Free-market anarchism

Free-market anarchism,[1] or market anarchism,[2] also known as free-market anti-capitalism[3] and

free-market socialism,[4][5][6] is the branch of anarchism that advocates a free-market economic system based
on voluntary interactions without the involvement of the state. A form of individualist anarchism,[7] left-
libertarianism[3][8] libertarian socialism[4] and market socialism,[5] it is based on the economic theories of
mutualism and individualist anarchism in the United States.[3] Left-wing market anarchism is a modern branch
of free-market anarchism that is based on a revival of such free-market anarchist theories.[3] It is associated
with left-libertarians[3][8] such as Kevin Carson and Gary Chartier, who consider themselves anti-capitalists
and socialists.[9][10][11][12]

Samuel Edward Konkin III's agorism is a strand of left-wing market anarchism that has been associated with
left-libertarianism[13] in the United States,[14][15][16] with counter-economics being its means.[17] Anarcho-
capitalists stress the legitimacy and priority of private property, without any distinction between personal
property and productive property, describing it as an integral component of individual rights and a free-market
economy. Anarcho-capitalism has been referred to as free-market anarchism or market anarchism, among other
names.[18][19] However, there is a strong current within anarchism which does not consider anarcho-capitalism
as part of the anarchist movement because anarchism has historically been an anti-capitalist movement and see
anarchism as being incompatible with capitalism.[20][21][22][23][24][25] Rothbard argued that individualist
anarchism is different from anarcho-capitalism and other capitalist theories due to the individualist anarchists
retaining the labor theory of value and socialist doctrines.[26][27]

Free-market anarchism may refer to diverse economic and political concepts like those proposed by
individualist anarchists and libertarian socialists such as the Europeans Émile Armand, Thomas Hodgskin,
Miguel Giménez Igualada and Pierre-Joseph Proudhon, or the Americans Stephen Pearl Andrews, William
Batchelder Greene, Lysander Spooner, Benjamin Tucker and Josiah Warren, among others;[28][29][30][31] and
alternatively anarcho-capitalists such as David D. Friedman[32] and Murray Rothbard;[33] or various anti-
capitalists, left-libertarians and left-wing market anarchists such as Carson,[34][35][36] Chartier,[37][38] Charles
W. Johnson,[39] Konkin,[15][40] Roderick T. Long,[41][42] Sheldon Richman,[3][43][44] Chris Matthew
Sciabarra[45] and Brad Spangler.[46]

Contents
History
Mutualism
Individualist anarchism in the United States
Individualist anarchism in Europe
Alliance between libertarians and the New Left in the United States
Left-wing market anarchism
Criticism
See also
References
External links
History

Mutualism

Josiah Warren is widely regarded as the first American anarchist[47]

and the four-page weekly paper he edited during 1833, The Peaceful
Revolutionist, was the first anarchist periodical published,[48] an
enterprise for which he built his own printing press, cast his own type
and made his own printing plates.[48] Warren was a follower of
Robert Owen and joined Owen's community at New Harmony,
Indiana. Josiah Warren termed the phrase "cost the limit of price",
with "cost" here referring not to monetary price paid but the labor one
exerted to produce an item.[49] Therefore, "he proposed a system to
pay people with certificates indicating how many hours of work they
did. They could exchange the notes at local time stores for goods that
took the same amount of time to produce".[47] He put his theories to
the test by establishing an experimental "labor for labor store" called
the Cincinnati Time Store where trade was facilitated by notes backed
by a promise to perform labor. The store proved successful and
operated for three years after which it was closed so that Warren could
Josiah Warren, the first American pursue establishing colonies based on mutualism. These included
anarchist, was an early mutualist Utopia and Modern Times. Warren said that Stephen Pearl Andrews'
The Science of Society, published in 1852, was the most lucid and
complete exposition of Warren's own theories.[50] Catalan historian
Xavier Diez report that the intentional communal experiments pioneered by Warren were influential in
European individualist anarchists of the late 19th and early 20th centuries such as Emile Armand and the
intentional communities started by them.[51]

Mutualism began in 18th-century English and French labour movements before taking an anarchist form
associated with Pierre-Joseph Proudhon in France and others in the United States.[52] Proudhon proposed
spontaneous order, whereby organisation emerges without central authority, a "positive anarchy" where order
arises when everybody does "what he wishes and only what he wishes"[53] and where "business transactions
alone produce the social order".[54] It is important to recognize that Proudhon distinguished between ideal
political possibilities and practical governance. For this reason, much in contrast to some of his theoretical
statements concerning ultimate spontaneous self-governance, Proudhon was heavily involved in French
parliamentary politics and allied himself not with Anarchist but Socialist factions of workers movements and in
addition to advocating state-protected charters for worker-owned cooperatives, promoted certain
nationalization schemes during his life of public service. Mutualist anarchism is concerned with reciprocity,
free association, voluntary contract, federation and credit and currency reform. According to the American
mutualist William Batchelder Greene, each worker in the mutualist system would receive "just and exact pay
for his work; services equivalent in cost being exchangeable for services equivalent in cost, without profit or
discount".[55] Mutualism has been retrospectively characterised as ideologically situated between individualist
and collectivist forms of anarchism.[56][57] Proudhon first characterised his goal as a "third form of society, the
synthesis of communism and property".[58]

