find acceptance, gained a few proselytes among
the Radical Democrats, and especially among the Communists of
Switzerland and the Rhine.

[3] "Zur Geschicte des Anarchismus," _Neue Freie Press_, 26th
July 1894 (No. 10,748).

[4] It is characteristic that even the German followers of
Proudhon, as, _e. g._, Marr, Gruen, and others, had a very
poor opinion of Stirner, and never dreamed of any connection
between his views and those of Proudhon.

Moses Hess was, among Germans, the first to seize hold upon the word
"Anarchy" fearlessly and spread it abroad. This was in 1843, thus
shortly after the appearance of Proudhon's sensational book on
property, where the word was first definitely adopted as the badge of
a party. Hess was born at Bonn in 1812, and was meant for a merchant's
life, but turned his attention to studies picked up later, more
especially to Hegelian philosophy, and entered upon the career of
literature. In the beginning of the forties he propounded in his works
on _The Philosophy of Action_ and _Socialism_ a confused programme,
in which the Communism of Weitling was curiously intermingled with the
views of Proudhon. In 1845 he expressed his views in a paper called
_The Mirror of Society_ (_Gesellschaftspiegel_), that appeared later
in 1846, under the title of _The Social Conditions of the Civilised
World_, and represented the extreme views of Rhenish Socialism. Moses
Hess died in obscurity in 1872.

Hess went farther than Proudhon, in that he differed from Proudhon's
carefully thought-out and measured organisation of society by
demanding, under Anarchy, the abolition of the influence, in social,
mental, and moral life, not only of the State and the Church, but also
in like manner of any or all external dominion. All action, he
declared, must proceed exclusively from the internal decision of the
individual acting upon the external world, and not _vice versa_.
Action which did not proceed from internal impulse, but from
external--whether from external compulsion, necessity, desire for
gain, or enjoyment--was "not free," and thus merely "a burden or a
vice." This cannot be the case under Anarchy, for there every work
will bring its own reward in itself. The manner and duration of a
man's work will depend entirely on his inclination, thus introducing
an individual arbitrary will unknown as yet to Proudhon. Society will
offer to each just as much as he "reasonably" needs for
self-devel