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Bob Black is an American anarchist and lawyer. He is the author of The Abolition of Work and Other Essays, Beneath the Underground, Friendly Fire, Anarchy After Leftism, and numerous political essays.

Contents 1 Literary work 1.1 The Abolition of Work 1.2 Anarchy After Leftism, and the Bookchin controversy 2 Controversy 3 Quotes 4 External links

Beginning in the late 1970s, Bob Black was one of the earliest people to advocate what is now called Post-left anarchy.His writing style is vociferously confrontational, criticizing many of the perceived sacred cows of leftist, anarchist, and activist thought. An unaffiliated New Leftist in his college years, Black became dissatisfied with authoritarian socialist ideology and after discovering anarchism he spent much of his energy analyzing authoritarian tendencies within ostensibly "anti-authoritarian" groups. In his essay "My Anarchism Problem" he writes: "To call yourself an anarchist is to invite identification with an unpredictable array of associations, an ensemble which is unlikely to mean the same thing to any two people, including any two anarchists.". Though not actually an anarcho-primitivist, he sometimes writes for and has strongly influenced anarcho-primitivist publications.

Some of his work from the early 1980s (anthologized in The Abolition of Work and Other Essays) highlights his critiques of the nuclear freeze movement ("Anti-Nuclear Terror"), the editors of Processed World ("Circle A Deceit: A Review of Processed World"), "radical feminists" ("Feminism as Fascism"), and Libertarians ("The Libertarian As Conservative").

The Abolition of Work, Mr. Black's most widely read essay, draws upon the ideas of Charles Fourier, William Morris, Paul Goodman, and Marshall Sahlins. In it he argues for the abolition of the producer and consumer-based society, where, as Black contends, all of life is devoted to the production and consumption of commodities. Attacking Marxist state socialism as much as market capitalism, Black argues that the only way for humans to be free is to reclaim their time from jobs and employment, instead turning necessary subsistence tasks into free play done voluntarily - an approach referred to as "ludic". The essay argues that "no-one should ever work", because work - defined as compulsory productive activity enforced by economic or political means - is the source of most of the misery in the world. Black denounces work for its compulsion, and for the forms it takes - as subordination to a boss, as a "job" which turns a potentially enjoyable task into a meaningless chore, for the degradation imposed by systems of work-discipline, and for the large number of work-related deaths and injuries - which Black typifies as "homicide". He views the subordination enacted in workplaces as "a mockery of freedom", and denounces as hypocrites the various theorists who support freedom while supporting work. Subordination in work, Black alleges, makes people stupid and creates fear of freedom. Because of work, people become accustomed to rigidity and regularity, and do not have the time for friendship or meaningful activity. Most workers, he states, are dissatisfied with work (as evidenced by petty deviance on the job), so that what he says should be uncontroversial - except he contends that people are too close to the work-system to see its flaws.

Play, in contrast, is not necessarily rule-governed, and is performed voluntarily, in complete freedom. Black effectively treats "play" as identical with non-instrumental activity and with a gift economy. He claims that hunter-gatherer societies are typified by play, a view he derived from the work of Marshall Sahlins; he recounts an alleged fall through which work is cumulatively imposed, so that the compulsive work of today would seem incomprehensibly oppressive even to ancients and medieval peasants. He responds indirectly to the view that work is necessary to get important but unpleasant tasks done, by claiming that first of all, most important tasks can be rendered ludic, or "salvaged" by being turned into game-like and craft-like activities, and secondly that the vast majority of work does not need doing at all. The latter tasks, he claims, are unnecessary because they only serve functions of commerce and social control that exist only to maintain the work-system as a whole. As for what is left, he advocates Charles Fourier's approach of arranging activities so that people will want to do them. He is also sceptical but open-minded about the possibility of eliminating work through labour-saving technologies. He feels the left cannot go far enough in its critiques because of its attachment to the category of workers, which reintroduces a valorisation of work.

Beginning in 1997, Black became involved in a debate sparked by the work of anarchist and founder of the Institute for Social Ecology Murray Bookchin, an outspoken critic of the post-left anarchist tendency. Bookchin wrote and published Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm, labeling post-left anarchists and others as "lifestyle anarchists" - thus following up a theme developed in Philosophy of Social Ecology. Though he does not refer directly to Black's work (an omission which Black interprets as symptomatic), Bookchin clearly has Black's rejection of work as an implicit target when he criticises authors such as John Zerzan and Dave Watson, whom he controversially labels part of the same tendency.

