[It’s been quiet here for quite a while, while I have been concentrating on writing and research in some new areas. A lot of my attention has been focused on the question of “anarchist synthesis” and my exploration of the debate surrounding it has finally forced me to dive deep into the Spanish-language anarchist periodicals of the early 20th century. Sources like La Revista Blanca and the “Suplementos” of the Argentinian paper La Protesta are remarkably rich in material from a variety of tendencies and nations, and the research has uncovered a number of very interesting discussion on the question of synthesis, including some commentaries from a much earlier period than I expected. These articles by Ricardo Mella are a fine example of the sort of material that has emerged.
The two articles below present a very challenging vision of the development of a revolutionary anarchism. They continue Mella’s arguments for an anarchism “without adjectives,” picking up elements already present in his work in the 1880s, but also connect that notion to the idea of an “anarchist synthesis,” long before Voline presented his account of anarchist development and the need for synthesis that emerges from the very nature of anarchism itself. The translation, from Spanish, is perhaps a little rough around the edges, but I think the ideas are clear enough.]
THE BANKRUPTCY OF BELIEFS
To my brother J. Prat:
Faith has had its moment; it has also had its noisy bankruptcy. There is nothing left standing at this hour but the lonely ruins of its altars.
Ask the learned people—or those who still wear the intellectual loincloth—and if they wish to answer you conscientiously, they will tell you that faith has died forever: political faith and religious faith, and the scientific faith that has defrauded so many hopes.
When all the past was dead, gazes turned longingly toward the rising sun. Then the sciences had their triumphal hymns. And it came to pass that the multitude was given new idols, and now the eminent representatives of the new beliefs preach right and left the sublime virtues of the dogmatic scientist. The dangerous logorrhea of flattering adjectives, and the never-ending chatter of the sham sages put us on the path to what is rightly proclaimed the bankruptcy of science.
Actually, it is not science that is bankrupt in our day. There is no science; there are sciences. There are no finished things; there are things in perpetual formation. And what does not exist cannot break. If it were still claimed that that which is in constant elaboration, that which constitutes or will constitute the flow of knowledge goes bankrupt in our time, it would only demonstrate that those who said it sought something in the sciences what they cannot give us. It is not the human task of investigating and knowing that fails; what fails, as faith failed in the past, is the sciences.
The ease of creating without examination or mature deliberation, coupled with the general poverty of culture, has resulted in theological faith being succeeded by philosophical faith and later scientific faith. Thus, religious and political fanatics are followed by the believers in a multitude of “isms,” which, if fertilized by the greatest wealth of our understanding, only confirm the atavistic tendencies of the human spirit.
But what is the meaning of the clamoring that arises at every step in the bosom of parties, schools and doctrines? What is this unceasing battle between the catechumens of the same church? It means, simply, that beliefs fail.
The enthusiasm of the neophyte, the healthy and crazy enthusiasm, forges new doctrines and the doctrines forge new beliefs. It desires something better, pursues the ideal, seeks noble and lofty employment of its activities, and barely makes a slight examination, if it finds the note that resonates harmoniously in our understanding and in our heart. It believes. Belief then pulls us along completely, directs and governs our entire existence, and absorbs all our faculties. In no other way could chapels, like churches, small or large, rise powerfully everywhere. Belief has its altars, its worship and its faithful, as faith had.
But there is a fateful, inevitable, hour of dreadful questioning. And this luminous hour is one in which mature reflection asks itself the reason for its beliefs and its ideological loves.
Then the ideal word, which was something like the nebula of a God on whose altar we burned the incense of our enthusiasm, totters. Many things crumble within us. We vacillate as a building whose foundations are weakening. We are upset about party and opinion commitments, just as if our own beliefs were to become unbearable. We believed in man, and we no longer believe. We roundly affirmed the magical virtue of certain ideas, and we do not dare to affirm it. We enjoyed the ardor of an immediate positive regeneration, and we no longer enjoy it. We are afraid of ourselves. What prodigious effort of will is required not to fall into the most appalling emptiness of ideas and feelings!
