If you reason instead of repeating what is taught you; if you analyze the law and strip off those cloudy fictions with which it has been draped in order to conceal its real origin, which is the right of the stronger, and its substance, which has ever been the consecration of all the tyrannies handed down to mankind through its long and bloody history; when you have comprehended this, your contempt for the law will be profound indeed. You will understand that to remain the servant of the written law is to place yourself every day in opposition to the law of conscience, and to make a bargain on the wrong side; and, since this struggle cannot go on forever, you will either silence your conscience and become a scoundrel, or you will break with tradition, and you will work with us for the utter destruction of all this injustice, economic, social and political.

Or, to go a step further, let us glance at what science has done to establish rational foundations for physical and moral health. Science tells us how we ought to live in order to preserve the health of our own bodies, how to maintain in good conditions of existence the crowded masses of our population. But does not all the vast amount of work done in these two directions remain a dead letter in our books? We know it does. And why? Because science today exists only for a handful of privileged persons, because social inequality which divides society into two classes — the wage-slaves and the grabbers of capital — renders all its teachings as to the conditions of a rational existence only the bitterest irony to nine-tenths of mankind.

More than a century has passed since science laid down sound propositions as to the origins of the universe, but how many have mastered them or possess the really scientific spirit of criticism? A few thousands at the outside, who are lost in the midst of hundreds of millions still steeped in prejudices and superstitions worthy of savages, who are consequently ever ready to serve as puppets for religious impostors.

The law has no claim to human respect. It has no civilizing mission; its only purpose is to protect exploitation.

The law is an adroit mixture of customs that are beneficial to society, and could be followed even if no law existed, and others that are of advantage to a ruling minority, but harmful to the masses of men, and can be enforced on them only by terror.

I of course take a negative attitude about a great deal that is happening, and I have said so directly and frankly to many of those who stand at the head of government. They behave well towards me, and many things I asked were carried out. They even proposed that I should take part in their work, but I refused. As an anarchist, I cannot reconcile myself to any government.

Lenin is not comparable to any revolutionary figure in history. Revolutionaries have had ideals. Lenin has none. He is a madman, an immolator, wishful of burning, and slaughter, and sacrificing.

You know how I always believe in the future … Without disorder, the revolution is impossible; knowing that, I did not lose hope, and I do not lose it now.

Vladimir Ilyich, your concrete actions are completely unworthy of the ideas you pretend to hold. Is it possible that you do not know what a hostage really is — a man imprisoned not because of a crime he has committed, but only because it suits his enemies to exert blackmail on his companions? … If you admit such methods, one can foresee that one day you will use torture, as was done in the Middle Ages. I hope you will not answer me that Power is for political men a professional duty, and that any attack against that power must be considered as a threat against which one must guard oneself at any price. This opinion is no longer held even by kings... Are you so blinded, so much a prisoner of your own authoritarian ideas, that you do not realise that being at the head of European Communism, you have no right to soil the ideas which you defend by shameful methods … What future lies in store for Communism when one of its most important defenders tramples in this way every honest feeling?

A soon as we study animals — not in laboratories and museums only, but in the forest and prairie, in the steppe and in the mountains — we at once perceive that though there is an immense amount of warfare and extermination going on amidst various species, and especially amidst various classes of animals, there is, at the same time, as much, or perhaps even more, of mutual support, mutual aid, and mutual defence amidst animals belonging to the same species or, at least, to the same society. Sociability is as much a law of nature as mutual struggle. Of course it would be extremely difficult to estimate, however roughly, the relative numerical importance of both these series of facts. But if we resort to an indirect test, and ask Nature: "Who are the fittest: those who are continually at war with each other, or those who support one another?" we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development and bodily organization. If the numberless facts which can be brought forward to support this view are taken into account, we may safely say that mutual aid is as much a law of animal life as mutual struggle; but that as a factor of evolution, it most probably has a far greater importance, inasmuch as it favors the development of such habits and characters as insure the maintenance and further development of the species, together with the greatest amount of welfare and enjoyment of life for the individual, with the least waste of energy.