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Post-anarchism is the term used to represent anarchist philosophies developed since the 1980's using post-structuralist and postmodernist approaches. It is not a single coherent theory, but rather is different for each thinker, who utilize the differently combined works of any number of post-structuralists (Michel Foucault, Gilles Deleuze), postmodern feminists (Judith Butler), and post-Marxists (Ernesto Laclau, Chantal Mouffe, Jean Baudrillard), with those of classical anarchists, with particular concentration on Emma Goldman and Max Stirner, thus varying rather widely in both approach and outcome.

The prefix "post-" does not mean 'after anarchism', but refers to the challenging and disruption of typically accepted assumptions within framerworks that emerged during the Enlightenment era. This means a basic rejection of the epistemological foundations of classical anarchist theories, due to their tendency towards essentialist or reductionist notions - although post-anarchists are generally quick to point out the many outstanding exceptions, such as those noted above. Such an approach is considered to be important insofar as it widens the conception of what it means to have or to be produced rather than only repressed by power, thus encouraging those who act against power in the form of domination to become aware of how their resistance often becomes overdetermined by power-effects as well. It argues against earlier approaches that capitalism and the state are not the only sources of domination in the moment in which we live, and that new approaches need to be developed to combat the network-centric structures of domination that characterize late modernity. Although thinkers such as Foucault, Deleuze, Derrida, Butler, Lacan, and Lyotard are not explicitly self-described anarchists, their ideas nevertheless serve of great importance, given that their thought is certainly some of the most thoroughly anti-authoritarian to emerge in the history of philosophy and since most of these actively engaged in the Events of May 1968.

Some conceptions translated into post-anarchism include:

the misalignment of the subject in relation to discursive production
the denaturalization of the body and sexuality
the rejection of the repression hypothesis
Foucault's genealogy
the deconstruction of the binary opposition of Western thought
the deconstruction of gender roles through feminist post-structuralism

Approaches

One post-anarchist, Todd May, argues for a "poststructuralist anarchism" grounded in the poststructuralist understanding of power, particularly through the work of Michel Foucault and Emma Goldman as a corrective to more circumscribed notions, while taking the anarchist approach to ethics as a mode through which to recast the poststructuralist lack of elucidation in this domain. The "Lacanian anarchism" proposed by Saul Newman utilizes the works of Jacques Lacan and Max Stirner more prominently. Newman criticizes classical anarchists, such as Michael Bakunin and Peter Kropotkin, for assuming an objective "human nature" and a natural order; he argues that from this approach, humans progress and are well-off by nature, with only the Establishment as a limitation that forces behavior otherwise. For Newman, this is a Manichaen worldview, which depicts only the reversal of Thomas Hobbes' Leviathan, in which the "good" state is subjugated by the "evil" people. Lewis Call has attempted to develop post-anarchist theory through the work of Friedrich Nietzsche, rejecting the Cartesian concept of the "subject". From here a radical form of anarchism is made possible; the anarchism of becoming. This anarchism does not have an eventual goal, nor flow into "being", it is not a final state of development, nor a static form of society, but rather becomes permanent, as a means without end.

Reading

Call, Lewis: Postmodern Anarchism, Lanham, Lexington Books 2002
Kastner, Jens: Politik und Postmoderne. Libertäre Aspekte in der Soziologie Zygmunt Baumans, Münster 2000 - ISBN 3897714035
May, Todd: The Political Philosophy of Poststructuralist Anarchism, The Pennsylvania State University Press, University Park 1994 - ISBN 0271010460
Mümken, Jürgen: Freiheit, Individualität und Subjektivität. Staat und Subjekt in der Postmoderne aus anarchistischer Perspektive, Frankfurt am Main 2003 - ISBN 3936049122
Mümken, Jürgen (editor): Anarchismus in der Postmoderne. Beiträge zur anarchitischen Theorie und Praxis, Frankfurt am Main 2005 - ISBN 3936049378
Newman, Saul: From Bakunin to Lacan. Anti-Authoritarianism and the Dislocation of Power, Lanham, Lexington Books 2001 - ISBN 0739102400

