As to the method followed by the Anarchist thinker, it entirely differs from that followed by the Utopists. The Anarchist thinker does not resort to metaphysical conceptions (like "natural rights," the "duties of the State," and so on) to establish what are, in his opinion, the best conditions for realising the greatest happiness of humanity. He follows, on the contrary, the course traced by the modern philosophy of evolution—without entering, however, the slippery route of mere analogies so often resorted to by Herbert Spencer. He studies human society as it is now and was in the past; and, without either endowing men altogether, or separate individuals, with superior qualities which they do not possess, he merely considers society as an aggregation of organisms trying to find out the best ways of combining the wants of the individual with those of co-operation for the welfare of the species. He studies society and tries to discover its tendencies, past and present, its growing needs, intellectual and economical, and in his ideal he merely points out in which direction evolution goes. He distinguishes between the real wants and tendencies of human aggregations and the accidents (want of knowledge, migrations, wars, conquests) which have prevented these tendencies from being satisfied, or temporarily paralysed them. And he concludes that the twe most prominent, although often unconscious, tendencies throughout our history have been: a tendency towards integrating labour for the production of all riches in common, so as finally to render it impossibie to discriminate the part of the common production due to the separate individual; and a tendency towards the fullest freedom of the individual in the prosecution of all aims, beneficial both for himself and for society at large. The ideal of the Anarchist it thus a mere summing-up of what he considers to be the next phase of evolution. It is no longer a matter of faith; it is a matter for scientific discussion.
In fact, one of the leading features of our century is the growth of Socialism and the rapid spreading of Socialist views among the working-classes. How could it be otherwise? We have witnessed during the last seventy years an unparalleled sudden increase of our powers of production, resulting in an accumulation of wealth which has outstripped the most sanguine expectations. But, owing to our wage system, this increase of wealth—due to the combined efforts of men of science, of managers, and workmen as well—has resulted only in an unprevented accumulation of wealth in the hands of the owners of capital; while an increase of misery for great num-
