Thus cooperation can emerge even in a world of unconditional defection. The development cannot take place if it is tried only by scattered individuals who have no chance to interact with each other. But cooperation can emerge from small clusters of discriminating individuals, as long as these individuals have even a small proportion of their interactions with each other. Moreover, if nice strategies (those which are never the first to defect) come to be adopted by virtually everyone, then those individuals can afford to be generous in dealing with any others. By doing so well with each other, a population of nice rules can protect themselves against clusters of individuals using any other strategy just as well as they can protect themselves against single individuals. But for a nice strategy to be stable in the collective sense, it must be provocable. So mutual cooperation can emerge in a world of egoists without central control by starting with a cluster of individuals who rely on reciprocity.

Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one's ego and situate it in relation to thought in general. And in order to become conscious of one's ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child.

Rejoicing in his absolute authority, the single egoist will exploit it methodically, whereas a mêlée of egoists will bring about a ruinous disorder and a disastrous cleavage, because the contrariety of the appetites to be satisfied will prevent the satisfaction of any single one. Clearly, then, the effect of the pursuit of private ends under cover of the public good will be worse if there are many with a hand in power than if there is only one.

The egotist is all surface; underneath is a pulpy mess and a lot of self-doubt. But the egoist may be yielding and even deferential in things he doesn't consider important; in anything that touches his core he is remorseless.

The preponderance of egoism in the natures of living beings is the most mournful and immense fact in the phenomena of conscious life. It has made the world the kind of world it would have been had the gods actually emptied their wrath vials upon it. Brotherhood is anomalous, and, even in its highest manifestations, is but the expression of a veiled and calculating egoism. Inhumanity is everywhere. The whole planet is steeped in it. Every creature faces an inhospitable universeful, and every life is a campaign. It has all come about as a result of the mindless and inhuman manner in which life has been developed on the earth. It has been said that an individual of unlimited faculties and infinite goodness and power made this world and endowed it with ways of acting, and that this individual, as the world's executive, continues to determine its phenomena by inspiring the order of its events. But one cannot help thinking sometimes, when, in his more daring and vivid moments, he comes to comprehend the real character and condition of the world, what a discrepancy exists between the reputation of this builder and his works, and cannot help wondering whether an ordinary human being with only common-sense and insight and an average concern for the welfare of the world would not make a great improvement in terrestrial affairs if he only had the opportunity for a while.

A world in to whose settled meaning he [the egoist] had committed himself would be a world to which he had alienated himself. His self-possession would be at an end, for the world which he had begun by possessing would at last have come to possess him.

Of course I'm an egoist. Where do you get if you aren't?

A group consisting entirely of self-regarding agents will never be able to cooperate. So cooperation is possible only if some agents are motivated by ‘extra-rational’ prosocial norms, including the norm of moralistic punishment.

Egoism and altruism are ideas we have about human nature. Historically, one has tended to arise in response to the other. In the ancient world,for example, it is generally in the times and places that one sees the emergence of money and markets that one also sees the rise of world religions—Buddhism, Christianity, and Islam. If one sets aside a space and says, "Here you shall think only about acquiring material things for yourself," then it is hardly surprising that before long someone else will set aside a countervailing space and declare, in effect: "Yes, but here we must contemplate the fact that the self, and material things, are ultimately unimportant."

if people are to cooperate (i.e., literally to “work together”) they have to be able to create something in common, something that takes shape in their mutual discussions and actions, rather than something that is conveyed from one person who acts as an authority to the others, who act as passive instruments of this authority.

In the absence of truth there is no necessity, and this observation may serve as an index to the position of the modern egotist. Having become incapable of knowing, he becomes incapable of working, in the sense that all work is a bringing of the ideal from potentiality into actuality. … The modern worker does not, save in rare instances, respond to the ideal in the task.

In concluding let me say that we are now but on the threshold of the coming era of true cooperation. The time is fast going by for the great personal or individual achievement of any one man standing alone and without the help of those around him. And the time is coming when all great things will be done by the cooperation of many men in which each man performs that function for which he is best suited, each man preserves his individuality and is supreme in his particular function, and each man at the same time loses none of his originality and proper personal initiative, and yet is controlled by and must work harmoniously with many other men.

We have often heard the abuse that the ideal of anarchist communism is an unrealizable fancy. Everyone clings to the superstitious belief that autonomy cannot be achieved without the support of a . In particular, some socialists ... sneer at the “dream” of anarchism. Yet I have found that it is not a dream, but something aspects of which have been realized in the autonomy of the villages inherited from our ancestors. In some remote districts where there is no so-called “culture,” I have discovered a simple mutual aid ... and a social life based on mutual agreement. It is completely different from “administration” under central government, being a mutual aid organization generated by necessity and continued in parallel with the official administration since before the time when there was an “administrative organ.”

How ill we go on like human beings eating and sleeping, working and loving, exchanging and dealing, without government? So used have we become to "organized authority" in every department of life that ordinarily we cannot conceive of the most common-place avocations being carried on without their interference and "protection." But anarchism is not compelled to outline a complete organization of a free society. To do so with any assumption of authority would be to place another barrier in the way of coming generations. The best thought of today may become the useless vagary of tomorrow, and to crystallize it into a creed is to make it unwieldy.