We propose a new series of excerpts from What I think Maurice Merry (1910-1991). The first set was the need to live anarchism, renew its social analysis and its revolutionary tactics. For this update is not a betrayal, one must keep in sight our overall goal: freedom and equality . It is in the articulation between these two inseparable goals that can recharge the anarchist struggle. Know where you want to come to have a clear mind when concrete choice is to do. But we also know where one starts, awareness of unequal character of the organization social situation.
P. 63 "Nothing justifies the economic inequality between men, if not the desire to continue membership or access to the privileged class. (...) But men continue to be born free and equal, and immediately losing that freedom and equality to be subject to a scale of utilitarian value, by which their freedom and equality will be measured on the basis of their differences, sources skills more or less likely to be used by the company market and wisely distributed to be integrated into existing structures. "
Faced with this situation of inequality, the conventional political solutions are inadequate insofar as they seek a compromise between a minimum of freedom and equality, if they honestly do not sacrifice one of two terms. Anarchists aim instead maximum complementarity between freedom and equality: there is no choice between freedom and equality in the sense that equality does not limit freedom but allows maximum freedom for tou-te-s. ;
P. 69-70 "It is from the necessities imposed by communal life that is best understood as equality, freedom and responsibility are intertwined. If there can be no real freedom without true economic equality, there can be no equality without economic freedom true. Equality guarantees freedom insofar as it removes all rule of clan or class: equality without liberty is the convict. Guarantees equal freedom because without equality, liberty is wolf in sheep. "
These formulas indicate very clear to both the horizon of the anarchist struggle, and its position vis-à-vis other political currents. It appears that in contrast sacrificing equality, liberalism betrays freedom itself, just as in sacrificing freedom, egalitarianism betrays equality.
P. 95-96 "Unlike the Jacobinism which imposes a single model, libertarian socialism coordinates diversity. Liberalism had also considered this, but it remained dead letter (...) to the extent that partial freedom (...) has met with private property, the economy is an economy class. And this economic equality against which liberalism has encountered is the essential condition of freedom because it provides the means and makes possible the choice. Socialist schools have understood this problem but they have confused equality and egalitarianism. Egalitarianism is opposed to the diversity of human character [: equal] is not reduced to a uniform distribution (Mao jacket) for all but the possibility for people to choose among equally everything he proposes. "
So Happy Mauritius invites us to think that equality is not about individuals to make them identical, but their relationships. The whole problem then becomes: how to build equal relationships between different people? One can start a situation where a person has learned to calculate the location of pillars and the strength of materials, and another capable of climbing formwork and pouring concrete. It is then not only not construct this difference in knowledge hierarchy wage, but also offer the opportunity to question the social construction of these differences themselves, as suggested by the first quote. These considerations are quite general in particular issue to make its revolutionary self, against various attempts to salvage capitalism. That is what will be dedicated the third and final series of extracts.
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