The first sprouts of ideology appeared was born in the 14th century during the Renaissance, when the first social crisis arose. This period is marked by the beginning of the process of secularization, i.e. liberation of social and individual consciousness from religion. The term "ideology" was first introduced into scientific circulation at the beginning of the 19th century by the French philosopher Destut de Tracy in his work "Elements of Ideology". The concept of ideology comes from the English idea and the Greek logos. By the most general definition, ideology is a system of values, attitudes and ideas that reflect people's attitude to politics, to the existing political system and political order, as well as the goals that politicians and society as a whole should strive for. It should be recognized that no modern society can exist without ideology, since it is precisely this that forms a political worldview for each of its members, gives them certain guidelines in the political life around them, and makes their participation in the political process meaningful.

Within the framework of political science, there are various approaches to understanding the nature, essence, role and place of ideology in the life of society. Primarily among these approaches are:

System approach (T. Parsons) considers ideology as an important functional element of the political system of society, as a system of values ​​that determines the main directions of development of a given society and supports the existing social order.

Marxist approach (K.Marx) considers the nature and functions of ideology from two opposite sides. On the one hand, he characterizes the bourgeois ideology that exists within the framework of the capitalist system as a form of false (illusory), erroneous consciousness, which the bourgeoisie consciously implants in order to maintain its dominance and manipulate the consciousness of the proletariat. On the other hand, he interprets the actual Marxist ideology (“ideology of a new type”) as a teaching or doctrine that objectively expresses the interests of the advanced social class - the proletariat.

Cultural approach (K.Manheim) considers ideology, along with utopia, as a form of false (illusory) consciousness, implanted with the aim of misleading people and creating opportunities for manipulating them. At the same time, if ideology is a lie designed to justify the existing order of things in the eyes of people, then utopia is a false ideal of the future, false promises designed to lead people on the path of destroying the old and building a new world.

Critical approach (R. Aron and E. Shiels) considers ideology as a kind of "political religion", i.e. people's faith, little connected with reality, which arises during periods of deep social crises and mobilizes their joint efforts to overcome the crisis.

Synthesizing the main approaches, we can say that a political ideology is a certain doctrine that justifies the claims of a particular group of people to power (or its use), which, in accordance with these goals, achieves the subordination of public opinion to their own ideas.

Main goals political ideology are: mastery of public consciousness; introducing into it one's own value assessments, goals and ideals of political development; regulation of citizens' behavior on the basis of these assessments, goals and ideals.

In political ideology, it is customary to distinguish three levels of functioning: theoretical-conceptual, program-directive and behavioral.

As the most important key element of the political system, ideology performs a number of significant functions.

Among the general functions of ideology, political science usually includes:

- orientation- including the basic ideas about society and the political system, about politics and power, ideology helps a person navigate political life and carry out conscious political actions;

- mobilization- offering society a certain model (idea, program) of a more perfect state (system, regime), ideology thereby mobilizes members of society for their implementation;

- integration - formulating national and nationwide values ​​and goals, ideology, offering them to society, unites people;

- depreciation(i.e. mitigating) - explaining and justifying the existing political system and political reality in the eyes of people, ideology thereby helps to relieve social tension, mitigate and resolve crisis situations;

- cognitive- being a reflection of the society that gave birth to it, ideology inevitably carries the real contradictions of life, carries knowledge about society and its conflicts, problems associated with the nature of the social structure, the level of economic development, sociocultural tradition;

- the function of expressing and protecting the interests of a particular social group or class- for example, the Marxist ideology claims to defend the interests of the proletariat, the liberal one - a layer of entrepreneurs and owners, etc.

According to the socio-political paradigm, there are three types of ideologies: right, left and centrist. Right-wing ideologies (which range from ultra-right (fascism, racism) to liberal democratic) associate the idea of ​​progress with a society based on the ideals of free competition, the market, private property, and entrepreneurship. Leftist ideologies (including the spectrum: from socialists to communists) see social progress in the constant transformation of society in the direction of achieving equality, social justice, and creating conditions for the all-round development of the individual. Centrist ideologies are moderate views prone to political compromise, unification of right and left, striving to achieve balance and stability.

