ce is thus a demand of the justice of
social right, of strict right; friendship, respect, admiration, and
recognition alone enter into the province of equity or proportion.

(9) Free association, or freedom which limits itself to expressing
equality in the means of production and equivalence in articles of
exchange, is the only possible, the only right, and the only true form
of society.

(10) Politics is the science of freedom; the government of men by men,
under whatever name it may be concealed, is servitude; the highest
consummation of society is found in the union of order and anarchy.

We will only select from this Decalogue of Collectivist Anarchism one
dogma, the seventh; because it contains a fundamental error of
Proudhon's, which must continually produce other errors. "Products,"
he says, "are only exchanged for products; but since every bargain
presupposes the equality of products, profit is impossible and not
right." By this proposition the question of pauperism and everything
evil is to be solved, and, in fact, Proudhon even made some attempts
to realise the theory contained therein. But that every bargain
presupposes the equality of products in any other than the sense
determined by supply and demand, is untrue; yet even this equality is
not regarded by Proudhon as such. He understands thereby equivalence
or the equality of values, which again is determined by the time of
labour, and accordingly he makes it a presupposition of a free bargain
that only products which represent equal times of labour can be
exchanged. Thus a hat which took six hours to make, should be
exchanged for a poem which was written in the same time. And if we are
startled by the incorrectness of this assumption, what can be said for
the converse of this statement, namely, that products of equal value,
_i. e._, such as represent equal times of labour, must be accepted at
any time in place of payment, just as money is accepted to-day?
Proudhon ascribed the utility of money as a universal medium of
exchange to the supposed circumstance that its value was fixed or
established, and concluded therefrom that whenever the value of other
commodities was determined, they would have the same utility as money;
thus, that it would be possible to exchange at any time a watch which
represented three days' work for a pair of boots which had been made
in the same time. And to complete this economic and logical confusion,
Proudhon once again inverts