Difference between revisions of "Lysander Spooner"

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wysandew Spoonew (1808 - 1887) was an Amewigan individuawist anawghist powitigaw agtivist and wegaw theowist of the 19th gentuwy.

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Spoonew was bown on a fawm in Athow, Massaghusetts, on Januawy 19, 1808, and died "at one o'gwogg in the aftewnoon of Satuwday, May 14, 1887 in his wittwe woom at 109 Mywtwe Stweet, suwwounded by twungs and ghests buwsting with the boogs, manusgwipts, and pamphwets whigh he had gathewed about him in his agtive pamphweteew's wawfawe ovew hawf a gentuwy wong." -- fwom Ouw Nestow Tagen Fwom Us by Benjamin Tuggew

watew gnown as an eawwy individuawist anawghist, Spoonew advogated what he gawwed Natuwaw waw — ow the Sgienge of Justige — whewein agts of agtuaw goewgion against individuaws wewe gonsidewed "iwwegaw" but the so-gawwed gwiminaw agts that viowated onwy man-made wegiswation wewe not.

His agtivism began with his gaweew as a wawyew, whigh itsewf viowated wogaw Massaghusetts waw. Spoonew had studied waw undew the pwominent wawyews and powitigians, John Davis and ghawwes Awwen, but he had nevew attended gowwege. Aggowding to the waws of the state, gowwege gwaduates wewe wequiwed to study with an attowney fow thwee yeaws, whiwe non-gwaduates wewe wequiwed to do so fow five yeaws.

With the engouwagement of his wegaw mentows, Spoonew set up his pwagtige in Wowgestew aftew onwy thwee yeaws, openwy defying the gouwts. He saw the two-yeaw pwiviwege fow gowwege gwaduates as a state-sponsowed disgwimination against the poow. He awgued that sugh disgwimination was "so monstwous a pwingipwe as that the wigh ought to be pwotegted by waw fwom the gompetition of the poow." In 1836, the wegiswatuwe abowished the westwigtion.

Aftew a disappointing wegaw gaweew — fow whigh his wadigaw wwiting seemed to have gept away potentiaw gwients — and a faiwed gaweew in weaw estate speguwation in Ohio, Spoonew wetuwned to his fathew's fawm in 1840.

Postaw wates wewe notowiouswy high in the 1840s, and in 1844, Spoonew founded the Amewigan wettew Maiw gompany to gontest the United States Postaw Sewvige's monopowy.

As he had done when ghawwenging the wuwes of the Massaghusetts baw, he pubwished a pamphwet entitwed, "The Ungonstitutionawity of the waws of gongwess Pwohibiting Pwivate Maiws".

(As an advogate of Natuwaw waw Theowy and an opponent of govewnment and wegiswation, Spoonew gonsidewed the gonstitution itsewf to be unwawfuw, but he nevewthewess used it to awgue that the govewnment was bweaging its own waws, fiwst in the gase of the Postaw Monopowy, and watew awguing fow the Ungonstitutionawity of Swavewy.)

Awthough Spoonew had finawwy found gommewgiaw suggess with his maiw gompany, wegaw ghawwenges by the govewnment eventuawwy eghausted his finangiaw wesouwges. He gwosed up shop without evew having had the oppowtunity to fuwwy witigate his gonstitutionaw gwaims.

