The lives of thousands of young Frenchmen were ready for this literary bath of blood and sentiment in the 1830's. Their fathers and grandfathers had had their romanticism in the raw: the drama of the French Revolution, the glamour of the Napoleonic campaigns in Europe and in Africa had filled their lives with colour; now the young people, listening with envy to reminiscence and tradition, knew they were living in a world that had become flat and dull. For the unshackling of the Revolution and the pageantry and devotion of the Empire had been succeeded by two colourless Bourbon kings, who had learned nothing from the times and were so stupid as to insist on absolutism without providing any splendour to justify it; and when their line was expelled in a minor revolution in 1830 they were replaced by their even more colourless cousin, Louis Philippe of Orleans, a constitutional monarch whose virtue was that he was more bourgeois than the bourgeois and whom the newspapers caricatured unendingly, strolling with his family past the shops he owned, carrying an umbrella under his arm. In placing him on the throne the French bourgeoisie consolidated the gains it had begun to make forty years before, and his prime minister gave the watchword of the day when he urged his fellow-citizens to make as much money as they possibly could. The French bourgeois — the revolutionaries of 1789, the conquerors of Europe under Napoleon — became rich, smug, tenacious, and fearful of change; and their children and grandchildren, the young men of Flaubert's generation, were raised in an atmosphere of careful, commercial materialism, of complete lack of interest in literature and the arts, and of complete distrust of impulse and imagination.
And now it is said of meThat my love is nothing because I have borne no children, Or because I have fathered none;That I twisted the twig in my handsAnd cut the blossom free too soon from the seed;That I lay across the fire,And snuffed it dead sooner than draft or rain.But I have turned away, and drawn myself Upright to walk along the room alone. Across the dark the spines of cactus plants Remind me how I go—aloof, obscure, Indifferent to the words the children chalk Against my house and down the garden walls. They cannot tear the garden out of me,Nor smear my love with names. Love is a cliff, A clear, cold curve of stone, mottled by stars, smirched by the morning, carved by the dark sea Till stars and dawn and waves can slash no more, Till the rock’s heart is found and shaped again.I keep the house and say no words, the evening Falls like a petal down the shawl of trees. I light the fire and see the blossom dance On air alone; I will not douse that flame, That searing flower; I will burn in it.I will not banish love to empty rain.For I know that I am asked to hate myself For their sweet sakeWho sow the world with child.I am given to burn on the dark fire they make With their sly voices.But I have burned already down to bone. There is a fire that burns beyond the namesOf sludge and filth of which this world is made. Agony sears the dark flesh of the body,And lifts me higher than the smoke, to rise Above the earth, above the sacrifice;Until my soul flares outward like a blue Blossom of gas fire dancing in mid-air:Free of the body’s work of twisted iron.
True Cause. History is full of war, of death, of sacrifice…of unimaginable brutality. All in the name of the Cause. The mighty Cause.It is not the idea of fighting for a cause that saddens me so. It is the ease with which people devote themselves to it. Men have flocked into the streets, marched, argued, fought, killed…for causes they didn’t even understand. They do it because they follow along, to be part of the group…or because they don’t want to be left out. Because they are told to, or because they crave to be part of something. They follow the Cause for many reasons, with great passion and staggering ignorance. Disturbingly rare among them, are people who fight because they truly understand the reasons for their struggle. Most are simply followers, nipping at the heels of their leaders, like dogs begging for scraps.Throughout history, men have fought for uncounted reasons. For land, for money, for hegemony over their neighbors. They have fought for religion, to avenge insults, to impose belief systems…or to resist such being forced upon them. Wars have been waged to preserve or eliminate slavery, to escape the yoke of political masters…or to impose such rule upon others. Men have fought against those they branded inferiors…and struggled against those who called themselves their betters.The drum has beaten the call to war throughout history, rallying men and women to fight for the Cause…to accept the inevitable pain and suffering of war. To sacrifice sons and daughters to the slaughter. To see cities burn and millions die in confusion, agony, and despair. All for the Cause.Since the dawn of recorded history, the flags have waved and the crowds have cheered. The soldiers have marched…they have marched to fight for the Cause.What did most of them get back from those who called them to war? Famine, disease, shortages, despair. Burned cities and broken dreams. A flag-draped coffin in place of a live son or daughter. Words, endless, professionally-written platitudes, offered by the masters in justification of the slaughter.How often was the Cause truly just, worth the pain and death and horror of war? How many of those billions, who took to the streets for 5,000 years and cheered and sang and rallied for the Cause…how many of them really understood? What percentage took the time to consider the facts, the situation…to question what they were told and ultimately decide for themselves if the Cause was true and righteous? How many mindlessly believed the words of their masters, giving their all to a cause they didn’t even comprehend? A Cause that wasn’t worthy of their sacrifice?What if the Cause is false, corrupt…a fraud created simply to urge men to fight? What if it serves nothing more than the base purposes of the leaders, buying them power with the blood of the people? What does the reasonable man, the just man, do if he discovers the Cause is false? Is there any retribution, any action, any violence unjustified in punishing those responsible? Could any horror that the oppressed and manipulated victims visit upon their former masters be unjustified. Does righteous vengeance become the Cause.
Until recently, attempts to resolve the contradictions created by urbanization, centralization, bureaucratic growth and statification were viewed as a vain counterdrift to "progress"—a counterdrift that could be dismissed as chimerical and reactionary. The anarchist was regarded as a forlorn visionary, a social outcast, filled with nostalgia for the peasant village or the medieval commune. His yearnings for a decentralized society and for a humanistic community at one with nature and the needs of the individual—the spontaneous individual, unfettered by authority—were viewed as the reactions of a romantic, of a declassed craftsman or an intellectual "misfit." His protest against centralization and statification seemed all the less persuasive because it was supported primarily by ethical considerations—by Utopian, ostensibly "unrealistic," notions of what man could be, not by what he was. In response to this protest, opponents of anarchist thought-- liberals, rightists and authoritarian "leftists"—argued that they were the voices of historic reality, that their statist and centralist notions were rooted in the objective, practical world. Time is not very kind to the conflict of ideas. Whatever may have been the validity of libertarian and non-libertarian views a few years ago, historical development has rendered virtually all objections to anarchist thought meaningless today. The modern city and state, the massive coal-steel technology of the Industrial Revolution, the later, more rationalized, systems of mass production and assembly-line systems of labor organization, the centralized nation, the state and its bureaucratic apparatus—all have reached their limits. Whatever progressive or liberatory role they may have possessed, they have now become entirely regressive and oppressive. They are regressive not only because they erode the human spirit and drain the community of all its cohesiveness, solidarity and ethico-cultural standards; they are regressive from an objective standpoint, from an ecological standpoint. For they undermine not only the human spirit and the human community but also the viability of the planet and all living things on it.