But in the years since the neoliberal project really has been stripped down to what was always its essence: not an economic project at all, but a political project, designed to devastate the imagination, and willing - with it's cumbersome securitization and insane military projects - to destroy the capitalist order itself if that's what it took to make it seem inevitable.

We need each other to do things that we can't do for ourselves. If we are intimately connected with each other, we just give things to each other; if we don't know each other we find another way to handle it. If you think about it, each according to his or her abilities and each according to his or her needs is sort of the same thing as supply and demand.

What about precarious labor? It's actually not the most efficient form of labor at all. They were much more efficient when they had loyalty to their workers and people were allowed to be creative and contribute - you know that what precarious labor does is that it's the best weapon ever made to depoliticize labor. They're always putting the political in front of the economic.

Anarchism and anthropology go well together because anthropologists know that a society without a state is possible because so many exist.

The notion that a society could be regulated entirely by market forces is a utopian fantasy: an impossible dream generated by imagining what the world would be like if everyone's behavior was utterly consistent with some abstract moral ideal-in this case, economic theories that assume all human action is based on calculating, systematic, (but scrupulously law-abiding), greed.

Within a capitalist corporation, someone says, "Lend me a wrench," and someone asks, "Yeah, what do I get?" You assume that the idea of each according to his or her abilities, each according to his or her needs - in solving a problem - is actually the only thing that works. And in situations of disaster, there are often communistic notions of improvisation, where you basically exchange hierarchies and all of a sudden all those things that are luxuries that you can't afford, you have them in an emergency.

The question we should be asking is not why people are sometimes cruel, or even why a few people are usually cruel (all evidence suggests true sadists are an extremely small proportion of the population overall), but how we have come to create institutions that encourage such behavior and that suggest cruel people are in some ways admirable-or at least as deserving of sympathy as those they push around.