e itself； I confess that I know nothing more than its principle； and I know of no one at present who can boast of having penetrated deeper。 Many people cry； 〃Come to me； and I will teach you the truth！〃 These people mistake for the truth their cherished opinion and ardent conviction； which is usually any thing but the truth。 The science of societylike all human scienceswill be for ever incomplete。 The depth and variety of the questions which it embraces are infinite。 We hardly know the A B C of this science； as is proved by the fact that we have not yet emerged from the period of systems； and have not ceased to put the authority of the majority in the place of facts。 A certain philological society decided linguistic questions by a plurality of votes。 Our parliamentary debateswere their results less pernicious would be even more ridiculous。 The task of the true publicist； in the age in which we live； is to close the mouths of quacks and charlatans； and to teach the public to demand demonstrations； instead of being contented with symbols and programmes。 Before talking of the science itself； it is necessary to ascertain its object； and discover its method and principle。 The ground must be cleared of the prejudices which encumber it。 Such is the mission of the nineteenth century。
For my part； I have sworn fidelity to my work of demolition； and I will not cease to pursue the truth through the ruins and rubbish。 I hate to see a thing half done； and it will be believed without any assurance of mine； that； having dared to raise my hand against the Holy Ark； I shall not rest contented with the removal of the cover。 The mysteries of the sanctuary of iniquity must be unveiled； the tables of the old alliance broken； and all the objects of the ancient faith thrown in a heap to the swine。 A charter has been given to us；a resume of political science； the monument of twenty legislatures。 A code has been written；the pride of a conqueror； and the summary of ancient wisdom。 Well！ of this charter and this code not one article shall be left standing upon another！ The time has come for the wise to choose their course； and prepare for reconstruction。 But； since a destroyed error necessarily implies a counter…truth； I will not finish this treatise without solving the first problem of political science；that which receives the attention of all minds。
WHEN PROPERTY IS ABOLISHED； WHAT WILL BE THE FORM OF SOCIETY！ WILL IT BE COMMUNISM？
PART SECOND。
％ 1。Of the Causes of our Mistakes。 The Origin of Property。
The true form of human society cannot be determined until the following question has been solved：
Property not being our natural condition； how did it gain a foothold？ Why has the social instinct； so trustworthy among the animals； erred in the case of man？ Why is man； who was born for society； not yet associated？
I have said that human society is COMPLEX in its nature。 Though this expression is inaccurate； the fact to which it refers is none the less true； namely； the classification of talents and capacities。 But who does not see that these talents and capacities； owing to their infinite variety； give rise to an infinite variety of wills； and that the character； the inclinations； andif I may venture to use the expressionthe form of the ego； are necessarily changed； so that in the order of liberty； as in the order of intelligence； there are as many types as individuals； as many characters as heads； whose tastes； fancies； and propensities； being modified by dissimilar ideas； must necessarily conflict？ Man； by his nature and his instinct； is predestined to society； but his personality； ever varying； is adverse to it。
In societies of animals； all the members do exactly the same things。 The same genius directs them； the same will animates them。 A society of beasts is a collection of atoms； round； hooked； cubical； or triangular； but always perfectly identical。 These personalities do not vary； and we might say that a single ego governs them all。 The labors which animals perform； whether alone or in society； are exact reproductions of their character。 Just as the swarm of bees is composed of individual bees； alike in nature and equal in value； so the honeycomb is formed of individual cells； constantly and invariably repeated。
But man's intelligence； fitted for his social destiny and his personal needs； is of a very different composition； and therefore gives rise to a wonderful variety of human wills。 In the bee； the will is constant and uniform； because the instinct which guides it is invariable； and constitutes the animal's whole life and nature。 In man； talent varies； and the mind wavers； consequently； his will is multiform and vague。 He seeks society； but dislikes constraint and monotony； he is an imitator； but fond of his own ideas； and passionately in love with his works。
If； like the bees； every man were born possessed of talent； perfect knowledge of certain kinds； and； in a word； an innate acquaintance with the functions he has to perform； but destitute of reflective and reasoning faculties； society would organize itself。 We should see one man plowing a field； another building houses； this one forging metals； that one cutting clothes； and still others storing the products； and superintending their distribution。 Each one； without inquiring as to the object of his labor； and without troubling himself about the extent of his task； would obey orders； bring his product； receive his salary； and would then rest for a time； keeping meanwhile no accounts； envious of nobody； and satisfied with the distributor； who never would be unjust to any one。 Kings would govern； but would not reign； for to reign is to be a _proprietor a l'engrais_； as Bonaparte said： and having no commands to give； since all would be at their posts； they would serve rather as rallying centres than as authorities or counsellors。 It would be a state of ordered communism； but not a society entered into deliberately and freely。
But man acquires skill only by observation and experiment。 He reflects； then； since to observe and experiment is to reflect； he reasons； since he cannot help reasoning。 In reflecting； he becomes deluded； in reasoning； he makes mistakes； and； thinking himself right； persists in them。 He is wedded to his opinions； he esteems himself； and despises others。 Consequently； he isolates himself； for he could not submit to the majority without renouncing his will and his reason；that is； without disowning himself； which is impossible。 And this isolation； this intellectual egotism； this individuality of opinion； lasts until the truth is demonstrated to him by observation and experience。 A final illustration will make these facts still clearer。
If to the blind but convergent and harmonious instincts of a swarm of bees should be suddenly added reflection and judgment； the little society could not long exist。 In the first place； the bees would not fail to try some new industrial process； for instance； that of making their cells round or square。 All sorts of systems and inventions would be tried； until long experience； aided by geometry； should show them that the hexagonal shape is the best。 Then insurrections would occur。 The drones would be told to provide for themselves； and the queens to labor； jealousy would spread among the laborers； discords would burst forth； soon each one would want to produce on his own account； and finally the hive would be abandoned； and the bees would perish。 Evil would be introduced into the honey…producing republic by the power of reflection；the very faculty which ought to constitute its glory。
Thus； moral evil； or； in this case； disorder in society； is naturally explained by our power of reflection。 The mother of poverty； crime； insurrection； and war was inequality of conditions； which was the daughter of property； which was born of selfishness； which was engendered by private opinion； which descended in a direct line from the autocracy of reason。 Man； in his infancy； is neither criminal nor barbarous； but ignorant and inexperienced。 Endowed with imperious instincts which are under the control of his reasoning faculty； at first he reflects but little； and reasons inaccurately； then； benefiting by his mistakes； he rectifies his ideas； and perfects his reason。 In the first place； it is the savage sacrificing all his possessions for a trinket； and then repenting and weeping； it is Esau selling his birthright for a mess of pottage； and afterwards wishing to cancel the bargain； it is the civilized workman laboring in insecurity； and continually demanding that his wages be increased； neither he nor his employer understanding that； in the absence of equality； any salary； however large； is always insufficient。 Then it is Naboth dying to defend his inheritance； Cato tearing out his entrails that he might not be enslaved； Socrates drinking the fatal cup in defence of liberty of thought； it is the third estate of '89 reclaiming its liberty： soon it will be the people demanding equality of wages and an equal division of the means of production。
Man is born a social being；that is； he seeks equality and justice in all his relations； but he loves independence and praise。 The difficult