It is the general idea put forward by Proudhon in 1840 that unites him with the later anarchists, with Bakunin and Kropotkin, and also with certain e… - George Woodcock

Proudhon goes on to suggest that the real laws by which society functions have nothing to do with authority; they are not imposed from above, but stem from the nature of society itself. He sees the free emergence of such laws as the goal of social endeavour. … Proudhon conceiving a natural law of balance operating within society, rejects authority as an enemy and not a friend of order, and throws back at the authoritarians the accusations leveled at anarchists; in the process he adopts the title he hopes to have cleared of obloquy.

Much in his career remains unexplained if we forget his insistence that religion and politics were bound inextricably in the common search for Truth. "To me," he said, "Truth is God and there is no way to find Truth except the way of nonviolence." Truth conceived as God is of course the Absolute. Truth perceived by man must always be relative, changing according to human contacts developing as men understand better each other, their circumstances and themselves. Gandhi never set out to develop a fixed and final doctrine, but emphasized that his practice of ahimsa, or nonviolence, was always experimental, that his political struggle like his personal life was part of a continuing quest for Truth as manifested existentially, a quest that could never end because human understanding was incapable of comprehending the Absolute. The identification of Truth as the goal of political action, as well as of religious devotion, and the refusal to distinguish between religion and politics, form the background to the great divergences between Gandhi's revolutionary ideas and techniques and those of other contemporary revolutionists … Unorthodox though he might be, Gandhi fitted into the traditional pattern of the sanyassi who practices non‑attachment in the search for Truth; he was the karma yogin, the man who perfects and purifies himself through action. Yogic disciplines of all kinds are held in India to confer power over destiny, and Gandhi believed that positive action — love and nonviolence — could intangibly influence men and therefore events. With Truth as the goal and at the same time as the principle of action (for in Gandhian terms ends are emergent from means and hence virtually indistinguishable from them), there was no place in Gandhi's idea of revolution for conspiratorial methods or guerrilla activities.

Anarchism is a creed inspired and ridden by paradox, and thus, while its advocates theoretically reject tradition, they are nevertheless very much concerned with the ancestry of their doctrine. This concern springs from the belief that anarchism is a manifestation of natural human urges, and that it is the tendency to create authoritarian institutions which is the transient aberration. If one accepts this view, then anarchism cannot merely be a phenomenon of the present; the aspect of it we perceive in history is merely one metamorphosis of an element constant in society.