For Bookchin, "lifestyle anarchism" is individualistic and childish. "Lifestyle anarchists" demand "anarchy now", imagining they can create a new society through individual lifestyle changes. In his view this is a kind of fake-dissident consumerism which ultimately has no impact on the functioning of capitalism because it fails to recognise the realities of the present. He grounds this polemic in a social-realist critique of relativism, which he associates with lifestyle anarchism as well as postmodernism (to which he claims it is related). Ludic approaches, he claims, lead to social indifference and egotism similar to that of capitalism. Against this approach, he advocates a variety of anarchism in which social struggles take precedence over individual actions, with the evolution of the struggle emerging dialectically as in classical Marxist theory. The unbridgeable chasm of the book's title is between individual "autonomy" - which for Bookchin is a bourgeois illusion - and social "freedom", which implies direct democracy, municipalism, and leftist concerns with social opportunities. In practice his agenda takes the form of a combination of elements of anarchist communism with a support for local-government and NGO initiatives which he refers to as Libertarian Municipalism. He claims that "lifestyle anarchism" goes against the fundamental tenets of anarchism, accusing it of being "decadent" and "petty-bourgeois" and an outgrowth of American decadence and a period of declining struggle, and speaking in nostalgic terms of "the Left that was" as, for all its flaws, vastly superior to what has come since.

In response, Black published Anarchy After Leftism which later became an important post-left work. The text is a combination of point-by-point, almost legalistic dissection of Bookchin's argument, with bitter theoretical polemic, and even personal insult against Bookchin (whom he refers to as "the Dean" throughout). Black accuses Bookchin of moralism, which in post-left anarchism, refers to the imposition of abstract categories on reality in ways which twist and repress desires (as distinct from "ethics", which is an ethos of living similar to Friedrich Nietzsche's call for an ethic "beyond good and evil"), and "puritanism", a variant of this. He attacks Bookchin for his Stalinist origins, and his failure to renounce his past affiliations with what he denounced as "lifestylist" themes (such as the slogans of France 1968). He claims that the categories of "lifestyle anarchism" and "individualist anarchism" are straw-men. He alleges that Bookchin adopts a "work ethic", and that his favoured themes, such as the denouncement of Yuppies, actually repeat themes in mass consumer culture and fails to analyse the social basis of capitalist "selfishness"; instead, Black calls for an enlightened "selfishness" which is simultaneously social, as in Max Stirner's work.

Bookchin, Black claims, has misunderstood the critique of work as asocial, when in fact it proposes non-compulsive social relations. He argues that Bookchin believes labour to be essential to humans, and thus is opposed to the abolition of work. And he takes him to case for ignoring Black's own writings on work, for idealising technology, and for misunderstanding the history of work.

He denounces Bookchin's alleged failure to form links with the leftist groups he now praises, and for denouncing others for failings (such as not having a mass audience, and receiving favourable reviews from "yuppie" magazines) of which he is himself guilty. He accuses Bookchin of self-contradiction, such as calling the same people "bourgeois" and "lumpen", or "individualist" and "fascist". He alleges that Bookchin's "social freedom" is "metaphorical" and has no real content of freedom. He criticises Bookchin's appropriation of the anarchist tradition, arguing against his dismissal of authors such as Stirner and Paul Goodman, rebuking Bookchin for implicitly identifying such authors with anarcho-capitalism, and defending what he calls an "epistemic break" made by the likes of Stirner and Nietzsche. He alleges that the post-left "disdain for theory" is simply Bookchin's way of saying they ignore his own theories. He offers a detailed response to Bookchin's accusation of an association of eco-anarchism with fascism via a supposed common root in German romanticism, criticising both the derivation of the link (which he terms "McCarthyist") and the portrayal of romanticism itself, suggesting that Bookchin's sources such as Mikhail Bakunin are no more politically-correct than those he denounces, and accusing him of echoing fascist rhetoric and propaganda. He provides evidence to dispute Bookchin's association of "terrorism" with individualist rather than social anarchism. He points to carnivalesque aspects of the Spanish Revolution to undermine Bookchin's dualism.

