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• Ladies and gentlemen, I came here to avoid as much as possible treading on your corns. I had intended to deal only with the basic issue of economics that dictates our lives from the cradle to the grave, regardless of our religion or moral beliefs. I see now that it was a mistake. If one enters a battle, he cannot be squeamish about a few corns. Here, then, are my answers: I do not believe in God, because I believe in man. Whatever his mistakes, man has for thousands of years past been working to undo the botched job your God has made.
  As to killing rulers, it depends entirely on the position of the ruler. If it is the Russian Czar, I most certainly believe in dispatching him to where he belongs. If the ruler is as ineffectual as an American President, it is hardly worth the effort. There are, however, some potentates I would kill by any and all means at my disposal. They are Ignorance, Superstition, and Bigotry — the most sinister and tyrannical rulers on earth. As for the gentleman who asked if free love would not build more houses of prostitution, my answer is: They will all be empty if the men of the future look like him.
  • Responding to audience questions during a speech in Detroit (1898); as recounted in Living My Life (1931), p. 207; quoted by Annie Laurie Gaylor in Women Without Superstition, p. 382

• Someone has said that it requires less mental effort to condemn than to think.
  • "Anarchism: What It Really Stands For (1910)

• Crime is naught but misdirected energy. So long as every institution of today, economic, political, social, and moral, conspires to misdirect human energy into wrong channels; so long as most people are out of place doing the things they hate to do, living a life they loathe to live, crime will be inevitable, and all the laws on the statutes can only increase, but never do away with, crime.
  • Anarchism, What it Really Stands For (1910)

• Love, the strongest and deepest element in all life, the harbinger of hope, of joy, of ecstasy; love, the defier of all laws, of all conventions; love, the freest, the most powerful moulder of human destiny; how can such an all-compelling force be synonymous with that poor little State and Church-begotten weed, marriage?
  Free love? As if love is anything but free! Man has bought brains, but all the millions in the world have failed to buy love. Man has subdued bodies, but all the power on earth has been unable to subdue love. Man has conquered whole nations, but all his armies could not conquer love. Man has chained and fettered the spirit, but he has been utterly helpless before love. High on a throne, with all the splendor and pomp his gold can command, man is yet poor and desolate, if love passes him by. And if it stays, the poorest hovel is radiant with warmth, with life and color. Thus love has the magic power to make of a beggar a king. Yes, love is free; it can dwell in no other atmosphere.
  • "Marriage and Love" in Anarchism and Other Essays (1911)

• The custom of procuring abortions has reached such appalling proportions in America as to be beyond belief... So great is the misery of the working classes that seventeen abortions are committed in every one hundred pregnancies.
  • "Mother Earth" (1911)

• The average mind is slow in grasping a truth, but when the most thoroughly organized, centralized institution, maintained at an excessive national expense, has proven a complete social failure, the dullest must begin to question its right to exist. The time is past when we can be content with our social fabric merely because it is "ordained by divine right," or by the majesty of the law.
  • "Prisons: A Social Crime and Failure" (1911)

What is Patriotism? (1908)

Speech given in San Francisco, California

• What is patriotism? Is it love of one's birthplace, the place of childhood's recollections and hopes, dreams and aspirations? Is it the place where, in childlike naïveté, we would watch the passing clouds, and wonder why we, too, could not float so swiftly? The place where we would count the milliard glittering stars, terror-stricken lest each one "an eye should be," piercing the very depths of our little souls?

• "Patriotism, sir, is the last resort of scoundrels," said Dr. Samuel Johnson. Leo Tolstoy, the greatest anti-patriot of our time, defines patriotism as the principle that will justify the training of wholesale murderers; a trade that requires better equipment in the exercise of man-killing than the making of such necessities as shoes, clothing, and houses; a trade that guarantees better returns and greater glory than that of the honest workingman.

• Conceit, arrogance and egotism are the essentials of patriotism. Let me illustrate. Patriotism assumes that our globe is divided into little spots, each one surrounded by an iron gate. Those who have had the fortune of being born on some particular spot consider themselves nobler, better, grander, more intelligent than those living beings inhabiting any other spot. It is, therefore, the duty of everyone living on that chosen spot to fight, kill and die in the attempt to impose his superiority upon all the others.
  The inhabitants of the other spots reason in like manner, of course, with the result that from early infancy the mind of the child is provided with blood-curdling stories about the Germans, the French, the Italians, Russians, etc. When the child has reached manhood he is thoroughly saturated with the belief that he is chosen by the Lord himself to defend his country against the attack or invasion of any foreigner. It is for that purpose that we are clamoring for a greater army and navy, more battleships and ammunition.
  An army and navy represent the people's toys.

