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In a chronological sense, anarchism can be segmented by the classical currents of the late 19th century and the post-classical currents (anarcha-feminism, green anarchism, and post-anarchism) developed thereafter.

Beyond the specific factions of anarchist movements which constitute political anarchism lies philosophical anarchism which holds that the state lacks moral legitimacy, without necessarily accepting the imperative of revolution to eliminate it.

A component especially of individualist anarchism, philosophical anarchism may tolerate the existence of a minimal state but claims that citizens have no moral obligation to obey government when it conflicts with individual autonomy.

Anarchism pays significant attention to moral arguments since ethics have a central role in anarchist philosophy.

Anarchism's emphasis on anti-capitalism, egalitarianism, and for the extension of community and individuality sets it apart from anarcho-capitalism and other types of economic libertarianism.

Anarchism is usually placed on the far-left of the political spectrum.

Much of its economics and legal philosophy reflect anti-authoritarian, anti-statist, libertarian, and radical interpretations of left-wing and socialist politics such as collectivism, communism, individualism, mutualism, and syndicalism, among other libertarian socialist economic theories.

As anarchism does not offer a fixed body of doctrine from a single particular worldview, many anarchist types and traditions exist and varieties of anarchy diverge widely.

One reaction against sectarianism within the anarchist milieu was anarchism without adjectives, a call for toleration and unity among anarchists first adopted by Fernando Tarrida del Mármol in 1889 in response to the bitter debates of anarchist theory at the time.

Belief in political nihilism has been espoused by anarchists.

Despite separation, the various anarchist schools of thought are not seen as distinct entities but rather as tendencies that intermingle and are connected through a set of uniform principles such as individual and local autonomy, mutual aid, network organisation, communal democracy, justified authority and decentralisation.

Classical Inceptive currents among classical anarchist currents were mutualism and individualism.

They were followed by the major currents of social anarchism (collectivist, communist and syndicalist).

They differ on organisational and economic aspects of their ideal society.

Mutualism is an 18th-century economic theory that was developed into anarchist theory by Pierre-Joseph Proudhon.

Its aims include "abolishing the state", reciprocity, free association, voluntary contract, federation and monetary reform of both credit and currency that would be regulated by a bank of the people.

Mutualism has been retrospectively characterised as ideologically situated between individualist and collectivist forms of anarchism.

In What Is Property? (

1840), Proudhon first characterised his goal as a "third form of society, the synthesis of communism and property."

Collectivist anarchism is a revolutionary socialist form of anarchism commonly associated with Mikhail Bakunin.

Collectivist anarchists advocate collective ownership of the means of production which is theorised to be achieved through violent revolution and that workers be paid according to time worked, rather than goods being distributed according to need as in communism.

Collectivist anarchism arose alongside Marxism but rejected the dictatorship of the proletariat despite the stated Marxist goal of a collectivist stateless society.

Anarcho-communism is a theory of anarchism that advocates a communist society with common ownership of the means of production, held by a federal network of voluntary associations, with production and consumption based on the guiding principle "From each according to his ability, to each according to his need."

Anarcho-communism developed from radical socialist currents after the French Revolution but was first formulated as such in the Italian section of the First International.

It was later expanded upon in the theoretical work of Peter Kropotkin, whose specific style would go onto become the dominating view of anarchists by the late 19th century.

Anarcho-syndicalism is a branch of anarchism that views labour syndicates as a potential force for revolutionary social change, replacing capitalism and the state with a new society democratically self-managed by workers.

The basic principles of anarcho-syndicalism are direct action, workers' solidarity and workers' self-management.

Individualist anarchism is a set of several traditions of thought within the anarchist movement that emphasise the individual and their will over any kinds of external determinants.

Early influences on individualist forms of anarchism include William Godwin, Max Stirner, and Henry David Thoreau.

Through many countries, individualist anarchism attracted a small yet diverse following of Bohemian artists and intellectuals as well as young anarchist outlaws in what became known as illegalism and individual reclamation.

Post-classical and contemporary Anarchist principles undergird contemporary radical social movements of the left.

