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 together that a service rendered to any individual is a service rendered to the whole society. The librarian of the British Museum does not ask the reader what have been his previous services to society, he simply gives him the books he requires; and for a uniform fee, a scientific Society leaves its gardens and museums at the free disposal of each member. The crew of a lifeboat do not ask whether the men of a distressed ship are entitled to be rescued at a risk of life; and the Prisoners' Aid Society do not inquire what a released prisoner is worth. Here are men in need of a service; they are fellow men, and no further rights are required. And if this very city, so egotistic to-day, be visited by a public calamity—let it be besieged, for example, like Paris in 1871, and experience during the siege a want of food—this very same city would be unanimous in proclaiming that the first needs to be satisfied are those of the children and old, no matter what services they may render or have rendered to society. And it would take care of the active defenders of the city, whatever the degrees of gallantry displayed by each of them. But, this tendency already existing, nobody will deny, I suppose, that, in proportion as humanity is relieved from its hard struggle for life, the same tendency will grow stronger. If our productive powers were fully applied to increasing the stock of the staple necessities for life; if a modification of the present conditions of property increased the number of producers by all those who are not producers of wealth now; and if manual labour reconquered its place of honour in society—all this decuplating our production and rendering labour easier and more attractive—the Communist tendencies already existing would immediately enlarge their sphere of application.

Taking all this into account, and still more the practical aspects of the question as to how private property might become common property, most of the Anarchists maintain that the very next step to be made by society, as soon as the present régime of property undergoes a modification, will be in a Communist sense. We are Communists. But our Communism is not that of either the Phalanstery or the authoritarian school: it is Anarchist Communism, Communism without government, free Communism, It is a synthesis of the two chief aims prosecuted by humanity since the dawn of its history—economical freedom and political freedom.

I have already said that anarchy means no-government. We know well that the word "anarchy" is also used in current phraseology as synonymous with disorder. But that meaning of "anarchy," being a derived one, implies at least two suppositions. It implies,