“Others invent more or less complicated system of mutuality. But in the long run it is always the searching for a more secure guarantee of freedom which is the common factor among anarchists, and which divides them into different schools.”

§ 39
Reflections on the Formation and Distribution of Wealth (1766)
Context: All is more or less proper to serve as a common measure, in proportion as it is more or less in general use, of a more similar quality, and more easy to be divided into aliquot parts. All is more or less applicable for the purpose of a general pledge of exchange, in proportion as it is less susceptible of decay or alteration in quantity or quality.

Note to the article 'Individualism and Anarchism' by Adams (1924)
Context: In the anarchist milieu, communism, individualism, collectivism, mutualism and all the intermediate and eclectic programmes are simply the ways considered best for achieving freedom and solidarity in economic life; the ways believed to correspond more closely with justice and freedom for the distribution of the means of production and the products of labour among men.
Bakunin was an anarchist, and he was a collectivist, an outspoken enemy of communism because he saw in it the negation of freedom and, therefore, of human dignity. And with Bakunin, and for a long time after him, almost all the Spanish anarchists were collectivists (collective property of soil, raw materials and means of production, and assignment of the entire product of labour to the producer, after deducting the necessary contribution to social charges), and yet they were among the most conscious and consistent anarchists.
Others for the same reason of defence and guarantee of liberty declare themselves to be individualists and they want each person, to have as individual property the part that is due to him of the means of production and therefore the free disposal of the products of his labour.
Others invent more or less complicated system of mutuality. But in the long run it is always the searching for a more secure guarantee of freedom which is the common factor among anarchists, and which divides them into different schools.

Individual Liberty (1926), Anarchism and Crime

Federalist No. 10
1780s, Federalist Papers (1787–1788)
Context: A zeal for different opinions concerning religion, concerning government, and many other points, as well of speculation as of practice; an attachment to different leaders ambitiously contending for pre-eminence and power; or to persons of other descriptions whose fortunes have been interesting to the human passions, have, in turn, divided mankind into parties, inflamed them with mutual animosity, and rendered them much more disposed to vex and oppress each other than to co-operate for their common good. So strong is this propensity of mankind to fall into mutual animosities, that where no substantial occasion presents itself, the most frivolous and fanciful distinctions have been sufficient to kindle their unfriendly passions and excite their most violent conflicts. But the most common and durable source of factions has been the various and unequal distribution of property. Those who hold, and those who are without property, have ever formed distinct interests in society.

Eric Schmidt says Google 'far more secure' than Apple, denies allegations of harvesting data http://appleinsider.com/articles/14/10/02/eric-schmidt-says-google-far-more-secure-than-apple-denies-allegations-of-harvesting-data in AppleInsider (2 October 2014).

Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Anarchism recognises only the relative significance of ideas, institutions, and social conditions. It is, therefore not a fixed, self enclosed social system, but rather a definite trend in the historical development of mankind, which, in contrast with the intellectual guardianship of all clerical and governmental institutions, strives for the free unhindered unfolding of all the individual and social forces in life. Even freedom is only a relative, not an absolute concept, since it tends constantly to broaden its scope and to affect wider circles in manifold ways. For the Anarchist, freedom is not an abstract philosophical concept, but the vital concrete possibility for every human being to bring to full development all capacities and talents with which nature has endowed him, and turn them to social account. The less this natural development of man is interfered with by ecclesiastical or political guardianship, the more efficient and harmonious will human personality become, the more will it become the measure of the intellectual culture of the society in which it has grown.

Wacław Sieroszewski, Józef Piłsudski, Piotrków: 1915, p. 19.
Attributed
Source: Polish: "Wszyscy oni są mniej lub więcej zakapturzeni imperialiści, nie wyłączając rewolucjonistów. Żywiołowy centralizm jest cechą tych umysłów, wiecznie tęskniących do absolutu. Nie znoszą rozmaitości, nie umieją godzić sprzeczności – nużą one ich wolę i wyobraźnię do tego stopnia, że nie mogą stopić rozmaitości w jedną całość, odrzucają zupełnie nawet potrzebę świadomych społecznych organizacji. [...]. Niech się dzieje wszystko samo przez się, żywiołowo – to rozwiązanie według nich jest najmądrzejsze, bo najprostsze i najłatwiejsze. Dlatego to pośród nich tak dużo jest anarchistów. Dziwna jednak rzecz, że nie spotkałem wcale wśród Rosjan republikanów!"

"Anarchism and violence" in What Is Anarchism?: An Introduction by Donald Rooum, ed. (London: Freedom Press, 1992, 1995) pp. 50-51.