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Created October 17, 2024 08:00
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{
"title": "Modern Science and Anarchism",
"subtitle": null,
"slug": "modern-science-and-anarchism",
"series_index": 1,
"caid": 993,
"uuid": "e0896194-dcef-4c5c-9cea-c6844ba85f5e",
"isbn": "9780341661047",
"gdrds": "42483549",
"authors": {
"ecf2108b": {
"name": "Pëtr Alekseevič Kropotkin",
"slug": "pëtr-alekseevič-kropotkin",
"name_sort": "Kropotkin, Pëtr Alekseevič"
}
},
"authors_so": [
"Kropotkin, Pëtr Alekseevič"
],
"authors_pp": "Pëtr Alekseevič Kropotkin",
"pub_date_ts": -2092179600,
"add_date_ts": 1600767058,
"lastmod_ts": 1718136879,
"liked": false,
"blurb_raw": "<body>\n<div>\n<p style=\"font-size: 14px; font-family: 'Amazon Ember','Arial','sans-serif'\">In ‘Modern Science and Anarchism’ Kropotkin argues that the Idea of anarchism originated not with individual thinkers, but from among the people and that it will preserve its vitality and creative force only for as long as it remains a movement of the people. Kropotkin claims in this work that throughout history ‘two currents of thought and action have been in conflict in the midst of human societies,’ — the ‘mutual aid’ tendency, as exemplified in tribal custom, village communities, medieval guilds, and, in fact, all institutions ‘developed and worked out, not by legislation, but by the creative spirit of the masses’. The other current is the authoritarian one, beginning with the ‘magi, shamans, wizards, rain-makers, oracles, and priests’ and continuing with the recorders of laws and the ‘chiefs of military bands’. ‘Kropotkin concludes ‘that anarchy represents the first of these two currents. … We can therefore say that from all times there have been anarchists and statists.’ Kropotkin postulates that the roots of anarchism lie in ‘the remotest Stone-age antiquity’; from this highly personal view of prehistory he continues through all rebellious movements to the rise of the early trade unions, concluding that ‘these are the main popular anarchist currents which we know of in history’. The book's roots go back to 1887 when Kropotkin wrote an article entitled \"The Scientific Bases of Anarchy\" for the Nineteenth Century, the magazine edited by James Knowles which published most of Kropotkin's major works in essay form before they appeared as books. Modern Science and Anarchism originated out of a burst of activity on Kropotkin's part related to the rise of the clandestine anarchist movement in Russia. The first edition, in Russian, was printed in London in 1901; a later, German edition, was published in 1904, wile the English and French versions did not appear until 1912/13. Kropotkin’s main intention in writing Modern Science and Anarchism was, apparently, to clarify the basic methodological principle of anarchism, and establish the fact that anarchism is a broad based modern sociological science, i.e. political economy broadly defined, including politoligy and psychology, law. Far from endorsing ‘the government of science’ he wanted to see established: “A society in which all the mutual relations of its members are regulated, not by laws, not by authorities, whether self-imposed or elected, but by mutual agreement… and by a sum of social customs and habits—not petrified by law, routine, or superstition, but continually developing and continually readjusted, in accordance with the ever-growing requirements of a free life, stimulated by the progress of science, invention, and the steady growth of higher ideals” (Modern Science and Anarchism).</p>\n</div>\n</body>\n",
"pagepath": "/library/book/e0896194-dcef-4c5c-9cea-c6844ba85f5e",
"uri": "https://libra.re/library/book/e0896194-dcef-4c5c-9cea-c6844ba85f5e",
"loca": "http://libra.re.local/library/book/e0896194-dcef-4c5c-9cea-c6844ba85f5e",
"reviewed": false,
"publisher": {
"id": 328,
"name": "The Anarchist Library"
},
"reads": "read",
"has_cover": 1,
"path": "Petr Alekseevic Kropotkin/Modern Science and Anarchism (993)",
"filename": "Modern Science and Anarchism - Petr Alekseevic Kropotkin",
"filename_shrt": "Modern_Science_and_Anarchism",
"langs": {
"en": "eng"
},
"tags": {
"16": {
"label": "Science",
"slug": "science"
},
"40": {
"label": "Technology",
"slug": "technology"
},
"441": {
"label": "Socialism",
"slug": "socialism"
},
"798": {
"label": "Scientism",
"slug": "scientism"
},
"800": {
"label": "Utopian Socialism",
"slug": "utopian-socialism"
},
"803": {
"label": "Scientific Socialism",
"slug": "scientific-socialism"
},
"826": {
"label": "Anarcho-communism",
"slug": "anarchocommunism"
}
},
"bundles_ds": null,
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"stacks_ds": "Graeber and Co",
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"6": "Graeber and Co"
},
"pages": 61,
"words": 20234,
"fre": 46,
"fre_grey": 137.7,
"annotations": {
"1694034975": {
"date": "Wed Sep 6 21:16:15 2023",
"location": "20",
"iam": "highlight",
"plaintext": "it must not be forgotten that men of science, too, are but human, and that most of them either belong by descent to the possessing classes, and are steeped in the prejudices of their class, or else are in the actual service of the government. Not out of the universities, therefore, does Anarchism come."
