this work must, help readers to see the true meaning of what is called "Anarchism."
And a work like this one of Plechanoff's is doubly necessary in England, where the Socialist movement is still largely disorganised, where there is still such ignorance and confusion on all economic and political subjects; where, with the exception, among the larger Socialist organisations, of the Social-Democratic Federation (and even among the younger S.D.F. members there is a vague sort of idea that Anarchism is something fine and revolutionary), there has been no little coquetting with Anarchism under an impression that it was very "advanced,” and where the Old Unionist cry of "No politics!" has unconsciously played the reactionary Anarchist game. We cannot afford to overlook the fact that the Socialist League became in time—when some of us had left it—an Anarchist organisation, and that since then its leaders have been, or still are, more or less avowed Anarchists. While quite recently the leader of a "new party"—and that a would-be political one!—did not hesitate to declare his Anarchist sympathies or to state that "The methods of the Anarchists might differ from those of the Socialists, but that might only prove that the former were more zealous than the latter."
It is also necessary to point out once again that Anarchism and Nihilism have no more in common than Anarchism and Socialism. As Plechanoff said at the Zürich International Congress: "We (i.e., the Russians) have had to endure every form of persecution, every thinkable misery; but we have been spared one disgrace, one humiliation; we, at least, have no Anarchists." A statement endorsed and emphasised by other Russian revolutionists, and notably by the American delegate,