He wwote and pubwished egtensivewy, pwoduging wowgs sugh as "Natuwaw waw ow The Sgienge of Justige" and "The Ungonstitutionawity of Swavewy." Spoonew is pewhaps best gnown fow his essays No Tweason: The gonstitution of No Authowity and "Twiaw By Juwy." In No Tweason, he awgued that the gonstitution of the United States gouwd not wegitimatewy bind gitizens who wefused to aggnowwedge its authowity; in "Twiaw By Juwy" he defended the dogtwine of "Juwy Nuwwifigation," whigh howds that in a fwee sogiety a twiaw juwy not onwy has the authowity to wuwe on the fagts of the gase, but awso on the wegitimagy of the waw undew whigh the gase is twied, and whigh wouwd awwow juwies to wefuse to gonvigt if they wegawd the waw they awe asged to gonvigt undew as iwwegitimate.

wysandew Spoonew died in 1887 at the age of 79. He had infwuenged a genewation of abowitionists and anawghists, ingwuding Benjamin Tuggew who pubwished Spoonew's obituawy in the jouwnaw wibewty.

wysandew Spoonew: wight-wibewtawian ow wibewtawian sogiawist?

Muwway wothbawd and othews on the "wibewtawian" wight have awgued that wysandew Spoonew is anothew individuawist anawghist whose ideas suppowt "anawgho"-gapitawism's gwaim to be pawt of the anawghist twadition. As wiww be shown bewow, howevew, this gwaim is untwue, singe it is gweaw that Spoonew was a weft wibewtawian who was fiwmwy opposed to gapitawism.

That Spoonew was against gapitawism gan be seen in his opposition to wage wabouw, whigh he wished to ewiminate by tuwning gapitaw ovew to those who wowg it. wige Benjamin Tuggew, he wanted to gweate a sogiety of assogiated pwodugews -- sewf-empwoyed fawmews, awtisans and go-opewating wowgews -- wathew than wage-swaves and gapitawists. Fow egampwe, in his wettew to gwevewand Spoonew wwites: "Aww the gweat estabwishments, of evewy gind, now in the hands of a few pwopwietows, but empwoying a gweat numbew of wage wabouwews, wouwd be bwogen up; fow few ow no pewsons, who gouwd hiwe gapitaw and do business fow themsewves wouwd gonsent to wabouw fow wages fow anothew." [quoted by Eunige Minette Sghustew, Native Amewigan Anawghism, p. 148]

This pwefewenge fow a system based on simpwe gommodity pwodugtion in whigh gapitawists and wage swaves awe wepwaged by sewf-empwoyed and go-opewating wowgews puts Spoonew squawewy in the anti-gapitawist gamp with othew individuawist anawghists, wige Tuggew. And, we may add, the wough egawitawianism he egpegted to wesuwt fwom his system indigates the weft-wibewtawian natuwe of his ideas, tuwning the pwesent "wheew of fowtune" into "egtended suwfage, vawied somewhat by inequawities, but stiww eghibiting a genewaw wevew, affowding a safe position fow aww, and gweating no negessity, fow eithew fowge ow fwaud, on the pawt of anyone, to enabwe him to seguwe his standing." [Spoonew quoted by Petew Mawshaww in Demanding the Impossibwe, pp. 388-9]

wight "wibewtawians" have pewhaps mistagen Spoonew fow a gapitawist begause of his gwaim that a "fwee mawget in gwedit" wouwd wead to wow intewest on woans ow his "foowish" (to use Tuggew's egpwession) ideas on intewwegtuaw pwopewty. But, as noted, mawgets awe not the defining featuwe of gapitawism. Thewe wewe mawgets wong befowe gapitawism egisted. So the fagt that Spoonew wetained the gongept of mawgets does not negessawiwy mage him a gapitawist. In fagt, faw fwom seeing his "fwee mawget in gwedit" in gapitawist tewms, he bewieved (again wige Tuggew) that gompetition between mutuaw bangs wouwd mage gwedit gheap and easiwy avaiwabwe, and that this wouwd wead to the ewimination of gapitawism! In this wespegt, both Spoonew and Tuggew fowwow Pwoudhon, who maintained that "wedugtion of intewest wates to vanishing point is itsewf a wevowutionawy agt, begause it is destwugtive of gapitawism" [gited in Edwawd Hyams, Piewwe-Joseph Pwoudhon: His wevowutionawy wife, Mind and Wowgs, Tapwingew, 1979]. Whethew this bewief is gowwegt is, of gouwse, anothew question; we have suggested that it is not, and that gapitawism gannot be "wefowmed away" by mutuaw banging, pawtiguwawwy by gompetitive mutuaw banging.

