I will try to share the contents of this book by taking extracts (This is written in the first person, Michel Onfray is the narrator of "my resume"; a non-exhaustive but illuminating summary). I hope that this approach does not denature the words of the philosopher too.
FIRST PART:
- (P.15) The genealogy of the anarchist is in his viscera. It does not access to books, it feels like the first evidence that the paper then confirms. Because there are before an instinctive rebellion against authority, wherever it comes from.
- (P.17) At 14, I have the memory of a pact with myself: I will neither executioner nor victim. I did not want to humiliate me by becoming what some priests had been with me hedonists of power, gloating to break and destroy weaker than them, hidden behind the institution, hidden in the pack, using the force. But I did not want either to be always what I had was one day fearing [various bullying].
- (P.22) I read (and reread) The Communist Manifesto with enthusiasm. I was 15 and I knew (and I know always) just as Marx said in speaking of the class struggle as the motor of history.
- (P.22) So I am interested in the PCF and is considering a adhésion-- I am 16 years old.
- (P.24) And I did not like that the PCF was unconditional in the Eastern countries that, for the little I knew then, deserved no support.
- (P.25) The little I knew, exactly, I had to figure having a lot to me at that time, my hairdresser: Pierre Billaux.
- (P.28) It is in this man a teenager I discovered the left press, alternative or satirical newspapers, [...] the micrological gesture of great resistance, the role of resentment in manufacturing of an employee, the existence of the Nazi concentration camp system, the militancy of "Human Rights" The possibility of a second left, non-communist and not liberal.
- (P.28) But it is also home I discovered the anarchist galaxy. He had a few issues of "black and red" and also made me read "The Unknown Revolution" Volin. [...]
In March 1921, Lenin and Trotsky are shooting the Kronstadt sailors who rebel in the name of the forgotten revolutionary ideal. [...] The victims number more than 2,000, many deportations, exiles. The Red Army, a creation of Trotsky, Lenin destroyed by order of the (excellent) revolutionary ideals claimed by the sea: the soviets. Thus freed, no question of being Marxist, Leninist or Trotskyist; even less activist PCF
- (P.31) In the process (I'm still in high school), I buy "neither God nor master" by Daniel Guerin. I then discovered the richness of the non-Marxist left who from the first hour, refused the concentration camp, socialism barbed wire, the political police, the militarization of society and still wants the end of capitalist exploitation, the happiness of the poor and humble people, a company [...] less unjust
- (P.31) I then discovered the huge variety of anarchist galaxy.
- (P.33) The year of my degree, from 1975 to 1976, I read "What Is Property?" Proudhon. Complex book, difficult, often reduced to a real answer, but problematic: "Property is theft."
- (P.37) For my part, I want to Proudhon most relevant anarchists.
- (P.45) Institutional anarchists like routine, recite the catechism, practiced genuflecting in front of their library and firmly believe that the twenty-first century solutions to be found in contemporary texts of the invention of the steam engine.
- (P.46) Can we still make do with the canonical corpus? No. We must invent, add, create new opportunities for today libertarian thought.
For my part, I would turn my back on the left of resentment that feeds so often taking anarchist position: against. Against all.
- (P.47) That's why I like Proudhon speaks of "positive anarchy" and refuses to fall into two impasses: anarchy resentment so analyzed by Nietzsche, anarchy or utopia who wants to achieve heaven on earth.
- (P.49) Anarchy is less an ideology to shout a practice to embody.
- (P.54) The Post-Anarchism is not for demain-- but for right away.
SECOND PART:
- (P.57) The term speaks little Post-Anarchism in France, while in the United States it characterizes a thought which, dialectically inscribed in history, retains some of the ideals of classical anarchism but exceeds in favor of the construction of an extremely rich contemporary libertarian thought potential. Here is an outline of a proposal postlibertaire. [...]
- (P.62) Other dogma: "capitalism is a moment in world history, it should be abolished" - yet it is the unsurpassable truth of the exchange since the world began as the is often confused capitalism a mode of production of wealth that assume private ownership and liberalism, a way of distribution of wealth thus obtained. So it might be a libertarian capitalism as there was a Soviet capitalism or ecological capitalism, where we seem to be heading.
- (P.67) The anarchist corpus is a huge open pit in which we find pouvu nuggets that exercises a right inventory on this beautiful world.
- (P.69) When we have: left out dated because anarchists answers produced by the reactivity at the time of their actors, be they fathers of anarchist Church; broken with the Christian scheme of revolution with the announcement coming paradise; stopped believing in the millenarian fantasies with radiant promise society; stopped subscribing to naivety rousseauistes-- then arrive on time to the positive anarchy, the task that the proposed Post-Anarchism.
- (P.73) Who was called anarchism in the twentieth century as they added to the corpus of new values?
What new concepts? What new tools?
- (P.75) on the lessons of the twentieth century rich in historical events, the Post-Anarchism proposes to think of learning from a predominantly French thought and offer an output of nihilism with a philosophical corpus relatively recent.
- (P.75) Thus the work of Michel Foucault [...].
- (P.76) So with oeuvre by Pierre Bourdieu and his thoughts [...]. So with the works of Gilles Deleuze and Félix Guattari [...]. So with the reflections of Jean François Lyotard [...]. So with countless publications Derrida [...].
- (P.85) If we want to avoid both liberalism right, its formula twin left and communism like the twentieth century, then you have to feed the concept of Post-Anarchism claiming substantial content that challenges with the same determination liberalism and communism, ie liberal capitalism and capitalism of the soviets.
The Post-Anarchism is anti-liberal, anti-communist and libertarian socialist.
- (P.93) The guiding principle of Post-Anarchism?
- (P.93) This sublime sentence of Boétie is the heart of the political thought of the Discourse on Voluntary Servitude "Be resolved not to serve and you're free. "For the release comes, moreover, that the will of those who desire it. It is not a case that involves a tomorrow, a mythical Grand Soir, it does not fall from heaven as a gift offered by the exploiters. It does not arise when hypothetical historical conditions are satisfied. It is not dependent on the action of an enlightened vanguard of the proletariat.
- (P.96) The macro failed miserably. What could be saving a century Marxism Moscow to Havana via Beijing? Nothing.
- (P.97) The end of the macro results in the advent of micro-politics, the truth of Post-Anarchism. I call "principle of Gulliver" this new logic, more modest, more humble, less flashy, but which ends with the messianic and religious model. It is no less effective, despite the near invisibility and antispectaculaire character libertarian anarchists micrological actions and conduct. The imperceptibility of micrological action does not prevent the effectiveness of micrological resistance.
- (P.97) If the giant can be arrested, shackled, and then immobilized on the ground it is not by the power of one macrological but by the proliferation of small micrological links. The addition of small forces ultimately constitutes a formidable power. If revolution there, she will no longer be at the top, into violence, with blood and terror imposed by the armed wing of a vanguard lawless but from below, immanently, contractual, capillary, rhisomique exemplary. The work is not lacking.
