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Rh Nietzsche the device "be strong," but gave it a humanitarian significance. The idea of the superman did not attract him.

The French socialists, finally, were familiar to Kropotkin, but he has had less acquaintance with Marx and Engels. He has diligently collaborated with other modern anarchists (Reclus, etc.) in the work of anarchist organisation, and upon the various party organs.

It is needless to attempt a more detailed appreciation of Kropotkin. His is a most congenial personality, but he does not shine as a thinker. For example, he advocates the abolition of the division of labour; but it will suffice him that the author shall do his own typesetting—though assuredly a consistent abolition of the division of labour would not call a halt at the compositor's case. The manner in which he gives his approval to luxury in modern society, his explanation of the categorical imperative (the habitual drinker, too, has an irresistible impulse), and so on—in all these things his thought is weak.

Nor is Kropotkin always accurate in his statements of facts; his literary work and his book on the French revolution offer more than one proof of the truth of this assertion.

N view of the great importance of anarchism for the understanding of Russia, the nature of the movement demands fuller consideration.

In the first place we must note that anarchism has recently gained ground both in the theoretical field and as a practical movement, above all as a mass movement, and that this development is noticeable both in Russia and in Europe. In Russia, since about 1901, the growth of anarchism has been so considerable as to lead to the organisation of declared anarchist groups, not only among Russian refugees, but actually within Russia, though these latter are of course secret societies.

In the programs of these groups we find indications of the revolutionary excitement of the epoch, and we note their affinity to the program of the radical parties. We must not forget that simultaneously with this growth of anarchism