Anarchism is no patent solution for all human problems, no Utopia of a perfect social order, as it has often been called, since on principle it rejects all absolute schemes and concepts. It does not believe in any absolute truth, or in definite final goals for human development, but in an unlimited perfectibility of social arrangements and human conditions which are always straining after higher forms of expression, and to which for this reason one can assign no definite terminus nor set any fixed goal.

We have come more and more under the dominance of mechanics and sacrificed living humanity to the dead rhythm of the machine without most of us even being conscious of the monstrosity of the procedure. Hence we frequently deal with such matters with indifference and in cold blood as if we handled dead things and not the destinies of men.

Every culture, if its natural development is not too much affected by political restrictions, experiences a perpetual renewal of the formative urge, and out of that comes an ever growing diversity of creative activity. Every successful piece of work stirs the desire for greater perfection and deeper inspiration; each new form becomes the herald of new possibilities of development.

Education is character development, harmonious completion of human personality. But what the state accomplishes in this field is dull drill, extinction of natural feeling, narrowing of the spiritual field of vision, destruction of all the deeper elements of character in man. The state can train subjects...but it can never develop free men who take their affairs into their own hands; for independent thought is the greatest danger that it has to fear.

One compels respect from others when he knows how to defend his dignity as a human being.

The ever-growing power of a soulless political bureaucracy which supervises and safeguards the life of man from the cradle to the grave is putting ever-greater obstacles in the way of co-operation among human beings.

Our whole evolution has reached a stage where nearly every man is either ruler or ruled; sometimes he is both. By this the attitude of dependence has been greatly strengthened, for a truly free man does not like to play the part of either the ruler or the ruled. He is, above all, concerned with making his inner values and personal powers effective in a way as to permit him to use his own judgment in all affairs and to be independent in action.