Vol. I, No. 12
January 7, 1882
Until someone shall have formulated and demonstrated a correct science of justice, the way is ever open to constant confusion as regards the subject of right and rights. The columns of a newspaper are not the place to develop such a science; nevertheless, the matter is so important that we have determined, reconsidering our previously-announced purpose to drop it, to once more re-state our position. On several occasions our editorials have been sharply criticized by parties who are supposed to know something of the principles of Liberty; not that they would differ from us, if they carried in mind the distinction that must necessarily be kept in view in discussing the bearing of Liberty upon human acts, but simply that they have got into the habit of carelessly defining acts without reference to the sphere of the individuals acting.
The right to do a thing and the abstract right of a thing involve two essential different principles. For instance, we have defended the right of individuals to make contracts stipulating the payment of usury, and should strike at the very essence of Liberty if we did not; but this defense of individual right by no means carries with it the defense of usury as an equitable transaction per se. In defending the right to take usury, we do not defend the right of usury. He who cannot see this has not mastered the A B C of social analysis. One of our critics, who has twice challenged our defense of individuals who voluntarily choose to be parties to usury, strenuously defends "free rum." Would he like to be accused of saying thereby that it is right, as a matter of principle, to drink rum inordinately? No, he is a sever believer in the wrongfulness of excessive rum-drinking. But he believes that the rum-drinker and the rum-seller have the right to execute a contract involving a practice wrong in itself, and that no third party has the right to step between them by force and dictate the terms of their mutual and voluntary transaction. This is exactly, and no more than, what Liberty affirms with regard to usury. Wherein, then, have we so grievously sinned?
To say that it is absolutely right to do a thing is to say that to do it is to do that which will administer the greatest possible good, when every possible element of transaction is seen and weighed. But who possesses that sublime omniscience which can see and weigh every element, past, present, and future, that enters into a transaction? And even if one could, who is to vouch authoritatively that his weights, measures, and balance are correct? In this dilemma the theologians, of course, find an easy way by setting up a pure fiction labelled "God" and stamped infallible. This trick, however, being "played out" with our critics, how do they propose to get at the absolute right of a thing? Is there, indeed, in practice, any absolute right?
Nor does it solve the matter at all to bring in the cost principle, and say that it is absolutely right which is done and solely at the cost of the individuals who act. There is no mentionable act, not even the dropping of a pin in the middle of the Desert of Sahara, of which it can infallibly be said that it is done solely at the cost of the individuals acting. The loss of that pin as a necessary surgical instrument to treat the disabled camel may cost its life, and with it the lives of the whole party. We believe in the cost principle as a standard, and the best at our service, but its observance can never result in the universality of absolute right, since no man or set of men can ever attain the omniscience of foreseeing the entire bill of costs, or on which side of the scales all the consequents will range themselves. In short, with our human limitations, absolute right practically has no existence.
The only way even to approximately solve the right and wrong of human acts is to leave every individual free to make such contracts with his fellows as to them seem good. The fact of how far given transactions are executed at the cost of others will soon be made evident in every case by the protest of those on whom the cost unjustly falls. If every individual is left free to make contracts and ever free to enter an effectual protest against transactions wherein the cost falls upon his shoulders without his consent, the consequent adjustments will reach the nearest possible approach to absolute justice. The monster that Liberty invites true reformers to help battle down and exterminate is the State, whose purpose is, first, to enforce unjust contracts through forcible defense of monopoly, and, second, to make effectual protect impossible by defending ill-gotten property from natural redistribution which attends tyranny and theft.
Liberty, therefore, must defend the right of individuals to make contracts involving usury, rum, marriage, prostitution, and many other things which it believes to be wrong in principle and opposed to human well-being. The right to do involves the essence of all rights. Perfect liberty to contract for what is wrong is the shortest and surest way to abolish the wrong, provided the State can be made to step down and out and leave the wrong to its merits in a fair fight with no favors. The State, however, almost invariable takes sides with the wrong, and declares the advocates of a fair contest between right and wrong enemies of law and order. The right, losing its head in that most dangerous of superstitions known as patriotism, is stupid enough to take up arms against itself, and everything goes to suit the oppressor.
