"In every society I distinguish two kinds of constitution," says he; "the one which I call _social_, the other which is its _political_ constitution; the first innate in humanity, liberal, necessary, its development consisting above all in weakening, and gradually eliminating the second, which is essentially factitious, restrictive, and transitory. The social constitution is nothing but the equilibration of interests based upon free contract and the organisation of the economic forces, which, generally speaking, are labour, division of labour, collective force, competition, commerce, money, machinery, credit, property, equality in transactions, reciprocity of guarantees, etc. The principle of the political constitution is authority. Its forms are: distinction of classes, separation of powers, administrative centralisation, the judicial hierarchy, the representation of sovereignty by elections, etc. The political constitution was conceived and gradually completed in the interest of order, for want of a social constitution, the rules and principles of which could only be discovered as a result of long experience, and are even to-day the object of Socialist controversy. These two constitutions, as it is easy to see, are by nature absolutely different and even incompatible: but as it is the fate of the political constitution to constantly call forth and produce the social constitution something of the latter enters into the former, which, soon becoming inadequate, appears contradictory and odious, is forced from concession to concession to its final abrogation."[18] The social constitution is innate in humanity, necessary. Yet it could only be discovered as the result of long experience, and for want of it humanity had to invent the political constitution. Is not this an entirely Utopian conception of human nature, and of the social organisation peculiar to it? Are we not coming back to the standpoint of Morelly who said that humanity in the course of its history has always been "outside nature?" No--there is no need to come back to this standpoint, for with Proudhon we have never, for a single instant, got away from it. While looking down upon the Utopians searching after "the best form of government," Proudhon does not by any means censure the Utopian point of view. He only scoffs at the small perspicacity of men who did not divine that the best political organisation is the absence of all political organisation, is the social organisation, proper to human nature, necessary, immanent in humanity.