Pierre-Joseph Proudhon was a French activist and theorist, the founder of mutualist philosophy, an economist
and a libertarian socialist. He was the first person to declare himself an anarchist[59] and is among its most
influential theorists. He is considered by many to be the "father of anarchism".[60] He became a member of the
French Parliament after the Revolution of 1848, whereupon and thereafter he referred to himself as a
federalist.[61] Proudhon, who was born in Besançon, was a printer who taught himself Latin in order to better
print books in the language. His best-known assertion is that "property is
theft!", contained in his first major work What is Property? Or, an
Inquiry into the Principle of Right and Government (Qu'est-ce que la
propriété? Recherche sur le principe du droit et du gouvernement),
published in 1840. The book's publication attracted the attention of the
French authorities. It also attracted the scrutiny of Karl Marx, who started
a correspondence with its author. The two influenced each other and met
in Paris while Marx was exiled there. Their friendship finally ended
when Marx responded to Proudhon's The System of Economic
Contradictions, or The Philosophy of Poverty with the provocatively
titled The Poverty of Philosophy. The dispute became one of the sources
of the split between the anarchist and Marxian wings of the International
Working Men's Association. Some, such as Edmund Wilson, have
contended that Marx's attack on Proudhon had its origin in the latter's
defense of Karl Grün, whom Marx bitterly disliked but who had been
preparing translations of Proudhon's work. Proudhon favored workers'
associations or co-operatives as well as individual worker/peasant
possession over private ownership or the nationalization of land and
workplaces. He considered social revolution to be achievable in a
peaceful manner. In The Confessions of a Revolutionary Proudhon
asserted that "Anarchy is Order Without Power", the phrase which much
later inspired, in the view of some, the anarchist circled-A symbol, today Pierre-Joseph Proudhon, the first
self-identified anarchist,
"one of the most common graffiti on the urban landscape".[62] He
supported a free-market anarchist
unsuccessfully tried to create a national bank to be funded by what
theory called mutualism
became an abortive attempt at an income tax on capitalists and
shareholders. Similar in some respects to a credit union, it would have
given interest-free loans.[63]

William Batchelder Greene was a 19th-century mutualist individualist anarchist, Unitarian minister, soldier and
promoter of free banking in the United States. Greene is best known for the works Mutual Banking (1850),
which proposed an interest-free banking system; and Transcendentalism, a critique of the New England
philosophical school. American anarchist historian Eunice Minette Schuster states: "It is apparent that
Proudhonian Anarchism was to be found in the United States at least as early as 1848 and that it was not
conscious of its affinity to the Individualist Anarchism of Josiah Warren and Stephen Pearl Andrews. William
B. Greene presented this Proudhonian Mutualism in its purest and most systematic form".[64] After 1850, he
became active in labor reform[64] and was elected vice-president of the New England Labor Reform League,
the majority of the members holding to Proudhon's scheme of mutual banking. In 1869, he was elected
president of the Massachusetts Labor Union.[64] Greene then published Socialistic, Mutualistic, and Financial
Fragments (1875).[64] He saw mutualism as the synthesis of "liberty and order".[64] His "associationism is
checked by individualism. 'Mind your own business,' "Judge not that ye be not judged". Over matters which
are purely personal, as for example moral conduct, the individual is sovereign, as well as over that which he
himself produces. For this reason he demands "mutuality" in marriage – the equal right of a woman to her own
personal freedom and property".[64]

Individualist anarchism in the United States

A form of individualist anarchism was found in the United States as advocated by the Boston anarchists.[65]
Some Boston anarchists, including Benjamin Tucker and Lysander Spooner, identified themselves as
socialists, a label often used in the 19th century in the sense of a commitment to improving conditions of the
working class (i.e. the labor problem).[66] The Boston anarchists such as Tucker and his followers are also
considered socialists due to their opposition to usury.[67][68] By around the start of the 20th century, the
 heyday of individualist anarchism had passed,[69] On the other hand,
anarchist historian George Woodcock describes Spooner's essays as an
"eloquent elaboration" of Josiah Warren and the early American
development of Proudhon's ideas and associates his works with that of
Stephen Pearl Andrews.[70] Woodcock also reports that both Spooner
and Greene had been members of the socialist First International.[71]

American individualist anarchist Benjamin Tucker identified as a

socialist[72] and argued that the elimination of what he called the four
monopolies, namely the land monopoly, the money and banking
monopoly, the monopoly powers conferred by patents and the quasi-
monopolistic effects of tariffs, would undermine the power of the
wealthy and big business, making possible widespread property
ownership and higher incomes for ordinary people, while minimizing the
power of would-be bosses and achieving socialist goals without state
American individualist anarchist action. Tucker influenced and interacted with anarchist contemporaries,
Benjamin Tucker, known for his
including Lysander Spooner, Voltairine de Cleyre, Dyer Lum and
anarchist journal Liberty,
William Batchelder Greene, who have in various ways influenced later
abandoned the natural rights
left-libertarian thinking.[73] Kevin Carson characterizes American
conception of property rights in
free-market anarchism for a
individualist anarchism by saying: "Unlike the rest of the socialist
Stirnerite egoism movement, the individualist anarchists believed that the natural wage of
labor in a free market was its product and that economic exploitation
could only take place when capitalists and landlords harnessed the power
of the state in their interests. Thus, individualist anarchism was an alternative both to the increasing statism of
the mainstream socialist movement and to a liberal movement that was moving toward a mere apologetic for
the power of big business.[74] Two individualist anarchists who wrote in Benjamin Tucker's Liberty were also
important labor organizers of the time. Joseph Labadie and Dyer Lum. Kevin Carson has praised Lum's fusion
of individualist laissez-faire economics with radical labor activism as "creative" and described him as "more
significant than any in the Boston group".[75]

Some of the American individualist anarchists later in this era such as Benjamin Tucker abandoned natural
rights positions and converted to Max Stirner's egoist anarchism. Rejecting the idea of moral rights, Tucker
said that there were only two rights, "the right of might" and "the right of contract". He also said after
converting to egoist individualism: "In times past it was my habit to talk glibly of the right of man to land. It
was a bad habit, and I long ago sloughed it off. Man's only right to land is his might over it".[76] In adopting
Stirnerite egoism in 1886, Tucker rejected natural rights which had long been considered the foundation of
libertarianism. This rejection galvanized the movement into fierce debates, with the natural rights proponents
accusing the egoists of destroying libertarianism itself. So bitter was the conflict that a number of natural rights
proponents withdrew from the pages of Liberty in protest even though they had hitherto been among its
frequent contributors. Thereafter, Liberty championed egoism although its general content did not change
significantly.[77]

