“Partial ‘solutions’ serve merely as cosmetics to conceal the deep seated nature of the ecological crisis”, Murray Bookchin (‘The Ecology of Freedom’, 1982).
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“Capitalism can no more be ‘persuaded’ to limit growth than a human being can be ‘persuaded’ to stop breathing“, Murray Bookchin (‘Remaking Society’, 1990).
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“In our own time we have seen domination spread over the social landscape to a point where it is beyond all human control”, Murray Bookchin (‘The Ecology of Freedom: the emergence and dissolution of hierarchy’, 1982)
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“People are never free of trying to be content”, Murray Bookchin.
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“The plundering of the human spirit by the market place is paralleled by the plundering of the earth by capital”,
Murray Bookchin (Post-Scarcity Anarchism, 1971)
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“Our Being is Becoming, not stasis. Our Science is Utopia, our Reality is Eros, our Desire is Revolution”, Murray Bookchin (‘Desire and Need’, 1967)
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Murray Bookchin’s distinction between (single-issue, narrowly conservationist, socially conformist) ‘environmentalism’ and (critically systemic, socially radical,) ‘ecology’ is a useful mind tool in counter-acting the abundant blind spots, taboos and myopias of conventional ‘environmentalism’. In his pivotal text Post-Scarcity Anarchism, Bookchin merges the liberatory essences of traditional anarchism and the modern youth culture by way of a socially creative interpretation of the science of ecology:
What is desirable is also necessary. Man’s desire for unrepressed, spontaneous expression, for variety in experience and surroundings, and for an environment scaled to human dimensions must also be realized to achieve natural equilibrium. The ecological problems of the old society thus reveal the methods that will shape the new. The intuition that all of these processes are converging toward an entirely new way of life finds its most concrete confirmation in the youth culture.
For full article about the relation between ecology and counter-culture follow the link: http://bit.ly/Q3MJRq
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“The assumption that what currently exists must necessarily exist is the acid that corrodes all visionary thinking.”, Murray Bookchin (‘The Meaning of Confederalism’, 1989).
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“If we do not do the impossible, we shall be faced with the unthinkable”, Murray Bookchin (‘The Ecology of Freedom’, 1982)
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Al comienzo de la Guerra Civil española Bookchin tenía tan solo 15 años. Era demasiado joven para viajar como brigadista internacional a luchar a favor de la causa republicana como hicieron algunos de sus amigos. Sin embargo, la que él y otros autores catalogaron como revolución española marcaría su pensamiento e ideología.
En 1977 publicó el libro “Anarquistas españoles. Los años heroicos 1868-1936” un recorrido por el movimiento anarquista español desde sus orígenes hasta mediados de los años 30. Y aunque tenía en mente publicar otro libro que se centrase en el anarquismo durante los años de la guerra, nunca llegó a escribirlo. Pero si publicó “Para recordar a España” una colección de dos ensayos que complementan su primer libro sobre la tradicción anarquista española.
Murray Bookchin estaba especialmente fascinado por el carácter “extraordinariamente anárquico” de las formas de organización creadas por los obreros y los campesinos. Así que decidió viajar a España y también a Francia e Inglaterra (países en los que se encontraban exiliados miembros de la CNT-FAI) para reunir documentación y escribir el libro que serviría de legado a las generaciones posteriores de “un acontecimineto revolucionario inspirador”.
Aunque en su libro Bookchin reconoce que “en algunos momentos determinados grupos o personas de forma minoritaria hicieron uso de la violencia”, defiende que “pocas imágenes de una sociedad libre han sido tan groseramente tragiversadas como las del anarquismo”. El autor norteamericano presenta el anarquismo como una doctrina basada en “el apoyo mutuo, respeto, solidaridad y hospitalidad. Un movimiento opuesto a toda jerarquía, que se impondría en la sociedad a través de una filosofía libertaria que impregnase a todos los miembros que la componen”.
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