American anarchist Voltairine de Cleyre carried the torch of freethought and radicalism exemplified by revolutionary pamphleteer Thomas Paine, an iconoclasm infused with deep moral righteousness and an unrepentant sense of individualism. She defined her struggle for a stateless society in many of the same terms that Paine defined the fight for American independence, emphasizing political liberty, individual rights, equality, and mutual cooperation. She also stressed the importance of his character in her work. de Cleyre wrote of Paine that “he stood firm, proclaiming what he believed, not counting the cost. We may not believe as he; most of us do not. But that is the man we love: who has something in him superior to the judgments of men; who holds steadfast—steadfast even in persecution, even to death.” Likewise, we may not always agree with the convictions of Voltairine de Cleyre, but her own steadfastness echoed the legacy of America’s most underappreciated, and perennially misunderstood, founding father.
Read More“The Eternal Yea to Life”: The Radical Humanism of Emma Goldman
During her many years of activism, anarchist intellectual Emma Goldman wrote for a variety of publications, including Mother Earth, a magazine she founded in 1906. Her writing championed free speech and expression, free love and open relationships, anarchism, the rights of labor, education, birth control, and criticisms of religion. This essay will explore Goldman’s ideas about atheism and how they fit into her larger ideological framework. As her writings will show, three core themes permeate Goldman’s work: strong advocacy for individual freedom, rejection of Christianity, and the defense of atheism. In all, Emma Goldman’s radical atheism was rooted in her love of humanity, and while the term didn’t exist then, that made her a deeply committed humanist.
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