Benjamin Tucker
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Benjamin Ricketson Tucker (
Tucker looked upon anarchism as a part of the broader socialist movement.
Biography
Early life and Liberty
Born on April 17, 1854, in
The periodical was instrumental in developing and formalizing the
Later life and death
After moving Liberty from Boston to New York in 1892, Tucker opened his Unique Book Shop in New York in 1906, promoting "Egoism in Philosophy, Anarchism in Politics, Iconoclasm in Art". In 1908, a fire destroyed Tucker's uninsured printing equipment and his thirty-year stock of books and pamphlets. Tucker's lover Pearl Johnson, twenty-five years his junior, was pregnant with their daughter Oriole Tucker. Six weeks after his daughter's birth, Tucker closed both Liberty and the book shop and retired with his family to France. In 1913, he came out of retirement for two years to contribute articles and letters to The New Freewoman which he called "the most important publication in existence".
Later, Tucker became much more pessimistic about the prospects for anarchism. In 1926, Vanguard Press published a selection of his writings entitled Individual Liberty in which Tucker added a postscript[24] to "State Socialism and Anarchism"[25] which stated the following: "Forty years ago, when the foregoing essay was written, the denial of competition had not yet effected the enormous concentration of wealth that now so gravely threatens social order. It was not yet too late to stem the current of accumulation by a reversal of the policy of monopoly. The Anarchistic remedy was still applicable". Furthermore, Tucker argued:
Today the way is not so clear. The four monopolies, unhindered, have made possible the modern development of the trust, and the trust is now a monster which I fear, even the freest banking, could it be instituted, would be unable to destroy. [...] If this be true, then monopoly, which can be controlled permanently only for economic forces, has passed for the moment beyond their reach, and must be grappled with for a time solely by forces political or revolutionary. Until measures of forcible confiscation, through the State or in defiance of it, shall have abolished the concentrations that monopoly has created, the economic solution proposed by Anarchism and outlined in the forgoing pages – and there is no other solution. [...] [It] will remain a thing to be taught to the rising generation, that conditions may be favorable to its application after the great leveling. But education is a slow process, and may not come too quickly. Anarchists who endeavor to hasten it by joining in the propaganda of State Socialism or revolution make a sad mistake indeed. They help to so force the march of events that the people will not have time to find out, by the study of their experience, that their troubles have been due to the rejection of competition.
By 1930, Tucker had concluded that
The matter of my famous 'Postscript' now sinks into insignificance; the insurmountable obstacle to the realization of Anarchy is no longer the power of the trusts, but the indisputable fact that our civilization is in its death throes. We may last a couple of centuries yet; on the other hand, a decade may precipitate our finish. [...] The dark ages sure enough. The Monster, Mechanism, is devouring mankind.[26]
According to historian
Father's attitude towards communism never changed one whit, nor about religion. [...] In his last months he called in the French housekeeper. 'I want her,' he said, 'to be a witness that on my death bed I'm not recanting. I do not believe in God!'[31]
Towards the end of Tucker's life, anarchist Victor Yarros described him as a "forceful and clear writer, but a poor speaker" and said that "to write for capitalistic or bourgeois newspapers was, in his eyes, the worst form of prostitution.[32]
Political views
Anarchism
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Tucker said that he became an
According to Frank Brooks, an historian of
Not all modern economists believe Marxists established a hegemony over definitions of socialism.[40] According to modern economist Jim Stanford, "markets are not unique to capitalism" and "there is nothing inherently capitalist about a market", further arguing:
But capitalism is not the only economic system which relies on markets. Pre-capitalist economies also had markets – where producers could sell excess supplies of agricultural goods or handicrafts, and where exotic commodities (like spices or fabrics) from far-off lands could be purchased. Most forms of socialism also rely heavily on markets to distribute end products and even, in some cases, to organize investment and production. So markets are not unique to capitalism, and there is nothing inherently capitalist about a market.[41]
Although he strongly disagreed with the theory,
Instead of asserting that