Individualist anarchism in Europe

Geolibertarianism, a libertarian form of Henry George's philosophy called geoism, is considered left-libertarian
because it assumes land to be initially owned in common, so that when land is privately appropriated the
proprietor pays rent to the community.[78] Geolibertarians generally advocate distributing the land rent to the
community via a land value tax as proposed by Henry George and others before him. For this reason, they are
often called "single taxers". Fred E. Foldvary coined the term geo-libertarianism in a Land and Liberty
article.[79] In the case of geoanarchism, the voluntary form of
geolibertarianism as described by Foldvary, rent would be collected
by private associations with the opportunity to secede from the rent-
sharing community and not receive the community's services.[80]

Similar economic positions also existed within European individualist

anarchism. French individualist anarchist Émile Armand shows
clearly opposition to capitalism and centralized economies when he
said that the individualist anarchist "inwardly he remains refractory –
fatally refractory – morally, intellectually, economically (The capitalist
economy and the directed economy, the speculators and the
fabricators of single are equally repugnant to him.)".[81] He argued for
a pluralistic economic logic when he said: "Here and there everything
happening – here everyone receiving what they need, there each one
getting whatever is needed according to their own capacity. Here, gift
and barter – one product for another; there, exchange – product for
representative value. Here, the producer is the owner of the product, Henry George, whose economic
there, the product is put to the possession of the collectivity".[82] positions known as geoism existed
within European individualist
Spanish individualist anarchist Miguel Giménez Igualada thought that anarchism
"capitalism is an effect of government; the disappearance of
government means capitalism falls from its pedestal vertiginously.
That which we call capitalism is not something else but a product of the State, within which the only thing that
is being pushed forward is profit, good or badly acquired. And so to fight against capitalism is a pointless task,
since be it State capitalism or Enterprise capitalism, as long as Government exists, exploiting capital will exist.
The fight, but of consciousness, is against the State".[83] His view on class division and technocracy are as
follows: "Since when no one works for another, the profiteer from wealth disappears, just as government will
disappear when no one pays attention to those who learned four things at universities and from that fact they
pretend to govern men. Big industrial enterprises will be transformed by men in big associations in which
everyone will work and enjoy the product of their work. And from those easy as well as beautiful problems
anarchism deals with and he who puts them in practice and lives them are anarchists. The priority which
without rest an anarchist must make is that in which no one has to exploit anyone, no man to no man, since
that non-exploitation will lead to the limitation of property to individual needs".[84]

Alliance between libertarians and the New Left in the United States

The doyen of modern American market-oriented libertarianism, Austrian School economist Murray Rothbard,
was initially an enthusiastic partisan of the Old Right, particularly because of its general opposition to war and
imperialism.[85] However, Rothbard had long embraced a reading of American history that emphasized the
role of elite privilege in shaping legal and political institutions—one that was naturally agreeable to many on
the left—and came increasingly in the 1960s to seek alliances on the left—especially with members of the
New Left—in light of the Vietnam War,[86] the military draft and the emergence of the Black Power
movement.[87]

Working with other radicals like Ronald Radosh[88] and Karl Hess,[89] Rothbard argued that the consensus
view of American economic history, according to which a beneficent government has used its power to
counter corporate predation, is fundamentally flawed. Rather, he argued, government intervention in the
economy has largely benefited established players at the expense of marginalized groups, to the detriment of
both liberty and equality. Moreover, the robber baron period, hailed by the right and despised by the left as a
heyday of laissez-faire, was not characterized by laissez-faire at all, but it was in fact a time of massive state
privilege accorded to capital.[90][91] In tandem with his emphasis on the intimate connection between state and
corporate power, he defended the seizure of corporations dependent on state largesse by workers and
others.[92]

Rothbard himself ultimately broke with the left, allying himself instead with the burgeoning paleoconservative
movement.[93][94] Drawing on the work of Rothbard during his alliance with the left and on the thought of
Karl Hess, some thinkers associated with market-oriented American libertarianism came increasingly to
identify with the left on a range of issues, including opposition to war, to corporate oligopolies and to state-
corporate partnerships as well as an affinity for cultural liberalism. One variety of this kind of libertarianism
has been a resurgent mutualism, incorporating modern economic ideas such as marginal utility theory into
mutualist theory. Kevin Carson's Studies in Mutualist Political Economy[95] helped to stimulate the growth of
new-style mutualism, articulating a version of the labor theory of value incorporating ideas drawn from
Austrian economics.[96] Other market-oriented left-libertarians have declined to embrace mutualist views of
real property while sharing the mutualist opposition to corporate hierarchies and wealth concentration.[97] Left-
libertarians have placed particular emphasis on the articulation and defense of a libertarian theory of class and
class conflict, although considerable work in this area has been performed by libertarians of other
persuasions.[98]

Left-wing market anarchism

Left-wing market anarchism is a contemporary school of left-libertarianism and a revival of the free-market
anarchist theories of mutualism and 19th century individualist anarchism.[3][8] It is associated with scholars
such as Kevin Carson,[34][35][36] Gary Chartier,[37][38] Charles W. Johnson,[38][39] Samuel Edward Konkin
III,[15][40] Roderick T. Long,[41][42] Sheldon Richman,[3][43][44] Chris Matthew Sciabarra[45] and Brad
Spangler,[46] who stress the value of radically free markets, termed freed markets to distinguish them from the
common conception which these libertarians believe to be riddled with statist and capitalist privileges.[99]
Referred to as left-wing market anarchists,[100] market-oriented or free-market left-libertarians,[3][8] proponents
of this approach distinguish themselves from right-libertarians and strongly affirm the classical liberal ideas of
self-ownership and free markets while maintaining that taken to their logical conclusions these ideas support
strongly anti-capitalist, anti-corporatist, anti-hierarchical and pro-labor positions in economics; anti-imperialism
in foreign policy; and thoroughly liberal or radical views regarding issues such as class, gender, sexuality and
race. This strand of left-libertarianism tends to be rooted either in the mutualist economics conceptualized by
Pierre-Joseph Proudhon, American individualist anarchism, or in a left-wing interpretation or extension of the
thought of Murray Rothbard.[101][102][103] These left-libertarians rejects "what critics call "atomistic
individualism". With freed markets, they argue that "it is we collectively who decide who controls the means
of production", leading to "a society in which free, voluntary, and peaceful cooperation ultimately controls the
means of production for the good of all people".[104]

