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ANARCHY. The absence of all political government; by extension, it signifies confusion in government.

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(3) Mendershausen (1980, 4) warns that such a nation "wishes to impress other states with the fact that it offers no threat to their territorial integrity, although it does of course threaten the forces of an invader." This will not be difficult according to Murphy (2010, 60), who writes, "By its very nature, the anarchist society would be a completely harmless neighbor.
Not only does she show the reader how an anarchist society might run--from the PDC and its affiliated syndicates to the details of living arrangements and child care but she also provides a tie between her anarchist society and the physical theory of time developed by her protagonist.
It is a harsh realization that he reaches, but Le Guin is seeking to expose the kind of internal dangers to freedom that if unchecked can effectively end an anarchist society even if the pretense of freedom persists.
(24) In sum Woodcock concluded that syndicalism, art and creativity were integral to the natural order that would flourish once an anarchist society took root.
For Dolgoff, self-organisation works in a double fashion--on the one hand, it is always been the case that anarchists have been talking about self-organisation, and on the other hand, it is only with the advent of an increasingly networked world that self-organisation becomes the means of achieving an anarchist society. This is perhaps most clear in Dolgoff's pamphlet 'The Relevance of Anarchism to Modern Society', in which he cites the McEwan article discussed above.
I'll leave it up to the people who live in the anarchist society of the future to determine how they will communicate with each other, and what technologies from our world they chose to continue using.
These two questions lead Le Guin to layer Shevek's ethics in the novel and take her beyond Kropotkin in under-standing the complexities of ethics in an anarchist society.
Ward begins by arguing, on lines similar to Molnar, that the idea of creating an 'anarchist society' is not 'an intellectually respectable idea.' Ward concedes that the permanent protest perspective represents one coherent response to this, and that it is, to this extent, intellectually respectable:
His article entitled "The Permanence of Society after the Revolution", for instance, quite clearly implies that an anarchist society concludes the historical process he outlined elsewhere.
One of the problems in using SPINs as a model or groundwork for an anarchist society is that many of the existing networks often have 'hierarchical and bureaucratic' internal structures, something Kropotkin tended to gloss over.
As Faure affirmed, 'the anarchist society that we want to found' would be constituted by 'an extraordinary flowering of affinity groups'.
(16) He eschews such attempts by not presenting a theory of anarchy; nor does he construct a hypothetical anarchist society, but similarly to Maeckelbergh offers ethnography replete with exemplars of practice illustrating how sundry forms of direct action prefigure anarchist society.