Best 28 quotes of Errico Malatesta on MyQuotes

Anarchism is the abolition of exploitation and oppression of man by man, that is, the abolition of private property and government; Anarchism is the destruction of misery, of superstitions, of hatred. Therefore, every blow given to the institutions of private property and to the government, every exaltation of the conscience of man, every disruption of the present conditions, every lie unmasked, every part of human activity taken away from the control of the authorities, every augmentation of the spirit of solidarity and initiative, is a step towards Anarchism.

Anarchists are opposed to violence; everyone knows that. The main plank of anarchism is the removal of violence from human relations. It is life based on freedom of the individual, without the intervention of the gendarme. For this reason we are the enemies of capitalism which depends on the protection of the gendarme to oblige workers to allow themselves to be exploited--or even to remain idle and go hungry when it is not in the interest of the bosses to exploit them. We are therefore enemies of the State which is the coercive violent organization of society.

Anarchists generally make use if the word "State" to mean all the collection of institutions, political, legislative, judicial, military, financial, etc., by means of which management of their own affairs, the guidance of their personal conduct, and the care of ensuring their own safety are taken from the people and confided to certain individuals, and these, whether by usurpation or delegation, are invested with the right to make laws over and for all, and to constrain the public to respect them, making use of the collective force of the community to this end.

Anarchy is a word that comes from the Greek, and signifies, strictly speaking, "without government": the state of a people without any constituted authority. Before such an organization had begun to be considered possible and desirable by a whole class of thinkers, so as to be taken as the aim of a movement (which has now become one of the most important factors in modern social warfare), the word "anarchy" was used universally in the sense of disorder and confusion, and it is still adopted in that sense by the ignorant and by adversaries interested in distorting the truth.

And by anarchist spirit I mean that deeply human sentiment, which aims at the good of all, freedom and justice for all, solidarity and love among the people; which is not an exclusive characteristic only of self-declared anarchists, but inspires all people who have a generous heart and an open mind.

For anarchy to succeed or simply to advance towards its success it must be conceived not only as a lighthouse which illuminates and attracts, but as something possible and attainable, not in centuries to come, but in a relatively short time and without relying on miracles.

Hate does not produce love, and by hate one cannot remake the world.

If you say that you reject violence when it exceeds the limits imposed by the needs of defense, they accuse you of pacifism, without understanding that violence is the whole essence of authoritarianism, just as the repudiation of violence is the whole essence of anarchism.

In the anarchist milieu, communism, individualism, collectivism, mutualism and all the intermediate and eclectic programmes are simply the ways considered best for achieving freedom and solidarity in economic life; the ways believed to correspond more closely with justice and freedom for the distribution of the means of production and the products of labour among men. Bakunin was an anarchist, and he was a collectivist, an outspoken enemy of communism because he saw in it the negation of freedom and, therefore, of human dignity.

Intolerance of oppression, the desire to be free and develop one personality to its full limits, is not enough to make one an anarchist. That aspiration towards unlimited freedom, if not tempered by a love for mankind and by the desire that all should enjoy equal freedom, may well create rebels who soon become exploiters and tyrants.

Not whether we accomplish anarchism today, tomorrow, or within ten centuries, but that we walk towards anarchism today, tomorrow, and always.

Organisation, far from creating authority, is the only cure for it and the only means whereby each of us will get used to taking an active and conscious part in collective work, and cease being passive instruments in the hands of leaders.

The only limit to the oppression of government is the power with which the people show themselves capable of opposing it.

The person who thinks with [their] own brain is to be preferred to the one who blindly approves everything.... Better an error consciously committed and in good faith, than a good action performed in a servile manner.

The question may seem embarrassing, but it can be answered in a few words. For two people to live in peace they must both want peace; if one of them insists on using force to oblige the other to work for him and serve him, then the other, if he wishes to retain his dignity as a man and not be reduced to abject slavery, will be obliged in spite of his love of peace, to resist force with adequate means.

We anarchists do not want to emancipate the people; we want the people to emancipate themselves.

We follow ideas and not men, and rebel against this habit of embodying a principle in a man.

While preaching against every kind of government, and demanding complete freedom, we must support all struggles for partial freedom, because we are convinced that one learns through struggle.

Anarchists present a new method; the free initiative of all and free agreement; then, after the revolutionary abolition of private property, every one will have equal power to dispose of social wealth.

By definition an anarchist is he who does not wish to be oppressed nor wishes to be him self an oppressor; who wants the greatest well-being, freedom and development for all human beings. His ideas, his wishes have their origin in a feeling of sympathy, love and respect for humanity: a feeling which must be sufficiently strong to induce him to want the well-being of others as much as his own, and to renounce those personal advantages, the achievement of which, would involve the sacrifice of others.

Communism made through the will of a government instead of through the direct and voluntary work of groups of workers does not really appeal to me. If it was possible, it would be the most suffocating tyranny to which human society has ever been subjected.

I only believe those things which can be proved; but I know full well that proofs are relative and can, and are in fact, continually superseded and cancelled out by other proved facts; and therefore I believe that doubt should be the mental approach of all who aspire to get ever closer to the truth, or at least to that much of truth that it is possible to establish. . .

Money is a powerful means of exploitation and oppression; but it is also the only means (apart from the most tyrannical dictatorship or the most idyllic accord) so far devised by human intelligence to regulate production and distribution automatically. For the moment, rather than concerning oneself with the abolition of money one should seek a way to ensure that money truly represents the useful work performed by its possessors. . . .

The freedom we want, for ourselves and for others, is not an absolute metaphysical, abstract freedom which in practice is inevitably translated into the oppression of the weak; but it is real freedom, possible freedom, which is the conscious community of interests, voluntary solidarity.

The methods from which the different non-anarchist parties expect, or say they do, the greatest good of one and all can be reduced to two, the authoritarian and the so-called liberal. The former entrusts to a few the management of social life and leads to the exploitation and oppression of the masses by the few. The latter relies on free individual enterprise and proclaims, if not the abolition, at least the reduction of governmental functions to an absolute minimum; but because it respects private property and is entirely based on the principle of each for himself and therefore of competition between men, the liberty it espouses is for the strong and for the property owners to oppress and exploit the weak, those who have nothing; and far from producing harmony, tends to increase even more the gap between rich and poor and it too leads to exploitation and domination, in other words, to authority. This second method, that is liberalism, is in theory a kind of anarchy without socialism, and therefore is simply a lie, for freedom is not possible without equality, and real anarchy cannot exist without solidarity, without socialism. The criticism liberals direct at government consists only of wanting to deprive it of some of its functions and to call on the capitalists to fight it out among themselves, but it cannot attack the repressive functions which are of its essence: for without the gendarme the property owner could not exist, indeed the government’s powers of repression must perforce increase as free competition results in more discord and inequality.

The needs, tastes, aspirations and interests of mankind are neither similar nor naturally harmonious; often they are diametrically opposed and antagonistic. On the other hand, the life of each individual is so conditioned by the life of others that it would be impossible, even assuming it were convenient to do so, to isolate oneself and live one’s own life. Social solidarity is a fact from which no one can escape.

we are, in any case, only one of the forces acting in society

We too aspire to communism as the most perfect achievement of human solidarity, but it must be anarchist communism, that is, freely desired and accepted, and the means by which the freedom of everyone is guaranteed and can expand; for these reasons we maintain that State communism, which is authoritarian and imposed, is the most hateful tyranny that has ever afflicted, tormented and handicapped mankind.