"it is said that Anarchism is not socialism. This is a mistake. Anarchism is voluntary Socialism. There are two kinds of Socialism, archistic and anarchistic, authoritarian and libertarian, state and free. Indeed, every proposition for social betterment is either to increase or decrease the powers of external wills and forces over the individual. As they increase they are archistic; as they decrease they are anarchistic." Labadie stated on many occasions that "all anarchists are socialists, but not all socialists are anarchists."
"If the left is understood to include 'Bolshevism,' then I would flatly dissociate myself from the left. Lenin was one of the greatest enemies of socialism."
"THINGS have no self, and men who have become things [i.e. commodities on the labour market] can have no self"
"Every tribe that developed from a [matricentric] to a patriarchal organisation had to change the sexual structure of its members to produce a sexuality in keeping with its new form of life. This was a necessary change because the shifting of power and of wealth from the democratic gens [maternal clans] to the authoritarian family of the chief was mainly implemented with the help of the suppression of the sexual strivings of the people. It was in this way that sexual suppression became an essential factor in the division of society into classes."
"The patriarchal-authoritarian sexual order that resulted from the revolutionary processes of latter-day [matricentrism] (economic independence of the chief's family from the maternal gens, a growing exchange of goods between the tribes, development of the means of production, etc.) becomes the primary basis of authoritarian ideology by depriving the women, children, and adolescents of their sexual freedom, making a commodity of sex and placing sexual interests in the service of economic subjugation. From now on, sexuality is indeed distorted; it becomes diabolical and demonic and has to be curbed"
"The moral inhibition of the child's natural sexuality, the last stage of which is the severe impairment of the child's genital sexuality, makes the child afraid, shy, fearful of authority, obedient, 'good,' and 'docile' in the authoritarian sense of the words. It has a crippling effect on man's rebellious forces because every vital life-impulse is now burdened with severe fear; and since sex is a forbidden subject, thought in general and man's critical faculty also become inhibited. In short, morality's aim is to produce acquiescent subjects who, despite distress and humiliation, are adjusted to the authoritarian order. Thus, the family is the authoritarian state in miniature, to which the child must learn to adapt himself as a preparation for the general social adjustment required of him later. Man's authoritarian structure -- this must be clearly established -- is basically produced by the embedding of sexual inhibitions and fear" in the person's bioenergetic structure.
Anarchism is one of four main quadrants of the economic-political map, and economically based on socialism, i.e. the negation of plutarchy (capitalism), and political/adminstratively based on autonomy, i.e. the negation of statism. Furthermore, the other 3 quadrants represent liberalism, based on plutarchy without statism, fascism based on plutarchy with statism, and marxism based on statism without plutarchy. The map indicates the degree of democracy concerning both the economic and the political/administrative dimensions, taking into account the 16 subsections, i.e. sectors, of the main quadrants: 1. The anarchist ideal at the top of the map, with individualist anarchism to the right, collectivist anarchism to the left, and social individualist anarchism close to the middle of the map. 2. Marxist collectivism close to the anarchist left; social democracy close to the middle, and the more statist and authoritarian socialist left and state communism (leninism) located at the left corner and down, close to fascism, respectively. A large part of marxist collectivism and a part of the social democratic sector, are semilibertarian, i.e. not significant authoritarian degree, but too statist to be anarchistic.3. Left, right and ultra fascism (nazism and other very chaotic tendencies) are found at the bottom of the map, with left and right populism above towards the middle. 4. Liberalism, i.e. conservatism and the extreme right are authoritarian; social liberalism is close to the middle of the map, and individualism is close to the right corner of the anarchist quadrant. A part of the social liberal sector, and a large part of individualism are semi-libertarian, i.e. not significant authoritarian degree, but too capitalistic to be anarchist. The closer to the anarchist ideal, the more democratic is the economic-political system.The middlepoint of the map is defined as the turning-point where the influence on the societal managment and coordination seen all in all, aggregated, shifts from a) more from the bottom, the people, and upwards - than from the top downwards to the bottom, i.e. 50-50, economical and politica/administrative, to b) the opposite - more from the top - the authorities, towards the bottom - the grassroots, economical and/or political/administrative. In other words the middlepoint is a point of the map where the different forms of archies with respect to social organization turns over (revolts) to anarchy. Societies, organizations and social systems may shift coordinates related to the map in jumps, small jumps, steps or small steps. But any significant shift of coordinates is in reality a revolution, as reforms principally are just changes within a given system, i.e. with the same system-coordinates. A significant shift of system-coordinates may be soft as velvet, a velvet revolution, or more dramatic. Passing a border of the anarchist quadrant is in all cases a significant shift, and thus revolutionary, a small or big revolution.Although theoretically and principally a certain and simple two-dimensional vector-figure may express a systems coordinates, described as a fixed, certain point on the map at a given time, practical mapping and data may be stocastical and influenced by the methods of aggregation. Thus a system's or society's coordinates on the map, may practically be noted just as a most likely figure and/or given by a confidence area that