The most important thing [anarchists] can do is educate themselves, develop a propaganda machinery in the form of books and periodicals, a literature, engage in discussion groups that are open to a community, to discuss and develop their ideas and to develop networks.

I've worked in the factories of this land, and I've thought freely and creatively. And I think that that has greatly enriched my capacity to abstract intellectually. The experience of being with workers, my encounters with management and my recognition of its foibles, my personal encounters with American industrial efficiency, my military experience - all of these things packaged together have greatly enriched my reading and my understanding, and I've written with what I hope is a reasonable fluency of style that is much more expressive than the academic stuff.

I learned that [Trotskyism] were no different from the Stalinists, and they expelled me, which is the typical Marxist-Leninist way of dealing with dissenters. From that point on, I migrated by the 1950s into anarchism, increasingly emphasizing decentralization. Also, I made the all-important step of bridging my social philosophy with ecology. I did that in 1952 and went on to write a whole series of books developing an anarcho-ecological approach.

I believe in a libertarian communist society.

Wherever people defend the rights of the individual, I stand with them above all, over and beyond any wishes relating to how an economy should be managed or how people should govern themselves. This is a very strong commitment on my part.

I believe that anarchists should agree to disagree but not to fight with each other.

We should try to become better people, ethically speaking, reflect upon ourselves and our very limited existences and develop a sense of tolerance for each other, as well as for other anarchist groups with which we may disagree. But we're not committed to toeing a line called anarchism; there are many different anarchisms.