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 known exponents of Anarchism—Elisée Reclus, Jean Grave, Sebastien Faure, Emile Pouget in France; Enrico Malatesta and Covelli in Italy; R. Mella, A. Lorenzo, and the mostly unknown authors of many excellent manifestos in Spain; John Most amongst the Germans; Spies, Parsons and their followers in the United States, and so on; while Domela Nieuwenhuis occupies an intermediate position in Holland. The chief Anarchist papers which have been published since 1880 also belong to that direction; while a number of Anarchists of this direction have joined the so-called Syndicalist movement—the French name for the non-political Labour movement, devoted to direct struggle with capitalism, which has lately become so prominent in Europe.

As one of the Anarchist-Communist direction, the present writer for many years endeavoured to develop the following ideas: to show the intimate, logical connexion which exists between the modern philosophy of natural sciences and Anarchism; to put Anarchism on a scientific basis by the study of the tendencies that are apparent now in society and may indicate its further evolution; and to work out the basis of Anarchist ethics. As regards the substance of Anarchism itself, it was Kropotkin’s aim to prove that Communism—at least partial—has more chances of being established than Collectivism, especially in communes taking the lead, and that Free, or Anarchist-Communism is the only form of Communism that has any chance of being accepted in civilized societies; Communism and Anarchy are therefore two terms of evolution which complete each other, the one rendering the other possible and acceptable. He has tried, moreover, to indicate how, during a revolutionary period, a large city—if its inhabitants have accepted the idea—could organize itself on the lines of Free Communism; the city guaranteeing to every inhabitant dwelling, food and clothing to an extent corresponding to the comfort now available to the middle classes only, in exchange for a half-day’s, or a five-hours’ work; and how all those things which would be considered as luxuries might be obtained by every one if he joins for the other half of the day all sorts of free associations pursuing all possible aims—educational, literary, scientific, artistic, sports and so on. In order to prove the first of these assertions he has analysed the possibilities of agriculture and industrial work, both being combined with brain work. And in order to elucidate the main factors of human evolution, he has analysed the part played in history by the popular constructive agencies of mutual aid and the historical rôle of the state.

Without naming himself an Anarchist, Leo Tolstoy, like his predecessors in the popular religious movements of the 15th and 16th centuries, Chojecki, Denk and many others, took the Anarchist position as regards the state and property rights, deducing his conclusions from the general spirit of the teachings of the Christ and from the necessary dictates of reason. With all the might of his talent he made (especially in The Kingdom of God in Yourselves) a powerful criticism of the church, the state and law altogether, and especially of the present property laws. He describes the state as the domination of the wicked ones, supported by brutal force. Robbers, he says, are far less dangerous than a well-organized government. He makes a searching criticism of the prejudices which are current now concerning the benefits conferred upon men by the church, the state and the existing distribution of property, and from the teachings of the Christ he deduces the rule of non-resistance and the absolute condemnation of all wars. His religious arguments are, however, so well combined with arguments borrowed from a dispassionate observation of the present evils, that the anarchist portions of his works appeal to the religious and the non-religious reader alike.

It would be impossible to represent here, in a short sketch, the penetration, on the one hand, of Anarchist ideas into modern literature, and the influence, on the other hand, which the libertarian ideas of the best contemporary writers have exercised upon the development of Anarchism. One ought to consult the ten big volumes of the Supplement litiéraire to the paper La révolte and later the Temps nouveaux, which contain reproductions from the works of hundreds of modern authors expressing Anarchist ideas, in order to realize how closely Anarchism is connected with all the intellectual movement of our own times. J. S. Mill’s Liberty, Spencer’s Individual versus The State, Marc Guyau’s Morality without Obligation or Sanction, and Fouillee’s La morale, l’art et la religion, the works of Multatuli (E. Douwes Dekker), Richard Wagner’s Art and Revolution, the works of Nietzsche, Emerson, W. Lloyd Garrison, Thoreau, Alexander Herzen, Edward Carpenter and so on; and in the domain of fiction, the dramas of Ibsen, the poetry of Walt Whitman, Tolstoy’s War and Peace, Zola’s Paris and Le travail, the latest works of Merezhkovsky, and an infinity of works of less known authors,—are full of ideas which show how closely Anarchism is interwoven with the work that is going on in modern thought in the same direction of enfranchisement of man from the bonds of the state as well as from those of capitalism.

