It is the policeman, says the anarchist, who makes the criminal; remove the one and the other disappears. The communistic utopian, on the other hand, puts all the blame for social disorder on the institution of private property; abolish that institution (with or without force, according to the utopian's conceit), and the "good society" will follow as a matter of course. (Incidentally, most anarchistic utopians would also abolish private property by the very force they decry; apparently, force is commendable when it is used by the right person for the right purpose.) The anarchistic premise, that the policeman came before and made the thief, is lacking in historical support; the sheriff came only because cattle rustling called for him. The communistic premise, that private property is the root of all social evil, assumes that man works for the sake of working, and without regard for the prospect of possession and enjoyment. Neither premise coincides with observable experience, and therefore the syllogisms built on each hangs in the mid-air of unreality.
Significantly, all utopian programs pay considerable attention to the political organization of man. The philosophic anarchist (relying on the perfectibility of man through education) is convinced that when the individual comes to his senses he will not need or tolerate the State. The communist believes that an all-powerful State is necessary not only for the wiping out of private property but also of the inclination of the individual to own, and expects that instrument to "wither away" when it has accomplished that purpose. Then there are the Utopians who dwell somewhere between these schools; accepting the State as a desirable or unavoidable fact of life (or even enjoying divine sanction), they propose to rid it of its admitted imperfections by legalistic tinkering; The Republic of Plato is the best known of this type. All 154
