《无政府主义：初学者指南》Anarchism: A beginner's guide 翻译

几年前曾做过此书的节译，现在打算翻译全书，发布在B站平台上

作者：Ruth Kinna

译者：A书翻译平台

索引: Kinna, R. (2005). Anarchism: a beginner's guide. One word Publications.

What is Anarchism?

There cannot be a history of anarchism in the sense of establishing a permanent state of things called ‘anarchist’. It is always a continual coping with the next situation, and a vigilance to make sure that past freedoms are not lost and do not turn into the opposite ...

若旨在建立一种一成不变的“无政府主义者”的概念，那无政府主义的历史根本无从考量。无政府主义是一种持续不断的随机应变，它始终保持警惕，确保过去的自由不会丧失，也不会适得其反…

(Paul Goodman, in A Decade of Anarchy, p. 39)

What do we anarchists believe? ... we believe that human beings can achieve their maximum development and fulfillment as individuals in a community of individuals only when they have free access to the means

of life and are equals among equals, we maintain that to achieve a society in which these conditions are possible it is necessary to destroy all that is authoritarian in existing society.

我们无政府主义者相信什么呢？…我们相信只有在每个人都完全平等，且能够自由取得生活资料的情况下，社群中的每个人才能获得最大程度的发展和满足。我们坚持认为，要实现一个能满足上述条件的社会，就必须摧毁现存社会中一切权威的东西。

(Vernon Richards, Protest Without Illusions, p. 129)

Anarchism is a doctrine that aims at the liberation of peoples from political domination and economic exploitation by the encouragement of direct or non-governmental action. Historically, it has been linked to working-class activism, but its intellectual roots lie in the mid-nineteenth century, just prior to the era of mass organization. Europe was anarchism’s first geographical centre, and the early decades of the twentieth century marked the period of its greatest success. Yet the influence of anarchism has extended across the globe, from America to China; whilst anarchism virtually disappeared after 1939, when General Franco crushed the Spanish revolution to end the civil war, today it is again possible to talk about an anarchist movement or movements. The origins of contemporary anarchism can be traced to 1968 when, to the delight and surprise of activists – and disappointment and incredulity of critics – student rebellion put anarchism back on the political agenda.

无政府主义是在一种支持通过直接或非政府行动，将人民从政治统治和经济压迫下解放的学说。在历史上，无政府主义和工人阶级的行动主义联系紧密，但其在理论上的根基可追溯至十九世纪中叶，而早于群众组织兴起的时代。无政府主义首先以欧洲为地理中心，在二十世纪的头几个十年里取得了显著的成果，而后进一步扩展到了从美国到中国的整个世界。虽然在1939年弗朗哥将军扑灭西班牙革命，结束西班牙内战后，无政府主义从此似乎销声匿迹，但今日许多无政府主义运动却又出现在人们的视野中。当代无政府主义的起源可以追溯到1968年：运动家们又惊又喜，而批评者则大失所望，疑心重重地看到，学生运动又把无政府主义推上了政治议程。

There is some dispute in anarchist circles about the character and composition of the late-twentieth and twenty-first-century anarchism and its relationship to the earlier twentieth-century movement. But all agree that anarchism has been revived and there is some optimism that anarchist ideas are again exercising a real influence in contemporary politics. This influence is detectable in numerous campaigns – from highly publicized protests against animal vivisection, militarization and nuclear arms, to less well-known programs for urban renewal, the development of alternative media, free education, radical democracy and co-operative labour. Anarchist ideas have also made themselves felt in the anti-capitalist, anti-globalization movement – sometimes dubbed by activists as the pro-globalization movement or the movement for globalization from below.

