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1. We want to know Anarchism scientifically, for reasons both personal and external.

We wish to penetrate the essence of a movement that dares to question what is undoubted and to deny what is venerable, and nevertheless takes hold of wider and wider circles.

Besides, we wish to make up our minds whether it is not necessary to meet such a movement with force, to protect the established order or at least its quiet progressive development, and, by ruthless measures, to guard against greater evils.

2. At present there is the greatest lack of clear ideas about Anarchism, and that not only among the masses but among scholars and statesmen.

Now it is a historic law of evolution[2] that is described as the supreme law of Anarchism, now it is the happiness of the individual,[3] now justice.[4]

Now they say that Anarchism culminates in the negation of every programme,[5] that it has only a negative aim;[6] now, again, that its negating and destroying side is balanced by a side that is affirmative and creative;[7] now, to conclude, that what is original in Anarchism is to be found exclusively in its utterances about the ideal society,[8] that its real, true essence consists in its positive efforts.[9]

Now it is said that Anarchism rejects law,[10] now that it rejects society,[11] now that it rejects only the State.[12]

Now it is declared that in the future society of Anarchism there is no tie of contract binding persons together;[13] now, again, that Anarchism aims to have all public affairs arranged for by contracts between federally constituted communes and societies.[14]

Now it is said in general that Anarchism rejects property,[15] or at least private property;[16] now a distinction is made between Communistic and Individualistic,[17] or even between Communistic, Collectivistic, and Individualistic Anarchism.[18]

Now it is asserted that Anarchism conceives of its realization as taking place through crime,[19] especially through a violent revolution[20] and by the help of the propaganda of deed;[21] now, again, that Anarchism rejects violent tactics and the propaganda of deed,[22] or that these are at least not necessary constituents of Anarchism.[23]

3. Two demands must be made of everybody who undertakes to produce a scientific work on Anarchism.

First, he must be acquainted with the most important Anarchistic writings. Here, to be sure, one meets great difficulties. Anarchistic writings are very scantily represented in our public libraries. They are in part so rare that it is extremely difficult for an individual to acquire even the most prominent of them. So it is not strange that of all works on Anarchism only one is based on a comprehensive knowledge of the sources. This is a pamphlet which appeared anonymously in New York in 1894, "Die historische Entwickelung des Anarchismus" which in sixteen pages gives a concise presentation that attests an astonishing acquaintance with the most various Anarchistic writings. The two large works, "L'anarchia e gli anarchici, studio storico e politico di E. Sernicoli" 2 vol., Milano, 1894, and "Der Anarchismus, kritische Geschichte der anarchistischen Theorie von E. V. Zenker," Jena, 1895, are at least in part founded on a knowledge of Anarchistic writings.

Second, he who would produce a scientific work on Anarchism must be equally at home in jurisprudence, in economics, and in philosophy. Anarchism judges juridical institutions with reference to their economic effects, and from the standpoint of some philosophy or other. Therefore, to penetrate its essence and not fall a victim to all possible misunderstandings, one must be familiar with those concepts of philosophy, jurisprudence, and economics which it applies or has a relation to. This demand is best met, among all works on Anarchism, by Rudolf Stammler's pamphlet, "Die Theorie des Anarchismus," Berlin, 1894.