There goes the crowd, drawn by the verbosity of those who carry nothing inside and by the blindness of those who are full of great and incontestable truths. There goes the multitude, lending with its unconscious action, the appearance life to a corpse whose burial only awaits the strong will of a genius intelligence, who will strip off the blindfold of the new faith.
But the man who thinks, the man who meditates on his opinions and actions in the silent solitude that leads him to the insufficiency of beliefs, sketches the beginning of the great catastrophe, feels the bankruptcy of everything that keeps humanity on a war footing and is aware of the rebuilding of his spirit.
The noisy polemic of parties, the daily battles of selfishness, bitterness, hatred and envy, of vanity and ambition, of the small and great miseries that grip the social body from top to bottom, mean nothing but that beliefs go bankrupt everywhere.
Soon, and perhaps even now, if we delved into the consciences of believers, of all believers, we would find nothing but doubts and questions. All men of good will soon confess their uncertainties. Only the closed-minded belief will be affirmed by those who hope to gain some profit, just as the priests of religions and the augurs of politics continue to sing the praises of the faith that feeds them even after its death.
So, then, is humanity is going to rush into the abyss of ultimate negation, the negation of itself?
Let us not think like the old believers, who cry before the idol that collapses. Humanity will do nothing but break one more link of the chain that imprisons it. The noise matters little. Anyone who does not feel the courage to calmly witness the collapse, will do well to retire. There is always charity for the invalids.
We believed that ideas had the sovereign virtue of regenerating us, and now we find ourselves with ideas that do not carry within themselves elements of purity, justification and truthfulness, and cannot borrow them from any ideal. Under the passing influence of a virgin enthusiasm, we seem renewed, but at last the environment regains its empire. Humanity is not made up of heroes and geniuses, and so even the purest sink, at last, into the filth of all the petty passions. The time when beliefs are broken is also the time when all the fraudsters are known.
Are we in an iron ring? Beyond all the hecatombs life springs anew. If things do not change according to our particular theses, if they do not occur as we expect them to occur, this does not give in to the negation of the reality of realities. Outside of our pretensions as believers, the modification persists, the continuous change is accomplished and everything evolves: means, men and things. How? In what direction? Ah! That is precisely what is left at the mercy of the unconsciousness of the multitudes; that is what, in the end, is decided by an element alien to the work of the understanding and the sciences: force.
After all the propaganda, all the lessons, all the progress, humanity does not have, it does not wish to have any creed but violence. Right? Is this wrong?
And it is force that we accept the things as they are and that, accepting them, our spirit does not weaken. At a critical moment, when everything collapses in us and around us; when we grasp that we are neither better nor worse than others; when we are convinced that the future is not contained in any formulas that are still dear to us, that the species will never conform to the mold of a given form of association, whether it may be called; when we finally assure ourselves that we have done nothing more than forge new chains, gilded with beloved names,—in that decisive moment we must break up all the rubbish of belief, that we cut all the fastenings and we revive personal independence more confidently than ever.
If a vigorous individuality is stirred within us, we will not morally die at the hands of the intellectual vacuum. For man, there is always a categorical affirmation, the “becoming,” the beyond that is constantly reflected and after which it is, however, necessary to run. Let’s run faster when the bankruptcy of beliefs is done.
What does it matter that the goal will eternally move away from us? Men who fight, even in this belief, are those who are needed; not those who find elements of personal enrichment in everything; not those who make of the interests of the party pennant connections for the satisfaction of their ambitions; not those who, positioned to monopolize for their own advantage, monopolize even feelings and ideas.
Even among men of healthier aspirations, selfishness, vanity, foolish petulance, and low ambition take center stage. Even in the parties of more generous ideas there is the leaven of slavery and exploitation. Even in the circle of the noblest ideals, charlatanism and vanity teem; fanaticism, soon intransigence toward the friend, sooner cowardice toward the enemy; fatuity that that rises up swaggering, shielded by the general ignorance. Everywhere, weeds sprout and grow. Let’s not live delusions.
Shall we allow ourselves to be crushed by the grief of all the atavisms that revive, with sonorous names, in us and around us?
