according to mutual needs and tendencies.

Emancipation from religious morality; free morality, without compulsion or authority, developing itself from social life and becoming habitual.

The above is no dream of students, it is a conclusion which results from an analysis of the tendencies of modern society: Anarchist Communism is the union of the two fundamental tendencies of our society—a tendency towards economic equality, and a tendency towards political liberty. So long as Communism presented itself under an authoritarian form, which necessarily implies government, armed with much greater power than that which it possesses to-day, inasmuch as it implies economic in addition to political power—so long as this was the case, Communism met with no sufficient response. Before 1848 it could, indeed, sometimes excite for a moment the enthusiasm of the worker who was prepared to submit to any all-powerful government, provided it would release him from the terrible situation in which he was placed, but it left the true friends of liberty indifferent.

Anarchist Communism maintains that most valuable of all conquests—individual liberty—and moreover extends it and gives it a solid basis—economic liberty—without which political liberty in delusive; it does not ask the individual who has rejected god, the universal tyrant, god the king, and god the parliament, to give unto himself a god more terrible than any of the preceding—god the Community, or to abdicate upon its altar his independence, his will, his tastes, and to renew the vow of asceticism which he formerly made before the crucified god. It says to him, on the contrary, "No society is free so long as the individual is not so! Do not seek to modify society by imposing upon it an authority which shall make everything right; if you do, you will fail as popes and emperors have failed. Modify society so that your fellows may not be any longer your enemies by the force of circumstances: abolish the conditions which allow some to monopolise the fruit of the labour of others; and instead of attempting to construct society from top to bottom, or from the centre to the circumference, let it develop itself freely from the simple to the composite, by the free union of free groups. This course, which is so much obstructed at present, is the true forward march of society: do not seek to hinder it, do not turn your back on progress, but march along with it! Then the sentiment of sociability which is common to human beings, as it is to all animals living in society, will be able to develop itself freely, because our fellows will no longer be our enemies, and we shall thus arrive at a state of things in which each individual will be able to give free rein to his inclinations, and even to his passions, without any other restraint than the love and respect of those who surround him."

This is our ideal, and it is the ideal which lies deep in the hearts of peoples—of all peoples. We know full well that this ideal will not be attained without violent shocks; the close of this century has a formidable revolution in store for us: whether it begins in France, Germany, Spain, or Russia, it will be an European one, and spreading with the same rapidity as that of our fathers, the heroes of 1848, it will set all Europe in a blaze. This coming Revolution will not aim at a mere change of government, but will have a social character; the work of expropriation will commence, and exploiters will be driven out. Whether we like it or not, this will be done independently of the will of individuals, and when hands are laid on private property we shall arrive at Communism, because we shall be forced to do so. Communism, however, cannot be either authoritarian or parliamentary, it must either be anarchist or non-existent; the mass of the people does not desire to trust itself again to any saviour, but will seek to organise itself by itself.

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