},
"1694034995": {
"date": "Wed Sep 6 21:16:35 2023",
"location": "22",
"iam": "highlight",
"plaintext": "As Socialism in general, Anarchism was born among the people; and it will continue to be full of life and creative power only as long as it remains a thing of the people."
},
"1694035094": {
"date": "Wed Sep 6 21:18:14 2023",
"location": "32",
"iam": "highlight",
"plaintext": "Anarchism is obviously the representative of the first tendency — that is, of the creative, constructive power of the people themselves, which aimed at developing institutions of common law in order to protect them from the power-seeking minority."
},
"1600817613": {
"date": "Tue Sep 22 23:33:33 2020",
"location": "110",
"iam": "highlight",
"plaintext": "Laplace that in his “System of the World”"
},
"1600817774": {
"date": "Tue Sep 22 23:36:14 2020",
"location": "120",
"iam": "highlight",
"plaintext": "The French encyclopædists, on the contrary, endeavored to explain, just as their English predecessors had done, whence came the ideas of good and evil to man, without substituting “a word for the missing conception,” as Goethe put it. They took the living man as he is. They studied him and found, as did Hutcheson (in 1725) and, after him, Adam Smith in his best work, “The Theory of Moral Sentiments,” — that the moral sentiments have developed in man from the feeling of pity (sympathy), through his ability to put himself in another’s place; from the fact that we almost feel pain and grow indignant when a child is beaten in our presence. From simple observations of common facts like these, they gradually attained to the broadest generalizations."
},
"1694124721": {
"date": "Thu Sep 7 22:12:01 2023",
"location": "173",
"iam": "highlight",
"plaintext": "the real, material sense of the word “Revolution” — in the sense of rapidly changing the fundamental principles of present society by means which, in the usual run of events, are considered illegal."
},
"1600860501": {
"date": "Wed Sep 23 11:28:21 2020",
"location": "210",
"iam": "highlight",
"plaintext": "To predict what direction science will take in its further development is, evidently, impossible. As long as men of science depend upon the rich and the governments, so long will they of necessity remain subject to influence from this quarter; and this, of course, can again arrest for a time the development of science. But"
},
"1600860519": {
"date": "Wed Sep 23 11:28:39 2020",
"location": "210",
"iam": "highlight",
"plaintext": "To predict what direction science will take in its further development is, evidently, impossible. As long as men of science depend upon the rich and the governments, so long will they of necessity remain subject to influence from this quarter; and this, of course, can again arrest for a time the development of science."
},
"1600861254": {
"date": "Wed Sep 23 11:40:54 2020",
"location": "268",
"iam": "highlight",
"plaintext": "Once Comte would not admit that everything that is moral in man grew out of observation of nature and from the very conditions of men living in societies, — this step was necessary."
},
"1694559320": {
"date": "Tue Sep 12 22:55:20 2023",
"location": "268",
"iam": "highlight",
"plaintext": "Once Comte would not admit that everything that is moral in man grew out of observation of nature and from the very conditions of men living in societies, — this step was necessary. He did not see that the moral sentiment in man is as deeply rooted as all the rest of his physical constitution inherited by him from his slow evolution; that the moral concept in man had made its first appearance in the animal societies which existed long before man had appeared upon earth; and that, consequently, whatever may be the inclinations of separate individuals, this concept must persist in mankind as long as the human species does not begin to deteriorate, — the anti-moral activity of separate men inevitably calling forth a counter-activity on the part of those who surround them, just as action causes reaction in the physical world. Comte did not understand this, and therefore he was compelled to invent a new idol — Humanity — in order that it should constantly recall man to the moral path."