The fact that one class of men are dependent for their living upon the sale of their labour, while another class of men are relieved of the necessity of labour by being legally privileged to sell something that is not labour. [...] And to such a state of things I am as much opposed as any one. But the minute you remove privilege, [...] every man will be a labourer exchanging with fellow-labourers. [...] What Anarchistic-Socialism aims to abolish is usury. [...] [I]t wants to deprive capital of its reward.[47]
Tucker first favored a
According to
The economic principles of Modern Socialism are a logical deduction from the principle laid down by Adam Smith in the early chapters of his "Wealth of Nations," – namely, that labor is the true measure of price. [...] Half a century or more after Smith enunciated the principle above stated, Socialism picked it up where he had dropped it, and in following it to its logical conclusions, made it the basis of a new economic philosophy. [...] This seems to have been done independently by three different men, of three different nationalities, in three different languages: Josiah Warren, an American; Pierre J. Proudhon, a Frenchman; Karl Marx, a German Jew. [...] That the work of this interesting trio should have been done so nearly simultaneously would seem to indicate that Socialism was in the air, and that the time was ripe and the conditions favorable for the appearance of this new school of thought. So far as priority of time is concerned, the credit seems to belong to Warren, the American, – a fact which should be noted by the stump orators who are so fond of declaiming against Socialism as an imported article.[52]
Anarchist society
Tucker disapproved of government ownership because to him state control was the most complete and most obnoxious form of monopoly, stating: "The government is a tyrant living by theft, and therefore has no business to engage in any business. [...] The government has none of the characteristics of a successful business man, being wasteful, careless, clumsy, and short-sighted in the extreme". Tucker maintained that all forms of authoritarian activities imply the resort to force and nothing good or lasting was ever accomplished by compulsion. Thus, he refused to condone the overthrow of the state by violent means, arguing: "If government should be abruptly and entirely abolished tomorrow, there would probably ensue a series of physical conflicts about land and many other things, ending in reaction and a revival of the old tyranny". Hence, Tucker preached widespread education and ultimately a passive resistance that was to take forms such as refusal to pay taxes, the evasion of jury duty and military service and the non-observance of compulsion. Once society reached this state, individual liberty for all would prevail as a matter of course.[48]
Tucker envisioned an individualist anarchist society as "each man reaping the fruits of his labour and no man able to live in idleness on an income from capital, [...] become[ing] a great hive of Anarchistic workers, prosperous and free individuals [combining] to carry on their production and distribution on the cost principle"[53] rather than a bureaucratic organization of workers organized into rank and file unions. However, he did hold a genuine appreciation for labor unions (which he called trades-union socialism) and saw it as "an intelligent and self-governing socialism", saying: "[They] promise the coming substitution of industrial socialism for usurping legislative mobism".[54] In Tucker's individualist anarchism, governments would exist consisting of any belief and in any shape, or form, but the governments would be supported by voluntary taxation and those who chose not to pay the taxes would not get the benefits or protection of the voluntary government. Economically, this anarchist society would be a socialist free-market system where employers would pay their employees the full value of their labor due to the abolition of legally-protected money and land monopolies.[55]
Fellow individualist anarchist and American historian James J. Martin states:
The abolition of compulsory taxation would mean the abolition of the state as well, Tucker asserted, and the form of society succeeding it would be on the line of a voluntary defensive institution. [...] There were two methods of government. [...] The other was the anarchist method of "leadership", inducing the individual to the "goal of an ideal civilization" through persuasion and "attraction". [...] Two aims of anarchist activity, the abolition of compulsory taxation and the abolition of legally-protected money and land monopolies, form the main theme of his critical writing.[55]
According to Peter Marshall, "the egalitarian implications of traditional individualist anarchists" such as Tucker and Lysander Spooner have been overlooked.[56]
Attitude towards unions