Interest in the anarchist movement developed alongside momentum in the anti-globalisation movement, whose leading activist networks were anarchist in orientation.

As the movement shaped 21st century radicalism, wider embrace of anarchist principles signaled a revival of interest.

Anarchism has continued to generate many philosophies and movements, at times eclectic, drawing upon various sources and combining disparate concepts to create new philosophical approaches.

The anti-capitalist tradition of classical anarchism has remained prominent within contemporary currents.

Contemporary news coverage which emphasizes black bloc demonstrations has reinforced anarchism's historical association with chaos and violence.

Its publicity has also led more scholars in fields such as anthropology and history to engage with the anarchist movement, although contemporary anarchism favours actions over academic theory.

Various anarchist groups, tendencies, and schools of thought exist today, making it difficult to describe the contemporary anarchist movement.

While theorists and activists have established "relatively stable constellations of anarchist principles", there is no consensus on which principles are core and commentators describe multiple anarchisms, rather than a singular anarchism, in which common principles are shared between schools of anarchism while each group prioritizes those principles differently.

Gender equality can be a common principle, although it ranks as a higher priority to anarcha-feminists than anarcho-communists.

Anarchists are generally committed against coercive authority in all forms, namely "all centralized and hierarchical forms of government (e.g., monarchy, representative democracy, state socialism, etc.),

economic class systems (e.g., capitalism, Bolshevism, feudalism, slavery, etc.),

autocratic religions (e.g., fundamentalist Islam, Roman Catholicism, etc.),

patriarchy, heterosexism, white supremacy, and imperialism."

Anarchist schools disagree on the methods by which these forms should be opposed.

The principle of equal liberty is closer to anarchist political ethics in that it transcends both the liberal and socialist traditions.

This entails that liberty and equality cannot be implemented within the state, resulting in the questioning of all forms of domination and hierarchy.

Tactics Anarchists' tactics take various forms but in general serve two major goals, namely, to first oppose the Establishment and secondly to promote anarchist ethics and reflect an anarchist vision of society, illustrating the unity of means and ends.

A broad categorisation can be made between aims to destroy oppressive states and institutions by revolutionary means on one hand and aims to change society through evolutionary means on the other.

Evolutionary tactics embrace nonviolence, reject violence and take a gradual approach to anarchist aims, although there is significant overlap between the two.

Anarchist tactics have shifted during the course of the last century.

Anarchists during the early 20th century focused more on strikes and militancy while contemporary anarchists use a broader array of approaches.

Classical era During the classical era, anarchists had a militant tendency.

Not only did they confront state armed forces, as in Spain and Ukraine, but some of them also employed terrorism as propaganda of the deed.

Assassination attempts were carried out against heads of state, some of which were successful.

Anarchists also took part in revolutions.

Many anarchists, especially the Galleanists, believed that these attempts would be the impetus for a revolution against capitalism and the state.

Many of these attacks were done by individual assailants and the majority took place in the late 1870s, the early 1880s and the 1890s, with some still occurring in the early 1900s.

Their decrease in prevalence was the result of further judicial power and targeting and cataloging by state institutions.

Anarchist perspectives towards violence have always been controversial.

Anarcho-pacifists advocate for non-violence means to achieve their stateless, nonviolent ends.

Other anarchist groups advocate direct action, a tactic which can include acts of sabotage or terrorism.

This attitude was quite prominent a century ago when seeing the state as a tyrant and some anarchists believing that they had every right to oppose its oppression by any means possible.

Emma Goldman and Errico Malatesta, who were proponents of limited use of violence, stated that violence is merely a reaction to state violence as a necessary evil.

Anarchists took an active role in strike actions, although they tended to be antipathetic to formal syndicalism, seeing it as reformist.

They saw it as a part of the movement which sought to overthrow the state and capitalism.

Anarchists also reinforced their propaganda within the arts, some of whom practiced naturism and nudism.

Those anarchists also built communities which were based on friendship and were involved in the news media.