According to libertarian scholar Sheldon Richman, left-libertarians "favor worker solidarity vis-à-vis bosses,
support poor people's squatting on government or abandoned property, and prefer that corporate privileges be
repealed before the regulatory restrictions on how those privileges may be exercised", seeing Walmart as a
"symbol of corporate favoritism" which is "supported by highway subsidies and eminent domain", viewing
"the fictive personhood of the limited-liability corporation with suspicion" and "doubt[ing] that Third World
sweatshops would be the "best alternative" in the absence of government manipulation". These left-libertarians
"tend to eschew electoral politics, having little confidence in strategies that work through the government.
They prefer to develop alternative institutions and methods of working around the state".[3]

Gary Chartier has joined Kevin Carson, Charles W. Johnson and others (echoing the language of Stephen
Pearl Andrews, William Batchelder Greene, Thomas Hodgskin, Pierre-Joseph Proudhon, Lysander Spooner,
Benjamin Tucker and Josiah Warren, among others) in maintaining that because of its heritage and its
emancipatory goals and potential, radical market anarchism should be seen by its proponents and by others as
part of the socialist tradition and that market anarchists can and should call themselves socialists.[105]

Forms of geolibertarianism also fit into this group, but these geoists are less likely to accept terms such as anti-
capitalist or socialist. While adopting familiar libertarian views, including opposition to civil liberties violations,
drug prohibition, gun control, imperialism and war, left-libertarians are more likely than most self-identified
libertarians to take more distinctively leftist stances on issues as diverse as class, egalitarianism,
environmentalism, feminism, gender, immigration, race, sexuality and war. Contemporary free-market left-
libertarians show markedly more sympathy than American mainstream libertarians or paleolibertarians towards
various cultural movements which challenge non-governmental relations of power. Left-libertarians such as
Long and Johnson have called for a recovery of the 19th-century alliance with libertarian feminism and radical
liberalism.[106]

Especially influential regarding these topics have been scholars including Long, Johnson, Sciabarra[107] and
Arthur Silber. The genealogy of contemporary market-oriented left-libertarianism, sometimes labeled left-wing
market anarchism,[3][8] overlaps to a significant degree with that of Steiner–Vallentyne left-libertarianism as the
roots of that tradition are sketched in The Origins of Left-Libertarianism.[108] Carson–Long-style left-
libertarianism is rooted in 19th-century mutualism and in the work of figures such as the British Thomas
Hodgskin and the American individualist anarchists Benjamin Tucker and Lysander Spooner.[3][8][103] While
with notable exceptions market-oriented libertarians after Tucker tended to ally with the political right,
relationships between such libertarians and the New Left thrived in the 1960s, laying the groundwork for
modern left-wing market anarchism.[101]

The Really Really Free Market movement is a horizontally organized collective of individuals who form a
temporary market based on an alternative gift economy. The movement aims to counteract capitalism in a
proactive way by creating a positive example to challenge the myths of scarcity and competition. The name
itself is a play on words as it is a reinterpretation and re-envisioning of free market, a term which generally
refers to an economy of consumerism governed by supply and demand.[109]

Criticism
David McNally of the University of Houston argues in the Marxist tradition that the logic of the market
inherently produces inequitable outcomes and leads to unequal exchanges, arguing that Adam Smith's moral
intent and moral philosophy espousing equal exchange was undermined by the practice of the free market he
championed. According to McNally, the development of the market economy involved coercion, exploitation
and violence that Smith's moral philosophy could not countenance. McNally criticizes free-market anarchism
and other market socialists for believing in the possibility of fair markets based on equal exchanges to be
achieved by purging parasitical elements from the market economy such as private ownership of the means of
production, arguing that market socialism is an oxymoron when socialism is defined as an end to wage
labour.[110]

See also
Anarchism and capitalism Issues in anarchism
Anarcho-capitalism Left-wing market anarchism
Anarcho-syndicalism Libertarian socialism
Geolibertarianism Market socialism
Individualist anarchism Mutualism

