On Picket Duty.

In a series of articles in the London Commonweal, Dr. Edward Aveling, newly-fledged disciple of Karl Marx, discusses economic questions. He concludes each article with what he calls a concise definition of each of the terms mentioned. These two definitions stand side by side. Natural object—that on which human labor has not been expended; Product—a natural object on which human labor has been expended. A product, then, is something on which human labor has not been expended on which human labor has been expended. Curious animal, a product! No wonder the laborer is unable to hold on to it. More slippery than a greased pig, I should imagine. But this is a scientific definition, and I suppose it must be true. For its author, Dr. Aveling, is a scientist, and the subject of his articles is Scientific Socialism, which he champions against us loose-thinking Anarchists.—Liberty, July 18, 1885.(126 ¶ 1)

At his Faneuil Hall meeting Dr. Aveling said: With the abolition of private property in land, with the abolition of private property in raw material, with the abolition of private property in machinery, will come the abolition of private property in human lives. Never was truer word spoken. For with State property in land, with State property in raw material, with State property in machinery, would come State property in human lives. Such is the object of Dr. Aveling’s State Socialism,—the obliteration of the individual life. Property in human lives ought to be as private as possible; each individual (forgive the tautology) should own his own. But under State Socialism the ownership of each individual’s life would be virtually vested in the body politic. Those who hold the property in the means of living will inevitably hold the property in life itself.—Liberty, October 30, 1886.(126 ¶ 2)

In a late number of Liberty H. M. Hyndman was rebuked for confounding the teachings of Liberty with those of Most. Now his paper, the London Justice, in commenting upon a recent article in Liberty, says: Evidently the Liberty and Property Defense League, the Manchester school of economists, and the Anarchists are one and the same. This indicates advancing intelligence. Most is much nearer to Hyndman than to Liberty, and Anarchism is much nearer to the Manchester men than to Most. In principle, that is. Liberty’s aim—universal happiness—is that of all Socialists, in contrast with that of the Manchester men—luxury fed by misery. But its principle—individual sovereignty—is that of the Manchester men, in contrast with that of the Socialists—individual subordination. But individual sovereignty, when logically carried out, leads, not to luxury fed by misery, but to comfort for all industrious persons and death for all idle ones.—Liberty, November 20, 1886.(126 ¶ 3)

Every day I meet some new man who tells me that Anarchy is the ultimate, but that it is to be reached through State Socialism. The State Socialists are shrewd enough to encourage this folly, though they laugh in their sleeve as they do so. It is astonishing, therefore, that the usually cunning Powderly should be so honest and imprudent as to permit the utterance of the real truth about this matter in the editorial columns of the Journal of the Knights of Labor. Oscar Wilde declares that Socialism will simply lead to individualism. That is like saying that the way from St. Louis to New York is through San Francisco, or that the sure way to whitewash a wall is to paint it black. The man who says that Socialism will fail and then the people will try individualism—i.e., Anarchy—may be mistaken; the man who thinks they are one and the same thing is simply a fool.—Liberty, May 16, 1891.(126 ¶ 4)