Given the untrammelled right to take usury on the one hand, and the untrammelled right to protest that its cost shall not be shouldered by the innocent on the other, abolish all State interference, and then usury can work no harm to humanity. The minimum of its harm is measured by the total abolition of the state, and in the last analysis usury is wrong, in practice, solely because the State is suffered to exist. To those who cannot meet us on this ground as radical reformers we respectfully announce that we decline to waste any more time and type over their future shufflings.
Formerly the price of Liberty was eternal vigilance, then it could be had for fifty cents a year - Now only a click away.
8/14/12
The Philosophy of Right and Wrong.
Liberty Vol. I, No. 7
October 29, 1881
The most serious calamity attendant upon false premises in the realm of thought is that the avowed and conscientious enemies of despotism are made to be persistent advocates and defenders of the pivotal agencies upon which it hinges. We do not make this assertion in a spirit of self-sufficiency and conceit, and are aware that those who differ from us will, of course, turn it against ourselves. Naturally, we feel very positive that the philosophy which shapes the teachings of Liberty is correct and unanswerable; but we are fallible, and, if the history of human opinions reaches anything, it is that nothing in this world is a finality.
But upon one thing all school of sociology will agree, - namely, that the very first step in all reasoning looking to human well-being is to fix upon a correct scientific basis of right and wrong. These terms are upon everybody's lips, from the prattling stripling to the hoary theologian and moralist, and yet the average man has no fixed conception of what it is that constitutes an action as right or wrong. At every step we find people disputing and arguing over the right and wrong of a thing, but arrest them in any instance, and ask them what constitutes right and wrong in nature and practice, and they are totally unable to answer. And yet the whole argument in every case is useless and worthless until this point is settled.
The chief mischief attending this lamentable absence of a true scientific standard of right grows out of the universally accepted inference that, as soon as one is convinced that a practice is what he calls wrong, it is his next and imperative duty to set about to interdict that practice by force. For instance, there is a very large constituency among the thinkers of to-day who are convinced usury is wrong. The "Irish World" is the most conspicuous reservoir in America of the protest growing out of that conviction. Yet the burden of the song of every protestant is that usury ought to be crushed out of existence by force. It has no right to live, it should be forbidden and punished, because it is wrong.
Now, assuming that the vague standard of right and wrong adopted by these people is a sort of utilitarian one, based in this instance on the theory that lending on usury in every case works more harm than good (i. e., more injury than benefit), they stand on untenable ground, and are liable to be dropped into a trap at any moment; for it would not be difficult to produce individual instances where the practice of lending on usury, so far from being an injury to anybody, is a practical benefit, not only to the individuals contracting, but to the community at large. By their own standard, then, lending on usury, in such a case, would not be wrong. But, if it be answered that, although lending on usury may often prove an mutual benefit to individuals, its ultimate result upon society at large are disastrous, and that therefor society at large should prevent individuals from doing what they can mutually agree to, then Liberty must, of course, demand an unconditional halt! For that is the very essence of despotism against which we protest, - namely, the right of society at large to interdict individuals by force.
And to fall back, in order to justify such a course, upon the phrase, "moral right," is both unscientific and pernicious. For moral right has no authoritative interpreter, and therefor should not be made, as it so easily can be, a weapon of tyranny. A thing must be right or wrong in accordance with some correct analysis of the natural domain of individual and associative actions. To say "moral right," in the sense above referred to, is to lumber up our conceptions with a mischievous term which has no scientific status.
We sometimes wish that the very terms themselves, right and wrong, were abolished; for, until they are made to have a true scientific meaning, they are a perpetual source of mischief and misdirection. But, until somebody shall give the word a correct scientific terminology, we must tolerate them as best we can, while endeavoring at every opportunity to so direct their application as to make them count for Liberty, instead of for despotism, as they generally do in society as at present governed.
Right and wrong are principles that must ever be defined, qualified, and circumscribed by the individual, in his associative capacity: defined, by a correct analysis of the natural domain of individual action; qualified, by the natural reflex action of other individuals; circumscribed, by the inflexible law that all action, individual and associate, shall be at the sole cost of the party or parties acting.
