There are several different kinds of anarchism, and their beliefs are quite different. In this text I will discuss some of the best known kinds of anarchism. You will, I am quite sure, find that not all of them share the same views, and in some cases some of the ideas might not even fulfil the traditional definition of anarchism as discussed in my Ideas of Anarchism.

As a very short introduction, the difference between rightist and leftist anarchism should be pointed out - where rightist anarchism favours a competitive market and leftist anarchism is absed on cooperation.

An anarchist ideology which is supporting a peaceful black market in addition to the normal market - rather a suggested implication of laissez-faire without revolution than some form of revolutionary anarchism.

The anarcho-capitalist ideas originate from Gustavo de Molinari, a Belgian economist. The last year of his life, Molinari wrote several essays which combined gave the basis for anarcho-capitalism. These ideas are anarchist only in the limited view that they reject government and that they support a free market. They acclaim property rights, police and even military force, which is to be used for defence purposes only. Because of this many anarchists do not even accept anarcho-capitalism as a anarchist school. Also commonly known as market anarchism.

"All things for all men, since all men have need of them, since all men worked to produce them in the measure of their strength, and since it is not possible to evaluate everyone's part in production of the world's wealth ... All is for all!" These words were written by Peter Kropotkin, a Russian anarchist who is counted as the founder of the anarcho-communist ideas, and the anarcho-communist ideals. The anarcho-communist ideas belong to a group of left-oriented anarchists and favour an equal distribution of the produced goods in an economy. Also communly known as libertarian communism.

Anarchists and pacifists started to educate each other after the two world-wars, and soon the ideas today known as anarcho-pacifism, nonviolent anarchism or pacifist anarchism were developed. However, it was not before in the 1960's that the though-minded anarchists and the tender-minded pacifists had their common beliefs and ideas finished: A society with no rulers or classes, where religion (or Christianity) sets the only limits and in which a global government, whose only purpose is to protect the people, rules. Because the anarcho-pacifist ideas support a limited government, they should rather be counted as liberal or minarchist than anarchist, nevertheless, supporters of the ideas often regard themselves as anarchists.

Anarcho-primitivists argue that the shift from hunter-gatherer cultures to societies in itself is the reason for inequality and lack of liberty. It also traces the origins of patriarchy to the emerging of society.. In its most extreme forms, anarcho-primitivism calls for the abandonment of technology, specialization and division of labour and idealizes hunter-gatherer cultures.

Anarcho-primitivism has attracted violent followers, like Theodore Kaczynski who sent mail bombs for almost two decades, arguing that it was a part of his scheme to fight "the evils of technological advances."

Anarcho-syndicalists are in the opinion that the state has two tasks: As the fighting organization of the workers against the employers to enforce the demands of the workers for the safeguarding and raising of their standard of living, and as the school for the intellectual training of the workers to make them acquainted with the technical management of production and economic life in general so that when a revolutionary situation arises they will be able to transform the economy into a socialist one. Further, the revolution is likely to arise in labout unions and hence these become central to the anarcho-syndicalist ideas.

Anarcho-syndicalism is, as should be evident, a model for a potential anarchist revolution rather than a set of ideas on the organization of society. The economic views of anarcho-syndicalists usually vary widely Christian anarchism is very similar to Anarcho-communism. The difference is that Christian anarchism derives some ideas and doctrines from the Christian Gospel and not philosophers. Leo Tolstoy is granted the founder of the ideas, which he arrived to through his Christian faith.

The ideas, founded by Bakunin, relate much to Proudhon's beliefs but are also moving towards collective ideas. Bakunin was seeking a society which was based on cooperation and the fact that the workers owned their workplaces. There would be no surpreme governing body, but councils set up within each cooperative. Ideally, everybody in each cooperation would have the same amount of power. The ultimate aim is that every person should have the same, limited amount of power.

By the eco-anarchist ideals, the ultimate organization of human beings is in small villages. This will enable social and political organizxations, as well as society at large, to work with - and not against - natural forces. Some eco-anarchists also argue that withing such a small village, the village rather than the family becomes the basic unit of socializing and thus care will be easier avaiable to those in need. As proof of their ideas, some eco-anarchists point to Indians in the Brazillian rainforests who prefer to continue their hunting-gathering culture rather than being incorporated into modern civillization.

This idea was founded by Stirner, an anarchist who lived in the 19th-century. Stirner, in his ideas, expressed that there is no god, only the individual on his own. The individual works to make everything his property. In individualist-anarchism Stirner expressed a desire for the abolishment of state, government and laws. In this new society, everybody would be on their own - but free to make friends and alliances - in the quest for aquisition of material wealth. Individualism is closely related to the laissez-faire market theories.

Mutualism dates back to P.J. Proudhon, a French anarchist from the time of the French revolution. He expressed the idea that in a perfectly free market, prices would stabilize near the labor theory of value-value for any good and thus it is fitted for allocation of resources. A market can, however, be perfectly free if it is not governed by a state, by mutualist belieif and thus the ideas become anarchist.

In the free market mutualists support private property, but ownership of land should be conditional and thus only legitimate so long as it is in use. This will help to prevent the rise of some landowning upper class. Some mutualists consider the same ideas of property to be desireable also for capital. The ideas were founded by Troy Southgate, an opponent of the state from South London. Southgate is still alive and active as a political writer: "National-Anarchism essentially transcends the Left-Right spectrum, concluding that both epithets are simply convenient terms for the political establishment. We do not emanate from the Left, as you say, but then neither do we come from the Right. ... National-Anarchism is also very different to the vast majority of ideological tendencies in that we completely reject the Protestant work-ethic which runs through Western society. Bob Black explains this perfectly: 'Curiously - or maybe not - all the old ideologies are conservative because they believe in work. Some of them, like Marxism and most brands of anarchism, believe in work all the more fiercely because they believe in so little else ... Marxists think we should be bossed by bureaucrats. Libertarians think we should be bossed by businessmen. Feminists don't care which form bossing takes so long as the bosses are women. Clearly these ideology-mongers have serious differences over how to divvy up the spoils of power. Just as clearly, none of them have any objection to power as such and all of them want to keep us working.' (From The Abolition of Work and Other Essays, Loompanics, 1985, pp. 1-2). Another feature which distinguishes us from the mainstream ‘anarchist’ movement, is our profound belief in racial separatism. Here in England, National-Anarchists have consistently been labelled ‘fascist’ by a minority of self-seeking Trotskyists and anarcho-dogmatists." As understood from the above quote, national-anarchists attack other forms of anarchism or revolutionaries as well as the current capitalist system. At the same time, National-Anarchists also support an alliance formation between different revolutionary groups, as they argue this will lead the revolution to go strong, and that after the disappearance of the government, agreement can be made between the different groups. Again, I will quote Southgate: "I think the main thing to stress, however, is that although we are racial scenarists we have no objections to other people founding different communities as long as they allow us to live in peace. And we don't, obviously, have any time whatsoever for racial or white supremacy."

Although I intended to write every section in this article myself, Southgate expressed these ideas so clearly that I do not see any purpose in rewriting them. The above quote is from an email exchange we had about this article.

Another important point the national-anarchism is that there are two forms of freedom: national and individual. These are each others pre-conditions so that no individual can be free if he belongs to a group of non-free people and no group of people can be free if its members are not free.