Anarchism; but Emma Goldman does not merely preach the new
philosophy; she also persists in living it,--and that is the one
supreme, unforgivable crime. Were she, like so many radicals, to
consider her ideal as merely an intellectual ornament; were she to
make concessions to existing society and compromise with old
prejudices,--then even the most radical views could be pardoned in
her. But that she takes her radicalism seriously; that it has
permeated her blood and marrow to the extent where she not merely
teaches but also practices her convictions--this shocks even the
radical Mrs. Grundy. Emma Goldman lives her own life; she associates
with publicans--hence the indignation of the Pharisees and Sadducees.

It is no mere coincidence that such divergent writers as Pietro Gori
and William Marion Reedy find similar traits in their
characterization of Emma Goldman. In a contribution to LA QUESTIONE
SOCIALE, Pietro Gori calls her a "moral power, a woman who, with the
vision of a sibyl, prophesies the coming of a new kingdom for the
oppressed; a woman who, with logic and deep earnestness, analyses the
ills of society, and portrays, with artist touch, the coming dawn of
humanity, founded on equality, brotherhood, and liberty."

William Reedy sees in Emma Goldman the "daughter of the dream, her
gospel a vision which is the vision of every truly great-souled man
and woman who has ever lived."

Cowards who fear the consequences of their deeds have coined the word
of philosophic Anarchism. Emma Goldman is too sincere, too defiant,
to seek safety behind such paltry pleas. She is an Anarchist, pure
and simple. She represents the idea of Anarchism as framed by Josiah
Warrn, Proudhon, Bakunin, Kropotkin, Tolstoy. Yet she also