According to the view common to all Anarchists, the fault of our present circumstances, which scorn freedom and equality, lies not in the natural limitation of mankind, but in the limitation entailed upon him by society, that is, by his own faulty conceptions and ideas. It is therefore only a question of convincing men that they hitherto have erred, that they should see in the State their enemy and not their protector and champion--and the world is at once turned upside down "like an omelet," society as now constituted is annihilated, and Anarchy is triumphant. Anarchists since Bakunin are of the opinion that, in order to reach this end, there is no need of weary evolution or of an education of the human race for Anarchy; on the contrary, it can be set up at once, immediately, with these same men; it merely requires the trifling circumstance that men should be convinced of its truth. Therefore they despise every political means, and their whole strategy, not excepting the propaganda of action, only aims at convincing men of the nothingness of society as such, and of the harm done by its institution. This fact can only be understood in view of the purely idealist starting-point from which the Anarchists proceed. The man to whom society is a fact, a reality, only recognises an evolution that excludes any sudden leap, and above all, the leap into annihilation. A radical error (as Herbert Spencer remarks in the very book which Ferri adduces as a proof of his Anarchist tendency) which prevails in the mode of thought of almost all political and social parties, is the delusion that there exist immediate and radical remedies for the evils that oppress us. "Only do thus, and the evil will disappear"; or "act according to my method and want will cease"; or "by such and such regulations the trouble will undoubtedly be removed"--everywhere we meet such fancies, or modes of action resulting from them. But the foundation of them is wrong. You may remove causes that increase the evil, you may change one evil into another, and you may, as frequently occurs, even increase the evil by trying to cure it: but an immediate cure is impossible. In the course of centuries mankind, owing to the increase of numbers, has been compelled to expand from the original, ancient condition, wherein small groups of men supported themselves upon the free gifts of nature, into a civilised condition, in which the things necessary to support life for such great masses can only be acquired by ceaseless toil. The nature of man in this latter mode of existence is very different from what it was in the first period; and centuries of pain have been necessary to transform it sufficiently. A human constitution that is no longer in harmony with its environment is necessarily in a miserable position, and a constitution inherited from primitive man does not harmonise with the circumstances to which those of to-day have to adapt themselves. Consequently it is