Emma Goldman

Emma Goldman is often depicted in current academic discourse as a mere prototypical feminist and socialist. Yet this collection of essays by Goldman reveals that she often expressed ideas which many of her present day admirers might find surprising and unsettling. She distrusted the proletariat, wrote disdainfully of the early feminists who were her contemporaries, and even expressed scepticism of women's suffrage. Goldman was an admirer of Nietzsche and in many ways represents a model of a superior individual who is capable of rising above the herd instincts of the masses and embracing confrontation with danger. She never hesitated to countenance both the ire of public authorities and the scorn of public opinion. As contemporary anarchists have fallen into the mundane habit of politically correct conformity, a full examination of Goldman's thought suggests the need for a new anarchism that reflects the martial spirit of which Goldman was an exemplary. Emma Goldman is often depicted in current academic discourse, and the “Left” in particular, as a role model for feminists and a champion of the proletariat. Keith Preston however in reviewing each chapter of Goldman’s most famous work “Anarchism and Other Essays” reveals that Emma Goldman often expressed ideas which many of her present day admirers will find surprising and unsettling. He highlights the fact that Emma Goldman distrusted the proletariat, wrote disdainfully of the early feminists who were her contemporaries, and expressed scepticism of women’s suffrage. Keith Preston maintains that Emma Goldman can only be really understood by recognising her admiration for the ideas of the German philosopher Friedrich Nietzsche (an admiration that she shared with Adolf Hitler and the National Socialists). He argues that Emma Goldman (as with Nietzsche’s “Zarathustra”) represents a model of a “superior individual” who is capable of rising above the herd instincts of the masses - one who never hesitated to countenance both the ire of public authorities and the scorn of public opinion. Politically correct she was not.

Emma Goldman, ya da herkesin bildiği adıyla ‘Kızıl’ Emma: Evlilik insan doğasına aykırıdır, esas olarak kadınları baskı altında tutmaya yarar ve bir kurum olarak kadınların cinselliklerini özgürce yaşamalarını engeller… Kadın ile erkek arasında aşkla kutsanmamış, doğal olmayan her türlü birlik fuhuştur. Kıskançlık ise, aşkın meyvesi olmaktan ziyade, erkeklere seks tekeli kurmayı sağlayan bir bahanedir… Teizm insan zihnine bir hakaret, ateizm ise hayatın, güzelliğin ve insan bilincinin en güçlü biçimde ve ebediyen onanmasıdır. Vatanseverlik, dünyamızın her biri demir parmaklıklarla çevrili, küçük parçalara bölünmüş olduğunu ve bazı özel parçalarda doğma şansına sahip olanların, üstünlüklerini başka parçalarda yaşayanlara göstermek için onlara savaş açma ve onları öldürme hakları olduğunu öngörür. Anarşizm insanın ufkunu açıp onu özgürleştiren bir güçtür; insanlara kendi yeteneklerine güvenmeyi, herkesin eşit ve güvenlikte olacağı bir hayat uğruna mücadele etmeyi, tek birimiz bile tutsaksak hiçbirimizin özgür olamayacağını öğretir.

Quel est le but du féminisme : l’égalité ou la liberté ? Les femmes doivent faire la part des choses entre le combat nécessaire pour leurs droits et la finalité ultime de ce combat : la liberté réelle. Cette liberté implique qu’elles puissent choisir d’être ou non en couple, d’avoir ou non des enfants, d’aimer qui elles veulent aimer ; qu’elles puissent choisir leur vie, enfin, libérées de toutes les formes de pression – sociale ou intériorisée. Emma Goldman (1869-1940), considérée en son temps comme la « femme la plus dangereuse des États-Unis » par le gouvernement américain en raison de son activisme militant, est une des grandes figures du féminisme mondial. Traduit de l’anglais et préfacé par Thibaut de Saint Maurice.

