rel="nofollow" href="#litres_trial_promo">35 Malatesta also defined anarchy as ‘society organized without authority‘, meaning by authority ‘the power to impose one’s will’.36 More recently, Colin Ward has called an anarchist society ‘a society which organizes itself without authority’.37
This definition of anarchism as an opposition to authority comes from the common definition of the State as the supreme authority within a given territory, and since all anarchists are opposed to the State, it is inferred that they are opposed to authority. Authority however is more fundamental and exists prior to the foundation of the State. In addition, it might be misleading to define anarchy as an absence of authority for strictly speaking it would appear that a society without some form of authority is virtually inconceivable.38
Nevertheless, it is true to say that all anarchists are opposed to political authority in the sense that they deny anyone the legitimate right to issue commands and have them obeyed. As Robert Paul Wolff has argued, since ‘the state is authority, the right to rule’, anarchism which rejects the State is the only political doctrine consistent with autonomy in which the individual alone is the judge of his moral constraints.39 Anarchists also reject legal authority as defined by Max Weber as ‘a belief in the “legality” of enacted rules and the right of those elevated to authority under such rules to issue commands’.40 Communist anarchists further reject what they call ‘economic authority’; as Faure pointed out, ‘Authority dresses itself in two principal forms: the political form, that is the State; and the economic form, that is private property’.41
Anarchists however are less clear-cut about traditional authority resting on a belief in ancient traditions and the legitimacy of the holders of the tradition. Kropotkin, for instance, stressed repeatedly that customs precede man-made laws to regulate human affairs, and thought they could replace them again in the future. Proudhon even accepted the need for patriarchal authority within the family while opposing it in wider society. Anarchists are also prone to being influenced by charismatic authority, that is by the exemplary character of an exceptional person. Godwin appeared to Shelley as a wise mentor and did not reject the role. Bakunin undoubtedly possessed enormous charisma and exploited it to influence his comrades. Many were also affected by Kropotkin’s saintly aura and were prepared to be his followers. Apart from Bakunin, they all saw the dangers of unthinking obedience to or slavish imitation of a leader.
It has been argued that anarchism does not preclude the legitimacy of every type of authority and that anarchists are really opposed only to ‘imposed authority, or authoritarianism’.42 Again, it has been asserted that libertarians reject ‘command-authority’ in coercive institutions, but are willing to accept ‘belief-authority’ in which a person voluntarily legitimizes the influence any other person may have upon them.43
There is some evidence to support this view. Some anarchists have accepted certain attenuated forms of authority. Bakunin, while rejecting the government of science, accepts the authority of superior or technical knowledge. However, while recognizing the authority of technical competence, he insists that the advice of an expert should only be accepted on the basis of voluntary consent: if I am to accept the authority of the cobbler in the matter of shoes, my decision to act on his advice is mine and not his. Malatesta also believes that it is inevitable that a person who has greater understanding and ability to carry out a given task will succeed more easily in having his opinion accepted, and that it is all right for him to act as guide in his area of competence for those less able than himself.
It is also the case that many anarchists look to some kind of censure in the shape of public opinion or social pressure as a means of influencing the behaviour of others in the absence of positive laws. Such censure can be extremely authoritarian by making people comply with threats. Indeed, in a society without public authority, Godwin wrote that ‘general inspection’ could provide a force ‘not less irresistible than whips and chains’ to reform conduct.44 Bakunin also argued that the ‘only great and all powerful authority … we can respect is the collective and public spirit’.45
More recently, Giovanni Baldelli has followed Bakunin in arguing that the ‘rule of authority’ is acceptable if it is based on competence as well as consent.46 David Wieck has gone even further to defend delegated authority if it does not entail power over persons.47 Alan Ritter has also tried to elaborate an anarchist justification of authority by claiming that it is legitimate if it is shared by all and if it is ‘intimate, particular and internal and cannot issue directives of a legal sort’.48 And Miller argues that anarcho-communists accept a form of authority, although it is ‘non-compulsory, non-coercive, functionally specific, and exercised collectively in a particular locality or shares a particular interest’.49
But it would be wrong to infer from this that despite their alleged claims to the contrary, anarchists in fact all accept some form of authority. Bakunin’s defence of the authority of superior knowledge, for instance, would be anathema to Godwin as an infringement of the right of private judgement. Any reliance on someone with superior knowledge is for him the most pernicious form of authority since it prevents independent thought and encourages a spirit of dependence. Again, while accepting that the influence of public opinion is preferable to the tyranny of the law, Godwin rightly insists that ‘coercion cannot convince, cannot conciliate, but on the contrary alienates the mind of him against whom it is employed’.50 People may advise and admonish an individual, but he should act by his own deliberation and not theirs.
In general, anarchists reject the use of physical force or even manipulation by unconsciously changing beliefs and actions. They deny anyone the right to issue orders and have them obeyed. They are highly critical of political and bureaucratic authority and do not wish to become dominating leaders, even within small, informal groups. Instead, they prefer to influence others through persuasion, offering rational arguments for their anarchist beliefs and practices. Some may accept a temporary form of leadership based on competence, but most believe in leaderless groups and have no time for bosses or masters. Even if in practice anarchists have voluntarily followed charismatic leaders, they are aware of the dangers of such a form of leadership.
Michael Taylor argues that if we get a person to do something he would not otherwise have done by using convincing reasons, we are still exercising authority.51 But this would seem to confuse persuasion with authority. What distinguishes authority from persuasion and influence is its claim to legitimacy, a claim which all anarchists deny. Authority is also invariably exercised in a clearly defined hierarchy in which superiors assert the right to issue commands and subordinates are obliged to obey. Of the classic anarchist thinkers, only Bakunin was ready to resort to manipulation through his ‘invisible dictatorship’ and his secret societies.
If they do not reject all forms of authority outright, all anarchists are suspicious of authority, especially that imposed from above, and seek to minimize its influence in society. They certainly do not want to erect an ‘anarchist authority’, even if all participate in it.52 What distinguishes anarchists from other socialists is the precise fact that they are ‘anti-authoritarian’. Unlike Engels, they believe it is quite possible to organize production and distribution without authority. For anarchists, organization without compulsion,