Zitate von Pjotr Alexejewitsch Kropotkin

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Pjotr Alexejewitsch Kropotkin

Geburtstag: 27. November 1842
Todesdatum: 8. Februar 1921

Fürst Pjotr Alexejewitsch Kropotkin war ein russischer Anarchist, Geograph und Schriftsteller.

Er hinterließ viele Schriften, darunter die revolutionäre Schrift Die Eroberung des Brotes und sein wissenschaftliches Werk Gegenseitige Hilfe in der Tier- und Menschenwelt. Kropotkin kämpfte für eine gewalt- und herrschaftsfreie Gesellschaft und gilt als einer der einflussreichsten Theoretiker des kommunistischen Anarchismus. Aufgrund seiner adeligen Herkunft und seiner Bekanntheit als Anarchist des späten 19. und frühen 20. Jahrhunderts wurde Kropotkin auch der anarchistische Fürst genannt.

Zitate Pjotr Alexejewitsch Kropotkin

„Far be it from us not to recognize the importance of the second factor, moral teaching — especially that which is unconsciously transmitted in society and results from the whole of the ideas and comments emitted by each of us on facts and events of every-day life.“

—  Peter Kropotkin

Anarchism: Its Philosophy and Ideal (1896)
Kontext: Far be it from us not to recognize the importance of the second factor, moral teaching — especially that which is unconsciously transmitted in society and results from the whole of the ideas and comments emitted by each of us on facts and events of every-day life. But this force can only act on society under one condition, that of not being crossed by a mass of contradictory immoral teachings resulting from the practice of institutions.
In that case its influence is nil or baneful. Take Christian morality: what other teaching could have had more hold on minds than that spoken in the name of a crucified God, and could have acted with all its mystical force, all its poetry of martyrdom, its grandeur in forgiving executioners? And yet the institution was more powerful than the religion: soon Christianity — a revolt against imperial Rome — was conquered by that same Rome; it accepted its maxims, customs, and language. The Christian church accepted the Roman law as its own, and as such — allied to the State — it became in history the most furious enemy of all semi-communist institutions, to which Christianity appealed at Its origin.

„In the animal world we have seen that the vast majority of species live in societies, and that they find in association the best arms for the struggle for life: understood, of course, in its wide Darwinian sense — not as a struggle for the sheer means of existence, but as a struggle against all natural conditions unfavourable to the species.“

—  Peter Kropotkin, buch Mutual Aid: A Factor of Evolution

Mutual Aid: A Factor of Evolution (1902)
Kontext: In the animal world we have seen that the vast majority of species live in societies, and that they find in association the best arms for the struggle for life: understood, of course, in its wide Darwinian sense — not as a struggle for the sheer means of existence, but as a struggle against all natural conditions unfavourable to the species. The animal species, in which individual struggle has been reduced to its narrowest limits, and the practice of mutual aid has attained the greatest development, are invariably the most numerous, the most prosperous, and the most open to further progress. The mutual protection which is obtained in this case, the possibility of attaining old age and of accumulating experience, the higher intellectual development, and the further growth of sociable habits, secure the maintenance of the species, its extension, and its further progressive evolution. The unsociable species, on the contrary, are doomed to decay.

„Throughout the history of our civilization, two traditions, two opposing tendencies have confronted each other“

—  Peter Kropotkin

Quelle: The State — Its Historic Role (1897), X
Kontext: Throughout the history of our civilization, two traditions, two opposing tendencies have confronted each other: the Roman and the Popular; the imperial and the federalist; the authoritarian and the libertarian. And this is so, once more, on the eve of the social revolution.
Between these two currents, always manifesting themselves, always at grips with each other — the popular trend and that which thirsts for political and religious domination — we have made our choice.
We seek to recapture the spirit which drove people in the twelfth century to organise themselves on the basis of free agreement and individual initiative as well as of the free federation of the interested parties. And we are quite prepared to leave the others to cling to the imperial, the Roman and canonical tradition.

