to that, the exclusive possession of which being awarded to him, a greater sum of benefit or pleasure will result than could have arisen from its being otherwise appropriated." Yet to Godwin, benevolence was not to be enforced but instead a matter of free individual "private judgement." He did not advocate a community of goods or assert collective ownership as is embraced in communism, but his belief that individuals ought to share with those in need was influential on the later development of anarchist communism. Godwin's political views were diverse and do not perfectly agree with any of the ideologies that claim his influence; writers of the Socialist Standard, organ of the Socialist Party of Great Britain, consider Godwin both an individualist and a communist; anarcho-capitalist Murray Rothbard did not regard Godwin as an individualist, referring to him as the "founder of communist anarchism"; and historian Albert Weisbord considers him an individualist anarchist without reservation. Some writers see a conflict between Godwin's advocacy of "private judgement" and utilitarianism, as he says that ethics requires that individuals give their surplus property to each other resulting in an egalitarian society, but, at the same time, he insists that all things be left to individual choice. Many of Godwin's views changed over time, as noted by Peter Kropotkin. Pierre-Joseph Proudhon Pierre-Joseph Proudhon was the first philosopher to label himself an "anarchist". Some consider Proudhon to be an individualist anarchist, while others regard him to be a social anarchist. Some commentators reject this, noting his preference for association in large industries, rather than individual control. Nevertheless, he was influential among American individualists; in the 1840s and 1850s, Charles A. Dana, and William B. Greene introduced Proudhon's works to the United States. Greene adapted Proudhon's mutualism to American conditions and introduced it to Benjamin R. Tucker. Proudhon opposed government privilege that protects capitalist, banking and land interests, and the accumulation or acquisition of property (and any form of coercion that led to it) which he believed hampers competition and concentrates wealth. Proudhon favored the right of individuals to retain the product of their labor as their own property, but believed that all other property was illegitimate. Thus, he saw private property as both essential to liberty and a road to tyranny, the former when it resulted from labor and was required for labor and the latter when it resulted in/from exploitation (profit, interest, rent, tax).