Anarcho-Communism: An introduction

A few days ago I did not call myself an Anarchist Communist, just an Anarchist. I have since then done research on full Communism as well as how Anarchism and Communism melds together, and I have decided that I am not a Communist, nor am I an Anarchist. My political spectrum is a combination of the two. In this blog here, I will explain what I know about the theory.

Anarcho-Communism (Also known as Red Anarchism, Anarchist Communism, Libertarian Communism, and I've heard people put it in reverse; Communo-Anarchism.) advocates the abolition of the State and Capitalism in favor of a horizontal network of voluntary associations, workers' councils, and/or commons through which every person will be free to satisy their needs (not their wants. All necessities are fulfilled, nothing else.)

All Anarcho-Communists may be Libertarian Communists, but not all Libertarian Communists are Anarchists. Such as Council Communists, which are not Anarchistic. What distinguishes Anarcho-Communism from other variants of Libertarian Communism is the former's opposition to all forms of political power, hierarchy, and domination.

Anarcho-Communist currents manifested themselves during the English Civil War as well as the French Revolution. Gerrard Winstanley, who was part of the radical Diggers movement in England, wrote in his 1649 pamphlet, "The New Law of Righteousness", that there "shall be no buying or selling, no fairs nor markets, but the whole earth shall be a common treasurey for all," and "there shall be none Lord over others, but every one shall be a Lord of himself." These theories spawned Anarcho-Communism shortly afterwards.

Peter Kropotkin, considered the most important theorist to call himself Anarcho-Communist, outlined his economic ideas in his book The Conquest of Bread as well as in Fields, Factories, and Workshops. Kropotkin felt that co-operation is more benificial then competition, arguing in Mutual Aid: A Factor of Evolution that this was illustrated in nature. He advocated the abolition of private property through the "expropriatation of the whole social wealth" by people themselves, and for the economy to be co-ordinated through voluntary, non-profit associations where goods are distributed according to the needs of an individual.He further argued that these "needs," as society progressed, would not merely be physical needs but "as soon as his material wants are satisfied, other needs, of an artistic character will thrust themselves forward all the more ardently. Aims of life vary with each and every individual; and the more society is civilized, the more will individuality be developed, and the more the desires will be varied."