is disappearing, for the anarchists, like the socialists, are organising the working masses, and are themselves members of the working class. Such are the arguments of the Dutchman Cornelissen, the Italian Fabbri, and many others. While admitting that earlier, and even to-day, anarchism has often got upon the wrong track, the aim of these writers is to conceive of anarchism as a trend or section of socialism.
On the socialist side, on the other hand, can be heard the voices of those who endeavour to mitigate the official condemnation of anarchism. Current terminology indicates that the relationship between anarchism and socialism is intimate. For a considerable period the terms "anarchist," "socialist," and "revolutionary" were employed quite promiscuously, and even to-day there are sociologists and political writers who use the names and concepts as interchangeable. The anarchists speak of themselves as revolutionary socialists, revolutionary anarchists, anarchising socialists, libertarian socialists, and "Jungen." Anarchist periodicals pass by such names as, "The Revolutionist," "Poor Conrad," "The Poor Devil," "Knowledge," and so on—all names which might just as well be used for socialist papers.
In a closer examination it would be necessary to compare specific socialist systems with specific anarchist systems, and to make a detailed analysis of the developmental history of these. For our present concern it will suffice to compare the extant definitions of anarchism and socialism, meaning by socialism in this connection the doctrine of the social democracy, Marxism in its latest phase.
Both sides are agreed in considering that the main distinction between socialism and anarchism is that the latter is more individualist than socialism, and in fact the opposition between extreme individualism and socialism is especially important.
Originally the word socialism was minted quite distinctively in the sociological sense of socialisation, and it still retains that signification to-day. Marxism is the declared enemy of extreme individualism, especially of individualism in its subjectivist and solipsist form.
Metaphysically considered, solipsism bluntly declares, "I am God, I am the Lord and creator of the universe." Naturally this autoapothesis is limited by practical possibilities, by power, which is small. This is why Nietzsche craves for