„They study the characteristics of law, and instead of perpetual growth corresponding to that of the human race, they find its distinctive trait to be immobility, a tendency to crystallize what should be modified and developed day by day.“

—  Peter Kropotkin

Quelle: Law and Authority (1886), I
Kontext: Men who long for freedom begin the attempt to obtain it by entreating their masters to be kind enough to protect them by modifying the laws which these masters themselves have created!
But times and tempers are changed. Rebels are everywhere to be found who no longer wish to obey the law without knowing whence it comes, what are its uses, and whither arises the obligation to submit to it, and the reverence with which it is encompassed. The rebels of our day are criticizing the very foundations of society which have hitherto been held sacred, and first and foremost amongst them that fetish, law.
The critics analyze the sources of law, and find there either a god, product of the terrors of the savage, and stupid, paltry, and malicious as the priests who vouch for its supernatural origin, or else, bloodshed, conquest by fire and sword. They study the characteristics of law, and instead of perpetual growth corresponding to that of the human race, they find its distinctive trait to be immobility, a tendency to crystallize what should be modified and developed day by day.

„Our society seems no longer able to understand that it is possible to exist otherwise than under the reign of law, elaborated by a representative government and administered by a handful of rulers.“

—  Peter Kropotkin

Quelle: Law and Authority (1886), I
Kontext: In existing States a fresh law is looked upon as a remedy for evil. Instead of themselves altering what is bad, people begin by demanding a law to alter it. … In short, a law everywhere and for everything! A law about fashions, a law about mad dogs, a law about virtue, a law to put a stop to all the vices and all the evils which result from human indolence and cowardice.
We are so perverted by an education which from infancy seeks to kill in us the spirit of revolt, and to develop that of submission to authority; we are so perverted by this existence under the ferrule of a law, which regulates every event in life — our birth, our education, our development, our love, our friendship — that, if this state of things continues, we shall lose all initiative, all habit of thinking for ourselves. Our society seems no longer able to understand that it is possible to exist otherwise than under the reign of law, elaborated by a representative government and administered by a handful of rulers. And even when it has gone so far as to emancipate itself from the thralldom, its first care has been to reconstitute it immediately. "The Year I of Liberty" has never lasted more than a day, for after proclaiming it men put themselves the very next morning under the yoke of law and authority.

„The State idea means something quite different from the idea of government.“

—  Peter Kropotkin

Quelle: The State — Its Historic Role (1897), I
Kontext: The State idea means something quite different from the idea of government. It not only includes the existence of a power situated above society, but also of a territorial concentration as well as the concentration in the hands of a few of many functions in the life of societies. It implies some new relationships between members of society which did not exist before the formation of the State. A whole mechanism of legislation and of policing has to be developed in order to subject some classes to the domination of others.
This distinction, which at first sight might not be obvious, emerges especially when one studies the origins of the State.

„Legislators confounded in one code the two currents of custom of which we have just been speaking, the maxims which represent principles of morality and social union wrought out as a result of life in common, and the mandates which are meant to ensure external existence to inequality.
Customs, absolutely essential to the very being of society, are, in the code, cleverly intermingled with usages imposed by the ruling caste, and both claim equal respect from the crowd.“

—  Peter Kropotkin

Quelle: Law and Authority (1886), II
Kontext: Legislators confounded in one code the two currents of custom of which we have just been speaking, the maxims which represent principles of morality and social union wrought out as a result of life in common, and the mandates which are meant to ensure external existence to inequality.
Customs, absolutely essential to the very being of society, are, in the code, cleverly intermingled with usages imposed by the ruling caste, and both claim equal respect from the crowd. "Do not kill," says the code, and hastens to add, "And pay tithes to the priest." "Do not steal," says the code, and immediately after, "He who refuses to pay taxes, shall have his hand struck off."
Such was law; and it has maintained its two-fold character to this day. Its origin is the desire of the ruling class to give permanence to customs imposed by themselves for their own advantage. Its character is the skillful commingling of customs useful to society, customs which have no need of law to insure respect, with other customs useful only to rulers, injurious to the mass of the people, and maintained only by the fear of punishment.