References
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2. Carrier, James G. (1997). Meanings of the Market: The Free Market in Western Culture (https://a
rchive.org/details/meaningsofmarket0000unse/page/107) (1 ed.). Oxford: Berg. p. 107 (https://ar
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social thought, rooted equally in libertarian socialism and market anarchism."
5. Carson, Kevin. "Socialism: A Perfectly Good Word Rehabilitated" (http://c4ss.org/content/670).
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libertarian socialism that emphasizes voluntary cooperation between producers. And markets,
properly understood, have always been about cooperation. As a commenter at Reason
magazine's Hit&Run blog, remarking on Jesse Walker's link to the Kelly article, put it: "every
trade is a cooperative act." In fact, it's a fairly common observation among market anarchists
that genuinely free markets have the most legitimate claim to the label "socialism."
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Against Bosses, Inequality, Corporate Power, and Structural Poverty. Brooklyn: Minor
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capitalism/). Foundation for Economic Education. Retrieved 10 January 2020.
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Capitalism?" session, annual conference, Association of Private Enterprise Education
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content/1738).
12. Gary Chartier, Socialist Ends, Market Means: Five Essays (http://invisiblemolotov.wordpress.co
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nkin-iii-agorism).
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Armed (41). "Within Libertarianism, Rothbard represents a minority perspective that actually
argues for the total elimination of the state. However Rothbard's claim as an anarchist is quickly
voided when it is shown that he only wants an end to the public state. In its place he allows
countless private states, with each person supplying their own police force, army, and law, or
else purchasing these services from capitalist venders...so what remains is shrill anti-statism
conjoined to a vacuous freedom in hackneyed defense of capitalism. In sum, the "anarchy" of
Libertarianism reduces to a liberal fraud".
21. Meltzer, Albert (2000). Anarchism: Arguments For and Against (https://archive.org/details/anarc
hism00albe). AK Press. p. 50. "The philosophy of "anarcho-capitalism" dreamed up by the
"libertarian" New Right, has nothing to do with Anarchism as known by the Anarchist
movement proper".
22. Goodway, David (2006). Anarchist Seeds Beneath the Snow: Left-Libertarian Thought and
British Writers from William Morris to Colin Ward. Liverpool: Liverpool University Press. p. 4.
"'Libertarian' and 'libertarianism' are frequently employed by anarchists as synonyms for
'anarchist' and 'anarchism', largely as an attempt to distance themselves from the negative
connotations of 'anarchy' and its derivatives. The situation has been vastly complicated in
recent decades with the rise of anarcho-capitalism, 'minimal statism' and an extreme right-wing
laissez-faire philosophy advocated by such theorists as Murray Rothbard and Robert Nozick
and their adoption of the words 'libertarian' and 'libertarianism'. It has therefore now become
necessary to distinguish between their right libertarianism and the left libertarianism of the
anarchist tradition".
23. Marshall, Peter (2008). Demanding the Impossible: A History of Anarchism. London: Harper
Perennial. p. 565. "In fact, few anarchists would accept the 'anarcho-capitalists' into the
anarchist camp since they do not share a concern for economic equality and social justice,
Their self-interested, calculating market men would be incapable of practising voluntary co-
operation and mutual aid. Anarcho-capitalists, even if they do reject the State, might therefore
best be called right-wing libertarians rather than anarchists".
24. "Section F – Is "anarcho"-capitalism a type of anarchism?" (http://anarchism.pageabode.com/af
aq/secFcon.html). An Anarchist FAQ (2008). Published in physical book form by "An Anarchist
FAQ" as Volume I. Oakland/Edinburgh: AK Press. 558 pp. ISBN 9781902593906.
25. Newman, Saul (2010). The Politics of Postanarchism, Edinburgh University Press (https://book
s.google.com/books?id=SiqBiViUsOkC&pg=PA43#v=onepage&q=anarcho-capitalism%20righ
t%20libertarian). p. 43. ISBN 0748634959. "It is important to distinguish between anarchism
and certain strands of right-wing libertarianism which at times go by the same name (for
example, Murray Rothbard's anarcho-capitalism)".
26. Rothbard, Murray. "Are Libertarians 'Anarchists'?" (http://archive.lewrockwell.com/rothbard/roth
bard167.html). Lew Rockwell.com. Retrieved 1 April 2020.
27. Franks, Benjamin (August 2013). Freeden, Michael; Stears, Marc (eds.). "Anarchism". The
Oxford Handbook of Political Ideologies. Oxford University Press: 385–404.
doi:10.1093/oxfordhb/9780199585977.013.0001 (https://doi.org/10.1093%2Foxfordhb%2F978
0199585977.013.0001).
28. Woodcock, George (1962). Anarchism: A History of Libertarian Ideas and Movements.
Melbourne: Penguin.
29. Martin, James J. (1970). Men Against the State. Colorado Springs: Ralph Myles Publisher Inc.
pp. 153, 172.
30. Woodcock, George (1986). The Anarchist Reader. London: Fontana. p. 150.
ISBN 0006861067.
31. McKay, Iain, ed. (2008). An Anarchist FAQ. Stirling: AK Press. ISBN 978-1-902593-90-6.
OCLC 182529204 (https://www.worldcat.org/oclc/182529204).
32. Gerald F. Gaus, Chandran Kukathas. 2004. Handbook of Political Theory. Sage Publications.
pp. 118–119. Source refers to Friedman's philosophy as "market anarchism."
33. Editor's note in "Taxation: Voluntary or Compulsory". Formulations. Free Nation Foundation.
Summer 1995 "Taxation: Voluntary or Compulsory?" (https://web.archive.org/web/2010122805