covers the real point on the map by some given probability. And thus, close to the borders of the anarchist quadrant, the real nature of the system, whether it is anarchist or not, may be discussed, and just a most likely, not certain, conclusion may be the result of an investigation, i.e. mapping of a social system. Similar problems of course may occur related to map in general.The definition of the middlepoint is an independent axiom or assumption, related to the map, defining principally what is real democracy, i.e. identical to anarchy in an objectively way related to the de facto circulation of the influence on the management and coordination of a system or society from the people's perspective. It is however also possible to calibrate the map in more subjective ways. Say, a person 'allergic' to authority may subjectively think the above defined middle point has significant authoritarian degree, say, being fascist ("the Sex Pistols punk perspective"), and thus implicitely placing the 50-50 case in the fascis/populist quadrant on the map, setting a subjective higher standard for the definition of democracy. The opposite tendency, where an undemocratic system is thought of as real democratic, and thus in reality placing the 50-50 case definition above the middlepoint of the map, is also possible. The objective definition, based on the 50-50 influence case, is however also a politically based axiom, and thus in a way subjective or arbitary or conventionally based, but not based on subjective impressions, it is a more politically neutral or balanced definition, related to the flow or circulation of the influence on the management from the people's perspective, whether this flow or circulation de facto mainly is in the favour of the people vs the authorities. Thus, it is objective in a neutral or matter of fact politically oriented way, related to the real meaning of the word democracy, not objective in a non-political way.
By studying Bronislaw Malinowsli's research on the Trobriand Islanders, a woman-centred (matricentric) society in which children's sexual behaviour was not repressed and in which neuroses and perversions as well as authoritarian institutions and values were almost non-existent, Reich came to the conclusion that patriarchy and authoritarianism originally developed when tribal chieftains began to get economic advantages from a certain type of marriage ("cross-cousin marriages") entered into by their sons. In such marriages, the brothers of the son's wife were obliged to pay a dowry to her in the form of continuous tribute, thus enriching her husband's clan (i.e. the chief's). By arranging many such marriages for his sons (which were usually numerous due to the chief's privilege of polygamy), the chief's clan could accumulate wealth. Thus society began to be stratified into ruling and subordinate clans based on wealth. To secure the permanence of these "good" marriages, strict monogamy was required. However, it was found that monogamy was impossible to maintain without the repression of childhood sexuality, since, as statistics show, children who are allowed free expression of sexuality often do not adapt successfully to life-long monogamy. Therefore, along with class stratification and private property, authoritarian child-rearing methods were developed to inculcate the repressive sexual morality on which the new patriarchal system depended for its reproduction. [...] As Reich puts it: Quote"Marriage, and the lawful dowry it entailed, became the axis of the transformation of the one organisation into the other. In view of the fact that the marriage tribute of the wife's gens to the man's family strengthened the male's, especially the chief's, position of power, the male members of the higher ranking gens and families developed a keen interest in making the nuptial ties permanent. At this stage, in other words, only the man had an interest in marriage. In this way natural work-democracy's simple alliance, which could be easily dissolved at any time, was transformed into the permanent and monogamous marital relationship of patriarchy. The permanent monogamous marriage became the basic institution of patriarchal society -- which it still is today. To safeguard these marriages, however, it was necessary to impose greater and greater restrictions upon and to depreciate natural genital strivings." The suppression of natural sexuality involved in this transformation from matricentric to patriarchal society created various anti-social drives (sadism, destructive impulses, rape fantasies, etc.), which then also had to be suppressed through the imposition of a compulsive morality, which took the place the natural self-regulation that one finds in pre-patriarchal societies. In this way, sex began to be regarded as "dirty," "diabolical," "wicked," etc. -- which it had indeed become through the creation of secondary drives."
"Marriage, and the lawful dowry it entailed, became the axis of the transformation of the one organisation into the other. In view of the fact that the marriage tribute of the wife's gens to the man's family strengthened the male's, especially the chief's, position of power, the male members of the higher ranking gens and families developed a keen interest in making the nuptial ties permanent. At this stage, in other words, only the man had an interest in marriage. In this way natural work-democracy's simple alliance, which could be easily dissolved at any time, was transformed into the permanent and monogamous marital relationship of patriarchy. The permanent monogamous marriage became the basic institution of patriarchal society -- which it still is today. To safeguard these marriages, however, it was necessary to impose greater and greater restrictions upon and to depreciate natural genital strivings." The suppression of natural sexuality involved in this transformation from matricentric to patriarchal society created various anti-social drives (sadism, destructive impulses, rape fantasies, etc.), which then also had to be suppressed through the imposition of a compulsive morality, which took the place the natural self-regulation that one finds in pre-patriarchal societies. In this way, sex began to be regarded as "dirty," "diabolical," "wicked," etc. -- which it had indeed become through the creation of secondary drives."