ad the net of government over the whole of
life, and the iconoclastic Anarchist, who would destroy all forms of
social authority, have all alike been dubbed Socialists, by their
friends no less than by their opponents.

The confusion thus introduced has had the effect of seriously
complicating the study of Socialism from the historical point of view.
Much that one finds bearing the name of Socialism in the literature of
the middle of the nineteenth century, for example, is not at all
related to Socialism as that term is understood to-day. Thus the
Socialists of the present day, who do not advocate Communism, regard as
a classic presentation of their views the famous pamphlet by Karl Marx
and Friederich Engels, _The Communist Manifesto_. They have circulated
it by millions of copies in practically all the languages of the
civilized world. Yet throughout it speaks of "Socialists" with
ill-concealed disdain, and always in favor of Communism and the
Communist Party. The reason for this is clearly explained by Engels
himself in the preface written by him for the English edition, but that
has not prevented many an unscrupulous opponent of Socialism from
quoting the _Communist Manifesto_ of Marx and Engels against the
Socialists of the Marx-Engels school.[7] In like manner, the utterances
and ideas of many of those who formerly called themselves Socialists
have been quoted against the Socialists of to-day, notwithstanding that
it was precisely on account of their desire to repudiate all connection
with, and responsibility for, such ideas that the founders of the modern
Socialist movement took the name "Communists."

Nothing could be clearer than the language in which Engels explains why
the name Communist was chosen, and the name Socialist discarded. He
says: "Yet, when it (the _Manifesto_) was written, we could not have
called it a _Socialist Manifesto_. By Socialists, in 1847, were
understood, on the one hand, the adherents of the various Utopian
systems: Owenites in England, Fourierists in France, both of these
already reduced to the position of mere sects, and gradually dying out;
on the other hand, the most multifarious social quacks, who, by all
manner of tinkering, professed to redress, without any danger to capital
and profit, all sorts of social grievances; in both cases men outside of
the working-class movement, and looking rather to the 'educated' classes
for support. Whatever portion of the working class had becom