Tucker rejected the legislative programs of labor unions, laws imposing a short day, minimum wage laws, forcing businesses to provide insurance to employees and compulsory pension systems.[57] He believed instead that strikes should be organized by free workers rather than by bureaucratic union officials and organizations. He argued that "strikes, whenever and wherever inaugurated, deserve encouragement from all the friends of labour. [...] They show that people are beginning to know their rights, and knowing, dare to maintain them".[58] Furthermore, "as an awakening agent, as an agitating force, the beneficent influence of a strike is immeasurable. [...] [W]ith our present economic system almost every strike is just. For what is justice in production and distribution? That labour, which creates all, shall have all".[59]
Despite his initial reactions, Tucker ultimately settled in to sympathize with the anarchists convicted of and executed for the
Private defense forces
Tucker did not have a utopian vision of anarchy, where individuals would not coerce others.[57] He advocated that liberty and property be defended by private institutions. Opposing the monopoly of the state in providing security, he advocated a free market of competing defense providers, saying that "defense is a service like any other service; [...] it is labor both useful and desired, and therefore an economic commodity, subject to the law of supply and demand".[61]
Tucker said that anarchism "does not exclude prisons, officials, military, or other symbols of force. It merely demands that non-invasive men shall not be made the victims of such force. Anarchism is not the reign of love, but the reign of justice. It does not signify the abolition of force-symbols but the application of force to real invaders".[62] He expressed that the market-based providers of security would offer protection of land that was being used and would not offer assistance to those attempting to collect rent by saying:
"The land for the people" means the protection by voluntary associations for the maintenance of justice of all people who desire to cultivate land in possession of whatever land they personally cultivate and the positive refusal of the protecting power to lend its aid to the collection of any rent, whatsoever.[63]
Four monopolies
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Tucker argued that the poor condition of American workers resulted from four legal monopolies based in the authoritarianism of the state:
As described by anarchist Victor Yarros in referencing Tucker's views: "all our multi-millionaires and millionaires, all our predatory capitalists owe their ill-gotten wealth to monopoly and the plunder and ruthless exploitation licensed by monopoly".[64]
For several decades, his focus became the state's economic control of how
Tucker believed that usury was immoral, but he upheld the right of all people to engage in immoral contracts: "Liberty, therefore, must defend the right of individuals to make contracts involving usury, rum, marriage, prostitution, and many other things which are believed to be wrong in principle and opposed to human well-being. The right to do wrong involves the essence of all rights".[66] Tucker asserted that anarchism would become meaningless unless "it includes the liberty of the individual to control his product or whatever his product has brought him through exchange in a free market – that is, private property".[67]
Land monopoly
Tucker opposed granting title to land that was not in use, arguing that an individual should use land continually in order to retain exclusive right to it, believing that if this practice were not followed, there was a land monopoly. He acknowledged that "anything is a product upon which human labor has been expended", but he would not recognize full property rights to labored-upon land: "It should be stated, however, that in the case of land, or of any other material the supply of which is so limited that all cannot hold it in unlimited quantities, Anarchism undertakes to protect no titles except such as are based upon actual occupancy and use".[68]
Money and banking monopoly
Tucker opposed state protection of the banking monopoly, i.e. the requirement that one must obtain a charter to engage in the business of banking. He sought to raise wages by deregulating the banking industry, reasoning that competition in banking would drive down interest rates and stimulate enterprise. Tucker believed this would decrease the proportion of individuals seeking employment and wages would be driven up by competing employers, saying: "Thus the same blow that strikes interest down will send wages up".[69]
While Tucker did not oppose individuals being employed by others, he believed that in the present economy individuals do not receive a wage that fully compensates them for their labor due to his interpretation of the labor theory of value. He wrote that if the four monopolies were ended, "it will make no difference whether men work for themselves, or are employed, or employ others. In any case they can get nothing but that wages for their labor which free competition determines".[70] Karl Marx's acknowledgement of socialist non-exploitive employers based on the labor theory of value was an influence on Tucker,[71] as can be seen in the following quote by Marx on non-exploitive employers:
“The working day of 12 hours is represented in a monetary value of, for example, 6 shillings. There are two alternatives. Either equivalents are exchanged, and then the worker received 6 shillings for 12 hours of labour; the price of his labour would be equal to the price of his product. In that case he produces no surplus-value for the buyer of his labor, the 6 shillings are not transformed into capital, and the basis of capitalist production vanishes.” [72]
This analysis by Marx helped shape Tucker's free market socialist views in addition to the influences of Proudhon and Warren.[71] Unlike his support for occupancy and use in regards to living on land, he did not hold the same support for occupancy and use theory for workplaces. Therefore, in Tucker's Individualist Anarchist society, an employer can own several different factories or workplaces in several different areas as long as the employer pays their employees the full value of their labor.[73]
Tariffs and patents
Tucker opposed protectionism, believing that tariffs caused high prices by preventing national producers from having to compete with foreign competitors. He believed that free trade would help keep prices low and therefore would assist laborers in receiving what he called their "natural wage". Tucker objected to the exploitation of individuals and explained that only under anarchism will man be truly free, saying: "When interest, rent, and profit disappear under the influence of free money, free land, and free trade, it will make no difference whether men work for themselves, or are employed, or employ others. In any case they can get nothing but that wage for their labor which free competition determines".[48]
Furthermore, Tucker did not believe in intellectual property rights in the form of patents on the grounds that patents and copyrights protect something which cannot rightfully be held as property. He wrote that the basis for property is "the fact that it is impossible in the nature of things for concrete objects to be used in different places at the same time".[74] According to Tucker, property in concrete things is "socially necessary". Since "successful society rests on individual initiative, [it is necessary] to protect the individual creator in the use of his concrete creations by forbidding others to use them without his consent". Because ideas are not concrete things, they should not be held and protected as property. Ideas can be used in different places at the same time and so their use should not be restricted by patents.[75] This was a source of conflict with the philosophy of fellow individualist anarchist Lysander Spooner, who saw ideas as the product of "intellectual labor" and therefore private property.[76]
Later embrace of egoism
Tucker abandoned
In adopting Stirnerite egoism in 1886, Tucker rejected natural rights which had long been considered the foundation of individualist anarchism. This rejection galvanized the movement into fierce debates, with the natural rights proponents accusing the egoists of destroying individualist anarchism itself. So bitter was the conflict that a number of natural rights proponents withdrew from the pages of Liberty in protest even though they had hitherto been among its frequent contributors. Thereafter, Liberty championed egoism, although its general content did not change significantly.[78] This led to a split in American individualist anarchism between the growing number of egoists and the contemporary Spoonerian natural lawyers. Tucker came to hold the position that no rights exist until they are created by contract. This led him to controversial positions such as claiming that infants had no rights and were the property of their parents because they did not have the ability to contract. He said that a person, who physically tries to stop a mother from throwing her "baby into the fire", should be punished for violating her property rights. For example, he said that children would shed their status as property when they became old enough to contract "to buy or sell a house", noting that the precocity varies by age and would be determined by a jury in the case of a complaint.[79]
Tucker also came to believe that aggression towards others was justifiable if doing so led to a greater decrease in "aggregate pain" than refraining from doing so, saying:
The ultimate end of human endeavor is the minimum of pain. We aim to decrease invasion only because, as a rule, invasion increases the total of pain (meaning, of course, pain suffered by the ego, whether directly or through sympathy with others). But it is precisely my contention that this rule, despite the immense importance which I place upon it, is not absolute; that, on the contrary, there are exceptional cases where invasion – that is, coercion of the non-invasive – lessens the aggregate pain. Therefore coercion of the non-invasive, when justifiable at all, is to be justified on the ground that it secures, not a minimum of invasion, but a minimum of pain. [...] [T]o me [it is] axiomatic – that the ultimate end is the minimum of pain.[80]
