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Individualist anarchism refers to several traditions of thought within the anarchist movement that emphasize the individual and their will over any kinds of external determinants such as groups, society, traditions, and ideological systems.[1][2] Individualist anarchism is not a single philosophy but refers to a group of individualistic philosophies that sometimes are in conflict. Early influences in individualist anarchism were the thought of William Godwin[3], Henry David Thoreau (transcendentalism)[4], Josiah Warren ("sovereignty of the individual"), Lysander Spooner ("natural law"), Pierre Joseph Proudhon (mutualism), Herbert Spencer ("law of equal liberty")[5] and Max Stirner (egoism).[6] From there it expanded through Europe and the United States. Benjamin R. Tucker, a famous 19th century individualist anarchist, held that "if the individual has the right to govern himself, all external government is tyranny."[7]
Early individualist anarchists include William Godwin, Pierre-Joseph Proudhon and Max Stirner.[3][6]
Individualist anarchism of different kinds have a few things in common. These are:
1. The individual is more important than any other construction such as morality, ideology, social custom, religion, metaphysics, ideas or the will of others.[8][9]
2. The rejection or reservations on the idea of revolution seeing it as a time of mass uprising which could bring about new hierarchies. Instead they favor more evolutionary methods of bringing about anarchy through alternative experiences and experiments and education which could be brought about today[10][11]. This also because it is not seen desirable for individuals the fact of having to wait for revolution to start experiencing alternative experiences outside what is offered in the current social system[12].
3. The view that relationships with other persons or things can only be of one's own interest and can be as transitory and without compromises as desired since in individualist anarchism sacrifice is usually rejected. In this way Max Stirner recommended associations of egoists[13][14]. Individual experience and exploration therefore is emphazised.
As such differences exist. In regards to economic questions there are adherents to mutualism (Proudhon, Emile Armand, early Benjamin Tucker), egoistic disrespect for "ghosts" such as private property and markets (Stirner, John Henry Mackay, Lev Chernyi, later Tucker), and adherents to anarcho-communism (Albert Libertad, illegalism).
The egoist form of individualist anarchism, derived from the philosophy of Max Stirner, supports the individual doing exactly what he pleases – taking no notice of God, state, or moral rules.[15] To Stirner, rights were spooks in the mind, and he held that society does not exist but "the individuals are its reality"– he supported property by force of might rather than moral right.[16] Stirner advocated self-assertion and foresaw "associations of egoists" drawn together by respect for each other's ruthlessness.[17]
An important tendency within individualist anarchist currents emphasizes individual subjective exploration and defiance of social conventions. As such Murray Bookchin describes a lot of individualist anarchism as people who "expressed their opposition in uniquely personal forms, especially in fiery tracts, outrageous behavior, and aberrant lifestyles in the cultural ghettos of fin de siecle New York, Paris, and London. As a credo, individualist anarchism remained largely a bohemian lifestyle, most conspicuous in its demands for sexual freedom ('free love') and enamored of innovations in art, behavior, and clothing."[18]. In this way free love[19][20] currents and other radical lifestyles such as naturism[20][21] had popularity among individualist anarchists.
William Godwin can be considered an individualist anarchist[22] and philosophical anarchist who was influenced by the ideas of the Age of Enlightenment,[23] and developed what many consider the first expression of modern anarchist thought.[3] Godwin was, according to Peter Kropotkin, "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work."[24][25] Godwin advocated extreme individualism, proposing that all cooperation in labor be eliminated.[26] Godwin was a utilitarian who believed that all individuals are not of equal value, with some of us "of more worth and importance' than others depending on our utility in bringing about social good. Therefore he does not believe in equal rights, but the person's life that should be favored that is most conducive to the general good.[27] Godwin opposed government because it infringes on the individual's right to "private judgement" to determine which actions most maximize utility, but also makes a critique of all authority over the individual's judgement. This aspect of Godwin's philosophy, minus the utilitarianism, was developed into a more extreme form later by Stirner.[28]
Godwin's individualism was to such a radical degree that he even opposed individuals performing together in orchestras, writing in Political Justice that "everything understood by the term co-operation is in some sense an evil."[26] The only apparent exception to this opposition to cooperation is the spontaneous association that may arise when a society is threatened by violent force. One reason he opposed cooperation is he believed it to interfere with an individual's ability to be benevolent for the greater good. Godwin opposes the idea of government, but wrote that a minimal state as a present "necessary evil"[29] that would become increasingly irrelevant and powerless by the gradual spread of knowledge.[3] He expressly opposed democracy, fearing oppression of the individual by the majority (though he believed it to be preferable to dictatorship).
Godwin supported individual ownership of property, defining it as "the empire to which every man is entitled over the produce of his own industry."[29] However, he also advocated that individuals give to each other their surplus property on the occasion that others have a need for it, without involving trade (e.g. gift economy). Thus, while people have the right to private property, they should give it away as enlightened altruists. This was to be based on utilitarian principles; he said: "Every man has a right to that, the exclusive possession of which being awarded to him, a greater sum of benefit or pleasure will result than could have arisen from its being otherwise appropriated."[29] However, benevolence was not to be enforced, being a matter of free individual "private judgement." He did not advocate a community of goods or assert collective ownership as is embraced in communism, but his belief that individuals ought to share with those in need was influential on the later development of anarchist communism.
Godwin's political views were diverse and do not perfectly agree with any of the ideologies that claim his influence; writers of the Socialist Standard, organ of the Socialist Party of Great Britain, consider Godwin both an individualist and a communist;[30] anarcho-capitalist Murray Rothbard did not regard Godwin as being in the individualist camp at all, referring to him as the "founder of communist anarchism";[31] and historian Albert Weisbord considers him an individualist anarchist without reservation.[32] Some writers see a conflict between Godwin's advocacy of "private judgement" and utilitarianism, as he says that ethics requires that individuals give their surplus property to each other resulting in an egalitarian society, but, at the same time, he insists that all things be left to individual choice.[3] Many of Godwin's views changed over time, as noted by Kropotkin.
Pierre-Joseph Proudhon (1809–1865) was the first philosopher to label himself an "anarchist."[33] Some consider Proudhon to be an individualist anarchist,[34][35][36] while others regard him to be a social anarchist.[37][38] Some commentators do not identify Proudhon as an individualist anarchist due to his preference for association in large industries, rather than individual control.[39] Nevertheless, he was influential among some of the American individualists; in the 1840s and 1850s, Charles A. Dana,[40] and William B. Greene introduced Proudhon's works to the United States. Greene adapted Proudhon's mutualism to American conditions and introduced it to Benjamin R. Tucker.[41]
Proudhon opposed government privilege that protects capitalist, banking and land interests, and the accumulation or acquisition of property (and any form of coercion that led to it) which he believed hampers competition and keeps wealth in the hands of the few. Proudhon favoured a right of individuals to retain the product of their labor as their own property, but believed that any property beyond that which an individual produced and could possess was illegitimate. Thus, he saw private property as both essential to liberty and a road to tyranny, the former when it resulted from labor and was required for labor and the latter when it resulted in exploitation (profit, interest, rent, tax). He generally called the former "possession" and the latter "property." For large-scale industry, he supported workers associations to replace wage labour and opposed the ownership of land.
Proudhon maintained that those who labor should retain the entirety of what they produce, and that monopolies on credit and land are the forces that prohibit such. He advocated an economic system that included private property as possession and exchange market but without profit, which he called mutualism. It is Proudhon's philosophy that was explicitly rejected by Joseph Dejacque in the inception of anarchist-communism, with the latter asserting directly to Proudhon in a letter that "it is not the product of his or her labor that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature." An individualist rather than anarchist communist,[34][35][36] Proudhon said that "communism...is the very denial of society in its foundation..."[42] and famously declared that "property is theft!" in reference to his rejection of ownership rights to land being granted to a person who is not using that land.
After Dejacque and others split from Proudhon due to the latter's support of individual property and an exchange economy, the relationship between the individualists, who continued in relative alignment with the philosophy of Proudhon, and the anarcho-communists was characterised by various degrees of antagonism and harmony. For example, individualists like Tucker on the one hand translated and reprinted the works of collectivists like Mikhail Bakunin, while on the other hand rejected the economic aspects of collectivism and communism as incompatible with anarchist ideals.
