Collectivist anarchism

In many ways similar to Marxism, collectivist anarchism is the most common variety of anarchism. Collectivist anarchists see human beings as intrinsically social and cooperative, naturally working with others. Therefore the state can be replaced by voluntary and cooperative bodies, which would create a society based on absolute equality. There are three main types of collectivist anarchism:

 anarchocommunism, mutualism and anarcho-syndicalism. Anarcho-communism has its philosophical origins in nineteenth-century Russia. This form of anarchism argues for the abolition of private property and the creation of small, directly democratic self-governing communes based on common ownership and collectivisation 

Collectivist anarchism, also known as anarcho-collectivism or social anarchism, originates from socialist ideas rather than liberalism. It explores the limits of socialism by emphasizing the importance of working together for the common good instead of focusing solely on individual interests. This form of anarchism highlights the human ability to support one another, a concept referred to by Kropotkin as mutual aid. It does not suggest that people are naturally good, but it acknowledges the potential for goodness in everyone. Humans are inherently social and cooperative. In this context, the ideal relationship among individuals is one of compassion and harmony. When people recognise their shared humanity, there is no need for government control. As Bakunin stated, social solidarity should come first, followed by freedom. Government not only becomes unnecessary but also replaces freedom with oppression, making social solidarity impossible.

Case Study: Christiania  Anarchist Commune 

Collaboration leads to better understanding among people, allowing them to learn and help society progress. Errico Malatesta, who worked closely with Kropotkin and Reclus, believed that solidarity and mutual aid are best achieved when individuals are grouped by their work. He argued that sharing similar tasks fosters a stronger collective awareness. Anarcho-communists, who value social solidarity, view the state as unnecessary. They believe that if individuals could freely create their own communities, they would develop self-governing communes. In such societies, mutual aid would replace the state, and the fruits of labour would be shared equally, as this aligns with human nature. Trust and reliance among individuals would eliminate the need for laws and force.

Anarcho-syndicalists view the state and capitalism as part of the same system of exploitation. They argue that to end capitalism, the state must also be dismantled, ideally through revolutionary action. Socialist syndicalists aim to replace the capitalist state with one run by workers. On the other hand, anarcho-capitalists envision a cooperative network of independent workers' federations, rather than a state. The close link between syndicalism and socialism is clear, as anarcho-syndicalism is sometimes seen as a type of decentralized or stateless socialism. Like other collectivist anarchists, syndicalists believe people are naturally social and view society as an inherent part of human life. They propose that communities should form based on occupations. Groups such as miners, factory workers, and builders naturally come together, as their shared circumstances create the social bonds necessary for a well-ordered society without a state.

In an anarcho-syndicalist economy, trade unions or syndicates would own their means of production. Miners would collectively own their mines, farmers would manage their land, and factory workers would control their workplaces. Trade would occur between syndicates but not in a competitive market. The cost of goods and services would reflect the actual labour involved in producing them.

Anarcho-syndicalism is a type of anarchism based on the idea that workers naturally come together in groups related to their jobs. These groups help workers unite against the oppression of capitalism. The most developed form of these groups is trade unions, which are called syndicats in French. Anarcho-syndicalism aims to end the state and emphasises the importance of trade unions, setting it apart from socialist syndicalism. This philosophy supports direct action, rebellion, and the use of force.

Georges Sorel (1847–1922) was a key figure in anarcho-syndicalism. He believed that the working class's strength lay in its unity. Sorel argued that workers could harness this unity to dismantle both capitalism and the state. One powerful method for workers was the general strike. By refusing to work, they could challenge the existing order. Sorel also thought that combining strikes with large protests and acts of violence would weaken the state’s control and survival instinct. In his work "Reflections on Violence" Sorel argued that a general strike could catalyse this revolution, viewing it as a symbol of working-class strength.

After the revolution and collapse of the state, a new social system centred around trade unions would likely develop. Each trade union would operate as an independent group of workers. Different unions would trade labour and goods to meet the needs of all members. These linked communities would support their people's well-being and create a more harmonious society. Rudolf Rocker led the anarchist push against Marxist-inspired socialism in the first half of the twentieth century. He argued that worker freedom could not come from a strong workers' state. Instead, it requires abolishing the state and replacing it with independent worker communes. Anarcho-syndicalists, like other collectivist anarchists, believe in human cooperation but emphasise the importance of social solidarity. They view trade unions as essential, believing that work and creativity are crucial to humanity. They argue that work should reflect human creativity, achievable only without state oppression.

Anarcho-communists advocate for eliminating capitalism and establishing common ownership of production resources, such as land, factories, mines, and financial systems. This ownership would be managed by smaller, naturally formed communities rather than a central government. These communities would exchange goods based on the actual value of the work producing them, rather than their market price. Trading would be beneficial for all involved and would reduce wasteful competition. Kropotkin strongly argued against competition, stating that it harms our species and that ample resources exist to avoid it. Anarcho-communism rejects the forced collectivisation seen in some 20th-century Marxist regimes, where peasants were moved to large, state-run farms. Anarchists believe communities should be voluntary and operate independently from any higher authority.

Anarcho-communists view people as naturally empathetic and social rather than competitive and self-seeking. Peter Kropotkin compared human society to animal communities, highlighting that many species thrive in social groups. He dismissed the idea from social Darwinists that humans are inherently competitive.

Anarcho-communists believe individuals can govern themselves without the need for governments or leaders to live peacefully together. In his book Mutual Aid, published in 1902, Kropotkin argued that people should support one another both practically and emotionally, promoting security for everyone. For anarcho-communists, mutualism and mutual aid are essential parts of human nature. They believe people will naturally want to help each other instead of competing. French anarchist Elisée Reclus stated that any social structure would benefit from mutual aid, which fosters solidarity among individuals.

While thinkers like Herbert Spencer believed that Darwinism showed humans are naturally competitive and aggressive, Kropotkin took a different view. He argued that species succeed because they work together and support one another through cooperation. According to Kropotkin, evolution promotes sociability and favour cooperation over competition. He concluded that successful species, including humans, have a strong tendency for mutual aid. Kropotkin pointed out that mutual aid had thrived in places like the city-states of Ancient Greece and medieval Europe, but it has since been undermined by competitive capitalism, which he saw as a threat to human progress.

Anarcho-communists consider themselves committed to democracy, but they interpret it differently than traditional ideologies. They oppose both representative democracy and national direct democracy. Instead, they advocate for small communes where members discuss issues until they reach a consensus. Anarcho-communism stands against capitalism, which they argue is inherently oppressive. Capitalism pits individuals against one another in competition, allowing the strong to take advantage of the weak and creating inequality. Anarcho-communists envision a more equitable society where resources are owned collectively and shared fairly. They see capitalism as a system designed by the powerful to sustain their control, while communal living reflects humanity's true nature.

Anarchists share with Marx the view that capitalism undervalues work and the products of that work. Under capitalism, wages depend not on effort or output but on market value. When labour is scarce, wages rise, but they drop when there is an excess of labour, which is common in capitalist systems. Goods and services follow this same pattern. The capitalist class, who control production, manipulate the market to ensure high profits while exploiting workers.

Mutualism and anarcho-communism played a key role in the socialist movement during the late 1800s and early 1900s. However, anarchism only gained mass appeal later, primarily through anarcho-syndicalism.