y; but could you live without a body? I will not tell
you that it is necessary to support this body;... I will tell you that
this body is itself a species of property."

In order clearly to understand the doctrine of M. Leroux, it must be
borne in mind that there are three necessary and primitive forms of
society,--communism, property, and that which to-day we properly call
association. M. Leroux rejects in the first place communism, and combats
it with all his might. Man is a personal and free being, and therefore
needs a sphere of independence and individual activity. M. Leroux
emphasizes this in adding: "You wish neither family, nor country, nor
property; therefore no more fathers, no more sons, no more brothers.
Here you are, related to no being in time, and therefore without a name;
here you are, alone in the midst of a billion of men who to-day inhabit
the earth. How do you expect me to distinguish you in space in the midst
of this multitude?"

If man is indistinguishable, he is nothing. Now, he can be
distinguished, individualized, only through a devotion of certain things
to his use,--such as his body, his faculties, and the tools which he
uses. "Hence," says M. Leroux, "the necessity of appropriation;" in
short, property.

But property on what condition? Here M. Leroux, after having condemned
communism, denounces in its turn the right of domain. His whole doctrine
can be summed up in this single proposition,--_Man may be made by
property a slave or a despot by turns_.

That posited, if we ask M. Leroux to tell us under what system of
property man will be neither a slave nor a despot, but free, just, and
a citizen, M. Leroux replies in the third volume of his work on
"Humanity:"--

"There are three ways of destroying man's communion with his fellows and
with the universe:... 1. By separating man in time; 2. by separating him
in space; 3. by dividing the land, or, in general terms, the instruments
of production; by attaching men to things, by subordinating man to
property, by making man a proprietor."

This language, it must be confessed, savors a little too strongly of the
metaphysical heights which the author frequents, and of the school of
M. Cousin. Nevertheless, it can be seen, clearly enough it seems to me,
that M. Leroux opposes the exclusive appropriation of the instruments of
production; only he calls this non-appropriation of the instruments of
production a NEW METHOD of establishing property