• We Americans claim to be a peace-loving people. We hate bloodshed; we are opposed to violence. Yet we go into spasms of joy over the possibility of projecting dynamite bombs from flying machines upon helpless citizens. We are ready to hang, electrocute, or lynch anyone, who, from economic necessity, will risk his own life in the attempt upon that of some industrial magnate. Yet our hearts swell with pride at the thought that America is becoming the most powerful nation on earth, and that she will eventually plant her iron foot on the necks of all other nations.
  Such is the logic of patriotism.

• Thinking men and women the world over are beginning to realize that patriotism is too narrow and limited a conception to meet the necessities of our time.

• The spirit of militarism has already permeated all walks of life. Indeed, I am convinced that militarism is a greater danger here than anywhere else, because of the many bribes capitalism holds out to those whom it wishes to destroy.

• When we have undermined the patriotic lie, we shall have cleared the path for the great structure where all shall be united into a universal brotherhood — a truly free society.

The Failure of Christianity (1913)

Essay in the Journal Mother Earth (April 1913)

• Everywhere and always, since its very inception, Christianity has turned the earth into a vale of tears; always it has made of life a weak, diseased thing, always it has instilled fear in man, turning him into a dual being, whose life energies are spent in the struggle between body and soul. In decrying the body as something evil, the flesh as the tempter to everything that is sinful, man has mutilated his being in the vain attempt to keep his soul pure, while his body rotted away from the injuries and tortures inflicted upon it.
  The Christian religion and morality extols the glory of the Hereafter, and therefore remains indifferent to the horrors of the earth. Indeed, the idea of self-denial and of all that makes for pain and sorrow is its test of human worth, its passport to the entry into heaven.

• The reward in heaven is the perpetual bait, a bait that has caught man in an iron net, a strait-jacket which does not let him expand or grow. All pioneers of truth have been, and still are, reviled; they have been, and still are, persecuted. But did they ask humanity to pay the price? Did they seek to bribe mankind to accept their ideas? They knew too well that he who accepts a truth because of the bribe, will soon barter it away to a higher bidder...
  Proud and self-reliant characters prefer hatred to such sickening artificial love. Not because of any reward does a free spirit take his stand for a great truth, nor has such a one ever been deterred because of fear of punishment.

• Christianity is most admirably adapted to the training of slaves, to the perpetuation of a slave society; in short, to the very conditions confronting us to-day.... The rulers of the earth have realized long ago what potent poison inheres in the Christian religion. That is the reason they foster it; that is why they leave nothing undone to instill it into the blood of the people. They know only too well that the subtleness of the Christian teachings is a more powerful protection against rebellion and discontent than the club or the gun.

• The Fathers of the Church can well afford to preach the gospel of Christ. It contains nothing dangerous to the regime of authority and wealth; it stands for self-denial and self-abnegation, for penance and regret, and is absolutely inert in the face of every [in]dignity, every outrage imposed upon mankind.

The Philosophy of Atheism (1916)

Essay in the journal Mother Earth (February 1916)

• It is characteristic of theistic "tolerance" that no one really cares what the people believe in, just so they believe or pretend to believe.

• Do not all theists insist that there can be no morality, no justice, honesty or fidelity without the belief in a Divine Power? Based upon fear and hope, such morality has always been a vile product, imbued partly with self-righteousness, partly with hypocrisy. As to truth, justice, and fidelity, who have been their brave exponents and daring proclaimers? Nearly always the godless ones: the Atheists; they lived, fought, and died for them. They knew that justice, truth, and fidelity are not conditioned in heaven, but that they are related to and interwoven with the tremendous changes going on in the social and material life of the human race; not fixed and eternal, but fluctuating, even as life itself.

• Atheism ... in its philosophic aspect refuses allegiance not merely to a definite concept of God, but it refuses all servitude to the God idea, and opposes the theistic principle as such. Gods in their individual function are not half as pernicious as the principle of theism which represents the belief in a supernatural, or even omnipotent, power to rule the earth and man upon it. It is the absolutism of theism, its pernicious influence upon humanity, its paralyzing effect upon thought and action, which Atheism is fighting with all its power.

• The God idea is growing more impersonal and nebulous in proportion as the human mind is learning to understand natural phenomena and in the degree that science progressively correlates human and social events.