无政府主义者的圈子对二十世纪晚期至二十一世纪的无政府主义的性质与构成，以及其与二十世纪早期运动的关系一直都有争论。但有一个共识是，无政府主义在当代重新复苏了。一些较为乐观的观点认为，无政府主义在当代政治中已经重新产生了真正的影响。我们在许多运动中都可以察觉到这种影响——从反对动物活体解剖，反对扩张军事和核武器的高调游行，到更少为人知的市区更新计划，另类媒体的发展，免费教育，激进民主和合作劳动形式。无政府主义也在反资本主义和反全球化的运动中有所体现——这些运动有时也被运动的参与者称为支持全球化运动，或者说支持自下而上全球化运动。

Anarchists are those who work to further the cause of anarchism. Like activists in other movements, those who struggle in the name of anarchism fall into a number of categories ranging from educationalists and propagandists to combatants in armed struggle. Anarchists work in local and international arenas, building networks for community action and showing solidarity with comrades locked in struggles in areas like Palestine and the Chiapas region of Mexico.

无政府主义者致力于推动无政府主义的事业。如同其他运动中的参与者，以无政府主义为名进行斗争的人也各有不同，从进行教育和宣传的积极分子到进行武装斗争的战士，不一而足。无政府主义者在本地和国际舞台上工作，建立社区行动网络，与在巴勒斯坦和墨西哥恰帕斯地区艰苦斗争的同志们团结一致。

Because anarchists eschew party politics, their diversity is perhaps more apparent than it is in other organizations. The development of discrete anarchist schools of thought will be examined in some detail later on in the chapter. But as a starting point, it is useful to indicate three areas of difference to help to distinguish the concerns of contemporary anarchists. Some of those calling themselves anarchist consider anarchism to be a political movement directed towards the liberation of the working class. In the past, this struggle was centred on urban industrial workers, though in places like Spain it also embraced rural workers. Today, anarchists in this group also make appeals to women and people of colour within the working class and combine their traditional concern to overcome economic oppression with an interest to combat racism, sexism and fascism. Anarchists in this band include groups affiliated to the International Workers’ Association (IWA): the Solidarity Federation in Britain and the Confederación Nacional del Trabajo (CNT) in Spain. In contrast, other anarchists see anarchism as a vast umbrella movement, importantly radicalized by feminists, ecologists, gays and lesbians. Anarchists in this group, often suspicious of being categorized by any ism, tend to see anarchism as a way of life or a collective commitment to a counter-cultural lifestyle defined by interdependence and mutual support. Variations of this idea are expressed by anarchists linked to the journal Social Anarchism as well as by European ‘insurrectionists’ like Alfredo Bonanno. A third group similarly downplays the idea of working-class struggle to emphasize the aesthetic dimension of liberation, building on an association with art that has its roots in the nineteenth century. For these anarchists, anarchism is a revolutionary movement directed towards the need to overcome the alienation, boredom and consumerism of everyday life. Its essence lies in challenging the system through cultural subversion, creating confusion to highlight the oppressiveness of accepted norms and values. Anarchists in this group include self-styled anti-anarchist anarchists like Bob Black and primitivists like John Moore.

