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Charles Malato (de Corné), of the old Italian nobility, the son of a Communist, with whom he went to New Caledonia, is one of the chief literary representatives and more eager supporters of the propaganda of Anarchism in Paris. Besides a Philosophy of Anarchy, a book called Révolution Chrétienne et Révolution Sociale, and the widely circulated pamphlet, Les Travailleurs des Villes aux Travailleurs des campagnes (issued anonymously in 1888, and recently again at Lyons in 1893), he has written a long-winded diary, De la Commune
As Rambaud puts it: 'Les devoirs de charité, d'équité naturelle, et de simple convenance sociale peuvent affecter, ou mieux encore, commander un certain usage de la richesse; mais ce n'est pas le même chose que limiter la propriété. The community of user of the scholastics was distinguished from that of modern Socialists not less strongly by the motives which inspired it than by the effect it produced.
In all this we are passing from the second element in George Sand to the third, her aspiration for a social new-birth, a renaissance sociale. It is eminently the ideal of France; it was hers. Her religion connected itself with this ideal. In the convent where she was brought up, she had in youth had an awakening of fervent mystical piety in the Catholic form. That form she could not keep.
Christianity considered it a counsel of perfection for a man to deprive himself of his goods; it did not abrogate the right of anybody. The same conclusion is reached by the Abbé Calippe in an excellent article published in La Semaine Sociale de France, 1909.
He praised Marx for enunciating this doctrine, but nevertheless continued to think in terms of nations. His longest work, ``L'Empire Knouto-Germanique et la Revolution Sociale, is mainly concerned with the situation in France during the later stages of the Franco-Prussian War, and with the means of resisting German imperialism.
The world began to assume an aspect of bewildering ungenuineness, and there seemed to be a treacherous quality of fiction in the ground under our feet. Even the play at the pretty little Teatro Sociale where we went to pass the rest of the evening appeared hollow and improbable.
"Bravo!" Kirillov almost bellowed with delight. "'Vive la republique democratique sociale et universelle ou la mart! No, no, that's not it. 'Liberte, egalite, fraternite ou la mort. There, that's better, that's better." He wrote it gleefully under his signature. "Enough, enough," repeated Pyotr Stepanovitch. "Stay, a little more. I'll sign it again in French, you know.
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." We shall meet with the same ideas in Kropotkin, only more definite. Die sociale Bewegung, p. 433. Darmstadt, 1845.
Jedem Menschem, says Riehl, ist sein Zopf angeboren, warum soll denn der sociale Sprachgebrauch nicht auch sein Zopf haben?—which we may render—“As long as snobism runs in the blood, why should it not run in our speech?” As a necessary preliminary to a purely rational society, you must obtain purely rational men, free from the sweet and bitter prejudices of hereditary affection and antipathy; which is as easy as to get running streams without springs, or the leafy shade of the forest without the secular growth of trunk and branch.
VADALA, Darwinismo naturale e Darwinismo sociale, Turin, 1883. BORDIER, La vie des sociétés, Paris, 1887. SERGI, Le degenerazione umane, Milan, 1889, p. 158. BEBEL, Woman in the past, present and future. MAX NORDAU, Conventional Lies of our Civilization.
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