„The unsociable species, on the contrary, are doomed to decay.“

—  Peter Kropotkin, buch Mutual Aid: A Factor of Evolution

Mutual Aid: A Factor of Evolution (1902)
Kontext: In the animal world we have seen that the vast majority of species live in societies, and that they find in association the best arms for the struggle for life: understood, of course, in its wide Darwinian sense — not as a struggle for the sheer means of existence, but as a struggle against all natural conditions unfavourable to the species. The animal species, in which individual struggle has been reduced to its narrowest limits, and the practice of mutual aid has attained the greatest development, are invariably the most numerous, the most prosperous, and the most open to further progress. The mutual protection which is obtained in this case, the possibility of attaining old age and of accumulating experience, the higher intellectual development, and the further growth of sociable habits, secure the maintenance of the species, its extension, and its further progressive evolution. The unsociable species, on the contrary, are doomed to decay.

„What if that knowledge — and only that — should become the possession of all? Would not science itself progress in leaps, and cause mankind to make strides in production, invention, and social creation, of which we are hardly in a condition now to measure the speed?“

—  Peter Kropotkin

Memoirs of a Revolutionist (1899) http://dwardmac.pitzer.edu/anarchist_archives/kropotkin/memoirs/memoirstoc.html Part IV, Sect. 3 http://dwardmac.pitzer.edu/anarchist_archives/kropotkin/memoirs/memoirs4_3.html
Kontext: Belief in an ice-cap reaching Middle Europe was at that time rank heresy; but before my eyes a grand picture was rising, and I wanted to draw it, with the thousands of details I saw in it; to use it as a key to the present distribution of floras and faunas; to open new horizons for geology and physical geography.
But what right had I to these highest joys, when all around me was nothing but misery and struggle for a mouldy bit of bread; when whatsoever I should spend to enable me to live in that world of higher emotions must needs be taken from the very mouths of those who grew the wheat and had not bread enough for their children? From somebody's mouth it must be taken, because the aggregate production of mankind remains still so low.
Knowledge is an immense power. Man must know. But we already know much! What if that knowledge — and only that — should become the possession of all? Would not science itself progress in leaps, and cause mankind to make strides in production, invention, and social creation, of which we are hardly in a condition now to measure the speed?

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„After having fixed all their attention on the sun and the large planets, astronomers are beginning to study now the infinitely small ones that people the universe. And they discover that the interplanetary and interstellar spaces are peopled and crossed in all imaginable directions by little swarms of matter, invisible, infinitely small when taken separately, but all-powerful in their numbers.“

—  Peter Kropotkin

Anarchism: Its Philosophy and Ideal (1896)
Kontext: Take any work on astronomy of the last century, or the beginning of ours. You will no longer find in it, it goes without saying, our tiny planet placed in the center of the universe. But you will meet at every step the idea of a central luminary — the sun — which by its powerful attraction governs our planetary world. From this central body radiates a force guiding the course of the planets, and maintaining the harmony of the system. Issued from a central agglomeration, planets have, so to say, budded from it; they owe their birth to this agglomeration; they owe everything to the radiant star that represents it still: the rhythm of their movements, their orbits set at wisely regulated distances, the life that animates them and adorns their surfaces. And when any perturbation disturbs their course and makes them deviate from their orbits, the central body re-establishes order in the system; it assures and perpetuates its existence.
This conception, however, is also disappearing as the other one did. After having fixed all their attention on the sun and the large planets, astronomers are beginning to study now the infinitely small ones that people the universe. And they discover that the interplanetary and interstellar spaces are peopled and crossed in all imaginable directions by little swarms of matter, invisible, infinitely small when taken separately, but all-powerful in their numbers.

„Belief in an ice-cap reaching Middle Europe was at that time rank heresy“

—  Peter Kropotkin

Memoirs of a Revolutionist (1899) http://dwardmac.pitzer.edu/anarchist_archives/kropotkin/memoirs/memoirstoc.html Part IV, Sect. 3 http://dwardmac.pitzer.edu/anarchist_archives/kropotkin/memoirs/memoirs4_3.html
Kontext: Belief in an ice-cap reaching Middle Europe was at that time rank heresy; but before my eyes a grand picture was rising, and I wanted to draw it, with the thousands of details I saw in it; to use it as a key to the present distribution of floras and faunas; to open new horizons for geology and physical geography.
But what right had I to these highest joys, when all around me was nothing but misery and struggle for a mouldy bit of bread; when whatsoever I should spend to enable me to live in that world of higher emotions must needs be taken from the very mouths of those who grew the wheat and had not bread enough for their children? From somebody's mouth it must be taken, because the aggregate production of mankind remains still so low.
Knowledge is an immense power. Man must know. But we already know much! What if that knowledge — and only that — should become the possession of all? Would not science itself progress in leaps, and cause mankind to make strides in production, invention, and social creation, of which we are hardly in a condition now to measure the speed?