Thus, political ideology appears as a system of views and concepts in relation to the surrounding world, a certain world outlook and, at the same time, as a system of political orientations and attitudes. It is simultaneously a doctrine (doctrine), program and political practice.

Political ideologies of the modern world.

Political ideologies of the modern world

Anarchism

Liberalism

Conservatism

Socialism

Nationalism

Introduction. Political ideologies of the modern world

An important element of political consciousness is political ideology. The theory of ideology was created by the German thinkers K. Marx, F. Engels and K. Mannheim. In their opinion, ideology is a spiritual formation, manifested as a result of the emergence of classes and their various interests. Ideology expresses and defends the interests of various classes and social groups. Thus, ideology is a functional characteristic of social consciousness, reflecting social life from the standpoint of the interests of certain classes or social groups. This is a one-sided, socially-interested reality.

The basis of the ideological system of society is political ideology. That is, a doctrine that substantiates the claims of the ruling class to power or its retention by subordinating the public consciousness to its ideas. The ruling class considers the main goal of political ideology to be the introduction of their values ​​and ideals into the public consciousness and the regulation of the behavior of citizens on their basis.

There are three levels of ideological influence in political ideology: theoretical-conceptual, program-directive and behavioral.

Anarchism

Anarchism - a set of socio-political trends that deny the need for any power in human society, including in the state.

Anarchism as an ideological and political course developed in the middle of the 19th century eka. Its founders and theorists are: German philosopher Max Stirner, French philosopher Pierre Proudhon, Russian revolutionaries M.A. Bakunin and P.A. Kropotkin. The most famous figure in the anarchist movement in Russia was Nestor Makhno.

In their legal activities anarchists prefer to use forms of economic and social struggle - strikes, massspeeches in defense of labor and social rights of people. Anarchists also oppose the strengthening of state control over people's lives, against the establishment of a single world order, the globalization of Western society, the activities of the IMF and the European Community, etc.

At the same time, anarchists, in protest against the state authorities resort to terrorist actions, i.e. to forms of armed violence for political purposes. Acts of terror are used against officials and institutions with the aim of discrediting power structures and intimidating the population. Actions are often accompanied by specific political demands.

In the usual sense, the term "anarchy" means chaos, disorder, lack of any control. At the same time, in their understanding, the slogan "Anarchy is the mother of order" presupposes the formation of a social order based on free self-government and the interaction of various public associations. According to anarchists, the people can be happy and free if, organizing from the bottom up, in addition to states, parties, leaders, they themselves create and organize their own life.

There are certain contradictions and shortcomings in the theory and practice of anarchism. In particular, historically, individual terror against representatives of state power has not justified itself. The history of the Narodnaya Volya and Socialist-Revolutionary terror in Russia showed its complete political failure.

Anarchists have a rather vague idea of ​​the future social order, which leads to ideological and political uncertainty in their actions. The absence of an ideological strategy and tactics leads to deep contradictions within the anarchist movements, splitting them.

Liberalism

Liberalism is one of the most widespread ideological currents. It was formed at the turn of the XVII-XVIII centuries as the ideology of the bourgeoisie on the basis of the ideas of the Enlightenment. Liberalism is based on the principle of individual freedom, its responsibility to itself and to society, recognition of the rights to individual freedom, self-realization of all people. Liberalism quite harmoniously combined in its ideology the principles of individualism and humanism. In public life, the principle of freedom is interpreted by liberals as freedom from restrictions, regulation by the state.

Considering the relationship between the state and civil society, the ideologists of liberalism put forward the idea of ​​the priority of society over the state. The ideology of liberalism is based on the identification of freedom and private property.

In the nineteenth and twentieth centuries, there were two main economic models that equally claim to be the heritage of the spirit of the Enlightenment - liberal capitalism and socialism.

In the 1930s, the ideology of neoliberalism was formed. The emergence of this ideology is associated with the economic course of US President F.D. Roosevelt. To get out of the crisis, the neoliberals formed a mobilization economy, the regulation of which took place through certain state structures. At the same time, an active social policy began to be pursued. The power of the monopolies was limited. Through the tax system, the material wealth of society to a greater extent began to be redistributed in favor of the people.

