The Philosopher
Emma Goldman
The face
The background
- Nationality:
- Russian-born
- Schools:
- Anarchism, Libertarian socialism
- Period:
- 20th century
The synopsis
Emma Goldman (June 27, 1869 – May 14, 1940) was a Russian-born anarchist revolutionary, political activist, and writer. She played a pivotal role in the development of anarchist political philosophy in North America and Europe in the first half of the 20th century.
Born in Kaunas, Lithuania (then within the Russian Empire), to a Lithuanian Jewish family, Goldman immigrated to the United States in 1885. Attracted to anarchism after the Haymarket affair in Chicago, Goldman became a writer and a renowned lecturer on anarchist philosophy, women's rights, and social issues, attracting crowds of thousands. She and anarchist writer Alexander Berkman, her lover and lifelong friend, planned to assassinate industrialist and financier Henry Clay Frick as an act of propaganda of the deed. Frick survived the attempt on his life in 1892, and Berkman was sentenced to 22 years in prison. Goldman was imprisoned several times in the years that followed, for "inciting to riot" and illegally distributing information about birth control. In 1906, Goldman founded the anarchist journal *Mother Earth*.
In 1917, Goldman and Berkman were sentenced to two years in jail for conspiring to "induce persons not to register" for the newly instated draft. After their release from prison, they were arrested—along with 248 others—in the so-called Palmer Raids during the First Red Scare and deported to Russia in December 1919. Initially supportive of that country's October Revolution that brought the Bolsheviks to power, Goldman changed her opinion in the wake of the Kronstadt rebellion; she denounced the Soviet Union for its violent repression of independent voices. She left the Soviet Union and in 1923 published a book about her experiences, *My Disillusionment in Russia*. While living in England, Canada, and France, she wrote an autobiography called *Living My Life*. It was published in two volumes, in 1931 and 1935. After the outbreak of the Spanish Civil War, Goldman traveled to Spain to support the anarchist revolution there. She died in Toronto, Ontario, Canada, in 1940, aged 70.
During her life, Goldman was lionized as a freethinking "rebel woman" by admirers, and denounced by detractors as an advocate of politically motivated murder and violent revolution. Her writing and lectures spanned a wide variety of issues, including prisons, atheism, freedom of speech, militarism, capitalism, marriage, free love, and homosexuality. Although she distanced herself from first-wave feminism and its efforts toward women's suffrage, she developed new ways of incorporating gender politics into anarchism. After decades of obscurity, Goldman gained iconic status in the 1970s by a revival of interest in her life, when feminist and anarchist scholars rekindled popular interest.
The works
Anarchism and Other Essays
Living My Life
The Social Significance of the Modern Drama
My Disillusionment in Russia
The quotes
If voting changed anything, they'd make it illegal.
I'd rather have roses on my table than diamonds on my neck.
No real social change has ever been brought about without a revolution... revolution is but thought carried into action.
No great idea in its beginning can ever be within the law. How can it be within the law? The law is stationary. The law is fixed. The law is a chariot wheel which binds us all regardless of conditions or place or time.
All claims of education notwithstanding, the pupil will accept only that which his mind craves.
It is essential that we realize once and for all that man is much more of a sex creature than a moral creature. The former is inherent, the other is grafted on.
No one has yet realized the wealth of sympathy, the kindness and generosity hidden in the soul of a child. The effort of every true education should be to unlock that treasure.
In the true sense one's native land, with its background of tradition, early impressions, reminiscences and other things dear to one, is not enough to make sensitive human beings feel at home.
The individual whose vision encompasses the whole world often feels nowhere so hedged in and out of touch with his surroundings as in his native land.
Puritanism, in whatever expression, is a poisonous germ. On the surface everything may look strong and vigorous; yet the poison works its way persistently, until the entire fabric is doomed.
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.
Idealists foolish enough to throw caution to the winds have advanced mankind and have enriched the world.
Heaven must be an awfully dull place if the poor in spirit live there.
Woman, essentially a purist, is naturally bigoted and relentless in her effort to make others as good as she thinks they ought to be.
If love does not know how to give and take without restrictions, it is not love, but a transaction that never fails to lay stress on a plus and a minus.
Prostitution, although hounded, imprisoned, and chained, is nevertheless the greatest triumph of Puritanism.
Women need not always keep their mouths shut and their wombs open.
The history of progress is written in the blood of men and women who have dared to espouse an unpopular cause, as, for instance, the black man's right to his body, or woman's right to her soul.
The demand for equal rights in every vocation of life is just and fair; but, after all, the most vital right is the right to love and be loved.
Someone has said that it requires less mental effort to condemn than to think.
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 well-being.
Before we can forgive one another, we have to understand one another.
The most violent element in society is ignorance.
The most unpardonable sin in society is independence of thought.
Direct action is the logical, consistent method of Anarchism.
The political arena leaves one no alternative, one must either be a dunce or a rogue.
When we can't dream any longer we die.
Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony.
Only when human sorrows are turned into a toy with glaring colors will baby people become interested - for a while at least. The people are a very fickle baby that must have new toys every day.
One cannot be too extreme in dealing with social ills; the extreme thing is generally the true thing.
Every daring attempt to make a great change in existing conditions, every lofty vision of new possibilities for the human race, has been labeled Utopian.
To the indefinite, uncertain mind of the American radical the most contradictory ideas and methods are possible. The result is a sad chaos in the radical movement, a sort of intellectual hash, which has neither taste nor character.
Politics is the reflex of the business and industrial world.
To the moralist prostitution does not consist so much in the fact that the woman sells her body, but rather that she sells it out of wedlock.
If I can't dance, I don't want to be part of your revolution.
Morality and its victim, the mother - what a terrible picture! Is there indeed anything more terrible, more criminal, than our glorified sacred function of motherhood?
On rare occasions one does hear of a miraculous case of a married couple falling in love after marriage, but on close examination it will be found that it is a mere adjustment to the inevitable.
The State is the altar of political freedom and, like the religious altar, it is maintained for the purpose of human sacrifice.
Merely external emancipation has made of the modern woman an artificial being. Now, woman is confronted with the necessity of emancipating herself from emancipation, if she really desires to be free.
Crime is naught but misdirected energy.
Idealists are foolish enough to throw caution to the winds. They have advanced mankind and have enriched the world.
There is no hope even that woman, with her right to vote, will ever purify politics.
Since every effort in our educational life seems to be directed toward making of the child a being foreign to itself, it must of necessity produce individuals foreign to one another, and in everlasting antagonism with each other.
The motto should not be: Forgive one another; rather understand one another.