},
"1600861314": {
"date": "Wed Sep 23 11:41:54 2020",
"location": "269",
"iam": "note",
"plaintext": "[[Patterning Instinct]]"
},
"1600862664": {
"date": "Wed Sep 23 12:04:24 2020",
"location": "323",
"iam": "highlight",
"plaintext": "one concerned with investigations “in time and space” (the world of physical Phenomena) and the other “in time only” (the world of spiritual phenomena), — now falls of itself."
},
"1600862735": {
"date": "Wed Sep 23 12:05:35 2020",
"location": "325",
"iam": "note",
"plaintext": "Incorrect. Both Kant's formulation and K's interpretation."
},
"1600862873": {
"date": "Wed Sep 23 12:07:53 2020",
"location": "342",
"iam": "highlight",
"plaintext": "Darwin even ventured to declare that man, too, had originated, in the same way of slow physiological evolution, from some lower forms of ape-like animals; that his “immortal spirit” and his “moral soul” are as much a product of evolution as the mind and the moral habits of the ant or of the chimpanzee."
},
"1600863243": {
"date": "Wed Sep 23 12:14:03 2020",
"location": "357",
"iam": "highlight",
"plaintext": "concealed bywords as by clouds"
},
"1600863251": {
"date": "Wed Sep 23 12:14:11 2020",
"location": "358",
"iam": "note",
"plaintext": "Fix"
},
"1600904495": {
"date": "Wed Sep 23 23:41:35 2020",
"location": "372",
"iam": "highlight",
"plaintext": "The former kind of generalizations was deduced by means of really fallacious syllogisms — similar to those by which in ancient times certain Greeks used to prove that the planets must move in circles “because the circle is the most perfect curve;” and the meagerness of the premises would then be concealed by misty words, and, worse still, by an obscure and clumsy exposition. As to the semi-conscious inductions which were made here and there, they were based upon a very limited circle of observations"
},
"1600904567": {
"date": "Wed Sep 23 23:42:47 2020",
"location": "375",
"iam": "note",
"plaintext": "… but to yearn to have the tools and methods that allow one to prove!"
},
"1600904714": {
"date": "Wed Sep 23 23:45:14 2020",
"location": "378",
"iam": "highlight",
"plaintext": "Finally, all these broad deductions, expressed as they were in most abstract forms — as, for instance, the Hegelean “thesis, antithesis, and synthesis,” — left full play for the individual to come to the most varied and often opposite practical conclusions; so that they could give birth, for instance, to Bakunin’s revolutionary enthusiasm and to the Dresden Revolution, to the revolutionary Jacobinism of Marx and to the recognition of the “reasonableness of what exists,” which reconciled so many Germans to the reaction then existing — to say nothing of the recent vagaries of the so-called Russian Marxists."
},
"1600905155": {
"date": "Wed Sep 23 23:52:35 2020",
"location": "420",
"iam": "highlight",
"plaintext": "Spencer, like Huxley and many others, utterly misunderstood the meaning of “the struggle for existence.” He saw in it, not only a struggle between different species of animals (wolves devouring rabbits, birds feeding on insects, etc.), but also a desperate struggle for food, for living-room, among the different members within every species — a struggle which, in reality, does not assume anything like the proportions he imagined."
},
"1600905096": {
"date": "Wed Sep 23 23:51:36 2020",
"location": "425",
"iam": "highlight",
"plaintext": "when, twelve years after “The Origin of Species,” Darwin published his “Descent of Man” he already understood struggle for life in a different sense. “Those communities,” he wrote in the latter work, “which included the greatest number of the most sympathetic members would flourish best and rear the greatest number of offspring.” The"
},
"1600905116": {
"date": "Wed Sep 23 23:51:56 2020",
"location": "427",
"iam": "note",
"plaintext": "#HSP"
},
"1600905227": {
"date": "Wed Sep 23 23:53:47 2020",
"location": "429",
"iam": "highlight",
"plaintext": "in 1879 do we find, in a lecture by the Russian zoologist Kessler, a clear understanding of mutual aid and the struggle for life. “For the progressive development of a species,” Kessler pointed out, citing several examples, “the law of mutual aid is of far greater importance than the law of mutual struggle.” Soon after this Louis Buchner published his book “Love,” in which he showed the importance of sympathy among animals for the development of moral concepts; but in introducing the idea of love and sympathy instead of simple sociability, he needlessly limited the sphere of his investigations"
},
"1600905299": {
"date": "Wed Sep 23 23:54:59 2020",
"location": "434",
"iam": "note",
"plaintext": "#HSP"
},
"1694648223": {
"date": "Wed Sep 13 23:37:03 2023",
"location": "435",
"iam": "highlight",
"plaintext": "If we turn our minds to a close observation of nature and to an unprejudiced history of human institutions, we soon discover that Mutual Aid really appears, not only as the most powerful weapon in the struggle for existence against the hostile forces of nature and all other enemies, but also as the chief factor of progressive evolution."
