Anti-statism is an approach to social, economic or political philosophy that opposes the influence of the state over society. It emerged in reaction to the formation of modern sovereign states, which anti-statists considered to work against the interests of the people. During the 19th century, anarchists formulated a critique of the state that upheld the inherently cooperative and decentralised aspects of human society. In the 20th century, anti-state neoliberals sought to cut state investment in the public sector and expand investment in the private sector. Other anti-state social movements sought to overthrow states through guerrilla warfare or limit states by establishing autonomous local institutions.
>>>PUT SHARE BUTTONS HERE<<<
👉 Anti-statism in the context of Right-libertarianism
Right-libertarianism, usually referred to as libertarian capitalism by its proponents and right-wing libertarianism by its opponents, is a libertarian political philosophy that supports capitalist property rights and market distribution of natural resources. The term right-libertarianism is used to distinguish this class of views on the nature of property and capital from left-libertarianism, a variant of libertarianism that combines self-ownership with collectivist or usufructary property norms. In contrast to socialist libertarianism, capitalist libertarianism supports free-market capitalism. Like other forms of libertarianism, it supports civil liberties, especially natural law, negative rights, the non-aggression principle, and a significant transformation or outright elimination of the modern welfare state.
Right-libertarian political thought is characterized by the strict priority given to liberty, with the need to maximize the realm of individual freedom and minimize the scope of government authority. Right-libertarians typically see the state as the principal threat to liberty. This anti-statism differs from anarcho-socialist theory (but not individualist anarchist theory) in that it is based upon private property norms and strong individualism that places less emphasis on human sociability or cooperation. Right-libertarian philosophy is also rooted in the ideas of individual rights and laissez-faire economics. The right-libertarian theory of individual rights generally follows the homestead principle and the labor theory of property, stressing self-ownership and that people have an absolute right to the property that their labor produces. Economically, right-libertarians make no distinction between capitalism and free markets; they view any attempt to dictate the market process as counterproductive, emphasizing the mechanisms and self-regulating nature of the market whilst portraying government intervention and attempts to redistribute wealth as criminally immoral, unnecessary, and counter-productive. Although all right-libertarians oppose government intervention, there is a division between anarcho-capitalists, who view the state as an unnecessary evil and want property rights protected without statutory law through market-generated tort, contract and property law; and minarchists, who support the need for a minimal state, often referred to as a night-watchman state, to provide its citizens with monopoly provision of courts, military, and police services.
In this Dossier
Anti-statism in the context of Statism
In political science, statism or etatism (from French, état 'state') is the doctrine that the political authority of the state is legitimate to some degree. This may include economic and social policy, especially in regard to taxation and the means of production.
While in use since the 1850s, the term statism gained significant usage in American political discourse throughout the 1930s and 1940s. Opposition to statism is termed anti-statism or anarchism. The latter is usually characterized by a complete rejection of all hierarchical rulership.
Anti-statism in the context of Étienne de La Boétie
Étienne or Estienne de La Boétie (French: [etjɛn d(ə) la bɔesi] , also [bwati] or [bɔeti]; Occitan: Esteve de La Boetiá; 1 November 1530 – 18 August 1563) was a French magistrate, classicist, writer, poet and political theorist, best remembered for his friendship with essayist Michel de Montaigne. His early political treatise Discourse on Voluntary Servitude was posthumously adopted by the Huguenot movement and is sometimes seen as an early influence on modern anti-statist, utopian and civil disobedience thought.