Tucker claimed that ownership in land is legitimately transferred through force unless contracted otherwise.[81] However, he said he believed that individuals would come to the realization that equal liberty and occupancy and use doctrines were "generally trustworthy guiding principle of action" and as a result they would likely find it in their interests to contract with each other to refrain from infringing upon equal liberty and from protecting land that was not in use.[82] Although he believed that non-invasion and occupancy and use as the title to land were general rules that people would find in their own interests to create through contract, Tucker said that these rules "must be sometimes trodden underfoot".[83]
Opposition to compulsion
According to American anarchist Victor Yarros, Tucker was opposed to compulsion. Yarros wrote that Tucker "opposed savagely any and all reform movements that had paternalistic aims, and looked to the state for aid and fulfillment", further stating:
For the same reason, consistent, unrelenting opposition to compulsion, he combated "populism," "greenbackism," the single-tax movement, and all forms of socialism and communism. He denounced and exposed Johann Most, the editor of Freiheit, the anarchist-communist organ. The end, he declared, could never justify the means, if the means were intrinsically immoral – and force, by whomsoever used, was immoral except as a means of preventing or punishing aggression.[57]
However, Tucker's opposition to socialism was opposition to its
There are two kinds of socialists: State socialists and individual anarchists. The socialism referred to by Henry George is State socialism. It is nothing less than the State itself – at its worst. The anarchists of the Liberty magazine are socialists only in the economic sense; in the political sense, they are arch-individualists. They oppose all State intervention, the kind mentioned above by Henry George, and the kind that he himself urges through his Single Tax. In fact, the Single Taxers are the State inquisitors of the future.[85]
Influence
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Tucker's influences include
According to the authors of An Anarchist FAQ, Tucker "was against both the state and capitalism, against both oppression and exploitation". While not against the market and property, he was "firmly against capitalism as it was, in his eyes, a state-supported monopoly of social capital" which "allows owners to exploit their employees. [...] This stance puts him squarely in the libertarian socialist tradition and, unsurprisingly, Tucker referred to himself many times as a socialist and considered his philosophy to be 'Anarchistic socialism'". While acknowledging that Tucker "also sometimes railed against 'socialism'", it is argued that "in those cases it is clear that he was referring to state socialism".[90]
In popular culture
In the alternate history novel The Probability Broach (part of the North American Confederacy series) by L. Neil Smith in which the United States becomes a libertarian state after a successful Whiskey Rebellion and the overthrowing and execution of George Washington by firing squad for treason in 1794, Tucker served as the 17th President of the North American Confederacy from 1892 to 1912.
See also
- Left-wing market anarchism
- Market socialism
- Mutualism
References
- ^ McKay, Iain. "An Anarchist FAQ." Oakland. AK Press. 2008. pp 22
- ^ ISBN 9781610163910.
- ^ Johnson, Charles (26 August 2015). "Benjamin Tucker on Anarcho-Capitalism". Center for a Stateless Society. Retrieved 2022-06-27.
[...] or identify anarcho-capitalism as a close relation of the free-market individualist anarchism of Benjamin Tucker, Lysander Spooner, Victor Yarros, et al.
- ^ Tucker, "Should Labor be Paid or Not?", in Instead of a Book.
- ^ Tucker, "State Socialism and Anarchism", in Instead of a Book; see also McCarthy, Daniel (January 1, 2010) A Fistful of Dynamite Archived 2011-05-18 at the Wayback Machine, The American Conservative.
- ^ Martin, James J. Men Against the State. Ralph Myles Publisher Inc.: Colorado. 1970. pp. 226-227.
- ^ Benjamin Tucker. "Socialism: What It Is". Fair Use Repository.
- ^ Chartier, Gary. Anarchy and Legal Order. Cambridge University Press: New York. 2013. pp. 399.
- ^ Martin, James J. Men Against the State. Ralph Myles Publisher Inc.: Colorado. 1970. pp. 226.
- ^ Tucker, Benjamin. Instead of a Book. Alpha Editions. 2019. pp 10
- ^ Chartier, Gary. Anarchy and Legal Order. Cambridge University Press: New York. 2013. pp. 401.
- ^ ISBN 9781610163910.
- ISBN 978-0-19-958597-7.
- ISBN 978-0-230-80084-7.
