Mikhail Bakunin 1871. Man, Society, and Freedom
Bakunin on Anarchy, translated and edited by Sam Dolgoff, 1971

[...] It follows from [the doctrinaire liberals’] theory that society, strictly speaking, does not exist. The natural human society, the beginning of all civilization, the only milieu in which the personality and the liberty of man is formed and developed does not exist for them. On the one hand, this theory recognizes only self – sufficient individuals living in isolation, and on the other hand, only a society arbitrarily created by them and based only on a formal or tacit contract, i.e., on the State. [...]

[...] The materialistic. realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i.e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social ... hence the isolated individual cannot possibly become conscious of his freedom.

To be free [...] means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.

I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.

[...] the materialistic conception of freedom is therefore a very positive, very complex thing, and above all, eminently social, because it can be realized only in society and by the strictest equality and solidarity among all men. One can distinguish the main elements in the attainment of freedom. The first is eminently social. It is the fullest development of all the faculties and powers of every human being, by education, by scientific training, and by material prosperity; things which can only be provided for every individual by the collective, material, intellectual, manual, and sedentary labor of society in general.

The second element of freedom is negative. It is the revolt of the individual against all divine, collective, and individual authority.

The first revolt is against the supreme tyranny of theology, of the phantom of God. As long as we have a master in heaven, we will be slaves on earth.

[...] This is naturally followed by the revolt against the tyranny of men, individual as well as social, represented and legalized by the State. At this point, we must make a very precise distinction between the official and consequently dictatorial prerogatives of society organized as a state, and of the natural influence and action of the members of a non-official, non-artificial society.

The revolt against this natural society is far more difficult for the individual than it is against the officially organized society of the State. Social tyranny, often overwhelming and baneful, does not assume the violent imperative character of the legalized and formalized despotism which marks the authority of the State. It is not imposed in the form of laws to which every individual, on pain of judicial punishment, is forced to submit. The action of social tyranny is gentler, more insidious, more imperceptible, but no less powerful and pervasive than is the authority of the State. It dominates men by customs, by mores, by the mass of prejudices, by the habits of daily life, all of which combine to form what is called public opinion.

Source: https://www.marxists.org/reference/archive/bakunin/works/1871/man-society.htm