Being historically one the more important yet obscure figures in American history, Emma Goldman's anarchist thought is as relevent today as it was when she wrote "Anarchism, and Other Essays." In an age where political apathy, intellectual ignorance and spiritual corruption are the failings of modern civilzation, Emma Goldman's Enlightenment thought is illuminating in its message of the power of direct action as she so lucidly illustrates: "Anarchism urges man to think, to investigate, to analyze every proposition... (Anarchism is the) philosophy of a new social order based on liberty unrestricted by man-made law; the theory that all forms of government rest on violence, and are therefore wrong and harmful, as well as unnecessary." And, "the new social order rests, of course, on the materialistic basis of life; but while all Anarchists agree that the main evil today is an economic one, they maintain that the solution of that evil can be brought about only through the consideration of every phase of life, --individual, as well as the collective; the internal, as well as the external phases." One more quote from Goldman reads "a thorough perusal of the history of human development will disclose two elements in bitter conflict with each other; elements that are only now beginning to be understood, not as foreign to each other, but as closely related and truly harmonious, if only placed in proper environment: the individual and social instincts. The individual and society have waged a relentless and bloody battle for ages, each striving for supremacy, because each was blind to the value and importance of the other. The individual and social instincts, --the one a most potent factor for individual endeavor, for growth, aspiration, self-realization; the other an equally potent factor for mutual helpfulness and social well-being." From just that little exerpt it is easy to understand why any and all authority was terrified of Emma Goldman and why her important contributions to society have been muzzled from histories - down the "memory hole" to use an Orwellian expression. "Anarchism, and Other Essays" is as relevent today as it was in Emma Goldman's day and necessary material for anyone truly interested or involved in altruistic direct action.

El feminismo de Emma Goldman se curtió en las luchas callejeras, en las prisiones y en los debates cotidianos, enfocando con perfecta claridad los objetivos políticos, culturales e ideológicos por los que estaba combatiendo. Una de sus afirmaciones más lúcidas es que no hay un solo feminismo, sino muchos, y no todos tienen el valor y el coraje para cambiar profundamente las estructuras de poder y dominación que habitan en los corazones, incluso de las mujeres. En sus vigorosas argumentaciones, todo el énfasis está puesto en la necesidad del encuentro entre hombres y mujeres, en la común humanidad, en el carácter artificial de las divisiones y en la aversión hacia toda forma de puritanismo.

Anarchist, journalist, drama critic, advocate of birth control and free love, Emma Goldman was the most famous—and notorious—woman in the early twentieth century. This abridged version of her two-volume autobiography takes her from her birthplace in czarist Russia to the socialist enclaves of Manhattan’s Lower East Side. Against a dramatic backdrop of political argument, show trials, imprisonment, and tempestuous romances, Goldman chronicles the epoch that she helped shape: the reform movements of the Progressive Era, the early years of and later disillusionment with Lenin’s Bolshevik experiment, and more. Sounding a call still heard today, Living My Life is a riveting account of political ferment and ideological turbulence. First time in Penguin Classics Condensed to half the length of Goldman's original work, this edition is accessible to those interested in the activist and her extraordinary era  

The story told me by the bakers of their election experiences had the quality of our own Wild West during its pioneer days. Tchekists with loaded guns were in the habit of attending gatherings of the unions and they made it clear what would happen if the workers should fail to elect a Communist. But the bakers, a strong and militant organization, would not be intimidated. They declared that no bread would be baked in Moscow unless they were permitted to elect their own candidate.

The Traffic in Women and Other Essays on Emma The Traffic in Women and Other Essays on Times Change FIRST First Edition, Second Printing. Not Price-Clipped. Published by Times Change Press, 1970. Octavo. Paperback. Book is very good with shelf wear. 100% positive feedback. 30 day money back guarantee. NEXT DAY SHIPPING! Excellent customer service. Please email with any questions. All books packed carefully and ship with free delivery confirmation/tracking. All books come with free bookmarks. Ships from Sag Harbor, New York.Seller 309249 Essays We Buy Books! Collections - Libraries - Estates - Individual Titles. Message us if you have books to sell!