- ^ McKay, Iain. An Anarchist FAQ. AK Press. Oakland. 2008. pp 23, 526.
- ^ Chartier, Gary. Anarchy and Legal Order. Cambridge University Press: New York. 2013. pp. 402-403.
- ^ Rothbard, Murray. "Are Libertarians 'Anarchists'?". Lew Rockwell.com. Retrieved 30, June 2022.
- ^ Chartier, Gary. Anarchy and Legal Order. Cambridge University Press: New York. 2013. pp. 403.
- ^ Tucker, Benjamin. Instead of a Book. Alpha Editions. 2019. pp 364-365.
- ^ Chartier, Gary. Anarchy and Legal Order. Cambridge University Press: New York. 2013. pp. 400 fn 32.
- ^ "Benjamin Tucker and Liberty: A Bibliographical Essay by Wendy McElroy | Online Library of Liberty".
- ^ a b McElroy, Wendy (Winter 1998). "Benjamin Tucker, Liberty, and Individualist Anarchism" (PDF). The Independent Review. II (3): 421. Archived from the original (PDF) on 2019-01-23. Retrieved 2013-06-25.
- ^ Martin, James J. Men Against the State. Ralph Myles Publisher Inc.: Colorado. 1970. pp. 221.
- ^ "Postscript".
- ^ "State Socialism and Anarchism".
- ^ Letter to Clarence Lee Swartz, July 22, 1930. In Joseph Ishill (ed.), Free Vistas: A Libertarian Outlook on Life and Letters, II, pp. 300–301. Quoted in James J. Martin, Men Against the State, 1953, p. 260.
- ^ James J. Martin, Men Against the State, 1970, p. 275, quoting from the Baskette Collection (1933–1935).
- ^ Brown, Susan L., The Free Market as Salvation from Government, Meanings of the Market: The Free Market in Western Culture, p. 108.
- ^ James J. Martin, Men Against the State, 1970: description on back cover.
- ^ James J. Martin, Men Against the State, 1970: Introduction ix.
- ISBN 0-691-04494-5.
- ^ Yarros, V. (1936). Philosophical Anarchism: Its Rise, Decline, and Eclipse. American Journal of Sociology, 41(4), 472. Retrieved January 4, 2021, from http://www.jstor.org/stable/2768957
- ^ Symes, Lillian and Clement, Travers. Rebel America: The Story of Social Revolt in the United States. Harper & Brothers Publishers. 1934. p. 156.
- ^ God and the State.
- Demanding the Impossible: A History of Anarchism. p. 641. "The word 'libertarian' has long been associated with anarchism, and has been used repeatedly throughout this work. The term originally denoted a person who upheld the doctrine of the freedom of the will; in this sense, Godwin was not a 'libertarian', but a 'necessitarian'. It came however to be applied to anyone who approved of liberty in general. In anarchist circles, it was first used by Joseph Déjacque as the title of his anarchist journal Le Libertaire, Journal du Mouvement Social published in New York in 1858. At the end of the last century, the anarchist Sébastien Faure took up the word, to stress the difference between anarchists and authoritarian socialists".
- ^ Comegna, Anthony; Gomez, Camillo (October 3, 2018). "Libertarianism, Then and Now". Libertarianism. Cato Institute. "[...] Benjamin Tucker was the first American to really start using the term 'libertarian' as a self-identifier somewhere in the late 1870s or early 1880s." Retrieved September 9, 2020. Quote=You know, as I understand the history of this, at least, Benjamin Tucker was the first American to really start using the term “libertarian” as a self‐identifier somewhere in the late 1870s or early 1880s. Before that, it was used in Europe sort of here and there to identify somebody who just had a general preference for individual liberty, or for liberty of any sort.
- ISBN 9781412837385.
- ^ Marx, Karl. Capital Volume 1. England: Penguin Classics. pp. 676.
- ^ Tucker, Benjamin. Instead of a Book. Alpha Edition. 2019. pp. 479.
- JSTOR 2707371.