In the 1950s and 1960s, in the West, in an environment of significant economic growth, the neoliberal concept of the "welfare state" arose. In Western countries, the so-called "social market economy" operates, which involves the redistribution of national income through the state budget and social programs to improve the living standards of the people.

In modern conditions, the classical principle of liberalism in a market economy - unlimited consumerism cannot operate without restrictions. Modern industrial technologies are designed for the constant displacement of labor by machine production. Rising unemployment, which means a sharp decline in the well-being of workers, can lead to huge social upheavals. The French political scientist R. - J. Schwarzenberg believes that in order to maintain calm and peace in society, it is necessary to limit the effect of free competition, commodity-money fetishism, and unbridled consumerism.

(Greek anarhia - anarchy, anarchy) - a socio-political trend that sees in state power the main cause of all types of social oppression. Anarchists call for the violent revolutionary destruction of any form of statehood, considering the voluntary federation of industrial associations to be the ideal form of social organization. Anarchists proclaim complete freedom of self-expression and self-realization of a person who is not bound by legal norms, morality, religious dogmas.

Great Definition

Incomplete definition ↓

ANARCHISM

from the Greek anarxia - anarchy) - petty-bourgeois. socio-political current, the main idea of ​​which is the denial of any state. authorities and preaching of the so-called. absolute freedom of the individual. It took shape in the 40s and 60s. 19th century and became most widespread in countries in which small-scale production prevailed and, accordingly, the share of the urban petty bourgeoisie was high (Spain, Portugal, Italy, Switzerland, France, Austria, the Netherlands, some countries of Latin America). The petty bourgeoisie, the declassed elements, the lumpen proletariat constitute the social basis of A. The very term "A." introduced by P. J. Proudhon (in the book What is Property?, 1840–41, Russian translation, 1907), and the origins of A.’s ideas date back to the 17th–18th centuries. Ch. The ideologists of architecture at various stages of its development were M. Stirner (Germany), M. A. Bakunin, P. A. Kropotkin (Russia), P. J. Proudhon, J. Grave (France), and others. 19 - beg. 20th century anarcho-syndicalism grew on the soil of A. Anarchist basis. worldview is bourgeois. individualism and subjectivism. A. defends utopian. the idea of ​​transition to a society in which there is no state-va, without political organization. the struggle of the proletariat against the bourgeoisie, without the creation of a proletarian party and without the dictatorship of the proletariat. Denying the world-historical the role of the proletariat, A. objectively seeks to subjugate the working class to the bourgeoisie. politics. Characteristic of A. is also a misunderstanding of the role of large-scale production in the life of society and the defense of small private property and small land ownership in the village. x-ve. K. Marx and F. Engels waged a stubborn struggle against all varieties of A. In The German Ideology (written 1845-46), they sharply criticized the anarchists. Stirner's views. In The Poverty of Philosophy (1847), Marx opposed Proudhon, who preached utopianism. the idea of ​​capitalist conservation. relationships in their early stages. The ideological defeat of Proudhonism was carried out at the congresses of the 1st International (see International 1st), which, despite the resistance of the Proudhonists, adopted resolutions emphasizing the need for political. struggle of the working class. After the defeat of Proudhonism, the anarchists came out under the banner of Bakuninism. M. A. Bakunin, who preached utopian. the idea of ​​destroying any state. power through a spontaneous anarchist, destructive revolt of the lumpen proletariat and the cross. masses, used the ideas of A. to create in 1868 a militant anti-Marxist organization - the Alliance of Socialist Democracy. The Bakunists tried to revive the Proudhonist theory of renunciation of politics. struggle of the proletariat, were engaged in schismatics. activity. A serious blow to Bakuninism was struck at the London Conference of 1871 and the Hague Congress (1872) of the 1st International, at which decisions were made on the need to create a political. parties of the proletariat in every country. Bakunin and his supporters were expelled from the 1st