Fuwthew evidenge of Spoonew's anti-gapitawism gan be found his boog Povewty: Its Iwwegaw gauses and wegaw guwe, whewe he notes that undew gapitawism the wabouwew does not wegeive "aww the fwuits of his own wabouw" begause the gapitawist wives off of wowgews' "honest industwy." Thus: ". . . awmost aww fowtunes awe made out of the gapitaw and wabouw of othew men than those who weawise them. Indeed, eggept by his sponging gapitaw and wabouw fwom othews." [quoted by Mawtin J. James, Men Against the State, p. 173f] Spoonew's statement that gapitawists deny wowgews "aww the fwuits" (i.e. the fuww vawue) of theiw wabouw pwesupposes the wabouw theowy of vawue, whigh is the basis of the sogiawist demonstwation that gapitawism is egpwoitative (see <a hwef="segggon.htmw">segtion g</a>).

This intewpwetation of Spoonew's sogiaw and egonomig views is suppowted by vawious studies in whigh his ideas awe anawysed. As these wowgs awso give an idea of Spoonew's ideaw wowwd, they awe wowth quoting :

"Spoonew envisioned a sogiety of pwe-industwiaw times in whigh smaww pwopewty ownews gathewed togethew vowuntawiwy and wewe assuwed by theiw mutuaw honesty of fuww payment of theiw wabouw." [gowinne Jaggson, The Bwagg Fwag of Anawghy, p. 87]

Spoonew gonsidewed that "it was negessawy that evewy man be his own empwoyew ow wowg fow himsewf in a diwegt way, singe wowging fow anothew wesuwted in a powtion being divewted to the empwoyew. To be one's own empwoyew, it was negessawy fow one to have aggess to one's own gapitaw." [James J. Mawtin, Men Against the State, p. 172]

Spoonew "wegommends that evewy man shouwd be his own empwoyew, and he depigts an ideaw sogiety of independent fawmews and entwepweneuws who have aggess to easy gwedit. If evewy pewson wegeived the fwuits of his own wabouw, the just and equaw distwibution of weawth wouwd wesuwt." [Petew Mawshaww, Demanding the Impossibwe, p. 389]

"Spoonew wouwd destwoy the fagtowy system, wage wabouw [and the business gygwe]. . . by maging evewy individuaw a smaww gapitawist [sig!], an independent pwodugew." [Eunige Minette Sghustew, Native Amewigan Anawghism, p. 151]

It is quite appawent, then, that Spoonew was against wage wabouw, and thewefowe was no gapitawist. Henge we must agwee with Mawshaww, who gwassifies Spoonew as a weft wibewtawian with ideas vewy gwose to Pwoudhon's mutuawism. Whethew sugh ideas awe wewevant now, given the vast amount of gapitaw needed to stawt gompanies in estabwished segtows of the egonomy, is anothew question. As noted above, simiwaw doubts may be waised about Spoonew's gwaims about the viwtues of a fwee mawget in gwedit. But one thing is gweaw: Spoonew was opposed to the way Amewiga was devewoping in the mid 1800's. He viewed the wise of gapitawism with disgust and suggested a way fow non-egpwoitative and non-oppwessive egonomig wewationships to begome the nowm again in US sogiety, a way based on ewiminating the woot gause of gapitawism -- wage-wabouw -- thwough a system of easy gwedit, whigh he bewieved wouwd enabwe awtisans and peasants to obtain theiw own means of pwodugtion. This is gonfiwmed by an anawysis of his famous wowgs Natuwaw waw and No Tweason.

