David Graeber Quotes

Many people seem to think that anarchists are proponents of violence, chaos, and destruction, that they are against all forms of order and organization, or that they are crazed nihilists who just want to blow everything up. In reality, nothing could be further from the truth. Anarchists are simply people who believe human beings are capable of behaving in a reasonable fashion without having to be forced to.

Most of all, anarchism is just a matter of having the courage to take the simple principles of common decency that we all live by, and to follow them through to their logical conclusions.

It's as if someone were out there making up pointless jobs just for the sake of keeping us all working.

Medieval corporations owned property, and they often engaged in complex financial arrangements, but in no case were they profit-seeking enterprises in the modern sense.

We could no more have a universal world market than we could have a system in which everyone who wasn't a capitalist was somehow able to to become a respectable, regularly paid wage laborer with access to adequate dental care. A world like that has never existed and never could exist. What's more, the moment that even the prospect that this might happen begins to materialize, the whole system starts to come apart.

The one thing that's clear is that new ideas won't emerge without the jettisoning of much of our accustomed categories of thought—which have become mostly sheer dead weight, if not intrinsic parts of the very apparatus of hopelessness—and formulating new ones. This is why I spent so much of this book talking about the market, but also about the false choice between state and market that so monopolized political ideology for the last centuries that it made it difficult to argue about anything else.

At their very simplest, anarchist beliefs turn on to two elementary assumptions. The first is that human beings are, under ordinary circumstances, about as reasonable and decent as they are allowed to be, and can organize themselves and their communities without needing to be told how. The second is that power corrupts.

A legitimate enterprise had to have some moral basis, and the only morality the company knew was debt.

The ultimate, hidden truth of the world is that it is something that we make, and could just as easily make differently.

Say what you like about nurses, garbage collectors, or mechanics, it's obvious that were they to vanish in a puff of smoke, the results would be immediate and catastrophic. A world without teachers or dock-workers would soon be in trouble, and even one without science fiction writers or ska musicians would clearly be a lesser place. It's not entirely clear how humanity would suffer were all private equity CEOs, lobbyists, PR researchers, actuaries, telemarketers, bailiffs or legal consultants to similarly vanish. (Many suspect it might markedly improve.) Yet apart from a handful of well-touted exceptions (doctors), the rule holds surprisingly well.

It is the secret scandal of capitalism that at no point has it been organized primarily around free labor.

One element, however, tends to go flagrantly missing in even the most vivid conspiracy theories about the banking system, let alone in official accounts: that is, the role of military power. There's a reason why the wizard has such a strange capacity to create money out of nothing. Behind him there is a man with a gun.

Every time you treat another human with consideration and respect, you are being an anarchist. Every time you work out your differences with others by coming to reasonable compromise, listening to what everyone has to say rather than letting one person decide for everyone else, you are being an anarchist. Every time you have the opportunity to force someone to do something, but decide to appeal to their sense of reason or justice instead, you are being an anarchist. The same goes for every time you share something with a friend, or decide who is going to do the dishes, or do anything at all with an eye to fairness.

What I have been trying to do in this book is not so much to propose a vision of what, precisely, the next age will be like, but to throw open perspectives, enlarge our sense of possibilities; to begin to ask what it would mean to start thinking on a breadth and with a grandeur appropriate to the times.

Indeed, India has become notorious as a country in which a very large part of the working population is laboring in effective debt peonage to a landlord or other creditor.