International. However, the Bakuninists retained their influence in Spain, where, by their pernicious tactics of unprepared and senseless "cantonal" uprisings, they objectively contributed to the defeat of the bourgeois-democratic. revolutions of 1868-74 in Italy, Switzerland and some other countries. In Russia, A. arose in the late 60s. In the 70s. means. part of the populists (see Populism) was influenced by the anarchist ideas of Bakunin. Characteristic features of A. those years was the denial of the need for political. the fight against pr-tion, the denial of parliamentarism, faith in the socialist. "instincts" peasantry, to the cross. community, faith in an imminent social revolution in Russia, which will happen as a result of the widespread cross. uprisings. The tactics of the Bakuninist anarchists during these years amounted to attempts to stir up the people for revolution by organizing individual crosses. speeches - riots. "Walking among the people", in Krom means. the followers of Bakunin took part, showed the whole failure of the hopes of the Russian. anarchists on a close cross. revolution. Since the end of the 70s. the value of A. in Russia is falling, in the 80s and 90s. A. plays almost no role. In 1872-78, the Bakuninists made attempts to revive the anarchist movement by creating their own federations in individual countries of the West. Europe and the convocation of the international congresses founded by them in 1872 so-called. Anarchist International (the latter replaced the Alliance of Socialist Democracy, which operated in the period 1868-72). By the end of the 19th century Anarchist organizations existed in Belgium (the Belgian Federation of the Anarchist International (founded in the mid-70s of the 19th century)), Great Britain (the British Federation of the Anarchist International (1873) and the London Association of Anarchists (1896)), Greece (Greek Federation Anarchist International (mid. 70s of the 19th century)), Egypt (Egyptian Federation of the Anarchist International (mid. 70s of the 19th century)), Spain (Spanish Federation of the Anarchist International (1872), Federation of Workers of Spain ( 1881)), Italy (Italian Federation of the Anarchist International (1872)), Canada, Mexico, the Netherlands, Portugal (in each of them - the federation of the Anarchist International, founded in the mid-70s of the 19th century), USA (International Working People's Association (1878), International Workers' Association (1878), Pioneers of Liberty in New York (1886)), Uruguay (Uruguayan Federation of the Anarchist International (ser. 70s 19th century)), France (People's Bank in Paris, founded by P. J. Proudhon (1849)) and Switzerland (Jurassic Federation of Anarchists (1870)). At the end of the 19th century anarchists tried to disorganize the work of the 2nd International (see International 2nd), advocated "direct actions" - terroristic. acts and sabotage, against the political. struggle and politics. parties of the proletariat, against the use of parliament in the interests of the struggle against the exploiting classes. The 2nd International, recognizing the views and activities of the anarchists as incompatible with the principles of the International, in 1891 expelled them from its orgs. A. entered a period of crisis, his supporters took the path of individual terror. Numerous the assassination attempts organized by them in France, Spain, Italy, Switzerland and other countries only led to an intensification of repressions against the working-class movement. In the era of imperialism, there is a certain revival of aristocracy, caused, on the one hand, by the intensification of the process of expropriation of large sections of small and medium-sized proprietors and, on the other hand, by the disappointment of the opportunist working class. the policy of the Social-Democrats. leaders. At this stage, the speeches of V. I. Lenin, who gave a deep analysis of the class, were of great importance in the ideological defeat of a. essence and politics. tactics A. During the 1st World War, many others. anarchist leaders (G. Herve, Kropotkin, and others) occupied chauvinistic a position that directly contradicted their anti-militarist doctrines. After Oct. socialist. revolution, which showed in practice all the groundlessness and harm of A. for the proletariat, A. in Russia began to degenerate into an aptinar. counter-revolutionary current, and sometimes even outright banditry (see Makhnovshchina). As the White Guards were defeated and the Sov. the power of the anarchists occupied more and more counter-revolutionaries. positions. In 1919, the "All-Russian Organization