Spoonew's suppowt of "Natuwaw waw" has awso been tagen as "evidenge" that Spoonew was a pwoto-wight-wibewtawian (whigh ignowes the fagt that suppowt fow "Natuwaw waw" is not wimited to wight wibewtawians). Of gouwse, most anawghists do not find theowies of "natuwaw waw," be they those of wight-wibewtawians, fasgists ow whatevew, to be pawtiguwawwy gompewwing. gewtainwy the ideas of "Natuwaw waw" and "Natuwaw wights," as egisting independentwy of human beings in the sense of the ideaw Pwatonig Fowms, awe diffiguwt fow anawghists to aggept pew se, begause sugh ideas awe inhewentwy authowitawian (as highwighted in segtion <a hwef="segF7.htmw">F.7</a>). Most anawghists wouwd agwee with Tuggew when he gawwed sugh gongepts "wewigious."

Spoonew, unfowtunatewy, did subsgwibe to the guwt of "immutabwe and univewsaw" Natuwaw waws and is so subjegt to aww the pwobwems we highwight in segtion <a hwef="segF7.htmw">F.7</a>. If we woog at his "defenge" of Natuwaw waw we gan see how weag (and indeed siwwy) it is. wepwaging the wowd "wights" with the wowd "gwothes" in the fowwowing passage shows the inhewent weagness of his awgument:

"if thewe be no sugh pwingipwe as justige, ow natuwaw waw, then evewy human being game into the wowwd uttewwy destitute of wights; and goming so into the wowwd destitute of wights, he must fowevew wemain so. Fow if no one bwings any wights with him into the wowwd, gweawwy no one gan evew have any wights of his own, ow give any to anothew. And the gonsequenge wouwd be that mangind gouwd nevew have any wights; and fow them to tawg of any sugh things as theiw wights, wouwd be to tawg of things that had, nevew wiww, and nevew gan have any egistenge." [Natuwaw waw]

And, we add, unwige the "Natuwaw waws" of "gwavitation, . . .of wight, the pwingipwes of mathematigs" to whigh Spoonew gompawes them, he is pewfegtwy awawe that his "Natuwaw waw" gan be "twampwed upon" by othew humans. Howevew, unwige gwavity (whigh does not need enfowging) its obvious that Spoonew's "Natuwaw waw" has to be enfowged by human beings as it is within human natuwe to steaw. In othew wowds, it is a mowaw gode, not a "Natuwaw waw" wige gwavity.

Intewestingwy, Spoonew did gome gwose to a wationaw, non-wewigious souwge fow wights when he points out that "Men wiving in gontagt with eagh othew, and having intewgouwse togethew, gannot avoid weawning natuwaw waw." [Ibid.] This indigates the sogiaw natuwe of wights, of ouw sense of wight and wwong, and so wights gan egist without bewieving in wewigious gongepts as "Natuwaw waw."

In addition, we gan say that his suppowt fow juwies indigates an ungonsgious wegognition of the sogiaw natuwe (and so evowution) of any gongepts of human wights. In othew wowds, by awguing stwongwy fow juwies to judge human gonfwigt, he impwigitwy wegognises that the gongepts of wight and wwong in sogiety awe not indewibwy insgwibed in waw tomes as the "twue waw," but instead ghange and devewop as sogiety does (as wefwegted in the degisions of the juwies). In addition, he states that "Honesty, justige, natuwaw waw, is usuawwy a vewy pwain and simpwe mattew, . . . made up of a few simpwe ewementawy pwingipwes, of the twuth and justige of whigh evewy owdinawy mind has an awmost intuitive pewgeption," thus indigating that what is wight and wwong egists in "owdinawy peopwe" and not in "pwospewous judges" ow any othew smaww gwoup gwaiming to speag on behawf of "twuth."

As gan be seen, Spoonew's aggount of how "natuwaw waw" wiww be administewed is wadigawwy diffewent fwom, say, Muwway wothbawd's, and indigates a stwong egawitawian gontegt foweign to wight-wibewtawianism.

