as 'Anarchist' simply". Some observers and scholars dispute whether de Cleyre's rejection of individualism constituted an embrace of pure communism. Goldman and Rudolf Rocker asserted that position, but others, including de Cleyre's biographer Paul Avrich, have not agreed. In response to claims that she had been an anarcho-communist, de Cleyre said in 1907: "I am not now, and have never been at any time, a communist". Anarchist scholar Iain McKay argues that de Cleyre's subsequent 1908 advocacy of a moneyless economy was technically a form of communism, even if she rejected the word communist to describe it. In her 1901 essay entitled Anarchism, de Cleyre wrote: My ideal would be a condition in which all natural resources would be forever free to all, and the worker individually able to produce for himself sufficient for all his vital needs, if he so chose, so that he needs not govern his working or not working by the times and seasons of his fellows. I think that time may come; but it will only be through the development of the modes of production and the taste of the people. Meanwhile, we all cry with one voice for the freedom to try. "Direct Action", her 1912 essay in defense of direct action, is widely cited today. In this essay, de Cleyre points to examples such as the Boston Tea Party, noting that "direct action has always been used, and has the historical sanction of the very people now reprobating it". In her 1895 lecture entitled Sex Slavery, de Cleyre condemns ideals of beauty that encourage women to distort their bodies and child socialization practices that create unnatural gender roles. The title of the essay refers not to traffic in women for purposes of prostitution, although that is also mentioned, but rather to marriage laws that allow men to rape their wives without consequences. Such laws make "every married woman what she is, a bonded slave, who takes her master's name, her master's bread, her master's commands, and serves her master's passions". De Cleyre adamantly opposed the government maintaining a standing army, arguing that its existence made wars more likely. In her 1909 essay "Anarchism and American Traditions", she argued that in order to achieve peace "all peaceful persons should withdraw their support from the army, and require that all who wish to make war do so at their own cost and risk; that neither