„The whole aspect of the universe changes with this new conception.“

—  Peter Kropotkin

Kropotkin here may be refering to the French scientist Joseph Fourier, and not the French social philosopher Charles Fourier
Anarchism: Its Philosophy and Ideal (1896)
Kontext: The whole aspect of the universe changes with this new conception. The idea of force governing the world, of pre-established law, preconceived harmony, disappears to make room for the harmony that Fourier had caught a glimpse of: the one which results from the disorderly and incoherent movements of numberless hosts of matter, each of which goes its own way and all of which hold each other in equilibrium.

„It is evident that no review of evolution can be complete, unless these two dominant currents are analyzed.“

—  Peter Kropotkin, buch Mutual Aid: A Factor of Evolution

Mutual Aid: A Factor of Evolution (1902)
Kontext: Mutual aid, even though it may represent one of the factors of evolution, covers nevertheless one aspect only of human relations; that by the side of this current, powerful though it may be, there is, and always has been, the other current — the self-assertion of the individual, not only in its efforts to attain personal or caste superiority, economical, political, and spiritual, but also in its much more important although less evident function of breaking through the bonds, always prone to become crystallized, which the tribe, the village community, the city, and the State impose upon the individual. In other words, there is the self-assertion of the individual taken as a progressive element.
It is evident that no review of evolution can be complete, unless these two dominant currents are analyzed. However, the self-assertion of the individual or of groups of individuals, their struggles for superiority, and the conflicts which resulted therefrom, have already been analyzed, described, and glorified from time immemorial. In fact, up to the present time, this current alone has received attention from the epical poet, the annalist, the historian, and the sociologist. History, such as it has hitherto been written, is almost entirely a description of the ways and means by which theocracy, military power, autocracy, and, later on, the richer classes' rule have been promoted, established, and maintained.

„Sociability is as much a law of nature as mutual struggle.“

—  Peter Kropotkin

"Mutual Aid as a Factor in Evolution" as quoted in The Cry for Justice : An Anthology of the Literature of Social Protest (1915) by Upton Sinclair
Kontext: A soon as we study animals — not in laboratories and museums only, but in the forest and prairie, in the steppe and in the mountains — we at once perceive that though there is an immense amount of warfare and extermination going on amidst various species, and especially amidst various classes of animals, there is, at the same time, as much, or perhaps even more, of mutual support, mutual aid, and mutual defence amidst animals belonging to the same species or, at least, to the same society. Sociability is as much a law of nature as mutual struggle. Of course it would be extremely difficult to estimate, however roughly, the relative numerical importance of both these series of facts. But if we resort to an indirect test, and ask Nature: "Who are the fittest: those who are continually at war with each other, or those who support one another?" we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development and bodily organization. If the numberless facts which can be brought forward to support this view are taken into account, we may safely say that mutual aid is as much a law of animal life as mutual struggle; but that as a factor of evolution, it most probably has a far greater importance, inasmuch as it favors the development of such habits and characters as insure the maintenance and further development of the species, together with the greatest amount of welfare and enjoyment of life for the individual, with the least waste of energy.

„This conception and ideal of society is certainly not new.“

—  Peter Kropotkin

Anarchism: Its Philosophy and Ideal (1896)
Kontext: A society to which preestablished forms, crystallized by law, are repugnant; which looks for harmony in an ever-changing and fugitive equilibrium between a multitude of varied forces and influences of every kind, following their own course, — these forces promoting themselves the energies which are favorable to their march toward progress, toward the liberty of developing in broad daylight and counter-balancing one another.
This conception and ideal of society is certainly not new. On the contrary, when we analyze the history of popular institutions — the clan, the village community, the guild and even the urban commune of the Middle Ages in their first stages, — we find the same popular tendency to constitute a society according to this idea...

