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 standpoint, the right of ownership is that control of a thing by a person which will receive either social sanction, or else unanimous individual sanction, when the laws of social expediency shall have been finally discovered. (Of course I might go farther and explain that Anarchism considers the greatest amount of liberty compatible with equality of liberty the fundamental law of social expediency, and that nearly all Anarchists consider labor to be the only basis of the right of ownership in harmony with that law; but this is not essential to the definition, or to the refutation of Mr. Bilgram's point against Anarchism.)

It will be seen that the Anarchistic definition just given does not imply necessarily the existence of an organized or instituted social power to enforce the right of ownership. It contemplates a time when social sanction shall be superseded by unanimous individual sanction, thus rendering enforcement needless. But in such an event, by Mr. Bilgram's definition, the right of ownership would cease to exist. In other words, he seems to think that, if all men were to agree upon a property standard and should voluntarily observe it, property would then have no existence simply because of the absence of any institution to protect it. Now, in the view of the Anarchists, property would then exist in its perfection.

So I would answer Mr. Bilgram's question, as put in his concluding paragraph, as follows: Anarchism does not repudiate the right of ownership, but it has a conception thereof sufficiently different from Mr. Bilgram's to include the possibility of an end of that social organization which will arise, not out of the ruins of government, but out of the transformation of government into voluntary association for defence.

INDIVIDUAL SOVEREIGNTY OUR GOAL.

an unsigned article in the Open Court (written, I suspect by the editor) I find the following:

When Anarchists teach the sovereignty of the individual, we have to inform them that society is an organized whole. The individual is what he is through the community only, and he must obey the laws that govern the growth of communal life. The more voluntary this obedience is, the better it is for the community as well as for the individual himself. But if the individual does not voluntarily obey the laws of the community,