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distinguish the Anarchist reformers. Theoretically defending individual liberty, and appealing to the intelligence of the people for endorsement of their scientific conclusions, the Anarchists are prepared to set the example of practical non-interference. They aspire to be teachers, but they have no intention of becoming dictators; they are ready to lead the people out of the wilderness to the promised land, but they do not mean to drive them by force.
Having explained the meaning of the article quoted above, we are confronted with the necessity of stating our reasons for (1) our opposition and enmity toward the State and (2) for our confident belief that Anarchy would improve and elevate the world's condition.
This, as we all know, is a practical age. We have no patience with people who waste time and thought on the consideration of any but the most burning, vital, practical, and urgent questions of the hour; and we have nothing but contempt and ridicule for the reformers and social philosophers who invent impracticable schemes, offer puzzling solutions, and flood the world with utopias, sentimental effusions, and fanciful ideals. We seek immediate and tangible benefits from everything that makes claim to our attention, and our first question regarding anything we may be asked to look into is whether the matter is closely allied to material prosperity.
Before we proceed with the main argument, we must, in view of this circumstance, comment upon one current notion concerning the Anarchistic doctrine,—a notion which, because very plausible on the surface, is misleading and dangerous. Some kindly-disposed people, intending it as a compliment, frequently refer to Anarchy as that ideal and millennial state of society of which prophets spoke and phi-