Under this law all individuals have a right to do anything and everything which they may cheese voluntarily to do at their own cost. Make this law universal, and keep the hands of Church, State, and every other arbitrary, coercive despot away from it, and perfect Liberty will result as naturally as all other things find their level in nature. The practice of usury is a sacred and inviolable prerogative of individuals who choose to contract for its payment. If the cost, in practice, ultimately falls upon the innocent and toiling masses, it is because this prerogative is forbidden to these proscribed slaves by the machine known as the State. Proudhon demonstrates as clearly as any theorem in mathematics could be demonstrated that, if the power to take usury were extended to all men, usury would devour itself, in its very nature. But this is exactly one of the chief purposes of the State, - namely, to cut off a great part of the race from the practice of usury, and confine it to the few, so that they may live in luxury on the toil of their artificially-created slaves.
The same is true of all the other prerogatives which attach to property. Whether property in land be, in itself, right or wrong, it is, in practice, a wrong only because the State is designed chiefly to see to it that property in land shall be vested in a minority instead of all. If the State could be made to declare to-morrow that hereafter property in land should be extended to all, and that all landlords must, in future, secure their holdings on their own merits instead of by force, property in land would cease to be evil. But the State that could be made to declare such a thing would cease to be a State.
We ask the reader to scrutinize carefully the law which we have italicized above, and then bear in mind the following melancholy facts which result from ignoring it, or not knowing it: -
1. Usury is practically wrong because the State creates and defends a monopoly in the practice of it.
2. Property in land is practically wrong because the State was created to defend a minority in the sole enjoyment of it.
3. Rent and interest (forms of usury) are practically wrong because the State necessarily confines the taking of rent and interest to classes endowed with monopoly.
Finally, the whole rang of transactions among individuals results in wrongs because the State assumes the right to stand despotically between individuals and their own mutual interests. The State is the chief curse of humanity, the mother of human wrongs.
October 29, 1881
The most serious calamity attendant upon false premises in the realm of thought is that the avowed and conscientious enemies of despotism are made to be persistent advocates and defenders of the pivotal agencies upon which it hinges. We do not make this assertion in a spirit of self-sufficiency and conceit, and are aware that those who differ from us will, of course, turn it against ourselves. Naturally, we feel very positive that the philosophy which shapes the teachings of Liberty is correct and unanswerable; but we are fallible, and, if the history of human opinions reaches anything, it is that nothing in this world is a finality.
But upon one thing all school of sociology will agree, - namely, that the very first step in all reasoning looking to human well-being is to fix upon a correct scientific basis of right and wrong. These terms are upon everybody's lips, from the prattling stripling to the hoary theologian and moralist, and yet the average man has no fixed conception of what it is that constitutes an action as right or wrong. At every step we find people disputing and arguing over the right and wrong of a thing, but arrest them in any instance, and ask them what constitutes right and wrong in nature and practice, and they are totally unable to answer. And yet the whole argument in every case is useless and worthless until this point is settled.
The chief mischief attending this lamentable absence of a true scientific standard of right grows out of the universally accepted inference that, as soon as one is convinced that a practice is what he calls wrong, it is his next and imperative duty to set about to interdict that practice by force. For instance, there is a very large constituency among the thinkers of to-day who are convinced usury is wrong. The "Irish World" is the most conspicuous reservoir in America of the protest growing out of that conviction. Yet the burden of the song of every protestant is that usury ought to be crushed out of existence by force. It has no right to live, it should be forbidden and punished, because it is wrong.
Now, assuming that the vague standard of right and wrong adopted by these people is a sort of utilitarian one, based in this instance on the theory that lending on usury in every case works more harm than good (i. e., more injury than benefit), they stand on untenable ground, and are liable to be dropped into a trap at any moment; for it would not be difficult to produce individual instances where the practice of lending on usury, so far from being an injury to anybody, is a practical benefit, not only to the individuals contracting, but to the community at large. By their own standard, then, lending on usury, in such a case, would not be wrong. But, if it be answered that, although lending on usury may often prove an mutual benefit to individuals, its ultimate result upon society at large are disastrous, and that therefor society at large should prevent individuals from doing what they can mutually agree to, then Liberty must, of course, demand an unconditional halt! For that is the very essence of despotism against which we protest, - namely, the right of society at large to interdict individuals by force.