My Disillusionment with Russia (1923)

Existing in manuscript as "My Two Years in Russia" this work was published as My Disillusionment with Russia (1923), and My Further Disillusionment with Russia (1924) and finally as a complete one-volume edition (1925)

• The STATE IDEA, the authoritarian principle, has been proven bankrupt by the experience of the Russian Revolution. If I were to sum up my whole argument in one sentence I should say: The inherent tendency of the State is to concentrate, to narrow, and monopolize all social activities; the nature of revolution is, on the contrary, to grow, to broaden, and disseminate itself in ever-wider circles. In other words, the State is institutional and static; revolution is fluent, dynamic. These two tendencies are incompatible and mutually destructive. The State idea killed the Russian Revolution and it must have the same result in all other revolutions, unless the libertarian idea prevail.

• The dominant, almost general, idea of revolution — particularly the Socialist idea — is that revolution is a violent change of social conditions through which one social class, the working class, becomes dominant over another class, the capitalist class. It is the conception of a purely physical change, and as such it involves only political scene shifting and institutional rearrangements. Bourgeois dictatorship is replaced by the "dictatorship of the proletariat" — or by that of its "advance guard," the Communist Party. Lenin takes the seat of the Romanovs, the Imperial Cabinet is rechristened Soviet of People's Commissars, Trotsky is appointed Minister of War, and a labourer becomes the Military Governor General of Moscow. That is, in essence, the Bolshevik conception of revolution, as translated into actual practice.

• Revolution is indeed a violent process. But if it is to result only in a change of dictatorship, in a shifting of names and political personalities, then it is hardly worth while. It is surely not worth all the struggle and sacrifice, the stupendous loss in human life and cultural values that result from every revolution. If such a revolution were even to bring greater social well being (which has not been the case in Russia) then it would also not be worth the terrific price paid: mere improvement can be brought about without bloody revolution.

• Our institutions and conditions rest upon deep-seated ideas. To change those conditions and at the same time leave the underlying ideas and values intact means only a superficial transformation, one that cannot be permanent or bring real betterment. It is a change of form only, not of substance, as so tragically proven by Russia.

• In its mad passion for power, the Communist State even sought to strengthen and deepen the very ideas and conceptions which the Revolution had come to destroy. It supported and encouraged all the worst antisocial qualities and systematically destroyed the already awakened conception of the new revolutionary values.
  The sense of justice and equality, the love of liberty and of human brotherhood — these fundamentals of the real regeneration of society — the Communist State suppressed to the point of extermination. Man's instinctive sense of equity was branded as weak sentimentality; human dignity and liberty became a bourgeois superstition; the sanctity of life, which is the very essence of social reconstruction, was condemned as unrevolutionary, almost counter-revolutionary. This fearful perversion of fundamental values bore within itself the seed of destruction.

• With the conception that the Revolution was only a means of securing political power, it was inevitable that all revolutionary values should be subordinated to the needs of the Socialist State; indeed, exploited to further the security of the newly acquired governmental power.

• This perversion of the ethical values soon crystallized into the all-dominating slogan of the Communist Party: THE END JUSTIFIES ALL MEANS. Similarly in the past the Inquisition and the Jesuits adopted this motto and subordinated to it all morality. It avenged itself upon the Jesuits as it did upon the Russian Revolution. In the wake of this slogan followed lying, deceit, hypocrisy and treachery, murder, open and secret. It should be of utmost interest to students of social psychology that two movements as widely separated in time and ideas as Jesuitism and Bolshevism reached exactly similar results in the evolution of the principle that the end justifies all means. The historic parallel, almost entirely ignored so far, contains a most important lesson for all coming revolutions and for the whole future of mankind.

• There is no greater fallacy than the belief that aims and purposes are one thing, while methods and tactics are another, This conception is a potent menace to social regeneration. All human experience teaches that methods and means cannot be separated from the ultimate aim. The means employed become, through individual habit and social practice, part and parcel of the final purpose; they influence it, modify it, and presently the aims and means become identical.

• The great and inspiring aims of the Revolution became so clouded with and obscured by the methods used by the ruling political power that it was hard to distinguish what was temporary means and what final purpose. Psychologically and socially the means necessarily influence and alter the aims. The whole history of man is continuous proof of the maxim that to divest one's methods of ethical concepts means to sink into the depths of utter demoralization. In that lies the real tragedy of the Bolshevik philosophy as applied to the Russian Revolution. May this lesson not be in vain.

• No revolution can ever succeed as a factor of liberation unless the MEANS used to further it be identical in spirit and tendency with the PURPOSES to be achieved. Revolution is the negation of the existing, a violent protest against man's inhumanity to man with all the thousand and one slaveries it involves. It is the destroyer of dominant values upon which a complex system of injustice, oppression, and wrong has been built up by ignorance and brutality. It is the herald of NEW VALUES, ushering in a transformation of the basic relations of man to man, and of man to society.

