With regard to the third leading principle above mentioned, the negation of government and external authority, the anarchy of Bakunin is essentially the same as that of Proudhon. But in Proudhon the principle was set forth in paradox, whereas Bakunin expounds it with perfect frankness and directness, and with a revolutionary energy which has seldom been equalled in history. What they both contemplate is a condition of human enlightenment and self-control in which the individual shall be a law to himself, and in which all external authority shall be abolished as a despotic interference with personal freedom. It is an ideal to which the highest religion and philosophy look forward as the goal of man, not as one, however, which can be forthwith reached through the wholesale destruction of the present framework of society, but through a long process of ethical and social improvement. The error of the anarchists consists in their impatient insistence on this proclamation of absolute freedom in the present debased condition of the great mass of the people in every class. They insist on taking the last step in social development before they have quite taken the first. Like its collectivism, the theory of freedom is not a special feature of anarchism. Collectivism is simply the economic side of the prevalent socialism generally. Its theory of freedom is a very old theory, which has no necessary connection whatever with a revolutionary programme, and we should not misunderstand it because of the strange company in which we here find it. It is a high and long-cherished ideal of the best and greatest minds. The good man does his duty, not from fear of the police or the magistrate, but because it is his duty. And we must regard it as the high-water mark of his probity and goodness that the right is so wrought into the texture of his conscience and intelligence that the doing of it has become as natural to him as breathing or locomotion. It is an ideal, also, which we must cherish for society and for the human race. And not in vain; for there is an ever-widening circle of human action, in which good and reasonable men do the right without pressure or stimulus from without, either from law or government. We are therefore to regard a well-ordered, intelligent, and ethical freedom as the goal of the social development of the human race.