Revolutionary In the current era, Italian anarchist Alfredo Bonanno, a proponent of insurrectionary anarchism, has reinstated the debate on violence by rejecting the nonviolence tactic adopted since the late 19th century by Kropotkin and other prominent anarchists afterwards.

Both Bonanno and the French group The Invisible Committee advocate for small, informal affiliation groups, where each member is responsible for their own actions but works together to bring down oppression utilizing sabotage and other violent means against state, capitalism, and other enemies.

Members of The Invisible Committee were arrested in 2008 on various charges, terrorism included.

Overall, contemporary anarchists are much less violent and militant than their ideological ancestors.

They mostly engage in confronting the police during demonstrations and riots, especially in countries such as Canada, Greece, and Mexico.

Militant black bloc protest groups are known for clashing with the police; however, anarchists not only clash with state operators, they also engage in the struggle against fascists and racists, taking anti-fascist action and mobilizing to prevent hate rallies from happening.

Evolutionary Anarchists commonly employ direct action.

This can take the form of disrupting and protesting against unjust hierarchy, or the form of self-managing their lives through the creation of counter-institutions such as communes and non-hierarchical collectives.

Decision-making is often handled in an anti-authoritarian way, with everyone having equal say in each decision, an approach known as horizontalism.

Contemporary-era anarchists have been engaging with various grassroots movements that are more or less based on horizontalism, although not explicitly anarchist, respecting personal autonomy and participating in mass activism such as strikes and demonstrations.

In contrast with the big-A anarchism of the classical era, the newly coined term small-a anarchism signals their tendency not to base their thoughts and actions on classical-era anarchism or to refer to classical anarchists such as Peter Kropotkin and Pierre-Joseph Proudhon to justify their opinions.

Those anarchists would rather base their thought and praxis on their own experience which they will later theorize.

The decision-making process of small anarchist affinity groups plays a significant tactical role.

Anarchists have employed various methods in order to build a rough consensus among members of their group without the need of a leader or a leading group.

One way is for an individual from the group to play the role of facilitator to help achieve a consensus without taking part in the discussion themselves or promoting a specific point.

Minorities usually accept rough consensus, except when they feel the proposal contradicts anarchist ethics, goals and values.

Anarchists usually form small groups (5–20 individuals) to enhance autonomy and friendships among their members.

These kinds of groups more often than not interconnect with each other, forming larger networks.

Anarchists still support and participate in strikes, especially wildcat strikes as these are leaderless strikes not organised centrally by a syndicate.

As in the past, newspapers and journals are used, and anarchists have gone online in the World Wide Web to spread their message.

Anarchists have found it easier to create websites because of distributional and other difficulties, hosting electronic libraries and other portals.

Anarchists were also involved in developing various software that are available for free.

The way these hacktivists work to develop and distribute resembles the anarchist ideals, especially when it comes to preserving users' privacy from state surveillance.

Anarchists organize themselves to squat and reclaim public spaces.

During important events such as protests and when spaces are being occupied, they are often called Temporary Autonomous Zones (TAZ), spaces where art, poetry, and surrealism are blended to display the anarchist ideal.

As seen by anarchists, squatting is a way to regain urban space from the capitalist market, serving pragmatical needs and also being an exemplary direct action.

Acquiring space enables anarchists to experiment with their ideas and build social bonds.

Adding up these tactics while having in mind that not all anarchists share the same attitudes towards them, along with various forms of protesting at highly symbolic events, make up a carnivalesque atmosphere that is part of contemporary anarchist vividity.

Key issues As anarchism is a philosophy that embodies many diverse attitudes, tendencies, and schools of thought; disagreement over questions of values, ideology, and tactics is common.

Its diversity has led to widely different uses of identical terms among different anarchist traditions which has created a number of definitional concerns in anarchist theory.

The compatibility of capitalism, nationalism, and religion with anarchism is widely disputed, and anarchism enjoys complex relationships with ideologies such as communism, collectivism, Marxism, and trade unionism.

Anarchists may be motivated by humanism, divine authority, enlightened self-interest, veganism, or any number of alternative ethical doctrines.