گلدمن، نویسنده و فعال سیاسی آنارشیست بود. او نقش مؤثری در ایجاد فلسفه‌ی سیاست‌های آنارشیستی در آمریکای شمالی و اروپای در قرن بیستم داشته است. اما گلدمن در لیتوانی، در خانواده‌ای یهودی به دنیا آمد و در ۱۸۸۵ به آمریکا مهاجرت کرد. او پس از ماجرای های‌مارکت شیکاگو به آنارشیسم علاقه‌مند شد. گلدمن نویسنده و استاد مشهوری در حوزه‌ی فسلفه‌ی آنارشیست، حقوق زنان و مسائل اجتماعی بود که هزاران مخاطب را به سمت خود جذب می‌کرد. او چندین بار به جرم تحریک عموم به شورش و ترویج اطلاعات مربوط به کنترل بارداری زندانی شد. گلدمن و الکساندر برکمن، معشوق و دوست صمیمی او، به جرم توطئه و تحریک مردم به ثبت‌نام نکردن و سرباز زدن از خدمت اجباری، به دو سال حبس محکوم شدند. پس از آزادی نیز به همراه ۲۴۸ نفر دیگر دستگیر و به روسیه تبعید شدند. اما گلدمن در ابتدا طرفدار حکومت و انقلاب اکتبر بود و بعدها به‌خاطر سرکوب وحشیانه‌ی احزاب مستقل توسط قدرتمندان شوروی، نظر خود را تغییر داد. او سپس شوروی را ترک کرد و در سال‌های بعد درحالی‌که روزهای خود را در انگلستان، کانادا و فرانسه سپری می‌کرد، اتوبیوگرافی‌های خود را نوشت. ابتدا کتابی از تجربه‌هایش به نام «ناامیدی من در روسیه» که در سال ۱۹۲۳ منتشر شد و سپس «آن‌گونه که من زیستم» که در دو جلد در سال‌های ۱۹۳۱ و ۱۹۳۵ به چاپ رسید. گلدمن در طول زندگی‌ به‌خاطر آزاداندیشی از سمت طرفدارانش لقب زن یاغی گرفته بود. از طرف دیگر منتقدان او را به‌خاطر تبلیغ قتل و کشتار با انگیزه‌ی سیاسی و انقلاب خشونت‌آمیز محکوم می‌کردند. سخنرانی‌های او موضوعاتی گسترده داشتند که از جمله‌ی آن‌ها می‌توان به زندان، آتئیسم، آزادی بیان، کپیتالیسم، ازدواج، عشق آزاد و همجنس‌گرایی اشاره کرد. آن‌گونه که من زیستم ابعاد زندگی شخصی و سیاسی گلدمن از کودکی تا سال ۱۹۲۷ پوشش می‌دهد. این کتاب بینشی انتقادی به وضعیت روحی و روانی مهاجران آمریکا در اواخر قرن نوزدهم و اوایل قرن بیستم دارد. او مسائل جنسی و خشونت سیاسی در اوایل جنبش آنارشیست را مورد بررسی قرار داده که کمتر به آن‌ها پرداخته‌ شده است. خانواده‌ی روس، یهودی و سنتی که بر ازدواج و فرزندآوری تأکید داشتند، تأثیر زیادی بر رادیکال بودن گلدمن در نظراتش راجع‌به جنسیت داشته است. او باورهای رایج جامعه را در این مورد قبول نداشت و به «عشق آزادانه» معتقد بود. گلدمن خطاب به منتقدانش گفته است: «هدف ما به معنی این نیست که من باید تبدیل به یک راهبه شوم. اگر معنی‌اش این است، آن را نمی‌خواهم. ممکن است حتی رفقایم هم‌ مرا سرزنش کنند ولی من با باورهای زیبای خودم زندگی می‌کنم.»