Political Ideology Chart


It displays anarchism (lower end) and authoritarianism (higher end) as the extremes of another (vertical) axis as a social measure while left-right is the horizontal axis which is an economic measure.

Anarchism is about self-governance, having as little hierarchy as possible. As you go to the left, the means of production are distrubuted more equally; and as you go to the right, individuals and corporations own more of the means of production and accumulate capital.

On the upper left you have an authoritarian state, distributing the means of production to the people as equally as possible; on the lower left you have the collectives, getting together voluntarily utilizing their local means of production and sharing the products; on the lower right you have anarchocapitalists, with no state, tax or public service, everything operated by private companies in a completely free and global market; and finally on the top right you both have powerful state and corporations (pretty much all the countries).

But after all, these terms change meanings through history and different cultures. Under unrestrained capitalism the accumulation of wealth both creates monopolies and more importantly political influence. So that influences state interference and civil liberties also. It also aspires for infinite growth which leads to the depletion of natural resources which is another diminishing fact for the quality of living for the people. At that point it favors conservatism rather than progressive scientific thinking. Under collective anarchism, since it’s localized, it is quite difficult to create global catastrophes, and this is why in today’s world, the terms anarchism and capitalism seems as opposite.

Afraid of Hegel? Why….Drunken Risibilities


Hegel sees the family as the immediacy, civil society as the alienation and the state as the reconciliator of the two. The very presence of civil society in between the family and the state cries for institutionalizing for politics to happen. Civil society demands for the strict normativities for the other two to possess. Therefore, for Hegel, it is the negation and the withering away of civil society is compensated “today” by various simulators/simulations for eg. the media. (I am looking for the possibilities of media as the guarantor of a conflict-free Social, yet to comprehend it fully).

The family, as stated above guarantees immediacy, solidarity and this results in the first corruption of a kind in limiting the one that is guaranteed immediacy and solidarity. If, one is ever possible to escape the Scylla of family, one is caught in the Charybdis of civil society i.e. if the break from the limit is successfully negotiated, an imposing limit takes its place in the form of civil society.This is the second corruption. And the way to reach a rapprochement is through the mediator in “State”. Does this mean that “State” as the community is the only assurance of doing politics today? This is nothing short of twisting of the dialectic, a kind of trolling!!

Now, one thing is for certain and that being a trajectory to be followed to surpass the constraints imposed upon by the Hegelian pillars and the strictures these demand to be obeyed (lest ‘Anarchism’). Well, it isn’t really suitable to put the culpability on Hegel for these theses of bad notions, as for him, they only acted as progressions through dialectics. Mis-representations lie in ossifying or fixating these progressions as if forgetting the movement that started to initially define them.

So, it is not to be apathetic to these progressions that could never define the contours of politics today, but to rethink the terms and the relations that are derived between them. What is imperative is to think of: cross-individuality/multi-individuality and means to mitigate corruptions that for Hegel laid the basis for the Social.