of life, with the dawn of a new view of the world, our
conceptions of property will also alter; not sooner, but surely. This
new view of life will give a direction and aim to our endeavours for
improvement. The new treatment of the question of property, however,
will only be one of the results of the general new tendencies.
Certainly it will be one of the most important; but we do not need
beforehand to recognise any one of the manifold tendencies indicated
as a binding law; just as we may generally take what is called
Socialism into consideration, as soon as it is offered to us on a
firmly defined form, but never accept it without further demur as a
new law.

"Instead of the words 'equality' and 'freedom,' I say 'self-reliance'
and 'independence.' They express better that which concerns the
individual; and they also avoid the objection of being 'impossible.'
That even self-reliance and independence may experience a certain
limitation from the demands of our life in common one with another, I
know quite well; but they do not mislead us beforehand to the same
erroneous ideas and especially not to the same demands, so impossible
of fulfilment, as the word equality. The highest attainable is always
merely that we create for the individual equal, _i. e._, equally good,
conditions of existence. But owing to the inequality of individuals
similar conditions do not always produce by any means the same result
of well-being; the utilisation of the conditions is a matter for the
individual, and is unequal. Thus we should have to arrange these
conditions as _un_equal for each individual in order to give all
individuals really equal conditions of existence. Apart from the
fundamental impossibility in our human imperfection, of doing absolute
justice to these requirements, the equality thus restored would the
very next moment be impaired in a thousand different directions."

Egidy is a pure Anarchist, perhaps the purest of all, but he is
certainly not the wisest. "The greatest fault in Anarchism," he says,
"in the eyes of the opponent whom it has to overcome, is its name.
This, however, is not quite fair to the representatives of these
ideas; for why must everything have a name, and why must names be
sought which annihilate what at present exists, instead of choosing
names which indicate the highest connotation of meanings so far
recognised? Why say, 'without government'? Why not rather,
'self-discipline, self-government'? Discipli