be content to distinguish the "living" social forms from those that owe their origin to the "petrifying" action of the State, and to condemn these latter. Is not this the old Proudhonian antithesis of the social organisation "immanent in humanity," and of the political constitution "invented" exclusively in the interests of "order?" Is not the only difference that the "materialist" transforms the Utopian programme of the "idealist," into something even more Utopian, more nebulous, more absurd?
"To believe that the marvellous scheme of the universe is due to chance, is to imagine that by throwing about a sufficient number of printers' characters at hazard, we might write the Iliad." So reasoned the Deists of the 18th century in refuting the Atheists. The latter replied that in this case everything was a question of time, and that by throwing about the letters an infinite number of times, we must certainly, at some period, make them arrange themselves in the required sequence. Discussions of this kind were to the taste of the 18th century, and we should be wrong to make too much fun of them now-a-days. But it would seem that Bakounine took the Atheist argument of the good old times quite seriously, and used it in order to make himself a "programme." Destroy what exists; if only you do this often enough you are bound at last to produce a social organisation, approaching at any rate the organisation you "dream" of. All will go well when once the revolution has come to stay. Is not this sufficiently "materialist?" If you think it is not, you are a metaphysician, "dreaming" of the impossible!
The Proudhonian antithesis of the "social organisation" and the "political constitution" reappears "living" and in its entirety in what Bakounine is for ever reiterating as to the "social revolution" on the one hand, and the "political revolution" on the other. According to
forms of social life; there is to be the Commune, whose ulterior development will start from the actual rural commune. It was especially the Bakounists who in Russia spread the notion about the marvellous virtues of the Russian rural commune.