• Its first ethical precept is the identity of means used and aims sought. The ultimate end of all revolutionary social change is to establish the sanctity of human life, the dignity of man, the right of every human being to liberty and wellbeing. Unless this be the essential aim of revolution, violent social changes would have no justification. For external social alterations can be, and have been, accomplished by the normal processes of evolution. Revolution, on the contrary, signifies not mere external change, but internal, basic, fundamental change. That internal change of concepts and ideas, permeating ever-larger social strata, finally culminates in the violent upheaval known as revolution.

• The period of the actual revolution, the so-called transitory stage, must be the introduction, the prelude to the new social conditions. It is the threshold to the NEW LIFE, the new HOUSE OF MAN AND HUMANITY. As such it must be of the spirit of the new life, harmonious with the construction of the new edifice.

• To-day is the parent of to-morrow. The present casts its shadow far into the future. That is the law of life, individual and social. Revolution that divests itself of ethical values thereby lays the foundation of injustice, deceit, and oppression for the future society. The means used to prepare the future become its cornerstone.

• Witness the tragic condition of Russia. The methods of State centralization have paralysed individual initiative and effort; the tyranny of the dictatorship has cowed the people into slavish submission and all but extinguished the fires of liberty; organized terrorism has depraved and brutalized the masses and stifled every idealistic aspiration; institutionalized murder has cheapened human life, and all sense of the dignity of man and the value of life has been eliminated; coercion at every step has made effort bitter, labour a punishment, has turned the whole of existence into a scheme of mutual deceit, and has revived the lowest and most brutal instincts of man. A sorry heritage to begin a new life of freedom and brotherhood.

• It cannot be sufficiently emphasized that revolution is in vain unless inspired by its ultimate ideal. Revolutionary methods must be in tune with revolutionary aims. The means used to further the revolution must harmonize with its purposes. In short, the ethical values which the revolution is to establish in the new society must be initiated with the revolutionary activities of the so-called transitional period. The latter can serve as a real and dependable bridge to the better life only if built of the same material as the life to be achieved.

Living My Life (1931)

• The free expression of the hopes and aspirations of a people is the greatest and only safety in a sane society.

• At the dances I was one of the most untiring and gayest. One evening a cousin of Sasha, a young boy, took me aside. With a grave face, as if he were about to announce the death of a dear comrade, he whispered to me that it did not behoove an agitator to dance. Certainly not with such reckless abandon, anyway. It was undignified for one who was on the way to become a force in the anarchist movement. My frivolity would only hurt the Cause.
  I grew furious at the impudent interference of the boy. I told him to mind his own business. I was tired of having the Cause constantly thrown into my face. I did not believe that a Cause which stood for a beautiful ideal, for anarchism, for release and freedom from convention and prejudice, should demand the denial of life and joy. I insisted that our Cause could not expect me to become a nun and that the movement would not be turned into a cloister. If it meant that, I did not want it. "I want freedom, the right to self-expression, everybody's right to beautiful, radiant things." Anarchism meant that to me, and I would live it in spite of the whole world — prisons, persecution, everything. Yes, even in spite of the condemnation of my own closest comrades I would live my beautiful ideal. (p. 56)
  • This incident was the source of a statement commonly attributed to Goldman that occurs in several variants:
    If I can't dance, it's not my revolution!
    If I can't dance, I don't want your revolution!
    If I can't dance, I don't want to be part of your revolution.
    A revolution without dancing is not a revolution worth having.
    If there won't be dancing at the revolution, I'm not coming.

• No sacrifice is lost for a great ideal! (p. 135)

• I do not believe in God, because I believe in man. Whatever his mistakes, man has for thousands of years past been working to undo the botched job your God has made. (p. 207)

• As to killing rulers, it depends entirely on the position of the ruler. If it is the Russian tsar, I most certainly believe in dispatching him to where he belongs. If the ruler is as ineffectual as an American president, it is hardly worth the effort. There are, however, some potentates I would kill by any and all means at my disposal. They are Ignorance, Superstition, and Bigotry — the most sinister and tyrannical rulers on earth. (p. 207)

• America had declared war with Spain.... It did not require much political wisdom to see that America's concern was a matter of sugar and had nothing to do with humanitarian feelings. Of course there were plenty of credulous people, not only in the country at large, but even in liberal ranks, who believed in America's claim. I could not join them. I was sure that no one, be it individual or government, engaged in enslaving and exploiting at home, could have the integrity or the desire to free people in other lands. (p. 226)

• The people are asleep; they remain indifferent. They forge their own chains and do the bidding of their masters to crucify their Christs. (p. 304)

• Nothing would prove more disastrous to our ideas, we contended, than to neglect the effect of the internal upon the external, of the psychological motives and needs upon existing institutions. (p. 402)