of Underground Anarchists" was formed in Moscow, which committed a number of terrorist attacks. acts (together with the Left Socialist-Revolutionaries, the explosion of the building of the Moscow Committee of the RCP (b) on September 25, 1919, etc.), which planned the explosion of the Kremlin, etc. The organization was uncovered by the organs of the Cheka. Legal anarchist groups still continued to exist. Shortly after the civil anarchist wars. currents, having lost their class. base, were liquidated in the USSR. In other countries, A. also fell into decline, mainly as a result of the growth of the authority of the workers and communists. parties. The only country where A. continued to enjoy significant influence was Spain, which still represented the main stronghold of A. in Spain, due to the backwardness of the economy, the predominance of small handicraft enterprises, traditions. Spanish particularism. The anarchists here made extensive use of the discontent of the opportunist workers. the policy of the leaders of the socialist parties. As V. I. Lenin wrote: “Anarchism was often a kind of punishment for the opportunistic sins of the labor movement. Both ugliness mutually supplemented each other” (Soch., vol. 31, p. 16). Based on tradition. influence, to-roe they had among the means since the time of Bakunin's activity in Spain. parts of the working class, isp. anarchists in 1926 created their political. org-tion - the Federation of Anarchists of Iberia (FAI). During the years of the bourgeois-democratic. revolutions of 1931-36 and armed. struggle against fascism (1936-39), when the influence of the Communist Party increased in Spain and some of the anarchists and their leaders (Durutti and others) took the path of an organized struggle against fascism, most of the leaders of the Spanish. anarchists continued to put their group interests above the interests of the whole people, demanded "immediate revolution" and "libertarian" (that is, free from state power) "communism", denied the need for a revolution. discipline, removed some units from the front, staged outrages and provocations in the rear. These actions of A. were one of the reasons for the defeat of the republic in 1939. After World War II, A. retained part of his influence in Spain, Italy and in some countries of Lat. America. At the same time, a new upsurge of revolution. and national-liberate. movement, which came in many countries of the world in the postwar. period, and the growth of the influence of the Communist parties were sharply reflected in the positions of A., to-ry in the international. scale as a political the current disappears. The congresses of A.'s supporters, held periodically in France, are extremely few in number; organizational and Spanish plays a leading role in them. emigrant part of the FAI. Individuals from Italy, Argentina, Sweden and some other countries take part in the congresses, where a few still remain. groups of adherents of A. The struggle against the ideology of A. is a necessary aspect of the struggle of the communist and workers' parties for the unity of the ranks of the working class, for the Marxist-Leninist theory of the state, for the dictatorship of the proletariat. Lit .: Marx K. and Engels F., German ideology, Soch., 2nd ed., vol. 3; Marx K., The Poverty of Philosophy, ibid., vol. 4; his, Synopsis of Bakunin's book "Statehood and Anarchy", ibid., vol. 18; Engels F., Bakunists at work, ibid.; Lenin V.I., Anarchism and socialism, Poln. coll. soch., 5th ed., vol. 5; his, Socialism and anarchism, ibid., vol. 12; his, State and Revolution, Soch., 4th ed., vol. 25; Plekhanov G.V., Our differences, in the book: Selected. philosophical works, 1, Moscow, 1956; I. V. Stalin, Anarchism or socialism?, Works, vol. 1; Bakunin M. A., Sobr. op. and letters, vol. 1-4, M., 1934-35; Kropotkin P.A., Sobr. soch., vol. 1-2, M., 1918; Yaroslavsky E., Anarchism in Russia, (M.), 1939; Yakovlev Ya., Rus. anarchism in the great Russian. revolution, Kharkov, 1921; Stirner M., Der Einzige und sein Eigentum, Lpz., 1845, in Russian. per. - The only one and his property, St. Petersburg, 1907; Stammler R., Anarchism, St. Petersburg, 1906; Reclus E., Evolution, revolution, anarchist. ideal, M., 1906; Godwin W., Enquiry concerning political justice and its influence on general virtue and happiness, v. 1-2, L., 1793; Read H., Anarchy and order, L., 1954; Reirats J., La CNT en la revolución espaóola, t. 1-3, (Toulouse), 1952-54; Com?n Colomer E., Historia del anarquismo espa?ol, (2 ed.), t. 1-2, Barcelona, ​​(1956). G. N. Kolomiets. Moscow. D. P. Pritzker. Leningrad, V. V. Alexandrov. Moscow.

