're talking about nihilists in the Russian revolutionary tradition, anarchists see anarchy as a blessed state. and one where finally people will be freed from the distorting influence of hierarchies, traditional beliefs, subjugation, inequalities. So for them, anarchy, growing out of the liberation of the human being, is seen as a positive good and peaceful.

Now, that's at odds with the prescription of someone like Bakunin for how to get there. He sees overthrow as being necessary on the route to that. But as we point out, it's absolutely key to this entire dynamic that to be an anarchist means that your efforts are not going to be organized the way a disciplined and tightly organized revolutionary movement would be.

Now, that's at odds with the prescription of someone like Bakunin for how to get there. He sees overthrow as being necessary on the route to that. But as we point out, it's absolutely key to this entire dynamic that to be an anarchist means that your efforts are not going to be organized the way a disciplined and tightly organized revolutionary movement would be.

Now, that's at odds with the prescription of someone like Bakunin for how to get there. He sees overthrow as being necessary on the route to that. But as we point out, it's absolutely key to this entire dynamic that to be an anarchist means that your efforts are not going to be organized the way a disciplined and tightly organized revolutionary movement would be.

It's a leap. And it points to a phenomenon that... would have enraged Marx and would have been deeply alienating to others in the tradition who followed him, but that so many scholars have commented on. And that's that there is a religious element, not a vowed one, but a kind of hidden religious or secular religious element to Marx's vision, to the tradition that follows Marx.

It's a leap. And it points to a phenomenon that... would have enraged Marx and would have been deeply alienating to others in the tradition who followed him, but that so many scholars have commented on. And that's that there is a religious element, not a vowed one, but a kind of hidden religious or secular religious element to Marx's vision, to the tradition that follows Marx.

It's a leap. And it points to a phenomenon that... would have enraged Marx and would have been deeply alienating to others in the tradition who followed him, but that so many scholars have commented on. And that's that there is a religious element, not a vowed one, but a kind of hidden religious or secular religious element to Marx's vision, to the tradition that follows Marx.

And, you know, just think of the correspondences, right? Marx himself as kind of positioning himself as a savior figure, whether that's a Prometheus or a Moses who will lead people to the promised land. The apocalypse or the end times is this final revolution that will usher in a blessed final state, a utopia, which is equivalent to a secular version of heaven.

And, you know, just think of the correspondences, right? Marx himself as kind of positioning himself as a savior figure, whether that's a Prometheus or a Moses who will lead people to the promised land. The apocalypse or the end times is this final revolution that will usher in a blessed final state, a utopia, which is equivalent to a secular version of heaven.

And, you know, just think of the correspondences, right? Marx himself as kind of positioning himself as a savior figure, whether that's a Prometheus or a Moses who will lead people to the promised land. The apocalypse or the end times is this final revolution that will usher in a blessed final state, a utopia, which is equivalent to a secular version of heaven.

There's the working class playing the role of humanity in its struggle to be redeemed. And scholar after scholar has pointed this out. Reinhold Niebuhr back in the 1930s had an article in The Atlantic magazine that talked about the Soviet Union's communism as a religion. Erich Voegelin, a German-American scholar who fled the Nazis and relocated to Louisiana State University and wrote tomes about

There's the working class playing the role of humanity in its struggle to be redeemed. And scholar after scholar has pointed this out. Reinhold Niebuhr back in the 1930s had an article in The Atlantic magazine that talked about the Soviet Union's communism as a religion. Erich Voegelin, a German-American scholar who fled the Nazis and relocated to Louisiana State University and wrote tomes about

There's the working class playing the role of humanity in its struggle to be redeemed. And scholar after scholar has pointed this out. Reinhold Niebuhr back in the 1930s had an article in The Atlantic magazine that talked about the Soviet Union's communism as a religion. Erich Voegelin, a German-American scholar who fled the Nazis and relocated to Louisiana State University and wrote tomes about