cannot be assumed apriori to be one of opposition, of anarchistic opposition, and we find as a historical fact that anarchism originated in the later stages of political and social organisation. A non-organised whole may more readily be conceived as an opposition to the organised whole. But we must not without further ado identify the concept "organised" with the concept authoritative. On the other hand, a non-organised whole must doubtless be conceived as anarchistic in the sense in which the term is used by most anarchists.
As a rule the advocates of anarchism admit that social organisation is essential; but they detest every kind of organisation, and above all every kind of political organisation, that implies the use of compulsion or of coercive methods. What anarchists regard as permissible, what they desire to achieve, is a kind of social spontaneity, a spontaneous organisation; and in connection with this idea we have to enquire whether the anarchistic organisation will be derivable from natural affection (sympathy, humanitarianism), from eqoism, or finally from some other motive.
Nor must we be misled by anarchist terminology. We have to ask whether the organisation regarded as admissible by anarchists be not itself in ultimate analysis something of the nature of a state. When, for example, Proudhon advocates a federative organisation of society, has what he suggests nothing in common with the state? If there be but a minimum of state, if there be but a minimum of political centralisation, we have, after all, a state. Autonomy and federation are simply inconceivable without some appropriate type of centralisation. Organisation is essential; and organisation, however free, remains the organisation of individuals, and therefore produces a social whole.
Anarchists do not as a rule accept the doctrine of economic materialism, and they differ from the Marxists in that they refuse to regard classes and the class struggle as the driving force of social evolution. Many anarchists think of organisation as subject to repeated or continuous change. The concept is by no means clear, but what they seem to have in mind is the existence of mutable and transient associations of individuals or groups; they think of free agreements entered into ad hoc for the fulfilment of certain social functions and for the satisfaction of certain social needs.
It is often admitted that during the period of transition