- ^ Stanford, Jim. Economics for Everyone: A Short Guide to the Economics of Capitalism. Ann Arbor, Michigan: Pluto Press. 2008. p. 36.
- ^ Marx, Karl, Manifesto of the Communist Party.
- ^ James J. Martin, Men Against the State. Ralph Myles Publisher Inc. 1970. p. viii, ix, 209.
- ^ Tucker, Benjamin. "State Socialism and Anarchism".
- ^ Brown, Susan Love. 1997. "The Free Market as Salvation from Government". In Meanings of the Market: The Free Market in Western Culture. Berg Publishers. p. 107.
- ^ Freeden, Michael (1996). Ideologies and Political Theory: A Conceptual Approach. Oxford University Press. p. 276.
- ^ Tucker, Benjamin, Instead of a Book, p. 404.
- ^ a b c Madison, Charles A. "Anarchism in the United States". Journal of the History of Ideas, Vol 6, No 1, January 1945, p. 56.
- ^ The New Freewoman, p. 218.
- ^ Richman, Sheldon, "Libertarian Left", The American Conservative, March 2011.
- ^ Tucker, Benjamin (1926) [1890]. Individual Liberty: Selections from the Writings of Benjamin R. Tucker. New York: Vanguard Press. Retrieved 29 September 2020 – via The Anarchist Library.
- ISBN 9781412837385.
- ^ The Individualist Anarchists, p. 276.
- ^ The Individualist Anarchists, pp. 283–284.
- ^ a b Martin, James J. Men Against the State. Ralph Myles Publisher, Inc. Colorado Springs. 1970. pp. 216 and 218.
- ISBN 978-0-00-217855-6.
- ^ S2CID 145311911.
- ^ Tucker, Benjamin. Liberty. April 15, 1881.
- ^ Tucker, Benjamin. Liberty. No. 19. 1882.
- ^ Tucker, Benjamin (1893). Instead of a Book, By a Man Too Busy to Write One. "After Nestor: The Chicago Martyrs".
- ^ "On Picket Duty". Liberty. July 30, 1887; pp. 4 and 26.
- ^ Tucker, Benjamin. Liberty. Vol. 8, No. 18. October 10, 1891.
- ^ Quoted by Martin Blatt, Coughlin, Hamilton and Sullivan (eds.), Benjamin R. Tucker and the Champions of Liberty, p. 299.
- ^ Yarros, V. (1936). Philosophical Anarchism: Its Rise, Decline, and Eclipse. American Journal of Sociology, 41(4), 475. Retrieved January 4, 2021.
- ^ Martin Blatt, Benjamin R. Tucker and the Champions of Liberty. Coughlin, Hamilton and Sullivan (eds.), p. 29.
- ^ Benjamin R. Tucker, "Right and Individual Rights", Liberty (January 7, 1882), p. 3.
- ^ Dora Mardsen (1967). New Freewoman: An Individualist Review, Volume 1. Kraus Reprint Corporation. p. 218.
- ^ Tucker, Benjamin, "Instead of a Book", p. 61, footnote.
- ISBN 1-85637-549-8. Libertarian Alliance. 2002.
- ^ Tucker, Benjamin. "Solutions of the Labor Problem," in Instead of a Book, p. 475.
- ^ a b Tucker, Benjamin. Instead of a Book. Forgotten Books. 2012. pp. 477.
- ^ Marx, Karl. Capital Volume 1. Penguin Classics. England. 1990. pp. 676.
- ^ Tucker, Benjamin. Instead of a Book. Forgotten Books. 2012. pp. 455.
- ^ Tucker, Benjamin. "The Attitude of Anarchism toward Industrial Combinations".
- ^ Tucker, Benjamin. "The Attitude of Anarchism toward Industrial Combinations",
- ^ Spooner, Lysander. "The Law of Intellectual Property: or an Essay on the Right of Authors and Inventors to a Perpetual Property in Their Ideas". Chapter 1, Section VI. Archived May 24, 2014, at the Wayback Machine.