And to fall back, in order to justify such a course, upon the phrase, "moral right," is both unscientific and pernicious. For moral right has no authoritative interpreter, and therefor should not be made, as it so easily can be, a weapon of tyranny. A thing must be right or wrong in accordance with some correct analysis of the natural domain of individual and associative actions. To say "moral right," in the sense above referred to, is to lumber up our conceptions with a mischievous term which has no scientific status.
We sometimes wish that the very terms themselves, right and wrong, were abolished; for, until they are made to have a true scientific meaning, they are a perpetual source of mischief and misdirection. But, until somebody shall give the word a correct scientific terminology, we must tolerate them as best we can, while endeavoring at every opportunity to so direct their application as to make them count for Liberty, instead of for despotism, as they generally do in society as at present governed.
Right and wrong are principles that must ever be defined, qualified, and circumscribed by the individual, in his associative capacity: defined, by a correct analysis of the natural domain of individual action; qualified, by the natural reflex action of other individuals; circumscribed, by the inflexible law that all action, individual and associate, shall be at the sole cost of the party or parties acting.
Under this law all individuals have a right to do anything and everything which they may cheese voluntarily to do at their own cost. Make this law universal, and keep the hands of Church, State, and every other arbitrary, coercive despot away from it, and perfect Liberty will result as naturally as all other things find their level in nature. The practice of usury is a sacred and inviolable prerogative of individuals who choose to contract for its payment. If the cost, in practice, ultimately falls upon the innocent and toiling masses, it is because this prerogative is forbidden to these proscribed slaves by the machine known as the State. Proudhon demonstrates as clearly as any theorem in mathematics could be demonstrated that, if the power to take usury were extended to all men, usury would devour itself, in its very nature. But this is exactly one of the chief purposes of the State, - namely, to cut off a great part of the race from the practice of usury, and confine it to the few, so that they may live in luxury on the toil of their artificially-created slaves.
The same is true of all the other prerogatives which attach to property. Whether property in land be, in itself, right or wrong, it is, in practice, a wrong only because the State is designed chiefly to see to it that property in land shall be vested in a minority instead of all. If the State could be made to declare to-morrow that hereafter property in land should be extended to all, and that all landlords must, in future, secure their holdings on their own merits instead of by force, property in land would cease to be evil. But the State that could be made to declare such a thing would cease to be a State.
We ask the reader to scrutinize carefully the law which we have italicized above, and then bear in mind the following melancholy facts which result from ignoring it, or not knowing it: -
1. Usury is practically wrong because the State creates and defends a monopoly in the practice of it.
2. Property in land is practically wrong because the State was created to defend a minority in the sole enjoyment of it.
3. Rent and interest (forms of usury) are practically wrong because the State necessarily confines the taking of rent and interest to classes endowed with monopoly.
Finally, the whole rang of transactions among individuals results in wrongs because the State assumes the right to stand despotically between individuals and their own mutual interests. The State is the chief curse of humanity, the mother of human wrongs.
8/6/12
"The Land for the People."
Liberty Vol. I, No. 11
December 24, 1881
The natural wealth of the earth belongs to all the people. The land, the coal, the minerals, the water courses, — all that furnishes the basis of the prime opportunities for human well-being should be the common possession of all.
The above proposition is practically accepted by the leading thinkers and agitators of the world. The socialists declare it as the bottom plank of their system. The communists of course avow it. The "Irish World" cries it aloud from week to week. John Stuart Mill affirmed it almost in so many words. Herbert Spencer reiterates it constantly, and even Froude and John Bright have repeatedly accepted it by inference. Liberty affirms it too; so one main and vital proposition is generally admitted by all shades of advanced reformers.
But at the point where this proposition is accepted begins the great socialistic controversy in which we find ourselves at uncompromising war with social democrats, the communists, and the whole rank and file of government regulationists. "By what method do you propose to give every man a fair opportunity to enjoy all these 'natural gifts'?" "How can you best secure this natural wealth to all the people?" These questions which tower in importance above all others which now confront thinking men.