Mutualism is an anarchist school of thought which can be traced to the writings of Pierre-Joseph Proudhon, who envisioned a society where each person might possess a means of production, either individually or collectively, with trade representing equivalent amounts of labor in the free market.[43] Integral to the scheme was the establishment of a mutual-credit bank which would lend to producers at a minimal interest rate only high enough to cover the costs of administration.[44] Mutualism is based on a labor theory of value which holds that when labor or its product is sold, in exchange, it ought to receive goods or services embodying "the amount of labor necessary to produce an article of exactly similar and equal utility".[45] Some mutualists believe that if the state did not intervene, as a result of increased competition in the marketplace, individuals would receive no more income than that in proportion to the amount of labor they exert.[46] Mutualists oppose the idea of individuals receiving an income through loans, investments, and rent, as they believe these individuals are not laboring. Some of them argue that if state intervention ceased, these types of incomes would disappear due to increased competition in capital.[47] Though Proudhon opposed this type of income, he expressed: "... I never meant to ... forbid or suppress, by sovereign decree, ground rent and interest on capital. I believe that all these forms of human activity should remain free and optional for all."[48]
Insofar as they ensure the workers right to the full product of their labor, mutualists support markets and private property in the product of labor. However, they argue for conditional titles to land, whose private ownership is legitimate only so long as it remains in use or occupation (which Proudhon called "possession.")[49] Proudhon's Mutualism supports labor-owned cooperative firms and associations[50] for "we need not hesitate, for we have no choice. . . it is necessary to form an ASSOCIATION among workers . . . because without that, they would remain related as subordinates and superiors, and there would ensue two . . . castes of masters and wage-workers, which is repugnant to a free and democratic society" and so "it becomes necessary for the workers to form themselves into democratic
societies, with equal conditions for all members, on pain of a relapse into feudalism."[51] As for capital goods (man-made, non-land, "means of production"), mutualist opinions differs on whether these should be commonly managed public assets or private property.
Mutualists, following Proudhon, originally considered themselves to be libertarian socialists. However, "some mutualists have abandoned the labor theory of value, and prefer to avoid the term "socialist." But they still retain some cultural attitudes, for the most part, that set them off from the libertarian right."[52] Mutualists have distinguished themselves from state socialism, and don't advocate social control over the means of production. Benjamin Tucker said of Proudhon, that "though opposed to socializing the ownership of capital, Proudhon aimed nevertheless to socialize its effects by making its use beneficial to all instead of a means of impoverishing the many to enrich the few...by subjecting capital to the natural law of competition, thus bringing the price of its own use down to cost."[53]
Max Stirner's philosophy, sometimes called "egoism," is the most extreme[54] form of individualist anarchism. Max Stirner was a Hegelian philosopher whose "name appears with familiar regularity in historically-orientated surveys of anarchist thought as one of the earliest and best-known exponents of individualist anarchism."[6] In 1844, his The Ego and Its Own (Der Einzige and sein Eigentum which may literally be translated as The Unique Individual and His Property[55]) was published, which is considered to be "a founding text in the tradition of individualist anarchism."[6] Stirner does not recommend that the individual try to eliminate the state but simply that they disregard the state when it conflicts with one's autonomous choices and go along with it when doing so is conducive to one's interests.[56] He says that the egoist rejects pursuit of devotion to "a great idea, a good cause, a doctirine, a system, a lofty calling," saying that the egoist has no political calling but rather "lives themselves out" without regard to "how well or ill humanity may fare thereby."[57] Stirner held that the only limitation on the rights of the individual is his power to obtain what he desires.[58] He proposes that most commonly accepted social institutions—including the notion of State, property as a right, natural rights in general, and the very notion of society—were mere spooks in the mind. Stirner wants to "abolish not only the state but also society as an institution responsible for its members."[59] Stirner advocated self-assertion and foresaw Unions of Egoists, non-systematic associations, which Stirner proposed in as a form of organization in place of the state.[60] A Union is understood as a relation between egoists which is continually renewed by all parties' support through an act of will.[61].[22] Even murder is permissible "if it is right for me,"[62], though it is claimed by egoist anarchists that egoism will foster genuine and spontaneous union between individuals.[63]
For Stirner, property simply comes about through might: "Whoever knows how to take, to defend, the thing, to him belongs property." And, "What I have in my power, that is my own. So long as I assert myself as holder, I am the proprietor of the thing." He says, "I do not step shyly back from your property, but look upon it always as my property, in which I respect nothing. Pray do the like with what you call my property!".[64] His concept of "egoistic property" not only a lack of moral restraint on how own obtains and uses things, but includes other people as well.[65] His embrace of egoism is in stark contrast to Godwin's altruism. Stirner was opposed to communism, seeing it as a form of authority over the individual.
This position on property is much different from the native American, natural law, form of individualist anarchism, which defends the inviolability of the private property that has been earned through labor[66] and trade. However, in 1886 Benjamin Tucker rejected the natural rights philosophy and adopted Stirner's egoism, with several others joining with him. This split the American individualists into fierce debate, "with the natural rights proponents accusing the egoists of destroying libertarianism itself."[67] Other egoists include James L. Walker, Sidney Parker, Dora Marsden, John Beverly Robinson, and Benjamin Tucker (later in life).
In Russia, individualist anarchism inspired by Stirner combined with an appreciation for Friedrich Nietzsche attracted a small following of bohemian artists and intellectuals such as Lev Chernyi, as well as a few lone wolves who found self-expression in crime and violence.[68] They rejected organizing, believing that only unorganized individuals were safe from coercion and domination, believing this kept them true to the ideals of anarchism.[69] This type of individualist anarchism inspired anarcho-feminist Emma Goldman[68]
Though Stirner's philosophy is individualist, it has influenced some libertarian communists and anarcho-communists. "For Ourselves Council for Generalized Self-Management" discusses Stirner and speaks of a "communist egoism," which is said to be a "synthesis of individualism and collectivism," and says that "greed in its fullest sense is the only possible basis of communist society."[70] Forms of libertarian communism such as Situationism are influenced by Stirner.[71] Anarcho-communist Emma Goldman was influenced by both Stirner and Peter Kropotkin and blended their philosophies together in her own, as shown in books of hers such as Anarchism And Other Essays.[72]
An important current within individualist anarchism is free love[19]. Free love advocates sometimes traced their roots back to Josiah Warren and to experimental communities, viewed sexual freedom as a clear, direct expression of an individual's self-ownership. Free love particularly stressed women's rights since most sexual laws discriminated against women: for example, marriage laws and anti-birth control measures[19]. The most important American free love journal was Lucifer the Lightbearer (1883–1907) edited by Moses Harman and Lois Waisbrooker[73] but also there existed Ezra Heywood and Angela Heywood's The Word (1872–1890, 1892–1893)[19]. Also M. E. Lazarus was an important American individualist anarchist who promoted free love[19].
In Europe the main propagandist of free love within individualist anarchism was Emile Armand[74]. He proposed the concept of la camaraderie amoureuse to speak of free love as the possibility of voluntary sexual encounter between consenting adults. He was also a consistent proponent of polyamory[74]. In France there was also feminist activity inside individualist anarchism as promoted by individualist feminists Marie Küge, Anna Mahé, Rirette Maitrejean, and Sophia Zaïkovska[75].
The Brazilian individualist anarchist Maria Lacerda de Moura lectured on topics such as education, women's rights, free love, and antimilitarism. Her writings and essays landed her attention not only in Brazil, but also in Argentina and Uruguay.[76].
In Germany the stirnerists Adolf Brand and John Henry Mackay were pioneering campaigners for the acceptance of male bisexuality and homosexuality.
Another important current especially within French and Spanish individualist anarchist groups was naturism[20]. Naturism promoted an ecological worldview, small ecovillages, and most prominently nudism as a way to avoid the artificiality of the industrial mass society of modernity[21]. Naturist individualist anarchists saw the individual in his biological, physical and psychological aspects and avoided and tried to eliminate social determinations [21]. An early influence in this vein was Henry David Thoreau and his famous book Walden[20]. Important promoters of this were Henri Zisly and Emile Gravelle who collaborated in La Nouvelle Humanité followed by Le Naturien, Le Sauvage, L'Ordre Naturel, & La Vie Naturelle [77] Their ideas were important in individualist anarchist circles in France but also in Spain where Federico Urales (pseudonym of Joan Montseny), promotes the ideas of Gravelle and Zisly in La Revista Blanca (1898–1905)[20].
Henry David Thoreau (1817–1862) was an important early influence in individualist anarchist thought in the United States and Europe[11]. Thoreau was an American author, poet, naturalist, tax resister, development critic , surveyor, historian, philosopher, and leading transcendentalist. He is best known for his book Walden, a reflection upon simple living in natural surroundings, and his essay, Civil Disobedience, an argument for individual resistance to civil government in moral opposition to an unjust state. His thought is an early influence on green anarchism but with an emphasis on the individual experience of the natural world influencing later naturist currents,[4]Simple living as a rejection of a materialist lifestyle[4] and self-sufficiency were Thoreau's goals, and the whole project was inspired by transcendentalist philosophy. "Many have seen in Thoreau one of the precursors of ecologism and anarcho-primitivism represented today in John Zerzan. For George Woodcock this attitude can be also motivated by certain idea of resistance to progress and of rejection of the growing materialism which is the nature of american society in the mid XIX century."[21]
Civil Disobedience(Resistance to Civil Government) is an essay by Henry David Thoreau that was first published in 1849. It argues that people should not permit governments to overrule or atrophy their consciences, and that people have a duty to avoid allowing such acquiescence to enable the government to make them the agents of injustice. Thoreau was motivated in part by his disgust with slavery and the Mexican-American War. It will influence Mohandas Gandhi, Martin Luther King, Jr., Martin Buber and Leo Tolstoy through its advocacy of Nonviolent resistance.[78]. It is also the main prescedent for anarcho-pacifism[78].
