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INSTEAD OF A BOOK.

(2) Because violence, like every other policy, is advisable when it will accomplish the desired end and inadvisable when it will not.

(3) Anarchism is philosophical, but it is not a system of philosophy. It is simply the fundamental principle in the science of political and social life. The believers in government are not as easily to be satisfied as Mr. Robinson thinks; and it is well that they are not. The considerations upon which he relies may convince them that government does not exist to suppress robbery, but will not convince them that abolition of the State will obviate the necessity of dealing violently with the other and more ordinary kinds of government of which common robbery is one. For, even though they be led to admit that the disappearance of the robber State must eventually induce the disappearance of all other robbers, they will remember that effects, however certain, are not always immediate, and that, pending the consummation, there are often serious difficulties that must be confronted.

(4) If Mr. Robinson still maintains that doing violence to those who let us alone is precisely parallel to doing violence to those who assault us, I can only modestly hint once more that I have a better eye for an angle than he has.

(5) Not so, by any means. As long as nearly all people are agreed in their identification of the great majority of actions as harmonious with or counter to equal liberty, and as long as an increasing number of people are extending this agreement in identification over a still larger field of conduct, the definition of invasion as the infringement of equal liberty, far from being vain, will remain an important factor in political progress.

(6) Because we see no imperative and overwhelming necessity for an immediate settlement of the question of copyright, and because we think that the verdict of reason is preferable to the verdict of violence in all doubtful cases where we can afford to wait.

(7) It seems that there are cases in which, according to Mr. Robinson, we may resort to violence. It is now my turn to ask, Why? If he favors violence in one case, why not in all? I can see why, but not from his standpoint. For my part, I don't care a straw whether, when Mr. Robinson sees fit to use violence, he acts under protest or from principle. The main question is: Does he think it wise under some circumstances to use violence, or is he so much of a practical Archist that he would not save his child from otherwise inevitable murder by splitting open the murderer's head?