garded them as one in the sense that the lamb and the lion are one after the lion has eaten the lamb. Marx's unity of State and society resembles the unity of husband and wife in the eyes of the law. Husband and wife are one, and that one is the husband; so, in Marx's view. State and society are one, but that one is the State. If Marx had made the State and society one and that one society, the Anarchists would have little or no quarrel with him. For to the Anarchists society simply means the sum total of those relations between individuals which grow up through natural processes unimpeded by external, constituted, authoritative power. That this is not what Marx meant by the State is evident from the fact that his plan involved the establishment and maintenance of Socialism—that is, the seizure of capital and its public administration—by authoritative power, no less authoritative because democratic instead of patriarchal. It is this dependence of Marx's system upon authority that I, insist upon in my paper, and if I misrepresent him in this I do so in common with all the State Socialistic journals and all the State Socialistic platforms. But it is no misrepresentation; otherwise, what is the significance of the sneers at individual sovereignty which J. G., a follower of Marx, indulges in near the end of his article? Has individual sovereignty any alternative but authority? If it has, what is it? If it has not, and if Marx and his followers are opposed to it, then they are necessarily champions of authority.
But we will glance atone more of J. G.'s "answers." This individual sovereignty that you claim, he says, is what we already have, and is the cause of all our woe. Again assertion, without analysis or comparison, and put forward in total neglect of my argument. I started out with the proposition that what we already have is a mixture of individual sovereignty and authority, the former prevailing in some directions, the latter in others; and I argued that the cause of all our woe was not the individual sovereignty, but the authority. This I showed by specifying the most important barriers which authority had erected to prevent the free play of natural economic processes, and describing how these processes would abolish all forms of usury—that is, substantially all our woe—if these barriers should be removed. Is this argument met by argument? Not a bit of it. Humph! says J. G., that is nothing but "Proudhonism chewed over," and Marx disposed of that long ago. To which I might reply that the contents of Der Sozialist are nothing but "Marxism chewed over," and Proudhon disposed of that long ago. When I can see that this style of reply is effective in settling controversy, I will resort to it,
