This may be represented as shown in the table on the following page.
III. The concepts of Anarchism and its species.
1. Anarchism is the negation of the State in the philosophy of law: that is, it is that species of jurisprudential doctrine of the State which negates the State.
2. An Anarchistic teaching cannot be complete without stating on what basis it rests, what condition it affirms in contrast to the State, and how it conceives the transition to this condition as taking place. A basis, an affirmative side, and a conception of the transition to that which it affirms, are necessary constituents of any Anarchistic teaching. With regard to these constituents the following species of Anarchism may be distinguished.
| Affirmative Doctrines of the State | Negative Doctrines of the State | |
| In the sense of jurisprudential dogmatism | Hobbes Hegel Jhering | Godwin Proudhon Stirner Tucker |
| In the sense of jurisprudential skepticism | Montaigne Bernstein | Bakunin Kropotkin |
| In the sense of jurisprudential criticism | Spencer | Tolstoi |
First, as to basis, genetic Anarchism, which recognizes as supreme law of human procedure only a law of nature (Bakunin, Kropotkin), and critical Anarchism, which regards a norm as supreme law of human procedure; as subspecies of critical Anarchism, idealistic Anarchism, whose supreme law is a duty (Proudhon, Tolstoi), and eudemonistic Anarchism, whose supreme law is happiness; and, finally, as subspecies of eudemonistic Anarchism, altruistic Anarchism, for which the supreme law is the general happiness (Godwin), and egoistic Anarchism, for which the supreme law is the individual's happiness (Stirner, Tucker).
Second, as to the condition affirmed in contrast to the State, there may be distinguished federalistic Anarchism, which affirms for our future a social human life according to the legal norm that contracts must be lived up to (Proudhon, Bakunin, Kropotkin, Tucker), and spontanistic Anarchism, which affirms for our future a social life according to a non-juridical governing principle (Godwin, Stirner, Tolstoi).
Third, as to the conception of the transition to the affirmed condition, there may be distinguished reformatory Anarchism, which conceives the transition from the State to the condition affirmed in contrast thereto as taking place without breach of law (Godwin, Proudhon), and revolutionary Anarchism, which conceives this transition as a breach of law; as subspecies of revolutionary Anarchism, renitent Anarchism, which conceives the breach of law as without the use of violence (Tucker, Tolstoi), and insurgent Anarchism, which conceives it as attended by the use of violence (Stirner, Bakunin, Kropotkin).
3. An Anarchistic teaching may be complete without taking up a position toward law or property. Whenever, therefore, an Anarchistic teaching takes up a position toward the one or the other, it contains an accidental adjunct. The Anarchistic teachings that contain this adjunct may be classified according to its character; but, since Anarchism as such can be classified only according to the character of the necessary constituents of every Anarchistic teaching, such a classification does not give us species of Anarchism.