},
"1694648495": {
"date": "Wed Sep 13 23:41:35 2023",
"location": "474",
"iam": "highlight",
"plaintext": "At the same time the State, in its schools and universities, countenances the same belief in the innate perversity of man. To prove the necessity of some power that stands above society and inculcates in it the moral principles (with the aid of punishments inflicted for violations of “moral law,” for which, by means of a clever trick, the written law is easily substituted), — to keep people in this belief is a matter of life or death to the State. Because, the moment people come to doubt the necessity and possibility of such an inoculation of morality, they will begin to doubt the higher"
},
"1694648512": {
"date": "Wed Sep 13 23:41:52 2023",
"location": "474",
"iam": "highlight",
"plaintext": "At the same time the State, in its schools and universities, countenances the same belief in the innate perversity of man. To prove the necessity of some power that stands above society and inculcates in it the moral principles (with the aid of punishments inflicted for violations of “moral law,” for which, by means of a clever trick, the written law is easily substituted), — to keep people in this belief is a matter of life or death to the State. Because, the moment people come to doubt the necessity and possibility of such an inoculation of morality, they will begin to doubt the higher mission of their rulers as well."
},
"1694648559": {
"date": "Wed Sep 13 23:42:39 2023",
"location": "479",
"iam": "highlight",
"plaintext": "In this way everything — our religious, our historical, our legal, and our social education — is imbued with the idea that man, left to himself, would soon turn into a beast. If it were not for the authority exercised over them, people would devour one another; nothing but brutality and war of each against all can be expected from “the mob.”"
},
"1601246446": {
"date": "Sun Sep 27 22:40:46 2020",
"location": "580",
"iam": "highlight",
"plaintext": "The inductive-deductive method has proved its merits so well, in that the nineteenth century, which has applied it, has caused science to advance more in a hundred years than it had advanced during the two thousand years that went before. And when, in the second half of this century, this method began to be applied to the investigation of human society, no point was ever reached where it was found necessary to abandon it and again adopt mediæval scholasticism — as revised by Hegel. Besides, when, for example, philistine naturalists, seemingly basing their arguments on “Darwinism,” began to teach, “Crush everyone weaker than yourself; such is the law of nature,” it was easy for us to prove by the same scientific method that no such law exists: that the life of animals teaches us something entirely different, and that the conclusions of the philistines were absolutely unscientific. They were just as unscientific as, for instance, the assertion that the inequality of wealth is a law of nature, or that capitalism is the most convenient form of social life calculated to promote progress. Precisely this natural-scientific method, applied to economic facts, enables us to prove that the so-called “laws” of middle-class sociology, including also their political economy, are not laws at all, but simply guesses, or mere assertions which have never been verified at all."
},
"1601246577": {
"date": "Sun Sep 27 22:42:57 2020",
"location": "580",
"iam": "highlight",
"plaintext": "The inductive-deductive method has proved its merits so well, in that the nineteenth century, which has applied it, has caused science to advance more in a hundred years than it had advanced during the two thousand years that went before. And when, in the second half of this century, this method began to be applied to the investigation of human society, no point was ever reached where it was found necessary to abandon it and again adopt mediæval scholasticism — as revised by Hegel. Besides, when, for example, philistine naturalists, seemingly basing their arguments on “Darwinism,” began to teach, “Crush everyone weaker than yourself; such is the law of nature,” it was easy for us to prove by the same scientific method that no such law exists: that the life of animals teaches us something entirely different, and that the conclusions of the philistines were absolutely unscientific. They were just as unscientific as, for instance, the assertion that the inequality of wealth is a law of nature, or that capitalism is the most convenient form of social life calculated to promote progress. Precisely this natural-scientific method, applied to economic facts, enables us to prove that the so-called “laws” of middle-class sociology, including also their political economy, are not laws at all, but simply guesses, or mere assertions which have never been verified at all."