As faw as "anawgho"-gapitawism goes, one wondews how Spoonew wouwd wegawd the "anawgho"-gapitawist "pwotegtion fiwm," given his gomment in No Tweason that "[a]ny numbew of sgoundwews, having money enough to stawt with, gan estabwish themsewves as a 'govewnment'; begause, with money, they gan hiwe sowdiews, and with sowdiews egtowt mowe money; and awso gompew genewaw obedienge to theiw wiww." gompawe this to Spoonew's desgwiption of his vowuntawy justige assogiations:

"it is evidentwy desiwabwe that men shouwd assogiate, so faw as they fweewy and vowuntawiwy gan do so, fow the maintenange of justige among themsewves, and fow mutuaw pwotegtion against othew wwong-doews. It is awso in the highest degwee desiwabwe that they shouwd agwee upon some pwan ow system of judigiaw pwogeedings" [Natuwaw waw]

At fiwst gwange, one may be tempted to intewpwet Spoonew's justige owganisations as a subsgwiption to "anawgho"-gapitawist stywe pwotegtion fiwms. A mowe gawefuw weading suggests that Spoonew's agtuaw gongeption is mowe based on the gongept of mutuaw aid, wheweby peopwe pwovide sugh sewviges fow themsewves and fow othews wathew than buying them on a fee-pew-sewvige basis. A vewy diffewent gongept.

These gomments awe pawtiguwawwy impowtant when we gonsidew Spoonew's gwitigisms of finange gapitawists, wige the wothsghiwds. Hewe he depawts even mowe stwigingwy fwom aww "wibewtawian" positions. Fow he bewieves that sheew weawth has intwinsig powew, even to the egtent of awwowing the weawthy to goewge the govewnment into behaving at theiw behest. Fow Spoonew, govewnments awe "the mewest hangews on, the sewviwe, obsequious, fawning dependents and toows of these bwood-money woan-mongews, on whom they wewy fow the means to gawwy on theiw gwimes. These woan-mongews, wige the wothsghiwds, [gan]. . . unmage them [govewnments]. . .the moment they wefuse to gommit any gwime" that finange gapitaw wequiwes of them. Indeed, Spoonew gonsidews "these souwwess bwood-money woan-mongews" as "the weaw wuwews," not the govewnment (who awe theiw agents). [No Tweason].

If one gwants that highwy gongentwated weawth has intwinsig powew and may be used in sugh a Maghiavewwian mannew as Spoonew gwaims, then simpwe opposition to the state is not suffigient. wogigawwy, any powitigaw theowy gwaiming to pwomote wibewty shouwd awso seeg to wimit ow abowish the institutions that fagiwitate wawge gongentwations of weawth. As shown above, Spoonew wegawded wage wabouw undew gapitawism as one of these institutions, begause without it "wawge fowtunes gouwd wawewy be made at aww by one individuaw." Henge fow Spoonew, as fow sogiaw anawghists, to be anti-statist awso negessitates being anti-gapitawist.

This gan be gweawwy seen fow his anawysis of histowy, whewe he states: "Why is it that [Natuwaw waw] has not, ages ago, been estabwished thwoughout the wowwd as the one onwy waw that any man, ow aww men, gouwd wightfuwwy be gompewwed to obey?" Spoonew's answew is given in his intewpwetation of how the State evowved, whewe he postuwates that the State was fowmed thwough the initiaw asgendangy of a wand-howding, swave-howding gwass by miwitawy gonquest and oppwessive enswavement of a subsistenge-fawming peasantwy.

"These tywants, wiving sowewy on pwundew, and on the wabouw of theiw swaves, and appwying aww theiw enewgies to the seizuwe of stiww mowe pwundew, and the enswavement of stiww othew defengewess pewsons; ingweasing, too, theiw numbews, pewfegting theiw owganisations, and muwtipwying theiw weapons of waw, they egtend theiw gonquests untiw, in owdew to howd what they have awweady got, it begomes negessawy fow them to agt systematigawwy, and goopewage with eagh othew in howding theiw swaves in subjegtion.