Standing firm, firmer than ever, looking beyond any formula whatsoever, will reveal the true fighter, the revolutionary yesterday, today and tomorrow. Without a hero’s daring, it is necessary to pass undaunted through the flames that consume the bulk of time, to take a risk among the creaking timbers, the roofs that sink, the walls that collapse. And when there is nothing left but ashes, rubble, shapeless debris that will have crushed the weeds, nothing will not be left for those who come after but one simple work: to sweep the floor of the lifeless obstacles.
If the collapse of faith has allowed the growth of belief in the fertile field of the human being, and if belief, in turn, falters and bows withered to the earth, we sing the bankruptcy of belief, because it is a new step on the path of individual freedom.
If there are ideas, however advanced, that have bound us in the stocks of doctrinarism, let us smash them. A supreme ideality for the mind, a welcome satisfaction for the spirit disdainful of human pettiness, a powerful force for creative activity, putting thought into the future and the heart into the common welfare, will always remain standing, even after the bankruptcy of all beliefs.
At the moment, even if the mind is frightened, even if all the pigeonholes rebel, in many minds something stirs that is incomprehensible to the dying world: beyond ANARCHY there is also a sun that is born, as in the succession of time there is no sunset without sunrise.
THE RISING ANARCHISM
Sequels are never good. But dear friends who, judging the first installment good, decided to publish it as a pamphlet, ask me to expand the material a few more pages, and I cannot and do not wish to refuse.
I wrote “The Bankruptcy of Beliefs” in a painful moment, impressed by the collapse of something that lives in illusion, but not in reality, which sometimes plays with ideas and with affections, to torment us with our own impotence and our avowed errors.
The truth does not give way before ideological conventions, and those of us who profess to worship it, must not, even through feelings of solidarity, much less through party spirit, sacrifice even the smallest portion of what we understand to be above all doctrines.
Whoever has followed the gradual development of revolutionary ideas, and of anarchism above all, will have seen that in the course of time certain principles began to crystallize in minds as infallible conditions of absolute truth. They will have seen how small dogmas have been elaborated and how, through the influence of a strange mysticism, narrow creeds were finally asserted, claiming nothing less than the possession of the whole truth, truth for today and tomorrow, truth for always. And they will have seen how, after our metaphysical drifts, we have been left with words and names, but completely bereft of ideas. To the worship of truth was succeeded by the idolization of sonorous nomenclature, the magic of sensationalism, almost a faith in the fortuitous combination of letters.
It is the evolutionary process of all beliefs. Anarchism, which was born as a critique, is transformed into an affirmation that borders on dogma and sect. Believers, fanatics and followers of men arise. And there are also the theorists who make of ANARCHY an individualistic or socialist, collectivist or communist, atheistic or materialistic creed, of this or that philosophical school. Finally, in the heart of Anarchism, particularisms are born regarding life, art, beauty, the superman or irreducible egoistic personal independence. The ideal synthesis is thus parceled out, and little by little there are as many chapels as propagandists, as many doctrines as writers. The result is inevitable: we fall into all the vulgarities of party spirit, into all the passions of personalism, into all the baseness of ambition and vanity.
How do we uncover the sore without touching the people, without turning the subject into a source of scandal, into the material of new accusations and insults?
For many, Anarchism has become a belief or a faith. Who would deny it? Because this has become so, passionate quarrels, unjustified divisions and dogmatic exclusivisms have been provoked. That is why, when the evolution has been completed, the bankruptcy of beliefs, a reality in fact, must be proclaimed frankly by all who love the truth.
When Anarchism has gained more ground, the crisis must necessarily arise. Iniquity manifests itself everywhere. Books, magazines, newspapers, meetings reflect the effects of the rare contrast produced by the clash of so many opinions that have sneaked into the anarchist camp. In open competition, doctrinal particularisms fall one by one in the battle of beliefs. None are firm, and they cannot be, without denying themselves.
The illusion of a closed, compact, uniform, pure and fixed Anarchism, like the immaculate faith in the absolute, could live within the enthusiasms of the moment, in febrile imaginations, anxious for goodness and justice, but it is exhausted by truth and reason. It dies fatally when the understanding is clarified and analysis breaks down the heart of the ideality. And the supreme moment comes to shatter our beliefs, to break up the ideological clutter acquired from this or that author, in love with one or another social or philosophical thesis. Why hide it? Why continue to fight in the name of pseudo-scientific and semiological puerilities? Truth is not enclosed in an exclusive point of view. It is not guarded in an ark of fragile planks. It is not there at hand or at the reach of the first daring soul who decides to discover it. As the sciences, as everything human is in formation, it will be perpetually in formation. We are and will always be forced to follow after it through successive trials; in that no other way is the flow of knowledge formed and certainty established.
