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Voltairine de Cleyre Biography

Voltairine de Cleyre Biography

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Emma Goldman called her "most gifted and brilliant anarchist woman America ever produced" Yet today, Voltairine de Cleyre was virtually unknown even among libertarians until the recent anthologies were published in 2004 and 2005. She is discussed only briefly in histories of American anarchism and is not even mentioned at all in the more general studies of James Joll, George Woodcock, and Daniel Guerin. Though her writing was both voluminous and powerful, she had appeared in only one modern anarchist anthology until three anthologies of her works were published in 2004 and 2005. Only two modern collections of American radical thought include her classic "Anarchism and American Traditions;" and ironically, neither is primarily anarchist in content
Born in a small village in Michigan in 1866, Voltairine plagued all her life by poverty, pain, and ill health, died prematurely at the age of 45 in 1912. The short life span of her life, ending before great events of the 20th century, is, in Avrich's opinion, the major reason why Voltairine de Cleyre has been overlooked, unlike the long-lived Emma Goldman and Alexander Berkman.
The strength of will and independence of mind that so strongly characterized this remarkable woman manifested themselves early in Voltairine's life. Forced into a Catholic convent school as a teenager, she chafed at the stifling, authoritarian atmosphere and was later to speak of the "the white scars on my soul" left by this painful experience. Bruised but unbroken, Voltairine emerged an atheist and soon gravitated toward the flourishing freethinkers' movement. Influenced by Clarence Darrow, she flirted briefly with socialism, but her deep-running anti-authoritarian spirit soon rejected it in favour of anarchism.
Emma Goldman called her "most gifted and brilliant anarchist woman America ever produced" Yet today, Voltairine de Cleyre was virtually unknown even among libertarians until the recent anthologies were published in 2004 and 2005. She is discussed only briefly in histories of American anarchism and is not even mentioned at all in the more general studies of James Joll, George Woodcock, and Daniel Guerin. Though her writing was both voluminous and powerful, she had appeared in only one modern anarchist anthology until three anthologies of her works were published in 2004 and 2005. Only two modern collections of American radical thought include her classic "Anarchism and American Traditions;" and ironically, neither is primarily anarchist in content
Born in a small village in Michigan in 1866, Voltairine plagued all her life by poverty, pain, and ill health, died prematurely at the age of 45 in 1912. The short life span of her life, ending before great events of the 20th century, is, in Avrich's opinion, the major reason why Voltairine de Cleyre has been overlooked, unlike the long-lived Emma Goldman and Alexander Berkman.
The strength of will and independence of mind that so strongly characterized this remarkable woman manifested themselves early in Voltairine's life. Forced into a Catholic convent school as a teenager, she chafed at the stifling, authoritarian atmosphere and was later to speak of the "the white scars on my soul" left by this painful experience. Bruised but unbroken, Voltairine emerged an atheist and soon gravitated toward the flourishing freethinkers' movement. Influenced by Clarence Darrow, she flirted briefly with socialism, but her deep-running anti-authoritarian spirit soon rejected it in favour of anarchism.

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Published by: Philippe L. De Coster on Apr 30, 2014
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06/28/2014

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 Voltairine De Cleyre
by Emma Goldman and the authentic manuscript photocopied
The Rehabilitation of the Nations through Anarchism
by Philippe L. De Coster, B.Th., D.D. © May 2014
 – 
 Skull Press Ebook Publication, Ghent, Belgium. Non-Commercial.
 
2
The Rehabilitation of the Nations through Anarchism
by Philippe L. De Coster, B.Th., D.D.
Present world problems are caused through governments, capitalism and the Abrahamic religions worldwide. Had we only to deal with the national and international psychoses and the mental conditions and various illnesses induced  by these institutions, the problem would be acute enough but it could be easily solved by the restitution of security, by the sound psychological treatment of the different nationalities, and by their physical rehabilitation and by the restoration of freedom, opportunity, leisure and above all, by uniting men and women of
goodwill as “Anarchist Servers of H
umanity.
 This group of people would show themselves as willing to carry forward the needed educational processes in accordance to true Socialism. The situation seems far more difficult that a casual analysis would make. The  psychological problem involved has a background which is many centuries old, which is inherent in the heart of each individual nation and which is potently
 
3 conditioning the minds of all the individuals today. It is here that our major difficulty lies and it is one which will not easily give way to any effort on any endeavour at all. Our problems today fall into two main categories: The global and internal psychological problems of each individual nation, as today Syria, Ukraine (Kiev), etc. Secondly, major world problems, such as the relation between the nations, business, and the forces of labour. And, these problems are threefold: 1.
 
Each nation should aim at sound mental health and endeavour to implement sound, psychological objectives. 2.
 
International unity must be attained and must be based not only on mutual agreement and trust, but on correct world objectives for the workers and true psychological understanding. 3.
 
Curing insane tendencies among all people, the faults of the capitalistic governments. Anarchy eagerly desires the recognition of the One World, and One Humanity. The stage of national selfishness and the fixed determination to preserve national integrity, interpreted mostly in terms of boundaries and the expansion of commerce must rapidly fade out. The nations must pass to a more beneficent realisation and come to the point where they regard their national cultures, their national resources and their ability to serve the world as the contributions which they must make to the good of the whole. Emphasis as on worldly possessions or extensive territory is no sign of Anarchism and maturity; fighting to preserve these or to expand them is a sign of immaturity. The world is now growing up the wrong way. They should demonstrate a wider sense of responsibility towards average people, the workers as a whole. They should put capitalism on bounds, and think in larger terms towards the workers. At the moment governments show irresponsibility, and show childishness, and therefore the race fail to grasp the extent of the whole of which each nation is a part. War in many parts of the world today as Syria, Russia with Ukraine (Kiev) today to quote two examples are fighting and killing innocent citizens for the extent of territorial boundaries,  based on ancient history, the holding on to material, national possessions at the expense of other people, the workers. However, the race will become more mature through those Anarchists playing their part as World Servers, and that is
you and I. The challenging cry of “This is mine” will someday soon I hope, no
longer be heard. What we had as far in history, the gap between poor and rich, will soon be regarded as the acme of childish selfishness, started by grasping as

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