Einsteins Recent Theory of Gravitation and Electricity by Eisenhart L. P.

By Eisenhart L. P.

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To sustain this vision requires no less than individual conscience, mutual aid, and a notion of property that contemplates possession of nothing except everything. Only an anarchist social ‘order’ enables expansive usufruct while preserving the integrity of the individual (see Amster 1998a). * * * Still, the question is often posed: How can a society achieve the production, distribution, and maintenance of public goods absent a central authority? (see Harriott 1993:325). In other words: How can free individuals be encouraged to work and provide for the “public utility” without coercion, either negative (punishment) or positive (personal gain)?

As Harvey (1996:106) notes, "Because of [internal] contradictions, there are innumerable leverage points within the system that can be seized upon by dissident groups or individuals to try to redirect social change down this or that path. " These ‘weak links’ often exist in the "realm of the imaginary" (Coombe 1993:426), and sometimes manifest in a utopianism that seeks to realize how "the human imaginary concerning a just society [can] play a creative role in anti-capitalist politics" (Harvey 1996:332).

M. (1995), among others, bolster the larger point maintained here that a central function of anarchist experiments is to achieve a balanced relationship with the environment that enables harmonious relations among community members. Treading lightly on the earth, sharing resources, and living close to the level of “need” are all important components of this subsistence-based ecological outlook and the sense of justice that it engenders. 34 Street People and the Contested Realms of Public Space Cultural Spaces: Globalization, Hegemony, and Resistance "There is no single moment within the social process devoid of the capacity for transformative activity -- a new imaginary; a new discourse arising out of some peculiar hybrid of others; new rituals or institutional configurations; new modes of social relating; new material practices and bodily experiences; new political power relations arising out of their internalized contradictions.

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