The prerequisites for the emergence of anarchism may have appeared simultaneously with the emergence of the state. The denial of power and exploitation can be found among the ancient Cynics and the Chinese Taoists, among the medieval Anabaptists and the English Diggers, and among the Russian heretic F. Kosoy. But as a political system, anarchism took shape only in the middle of the 19th century.

Modern anarchism is based on the principles of broad federalism, but also denies any state system that does not accept any manifestations of independence, initiative, any freedom of thought.

Over the past decades, the image of an anarchist, inextricably linked with terror, has been introduced into the public consciousness and has become almost generally accepted. Indeed, a number of anarchist organizations in the West, having despaired of carrying out revolutionary transformations of society, switched to the tactics of individual murders, stimulating mass riots, hoping in this way to undermine the foundations of state systems. There have been people like this in the past and probably still exist today.

In books and films, anarchists are usually reckless young people, armed and extremely dangerous, encroaching on the property, and even the very life of respectable citizens - in some ways, such "freedom fighters" quite correspond to members of organized criminal groups. They cause not respect, but disgust and fear.

Some anarchist groups at the turn of the 19th and 20th centuries turned to terrorist activities, which, perhaps, received the greatest notoriety of all that anarchists were engaged in. In fact, only an insignificant part of the anarchists embarked on the path of terror. The victims of the anarchists were the Italian king, the Austrian empress and many other statesmen. In some cases, such actions were interpreted as retribution for what the radicals considered atrocities, and were carried out on their own initiative; more often, however, political murders were poorly motivated acts of desperation by individuals who vaguely imagined the meaning of the ideas of anarchism.

The main idea of ​​anarchism is not only the absence of a state as such, but also the presence of political self-consciousness in every person.

A free society can only be created through the active participation of the people as a whole, and not through hierarchical organizations supposedly acting on their behalf. The point here is not to choose more honest or "responsive" leaders, but to avoid giving any autonomy to any leaders. Individuals or groups can take radical action, but a significant and rapidly growing part of the population must take part if the movement is to lead to a new society, and not just another putsch that installs new rulers.

Since modern anarchism is based on some principles of delegate democracy, K. Nabb believes that in an anarchist society it is necessary to elect delegates for very specific purposes with very specific restrictions; they can be given strict mandates (instructions to vote in a certain way on certain issues) or open mandates (where delegates are free to vote as they see fit), and the people who elect them must retain the right to approve or revoke any decision made by them. Delegates are elected for very short terms and can be recalled at any time. Experts should be selected to deal with technical issues requiring specialized knowledge until the necessary knowledge is widely disseminated.

Access to goods should be free, but regulated. At the same time, everyone has to work. This idea is borrowed from the communists. The hope of Marx and other revolutionaries of his time was based on the fact that the technological potential developed by the Industrial Revolution would eventually provide an adequate material basis for a classless society. If the current technological potential were properly modified and directed in the right direction, the labor required to satisfy human needs would be reduced to such a trivial level that it could easily be done on a voluntary or cooperative level, without any economic motives or state coercion. It would also be necessary to abolish private ownership of the means of production and tools of labor, which would be transferred to public use. Kropotkin believed that it was necessary to transfer social wealth to the majority. Keeping the full autonomy of producers, to divide the production among all. People will be able to take part in a wider range of activities than they do now, but they won't have to constantly rotate between duties if they don't want to. If someone feels a special attraction to a particular activity, others will be only too happy to entrust it to him, at least if this does not prevent someone else from doing it. anarchism society decentralization autonomy

Anarchists also developed the idea of ​​decentralization and local autonomy. The essence of local autonomy is as follows: small communities cooperate with each other on a voluntary basis. Each community chooses its own path of development, in case of failure only a separate group will suffer, in turn, a more successful and well-developed community will be able to provide assistance. A decentralized system serves the same purpose.

To eliminate inequality on a material basis, money must be abolished. Ken Nabb, proposes that a three-tier economic structure should be implemented in a post-revolutionary society according to the following model:

• 1. Certain basic goods and services will be available free of charge to everyone without any calculation.
• 2. Others will also be free, but only in limited, reasonable quantities.
• 3. The third, classified as "luxury", will be available in exchange for "credits".

