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The insurrection is therefore not only against external oppression, but, more fundamentally, against the self’s internalized repression. It thus involves a transformation of the subject, a micro-politics and ethics which is aimed at increasing one’s autonomy from power. Here we can also draw upon the spiritual anarchism of Gustav Landauer, who argued that there can be no political revolution — and no possibility of socialism — without at the same time a transformation in the subjectivity of people, a certain renewal of the spirit and the will to develop new relationships with others.
New York: Syracuse University Press. Butler, Judith. (1997) The Psychic Life of Power: Theories in Subjection. : Stanford University Press. Clastres, Pierre. ). New York: Semiotext(e). De La Boëtie, Etienne. (1988) La Servitude Volontaire, or the AntiDictator [Slaves by Choice]. Egham: Runnymede Books. , & Felix Guattari. ). University of Minnesota Press. Feuerbach, Ludwig. ). New York. London: Harper & Row. Foucault, Michel. ). London: Penguin Books. ). Berkeley: University of California Press.
It is not my desire, however, to extend this patronizing dismissal of anarchism to cover postanarchism: to the contrary, it is my contention that postanarchists have been too quick to dismiss Marxism. The lack of attention that has been given to Marxism’s role within postanarchism is troubling for at least two reasons. First, it eﬀaces the extent to which — as I shall argue below — opposition to Marxism is a key component of the postanarchist project. Thus Marxism is not being introduced here as an alien perspective from which postanarchism can be measured, but elicited as a signiﬁcant but underdiscussed element of postanarchism itself.