characterized by a naivete one would never have suspected in him.

* * * * *

It is true that, on page 74, like an individualist of the good old days,
and with an absolutism which we may henceforth call pre-historic, he
deplores the enactment of even those civil laws which have limited the
_jus utendi et abutendi_ (freely, the right of doing what one will with
one's own--Tr.), and which have "seriously maimed the institution of
private property," since, he says, "the lower classes suffer cruelly,
not from the existence of great fortunes, but rather from the economic
embarrassment of the upper classes" (page 77). What boldness of critical
thought and profundity in economic science!

And, in regard to my statement that contemporary science is altogether
dominated by the idea and the fact of the _social aggregate_--and,
therefore, of socialism--in contrast to the glorification of the
individual, and, therefore, of individualism, which obtained in the
Eighteenth Century, M. Garofalo replies to me that "the story of
Robinson Crusoe was borrowed from a very trustworthy history," and adds
that it would be possible to cite many cases of anchorites and hermits
"who had no need of the company of their fellows" (page 82).

He believes that he has thus demonstrated that I was mistaken when I
declared that the species is the sole eternal reality of life and that
the individual--himself a biological aggregation--does not live alone
and by himself alone, but only by virtue of the fact that he forms a
part of a collectivity, to which he owes all the creative conditions of
his material, moral and intellectual existence.

In truth, if M. Garofalo had employed such arguments to expose the
absurdities of metaphysical penology, and to defend the heresies of the
positive school, the latter would certainly not number him among its
most eloquent and suggestive founders and champions.

* * * * *

And yet, M. Garofalo, instead of repeating these soporific banalities,
ought to have been able to discuss seriously the fundamental thesis of
socialism, which, through the social ownership of the land and the means
of production, tends to assure to every individual the conditions of an
existence more worthily human, and of a full and perfectly free
development of his physical and moral personality. For then only, when
the daily bread of the body and mind is guaranteed, will every man b