something unorganised
and consequently less valuable?

But Prince Kropotkin, who appears to be such a stern materialist, is a
very enthusiast, who gives way to utter self-deception as to human
nature. "We do not want to be governed!" he says; "and do we not
thereby declare that we ourselves wish to rule no one? We do not wish
to be deceived; we always would hear nothing but the truth. Do we not
declare by this that we ourselves wish to deceive no one, and that we
promise to speak always the truth, the whole truth, and nothing but
the truth?" Who can fail to recognise here the exact opposite to the
real facts of the case? The Anarchists, and especially those who
acknowledge Kropotkin as their highest "authority," do not wish force
used against them, yet use it themselves; they do not wish to be
killed, and yet kill others. Can there be a stronger refutation of
Anarchist morality?

* * * * *

Kropotkin has finally broken with the Communism of Proudhon, and
placed Anarchist Communism in its stead. Proudhon, and, to a certain
extent, Bakunin also--who always called himself a Collectivist, and
repelled the charge of Communism[5]--certainly attacked property as
_rente_ or profit derived from the appropriation of the forces of
nature; but they have also not only not denied the right to individual
possession of property, but even sought to make it general. Everyone
should become a possessor of property; only land and the means of
labour, which must be accessible to all, may not be appropriated; they
are collective property, and are applied to employment in a proportion
equal to the quotient of the amount of land at disposal, or the means
of production on the one hand and the number of members of free
"groups" on the other. We have already seen to what a complicated
organisation of economic life this led in the case of Proudhon's
theory; but he did not entrust the maintenance of this economic order
to the strong hand of the State, but believed that life, when once
brought into equilibrium or "balance," could never fall away from it
again. We will not repeat here what an illusion is contained in this.
Collectivism left to itself must degenerate again at once into a state
of economic inequality, and accordingly those Collectivists who make
the maintenance of economic equilibrium the business of the State,
possess at least the merit of consistency. But then the very
foundation idea of Anarchism is