4225/http://libertariannation.org/a/f24r1.html). Archived from the original (http://libertariannation.
org/a/f24r1.html) on 28 December 2010. Retrieved 15 March 2008.
34. Carson, Kevin A. (2008). Organization Theory: A Libertarian Perspective. Charleston, SC:
BookSurge.
35. Carson, Kevin (19 June 2009). "Socialism: A Perfectly Good Word Rehabilitated" (http://c4ss.or
g/content/670). Center for a Stateless Society. "But there has always been a market-oriented
strand of libertarian socialism that emphasizes voluntary cooperation between producers. And
markets, properly understood, have always been about cooperation. As a commenter at
Reason magazine's Hit&Run blog, remarking on Jesse Walker's link to the Kelly article, put it:
"every trade is a cooperative act." In fact, it's a fairly common observation among market
anarchists that genuinely free markets have the most legitimate claim to the label "socialism."
36. Carson, Kevin (2010). The Homebrew Industrial Revolution: A Low-Overhead Manifesto.
Charleston, SC: BookSurge.
37. Chartier, Gary (2009). Economic Justice and Natural Law. Cambridge: Cambridge University
Press.
38. Chartier, Gary; Johnson, Charles W. (2011). Markets Not Capitalism: Individualist Anarchism
Against Bosses, Inequality, Corporate Power, and Structural Poverty. Brooklyn, NY: Minor
Compositions/Autonomedia. "It introduces an eye-opening approach to radical social thought,
rooted equally in libertarian socialism and market anarchism."
39. Johnson, Charles W. (2008). "Liberty, Equality, Solidarity: Toward a Dialectical Anarchism" (htt
p://radgeek.com/gt/2010/03/02/liberty-equality-solidarity-toward-a-dialectical-anarchism/).
Anarchism/Minarchism: Is a Government Part of a Free Country?. In Long, Roderick T.;
Machan, Tibor. Aldershot: Ashgate. pp. 155–188.
40. Broze, Derrick (13 September 2016). "Agorism is Not Anarcho-Capitalism" (https://c4ss.org/con
tent/46153). Center for a Stateless Society. Retrieved 15 July 2019.
41. Long, Roderick T. (2000). Reason and Value: Aristotle versus Rand. Washington, D.C.:
Objectivist Center.
42. Long, Roderick T. (2008). "An Interview With Roderick Long" (http://en.liberalis.pl/2008/01/04/in
terview-with-roderick-long/).
43. Richman, Sheldon (23 June 2010). "Why Left-Libertarian?" (http://sheldonfreeassociation.blogs
pot.com/2006/07/why-left-libertarian.html). The Freeman. Foundation for Economic Education.
44. Richman, Sheldon (18 December 2009). "Workers of the World Unite for a Free Market" (http://
www.thefreemanonline.org/columns/tgif/workers-of-the-world-unite). Archived (https://web.archi
ve.org/web/20140722145233/http://www.thefreemanonline.org/columns/tgif/workers-of-the-worl
d-unite) 22 July 2014 at the Wayback Machine. Foundation for Economic Education.
45. Sciabarra, Chris Matthew (2000). Total Freedom: Toward a Dialectical Libertarianism.
University Park, PA: Pennsylvania State University Press.
46. Spangler, Brad (15 September 2006). "Market Anarchism as Stigmergic Socialism" (http://brads
pangler.com/blog/archives/473). Archived (https://archive.is/20110510102306/http://bradspangl
er.com/blog/archives/473) 10 May 2011 at Archive.today
47. Palmer, Brian (2010-12-29) What do anarchists want from us? (http://www.slate.com/id/227945
7/), Slate.com
48. Bailie, Bailie, William (1906). Josiah Warren: The First American Anarchist — A Sociological
Study (https://web.archive.org/web/20120204155505/http://libertarian-labyrinth.org/warren/1stA
mAnarch.pdf) (PDF). Boston: Small, Maynard & Company. p. 20. Archived from the original (htt
p://libertarian-labyrinth.org/warren/1stAmAnarch.pdf) (PDF) on 4 February 2012. Retrieved
17 June 2013.
49. Warren, Josiah (May 1852). Equitable Commerce (https://www.revoltlib.com/anarchism/a-brief-
outline-of-equitable-commerce/view.php). The Anarchist Library. "A watch has a cost and a
value. The cost consists of the amount of labor bestowed on the mineral or natural wealth, in
converting it into metals [...]".
50. Madison, Charles A. (January 1945). "Anarchism in the United States". Journal of the History of
Ideas. 6 (1): 53.
51. Diez, Xavier (2003). L'Anarquisme Individualista A Espanya 1923–1938 (http://www.tesisenxar
xa.net/TESIS_UdG/AVAILABLE/TDX...//txdr1de2.pdf). Archived (https://web.archive.org/web/20
110721040723/http://www.tesisenxarxa.net/TESIS_UdG/AVAILABLE/TDX...//txdr1de2.pdf) 21
July 2011 at the Wayback Machine. p. 42.
52. "A member of a community" (1826). The Mutualist. This 1826 series criticised Robert Owen's
proposals and has been attributed to a dissident Owenite, possibly from the Friendly
Association for Mutual Interests of Valley Forge. Wilbur, Shawn (2006) "More from the 1826
"Mutualist"?"
53. Proudhon, Solution to the Social Problem, ed. H. Cohen (New York: Vanguard Press, 1927), p.
45.
54. Proudhon, Pierre-Joseph (1979). The Principle of Federation (https://archive.org/details/principl
eoffeder0000prou). Toronto: University of Toronto Press. ISBN 0-8020-5458-7. "The notion of
anarchy in politics is just as rational and positive as any other. It means that once industrial
functions have taken over from political functions, then business transactions alone produce
the social order."
55. "Communism versus Mutualism", Socialistic, Communistic, Mutualistic and Financial
Fragments. (Boston: Lee & Shepard, 1875) William Batchelder Greene: "Under the mutual
system, each individual will receive the just and exact pay for his work; services equivalent in
cost being exchangeable for services equivalent in cost, without profit or discount; and so much
as the individual laborer will then get over and above what he has earned will come to him as
his share in the general prosperity of the community of which he is an individual member."
56. Miller, David; Coleman, Janet; Connolly, William; Ryan, Alan (5 June 1991). Blackwell
