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Among the men and women prominent in the public life of early 20th-century America there are but few whose names are mentioned as often as that of Emma Goldman. Yet the real Emma Goldman is almost quite unknown. Here are powerful, penetrating, prophetic essays on direct action, the role of minorities, prison reform, puritan hypocrisy, and violence.

Anarchism claims that there's no need for a state and that it would be better to have a society without central government. Anarchists dislike the authority of the state, but the dream of the stateless society is not a simple matter.

This book contains the fundamental works of Marxism, Anarchism and Bolshevism: The Communist Manifesto, originally the Manifesto of the Communist Party, by Karl Marx and Friedrich Engels; Reform or Revolution by Rosa Luxemburg; The Conquest of Bread by the Russian anarcho-communist Peter Kropotkin; Anarchism: What it Really Stands For by Emma Goldman; The State and Revolution by Vladimir Lenin; Fascism: What It Is and How To Fight It by Leon Trotsky.

The Emma Goldman Collection features over 300 letters, primarily written by Emma Goldman, although other anarchists, activists and thinkers are represented as authors. The collection includes typescript drafts of articles and letters by anarchists, publications, press releases, and ephemera. Many of the letter recipients are unnamed (as "Comrade") but the majority of the letters were directed to Thomas H. Keell, compositor and editor for the anarchist periodical Freedom.

What is Political Science? Within human society, it is customary to distinguish between the following spheres: economic, political, social, and spiritual. The political sphere is important in that it involves and determines the interactions of different political powers. This understanding lies at the foundation of any political analysis of public life. Politics as a specific sector within human society is as old as it is modern. Many famous statesmen and scientists are credited as the authors of laws and political systems.

Emma Goldman (1869 – 1940) was an anarchist political activist and writer. She played a pivotal role in the development of anarchist political philosophy in North America and Europe in the first half of the 20th century. In this essay, (1910) Goldman sets forth her interpretation of the ideology of anarchism. Like most anarchists, she was highly idealistic; believing that human nature was inherently good, she was convinced that a state of absolute freedom would maximize human happiness and productivity.

Emma Goldman (1869-1940) was an American anarchist. My Further Disillusionment in Russia is the second half of her experiences in the Soviet Union in the early 1920s, after the Russian Revolution.

In this essay, Emma Goldman expresses her opposition to women’s suffrage, as she was opposed to all forms of government. She disagreed with the argument of many suffragists that women's participation would clean up a corrupt political system. Women's suffrage, Goldman believed, would at best be irrelevant and at worst, it would divert attention from more important issues.

Published in the February 1916 issue of her magazine, Mother Earth, Goldman states that it is only by totally rejecting the idea of God that mankind can break away from the crutch of religion and achieve true freedom. Goldman argued that religion is irrational, destructive, and harmful.

In this work, Emma Goldman writes that anarchism stands for the liberation of the human mind from the rule of religion, the liberation of the human body from the rule of property, and liberation from the shackles and restraints of government. She claims that anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth, an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life.

Emma Goldman (1869-1940) was an anarchist political activist and writer. Here she discusses, inter alia, the split in the revolutionary movement between Bakunin and the Marxists. She recounts her experiences of the Anarchist Congress in Paris in 1900 and in Amsterdam in 1907.

In this essay, Emma Goldman refers to the negative image of anarchism in the public mind. She explains why anarchists on principle oppose the organization called the state, and argues that once free from the restrictions of extraneous authority, men will enter into free relations and bring about a free society.

This 1910 collection of essays outlines Emma Goldman's anarchist views on various topics, most notably the oppression of women and perceived shortcomings of first-wave feminism. It also includes her views on prisons, political violence, sexuality, religion, nationalism, and art theory. Anarchism and Other Essays provides a fascinating look into revolutionary issues at the turn of the century, offering a prophetic view of the social and economic future.

This is a mostly polemical essay by Emma Goldman about her deportation from the United States to Russia in December 1919. It was written before disillusionment with Bolshevism, as recounted in "My Disillusionment in Russia" (1923).

Emma Goldman argued that the concept of patriotism limits the liberty of the individual. She states that patriotism is a superstition created by a network of lies and falsehoods that robs a man of his self-respect and dignity. She claims that the wealthy do not contribute to patriotism as they are cosmopolitans, at home in any land.

"The Traffic in Women" is a 1910 essay by the anarchist writer Emma Goldman. It has been published as part of her work Anarchism and Other Essays (1911), and as the leading essay of the collection The Traffic in Women and Other Essays on Feminism (1970).

The 1910 collection of essays outlining Emma Goldman's anarchist views on various topics, most notably the oppression of women and perceived shortcomings of first wave feminism. Also, her views on prisons, political violence, sexuality, religion, nationalism, and art theory. Anarchism and Other Essays provides a fascinating look into revolutionary issues at the turn of the century, offering a prophetic view of the social and economic future.

"Jeudi dernier, c’est la journée la plus horrible de ma vie, le jour des plus grandes humiliations. J’ai vu que ce que tu appelles “amour” n’était qu’un caprice à satisfaire quel qu’en soit le prix. J’ai aussi vu qu’à moins de me soumettre à ce caprice je n’avais pas de place ni dans ta vie, ni dans ton humanité, ni dans ton estime. La question n’est pas de savoir si je t’aime assez pour supporter tes états d’âme ou si je le souhaite, je sais que je ne veux plus jamais subir ce que j’ai vécu jeudi dernier. Jamais."

Emma Goldman outlines her beliefs on property, the church, love and marriage, and violence. She states that students of the history of progressive thought are well aware that every idea in its early stages has been misrepresented and that the adherents of such ideas have been maligned and persecuted. In conclusion, Goldman claims that only anarchism makes nonauthoritarian organization a reality, since it abolishes the existing antagonism between individuals and classes.

In this piece, Goldman writes that marriage is an artificial institution that benefits the patriarchal power structure. She claims that marriage stifles both men and women in their love lives and personal expression. She lists the ways that marriage adversely affects married individuals.