The American version of individualist anarchism has a strong emphasis on the non-aggression principle and individual sovereignty.[79] Some individualist anarchists, such as Thoreau[80][81], do not speak of economics but simply the right of "disunion" from the state, and foresee the gradual elimination of the state through social evolution. His anarchism not only rejects the state but all organized associations of any kind, advocating complete individual self reliance.[82]
An early individualist anarchist who was very influential was Josiah Warren, who had participated in a failed collective "utopian socialist" experiment headed by Robert Owen called "New Harmony" and came to the conclusion that such a system is inferior to one that respects the "sovereignty[83] of the individual" and his right to dispose of his property as his own self-interest prescribes.
Another form of individualist anarchism was found in the United States, as advocated by the "Boston anarchists."[68] By default American individualists didn't have any problem that "one man employ another" or that "he direct him," in his labor but demanded that "all natural opportunities requisite to the production of wealth be accessible to all on equal terms and that monopolies arising from special privileges created by law be abolished."[84]
They believed state monopoly capitalism (defined as a state-sponsored monopoly)[85] prevented labor from being fully rewarded. Voltairine de Cleyre, summed up the philosophy by saying that the anarchist individualists "are firm in the idea that the system of employer and employed, buying and selling, banking, and all the other essential institutions of Commercialism, centered upon private property, are in themselves good, and are rendered vicious merely by the interference of the State."[86]
Even among the nineteenth century American individualists, there was not a monolithic doctrine, as they disagreed amongst each other on various issues including intellectual property rights and possession versus property in land.[87][88][89] A major schism occurred later in the 19th century when Tucker and some others abandoned their traditional support of natural rights -as espoused by Lysander Spooner- and converted to an "egoism" modeled upon Stirner's philosophy.[88]
Some "Boston anarchists", including Benjamin Tucker, identified themselves as "socialists" which in the 19th century was often used in the broad sense of a commitment to improving conditions of the working class (i.e. "the labor problem").[90] By the turn of the 20th century, the heyday of individualist anarchism had passed,[91] although aspects of the individualist anarchist tradition were later revived with modifications by Murray Rothbard and his anarcho-capitalism in the mid-twentieth century, as a current of the broader libertarian movement.[68][92]
Some of the American individualist anarchists later in this era, such as Benjamin Tucker, abandoned natural rights positions and converted to Max Stirner's Egoist anarchism. Rejecting the idea of moral rights, Tucker said that there were only two rights, "the right of might" and "the right of contract." He also said, after converting to Egoist individualism, "In times past...it was my habit to talk glibly of the right of man to land. It was a bad habit, and I long ago sloughed it off....Man's only right to land is his might over it."[93] In adopting Stirnerite egoism (1886), Tucker rejected natural rights which had long been considered the foundation of libertarianism. This rejection galvanized the movement into fierce debates, with the natural rights proponents accusing the egoists of destroying libertarianism 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."[94]
"Several periodicals were undoubtedly influenced by Liberty's presentation of egoism. They included: I published by C.L. Swartz, edited by W.E. Gordak and J.W. Lloyd (all associates of Liberty); The Ego and The Egoist, both of which were edited by Edward H. Fulton. Among the egoist papers that Tucker followed were the German Der Eigene, edited by Adolf Brand, and The Eagle and The Serpent, issued from London. The latter, the most prominent English-language egoist journal, was published from 1898 to 1900 with the subtitle 'A Journal of Egoistic Philosophy and Sociology'".[95]
Among those American anarchists who adhered to egoism include Benjamin Tucker, John Beverley Robinson, Steven T. Byington, Hutchins Hapgood, James L. Walker and Victor Yarros and E.H. Fulton.[95] John Beverley Robinson wrote an essay called "Egoism" in which he states that "Modern egoism, as propounded by Stirner and Nietzsche, and expounded by Ibsen, Shaw and others, is all these; but it is more. It is the realization by the individual that they are an individual; that, as far as they are concerned, they are the only individual."[96]
19th century individualist anarchists espoused the labor theory of value. Some believe that the modern movement of anarcho-capitalism is the result of simply removing the labor theory of value from ideas of the 19th century American individualist anarchists: "Their successors today, such as Murray Rothbard, having abandoned the labor theory of value, describe themselves as anarcho-capitalists."[97] As economic theory changed, the popularity of the labor theory of classical economics was superseded by the subjective theory of value of neo-classical economics. According to Kevin Carson (himself a mutualist), "most people who call themselves "individualist anarchists" today are followers of Murray Rothbard's Austrian economics."[98]
Murray Rothbard, a student of Ludwig von Mises, combined the Austrian school economics of his teacher with the absolutist views of human rights and rejection of the state he had absorbed from studying the individualist American anarchists of the nineteenth century such as Lysander Spooner and Benjamin Tucker.[99]
In the mid-1950s Rothbard wrote an article under a pseudonym, saying that "we are not anarchists...but not archists either...Perhaps, then, we could call ourselves by a new name: nonarchist," concerned with differentiating himself from communist and socialistic economic views of other anarchists (including the individualist anarchists of the nineteenth century).[100] However, Rothbard later chose the term "anarcho-capitalism" for his philosophy and referred to himself as an anarchist.
Agorism is a radical left-libertarian[δ] form of anarchism, developed from anarcho-capitalism in the late 20th-century by Samuel Edward Konkin III (a.k.a. SEK3). The goal of agorists is a society in which all "relations between people are voluntary exchanges – a free market."[101] Agorists are propertarian market anarchists who consider that property rights are natural rights deriving from the primary right of self-ownership and are not opposed in principle to collectively held property if individual owners of the property consent to collective ownership by contract or other voluntary mutual agreement. However, Agorists are divided on the question of intellectual property rights.[δ]
Individualist anarchism was one of the three categories of anarchism in Russia, along with the more prominent anarchist communism and anarcho-syndicalism.[102] The ranks of the Russian individualist anarchists were predominantly drawn from the intelligentsia and the working class.[102]
European individualist anarchists include Max Stirner, Albert Libertad, Shmuel Alexandrov, Anselme Bellegarrigue, Émile Armand, Enrico Arrigoni, Lev Chernyi, John Henry Mackay, Han Ryner, Renzo Novatore, Miguel Giménez Igualada, and currently Michel Onfray. Two influential authors in European individualist anarchists are Friedrich Nietzche (see Anarchism and Friedrich Nietzsche) and Georges Palante.
European individualist anarchism proceeded from the roots laid by William Godwin, Pierre Joseph Proudhon and Max Stirner.
From the legacy of Proudhon and Stirner there emerged a strong tradition of French individualist anarchism. An early important individualist anarchist was Anselme Bellegarrigue. He participated in the French Revolution of 1848, was author and editor of 'Anarchie, Journal de l'Ordre and Au fait ! Au fait ! Interprétation de l'idée démocratique' and wrote the important early Anarchist Manifesto in 1850. Autonomie Individuelle was an individualist anarchist publication that ran from 1887 to 1888. It was edited by Jean-Baptiste Louiche, Charles Schæffer and Georges Deherme[103].
Later this tradition continued with such intellectuals as Albert Libertad, André Lorulot, Emile Armand, Victor Serge, Zo d'Axa and Rirette Maitrejean developed theory in the main individualist anarchist journal in France, L'Anarchie in 1905. Outside this journal, Han Ryner wrote Petit Manuel individualiste (1903). Later appeared the journal L'EnDehors created by Zo d'Axa in 1891.
French individualist anarchist exposed a diversity of positions (per example, about violence and non-violence). For example Emile Armand rejected violence and embraced mutualism while becoming an important propagandist for free love, while Albert Libertad and Zo d'Axa was influential in violentists circles and championed violent propaganda by the deed while adhering to communitarianism or anarcho-communism [104] and rejecting work. Han Ryner on the other side conciled anarchism with stoicism. Nevertheless French individualist circles had a strong sense of personal libertarianism and experimentation. Naturism and free love contents started to have a strong influence in individualist anarchist circles and from there it expanded to the rest of anarchism also appearing in Spanish individualist anarchist groups[20].
Anarchist naturism was promoted by Henri Zisly, Emile Gravelle [77] and Georges Butaud. Butaud was a individualist "partisan of the milieux libres, publisher of "Flambeau" ("an enemy of authority") in 1901 in Vienna. Most of his energies were devoted to creating anarchist colonies (communautés expérimentales) in which he participated in several.[105]
"In this sense, the theoretical positions and the vital experiences of french individualism are deeply iconoclastic and scandalous, even within libertarian circles. The call of nudist naturism, the strong defence of bith control methods, the idea of "unions of egoists" with the sole justification of sexual practices, that will try to put in practice, not without difficulties, will establish a way of thought and action, and will result in symphathy within some, and a strong rejection within others."[20]
Illegalism[106] is an anarchist philosophy that developed primarily in France, Italy, Belgium, and Switzerland during the early 1900s as an outgrowth of Stirner's individualist anarchism[107]. Illegalists usually did not seek moral basis for their actions, recognizing only the reality of "might" rather than "right"; for the most part, illegal acts were done simply to satisfy personal desires, not for some greater ideal[108], although some committed crimes as a form of Propaganda of the deed [106]. The illegalists embraced direct action and propaganda by the deed[109].
