At the last " existential party ", which took place on the occasion of the
publication of the new issue of Existence , during the discussion of everythingpossible, the topic of the relationship between anarchism and Christianity wasdiscussed. Since I had just read Kropotkin's study of ethics, I could not helpbut refer to it, saying that with the degree of scientific knowledge gained,religion can only be an external ethical compass, which we don't really need atall and can be an obstacle while we can draw on ethics outside the realm of falseauthorities.I had in mind the work Anarchist Ethics , published by AF Publishing House on theoccasion of the centenary of the death of the anarchist thinker Petr Kropotkin .This is the second edition, the first of which was published in 2000 by Votobiaand was perhaps the only publication devoted to anarchist theory, which untilthen had been published outside the anarchist samizdat in large quantities. Thebook, in collaboration with translator Alan Cernohous, has undergone minormodifications, notes on individual texts have been expanded, and a well-foundededitorial commentary on their origin has been added.In the first two, Kropotkin discusses a topic to which he has repeatedly returned- the ethical principles on which a free society can be built. As was his own, hetried to draw on biological and anthropological observations and knowledge. It isno wonder, then, that in one place (when dealing with crime) he even takeseugenic studies seriously, which later proved to be unscientific, and modernanthropology approaches them as a shadow of its past.The author focuses on the origin of ethical concepts in humanity. These have adynamic appearance and change with each change in relations between the socialstrata. This means that any social transformation should also entail areassessment of moral concepts. Kropotkin rejects Huxley's idea that everythingis governed by competition. Such an approach obscures "the eyes of the true lifeof nature." The "ethical process" began to exist in the animal world and thencame to man, the meaning of togetherness developed over thousands of years.According to Kropotkin, the instinct of togetherness is the first of the threebasic elements of morality. This is followed by the notion of justice (whichimplies the requirement of equality) and then a feeling that we cannot quiterightly call altruism, generosity or self-commitment. "It's an emotion confirmedby reason, which is basically what we should call a moral feeling."We can consider traditional enemies of free human thought to be rulers,legislators, and priests who act on others through fear when they abuse thecommon fact of life to seek to meet needs and avoid what suffering brings.Kropotkin critically admits that even anarchist principles are sometimes unableto eradicate the notion of reward and punishment.The good is the same for animals and humans - everything that is beneficial forthe preservation of the genus. The morality of knowing the animal world says,"Treat others the way you want them to treat you on the same terms." And that'sjust advice.He also deals with the respect for the individual, which springs from theprinciple of equality, rejects the ambivalence of the terms egoism and altruism,deals with the question of ideals and stunting of the person who suppresses them,the question of duty arising from the possibility or the integrity of thepersonality reason, emotion and will.The third text is devoted to the life and thought development of Leo NikolayevichTolstoy. In it, Kropotkin expresses his critical understanding of Tolstoy. Bothheld similar moral values, except that Kropotkin freed himself from anyreligiosity and questioned Tolstoy's position that evil must not be resisted byforce under any circumstances.The last text - "On the meaning of retribution" - deals with the issue ofimprisonment, which by its very nature has no remedial character, however it maybe declared. The vast majority of his observations at the time are also relevantfor today, including the devastating influence it has on the warden. It alsodeals with the issue of crime and its causes, which are mainly social, and theresponsibility thus lies not only with the individual, but with society as awhole. Man is a product of the conditions in which he grew up. He rejects thedeath penalty, which has never led to a reduction in homicides. In this chapter,Kropotkin also used his own observations from his imprisonment in Russia and France.Even though it is a relatively old work, it can still be used as a starting pointfor debates on anarchist ethics and related issues. In addition, it is accessibleto today's readers thanks to modern translation and explanations of concepts,books, events and personalities, who today do not have to say anything to anyone.In addition, the nice graphic design encourages the book to be a nice gift forsomeone around you.Petr Kropotkin: Anarchist Ethics. 164 pages A5, recommended contribution to covercosts 170 CZK. Can be ordered in the Roleta39 e-shop .https://www.afed.cz/text/7532/zivot-pretekajici-pres-okraj_________________________________________A - I N F O S N E W S S E R V I C EBy, For, and About AnarchistsSend news reports to A-infos-en mailing listA-infos-en@ainfos.ca
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