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 within the Commune itself proved that self-government and self-administration must be carried further than in a merely territorial sense; to be effective they must also be carried into the various functions of life within the free community; a merely territorial limitation of the sphere of action of government will not do—representative government being as deficient in a city as it is in a nation. Life gave thus a further point in favour of the no-governmtnt theory, and a new impulse to anarchist thought.

Anarchists recognise the justice of both the just-mentioned tendencies towards economical and political freedom, and see in them two different manifestations of the very same need of equality which constitutes the very essence of all struggles mentioned by history. Therefore, in common with all Socialists, the Anarchist says to the political reformer: 'No substantial reform in the sense of political equality, and no limitation of the powers of government, can be made as long as society is divided into two hostile camps, and the labourer remains, economically speaking, a serf to his employer. But to the Popular State Socialist we say also: 'You cannot modify the existing conditions of property without deeply modifying at the same time the political organisation. You must limit the powers of government and renounce Parliamentary rule. To each new economical phase of life corresponds a new political phase. Absolute monarchy—that is, Court-rule—corresponded to the system of serfdom. Representative government corresponds to Capital-rule. Both, however, are class-rule. But in a society where the distinction between capitalist and labourer has disappeared, there is no need of such a government; it would be an anachronism, a nuisance. Free workers would require a free organisation, and this cannot have another basis than free agreement and free co-operation, without sacrificing the autonomy of the individual to the all-pervading interference of the State, The no-capitalist system implies the no-government system.'

Meaning thus the emancipation of man from the oppressive powers of capitalist and government as well, the system of Anarchy becomes a synthesis of the two powerful currents of thought which characterise our century.

In arriving at these conclusions Anarchy proves to be in accordance with the conclusions arrived at by the philosophy of evolution. By bringing to light the plasticity of organisation, the philosophy of evolution has shown the admirable adaptivity of organisms to