Influenced by theorist Max Stirner's egoism as well as Proudhon (his view that Property is theft!), Clément Duval and Marius Jacob proposed the theory of la reprise individuelle (Eng: individual reclamation) which justified robbery on the rich and personal direct action against exploiters and the system.[108],
Illegalism first rose to prominence among a generation of Europeans inspired by the unrest of the 1890s, during which Ravachol, Émile Henry, Auguste Vaillant, and Caserio committed daring crimes in the name of anarchism[110], in what is known as propaganda of the deed. France's Bonnot Gang was the most famous group to embrace illegalism.
In Italy individualist anarchism had a strong tendency towards illegalism and violent propaganda by the deed similar to French individualist anarchism but perhaps more extreme[111]. In this respect we can consider notorious magnicides carried out or attempted by individualists Giovanni Passannante, Sante Caserio, Michele Angiolillo, Luigi Luccheni, Gaetano Bresci who murdered king Umberto I. Caserio lived in France and coexisted within French illegalism and later assassinated French president Sadi Carnot. The theoretical seeds of current Insurrectionary anarchism were already laid out at the end of 19th century Italy in a combination of individualist anarchism criticism of permanent groups and organization with a socialist class struggle worldview[112].During the rise of fascism this thought also motivated Gino Lucetti, Michele Schirru and Angelo Sbardellotto in attempting the assassination of Benito Mussolini.
During the early 20th century it is important the intellectual work of individualist anarchist Renzo Novatore which was influenced by Stirner, Friedrich Nietzsche, Georges Palante, Oscar Wilde, Henrik Ibsen, Arthur Schopenhauer and Charles Baudelaire. He collaborated in numerous anarchist journals and participated in futurism avant-garde currents. In his thought he adhered to stirnerist disrespect to private property only recognizing property of one's own spirit.[113]. Novatore collaborated in the individualist anarchist journal Iconoclasta! alongside the young stirnerist illegalist Bruno Filippi[114]
The individualist philosopher and poet Renzo Novatore belonged to the leftist section of the avant-garde movement of Futurism[115] alongside other individualist anarcho-futurists such as Dante Carnesecchi, Leda Rafanelli, Auro d'Arcola, and Giovanni Governato. Also there is Pietro Bruzzi who published the journal L'Individualista in the 1920s but who fell to fascist forces later.
Spain received the influence of American individualist anarchism but most importantly it was related to the French currents. At the turn of the century individualism in Spain takes force through the efforts of people such as Dorado Montero, Ricardo Mella, Federico Urales and J. Elizalde who will translatre French and American individualists[20]. Important in this respect were also magazines such as La Idea Libre, La revista blanca, Etica, Iniciales, Al margen and Nosotros. The most influential thinkers there were Max Stirner, Emile Armand and Han Ryner. Just as in France, the spreading of Esperanto had importance just as naturism and free love currents[20]. Later Armand and Ryner themselves will start writing in the Spanish invidualist press. The concept of Armand of amorous chamaraderie had an important role in motivating polyamory as realization of the individual[20]. An important Spanish individualist anarchist was also Miguel Giménez Igualada who wrote the lengthy theory book called Anarchism espousing his individualist anarchism[116].
In Germany the Scottish-German John Henry McKay became the most important propagandist for individualist anarchist ideas. He fused stirnerist egoism with the positions of Benjamin Tucker and actually translated Tucker into German. Two semi-fictional writings of his own Die Anarchisten and Der Freiheitsucher contributed to individualist theory through an updating of egoist themes within a consideration of the anarchist movement. English translations of these works arrived in the United Kingdom and in individualist American circles lead by Tucker[117]. McKay is also known as an important European early activist for LGBT rights.
Using the pseudonym Sagitta, Mackay wrote a series of works for pederastic emancipation, titled Die Buecher der namenlosen Liebe (Books of the Nameless Love). This series was conceived in 1905 and completed in 1913 and included the Fenny Skaller, a story of a pederast.[118] Under the same pseudonym he also published fiction, such as Holland (1924) and a pederastic novel of the Berlin boy-bars, Der Puppenjunge (The Hustler) (1926).
Adolf Brand (1874–1945) was a German writer, stirnerist anarchist and pioneering campaigner for the acceptance of male bisexuality and homosexuality. Brand published a German homosexual periodical, Der Eigene in 1896. This was the first ongoing homosexual publication in the world[119]. The name was taken from writings of egoist philosopher Max Stirner, who had greatly influenced the young Brand, and refers to Stirner's concept of "self-ownership" of the individual. Der Eigene concentrated on cultural and scholarly material, and may have had an average of around 1500 subscribers per issue during its lifetime, although the exact numbers are uncertain. Contributors included Erich Mühsam, Kurt Hiller, John Henry Mackay (under the pseudonym Sagitta) and artists Wilhelm von Gloeden, Fidus and Sascha Schneider. Brand contributed many poems and articles himself. Benjamin Tucker followed this journal from the United States[120].
William Godwin was an important influence early influence as mentioned before[22]. The Irish anarchist writer of the Decadent movement Oscar Wilde influenced individualist anarchists such as Renzo Novatore[121] and gained the admiration of Benjamin Tucker[122]. In his important essay The Soul of Man under Socialism from 1891 he defended socialism as the way to guarantee individualism and so he saw that "With the abolition of private property, then, we shall have true, beautiful, healthy Individualism. Nobody will waste his life in accumulating things, and the symbols for things. One will live. To live is the rarest thing in the world. Most people exist, that is all."[123]
In the late 19th century in the United Kingdom there existed individualist anarchists such as Wordsworth Donisthorpe, Joseph Hiam Levy, Joseph Greevz Fisher, John Badcock, Jr., Albert Tarn, and Henry Seymour[124] who were close to the United States group around Benjamin Tucker´s magazine Liberty. In the mid 1880's Seymour published a journal called The Anarchist.[124] and also later took a special interest in free love as he participated in the journal The Adult: A Journal for the Advancement of Freedom in Sexual Relationships[124]. Also there is the philosopher in the line of German Idealism and writer Herbert Read who wrote on Godwin and Stirner, and works such as To Hell With Culture, The Paradox of Anarchism, "Philosophy of Anarchism", Anarchy & Order; Poetry & Anarchism and My Anarchism. Henry Meulen was another British anarchist, he was notable for his support of free banking.
In Russia, Lev Chernyi was an important individualist anarchist involved in resistance against the rise to power of the Bolchevik Party. He adhered mainly to Stirner and the ideas of Benjamin Tucker. In 1907, he published a book entitled Associational Anarchism, in which he advocated the "free association of independent individuals."[125]. On his return from Siberia in 1917 he enjoyed great popularity among Moscow workers as a lecturer. Chernyi was also Secretary of the Moscow Federation of Anarchist Groups, which was formed in March 1917[125]. He died after being accused of participation in an episode in which this group bombed the headquarters of the Moscow Committee of the Communist Party. Although most likely not being really involved in the bombing, he might have died of torture[125].
Chernyi advocated a Nietzschean overthrow of the values of bourgeois Russian society, and rejected the voluntary communes of anarcho-communist Peter Kropotkin as a threat to the freedom of the individual.[126][127][128] Scholars including Avrich and Allan Antliff have interpreted this vision of society to have been greatly influenced by the individualist anarchists Max Stirner, and Benjamin Tucker.[129] Subsequent to the book's publication, Chernyi was imprisoned in Siberia under the Russian Czarist regime for his revolutionary activities.[130]
Vicente Rojas Lizcano pseudonym of Biófilo Panclasta, was a Colombian individualist anarchist writer and activist. In 1904 he begins using the name Biofilo Panclasta. "Biofilo" in Spanish stands for "lover of life" and "Panclasta" for "enemy of all".[131] He visited more than fifty countries propagadizing for anarchism which in his case was highly influenced by the thought of Max Stirner and Friedrich Nietszche. Among his written works there are Siete años enterrado vivo en una de las mazmorras de Gomezuela: Horripilante relato de un resucitado(1932) and Mis prisiones, mis destierros y mi vida (1929) which talk about his many adventures while living his live as an adventurer, activist and vagabond as well as his thought and the many times he was imprisoned in different countries.
Maria Lacerda de Moura was a Brazilian teacher, journalist, anarcha-feminist, and individualist anarchist. Her ideas regarding education were largely influenced by Francisco Ferrer. She later moved to São Paulo and became involved in journalism for the anarchist and labor press. There she also lectured on topics including education, women's rights, free love, and antimilitarism. Her writings and essays landed her attention not only in Brazil, but also in Argentina and Uruguay. In February 1923 she launched Renascença, a periodical linked with the anarchist, progressive, and freethinking circles of the period. Her thought was mainly influenced by individualist anarchists such as Han Ryner and Emile Armand[76].
French individualist anarchists grouped behind Emile Armand, published L'Unique after World War II. L'Unique went from 1945 to 1956 with a total of 110 numbers[132][133]. In 1956 the Spanish individualist anarchist Miguel Giménez Igualada publishes an extensive treatise on Stirner which he dedicates to fellow individualist anarchist Emile Armand[134] In the subject of individualist anarchist theory he publishes Anarchism in 1968 in his exile in Mexico from Franco´s dictatorship in Spain.[135].
