apparatus of force must be set up; if we wish to exercise force, it must be publicly proclaimed, and we must publicly agree upon what conditions it is to be applied; it must be surrounded by guarantees and so on. Force and the unconditional freedom of the individual, or Anarchy, are incompatible ideas, and therefore I am a Voluntarist, not an Anarchist--a Voluntarist in all questions where Voluntarism is admissible; but I return into the State when by the nature of things some organisation is necessary." [8] The answer is obvious: the inhabitants of Texas. Practically Auberon Herbert's distinction of terms is merely playing with words; for the "voluntary State," which I can leave at any moment, from which I can withdraw my financial support if I do not approve of its actions, is Proudhon's federation of groups in its strictest form; perhaps it is even the practical outcome of Stirner's _Union of Egoists_; at any rate Herbert, like Stirner, prefers the unconditional acceptance of the principle of _laisser faire_, without reaching it, like Proudhon, by means of the thorny circumlocution of a complicated organisation of work. Carried into practice, Voluntarism would be as like Anarchism as two peas. None the less we must not undervalue the theoretical progress shown in the distinction quoted above. Herbert approaches within a hair's-breadth of the standpoint of Sociology, and what separates him from it is not so much the logical accentuation of the social-contract theory as the indirect assumption of it. * * * * * In America we find views similar to Auberon Herbert's. The traces of Anarchist ideas in the United States go back as far as the fifties. Joseph Dejacque, an adherent of Proudhon, and compromised politically in 1848, edited in New York, from 1858-61, a paper, _Le Libertaire_, in which he at first preached the collective Anarchism of his master, but later--though long before Kropotkin--drifted into communist Anarchism. Side by side there also arose, almost, as it seems, independently of Europe, an individualist school, the origin of which goes back somewhere to the beginning of the century. Here the ideas of a free society, such as Thompson had imagined and taught, found rapid and willing acceptance, and were expanded, by men like Josiah Warren, Stephen Pearl Andrews, Lysander Spooner, and others, to the idea of "individual sovereignty," which to-day possesses its most important champion in R. B. Tucker, the editor of the journal, _Liberty_, in Boston, and which approaches most closely to Herbert's idea of the "voluntary State." PART III THE RELATION OF ANARCHISM TO SCIENCE AND POLITICS CHAPTER VII ANARCHISM AND SOCIOLOGY: HERBERT SPENCER