- ^ Tucker, Benjamin, "Liberty and Property", in Instead of a Book by a Man Too Busy to Write One, p. 350.
- ^ Mcelroy, Wendy. "Benjamin Tucker, Individualism, & Liberty: Not the Daughter but the Mother of Order".
- ^ McElroy, Wendy (2003). The Debates of Liberty. Lexington Books. pp. 77–79.
- ^ "Land Tenure Again". Liberty. October 19, 1895, pp. 3, 11 and 12.
- ^ Benjamin R. Tucker, "Response to 'Rights,' by William Hansen," Liberty, December 31, 1892, pp. 1, 9 and 18.
- ^ Tucker, Benjamin, "The Two Conceptions of Equal Freedom", Liberty, April 6, 1895, pp. 4, 10 and 24.
- ^ Tucker, Benjamin. "Land Tenure Again".
- ^ Tucker, Benjamin. Individual Liberty. p. 189.
- ^ Tucker, Benjamin. Individual Liberty. pp. 1–19.
- ^ Tucker translated Bakunin's book God and the State. See God and the State at the Marxists Internet Archive.
- ^ Hart, David. "Gustave De Molinari And The Anti-Statist Liberal Tradition" (Winter 1982). The Journal of Libertarian Studies. VI: 1. p. 87 (online). Archived November 3, 2012, at the Wayback Machine PDF p. 5). "Tucker was definitely aware of Molinari's work and at least one of Molinari's books was reviewed in Tucker's magazine. He shared Molinari's view that the production of security was an economic commodity which could be better supplied by the free and unhampered market, thus going beyond the criticism of Herbert and Spencer and, arguing with Molinari, that the market could offer a positive and practical alternative to state monopoly defense".
- ^ Diez, Xavier. (2007). El anarquismo individualista en España (1923–1938). Virus. p. 92. See El Individualismo ecléctico in The Anarchist Library]. "[W]ithin the strictly anarchist world we find some theorists like Ricardo Mella, who, due to his knowledge of the English language, knows deeply the work of [Benjamin] Tucker and that of the north American individualists, especially by reading regularly the British magazine Freedom and the north American ones The Alarm (Chicago) and the tuckerian Liberty (Boston). [...] Uncomfortable within the polemics between collectivists and libertarian communists, the Galician anarchist tries to integrate the different ideological currents under the proposal of Tarrida del Mármol of an anarchism without adjectives".
- ^ James J. Martin, Men Against the State, 1970.
- ^ An Anarchist FAQ. "Benjamin Tucker: Capitalist or Anarchist?" Archived 2020-02-13 at the Wayback Machine. June 18, 2009. Retrieved March 21, 2009.
Further reading
External links
- Instead of a Book, by a Man Too Busy to Write One (1893, 1897)
- Travelling in Liberty, a complete online archive of Tucker's journal Liberty (1881–1908)
- Several works by Tucker at Anarchy Archives
- State Socialism and Anarchism. How far they agree and wherein they differ (1886)
- Liberty and Taxation from Liberty
- Individual Liberty (1926), a collection of articles
- Benjamin Tucker at Anarchy Archives
- Benjamin Tucker, Liberty, and Individualist Anarchism by Wendy McElroy
- Benjamin Ricketson Tucker from Classical Liberalism
- Benjamin Tucker and His Periodical, Liberty by Carl Watner
- Memories of Benjamin Tucker by J. William Lloyd (1935)
- An Interview With Oriole Tucker by Paul Abrich in which Tucker's daughter reveals biographical information
- Benjamin R Tucker & the Champions of Liberty – A Centenary Anthology, edited by Michael E. Coughlin, Charles H. Hamilton and Mark A. Sullivan
- Works by Benjamin Tucker at Project Gutenberg
- Works by or about Benjamin Tucker at Internet Archive
- Works by Benjamin Tucker at LibriVox (public domain audiobooks)
- A Brief Overview of Benjamin Tucker's Individualist Anarchism (2020) by Nicholas Evans