Now, Liberty's way of getting all these good things to the people is to put every man on his own merits. The very purpose of that machine called the State is to set an artificial patent man-trap, by which the intended servile classes shall be crippled in the race for natural wealth and natural opportunities.
Years ago the natural wealth of the public waters was not interfered with by legislation. Go to the shores of our bays and rivers, and the poor fishermen, if not already starved out or forced into the service of big operators, will recall with a sigh the good old days when all poor men fared alike and could make a living out of the public waters. But since politics have become a thieving trade, legislation has so "put a job" on natural water privileges that the poor are practically evicted and choked off, while the big concerns who dictate the legislation scoop up he fisherman in their politico-industrial nets under the current despotic wage system.
Cease to protect landlords in their monopoly of the land through the State, and the land will readily revert to the people. It will revert, too, speedily, with little expense, and with less violence, injustice, and dissatisfaction than under our boasted law-and-order arrangements. The island of Ireland belongs to the people, as Bishop Nulty and the "Irish World" assert. But why do the people not enjoy it? Simply because their wits are not awakened to their real enemy, the State. Acting better than it knows, the Land League, as a power for Liberty, is only strong in the fact that is has been this expression of practical revolt against the British State. The London "Times," more sagacious than the blind leaders of the League, foresees that a successful strike against that tax known as rent is only a step, which needs to be followed by a strike against that other tax which needs to be followed by a strike against that other tax which is levied to support the State in order that the tap-root of the whole scheme of landlordism may be reached.
And yet the mass of Irishmen are so swallowed up in the delusion that society is impossible without a State that the craze of Irish national independence came near capturing the recent convention at Chicago, and threatens to yet the beneficent work of the Land League movement. The prospective Irish State will be the same machine, under another banner, that now has the Irish tenant by the throat. The American republic is to-day more favorable to landlords than is the government of England. A late editorial in the New York "Tribune" produced unanswerable proof that the laws of this country are vastly more favorable to the landlord and more sever to the tenant than the laws which hold sway in Ireland. Unless Irish human nature is the one exception of the world, the coming Irish republic will be simply a reproduction of the machine which inevitably provides that the land shall not come into the hands of the people. The very purpose of the State is to make the mass of the people the slaves of the privileged classes. The State, in its very nature, cannot be of the people and by the people. It is of the few and by the few by virtue of its organic structure.
Until these bottom facts of despotism can be gotten into the heads of the Irish leaders, the land war will flounder along blindly. The leaders of the movement are to-day ignorant of the only saving grace there is "no rent." When the London "Times" says that "no rent" is but the stepping-stone to "no taxes," it shows a far keener insight into the situation than Parnell and his infatuated companions who cry for Irish national independence. Stop feeding the infernal machine which alone protects the landlord in his piracy, and the game is up with one stroke. To institute another machine in its place is simply to invite the Irish to practice upon their own race what the hated Saxon has been practicing all these centuries, and to substitute the Irish swindle for the English is about the extent of the average Irishman's aspiration. Nothing better can be expected till the agitation shall call forth somebody who has the sense and courage to supplement Michael Davitt's "no rent" with "no taxes" and "no State." Then this now useless cry of "the land for the people" will begin to mean something for Ireland and the whole human race. A sort of blind Providence has driven Ireland into the "no rent" resolve, but her vaunted leaders are ignorant of its real significance. They are mere children besides such men as Michael Bakounine, the founder of Nihilism, and are entitled only to the credit of blindly acting better than they know.
December 24, 1881
The natural wealth of the earth belongs to all the people. The land, the coal, the minerals, the water courses, — all that furnishes the basis of the prime opportunities for human well-being should be the common possession of all.
The above proposition is practically accepted by the leading thinkers and agitators of the world. The socialists declare it as the bottom plank of their system. The communists of course avow it. The "Irish World" cries it aloud from week to week. John Stuart Mill affirmed it almost in so many words. Herbert Spencer reiterates it constantly, and even Froude and John Bright have repeatedly accepted it by inference. Liberty affirms it too; so one main and vital proposition is generally admitted by all shades of advanced reformers.
