Furthermore, as regards the specialties that they exhibit in their relation to the State the teachings here presented may be taken as equivalent to the entire body of Anarchistic teachings without limitation. For the specialties represented among them can be arranged as a system which affords no room for any more co-ordinate specialties, but only for subordinate. No Anarchistic teaching, therefore, can have any specialty that will not be subordinate to these specialties.
Therefore, what is true of the seven teachings here presented is true of the Anarchistic teachings altogether. In their relation to the State they have in common their negating the State for our future; and with regard to the differences in what they affirm for our future in contrast to the State they are to be divided as shown in the table on [page 280].
| Federalistic Teachings | Spontanistic Teachings |
| Proudhon Bakunin Kropotkin Tucker | Godwin Stirner Tolstoi |
5.—PROPERTY
I. In their relation to property—that is, to that legal relation by virtue of which some one has within a certain group of men the exclusive privilege of ultimately disposing of a thing—the seven teachings here presented have nothing in common.
1. One part of them negate property for our future; these teachings may be characterized as indoministic. The other part affirm it for our future; these teachings may be called doministic. Indoministic are the teachings of Godwin, Proudhon, Stirner, and Tolstoi; doministic the teachings of Bakunin, Kropotkin, and Tucker.
There cannot be given a more precise definition of what is common to the indoministic teachings on the one hand and to the doministic on the other, and what is peculiar to the one group as against the other, than has here been given. For both the affirmation and the negation of property for our future have totally different meanings in the different teachings.
In the cases of Godwin, Stirner, and Proudhon, the negation of property for our future means that they reject property unconditionally, and so for our future as well as elsewhere: Godwin because it is always and everywhere contrary to the general happiness, Stirner because it is always and everywhere contrary to the individual's happiness, Proudhon because it always and everywhere offends against justice.
In Tolstoi's case the meaning of the negation of property for our future is that he rejects property, though not absolutely, yet for our future, because it is, though not at all times and in all places, yet under our circumstances, in a higher degree repugnant to love than is its non-existence.