question and the distribution of wealth. For some time I could not obtain a clear notion as to what the term, as popularly used, really signifies, nor could I find a satisfactory definition in any of the books I had at command. The writers of dictionaries content themselves with quoting a number of synonyms which throw no light on the subject, and the writers on Political Economy seem not to bother themselves about such trifles. They need no solid foundations for their theories since they build their castles in the air. It is said that ownership is the "exclusive right of possession," but this explanation fails to meet the inquiry of him who can nowhere find a satisfactory explanation of the import of the term "right."
It is clear that a radical distinction exists between possession and ownership, though these concepts are in a measure related to each other. It seems reasonable, therefore, to expect to find a clue by examining the distinction that exists between the possessor and the owner of a thing. And this examination is not difficult. The owner of a thing which for some reason is in the possession of some one else may demand its return, and, if it is not returned willingly, the aid of the law can be invoked. This leads to the conclusion that the right of ownership is that relation between a thing and a person created by the social promise to guarantee possession.
This is the only definition that appears satisfactory to me. But it implies the existence of a social organization, however crude it may be. It implies that a supreme power will enforce the command: "Thou shalt not steal." And in the measure in which this social organization gains stability and in which this social power gains a more universal supremacy, the right of ownership will assume a more definite existence.
Now I can perhaps repeat my question in a way to be better understood. Has Anarchism a different conception of the right of ownership, or is this right altogether repudiated, or is it assumed that out of the ruins of government another social organization, wielding a supreme power, will arise? I can at present see no other alternative.
In discussing such a question as this, it is necessary at the start to put aside, as Mr. Bilgram doubtless does put aside, the intuitive idea of right, the conception of right as a standard which we are expected to observe from motives supposed to be superior to the consideration of our interests. When I speak of the "right of ownership," I do not use the word "right" in that sense at all. In the thought that I take to be fundamental in Mr. Bilgram's argument—namely, that the is no right, from the standpoint of society, other than social expediency—I fully concur. But I am equally certain that the standard of social expediency—that is to say, the facts as to what really is socially expedient, and the generalizations from those facts which we may call the laws of social expediency—exists apart from the decree of any social power whatever. In accordance with this view, the Anarchistic definition of the right of ownership, while closely related to Mr. Bilgram's, is such a modification of his that it does not carry the implication which his carries and which he points out. From an An-