In Italy in 1945 during the Founding Congress of the Italian Anarchist Federation there was presence of individualists anarchists led by Cesare Zaccaria[136] who was an important anarchist of the time[137]. Later during the IX Congress of the Italian Anarchist Federation in Carrara from 1965 a group decided to split off from this organization and creates the Gruppi di Iniziativa Anarchica. In the seventies it was mostly composed of "veteran individualist anarchists with an orientation of pacifism, naturism, etc,..."[138].
In the United Kingdom Herbert Read was influenced highly by egoism as he later came close to existentialism[139]Albert Camus devotes a section of The Rebel to Stirner. "Although throughout his book Camus is concerned to present "the rebel" as a preferred alternative to "the revolutionary" he nowhere acknowledges that this distinction is taken from the one that Stirner makes between "the revolutionary" and "the insurrectionist".[140]. Sidney Parker is a British egoist individualist anarchist who wrote articles and edited anarchist journals from 1963 to 1993 such as Minus One, Egoist, and Ego.[141]
Murray Bookchin has identified post-left anarchy as a form of individualist anarchism in Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm where he says he identifies "a shift among Euro-American anarchists away from social anarchism and toward individualist or lifestyle anarchism. Indeed, lifestyle anarchism today is finding its principal expression in spray-can graffiti, post-modernist nihilism, antirationalism, neoprimitivism, anti-technologism, neo-Situationist `cultural terrorism,' mysticism, and a `practice' of staging Foucauldian `personal insurrections.'"[142].
A strong relationship does exist with post-left anarchism and the work of individualist anarchist Max Stirner. Jason McQuinn says that "when I (and other anti-ideological anarchists) criticize ideology, it is always from a specifically critical, anarchist perspective rooted in both the skeptical, individualist-anarchist philosophy of Max Stirner.[143] Also Bob Black and Feral Faun/Wolfi Landstreicher strongly adhere to stirnerist egoist anarchism. Bob Black has humorously suggested the idea of "marxist stirnerism".[144] Hakim Bey has said "From Stirner's "Union of Self-Owning Ones" we proceed to Nietzsche's circle of "Free Spirits" and thence to Charles Fourier's "Passional Series", doubling and redoubling ourselves even as the Other multiplies itself in the eros of the group."[143]
As far as posterior individualist anarchists Jason McQuinn for some time used the pseudonym Lev Chernyi in honor of the Russian individualist anarchist of the same name while Feral Faun has quoted Italian individualist anarchist Renzo Novatore[145] and has translated both Novatore.[146] and the young Italian individualist anarchist Bruno Filippi[114]
Egoism has had a strong influence on insurrectionary anarchism, as can be seen in the work of Wolfi Landstreicher, Alfredo Bonanno and Michele Fabiani. Bonanno has written on Stirner in works such as Max Stirner, "Max Stirner und der Anarchismus"[147]. In English a translation of Bonanno´s The Theory of the Individual: Stirner's Savage Thought is available [148].
Feral Faun wrote in 1995 that:
In the game of insurgence—a lived guerilla war game—it is strategically necessary to use identities and roles. Unfortunately, the context of social relationships gives these roles and identities the power to define the individual who attempts to use them. So I, Feral Faun, became ... an anarchist ... a writer ... a Stirner-influenced, post-situationist, anti-civilization theorist ... if not in my own eyes, at least in the eyes of most people who've read my writings.[149]
In the famous Italian insurrectionary anarchist essay written by an anonymous writer "At Daggers Drawn with the Existent, its Defenders and its False Critics" there reads "The workers who, during a wildcat strike, carried a banner saying, 'We are not asking for anything' understood that the defeat is in the claim itself ('the claim against the enemy is eternal'). There is no alternative but to take everything. As Stirner said: 'No matter how much you give them, they will always ask for more, because what they want is no less than the end of every concession'."[150]
The contemporary imprisoned Italian insurrectionary anarchist philosopher Michele Fabiani writes from an explicit individualist anarchist perspective in such essays as "Critica individualista anarchica alla modernità" (Individualist anarchist critique of modernity)[151]
In the hybrid of post-structuralism and anarchism called post-anarchism the British Saul Newman has written a lot on Stirner and his similarities to post-structuralism. He writes:
Max Stirner's impact on contemporary political theory is often neglected. However in Stirner's political thinking there can be found a surprising convergence with poststructuralist theory, particularly with regard to the function of power. Andrew Koch, for instance, sees Stirner as a thinker who transcends the Hegelian tradition he is usually placed in, arguing that his work is a precursor poststructuralist ideas about the foundations of knowledge and truth.[152]
Newman has published several essays on Stirner. "War on the State: Stirner and Deleuze's Anarchism"[152] and "Empiricism, pluralism, and politics in Deleuze and Stirner"[153] discusses what he sees are similarities between Stirner's thought and that of Gilles Deleuze. In "Spectres of Stirner: a Contemporary Critique of Ideology" he discusses the conception of ideology in Stirner.[154] In "Stirner and Foucault: Toward a Post-Kantian Freedom" similarities between Stirner and Michel Foucault.[155] Also he wrote "Politics of the ego: Stirner's critique of liberalism".[156]
During the 1990´s in Argentina there appears a stirnerist publication called El Único: publicacion periódica de pensamiento individualista[157][158][159].
In 2000 in Spain Ateneo Libertario Ricardo Mella, Ateneo libertario Al Margen, Ateneu Enciclopèdic Popular, Ateneo Libertario de Sant Boi, Ateneu Llibertari Poble Sec y Fundació D'Estudis Llibertaris i Anarcosindicalistes republished Emile Armand´s writings on Free Love and individualist anarchism in a compilation titled Individualist anarchism and Amorous camaraderie.[160]. Recently Catalan historian Xavier Diez has dedicated extensive research on Spanish individualist anarchism as can be seen in his books El anarquismo individualista en España: 1923-1938[161] and Utopia sexual a la premsa anarquista de Catalunya. La revista Ética-Iniciales(1927–1937) (which deals with free love thought as present in the Spanish individualist anarchist magazine Iniciales)[162].
Kevin Carson is a contemporary mutualist and author of Studies in Mutualist Political Economy. Another important current mutualist is Joe Peacott. Contemporary mutualists are among those involved in the Alliance of the Libertarian Left and in the Voluntary Cooperation Movement. A recent mutualist collective was the Boston Anarchist Drinking Brigade[163].
In Canada the quebecer Anne Archet adheres to individualist anarchism influenced by Emile Armand, Stirner and Han Ryner and concentrates on the theme of free love[164][165]. The french hedonist philosopher Michel Onfray has an approach to politics and ethics influenced by Nietzsche as well as Stirner[166] In 2002, an anarchist, Libertad organized a new version of the L'EnDehors, collaborating with Green Anarchy and including several contributors, such as Lawrence Jarach, Patrick Mignard, Thierry Lodé, Ron Sakolsky, and Thomas Slut. Numerous articles about capitalism, human rights, free love and social fights were published. The EnDehors continues now as a website, EnDehors.org.
Prior to abandoning anarchism, libertarian socialist Murray Bookchin criticized individualist anarchism for its opposition to democracy and its embrace of "lifestylism" at the expense of class struggle.[167] Bookchin claimed that individualist anarchism supports only negative liberty and rejects the idea of positive liberty.[168] Anarcho-communist Albert Meltzer proposed that individualist anarchism differs radically from revolutionary anarchism, and that it "is sometimes too readily conceded 'that this is, after all, anarchism'." He claimed that Benjamin Tucker's acceptance of the use of a private police force (including to break up violent strikes to protect the "employer's 'freedom'") is contradictory to the definition of anarchism as "no government."[169] Meltzer opposed anarcho-capitalism for similar reasons, arguing that since it supports "private armies", it actually supports a "limited State." He contends that it "is only possible to conceive of Anarchism which is free, communistic and offering no economic necessity for repression of countering it."[170]
According to Gareth Griffith, George Bernard Shaw initially had flirtations with individualist anarchism before coming to the conclusion that it was "the negation of socialism, and is, in fact, unsocialism carried as near to its logical conclusion as any sane man dare carry it." Shaw's argument was that even if wealth was initially distributed equally, the degree of laissez-faire advocated by Tucker would result in the distribution of wealth becoming unequal because it would permit private appropriation and accumulation.[171] According to academic Carlotta Anderson, American individualist anarchists accept that free competition results in unequal wealth distribution, but they "do not see that as an injustice."[172] Tucker explained, "If I go through life free and rich, I shall not cry because my neighbor, equally free, is richer. Liberty will ultimately make all men rich; it will not make all men equally rich. Authority may (and may not) make all men equally rich in purse; it certainly will make them equally poor in all that makes life best worth living."[173]
There is also criticism between contemporary individualist anarchism currents. American mutualist Joe Peacott has criticized anarcho-capitalists for trying to hegemonize the label "individualist anarchism" and make appear as if all individualist anarchists are pro-capitalism[174]. He has stated that "some individualists, both past and present, agree with the communist anarchists that present-day capitalism is based on economic coercion, not on voluntary contract. Rent and interest are mainstays of modern capitalism, and are protected and enforced by the state. Without these two unjust institutions, capitalism could not exist."[175] In this way he adheres to mutualist anti-capitalism.
