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Johann Most forms the link between social Democracy, to which he formerly attached himself, and Anarchism, to which he now devotes his baleful talents. But, as a matter of fact, Most goes no farther than ancient and modern followers of Baboeuf have gone at all times; the "decision of society" is the authoritative boundary which separates him from the communist Anarchists.
London is especially the headquarters of German Anarchism; the English working classes have, however, always regarded their ideas very coldly, while the Government have always regarded the eccentric proceedings of the Anarchists, as long as they confined themselves merely to talking and writing, in the most logical spirit of the doctrine of laisser faire.
Socialism, atheism, and even anarchism are all in the air, and if these are to be counteracted by religious teaching at all, it will certainly not be by the narrow dogmatism of the old school.
The pioneers of Socialism, Anarchism, and Syndicalism have, for the most part, experienced prison, exile, and poverty, deliberately incurred because they would not abandon their propaganda; and by this conduct they have shown that the hope which inspired them was not for themselves, but for mankind.
In the presence of these powerful and repulsive men, who were the princes of anarchy, he had almost forgotten the frail and fanciful figure of the poet Gregory, the mere aesthete of anarchism. He even thought of him now with an old kindness, as if they had played together when children. But he remembered that he was still tied to Gregory by a great promise.
Anarchism as the end and terrorism as the means were thus injected into the organization at its most formative period, when the laboring classes of all Europe had just begun to write their program, evolve their principles, and define their tactics.
Anarchism rests in the negative protest against conformity; forgetting that the only right to liberty is founded on the possession of a reasonableness that inclines the individual to the universal; and forgetting that the only virtue in liberty lies in the opportunity for union and devotion which it provides.
The renewed force with which the Anarchism of action has during the last three years or so made itself felt in the Latin countries, appears already to present new features; this may be termed the third epoch of Anarchism.
Public morality was at last avenged, Paris might now emerge in safety from its long spell of terror, Anarchism would be struck down, annihilated. And that was what he, Monferrand, had done as a Minister for the honour and safety of his country, whilst villains were vainly seeking to dishonour him by inscribing his name on a list of infamy, the outcome of the very basest political intrigues.
The world has nothing to fear from anarchism as a theory, and up to thirty or forty years ago it was nothing but a theory. The "propaganda of action" came out of Russia about forty years ago, and is the offspring of Russian nihilism. The "propaganda of action" is the protest of impatience against evolution; it is the effort to hasten progress by deeds of violence.
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