But at the point where this proposition is accepted begins the great socialistic controversy in which we find ourselves at uncompromising war with social democrats, the communists, and the whole rank and file of government regulationists. "By what method do you propose to give every man a fair opportunity to enjoy all these 'natural gifts'?" "How can you best secure this natural wealth to all the people?" These questions which tower in importance above all others which now confront thinking men.
Now, Liberty's way of getting all these good things to the people is to put every man on his own merits. The very purpose of that machine called the State is to set an artificial patent man-trap, by which the intended servile classes shall be crippled in the race for natural wealth and natural opportunities.
Years ago the natural wealth of the public waters was not interfered with by legislation. Go to the shores of our bays and rivers, and the poor fishermen, if not already starved out or forced into the service of big operators, will recall with a sigh the good old days when all poor men fared alike and could make a living out of the public waters. But since politics have become a thieving trade, legislation has so "put a job" on natural water privileges that the poor are practically evicted and choked off, while the big concerns who dictate the legislation scoop up he fisherman in their politico-industrial nets under the current despotic wage system.
Cease to protect landlords in their monopoly of the land through the State, and the land will readily revert to the people. It will revert, too, speedily, with little expense, and with less violence, injustice, and dissatisfaction than under our boasted law-and-order arrangements. The island of Ireland belongs to the people, as Bishop Nulty and the "Irish World" assert. But why do the people not enjoy it? Simply because their wits are not awakened to their real enemy, the State. Acting better than it knows, the Land League, as a power for Liberty, is only strong in the fact that is has been this expression of practical revolt against the British State. The London "Times," more sagacious than the blind leaders of the League, foresees that a successful strike against that tax known as rent is only a step, which needs to be followed by a strike against that other tax which needs to be followed by a strike against that other tax which is levied to support the State in order that the tap-root of the whole scheme of landlordism may be reached.
And yet the mass of Irishmen are so swallowed up in the delusion that society is impossible without a State that the craze of Irish national independence came near capturing the recent convention at Chicago, and threatens to yet the beneficent work of the Land League movement. The prospective Irish State will be the same machine, under another banner, that now has the Irish tenant by the throat. The American republic is to-day more favorable to landlords than is the government of England. A late editorial in the New York "Tribune" produced unanswerable proof that the laws of this country are vastly more favorable to the landlord and more sever to the tenant than the laws which hold sway in Ireland. Unless Irish human nature is the one exception of the world, the coming Irish republic will be simply a reproduction of the machine which inevitably provides that the land shall not come into the hands of the people. The very purpose of the State is to make the mass of the people the slaves of the privileged classes. The State, in its very nature, cannot be of the people and by the people. It is of the few and by the few by virtue of its organic structure.
Until these bottom facts of despotism can be gotten into the heads of the Irish leaders, the land war will flounder along blindly. The leaders of the movement are to-day ignorant of the only saving grace there is "no rent." When the London "Times" says that "no rent" is but the stepping-stone to "no taxes," it shows a far keener insight into the situation than Parnell and his infatuated companions who cry for Irish national independence. Stop feeding the infernal machine which alone protects the landlord in his piracy, and the game is up with one stroke. To institute another machine in its place is simply to invite the Irish to practice upon their own race what the hated Saxon has been practicing all these centuries, and to substitute the Irish swindle for the English is about the extent of the average Irishman's aspiration. Nothing better can be expected till the agitation shall call forth somebody who has the sense and courage to supplement Michael Davitt's "no rent" with "no taxes" and "no State." Then this now useless cry of "the land for the people" will begin to mean something for Ireland and the whole human race. A sort of blind Providence has driven Ireland into the "no rent" resolve, but her vaunted leaders are ignorant of its real significance. They are mere children besides such men as Michael Bakounine, the founder of Nihilism, and are entitled only to the credit of blindly acting better than they know.
