and negation of the old social order, which the revolution is destined to abolish.
According to Kropotkin, this old order is the dominance of the few over the many, and above all the dominance of a small number of capitalists. The love of our neighbour is officially preached, but remains mere dead preachment, just as we are habitually told that we are never to lie whilst misrepresentation and sophistry constitute the whole basis of our social life. It is impossible, therefore, that this life can be retained, and it must be altered from the foundations upwards. But the question of its transformation does nor depend merely upon the material conditions of existence, and the change must involve the entire domain of human activity. The new world can only be upbuilded by a new faith. This new world signifies the political and social freedom of all.
Anarchism, for Kropotkin, is a method, is a natural philosophy of socialism, a philosophy in fact. Just as Marx proclaimed his socialism as science, so does Kropotkin speak of anarchism as science.
Kropotkin's anarchism is directed against the power and dominion of the state, being essentially astatism and apolitism, but at the same time it is directed against authority in every form. Kropotkin stigmatises the wielders of power, the guardians of the law, and the pious, as the hereditary enemies of thought. Opposing reason to authority, he rejects the Bible and the gospels, Kant (the categorical imperative), Bentham and the utilitarians (self-interest rightly understood), and all hitherto extant religious and moral education. Like Bakunin, he demands a new morality and a new faith, meaning thereby, not a new religion, but a new philosophy.
As happens to so many of the anarchists, Kropotkin's astatism involves him in grave perplexities. Let us suppose, he says, that a group of individuals have combined to carry out an undertaking. One of them proves disorderly and work-shy; what is to be done? Is the group to be dissolved; is it to be given an overseer who will dictate punishments or keep a time-book of work done? Kropotkin solves the difficulty in the following way. "The comrades will say to the comrade whose conduct is injuring the undertaking: 'Good friend, we should like to go on working with you, but since you often fail to turn up, and often neglect your work, we shall have to part company. Go and seek other comrades
