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to labor when he pleases, where he pleases, and as much as he pleases. He wishes to dispose of his own time, to be governed only by necessity, to choose his friendships, his recreation, and his discipline; to act from judgment, not by command; to sacrifice himself through selfishness, not through servile obligation. Communism is essentially opposed to the free exercise of our faculties, to our noblest desires, to our deepest feelings. Any plan which could be devised for reconciling it with the demands of the individual reason and will would end only in changing the thing while preserving the name. Now, if we are honest truth-seekers, we shall avoid disputes about words.

Thus, communism violates the sovereignty of the conscience, and equality: the first, by restricting spontaneity of mind and heart, and freedom of thought and action; the second, by placing labor and laziness, skill and stupidity, and even vice and virtue on an equality in point of comfort. For the rest, if property is impossible on account of the desire to accumulate, communism would soon become so through the desire to shirk.

This extract sufficiently disposes of General Walker's claim. He probably has never read it. In fact, I should judge from his address to the Trinity Club that his sole knowledge of Anarchism was derived from one very mild article written by Prince Kropotkine for the Nineteenth Century. I think I have proven what I started to prove,—that his discriminations between Anarchists have no existence outside of his own imagination, and that he knows next to nothing of this subject, upon which he professes to teach others. His address contained a number of other errors which I might as easily expose, had not this paper already extended beyond the limits originally set for it. Time also forbids me to explain the true idea of Anarchism. That I must leave for some future occasion. The lesson that I have endeavored to teach to-day I find stated by General Walker. He says: "Even our public speakers themselves exhibit a gross ignorance of the principles of Anarchism and Socialism as they are held by large bodies of intelligent men." Of all his remarks to the Trinity Club, that was nearly the only one the truth of which he succeeded in establishing; and that one he established, not by argument, but by the object-teacher's method of personal illustration and example.




[Liberty, April 14, 1888.]

It is due to John Most to say that, in his paper Freiheit, he has greeted the appearance of Libertas in a spirit of entire

fairness and liberality, at the same time that he has not hesi-