Encyclopaedia of Political Thought. Blackwell Publishing. p. 11. ISBN 0-631-17944-5.
57. Avrich, Paul (1996). Anarchist Voices: An Oral History of Anarchism in America. Princeton
University Press. p. 6. ISBN 0-691-04494-5.
58. Pierre-Joseph Proudhon. What Is Property? Princeton, MA: Benjamin R. Tucker, 1876. p. 281.
59. The Dynamite Club, John M. Merriman, p. 42
60. Guérin, Daniel (1970). Anarchism: From Theory to Practice. New York: Monthly Review Press.
61. Binkley, Robert C. Realism and Nationalism 1852–1871. Read Books. p. 118
62. Marshall, Peter (1993). Demanding the Impossible: A History of Anarchism. London: Fontana.
p. 558
63. Martin, Henri; Alger, Abby Langdon, eds. (1882). A Popular History of France from the First
Revolution to the Present Time: 1832-1881. D. Estes and C. E. Lauria. p. 189.
64. Schuster, Eunice Minette (1932). Native American Anarchism: A Study of Left-Wing American
Individualism (http://www.againstallauthority.org/NativeAmericanAnarchism.html). Archived (htt
ps://web.archive.org/web/20160213201445/http://www.againstallauthority.org/NativeAmerican
Anarchism.html) 13 February 2016 at the Wayback Machine
65. Levy, Carl (2007). "Anarchism (http://uk.encarta.msn.com/encyclopedia_761568770_1/Anarchi
sm.html)". Microsoft Encarta Online Encyclopedia. Archived (https://www.webcitation.org/quer
y?id=1257007798263485) 31 October 2009.
66. Brooks, Frank H. (1994). The Individualist Anarchists: An Anthology of Liberty (1881–1908).
Transaction Publishers. p. 75.
67. "G.1.4 Why is the social context important in evaluating Individualist Anarchism?" in An
Anarchist FAQ (http://www.infoshop.org/page/AnarchistFAQSectionG1#secg14)Archived (http
s://web.archive.org/web/20130315000327/http://www.infoshop.org/page/AnarchistFAQSection
G1#secg14) March 15, 2013, at the Wayback Machine
68. Stanford, Jim. Economics for Everyone: A Short Guide to the Economics of Capitalism. Ann
Arbor: MI., Pluto Press. 2008. p. 36.
69. Avrich, Paul. 2006. Anarchist Voices: An Oral History of Anarchism in America. AK Press. p. 6.
70. Woodcock, G. (1962). Anarchism: A History of Libertarian Ideas and Movements. Melbourne:
Penguin. p. 434.
71. Woodcock, G. (1962). Anarchism: A History of Libertarian Ideas and Movements. Melbourne:
Penguin. p. 460.
72. Tucker, Benjamin (1897). "State Socialism and Anarchism: How Far They Agree and Wherein
They Differ" (http://praxeology.net/BT-SSA.htm). In Instead of a Book: By a Man Too Busy to
Write One. New York.
73. Martin James J. (1970). Men against the State: The Expositors of Individualist Anarchism in
America. Colorado Springs: Myles.
74. Kevin Carson. Organization Theory: A Libertarian Perspective. BookSurge. 2008. p. 1.
75. Carson, Kevin. "May Day Thoughts: Individualist Anarchism and the Labor Movement".
Mutualist Blog: Free Market Anti-Capitalism.
76. Tucker, Instead of a Book, p. 350.
77. McElroy, Wendy McElroy (Autumn 1981). "Benjamin Tucker, Individualism, & Liberty: Not the
Daughter but the Mother of Order" (https://www.libertarianism.org/publications/essays/benjamin
-tucker-individualism-liberty-not-daughter-mother-order). Libertarianism.org. In Liggio, Leonard
P. Literature of Liberty. 4 (3). Retrieved 10 January 2020.
78. Foldvary, Fred E. (15 July 2001). "Geoanarchism" (http://www.anti-state.com/geo/foldvary1.htm
l). Anti-state.com. Retrieved 26 March 2013.
79. Foldvary, Fred E. (May/June 1981). "Geo-libertarianism". Land and Liberty. pp. 53–55.
80. Foldvary, Fred E. (15 July 2001). "Geoanarchism" (http://www.anti-state.com/geo/foldvary1.htm
l). Anti-state.com. Retrieved 15 April 2009.
81. Armand, Émile (1 March 2002). "Anarchist Individualism as a Life and Activity" (http://www.spa
z.org/~dan/individualist-anarchist/library/emile-armand/life-activity.html). Spaz.org. Retrieved
11 October 2013.
82. Armand, Émile (1956). Anarchist Individualism and Amorous Comradeship. "The Origin and
Evolution of Domination" (http://www.revoltlib.com/?id=3762). The Anarchist Library. Retrieved
10 January 2020.
83. Igualada, Miguel Giménez. Anarquismo (http://www.kclibertaria.comyr.com/lpdf/l125.pdf) (in
Spanish). Kolectivo Conciencia Libertaria. "el capitalismo es sólo el efecto del gobierno;
desaparecido el gobierno, el capitalismo cae de su pedestal vertiginosamente. [...] Lo que
llamamos capitalismo no es otra cosa que el producto del Estado, dentro del cual lo único que
se cultiva es la ganancia, bien o mal habida. Luchar, pues, contra el capitalismo es tarea inútil,
porque sea Capitalismo de Estado o Capitalismo de Empresa, mientras el Gobierno exista,
existirá el capital que explota. La lucha, pero de conciencias, es contra el Estado."
84. Igualada, Miguel Giménez. Anarquismo (http://www.kclibertaria.comyr.com/lpdf/l125.pdf) (in
Spanish). Kolectivo Conciencia Libertaria. "¿La propiedad? ¡Bah! No es problema. Porque
cuando nadie trabaje para nadie, el acaparador de la riqueza desaparece, como ha de
desaparecer el gobierno cuando nadie haga caso a los que aprendieron cuatro cosas en las
universidades y por ese sólo hecho pretenden gobernar a los hombres. Porque si en la tierra
de los ciegos el tuerto es rey, en donde todos ven y juzgan y disciernen, el rey estorba. Y de lo
que se trata es de que no haya reyes porque todos sean hombres. Las grandes empresas
industriales las transformarán los hombres en grandes asociaciones donde todos trabajen y
disfruten del producto de su trabajo. Y de esos tan sencillos como hermosos problemas trata el
anarquismo y al que lo cumple y vive es al que se le llama anarquista. [...] El hincapié que sin
cansancio debe hacer el anarquista es el de que nadie debe explotar a nadie, ningún hombre
a ningún hombre, porque esa no-explotación llevaría consigo la limitación de la propiedad a
las necesidades individuales."
85. Raimondo, Justin (2001). An Enemy of the State: The Life of Murray N. Rothbard. Amherst,
New York: Prometheus.