Black then rehearses the post-left critique of organisation, drawing on his knowledge of anarchist history in an attempt to rebut Bookchin's accusation that anti-organisationalism is based in ignorance. He claims among other things that direct democracy is impossible in urban settings, that it degenerates into bureaucracy, and that organisationalist anarchists such as the Confederación Nacional del Trabajo sold out to state power. He argues that Bookchin is not an anarchist at all, but rather, a "municipal statist" or "city-statist" committed to local government by a local state - smattering his discussion with further point-by-point objections (for instance, over whether New York is an "organic community" given the alleged high crime-rate and whether confederated municipalities are compatible with direct democracy). He also takes up Bookchin's opposition to relativism, arguing that this is confirmed by science, especially anthropology - proceeding to produce evidence that Bookchin's work has received hostile reviews in social-science journals, thus attacking his scientific credentials, and to denounce dialectics as unscientific. He then argues point-by-point with Bookchin's criticisms of primitivism, debating issues such as life-expectancy statistics and alleged ecological destruction by hunter-gatherers. And he concludes with a clarion-call for an anarchist paradigm-shift based on post-left themes, celebrating this as the "anarchy after leftism" of the title.

Bookchin never replied to Black's critique, which he continued in such essays as "Withered Anarchism," "An American in Paris," and "Murray Bookchin and the Witch-Doctors." Arguably, Bookchin conceded Black's point by repudiating anarchism in favor of a form of direct democracy he calls "communalism" - suggesting that he accepts Black's characterisation of his prior position as "city-statism".

One altercation between Black and writer and alleged drug addict Jim Hogshire (author of the Loompanics book Opium For the Masses and the Feral House books Pills A Go-Go) resulted in Hogshire's arrest for possession of poppy pods with intent to manufacture opium. Black subsequently acknowledged that he had informed on Hogshire to the police, a claim that led to his alienation from some anarchist circles.

It is alleged that during the course of a dispute over religion (Hogshire then being a Quasi-Muslim), Mr. Hogshire aimed an M1 rifle at Mr. Black while demanding that he leave. According to Black, Hogshire became incensed after Black "expound[ed] hermeneutics to Hogshire"[1]. Using Hogshire's wife as a human shield, Black maneuvered himself out of the house and escaped. Despite later accounts to the contrary, it was in fact Hogshire who first reported the incident to the police[2]. A month later, Black wrote a letter to the Seattle police claiming Hogshire was operating an illegal drug lab.[3] After news of this event became known, several bookstores, including Philadelphia's Wooden Shoe and Boston's Lucy Parsons Center stopped carrying Bob Black's books. Mike Hoy, owner and operater of Loompanics, sided with Hogshire and circulated a letter of support signed by himself and the ownership of Feral House. A legal defense fund was established and requests for donations were publicized by Loompanics.

Hogshire was indicted on the felony charge. Following his initial arrest bail was posted and Hogshire was released, after which he fled and was declared a fugitive. After a few months, his new lawyer negotiated his surrender and a guilty plea to a misdemeanor. The sentence was a fine, probation and community service. Hogshire and his wife later divorced and Hogshire has not been heard from publicly since.

On another occasion, a member of the Church of the SubGenius, John Hagen-Brenner sent Black an "improvised explosive device consisting of an audio cassette holder wired with four cadium-type batteries, four flashbulbs, and five firecrackers" [4], as described in the charging document filed in Federal District Court. According to Black, he thought the package looked suspicious, then on impulse "threw it against the wall. There was a flash (the flashcubes) and a puff of smoke but the firecrackers did not go off." [5] Black turned the device in to the police. Black believes this is because of criticism Black made of the Church, and he has repeatedly brought up the incident in his writings concerning the Church. Ivan Stang and other members of the Church have denied any involvement in this incident, and no one else was charged.

On a previous occasion a member of Processed World allegedly assaulted him by slamming his head against a sidewalk because he did not like Black's criticism of the publication. Police records show it was Black who was arrested for assault - a fact which Black puts down to the individual in question calling the police after the incident. He subsequently sued the same individual for libel, in a case which he eventually dropped but which cost the defendant financially. Such incidents are sometimes represented by Black's opponents as a propensity to seek revenge by using the police and the courts, though this is contested by his supporters.

• "Free time is a euphemism for the peculiar way labor as a factor of production not only transports itself at its own expense to and from the workplace but assumes primary responsibility for its own maintenance and repair."

• "Cleansed of its leftist residues, anarchy - anarchism minus Marxism - will be free to get better at being what it is."

• "A libertarian is just a Republican who takes drugs."

• "I made a forced landing on the Moebius Strip, and now I want to know, which side are you on?"

• Collection of essays by Bob Black
• My Date With Jim Hogshire - Bob Black's account of the Hogshire affair
• The entire text of Bob Black’s 1986 collection The Abolition of Work and Other Essays at Inspiracy
• Another page of Bob Black's writing
• Gerry Reith archive at Inspiracy
• Future Nexus
• Listen Anarchist! a critique by Chaz Bufe