236:. Although she does not argue that feminism has to be anarchist, she does say that anarchism has much to offer feminism as a movement. The same, she says, is true for anarchism, which generally does not often take into account feminist ideas of child-raising and education. For instance, the idea of raising children existentially free from their parents and educated nonhierarchically by a community, is an area of thought not often considered by anarchists.
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individualism", by which she means freedom to satisfy individual interests. Brown argues that the latter annihilates the intentions of the former because it allows individuals the "freedom" to disrupt the freedom of other individuals in its aim of achieving individual goals. On the other hand, instrumental individualism requires some degree of existential individualism to sustain itself.
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seem at times to share common components, but on other occasions are in direct opposition to one another. She argues that what they have in common is "existential individualism", the belief in freedom for freedom's sake. However, she notes that in liberal works there exists also an "instrumental
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as innately cooperative as unnecessary, seeing human nature as inexistent or as socially developed. Brown sees existentialism as a better alternative, because it allows anarchists "to shift the grounds of debate away from 'human nature' with all its attendant problems, toward a consideration of
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She ends by arguing that anarchism has to be feminist or ceases to be anarchism, and those anarchists who are not feminists only compromise their commitment to anarchism by ignoring the domination of women by men. Brown argues that this is true not only for feminism, but for all forms of
187:. She finds that the existential individualism expressed in some passages of these authors writings are effectively countered by notions of instrumental individualism contained elsewhere. Next she looks at how individualism was used by anarchists such as
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free to create their own destiny, devise other means to explain why such a society would work. For instance, she criticizes
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Makus, Ingrid (1994). "Review of The
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we can create freedom for ourselves and others." She next looks at the existentialist works of
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