α^ The term "individualist anarchism" is often used as a classificatory term, but in very different ways. Some sources, such as An Anarchist FAQ use the classification "social anarchism / individualist anarchism". Some see individualist anarchism as distinctly non-socialist, and use the classification "socialist anarchism / individualist anarchism" accordingly.[176] Other classifications include "mutualist/communal" anarchism.[177]
β^ Michael Freeden identifies four broad types of individualist anarchism. He says the first is the type associated with William Godwin that advocates self-government with a "progressive rationalism that included benevolence to others." The second type is the amoral self-serving rationality of Egoism, as most associated with Max Stirner. The third type is "found in Herbert Spencer's early predictions, and in that of some of his disciples such as Donisthorpe, foreseeing the redundancy of the state in the source of social evolution." The fourth type retains a moderated form of egoism and accounts for social cooperation through the advocacy of market relationships.[5]
γ^ See, for example, the Winter 2006 issue of the Journal of Libertarian Studies, dedicated to reviews of Kevin Carson's Studies in Mutualist Political Economy. Mutualists compose one bloc, along with agorists and geo-libertarians, in the recently formed Alliance of the Libertarian Left.
δ^ Though this term is non-standard usage – by "left", agorists mean "left" in the general sense used by left-libertarians, as defined by Roderick T. Long, as "... an integration, or I'd argue, a reintegration of libertarianism with concerns that are traditionally thought of as being concerns of the left. That includes concerns for worker empowerment, worry about plutocracy, concerns about feminism and various kinds of social equality."[178]
ε^ Konkin wrote the article "Copywrongs" in opposition to the concept and Schulman countered SEK3's arguments in "Informational Property: Logorights."
ζ^ Individualist anarchism is also known by the terms "anarchist individualism", "anarcho-individualism", "individualistic anarchism", "libertarian anarchism",[179][180][181][182] "anarcho-libertarianism",[183][184] "anarchist libertarianism"[183] and "anarchistic libertarianism".[185]


text:
The temperature in Kuwait on Thursday will be between 21-24 C with light to moderate southeasterly wind between 15-40 klm per hour, according to Kuwait Meteorological Department. Sea level is light to moderate waves with a height of two to six foot, head of forecast department Abdulaziz Al-Qarawi told KUNA.
Clouds and rain will gradually subside by Thursday night and wind will be southeasterly to northwesterly, light to moderate between 12-38 klm per hour, he said. The minimum temperature will be 10-12 C with light to moderate sea level between two to five foot, he added.
Friday will be sunny with light to moderate northwesterly wind between 10-32 klm per hour, and the highest temperature will be at 20-22 C. Sea level will be light to moderate between two to four foot.
He added that Friday night would be cold with northwesterly light to moderate wind between 10-35 klm per hour, with a minimum temperature at eight to ten C and sea level at two to four foot.
Meanwhile, Al-Qarawi noted that Saturday will also be sunny with light to moderate northwesterly wind between 8-30 klm per hour. the highest temperature will be between 19-21 C and sea light to moderate sea level from one to four foot.
As for Saturday night, cold temperatures will continue with light to moderate northeasterly wind between 8-28 klm per hour. The minimum temperature is between 9 to 11 C, with a chance for light clouds and sea level between one to three foot.
"It is hard to fail, but it is worse never to have tried to succeed."
"Envy comes from wanting something that isn't yours. But grief comes from losing something you've already had."

subset: commoncrawl


text:
Anyone traveling Tucker Road just south of Hood River has seen the new sign at West Side Fire Department. Three weeks ago the department made the change from a static sign to one with that is digitally programmed with changing illuminated messages.
"It really allows us to more effectively get the message out about fire safety, as well as items of community interest," said Fire Marshal Jim Trammell. The sign is at the department's Station 2, built in the late 1970s.
The purchase of the sign was made possible by Bob Nickelsen, according to Trammell. Nickelsen, a board member and former chief, is in his 62nd year with the department. It has long been a department goal to upgrade the sign, but the purchase kept getting delayed.
Trammell said that every year department costs go up 3.7 percent but budgets increase by around 3 percent, so many of the "wish" list items get put off. One of those wishes was a new readerboard for Station 2.
The department headquarters is there, but training is done at the larger, older Station 1 in Rockford, which was built in the 1940s in a barn on the location on Barrett Road near Markham Road, and remodeled over the years. (The annual pancake breakfasts at Blossom and Harvest Festivals are held at Station 1.)
But Station 2 gets the most vehicle traffic — an average of 10,000 vehicle trips a day, according to Trammell. The department used it for burn permit information and seasonal fire prevention messages, but since the sign was static it could only contain one or two messages at a time,
"A new readerboard has been on our wish list for some time, and it kept getting put off," Trammell said, as the West Side board chose to use resources for turnouts (firefighter protective gear) and other needs.
"The sign kept getting delayed and finally this year Bob said, 'I'm going to make a donation,'" Trammell said. He declined to say how much Nickelsen gave but said the new sign cost $24,000. It was Nickelsen who, as chief in the 1970s, spearheaded the grant the department gained to build Station 2.
"I'm proud of it and would like to give more," said Nickelsen, noting that the old sign needed repairs including rewiring.
"Everyone seems to like it. I told my kids it's part of their inheritance," he joked. "I'm proud to help out, the fire department has been my avocation for a lot of years."
The department is still learning how to run the new sign, via computer at Station 2, or remotely, but ultimately it will have four or five messages rotating at a time, so people passing by can typically see all the messages within the space of a few days.
"It's hard to put a value on what it does," as a communications tool, Trammell said.
The old sign that had been at Station 2 was moved to Station 1, and so is the fire level sign, owned by Oregon Department of Forestry, with the manually adjusted dial for "low," "moderate," "high" or "extreme." The fire levels will now be stated electronically at Station 2.
The ODF sign had been placed at Station 2 by ODF to provide wildland fire danger information as close as possible to town, according to Trammell.
The new Station 2 sign came programmed with "Welcome to West Side Fire Department" but otherwise the first messages on the sign were to thank Nickelsen and say, "Yes, the burn ban is still in effect."
Nickelsen said Thursday, "I told them they can take my name off it."
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Awards to date:
1. 5 star gold award by Visit England.
2. Nothing less than 5 star reviews on tripadvisor.
3. Selected by Sawday's as a 'Special Place'.
No. 2 Precentor's Court is relatively new to the holiday market (April 2014) and has only just been listed with Owners Direct (September 2015).
It is suitable for families and mixed groups of friends. Please be aware that Precentor's Court is in a sacred and quiet part of the city, and out of respect for the Church and our neighbours, we do not accept bookings from single sex parties. Thank you.
The property is a 4 bedroom townhouse, with a courtyard garden; it can accommodate up to 8 guests. The rental comprises of the entire house, thereby offering privacy and space, and is arguably the best located holiday property in York.
A comprehensive refurbishment of the entire house has just been completed, and care was taken to retain the original features, many of which date back nearly 300 years. This sympathetic restoration, when coupled with an eclectic mix of high quality antique and contemporary furnishings, has resulted in an elegant yet relaxed and comfortable residence, recently featured (July 2014) in '25 Beautiful Homes' magazine.
Location, location, location: Placed at the entrance to Precentor's Court, this hidden gem occupies a unique and enviable position in the heart of York, just yards from the 800 year old Gothic cathedral that is York Minster. Not only is the property ideally placed for exploring and enjoying the wonderful city of York, together with the beautiful county of Yorkshire*, but it is also a superb base for exploring the rest of Britain. York's famously curved Victorian railway station is just a few minutes walk away with connections all over the country including London and Edinburgh in just under two hours.
Accommodation: Living accommodation is arranged over 3 floors. The house is centrally heated with fully adjustable cast iron column radiators in every room. At the back is a courtyard garden offering private outdoor space in the heart of the city, whilst to the front it is just a few steps to the Dean's garden - a great place for a picnic. WiFi broadband is available throughout the house.
Ground Floor: Lounge - plenty of comfortable seating and a high definition TV with Netflix.
Kitchen / Pantry / Diner - modern kitchen meets vintage dining area.
Tiled Hallway - a tiled hallway with an array of coat hooks and a tourist information cupboard.
The Knowledge: On a lectern in the dining area is a large red book entitled 'The Knowledge'. Compiled by the owners, to ensure that their guests have the best experience, it is a constantly updated distillation of the best in and around York - including restaurants, pubs, shopping, sights, entertainment and excursions. Invaluable!
The Bedrooms: All bedrooms have wonderful views of the Minster and adjacent Dean's garden. All are equipped with - hairdryers, towels, mirrors, luggage racks, and bed-side tables and lights. All bedding and linen is high quality cotton.
Middle floor: Bedroom (1) - original fireplace, large king-sized double bed and walk-in wardrobe, furnishings include antique secretaire, antique George III chairs , gilded trumpet candelabra.
House Bathroom - bath, shower, hand-basin, toilet, and heated towel rail.
Bedroom (2) - very similar to bedroom 1. but with a free-standing wardrobe and dresser.