86. Raimondo, Justin (2001). An Enemy of the State: The Life of Murray N. Rothbard. Amherst,
New York: Prometheus. pp. 151–209.
87. Doherty, Brian (2007). Radicals for Capitalism: A Freewheeling History of the Modern
American Libertarian Movement. New York: Public Affairs. p. 338.
88. Rothbard; Murray; Radosh, Ronald, eds. (1972). A New History of Leviathan: Essays on the
Rise of the American Corporate State. New York: Dutton.
89. Hess, Karl (1975). Dear America. New York: Morrow.
90. Kolko, Gabriel (1977). The Triumph of Conservatism: A Reinterpretation of American History,
1900–1916. New York: Free.
91. Shaffer, Butler (2008). In Restraint of Trade: The Business Campaign Against Competition,
1918–1938. Auburn, Alabama: Mises Institute.
92. Rothbard, Murray (15 June 1969). "Confiscation and the Homestead Principle". Libertarian
Forum. 1 (6): 3–4.
93. Raimondo, Justin (2001). An Enemy of the State: The Life of Murray N. Rothbard. Amherst,
New York: Prometheus. pp. 277–278.
94. Doherty, Brian (2007). Radicals for Capitalism: A Freewheeling History of the Modern
American Libertarian Movement. New York: Public Affairs. pp. 562–565.
95. Carson, Kevin. "Studies in Mutualist Political Economy" (http://www.mutualist.org/id112.html).
Archived (https://web.archive.org/web/20110415135834/http://www.mutualist.org/id112.html)
15 April 2011 at the Wayback Machine. Chs. 1–3.
96. See Kevin Carson's Studies in Mutualist Political Economy (Charleston, SC: BookSurge 2007).
This book was the focus of a symposium (https://mises.org/periodical.aspx?Id=3&volume=Vo
l.%2020%20Num.%201) in the Journal of Libertarian Studies.
97. See Long, Roderick T. (Winter 2006). "Land Locked: A Critique of Carson on Property Rights"
(https://mises.org/journals/jls/20_1/20_1_6.pdf). Journal of Libertarian Studies. 20 (1): 87–95.
98. Richman, Sheldon (13 July 2007). "Class Struggle Rightly Conceived" (http://www.thefreeman
online.org/columns/tgif/class-struggle-rightly-conceived/). The Goal Is Freedom. Foundation for
Economic Education; Nock, Albert Jay (1935). Our Enemy, the State; Oppenheimer, Franz
(1997). The State. San Francisco: Fox; Palmer, Tom G. (2009). "Classical Liberalism, Marxism,
and the Conflict of Classes: The Classical Liberal Theory of Class Conflict". Realizing
Freedom: Libertarian Theory, History, and Practice. Washington, D.C.: Cato Institute. pp. 255–
276; Conger, Wally (2006). Agorist Class Theory: A Left Libertarian Approach to Class Conflict
Analysis (http://www.agorism.info/AgoristClassTheory.pdf) (PDF). Archived (https://web.archiv
e.org/web/20160304022520/http://agorism.info/AgoristClassTheory.pdf) 4 March 2016 at the
Wayback Machine; Kevin A. Carson, "Another Free-for-All: Libertarian Class Analysis,
Organized Labor, Etc.," Mutualist Blog: Free-Market Anti-Capitalism (n.p., 26 January 2006);
Walter E. Grinder and John Hagel, "Toward a Theory of State Capitalism: Ultimate Decision
Making and Class Structure". Journal of Libertarian Studies 1.1 (1977): 59–79; David M. Hart,
"The Radical Liberalism of Charles Comte and Charles Dunoyer" (PhD diss., U of Cambridge,
1994); Hans-Hermann Hoppe, "Marxist and Austrian Class Analysis". Journal of Libertarian
Studies 9.2 (1990): 79–93; Long, Roderick T. "Toward a Libertarian Theory of Class". Social
Philosophy and Policy 15.2 (Summer 1998): 303–349.
99. Gillis, William (2011). "The Freed Market". In Chartier, Gary; Johnson, Charles W. Markets Not
Capitalism. Brooklyn, NY: Minor Compositions/Autonomedia. pp. 19–20.
00. Chartier, Gary; Johnson, Charles W. (2011). Markets Not Capitalism. Brooklyn, NY: Minor
Compositions/Autonomedia. pp. 1–16.
01. Long, Roderick T. (4 August 2006). "Rothbard's 'Left and Right': Forty Years Later" (https://mise
s.org/library/rothbards-left-and-right-forty-years-later). Rothbard Memorial Lecture, Austrian
Scholars Conference 2006. Mises Institute. Retrieved 10 January 2020.
02. Carson, Kevin (28 September 2012). "The Left-Rothbardians, Part I: Rothbard" (https://c4ss.or
g/content/12938). Center for a Stateless Society. Retrieved 10 January 2020.
03. Carson, Kevin (15 June 2014). "What is Left-Libertarianism?" (https://c4ss.org/content/28216).
Center for a Stateless Society. Retrieved 10 January 2020.
04. Richman, Sheldon (16 November 2014). "Free Market Socialism" (https://reason.com/2014/11/
16/free-market-socialism/). Reason. Retrieved 10 January 2020.
05. Gary Chartier, "Advocates of Freed Markets Should Oppose Capitalism," "Free-Market Anti-
Capitalism?" session, annual conference, Association of Private Enterprise Education
(Cæsar's Palace, Las Vegas, NV, April 13, 2010); Gary Chartier, "Advocates of Freed Markets
Should Embrace 'Anti-Capitalism'" (http://c4ss.org/content/1738); Gary Chartier, Socialist Ends,
Market Means: Five Essays (http://invisiblemolotov.wordpress.com/2009/09/12/socialist-ends-
market-means/). Cp. Tucker, "Socialism".
06. Long, Roderick T.; Johnson, Charles W. (1 May 2005). "Libertarian Feminism: Can this
Marriage Be Saved?" (http://charleswjohnson.name/essays/libertarian-feminism). Molinari
Society. Retrieved 10 January 2020.
07. Chris Sciabarra is the only scholar associated with this school of left-libertarianism who is
skeptical about anarchism. See Sciabarra's Total Freedom.
08. Steiner, Hillel; Vallentyne, Peter (2000). The Origins of Left Libertarianism. Palgrave.
09. CrimethInc. "The Really Really Free Market: Instituting the Gift Economy" (http://www.crimethin
c.com/texts/atoz/reallyreally.php). Rolling Thunder (4). Retrieved 9 December 2008.
10. McNally, David (1993). Against the Market: Political Economy, Market Socialism and the
Marxist Critique. Verso. ISBN 978-0-86091-606-2.

External links
Alliance of the Libertarian Left (http://praxeology.net/all-left.htm)
Center for a Stateless Society (http://c4ss.org/)
 Molinari Institute (http://praxeology.net/molinari.htm)

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