},
"1601246645": {
"date": "Sun Sep 27 22:44:05 2020",
"location": "593",
"iam": "highlight",
"plaintext": "The question, then, which Anarchism puts to itself may be stated thus: “What forms of social life assure to a given society, and then to mankind generally, the greatest amount of happiness, and hence also of vitality?” “What forms of social life allow this amount of happiness to grow and to develop, quantitatively as well as qualitatively, — that is, to become more complete and more varied?” (from which, let us note in passing, a definition of progress is derived). The desire to promote evolution in this direction determines the scientific as well as the social and artistic activity of the Anarchist."
},
"1694991286": {
"date": "Sun Sep 17 22:54:46 2023",
"location": "609",
"iam": "highlight",
"plaintext": "He understood that the government of the “One and Undivided” Jacobinist Republic would not bring about the necessary revolution; that the revolutionary government itself, from the very fact of its being a guardian of the State, was an obstacle to emancipation; that to insure the success of the revolution, people ought to part, first of all, with their belief in Law, Authority, Uniformity, Order, Property, and other superstitions inherited by us from our servile past. And"
},
"1694991294": {
"date": "Sun Sep 17 22:54:54 2023",
"location": "609",
"iam": "highlight",
"plaintext": "He understood that the government of the “One and Undivided” Jacobinist Republic would not bring about the necessary revolution; that the revolutionary government itself, from the very fact of its being a guardian of the State, was an obstacle to emancipation; that to insure the success of the revolution, people ought to part, first of all, with their belief in Law, Authority, Uniformity, Order, Property, and other superstitions inherited by us from our servile past."
},
"1694991270": {
"date": "Sun Sep 17 22:54:30 2023",
"location": "610",
"iam": "highlight",
"plaintext": "the revolutionary government itself, from the very fact of its being a guardian of the State, was an obstacle to emancipation; that to insure the success of the revolution, people ought to part, first of all, with their belief in Law, Authority, Uniformity, Order, Property, and other superstitions inherited by us from our servile past. And with this purpose in view he wrote “Political Justice.” The theorist of Anarchism who followed Godwin, Proudhon, had himself lived through the"
},
"1694991592": {
"date": "Sun Sep 17 22:59:52 2023",
"location": "630",
"iam": "highlight",
"plaintext": "No destruction of the existing order is possible, if at the time of the overthrow, or of the struggle leading to the overthrow, the idea of what is to take place of what is to be destroyed is not always present in the mind."
},
"1694991622": {
"date": "Sun Sep 17 23:00:22 2023",
"location": "632",
"iam": "highlight",
"plaintext": "Even the theoretical criticism of the existing conditions is impossible, unless the critic has in his mind a more or less distinct picture of what he would have in place of the existing state."
},
"1694991723": {
"date": "Sun Sep 17 23:02:03 2023",
"location": "634",
"iam": "highlight",
"plaintext": "This is even more the case with a man of action. To tell people, “First let us abolish autocracy or capitalism, and then we will discuss what to put in its place,” means simply to deceive oneself and others. And power is never created by deception"
},
"1694991733": {
"date": "Sun Sep 17 23:02:13 2023",
"location": "634",
"iam": "highlight",
"plaintext": "This is even more the case with a man of action. To tell people, “First let us abolish autocracy or capitalism, and then we will discuss what to put in its place,” means simply to deceive oneself and others. And power is never created by deception."
},
"1601282121": {
"date": "Mon Sep 28 08:35:21 2020",
"location": "688",
"iam": "highlight",
"plaintext": "wee"
},
"1601282436": {
"date": "Mon Sep 28 08:40:36 2020",
"location": "730",
"iam": "highlight",
"plaintext": "all the so-called laws and theories of political economy are in reality no more than statements of the following nature: “Granting that there are always in a country a considerable number of people who cannot subsist a month, or even a fortnight, without accepting the conditions of work imposed upon them by the State, or offered to them by those whom the State recognizes as owners of land, factories, railways, etc., then the results will be so and so.”"
