Anarchism is a political philosophy that rejects all forms of involuntary, coercive hierarchy, most notably the state. Anarchists argue that the state is unnecessary and harmful, advocating for a society based on voluntary cooperation, mutual aid, and self-governance. Unlike other ideologies that seek to reform or capture state power, anarchism seeks to dismantle the state structure entirely to ensure absolute individual and collective liberty.

The Divine Origin Theory posits that the ruler is God's representative on earth, making their authority absolute and sacred. Consequently, any resistance or revolt against the ruler is viewed as an act of rebellion against God himself. This doctrine was historically used to suppress dissent and ensure total obedience, as the ruler was considered accountable only to the divine, leaving no legal or moral space for the subjects to challenge the monarch's power.

The organic theory of the state, which views the state as a living entity with a personality or 'real' will, was championed by German legal and political theorists such as Otto von Gierke and Johann Kaspar Bluntschli. They argued that the state is not merely a collection of individuals but a corporate entity with its own legal and moral existence, distinct from the sum of its parts.

The historical theory of rights posits that rights are not granted by a specific authority or derived from divine decree, but are the result of a long, gradual process of social evolution. Over centuries, customs and traditions solidify into recognized rights. This theory suggests that rights are dynamic, changing as society evolves, and are deeply rooted in the historical experiences and cultural developments of a civilization rather than being static or universal.

The Evolutionary theory (or Historical theory) is widely accepted as the most scientifically accurate explanation for the state's origin. It posits that the state is not the result of a single event like a contract or force, but rather the product of a long, gradual process involving kinship, religion, war, and economic development over centuries.

The state of nature, often described as a chaotic and unorganized condition, was theorized to be superseded by the establishment of civil society. This transition involved the creation of social structures, laws, and institutions to regulate human behavior and promote order, moving humanity from a pre-political existence to a structured, governed community.

The Matriarchal theory suggests that in early human societies, descent and kinship were traced through the mother. Consequently, the mother or the eldest female member held the primary authority within the family structure. This theory contrasts with the Patriarchal theory, which emphasizes male-dominated family structures as the precursor to political organization.

Social Contract theory, championed by thinkers like Hobbes, Locke, and Rousseau, is primarily concerned with explaining the origin of the state. It posits that individuals in a 'state of nature' voluntarily agreed to form a political society and establish a government to escape the inconveniences or dangers of that natural state, thereby providing a rational basis for political authority.

Harold Laski, a prominent political theorist, emphasized that the state is a complex social organization that cannot be reduced to simple origins like force or family expansion. His perspective reflects a pluralistic view of political authority, arguing against monolithic or singular explanations for the state's emergence. This quote highlights his rejection of traditional, simplistic theories regarding the origin and nature of the state in modern political discourse.

In his seminal work 'Revolutionary Change', Chalmers Johnson provides a comprehensive taxonomy of revolutionary movements. He identifies several distinct types of uprisings, including the millenaria rebellion, which is driven by eschatological or utopian visions; the Jacquerie, which represents spontaneous peasant revolts; and the anarchistic rebellion, characterized by the rejection of centralized authority. Johnson argues that these diverse forms of collective violence share the fundamental characteristic of attempting to alter the existing social or political order.