External links

@@ Line 1: / Line 1: @@
 {{anarchism}}
-'''Post-anarchism''' is the term used to represent [[anarchism|anarchist]] [[philosophy|philosophies]] developed using [[post-structuralism|post-structuralist]] and [[postmodernism|postmodernist]] approaches. Thus it is not a single coherent theory, but rather is different for each thinker, who utilize the combined works of any number of post-structuralists ([[Michel Foucault]], [[Gilles Deleuze]]), [[postmodern feminism|postmodern feminists]] ([[Judith Butler]]), and [[Post-Marxism|post-Marxists]] ([[Ernesto Laclau]], [[Chantal Mouffe]], [[Jean Baudrillard]]), thus varying rather widely in approach.
+'''Post-anarchism''' is the term used to represent [[anarchism|anarchist]] [[philosophy|philosophies]] developed since the 1980's using [[post-structuralism|post-structuralist]] and [[postmodernism|postmodernist]] approaches. It is not a single coherent theory, but rather is different for each thinker, who utilize the differently combined works of any number of post-structuralists ([[Michel Foucault]], [[Gilles Deleuze]]), [[postmodern feminism|postmodern feminists]] ([[Judith Butler]]), and [[Post-Marxism|post-Marxists]] ([[Ernesto Laclau]], [[Chantal Mouffe]], [[Jean Baudrillard]]), with those of classical anarchists, with particular concentration on [[Emma Goldman]] and [[Max Stirner]], thus varying rather widely in both approach and outcome.
-The prefix "post-" does not mean 'after anarchism', but refers to the challenging and disruption of typically accepted assumptions. In the case of post-anarchism, this means a rejection of the epistemological foundations of classic anarchist theories as essentialist or reductionist. For one thing, such an approach widens the conception of what it means to have [[power (sociology)|power]] over another individual, encouraging those who act against power to become aware of how their very resistance often becomes overdetermined by power as well. It argues that [[capitalism]] and [[government|the state]] are not the only sources of domination that should be confronted, and that new approaches need to be developed to combat the network-centric structures of domination in a postmodern epoch. Although thinkers such as Foucault, Deleuze, [[Jacques Derrida|Derrida]], Butler, [[Jacques Lacan|Lacan]], and [[Jean-François Lyotard|Lyotard]] are not explicitly self-described anarchists, their ideas nevertheless serve of great importance given that their thought is certainly some of the most thoroughly anti-authoritarian to emerge in the history of philosophy.
+The prefix "post-" does not mean 'after anarchism', but refers to the challenging and disruption of typically accepted assumptions within framerworks that emerged during the Enlightenment era. This means a basic rejection of the epistemological foundations of classical anarchist theories, due to their tendency towards essentialist or reductionist notions - although post-anarchists are generally quick to point out the many outstanding exceptions, such as those noted above. Such an approach is considered to be important insofar as it widens the conception of what it means to have or to be produced rather than only repressed by [[power (sociology)|power]], thus encouraging those who act against power in the form of domination to become aware of how their resistance often becomes overdetermined by power-effects as well. It argues against earlier approaches that [[capitalism]] and [[government|the state]] are not the only sources of domination in the moment in which we live, and that new approaches need to be developed to combat the network-centric structures of domination that characterize late modernity. Although thinkers such as Foucault, Deleuze, [[Jacques Derrida|Derrida]], Butler, [[Jacques Lacan|Lacan]], and [[Jean-François Lyotard|Lyotard]] are not explicitly self-described anarchists, their ideas nevertheless serve of great importance, given that their thought is certainly some of the most thoroughly anti-authoritarian to emerge in the history of philosophy and since most of these actively engaged in the Events of [[May 1968]].
 Some conceptions translated into post-anarchism include:
@@ Line 14: / Line 14: @@
 ==Approaches==
-One post-anarchist, [[Todd May]], argues for a "poststructuralist anarchism" grounded in the poststructuralist understanding of [[power (sociology)|power]], particularly through the work of Foucault. The "[[Jacques Lacan|Lacanian]] anarchism" proposed by [[Saul Newman]] utilizes the works of Lacan and Derrida more prominently. Newman criticizes classical anarchists, such as  [[Michael Bakunin]] and [[Peter Kropotkin]], for assuming an objective "[[human nature]]" and a natural order; he argues that from this approach, humans progress and are well-off by nature, with only the [[Establishment]] as a limitation that forces behavior otherwise. For Newman, this is a [[Manichaeism|Manichaen]] worldview, which depicts only the reversal of [[Thomas Hobbes]]' ''[[Leviathan (book)|Leviathan]]'', in which the "good" state is subjugated by the "evil" people. [[Lewis Call]] has attempted to develop post-anarchist theory through the work of [[Friedrich Nietzsche]], rejecting the [[Cartesian dualism|Cartesian]] concept of the "subject". From here a radical form of anarchism is made possible; the anarchism of becoming. This anarchism does not have an eventual goal, nor flow into "being". The anarchy itself is not a final state of development, nor a static form of society, but rather becomes permanent.
+One post-anarchist, [[Todd May]], argues for a "poststructuralist anarchism" grounded in the poststructuralist understanding of [[power (sociology)|power]], particularly through the work of [[Michel Foucault]] and [[Emma Goldman]] as a corrective to more circumscribed notions, while taking the anarchist approach to ethics as a mode through which to recast the poststructuralist lack of elucidation in this domain. The "[[Jacques Lacan|Lacanian]] anarchism" proposed by [[Saul Newman]] utilizes the works of [[Jacques Lacan]] and [[Max Stirner]] more prominently. Newman criticizes classical anarchists, such as  [[Michael Bakunin]] and [[Peter Kropotkin]], for assuming an objective "[[human nature]]" and a natural order; he argues that from this approach, humans progress and are well-off by nature, with only the [[Establishment]] as a limitation that forces behavior otherwise. For Newman, this is a [[Manichaeism|Manichaen]] worldview, which depicts only the reversal of [[Thomas Hobbes]]' ''[[Leviathan (book)|Leviathan]]'', in which the "good" state is subjugated by the "evil" people. [[Lewis Call]] has attempted to develop post-anarchist theory through the work of [[Friedrich Nietzsche]], rejecting the [[Cartesian dualism|Cartesian]] concept of the "subject". From here a radical form of anarchism is made possible; the anarchism of becoming. This anarchism does not have an eventual goal, nor flow into "being", it is not a final state of development, nor a static form of society, but rather becomes permanent, as a means without end.
 ==Reading==
@@ Line 25: / Line 25: @@
 ==External links==
-*[http://www.postanarchism.org/ postanarchism clearinghouse]
+*[http://www.postanarchism.org/ Postanarchism Clearinghouse]
 *[http://www.anarchist-studies.org Institute for Anarchist studies]