The first intellectual and social history of American anarchist thought and activism across the twentieth century In this highly accessible history of anarchism in the United States, Andrew Cornell reveals an astounding continuity and development across the century. Far from fading away, anarchists dealt with major events such as the rise of Communism, the New Deal, atomic warfare, the black freedom struggle, and a succession of artistic avant-gardes stretching from 1915 to 1975. Unruly Equality traces US anarchism as it evolved from the creed of poor immigrants militantly opposed to capitalism early in the twentieth century to one that today sees resurgent appeal among middle-class youth and foregrounds political activism around ecology, feminism, and opposition to cultural alienation.

'To a rational being there can be but one rule of conduct, justice, and one mode of ascertaining that rule, the exercise of his understanding.' Godwin's Political Justice is the founding text of philosophical anarchism. Written in the immediate aftermath of the French Revolution, it exemplifies the political optimism felt by many writers and intellectuals. Godwin drew on enlightenment ideas and his background in religious dissent for the principles of justice, utility, and the sanctity of individual judgement that drove his powerful critique of all forms of secular and religious authority. He predicts the triumph of justice and equality over injustice, and of mind over matter, and the eventual vanquishing of human frailty and mortality. He also foresees the gradual elimination of practices governing property, punishment, law, and marriage and the displacement of politics by an expanded personal morality resulting from reasoned argument and candid discussion. Political Justice raises deep philosophical questions about the nature of our duty to others that remain central to modern debates on ethics and politics. This edition reprints the first-edition text of 1793, and examines Godwin's evolving philosophy in the context of his life and work. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

Activists explore the possibility that a new practice of communism may emerge from the end of society as we know it. Society no longer exists, at least in the sense of a differentiated whole. There is only a tangle of norms and mechanisms through which THEY hold together the scattered tatters of the global biopolitical fabric, through which THEY prevent its violent disintegration. Empire is the administrator of this desolation, the supreme manager of a process of listless implosion.-from Introduction to Civil War Society is not in crisis, society is at an end. The things we used to take for granted have all been vaporized. Politics was one of these things, a Greek invention that condenses around an equation: to hold a position means to take sides, and to take sides means to unleash civil war. Civil war, position, sides-these were all one word in the Greek: stasis. If the history of the modern state in all its forms-absolute, liberal, welfare-has been the continuous attempt to ward off this stasis, the great novelty of contemporary imperial power is its embrace of civil war as a technique of governance and disorder as a means of maintaining control. Where the modern state was founded on the institution of the law and its constellation of divisions, exclusions, and repressions, imperial power has replaced them with a network of norms and apparatuses that conspire in the production of the biopolitical citizens of Empire. In their first book available in English, Tiqqun explores the possibility of a new practice of communism, finding a foundation for an ontology of the common in the politics of friendship and the free play of forms-of-life. They see the ruins of society as the ideal setting for the construction of the community to come. In other words: the situation is excellent. Now is not the time to lose courage.