},
"1601282466": {
"date": "Mon Sep 28 08:41:06 2020",
"location": "730",
"iam": "highlight",
"plaintext": "all the so-called laws and theories of political economy are in reality no more than statements of the following nature: “Granting that there are always in a country a considerable number of people who cannot subsist a month, or even a fortnight, without accepting the conditions of work imposed upon them by the State, or offered to them by those whom the State recognizes as owners of land, factories, railways, etc., then the results will be so and so.” So far middle-class political economy has been only an enumeration of what happens under the just-mentioned conditions — without distinctly stating the conditions themselves. And then, having described the facts which arise in our society under these conditions, they represent to us these facts as rigid, inevitable economic laws. As"
},
"1601282475": {
"date": "Mon Sep 28 08:41:15 2020",
"location": "730",
"iam": "highlight",
"plaintext": "all the so-called laws and theories of political economy are in reality no more than statements of the following nature: “Granting that there are always in a country a considerable number of people who cannot subsist a month, or even a fortnight, without accepting the conditions of work imposed upon them by the State, or offered to them by those whom the State recognizes as owners of land, factories, railways, etc., then the results will be so and so.” So far middle-class political economy has been only an enumeration of what happens under the just-mentioned conditions — without distinctly stating the conditions themselves. And then, having described the facts which arise in our society under these conditions, they represent to us these facts as rigid, inevitable economic laws."
},
"1601282482": {
"date": "Mon Sep 28 08:41:22 2020",
"location": "730",
"iam": "highlight",
"plaintext": "all the so-called laws and theories of political economy are in reality no more than statements of the following nature: “Granting that there are always in a country a considerable number of people who cannot subsist a month, or even a fortnight, without accepting the conditions of work imposed upon them by the State, or offered to them by those whom the State recognizes as owners of land, factories, railways, etc., then the results will be so and so.” So far middle-class political economy has been only an enumeration of what happens under the just-mentioned conditions — without distinctly stating the conditions themselves. And then, having described the facts which arise in our society under these conditions, they represent to us these facts as rigid, inevitable economic laws."
},
"1601282992": {
"date": "Mon Sep 28 08:49:52 2020",
"location": "827",
"iam": "highlight",
"plaintext": "Freedom to oppose exploitation has so far never and nowhere existed. Everywhere it had to be taken by force, step by step, at the cost of countless sacrifices. “Non-interference,” and more than non-interference — direct support; help and protection — existed only in the interests of the exploiters. Nor could it be overwise. The mission of the Church has been to hold the people in intellectual slavery; the mission of the State was to hold them, half starved, in economic slavery."
},
"1601283425": {
"date": "Mon Sep 28 08:57:05 2020",
"location": "852",
"iam": "highlight",
"plaintext": "The State bureaucracy and centralization are as irreconcilable with Socialism as was autocracy with capitalist rule."
},
"1601283508": {
"date": "Mon Sep 28 08:58:28 2020",
"location": "861",
"iam": "highlight",
"plaintext": "which,of"
},
"1601332656": {
"date": "Mon Sep 28 22:37:36 2020",
"location": "935",
"iam": "highlight",
"plaintext": "And it maybe stated"
},
"1601508201": {
"date": "Wed Sep 30 23:23:21 2020",
"location": "962",
"iam": "highlight",
"plaintext": "The power which was created for the purpose of welding together the interests of the landlord, the judge, the warrior, and the priest, and has been opposed throughout history to every attempt of mankind to create for themselves a more assured and freer mode of life, — this power cannot become an instrument for emancipation, any more than Cæsarism (Imperialism) or the Church can become the instrument for a social revolution."
},
"1601508227": {
"date": "Wed Sep 30 23:23:47 2020",
"location": "965",
"iam": "highlight",
"plaintext": "In the economic field, Anarchism has come to the conclusion that the root of modern evil lies, not in the fact that the capitalist appropriates the profits or the surplus-value, but in the very possibility of these profits, which accrue only because millions of people have literally nothing to subsist upon without selling their labor-power at a price which makes profits and the creation of “surplus values” possible. Anarchism understands, therefore, that in political economy attention must be directed first of all to so-called “consumption,” and that the first concern of the revolution must be to reorganize that so as to provide food, clothing and shelter for all. “Production,” on the other hand, must be so adapted as to satisfy this primary, fundamental need of society."
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