Top Floor: Bedroom (3) - in the eaves of the house, original fireplace, a double bed, rare walnut knee-hole dresser with shield mirror.
Second Bathroom - small but perfectly formed wet-room with an electric shower, toilet and hand-basin.
Bedroom (4) - single wooden sleigh bed, folding single bed (will be made up on those occasions when there is a full compliment of 8 guests), walk in wardrobe with cupboard to stow luggage.
Cellar: Laundry facility - washer, dryer, ironing.
Boring but important. Safety: The safety of all our guests is of paramount importance to us and whilst we ensure that the house is a safe as is reasonably possible, it is not 'toddler-proof', and we caution parents against bringing very young children (below the age of 4) who would need constant supervision on the stairs and in the kitchen.
The Elderly: There are 2 sets of winding wooden stairs to reach the upper floors which might prove difficult for the elderly and infirm (and hazardous for the very young).
Parking: For those guests arriving by car there is a free car-parking space for one vehicle, 5 minutes walk from the house. Additional spaces are available in the York City Council car parks which are also close by. Further information on parking and directions will be given in our 'Welcome Package'. It is possible to load and unload directly outside the house before parking up.
Single sex stag/hen parties: Standing in the precincts of York Minster, Precentor's Court is in a quiet and residential part of the city. Out of respect to both the Church, and our other neighbours (many of whom have young children), we will not accept bookings from stag/hen parties. Sorry.
*Yorkshire came third in Lonely Planet's 2014 top ten world destinations!


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Post date: Jan 5, 2016 1:32:59 AM
It was dark. Pitch dark. And the blackness grew deeper as the wind started to howl. Soon, the rain began to pour down in torrents. And then lightning flashed sharply as thunder roared wildly.
The road was now deserted. In the distance souls were crying. I can identify one, in the old house. It was a soul I was familiar with. Broken spirit. Broken heart. Shattered life.
The house was in total darkness. Not a flinch of light. She was in the corner, crouching. Very much afraid and hopeless. She started talking about her lost dreams. She cried hard. All these years, she'd seen more sunsets than sunrises.
Outside, the storm raged angrily lashing at everything it passed by. The lightning burned almost all that it struck. The thunder's roar reached the high heavens and frightened even those with the bravest of hearts. The wind uprooted even the strongest of trees.
She remembered that once, she saw a light and that he followed that light for a long time. Nothing preoccupied her thought except that light. Until one day, it faded out and then was gone. And everything and everyone was gone. Life has knocked her down. It has shown her things she never wanted to see. Sadness and failures seemed to be her closest friend. Until she found herself falling into an abyss. She lost her soul and all that she had.
The storm continued for a long time. It devastated lives and properties.
She wept hard. She asked for help. SOMEBODY aside from me heard her pleas. HE whose heart is so generous and magnanimous. HE who listens to both sinners and saint. HE who listens even to the faintest prayer uttered. HE who gives chance to everybody for when he died on the CROSS, HE has already given us all the chances. And He gives us one of the most important gift of all- the gift of choice.
Slowly the wind calmed down. The storm stopped. There was complete silence.
She stood up and open the windows. A breath of fresh wind gushed forth. A ray of light entered. Once again, she saw the beauty of everything around her.


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2001 Grant Burge Meshach Shiraz
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- Cellar 4 - 5 years (2009-2010)
- Closure: Cork
Fruit for the Meshach Shiraz is sourced from the Grant Burge Filsell Vineyard, where the vines are almost 100 years old, with small amounts also sourced from other old vine vineyards in the Barossa. Matured in a combination of American oak (83%) and French oak (17%) for a period of 21 months, the wine was then aged for a further two and half years before release.
A magnificent red. Opaque deep crimson colour with deep crimson hue. Perfumed nose of cedar, vanilla, spice and dark chocolate. The palate has a multi-layered quality that is only found in great wines and in the end that is what one pays the 'big bucks' for. Mouthfilling, explosive palate flavours of liquorice allsorts, cedar, spice, vanilla and chocolate. Outstanding length, depth, power and elegance combined. Fine grained tannins, perfect balance. Long aftertaste of spice, confectionery, vanilla, chocolate and plum.
Cellar 4-5 years (2009-2010)
Alc/Vol: 13.5%


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Wednesday, October 23, 2013
Club Penguin 8th Anniversary Party Cheats!
October 24 is the day Club Penguin was officially born... and today is their 8th Anniversary! Head to the Coffee Shop to celebrate Club Penguin's 8th birthday.
Get the free 8th Anniversary Hat.
Click on the camera to get the This Old Town background.
And go to the Book Room to read the new 2012-2013 yearbook (also view it here).
Make sure to attend this party and celebrate Club Penguin's 8th birthday with your friends. Thank you Club Penguin for so many memories throughout the years!
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Labornet Japan is a network of citizens, unionists, activists, scholars and others from all walks of life to share information especially about rights and struggles in and outside of Japan. Established in 2001, the group now has more than 600 members, and the membership is growing. The English site introduces some reports shared on Labornet Japan website and other sources outside of Japan.
Friday, October 3, 2014
Do not restart Sendai Nuclear Plant!
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These Are The Ugly Shoes You're Going To Be Wearing This Year
By Stephanie Bain
If you thought 2016 was bad, hold on—2017 has brought the return of the kitten heel. The low-heeled nightmare you'd normally associate with grandmas and politicians has been given a high fashion makeover. Along with other faux-pas you thought you'd never see the return of (velour tracksuit anyone?), kitten heels have made a quiet comeback for SS17. But who wants to wear heels that look like they've been squashed down anyway?
Call it the Vetements effect but it seems that everything Demna Gvasalia touches turns to gold. Kitten heels were shown at the cult label's show as part of a collaboration with Manolo Blahnik. Balenciaga did them too (dammit Demna). As did Maria Grazia Chiuri for her first collection at Dior. Then there was Gucci, Saint Laurent, Céline and Prada too. And the Olsens designed some for The Row. See where we're going here?
We have to say though, kitten heels are practical. Far nicer to walk in, it's at least one way to help kick your Uber habit. Plus, they work with the ripped jeans and fishnets look that marks the recent 80s revival and you can even find a pair to suit every budget—& Other Stories and Zara have some versions that look way more expensive than they actually are.
We hate to admit it, but kitten heels aren't so bad after all. Take a look at our edit of kitten heels to see which ones have won us over.


text: Vfwrider316 21 Report post Posted February 2, 2018 Hello all been reading on and off for couple years now. Between the Harley and the Ol' Lady always was told nope. Now I am finally going to give it a go. I have found a lot of great info on here and await your feed back if a problem arises. Wish me luck 3 Kevin Caffrey, dale hihn and Marius reacted to this Share this post Link to post Share on other sites


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Tom joined AndArchitects in 2011 after graduating from the University of Cambridge with his BA in Architecture. He finished his training while working at AndArchitects.
Tom has worked on a variety of projects, including high-end residences in Chelsea and Westminster, a football academy for Brentford FC, and the BMW London 2012 sponsorship pavilion.
Before joining AndArchitects, Tom worked in his hometown in Staffordshire at a practice specialising in conservation and ecclesiastic architecture.
Tom's other responsibilities in the practice include website management and drawings standards.


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This country appears as both a place and a concept throughout the book, with the concept being defined by both what it seems to be intended to be - a land of freedom and equality - and what, in Jones' eyes, it actually is - a land of hypocritical racism.
Los Angeles
The name of the city carries with it the aura and energy of dreams and possibility, but for Jones and, he claims, for most of the other blacks there, it is a place where dreams die and possibility doesn't really exist; at least, not for them.
Ella Mae's House
Thin walls and a lack of privacy are among the factors that contribute to Jones' overall sense of being trapped.
The Harrison Home
In contrast to Ella's house this house is large, and in an upper class part of the city.
The Shipyard
This is where...
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My online watercolor class is going well and everyone is having a wonderful time learning how to correctly use color in their paintings. There is still time to join in on the fun. Registration is open until August 1, 2013. Here is a small sample of some of the paintings from the class and what students are saying:
"Today I learned that I MUCH prefer tetras to triads! A good thing to know I suspect." Kaaren
|Kaaren's Pears
"I have enjoyed your class so much! I hope you will do more soon. I have your DVD and your book. But I want more! Putting miles on my brushes,
"I love using the different color triads and compliments etc to make different works." Kristin
"I am so enjoying this workshop, and am really learning some things that I never learned in an art class before. But I wanted to say that (in addition to finally understanding how a color wheel works) I love the idea of the chicken exercises and also the demo of transitioning the colors around the wheel, and "mixing, muddling and mingling...all great lessons, and I can't wait to try them!"
|Celeste's Colorful Hearts
"I'm having a great time with these lessons. They are simple, but you learn so much about the paint itself and the colors." Celeste


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New Balance Cheer Shoes
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http://shireen122chang.wordpress.com/ comments, "I'm pretty nervous for my Assignment 3 because it is connected to my Professional Experience (PE). It has required us to prepare and implement the ICTs into the teaching in our real school context", I to am feeling quite nervous about this assignment, my last prac I created and implemented lessons, which went well, I think this time it is 'scarey' because, well really after just writing that I have implemented lessons previously I'm not so sure I'm that nervous, or is it just because it is ICT? Anyway thanks Shireen for expressing your feelings, sometimes I think no-one else has these fears. I am glad you have a great mentor, as mine and her colleagues are at my setting. We just need to get into it and begin. I will find out more on Tuesday from my mentor what they use, so I should be feeling a little less nervous after then. Let's hope!
