According to the writers of An Anarchist FAQ, anarcho-syndicalist financial methods typically take the type of both a collectivist anarchist economic system or an anarcho-communist financial system. In the early 20th century, anarcho-syndicalism arose as a definite faculty of thought inside anarchism.
More heavily centered on the labour movement than previous forms of anarchism, syndicalism posits radical trade unions as a possible drive for revolutionary social change, replacing capitalism and the state with a new society, democratically self-managed by the employees. Anarcho-syndicalists search to abolish the wage system and private possession of the technique of manufacturing, which they consider result in class divisions.
- Ethical anarchists reject violence, and a few view expertise just like the Internet as tools to achieve freedom.
- History has shown that vast inequalities of wealth, establishments like slavery, debt peonage or wage labour, can solely exist if backed up by armies, prisons, and police.
- Many also say that anarcho-primitivists are typically antiwork and antiworker, which forecloses the potential of a lasting alliance with labor unions.
Important rules of syndicalism include staff’ solidarity, direct action (corresponding to common strikes and workplace recuperations) and workers’ self-administration. Post-left anarchy is a current present in anarchist thought that promotes a critique of anarchism’s relationship to conventional leftism. Some publish-leftists seek to flee the confines of ideology in general also presenting a critique of organizations and morality. Influenced by the work of Max Stirner and by the Situationist International, post-left anarchy is marked by a focus on social insurrection and a rejection of leftist social organisation. Anarcho-transhumanism presents a critique through an anarchist and transhumanist lens of ableism, cisheteropatriarchy and primitivism.
Tolstoy argued that anarchism must by nature be nonviolent, since it is by definition opposition to coercion and drive and that since the state is inherently violent, meaningful pacifism should likewise be anarchistic. His philosophy was cited as a major inspiration by Gandhi, an Indian independence leader and pacifist who self-recognized as an anarchist.
Anarcho-transhumanists additionally criticise non-anarchist types of transhumanism such as democratic transhumanism and libertarian transhumanism as incoherent and unsurvivable as a result of their preservation of capitalism and the state. They view such devices of energy as inherently unethical and incompatible with the acceleration of social and material freedom for all individuals. This may also have been motivated by “the collapse of ‘really current socialism’ and the capitulation to neo-liberalism of Western social democracy”. While many anarchists during the nineteenth century embraced propaganda of the deed, Leo Tolstoy and different anarcho-pacifists directly opposed violence as a means for change.