因为无政府主义者有意避免党派政治，他们的多样性比起其他组织来说更加明显。各式各样的无政府主义思想流派将在本章后面部分详细研究。但首先来说，有必要指出以下三处不同理解，以帮助我们更好的了解当代无政府主义者的思想差异。一些无政府主义者认为无政府主义旨在解放工人阶级。在过去，这种斗争集中在城市工人上，虽然在像西班牙这样的地方它也同样接纳乡村劳动者。而在今天，这些无政府主义者同样为工人阶级中的女性和不同种族而呼吁，将传统的反对经济压迫的诉求与新的反对种族主义，性别歧视和法西斯主义的诉求结合了起来。这一类无政府主义者包括隶属于国际工人协会（International Workers’ Association, IWA）的许多群体：如英国的团结协作会（Solidarity Federation）和西班牙的全国劳工联盟（Confederación Nacional del Trabajo, CNT）。相比之下，其他一些无政府主义者认为无政府主义是一个庞大的保护伞运动，特别是女权主义者，环保主义者和同性恋群体。这一类无政府主义者常常不愿被归类为某种“主义”，他们将无政府主义视作一种生活方式，或是对一种由互相依存和团结互助所定义的，反文化的生活方式的集体承诺。许多和《社会无政府主义》杂志相关的无政府主义者，以及阿尔弗雷德·博南诺（Alfredo Bonanno）等欧洲“暴动者”都表达了这种观点的变体。第三类无政府主义者同样淡化了工人阶级斗争的概念，而强调解放的美学层面，建立与艺术之间的联系。这种联系起源于十九世纪。对于这些无政府主义者，无政府主义是一种旨在克服日常生活中的异化，无聊和消费主义的革命性的运动。其本质在于通过文化上的颠覆挑战制度，制造混乱以凸显出人们普遍认可的共同范式和价值观中的压迫性。这一类无政府主义者包括像鲍勃·布莱克这样自称反无政府主义的无政府主义者，以及像约翰·摩尔这样的原始主义者。

Anarchy is the goal of anarchists: the society variously described to be without government or without authority; a condition of statelessness, of free federation, of ‘complete’ freedom and equality based either on rational self-interest, co-operation or reciprocity. Though there are fewer conceptions of anarchy than there are anarchists, the anarchist ideal has been conceptualized in a variety of ways. What holds them together is the idea that anarchy is an ordered way of life. Indeed, the origin of the familiar graffiti – the ‘A’ in a circle – derives from the slogan ‘Anarchy is order; government is civil war’, coined by Pierre-Joseph Proudhon in 1848 and symbolized by the revolutionary Anselme Bellegarrigue. Notwithstanding the regularity with which Bellegarrigue’s graffiti appears on bus shelters and railway lines, anarchists have not been able to communicate their ideas very effectively and, instead of being accepted as a term that describes a possible set of futures, anarchy is usually taken to denote a condition of chaos, disorder and disruption. Indeed, ‘anarchy’ was already being used in this second sense before anarchists like Proudhon adopted it to describe their ideal. Whilst studies of the origins of the word ‘anarchy’ are part and parcel of most introductions to anarchist thought, this well-trodden territory helps to explain the difficulty anarchists have had+ in defining their position. As G.D.H. Cole noted, ‘the Anarchists ... were anarchists because they did not believe in an anarchical world’[1]. Common language, however, has always suggested otherwise.

无政府状态是无政府主义者的目标：一个各种意义上都没有政府或者权威的社会；一种基于理性自利，合作共处或者互利互惠的，无国家的，自由联合的，“完全”自由和平等的状态。尽管无政府主义的概念少于无政府主义者的种类，但无政府主义理想已经被以各种方式概念化了。而正是“无政府是一种有序的生活方式”这一观点将无政府主义者们团结在一起。其实，那个著名的无政府主义图案——一个被圆圈圈住的A——正是来源于一句口号“无政府是秩序，而政府才是内战”。这个口号是皮埃尔-约瑟夫·蒲鲁东在1848年所写的，而革命者安塞尔·贝拉格里奇则将其作为了一种象征。尽管贝拉格里奇的图案经常出现在公交候车亭和铁路线上，但无政府主义者并没能非常有效地传达自己的想法。“无政府”并没有被广泛用以表达一种可能的未来，而通常被用以表达混乱，无序和破坏性的状态。事实上，在蒲鲁东这样的无政府主义者用“无政府”来描述他们的理想之前，这个词已经被用来表达第二种消极的意义了。尽管对“无政府”一词起源的研究一直是大多数无政府主义思想介绍的一部分，但厘清这个老生常谈的问题能使我们更好地解释无政府主义者在界定立场时所面临的困难。正如G.D.H科尔（G.D.H Cole）所说“无政府主义者…之所以是无政府主义者，是因为他们不信奉混乱无序的世界。”而世人却总是对此有截然相反的误解。