Now it is perfectly apparent that Anarchy, having to do almost entirely with the relations of men in their thoughts and feelings, and not with the positive organization of production and distribution, an Anarchist needs to supplement his Anarchism by some economic propositions, which may enable him to put in practical shape to himself and others this possibility of independent manhood. That will be his test in choosing any such proposition,--the measure in which individuality is secured. It is not enough for him that a comfortable ease, a pleasant and well-ordered routine, shall be secured; free play for the spirit of change--that is his first demand. Every Anarchist has this in common with every other Anarchist, that the economic system must be subservient to this end; no system recommends itself to him by the mere beauty and smoothness of its working; jealous of the encroachments of the machine, he looks with fierce suspicion upon an arithmetic with men for units, a society running in slots and grooves, with the precision so beautiful to one in whom the love of order is first, but which only makes him sniff--"Pfaugh! it smells of machine oil." There are, accordingly, several economic schools among Anarchists; there are Anarchist Individualists, Anarchist Mutualists, Anarchist Communists and Anarchist Socialists. In times past these several schools have bitterly denounced each other and mutually refused to recognize each other as Anarchists at all. The more narrow-minded on both sides still do so; true, they do not consider it is narrow-mindedness, but simply a firm and solid grasp of the truth, which does not permit of tolerance towards error. This has been the attitude of the bigot in all ages, and Anarchism no more than any other new doctrine has escaped its bigots. Each of these fanatical adherents of either collectivism or individualism believes that no Anarchism is possible without that particular economic system as its guarantee, and is of course thoroughly justified from his own standpoint. With the extension of what Comrade Brown calls the New Spirit, however, this old narrowness is yielding to the broader, kindlier and far more reasonable idea, that all these economic conceptions may be experimented with, and there is nothing un-Anarchistic about any of them until the element of compulsion enters and obliges unwilling persons to remain in a community whose economic arrangements they do not agree to. (When I say "do not agree to" I do not mean that they have a mere distaste for, or that they think might well be altered for some other preferable arrangement, but with which, nevertheless, they quite easily put up, as two persons each living in the same house and having different tastes in decoration, will submit to some color of window shade or bit of bric-a-brac which he does not like so well, but which nevertheless, he cheerfully puts up with for the satisfaction of being with his friend. I mean serious differences which