State Socialism and Anarchism, says Mr. Tucker, "are based on two principles, the history of whose conflict is almost equivalent to the history of the world since man came into it; and all intermediate parties, including that of the upholders of the existing society, are based upon a compromise between them." These principles are Authority--the State Socialist principle, and Liberty--the Anarchist principle. State Socialism is then defined as "the doctrine that all the affairs of men should be managed by the government, regardless of individual choice," whereas Anarchism is "the doctrine that all the affairs of men should be managed by individuals or voluntary associations, and that the State should be abolished." Now most revolutionists will admit that there was a stage in the growth of their opinions when the above seemed an adequate statement of the alternatives before them. But, as we have seen, when the Individualist Anarchist proceeds to reduce his principle to practice, he is inevitably led to Mr. Tucker's program of "competition everywhere and always" among occupying owners, subject only to the moral law of minding their own business. No sooner is this formulated than its effect on the distribution of wealth is examined by the economist, who finds no trouble in convicting it, under the economic law of rent, of privilege, monopoly, inequality, unjust indirect taxation, and everything that is most repugnant to Anarchism. But this startling reverse, however it may put the Anarchist out of conceit with his program, does not in the least reconcile him to State Socialism. It only changes his mind on one point. Whilst his program satisfied him, he was content to admit that State Socialism was the only possible alternative to Individualist Anarchism--nay, he rather insisted on it, because the evils of the State Socialist alternative were strong incentives to the acceptance of the other. But the moment it becomes apparent that the one is economically as bad as the other, the disillusioned Individualist Anarchist becomes convinced of the insufficiency of his analysis of the social problem, and follows it up in order to find out a _tertium quid_, or third system which shall collect and justly distribute the rent of the country, and yet prevent the collecting and distributing organ from acquiring the tyrannous powers of governments as we know them. There are two such systems at present before the world: Communism and Social-Democracy. Now there is no such thing as Anarchist Social-Democracy; but there is such a thing as Anarchist Communism or Communist Anarchism. It is true that Mr. Tucker does not recognize the Communist Anarchist as an Anarchist at all: he energetically repudiates Communism as the uttermost negation of true Anarchism, and will not admit any logical halting place between thoroughgoing State Socialism and thoroughgoing Individualist Anarchism. But why insist on anybody occupying a logical halting place?