By David WEIR
A masterful research of the hidden roots of latest tradition and may b learn via an individual drawn to how and why our highbrow panorama has replaced fairly dramatically because the Victorian period.
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Extra resources for Anarchy and Culture
While there is an abundance of romantic thought in Godwin's treatise, the aesthetic sensibility and artistic tastes that ac Page 37 company it are clearly separate from and subordinate to Enlightenment ideology. Aesthetics, and above aesthetics, Morality, these are the keystones of the economic edifice. As James Rubin explains, "Since Proudhon saw the highest form of social evolution as that which would take its inherent structure from man's natural inclinations (and hence must be based on the rational observation of them), it could be concluded that a society in which all workers had become artists would eventually replace political forms of organization" (Rubin, Realism, 51).
This passage makes the point that the kind of anarchism Proudhon had in mind has much in common with socialism, albeit a socialism without the kind of topdown state apparatus advocated by Marx. Later, we shall have to consider the impact of such collectivism on culture. Sonn's point that anarchism "fused elements of a remembered past with a vision of utopian future" seems especially relevant to Proudhon. " 28 Anarchism, then, does not reject origins so much as it seeks to reconstruct them, provided the crucial point is upheld that the archon is everyman.
The novels of Zola and other naturalists offer a Darwinian image of society where human beings are subject to deterministic "laws" of Page 32 heredity and environment that are inexorable in their workings, whereas Kropotkin's causality is quite flexible, governed only by the "independent" nature of individual phenomena. Kropotkin, however, is no avatar of Rousseau: his faith in technology to provide a modernist utopia is completely within an Enlightenment tradition that cannot include Rousseau.
Anarchy and Culture by David WEIR