r of workmen, the less becomes the work of each, the
more distinction between them disappears. That is a mathematical
proceeding, not social or human. What distinction is to disappear? The
distinction among producers is to become progressively smaller. The
natural distinction of capacity which society abolishes by the social
equality of wages. Preach the social freedom of consumption, and then
you have at once the true freedom of production. Reverse the case: are
you so anxious about lack of production? Recent progress in science
may assure you. Perhaps children up to fifteen years of age would be
able to perform all necessary household duties as mere guides of
machineryeven in holiday attire, as a game of play! Everyone is paid
according to what he produces, and the production of each is limited
by the right of all. But no! no limitation! Let us have no right of
all against the right of the individual. On the contrary, the
consumption of each is guaranteed by the consumption of all. The
production of one is not paid for by the product of another, but each
pays out of the common product."[6] We shall meet with the same ideas
in Kropotkin, only more definite.

[6] Die sociale Bewegung, p. 433. Darmstadt, 1845.

Proudhon found an ardent disciple in Wilhelm Marr, who at that time
stood at the head of the German Democratic Union of manual workmen of
"young Germany" in Switzerland. Born on May 6, 1819, at Magdeburg,
Marr was originally intended for a merchant's calling, but after his
stay in Switzerland (1841) gave it up entirely, and turned his
attention to a political and literary career. At first, attracted by
Weitling's Communism, he later on came into decided opposition to it
from his accentuation of the individualist standpoint, which he, as an
ardent follower of Feuerbach, pursued according to Proudhon's rather
than Stirner's views. In conjunction with a certain Hermann Doeleke,
Marr endeavoured to instil these views into the above-mentioned Swiss
workmen's unions. His programme was quite of a negative character; as
he himself describes it: "The abolition of all prevailing ideas of
Religion, State, and Society was the aim, which we followed with a
full knowledge of its logical consequences." Doeleke called it the
"theory of no consolation"[7] (_Trostlosigkeits-theorie_). In
December, 1844, Marr published a journal in Lausanne called _Pages of
the Present for Social Life (Blaetter der Gegenwart fuer sociales
Lebe