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In a sense, anarchism is not so much a political philosophy as it is an historical tendency of thought that favors freedom and rejects coercive authority, a tendency which has most-likely existed from prehistoric times and which continues to exist to this day. It was not until 1840, the year in which Pierre-Joseph Proudhon published his famous work entitled What is Property? , that the term "anarchist" was first adopted to describe this tendency of thought. Since then, anarchism as a political movement has grown and developed into a remarkably rich and diverse tradition. Until the 1950s, this tradition was almost uniformly anti-state and anti-capitalist, meaning that it rejected both the coercive political power of the state and the economic hegemony of capitalism as well. However, in the years following World War II, in the United States, a new pro-capitalist "anarchist" philosophy emerged out of the tradition of classical liberalism (see libertarianism), arguably with the addition or influence of certain ideas from individualist anarchism as well. Dubbed " anarcho-capitalism" by its proponents, such as Murray N. Rothbard, it sought to reform anarchism by opening it up to capitalist ideas.
In its embrace of capitalist economics, anarcho-capitalism is very different from the rest of anarchism, which, as previously mentioned, has historically been anti-capitalist. This difference alone has been the source of much contoversy. In addition, many left-anarchists, pointing to what they say is the long tradition of anarchist history in which anarcho-capitalists played no role, question the accuracy of anarcho-capitalists calling themselves "anarchists" at all, and suggest instead the terms "neo-classical liberal" or "anti-state capitalist". Most anarcho-capitalists, on the other hand, claim that their own anti-statist tradition also has a rich history; they identify strongly with 19th-century individualist anarchists such as Benjamin Tucker. Still, this identification is controversial, given that Tucker rejected several institutions essential to anarcho-capitalism, like usury, non-possessive property, and capital itself.
In their views about individualismIndividualism in general, is a term used to describe a theoretical or practical emphasis of the individual, as opposed to, and possibly at the expense of, the group. It is thus directly opposed to collectivism. From a social standpoint, individualism is g and their rejection of the state, anarcho-capitalists agree on at least some level with utopian anarchists such as William GodwinWilliam Godwin ( March 3, 1756 April 7, 1836) was an English political and miscellaneous writer, considered one of the important precursors of both utilitarian and anarchist thought. He is also famous for the women in his life: he married the early femini or left-anarchistsLibertarian socialism is a political philosophy dedicated to opposing coercive forms of authority and social hierarchy, most famously the institutions of capitalism and the state. It has gone by various names: libertarian communism anarcho-communism left- such as Mikhail BakuninMikhail Alexandrovich Bakunin ( Russian ), ( May 30, 1814 June 13, 1876) was a well-known Russian anarchist contemporaneous to Karl Marx. He was best known as one of the first generation of anarchist philosophers, and has been called one of the "fathers o. However, they do not follow Bakunin at all in his analysis of capitalistIn economics, a capitalist is someone who owns capital, presumably within the economic system of capitalism. Not all usages of the word assume actual ownership of capital. Some philosophers and political theorists, such as Ayn Rand and David Friedman, use economics, which is similar to Karl MarxKarl Heinrich Marx ( May 5, 1818 March 14, 1883) was an influential German economist, philosopher, social and political theorist. Although Marx addressed many issues in his career as a journalist and philosopher, he is most famous for his analysis of hist's as expressed in Das Kapital. For example, anarcho-capitalists reject Marx's labor theory of value, leaning instead toward the economic subjectivism of the Austrian School.
Anarcho-capitalists think it is legitimate for individuals to voluntarily enter a subservient relationship where one person submits to another or to a group of others (some have even included slavery in this category, so long as it is entered into voluntarily), presumably in exchange of some other service. They oppose such an arrangement only if it is compelled by force or fraud.
As for property rights and capitalist rent, anarcho-capitalists agree with Frederic Bastiat's (a friend and precursor to Molinari) argument in the debate he had with Pierre-Joseph Proudhon.
Anarcho-capitalists defend the right of individuals to freely organize in cooperatives, but think that cooperatives are generally a bad idea, because people are risk-averse. See this article about enterprise in a "free" society.
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