Reflection, Reflection!
Reflecting on our practices is an important tool, however using those around us will be an effective tool for our practices, "All teachers can develop habits of mind conducive to effective decision making. Reflection is a skill that is best fostered with colleagues. Coworkers who demonstrate expertise in posing and solving problems often prove to be good mentors. They usually have the ability to listen analytically—focusing on key information that helps clarify what needs to be explored—and they have expanded repertoires of options", http://www.ascd.org/publications/educational-leadership/feb09/vol66/num05/Fostering-Reflection.aspx "With deliberate thinking, an educator purposefully seeks more information than the immediate context provides by, for example, revisiting theory, talking with colleagues, interviewing students or reviewing student records. The goal is to learn more to better understand the dilemma". I will want my students to learn, for this to happen productively and effectively I will need to continue learning about myself my thoughts, ideas, practices to provide my students with the right learning tools for them.
What a thought!
After listening to Dr James Gee, "More recently, Gee's work has focused on the learning principles in video games and how these learning principles can be applied to the K-12 classroom.[10] Video games, when they are successful, are very good at challenging players. They motivate players to persevere and simultaneously teach players how to play. Gee began his work in video games by identifying thirty-six learning principles that are present in – but not exclusive to – the design of good video games.[10] Gee argues for the application of these principles in the classroom. Gee's video game learning theory includes his identification of twelve basic learning principles. He identifies these as: 1)Active Control, 2) Design Principle, 3) Semiotic Principle, 4) Semiotic Domain, 5) Meta-level Thinking, 6) Psychosocial Moratorium Principle, 7) Committed Learning Principle 8) Identity Principle, 9) Self-knowledge Principle, 10) Amplification of Input Principle, 11) Achievement Principle, 12) Practice Principle, 13) Ongoing Learning Principle, 14) Regime of Competence Principle.[14]", http://en.wikipedia.org/wiki/James_Paul_Gee
His thoughts on video games has made me think more about the games my son plays, is it just 'playing' games and not 'getting' anything out of it – time wasting? Spore, science related, perhaps. Age of Empires, building empires. This is just two games but maybe he has been learning through his play, after all the way my children learn through play today is different to how they learnt in their early years. As long as children are learning in a variety of ways such as the outdoors exploring, sport, social interactions with friends, time spent on their pc's can be used as a learning tool even if it isn't school work. Downtime is important for everyone, this is downtime for our children today, I have to admit I enjoy Harry Potter on the xbox, the challenge – you just keep going until you reach your goal. Perhaps well designed games could play a part in our classrooms, just something else to think about for my real world teaching. It is exciting to think I will have my own class oneday and the possibilities are endless. Anyway one step at a time, let's start with prac.
Digital Citizenship
I found this link http://thebookfairygoddess.blogspot.com.au/2012/09/digital-citizenship.html a refreshing look at ICT use for younger students to be a positive and informative way for them to understand the importance of safe ICT use. Incorporating the safety aspects into lessons and the rules set out for ICT use will develop the students positive use of their personal devices at school, if we start educating the students early and not be afraid to address the issues associated with these devices, students will hopefully understand the rules and why it is important to follow these, for their friends and themselves and I think also for the respect of their school. Thanks you http://doreentorrance.wordpress.com/ for this link
Blogs and School
'5 Reasons Your Students Should Blog' , this has five positive reasons for our students to use blogging.
- Open Reflection
- Developing Literacy with Different Mediums
- Student Voice
- Creating an Open Archive of Learning
- Developing a Positive Digital Footprint
Reading these five reasons I realize more the importance for students to incorporate not just blogging but ICT into their learning as the positives extend further than just learning what is required from a class lesson. Understanding my students will enable me to help teach them in a meaningful way through data collection from their blogs etc which gives an insight into their thoughts, likes and dislikes, interests and even maybe what they think of the lessons I may prepare in the future and my teaching style – always encouraging students to use these sites in a manner that is safe and encouraging to those who read it.
Wow, you can certainly do alot with IWB's, I have been on a previous prac and used a whiteboard for a lesson and found it very interesting. The principal explained the uses of these to me, but as I wasn't focusing on ICT then I didn't get to experiment with it further than using it in the class accessing resources from the learning place. I have just gone through our next module and was amazed with all the resources to use with the whiteboard, I must say I enjoyed doing a science activity on plants, writing in my responses etc. following is the link. I have enjoyed the dinosaur lessons which many sites have in their resources.
Assignment two
Well assignment two is sent, now I just sit and wait and hopefully when I open the result I haven't done to bad.
Stacey Searl commented on her blog after completing assignment one, "My online artefact by all means isn't going to be used as an example one for future students, but I am proud of it, and what I have accomplished", http://staceysearl.wordpress.com/2013/08/10/online-artefact-finished-yeehaa/ I agree strongly with Stacey that it is an accomplishment to produce this artefact considering I have never created anything like this before and as with my assignment two, what a challenge – for me anyway – I have accomplished something new and hopefully I will do well. I do know that my work will not be used as an example, repeating Stacey's sentiments but it is my personal achievement that is rewarding for me.
Moving forward now to prac and assignment 3. The end is looming.
Past and Present
http://creatingsparkles.wordpress.com provided the web page http://www.doorwayonline.org.uk/texttype.html ICT Magic
I became involved in some of the games and found them very interesting. One that showed me how far education has come over the past, lets say 29 years. was the keyboard skills, http://www.doorwayonline.org.uk/texttype.html I found this not intimidating at all, as I remember learning to type all those years ago with a 'bib' over our keyboards and having to remember where the keys were and then having the teacher walking around the room making sure you got it right, wow, ICT has made learning to type fun, not scary or intimidating. There are so many positives of ICT use and the children today are lucky to have these resources on hand. Typing was never taken by males when I was at school, but my son he has it down pat, knows his keys and types very well.
I agree with Tessa, ICT and the great cull, http://tessamiller10.wordpress.com/ I too have story books galore, but I love books so I don't think this will change. But the books and resources which I laid my hands on over 20 years ago are still sitting here being occasionally used. My mentor way back then said to me, "If you can get heaps of resources and you have room to store them do it", well I have been and have a great collection. I guess 20 years later I am accumulating resources on the computer or ipad and storing them safely for use with study and the children I work with, USB's everywhere maybe if I download everything.
Really I am still collecting resources just storing them differently and I don't have to lug heavy resource books around to access information, a part of teaching in the 21st century. Managing Digital Clutter will be a helpful site thanks Tessa, http://thecornerstoneforteachers.com/ I know my USQ folders are so full and I really should fix them, I save something and search for quite awhile to access what I want. I may need some decluttering with my 'old' resources and 'new' resources.
Yes technology and reflection are amazing!
All my negative thoughts and fears, as I have written previously I use search engines, facebook and other apps, not to mention the games I play on my iphone or ipad. It gets me thinking why my kids are so tech savy? After doing the modules on connect.ed and writing this blog it makes me understand that I have protected my children and taught them the correct use of ICT, they can turn if off and walk away, if anything is distasteful or harmful they will discuss it – thank goodness ( I do understand that I am not told everything, but if they are affected by something they will tell me). To have a 17 year old who may access facebook every blue moon or a 15 year old to just have a chat with a friend every now and then knowing the benefits of social media and to use it appropriately, perhaps my fear should run away, I have perhaps helped and protected them with the use of ICT for the 21st century. I'm attempting to get the positive from all this and guess what – I am achieving this through my reflections. After all as a teacher reflection is an important tool.
So my reasoning behind this blog is look at what you can find when you search, so much information for so many things, I found this site involving some games for children regarding protection of our sea life. I enjoyed playing it, unfortunately I couldn't put an app on my ipad to take to work for the kids. But what I can take from this I can create an experiment with my children. http://www.amsa.gov.au/kids/webby2.html


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Wear it with: Ray-Ban Sunglasses, IAM by Ileana Makri Ring.
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Posted from RedFlagNews: Read article here.
The letter provides no specifics on the reasons for the proposed finding of incompetency; just that is based on a determination by someone in the VA. In every state in the United States no one can be declared incompetent to administer their own affairs without due process of law and that usually requires a judicial hearing with evidence being offered to prove to a judge that the person is indeed incompetent. This is a requirement of the Fifth Amendment to the U.S. Constitution that states that no person shall "… be deprived of life, liberty, or property without due process of law…".
Obviously, the Department of Veterans Affairs can't be bothered by such impediments as the Constitution, particularly since they are clearly pushing to fulfill one of Obama's main goals, the disarming of the American people. Janet Napolitano has already warned law enforcement that some of the most dangerous among us are America's heroes, our veterans, and now according to this letter from the VA they can be prohibited from buying or even possessing a firearm because of a physical or mental disability.