Anarchy, Capitalism, and Freedom

Anarchy, Capitalism, and Freedom
(Name of Institution)
(Course/Subject)
Professor's Name
(Date)
(Name of Student)
Anarchy, Capitalism, and Freedom
Anarchism would die like all other new ideas. The enormity of obstacles, challenges, and sufferings placed in the road of every revolutionary initiative is well known. Horror anarchist tales keep the ignorant man's emotions heightened. Anarchism is a dark creature bent on destruction, like a bad parent to a child. How do we know that ignorance is society's most significant damaging force and that anarchism fights it?
Most individuals either disregard a notion out of hand or define non-essentials narrowly. The individual and society have only recently been understood as intimately related and genuinely harmonious if placed in the proper context. Anarchism is the sole philosophy that denies the existence of God, the State, and society and that its promises are meaningless due to man's slavery. The true soul perceives and develops the regenerated social soul. Individual and societal inclinations must be harmoniously merged for anarchism to achieve that union.
The study of Heming (2014) examines the contributions of anarchist theorist and activist Emma Goldman (1869–1940) to a history of sexuality, capitalism, and revolution. I argue that Goldman's emphasis on sexual freedom in revolutionary thought and action is part of a long history of sexual politics that tries to reconcile productive and reproductive labor and distinguish sexual freedom from economic opportunity. Goldman's worry on the role of kinship in capitalism, militarism, and religion, as well as the power of sexuality to disrupt those relationships, recalls Marxist, feminist, and remarkable thinkers' concerns about comparable topics. A materialist view of sexuality as transforming rather than always predetermined is challenging to provide now, but Goldman's ardent insistence on sexual connectedness as liberating provides a vital vantage point. Goldman defines sexuality as the basis for new relationships between men and women and a blueprint for a new political future.
Anarchism was crucial to Goldman's worldview, and she is now regarded as a critical figure in anarchist history. She became an anarchist following the 1886 Haymarket affair and often wrote and spoke on its behalf. Abolition of the chains and restraints of government is what anarchism stands for. Anarchism is a social order founded on the free association of individuals to create real social prosperity. This system guarantees everyone unfettered access to the earth and full enjoyment of life's necessities (Goldman, 2018).
Anarchists believe in independent thought, international solidarity, voluntary association, and mutual aid. We seek the abolition of capitalism and the state, which place economic and political power in the hands of a tiny minority. This is why we resist patriarchy, white supremacy, compulsory heterosexuality, and all other systems of domination and discrimination. It is also the motivation for our constant effort to deprogram ourselves and overcome sexist, racist, homophobic, consumerist, and conformist behaviors. As anarchists, we explicitly try to be and live what we want, not just as end goals but as guides to political action and everyday life. This relates to the core of practical anarchist politics – the principle of direct action. Anarchists understand direct action as a matter of taking social change into one's own hands, rather than appealing to an external agent for its rectification (Gordon, 2011).
Politics, Friedman (1961) cautioned, would be worthless in a socialist society. Modern "liberals" erroneously believed they could have political freedom without economic freedom. Liberalism has two unique meanings, making it challenging to describe principles. First, modern liberalism is becoming mainstream and even conservative. Second, new liberals believe economic and political structures are intertwined.
They think economic freedom precedes political freedom. A US citizen required to contribute 10% of his income to a government-run retirement plan loses personal freedom. Sexism, racism, and sexism are all rooted in underlying social, political, and economic issues. Economics has always been a prerequisite for political freedom. He argues it is possible to have genuinely capitalist economics but not free politics.
Since WWII, countries have grown state involvement in economic activities, he writes. This participation is a hiatus in the state's increasing economic participation. On the other hand, the new liberal's ideal economic structures are founded on individual freedom, not societal morality. No one wins if each household does everything for it...