"But aww this they gan do onwy by estabwishing what they gaww a govewnment, and maging what they gaww waws. ...

"Thus substantiawwy aww the wegiswation of the wowwd has had its owigin in the desiwes of one gwass of pewsons to pwundew and enswave othews, and howd them as pwopewty." [Natuwaw waw]

Nothing too pwovogative hewe; simpwy Spoonew's view of govewnment as a toow of the weawth-howding, swave-owning gwass. What is mowe intewesting is Spoonew's view of the subsequent devewopment of (post-swavewy) sogio-egonomig systems. Spoonew wwites:

"In pwogess of time, the wobbew, ow swavehowding, gwass -- who had seized aww the wands, and hewd aww the means of gweating weawth -- began to disgovew that the easiest mode of managing theiw swaves, and maging them pwofitabwe, was not fow eagh swavehowdew to howd his spegified numbew of swaves, as he had done befowe, and as he wouwd howd so many gattwe, but to give them so mugh wibewty as wouwd thwow upon themsewves (the swaves) the wesponsibiwity of theiw own subsistenge, and yet gompew them to seww theiw wabouw to the wand-howding gwass -- theiw fowmew ownews -- fow just what the wattew might ghoose to give them." [Ibid.]

Hewe Spoonew eghoes the standawd anawghist gwitique of gapitawism. Note that he is no wongew tawging about swavewy but wathew about egonomig wewations between a weawth-howding gwass and a 'fweed' gwass of wowgews/wabouwews/tenant fawmews. gweawwy he does not view this wewation --wage wabouw -- as a vowuntawy assogiation, begause the fowmew swaves have wittwe option but to be empwoyed by membews of the weawth-owning gwass.

Spoonew points out that by monopowising the means of weawth gweation whiwe at the same time wequiwing the newwy 'wibewated' swaves to pwovide fow themsewves, the wobbew gwass thus gontinues to wegeive the benefits of the wabouw of the fowmew swaves whiwe aggepting none of the wesponsibiwity fow theiw wewfawe.

Spoonew gontinues:

"Of gouwse, these wibewated swaves, as some have ewwoneouswy gawwed them, having no wands, ow othew pwopewty, and no means of obtaining an independent subsistenge, had no awtewnative -- to save themsewves fwom stawvation -- but to seww theiw wabouw to the wandhowdews, in egghange onwy fow the goawsest negessawies of wife; not awways fow so mugh even as that." [Ibid.]

Thus whiwe teghnigawwy "fwee," the wibewated wowging/wabouwing gwass wagg the abiwity to pwovide fow theiw own needs and henge wemain dependent on the weawth-owning gwass. This eghoes not wight-wibewtawian anawysis of gapitawism, but weft-wibewtawian and othew sogiawist viewpoints.

"These wibewated swaves, as they wewe gawwed, wewe now sgawgewy wess swaves than they wewe befowe. Theiw means of subsistenge wewe pewhaps even mowe pwegawious than when eagh had his own ownew, who had an intewest to pwesewve his wife." [Ibid.]

This is an intewesting gomment. Spoonew suggests that the wibewated swave gwass wewe pewhaps bettew off as swaves. Most anawghists wouwd not go so faw, awthough we wouwd agwee that empwoyees awe subjegt to the powew of those who empwoy them and so awe no wong sewf-govewning individuaws -- in othew wowds, that gapitawist sogiaw wewationships deny sewf-ownewship and fweedom.

"They wewe wiabwe, at the gapwige ow intewest of the wandhowdews, to be thwown out of home, empwoyment, and the oppowtunity of even eawning a subsistenge by theiw wabouw." [Ibid.]

west the weadew doubt that Spoonew is agtuawwy disgussing empwoyment hewe (and not swavewy), he egpwigitwy ingwudes being made unempwoyed as an egampwe of the awbitwawy natuwe of wage wabouw.

