opment and the satisfaction of his wants. As the means of
introducing "Anarchism" Hess mentions the improvement of the system of
education, the introduction of universal suffrage, and--a thing which
Proudhon always opposed--the erection of national workshops.

Karl Gruen, however, was not only in friendly personal relationship
with Proudhon, but also perfectly imbued with his ideas. Born on
September 30, 1817, at Ludenscheid, in Westphalia, he studied at Bonn
and Berlin, and later became a teacher of German at the college of
Colmar. Later he founded in Mannheim the radical newspaper, the
_Mannheimer Zeitung_, and when expelled from Baden and Bavaria went to
Cologne, where for some time he continued active as a lecturer and
journalist. During the winter of 1844 and 1845 he had made the
acquaintance of Proudhon personally in Paris, and had inoculated him
with Hegelian philosophy, and in return brought back Proudhon's views
with him to Germany. The result of this first visit to Paris was the
work entitled, _The Social Movement in France and Belgium_,[5] one of
the most important works on advanced Socialism in Germany, which made
known the Socialist views of Frenchmen, and especially of Proudhon, to
the German public in an attractive form. In 1849 Gruen made another
stay in Paris. Returning thence to Germany, he was elected a member of
the Prussian National Assembly; then, being arrested for alleged
complicity in the Palatinate rising, was at length acquitted after
eight months' imprisonment. He then lived in Belgium and Italy,
engaged actively in literary work; later on became a teacher at the
School of Commerce in Frankfort, visited the Rhine towns on a
lecturing tour from 1865 to '68, and migrated in 1868 to Vienna, where
he resided till his death in 1887.

[5] Gruen wrote many works on literature and the history of
art, and also _Louis Napoleon Bonaparte, the Sphinx on the
French Throne_ (3d ed., 1866); _France before the Judgment
Seat of Europe_ (1860); Italy (1861), etc.

Gruen goes farther than his master Proudhon, and, like Hess, sowed the
seed of the Communist Anarchy which has only attained its full growth
as a doctrine in quite recent years. In this he totally rejected the
principle of reward or wages maintained by Proudhon. "Proudhon never
got beyond this obstacle," he says; "he anticipates it, seeks it, he
would like it, he introduces it: the farther association extends, the
greater the numbe