„If on the morrow of the revolution, the masses of the people have only phrases at their service, if they do not recognize, by clear and blinding facts, that the situation has been transformed to their advantage, if the overthrow ends only in a change of persons and forumlae, nothing will have been achieved.“

—  Peter Kropotkin

As quoted in Anarchism : A History Of Libertarian Ideas And Movements (2004) by George Woodcock
Variant: The poor of yesterday must not be poor tomorrow.
The Spirit of Revolt (1880)
Kontext: If on the morrow of the revolution, the masses of the people have only phrases at their service, if they do not recognize, by clear and blinding facts, that the situation has been transformed to their advantage, if the overthrow ends only in a change of persons and forumlae, nothing will have been achieved. … In order that the revolution should be something more than a word, in order that the reaction should not lead us back tomorrow to the situation of yesterday, the conquest of today must be worth the trouble of defending; the poor of yesterday must not be the poor today.

„The masses have never believed in sophisms taught by economists, uttered more to confirm exploiters in their rights than to convert exploited!“

—  Peter Kropotkin

Anarchism: Its Philosophy and Ideal (1896)
Kontext: The masses have never believed in sophisms taught by economists, uttered more to confirm exploiters in their rights than to convert exploited! Peasants and workers, crushed by misery and finding no support in the well-to-do classes, have let things go, save from time to time when they have affirmed their rights by insurrection. And if workers ever thought that the day would come when personal appropriation of capital would profit all by turning it into a stock of wealth to be shared by all, this illusion is vanishing like so many others. The worker perceives that he has been disinherited, and that disinherited he will remain, unless he has recourse to strikes or revolts to tear from his masters the smallest part of riches built up by his own efforts; that is to say, in order to get that little, he already must impose on himself the pangs of hunger and face imprisonment, if not exposure to Imperial, Royal, or Republican fusillades.
But a greater evil of the present system becomes more and more marked; namely, that in a system based on private appropriation, all that is necessary to life and to production — land, housing, food and tools — having once passed into the hands of a few, the production of necessities that would give well-being to all is continually hampered. The worker feels vaguely that our present technical power could give abundance to all, but he also perceives how the capitalistic system and the State hinder the conquest of this well-being in every way.
Far from producing more than is needed to assure material riches, we do not produce enough.

„Not only has a coercive system contributed and powerfully aided to create all the present economical, political and social evils, but it has given proof of its absolute impotence to raise the moral level of societies; it has not been even able to maintain it at the level it had already reached.“

—  Peter Kropotkin

Anarchism: Its Philosophy and Ideal (1896)
Kontext: Not only has a coercive system contributed and powerfully aided to create all the present economical, political and social evils, but it has given proof of its absolute impotence to raise the moral level of societies; it has not been even able to maintain it at the level it had already reached. If a benevolent fairy could only reveal to our eyes all the crimes that are committed every day, every minute, in a civilized society under cover of the unknown, or the protection of law itself, — society would shudder at that terrible state of affairs.

„It is especially in the domain of ethics that the dominating importance of the mutual-aid principle appears in full.“

—  Peter Kropotkin, buch Mutual Aid: A Factor of Evolution

Mutual Aid: A Factor of Evolution (1902)
Kontext: It is especially in the domain of ethics that the dominating importance of the mutual-aid principle appears in full. That mutual aid is the real foundation of our ethical conceptions seems evident enough. But whatever the opinions as to the first origin of the mutual-aid feeling or instinct may be whether a biological or a supernatural cause is ascribed to it — we must trace its existence as far back as to the lowest stages of the animal world; and from these stages we can follow its uninterrupted evolution, in opposition to a number of contrary agencies, through all degrees of human development, up to the present times. Even the new religions which were born from time to time — always at epochs when the mutual-aid principle was falling into decay in the theocracies and despotic States of the East, or at the decline of the Roman Empire — even the new religions have only reaffirmed that same principle. They found their first supporters among the humble, in the lowest, downtrodden layers of society, where the mutual-aid principle is the necessary foundation of every-day life; and the new forms of union which were introduced in the earliest Buddhist and Christian communities, in the Moravian brotherhoods and so on, took the character of a return to the best aspects of mutual aid in early tribal life.
Each time, however, that an attempt to return to this old principle was made, its fundamental idea itself was widened. From the clan it was extended to the stem, to the federation of stems, to the nation, and finally — in ideal, at least — to the whole of mankind.

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

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