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" "I learned by close study that it made no difference what fair promises a political party, out of power might make to the people in order to secure their confidence, when once securely established in control of the affairs of society that they were after all but human with all the human attributes of the politician. Among these are: First, to remain in power at all hazards; if not individually, then those holding essentially the same views as the administration must be kept in control. Second, in order to keep in power, it is necessary to build up a powerful machine; one strong enough to crush all opposition and silence all vigorous murmurs of discontent, or the party machine might be smashed and the party thereby lose control. When I came to realize the faults, failings, shortcomings, aspirations and ambitions of fallible man, I concluded that it would not be the safest nor best policy for society, as a whole, to entrust the management of all its affairs, with all their manifold deviations and ramifications in the hands of finite man, to be managed by the party which happened to come into power, and therefore was the majority party, nor did it ten, nor does it now make one particle of difference to me what a party, out of power may promise; it does not tend to allay my fears of a party, when entrenched and securely seated in power might do to crush opposition, and silence the voice of the minority, and thus retard the onward step of progress.
Lucy Eldine Gonzalez Parsons (1851 – 7 March 1942) was a radical American labor organizer, anarchist, and orator. She was born in Virginia, likely as a slave, to parents of Native American, Black American and Mexican ancestry. She often went by the name of Lucy Gonzalez.
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We judge from experience that man is a gregarious animal, and instinctively affiliates with his kind co-operates, unites in groups, works to better advantage, combined with his fellow men than when alone. This would point to the formation of co-operative communities, of which our present trades-unions are embryonic patterns.
We perceive, there are actual, material barriers blockading the way. These must be removed. If we could hope they would melt away, or be voted o prayed into nothingness, we would be content to wait and vote and pray. But they are like great frowning rocks towering between us and a land of freedom, while the dark chasms of a hard-fought past yawn behind us. Crumbling they may be with their own weight and the decay of time, but to quietly stand under until they fall is to be buried in the crash. There is something to be done in a case like this-the rocks must be removed. Passivity while slavery is stealing over us is a crime. For the moment we must forget that was are anarchists-when the work is accomplished we may forget that we were revolutionists-hence most anarchists believe the coming change can only come through a revolution, because the possessing class will not allow a peaceful change to take place; still we are willing to work for peace at any price, except at the price of liberty.
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Men are to a great extent creatures of habit, and grow to love associations; under reasonably good conditions, he would remain where he commences, if he wished to, and, if he did not, who has any natural right to force him into relations distasteful to him? Under the present order of affairs, persons do unite with societies and remain good, disinterested members for life, where the right to retire is always conceded.