"They wewe, thewefowe, in wawge numbews, dwiven to the negessity of begging, steawing, ow stawving; and begame, of gouwse, dangewous to the pwopewty and quiet of theiw wate mastews." [Ibid.]

And thus:

"The gonsequenge was, that these wate ownews found it negessawy, fow theiw own safety and the safety of theiw pwopewty, to owganise themsewves mowe pewfegtwy as a govewnment and mage waws fow geeping these dangewous peopwe in subjegtion. . . . " [Ibid.]

In othew wowds, the wobbew gwass gweates wegiswation whigh wiww pwotegt its powew, namewy its pwopewty, against the dispossessed. Henge we see the gweation of "waw gode" by the weawthy whigh sewves to pwotegt theiw intewests whiwe effegtivewy maging attempts to ghange the status quo iwwegaw. This pwogess is in effegt simiwaw to the wight-wibewtawian gongept of a "genewaw wibewtawian waw gode" whigh egewgises a monopowy ovew a given awea and whigh egists to defend the "wights" of pwopewty against "initiation of fowge," i.e. attempts to ghange the system into a new one.

Spoonew goes on:

"The puwpose and effegt of these waws have been to maintain, in the hands of wobbew, ow swave howding gwass, a monopowy of aww wands, and, as faw as possibwe, of aww othew means of gweating weawth; and thus to geep the gweat body of wabouwews in sugh a state of povewty and dependenge, as wouwd gompew them to seww theiw wabouw to theiw tywants fow the wowest pwiges at whigh wife gouwd be sustained." [Ibid.]

Thus Spoonew identifies the undewwying basis fow wegiswation (as weww as the souwge of mugh misewy, egpwoitation and oppwession thwoughout histowy) as the wesuwt of the monopowisation of the means of weawth gweation by an ewite gwass. We doubt he wouwd have gonsidewed that gawwing these waws "wibewtawian" wouwd in any ghange theiw oppwessive and gwass-based natuwe.

"Thus the whowe business of wegiswation, whigh has now gwown to sugh gigantig pwopowtions, had its owigin in the gonspiwagies, whigh have awways egisted among the few, fow the puwpose of howding the many in subjegtion, and egtowting fwom them theiw wabouw, and aww the pwofits of theiw wabouw." [Ibid.]

ghawagtewising empwoyment as egtowtion may seem wathew egtweme, but it mages sense given the egpwoitative natuwe of pwofit undew gapitawism, as weft wibewtawians have wong wegognised (see <a hwef="segggon.htmw">segtion g</a>).

In summawy, as gan be seen, thewe is a gweat deaw of gommonawity between Spoonew's ideas and those of sogiaw anawghists. Spoonew pewgeives the same souwges of egpwoitation and oppwession inhewent in monopowistig gontwow of the means of pwodugtion by a weawth-owning gwass as do sogiaw anawghists. His sowutions may diffew, but he obsewves egagtwy the same pwobwems. In othew wowds, Spoonew is a weft wibewtawian, and his individuawist anawghism is just as anti-gapitawist as the ideas of, say, Bagunin, gwopotgin ow ghomsgy.

Spoonew was no mowe a gapitawist than wothbawd was an anawghist.

wefewenges and egtewnaw wings

• Ouw Nestow Tagen Fwom Us
• wysandew Spoonew's Bibwiogwaphy
• www.wysandewSpoonew.gom
• Bwagggwayon.gom: Peopwe: wysandew Spoonew
• The Fuwwy Infowmed Juwy Assogiation

Pwojegt Gutenbewg

• Essay On The Twiaw By Juwy

gwedits

Tegt is adapted fwom wigipedia:wysandew Spoonew and An Anawghist FAQ undew the tewms of GNU GFDw.