When Emma switched her intellectual allegiance from Johann Most to Peter Kropotkin, she lost her commitment to violence but kept her commitment to communism. She still had that commitment to communism as late as 1919, when, at the age of 50, she wrote that she favored "anarchist-communism — voluntary economic cooperation of all towards the needs of each. A social arrangement based on the principle: To each according to his needs; from each according to his ability."
No other woman in America ever had to suffer such persistent persecution. She was arrested innumerable times, beaten more than once, refused admission to halls where she was to speak. Often the police dispersed her audience. Intimidated owners frequently refused to rent her meeting places or cancelled contracts at the last minute. On various occasions she was met at the train and compelled by sheer force to proceed to the next stopping place.
"What role did authority or government play in human endeavor for betterment, in invention and discovery?" she asked. "None whatever," she answered,
or at least none that was helpful. It has always been the individual that has accomplished every miracle in that sphere, usually in spite of the prohibition, persecution and interference by authority, human and divine. Similarly, in the political sphere, the road of progress lay in getting away more and more from the authority of the tribal chief or of the clan, of prince and king, of government, of the State.
Emma wrote that
the individual is the true reality in life. A cosmos in himself, he does not exist for the State, nor for that abstraction called "society," or the "nation," which is only a collection of individuals. Man, the individual, has always been and, necessarily is the sole source and motive power of evolution and progress.