1. The Anarchistic teachings have in common only this, that they negate the State for our future. In the cases of Godwin, Proudhon, Stirner, and Tucker, the negation means that they reject the State unconditionally, and so for our future as well as elsewhere; in the case of Tolstoi it means that he rejects the State, though not unconditionally, yet for our future; in the cases of Bakunin and Kropotkin it means that they foresee that in future the progress of evolution will do away with the State.
2. As to their basis, the Anarchistic teachings are classifiable as genetic, recognizing as the supreme law of human procedure merely a law of nature (Bakunin, Kropotkin) and critical, regarding a norm as the supreme law of human procedure. The critical teachings, again, are classifiable as idealistic, whose supreme law is a duty (Proudhon, Tolstoi), and eudemonistic, whose supreme law is happiness. The eudemonistic teachings, finally, are on their part further classifiable as altruistic, for which the general happiness is supreme law (Godwin), and egoistic, for which the individual's happiness takes this rank (Stirner, Tucker).
As to what they affirm for our future in contrast to the State, the Anarchistic teachings are either federalistic—that is, they affirm for our future a social human life on the basis of the legal norm that contracts must be lived up to (Proudhon, Bakunin, Kropotkin, Tucker)—or spontanistic—that is, they affirm for our future a social human life on the basis of a non-juridical controlling principle (Godwin, Stirner, Tolstoi).
As to their relation to law, a part of the Anarchistic teachings are anomistic, negating law for our future (Godwin, Stirner, Tolstoi); the other part are nomistic, affirming it for our future (Proudhon, Bakunin, Kropotkin, Tucker).
As to their relation to property, the Anarchistic teachings are partly indoministic, negating property for our future (Godwin, Proudhon, Stirner, Tolstoi), partly doministic, affirming it for our future. The doministic teachings, again, are partly individualistic, affirming property, without limitation, for the individual as well as for the collectivity (Tucker), partly collectivistic, affirming as to supplies for direct consumption a property that will sometimes be the individual's, but as to the means of production a property that is only for the collectivity (Bakunin), and, finally, partly communistic, affirming property solely for the collectivity (Kropotkin).
As to how they conceive their realization, the Anarchistic teachings divide into the reformatory, which conceive the transition from the negated to the affirmed condition as without breach of law (Godwin, Proudhon), and revolutionary, which conceive this transition as a breach of law. The revolutionary teachings, again, divide into renitent, which conceive the breach of law as without the use of force (Tucker, Tolstoi) and insurgent, which conceive it as attended by the use of force (Stirner, Bakunin, Kropotkin).
II. The place of the Anarchistic teachings in the total realm of our experience.
1. There must be distinguished three lines of thought in the philosophy of law: that is, three fashions of judging law.
The first is jurisprudential dogmatism. It judges whether a legal institution ought to exist or not, and it judges quite unconditionally, solely by what the institution consists of, without regard to its effect under this or that particular set of circumstances. It embraces, therefore, the doctrines of a proper law: that is, the schools that seek to determine what law—for instance, whether the legal institution of marriage—is under all circumstances to be approved or to be disapproved. Its best known form is "natural law."
The weakness of jurisprudential dogmatism lies in its not taking account of the fact that our judgment of legal institutions must depend on their effects, and that one and the same legal institution has under different circumstances altogether different effects.