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 from our minds the whole question of violence, which plays so large a part in the popular imagination, since it is neither essential nor peculiar to those who adopt the Anarchist position.

Anarchism, as its derivation indicates, is the theory which is opposed to every kind of forcible government. It is opposed to the State as the embodiment of the force employed in the government of the community. Such government as Anarchism can tolerate must be free government, not merely in the sense that it is that of a majority, but in the sense that it is that assented to by all. Anarchists object to such institutions as the police and the criminal law, by means of which the will of one part of the community is forced upon another part. In their view, the democratic form of government is not very enormously preferable to other forms so long as minorities are compelled by force or its potentiality to submit to the will of majorities. Liberty is the supreme good in the Anarchist creed, and liberty is sought by the direct road of abolishing all forcible control over the individual by the community.

Anarchism, in this sense, is no new doctrine. It is set forth admirably by Chuang Tzu, a Chinese philosopher who lived about the year 300 B.C.:—

Horses have hoofs to carry them over frost and snow; hair, to protect them from wind and cold. They eat grass and drink water, and fling up their heels over the champaign. Such is the real nature of horses. Palatial dwellings are of no use to them.

One day Po Lo appeared, saying: "I understand the management of horses."

So he branded them, and clipped them, and pared their hoofs; and put halters on them, tying them up by the head and