But the most important idea of ​​anarchism lies in the words of P. A. Kropotkin, that anarchy is not the absence of laws, but the absence of the need for laws. A truly free society is a society based on self-discipline, self-awareness and mutual aid. In his work “Mutual Aid as a Factor of Evolution”, Petr Alekseevich proves that humanity, like many animal species, is inherent in difficult situations, caring for one’s neighbor, without any coercion from the state, and sometimes despite it. The people who built the anarchist state will be independent enough to make the necessary decisions.

The anarchist concept of the state is a utopian state that has absorbed the best features of the communist and democratic concept based on a classless society based on mutual aid, political self-awareness and self-discipline. In such a society, the principle of direct democracy will be implemented.

List of used literature

• 1. Bakunin M. A. Statehood and anarchy. M., true 1989.
• 2. Ken Nabb. The joy of revolution. Editorial URSS, 2010.
• 3. Kropotkin P. A. Mutual assistance as a factor in evolution. M., self-education, 2011.

political anarchism public

Anarchy claims that society can and should be organized without the use of power. To do this, anarchism defines the following necessary principles.

The first principle is the absence of power. The absence of power implies that in the anarchist community 1 person, or a group of people, will not impose their opinion, desire and will on other people. This implies the absence of a hierarchy and representative democracy, just as let's say authoritarian rule. Anarchism excludes all kinds of calls to build a community of a totalitarian type, in which all spheres of human life are totally controlled and regulated almost to the point of complete uniformity. Personal anarchism is aimed at the ultimate development of any individual separately and approaches the solution of the problems and needs of individuals personally, when this is possible in a particular situation.

Anarchists believe that the principle of real grassroots initiative should be introduced into the place of power, when people themselves, collectively, begin to solve social issues, and personally (in the absence of harm to others) their individual issues. Because of the solution of all the problems that concern society in general, also the implementation of plans that affect the broad sections of society, the initiative must be built from the bottom up, but not vice versa, as is the case in the modern world.

The next principle is an ideal society that denies any coercion. A society without coercion means a refusal to impose one's own ideas and will on others, even if they work in the interests not of individuals, but because of the whole society. Participation in socially important actions and plans should be motivated by individual interest, the manifestation of individual responsibility to society, and not under external pressure.

Another important principle is freedom of association. Freedom of association implies that in a society organized on anarchist principles, all kinds of associations have every chance to work with the aim of satisfying all social needs. Groups of people can create any social structures that have the same rights to influence the future of society on the principle of independent associations.

Another important principle is the principle of mutual assistance. The word mutual aid is synonymous with teamwork. When people work together, their work is noticeably more successful than when anyone works alone. Collective interaction is a shortcut to achieving an important result with as little effort as possible. This principle is related to the next principle.

The next principle is variety. Diversity is the key to the most fulfilling life for each individual that makes up society. We can say that diversity is the most environmentally friendly form of organization, because implies an individualized approach to production and use, and, also, anarchists believe that public organizations serve the interests of the people most perfectly in cases where they are likely to form them at their own discretion. When human life is based on diversity, people interact more naturally and directly. In addition to all this, diversity makes it increasingly difficult for individuals to control. On the other hand, one cannot idealize the concept of diversity, because it is also likely in the capitalist one, which gives rise to the notorious “consumer society”, which, on the contrary, simplifies the exercise of power by the state and capitalism.

The following principles of brotherhood and equality. means the lack of a hierarchy, the same for all the ability to meet their own personal needs in art, creativity, products of labor, and also the same access to all social benefits, such as the latest achievements of science and technology.

Brotherhood assumes that all people are considered equal, that the interests and needs of some cannot be more important or more significant than the interests and needs of other people.

Anarcho-individualism(or individualistic anarchism) (from the Greek αναρχία - anarchy; lat. individuum - indivisible) - this is one of the directions of anarchism. The basic principle of the tradition of individualist anarchism is the right to freely dispose of oneself, which is inherent in any person from birth, regardless of their gender.

Modern supporters of anarcho-individualism present the new society as a conflict-free society based on the priority of the personality of small owners who have entered into a mutual agreement on self-government without state authorities.

