In my opinion, if 100% of the people were farming it would be ideal. If each person were given one quarter-acre, that is 1 1/4 acres to a family of five, that would be more than enough land to support the family for the whole year. If natural farming were practiced, a farmer would also have plenty of time for leisure and social activities within the village community. I think this is the most direct path toward making this country a happy, pleasant land.
They destroy lives with work. What for? They rob men of their lives. What for, I ask? My master—I lost my life in the textile mill of Nefidov—my master presented one prima donna with a golden wash basin. Every one of her toilet articles was gold. That basin holds my life-blood, my very life. That's for what my life went! A man killed me with work in order to comfort his mistress with my blood. He bought her a gold wash basin with my blood.
Anarchy has the flexibility to overcome many of the traditional problems of activism by focusing on revolution not as another cause but as a philosophy of living. This philosophy is as concrete as a brick being thrown through a window or flowers growing in the garden. By making our daily lives revolutionary, we destroy the artificial separation between activism and everyday life. Why settle for comrades and fellow activists when we can have friends and lovers?
Ok I'm not so smart I'm working class. But it's the working class that keeps the world running and it's the working class that get exploited. What kind revolution is it that just throws out big words that working class people can't understand.Revolution or not the working class will just keep on scraping a living in the same old shitholesI'm not going to believe in any damned revolution. Love is all I'm going to believe in. -- Midori
I hold it that a little rebellion now and then is a good thing, and as necessary in the political world as storms in the physical. Unsuccesful rebellions indeed generally establish the incroachments on the rights of the people which have produced them. An observation of this truth should render honest republican governors so mild in their punishment of rebellions, as not to discourage them too much. It is a medecine necessary for the sound health of government.
By creating a society in which all people, of all colors, were granted freedom and citizenship, the Haitian Revolution forever transformed the world. It was a central part of the destruction of slavery in the Americas, and therefore a crucial moment in the history of democracy, one that laid the foundation for the continuing struggles for human rights everywhere. In this sense we are all descendents of the Haitain Revolution, and responsible to these ancestors.
In times of widespread chaos and confusion, it has been the duty of more advanced human beings--artists, scientists, clowns and philosophers--to create order. In times such as ours, however, when there is too much order, too much management, too much programming and control, it becomes the duty of superior men and women to fling their favorite monkey wrenches into the machinery. To relive the repression of the human spirit, they must sow doubt and disruption.
Washington was concerned that the soldiers coming to him from Massachusetts were too few and of too low quality. He was disappointed that the majority of the Massachusetts volunteers appeared to be thrill-seeking teenagers, British Army deserters and otherwise unemployed African Americans. Washington doubted that these volunteers would ever be able to stand up to the British. Much to Washington's surprise, the free black men soon proved to be exemplary soldiers.
He was Antinous, wild. You would have said, seeing the thoughtful reflection of his eye, that he had already, in some preceding existence, been through the revolutionary apocalypse. He knew its tradition like an eyewitness. He knew every little detail of that great thing.A pontifical and warrior nature, strange in a youth. He was officiating and militant; from the immediate point of view, a soldier of democracy; above the movement of the time, a priest of the ideal.
The hide was being flayed off the still living body of the Revolution so that a new age could slip in to it; as for the red bloody meat, the steaming innards - they were being thrown onto the scrapheap. The new age needed only the hide of the Revolution - and this was being flayed off people who were still alive. Those who slipped into it spoke the language of the Revolution and mimicked it's gestures, but their brains, lungs, livers and eyes were utterly different.
The riot had taken on a beauty of its own now. Arcs of gasoline fire under the crescent moon. Crimson tracer in mystical parabolas. Phosphorescence from the barrels of plastic bullet guns. A distant yelling like that of men below decks in a torpedoed prison ship. The scarlet whoosh of Molotovs intersecting with exacting surfaces. Helicopters everywhere: their spotlights finding one another like lovers in the Afterlife.And all this through a lens of oleaginous Belfast rain.
There is nothing your knife handlers can do in the way of rioting and demonstrating that will have any permanent effect as long as, in the extremity, there is an army equipped with kinetic, chemical, and neurological weapons that is willing to use them against your people. You can get all the downtrodden and even all the respectables on your side, but you must somehow win over the security forces and the Imperial army or at least seriously weaken their loyalty to the rulers.
Transcending class distinctions, the speaker [Stalin] portrays the relation between the bourgeoisie and the proletariat as a mere division of labor. The workers and soldiers achieve the revolution, Guchkov and Miliukov “fortify” it.[…] This superintendent’s approach to the historical process is exactly characteristic of the leaders of Menshevism, this handing out of instructions to various classes and then patronizingly criticizing their fulfillment.
Among all the many great transitions that have marked the evolution of Western civilisation ... there has been only one—the triumph of Christianity —that can be called in the fullest sense a "revolution": a truly massive and epochal revision of humanity's prevailing vision of reality, so pervasive in its influence and so vast in its consequences as to actually have created a new conception of the world, of history, of human nature, of time, and of the moral good.
Is it a coincidence that stories from the private life became more popular just as the grand hope for public redemption through revolution was beginning to sour? I witnessed a similar shift in taste in my own time. In the 1960s, while a hopeful vision of a just society arose again, countless poems and plays concerning politics and public life were written, read, and performed. But after the hope diminished and public life seemed less and less trustworthy, this subject was less in style.