This is how Anarchism will be surpassed. And when I speak of Anarchism and I say that in minds something stirs that is incomprehensible to the dying world, and that we sense beyond the ANARCHY a sun, which is born because in the succession of time there is no sunset without orthography, I speak of Doctrinal Anarchism, which forms schools, raises chapels and builds altars. Yes; beyond this necessary moment of the bankruptcy of beliefs, is the broad anarchist synthesis that gathers from all the particularisms that are maintained, from all philosophical theses, and from all the formidable advances of the common intellectual work, the established and well-checked truths, whose demonstration every struggle is already impossible. This vast synthesis, a complete expression of Anarchism that opens its doors to everything that comes from tomorrow and everything that remains firm and strong from yesterday and is reaffirmed in today’s clash that scrutinizes the unknown,—this synthesis is the complete denial of all belief.
There is no need to shout: Down with the beliefs! They perish by their own hands. Belief, like faith, is an obstacle to knowledge. And in the restless stirring of so many anarchists speaking, beliefs fail. We will not hide it. Let every one of us throw away the old dogmatism of their opinions, the loves of their philosophical predilections, and launching the mind on the broad paths of unrestricted inquiry, reach as far as the conception of a conscious, virile, generous Anarchism, that has no quarrel except with conventionalism and error, and has tolerance for all ideas, but does not accept, even on a provisional basis, anything except what is well proven.
This Anarchism is the one that is quietly forming. It is the one that is elaborated slowly in the beliefs able to feel the pressure of the atavisms that appear everywhere. It is the one that made me write “The Bankruptcy of Beliefs:” a cry of protest against the reality of the anarchist herd; a cry of encouragement for personal independence; a call for the expansion of the ideal that every day lives stronger in me and encourages me to fight for a future that I will not enjoy, but which will be an era of justice, well-being and love for the men of tomorrow. This Anarchism is the rising Anarchism, capable of collecting within its breast all libertarian tendencies, capable of encouraging all noble rebellions and of impressing on generous spirits the impulse of freedom in all directions, without hindrance and without prejudice, with the sole condition that exclusivism does not raise Chinese walls and that the understanding is delivered entirely and unreservedly to the truth that beats vigorously in the most diverse modalities of the new ideal.
It will no longer be said in the name of Anarchism: No further! Absolute justice, revived in the dogma that now dies, will be but the indeterminate goal that changes as human mentality unfolds. And we will not fall into the strange and singular error of setting a limit, however distant, to the progress of ideas and forms of social benefit.
The rising Anarchism proclaims the beyond endless, after having knocked down all the barriers raised by the age-old intellectual absolutism of men.
Don’t you believe that all the particularisms, all the theories, are now failing, that all the factories of rubble, awkwardly raised for the glory of new dogmas, are collapsing? Don’t you believe that the bankruptcy of beliefs is the last link in the human chain that breaks down and offers us the full breadth the anarchist ideal, pure and without blemish?
Faith will have blinded you. And you wound do well to renounce the word freedom; that can be a herd even in the midst of the most radical ideas.
For our part we limit ourselves to record a fact: anarchists of all tendencies resolutely walk towards the affirmation of a great social synthesis that encompasses all the various manifestations of the ideal. The walking is silent; soon will come the noisy break, if there is anyone who insists on remaining bound to the spirit of clique and sect.
Whoever has not emancipated himself will be left behind with the current movement and will seek redemption in vain. He will die a slave.
La bancarrota de las creencias, by Ricardo Mella, «La Revista Blanca», 107, Madrid, December 1, 1902.
El Anarquismo naciente was published as a continuation of La bancarrota de las creencias, in a pamphlet published in Valencia, in 1903, by Ediciones El Corsario.
[Working translation by Shawn P. Wilbur]