.—William Godwin, An Enquiry Concerning Political Justice and its Influence on General Virtue and Happiness, 1st edition. 2 vols. (1793). Mutualism:—John Gray, A Lecture on Human Happiness (1825); The Social System, a Treatise on the Principles of Exchange (1831); Proudhon, Qu’est-ce que la propriété? 1er mémoire (1840) (Eng. trans. by B. Tucker); Idée générale sur la révolution (1851); Confession d’un révolutionnaire (1849); Contradictions économiques (1846); Josiah Warren, Practicable Details of Equitable Commerce (New York, 1852); True Civilization (Boston, 1863); Stephen Pearl Andrews, The Science of Society (1851); Cost, the Limit of Price; Moses Hess, “Sozialismus und Communismus, Philosophie der That” (on Herwegh’s Ein-und-Zwanzig Bogen aus der Schweiz, 1843); Karl Grün, Die soziale Bewegung in Frankreich und Belgien (1845); W. Marr, Das junge Deutschland (1845). Anarchist Individualism:—Max Stirner (J. K. Schmidt), Der Einzige und sein Eigenthum (1845) (Fr. trans., 1900); J. H. Mackay, Max Stirner, sein Leben und sein Werk (1898); V. Basch, L’Individualisme anarchists (1904). Transition period :—J. Déjacque, Les Lazaréennes (1851); Le Libertaire, weekly, New York, 1858–1861, containing L’Humanisphère (re-edited at Brussels, Bibl. des temps nouveaux). Anarchist Collectivism of the International:—The papers Egalité, Progrès (Locle), Solidarité; James Guillaume, Idées sur l’organisation sociale (1876); Bulletin de la fédération jurassienne (1872–1879); A. Schwitzguebel, Œuvres; Paul Brousse, Le Suffrage universel (1874); L’Etat à Versailles et dans l’association internationale (1874); newspaper L’Avant-garde (suppressed 1878); Arthur Arnould, L’État et la révolution (1871); Histoire populaire de la commune (3 vols., 1878); César de Paepe, in Rive gauche and La liberté (1867–1883). Many others are in the Comptes rendus of the congresses of the International Working Men’s Association. All these ideas, conceived as a whole, may be found in Bakunin’s Fédéralisme, socialisme et anti-théologisme, published first in portions under the names of L’Empire knouto-germanique, Dieu et l’état, The State-Idea and Anarchy (Russian), and only now reproduced in full in his Œuvres (Paris, 1905 and seq.); Sozialpolitischer Briefwechsel (1894); Statuts de l’alliance internationale (1868); Proposition motivée au comité central de la ligue de la paix et de la liberté(1868). The famous Revolutionary Catechism attributed to Bakunin, was not his work. Biographie von Michael Bakunin, by Dr M. Nettlan, 3 large vols., contains masses of letters, &c. (hectographed in 50 copies; in all chief libraries).

—The best sources are the collections of newspapers which, although compelled sometimes to change their names, were run for considerable lengths of time and are appearing still: J. Most, Freiheit, since 1878; Le Révolté—La Révolte—Temps nouveaux, since 1878; Domela Nieuwenhuis, Recht voor Allen, since 1878; Freedom, since 1886; Le Libertaire; Pouget’s Père Pèsuard; Réveil-Risveglio; see Nettlan’s Bibliographie. These papers and a great number of pamphlets are indispensable for those who intend to know anarchism, as the works published in book form are not numerous. Of the latter only a few will be mentioned:—Elisee Reclus, Evolution and Revolution, many editions in all languages; “Anarchy by an Anarchist,” in ''Contemp. Review (May, 1884); The Ideal and Youth (1895); Jean Grave, La Société au lendemain de la révolution, many editions since 1882; La Société mourante et l’anarchie (1893); L’Autonomie selon la science (1882); La Société future (1895); L’Anarchie, son but, ses moyens; Sébastien Faure, La Douleur universelle (1892); A. Hamon, Les Hommes et les théories de l’anarchie (1893); Psychologie de l’anarchiste-socialiste (1895); Enrico Malatesta, Fra Contadini'', transl. in all languages—Eng. trans. A Talk about Anarchist Communism, in “Freedom Pamphlets” (1891); Anarchy (do. 1892); Au café; and many other Italian pamphlets, as also several papers started at various times in Italy under different names: F. S. Merlino, Socialismo o Monopolismo? (1887). Pamphlets, reviews and papers by P. Gori, L. Molinari, E. Covelli, &c. The manifestos of the Spanish Federations contain excellent expositions of Anarchism; cf. also many books, pamphlets and papers by J. Lluñas y Pujals, J. Serrano y Oteiza, Ricardo Mella, A. Lorenzo, &c. John Most, the paper