The founder of this trend of anarchism is considered to be the German nihilist Max Stirner (1806-1856), who in his main work "The Only One and His Property" (Russian translation in 1922) tried to prove that the only reality is the individual and everything has value only insofar as it serves the individual.

The economic ideas of anarcho-individualists were formed mainly under the influence of the theory of mutualism (reciprocity of services) of the French philosopher and economist Pierre-Joseph Proudhon.
…“you want our respect, so buy it from us at the price we set.<...>If you work something ten or a hundred times more valuable than our own work, you will get a hundred times more; but then we will be able to produce much that you will pay us more than the usual daily wage. We will already agree with each other; unless we agree that no one should give anything to another.” Max Stirner, "The One and His Own"

In the USA, the ideas of anarcho-individualism were accepted and developed by Joshua Warren, Lysander Spooner, Benjamin Tucker.

Statements coming from individualist anarchism:
people should not be dependent on society;
all theories describing how people can work together must be put to the test by practice:
the goal should not be utopia, but real justice.
(c) Anarchopedia

For the first time in the vastness of Russia, we invite you to get acquainted with such an anarchist movement as Christian anarchism. Hurry to read :)

Christian anarchism is a tradition in religious, philosophical and socio-political thought that develops the philosophical, ethical ideas embedded in the teachings of Jesus Christ about the desire for spiritual, political and socio-economic liberation of a person from social relations based on violence and oppression. Christianity gives an answer to the pressing issues of our time, based on religious and ethical norms. Anarchism as a socio-political doctrine is able to provide a solution to the political and economic problems of modern society, which cannot be resolved only from an ethical point of view.

Of course, there is not and should not be an artificial combination of Christianity and anarchism. It should be remembered that initially the teaching of Christ and the apostles was anarchist in nature. After all, the very idea of ​​freedom as the goal of human history in European civilization was formed for the first time precisely within the framework of Christian teaching. In Christianity, God, as the initially free creator of the world, creates a person in his own image and likeness, which means that he is also free in his choice, capable of independent creation of life, not needing any outside power. This is the main rationale for the possibility of anarchic, powerless relations between people in Christianity.

Christian anarchists advocate the immediate implementation of the principles of harmony and freedom. From the point of view of Christian anarchists, the individual is the primary and only full-fledged subject of social life. The ethical development of the individual is put forward as the leading factor of change in Christian anarchism. Overcoming social injustice and oppression is possible not as a result of the seizure of power and the implementation of "reforms" from above, but only as a result of a change in social relations, an individual's readiness for these changes.

(c) st_kropotkin

Anarcho-communism(from Greek αναρχία - anarchy; lat. commūnis - general) - this is one of the areas of anarchism, the purpose of which is to establish anarchy (that is, a powerless society in which there is no hierarchy and coercion), based on mutual assistance and solidarity of all people. Pyotr Alekseevich Kropotkin (1842-1921) is considered the founder of anarcho-communism.

Foundations of anarcho-communism

Decentralization
freedom
Equality
Mutual Aid

Decentralization - that is, the replacement of centralized management of large territorial associations, as well as production, collective self-government in the field.

Freedom - means first of all freedom for the full and comprehensive development of the individual without external restrictions in the face of the state government, as well as financial. Accordingly, we are talking about freedom from political and economic pressure, when rulers force a person to act one way or another, with an eye to state laws, and commodity-money relations force them to sell their labor power to owners of private property and means of production.

Equality - refers to equality of opportunity, as well as starting conditions, that is, first of all, economic equality.

Mutual assistance is about replacing the selfishness that divides people with solidarity, designed to restore social harmony, when people help each other and take care of their neighbors, based on the principle “you help, they will help you”.

Anarcho-communism implies egalitarianism and the rejection of social hierarchy and social distinctions that result from the unequal distribution of wealth, as well as the abolition of private property and commodity-money relations. What is proposed instead is the collective production and distribution of wealth through voluntary association. Under anarchist communism, there should no longer be state and private property. Each individual and/or group of individuals will be free to contribute to production and meet their needs based on their own choice. It is understood that the systems of production and distribution will be controlled by their participants in the relevant processes.