8/1/12
A Solution That Does Not Solve
Liberty Vol. I, No. 16
March 4, 1882
Mr. Charles H. Barlow of Michigan is a reader of Liberty, but he cannot read it to much purpose; otherwise, he would not write to the Boston "Herald" that "the only way to disentangle the Gordian knot of capital vs. labor" and practically solve the labor problem is to "take the axe" and strike out for the wilderness. This seems to us little better than nonsense. Not that we object to the spread of agriculture, if more agriculture is needed. The axe and spade are good tools, and as many of them should be used as necessary to supply the people with the articles which they are instrumental in producing. But the same is true of all useful tools. Why "take the axe" more than the saw or the lathe or the steam-engine? Let all of them be used in their proper proportion. But what has this to do with the labor problem of to-day, which is to give to each producer an equivalent for his product? It is of little consequence where we use spades or saws, if both our crops and our houses are to be stolen from us by the userer. Mr. Barlow's remedy, to be a remedy at all, requires each man to produce entirely for himself. But this means and abandonment of the immeasurable benefit of modern commerce for the sake of getting rid of its evils. Consequently his remedy is not the true one, for the true one must not only preserve, but increase, these benefits by eradicating the evils. The solution offered by Mr. Barlow means either nothing at all or the abolition of the division of labor, and is strictly on a par with those multitudinous other solutions which propose the abolition of machinery, competition, credit, and all other industrial and commercial forces by which modern civilization has been developed. The real solution lies not in the destruction of these forces, but in the discovery and application of new principles that shall regulate their action beneficently. These principles, according to Liberty, are Free Men and Free Money, which can be had only by the abolition of the State. The cry, "Take the axe," is a very specious one. It has a sturdy sound and so captivates the unthinking, but little examination reveals its hollowness.
March 4, 1882
Mr. Charles H. Barlow of Michigan is a reader of Liberty, but he cannot read it to much purpose; otherwise, he would not write to the Boston "Herald" that "the only way to disentangle the Gordian knot of capital vs. labor" and practically solve the labor problem is to "take the axe" and strike out for the wilderness. This seems to us little better than nonsense. Not that we object to the spread of agriculture, if more agriculture is needed. The axe and spade are good tools, and as many of them should be used as necessary to supply the people with the articles which they are instrumental in producing. But the same is true of all useful tools. Why "take the axe" more than the saw or the lathe or the steam-engine? Let all of them be used in their proper proportion. But what has this to do with the labor problem of to-day, which is to give to each producer an equivalent for his product? It is of little consequence where we use spades or saws, if both our crops and our houses are to be stolen from us by the userer. Mr. Barlow's remedy, to be a remedy at all, requires each man to produce entirely for himself. But this means and abandonment of the immeasurable benefit of modern commerce for the sake of getting rid of its evils. Consequently his remedy is not the true one, for the true one must not only preserve, but increase, these benefits by eradicating the evils. The solution offered by Mr. Barlow means either nothing at all or the abolition of the division of labor, and is strictly on a par with those multitudinous other solutions which propose the abolition of machinery, competition, credit, and all other industrial and commercial forces by which modern civilization has been developed. The real solution lies not in the destruction of these forces, but in the discovery and application of new principles that shall regulate their action beneficently. These principles, according to Liberty, are Free Men and Free Money, which can be had only by the abolition of the State. The cry, "Take the axe," is a very specious one. It has a sturdy sound and so captivates the unthinking, but little examination reveals its hollowness.
4/11/12
Crumbs from Liberty's Table.
An arbitrary increase of wages or an arbitrary decrease of the hours of labor, if any inequitable distribution of the product continues, is only a mitigation of the rigors of servitude, not a destruction of slavery in which the masses are held to those whom the New York "Times" aptly describes as "the small class whose occupation is the difficult one of entertaining themselves." - New York Truth.
The old truth that to suppress freedom of speech is to cause, stimulate, and protect recklessness of action is an old truth, but it is one which needs repetition in every crisis of the world's history. To create secrecy is to protect conspirators; the publicity of crime is the protection of honest men. -Pall Mall Gazette.
Th spoils system will not be destroyed by changing the methods of dividing the spoils. - Bullion.
The old truth that to suppress freedom of speech is to cause, stimulate, and protect recklessness of action is an old truth, but it is one which needs repetition in every crisis of the world's history. To create secrecy is to protect conspirators; the publicity of crime is the protection of honest men. -Pall Mall Gazette.
Th spoils system will not be destroyed by changing the methods of dividing the spoils. - Bullion.
Our European Letter.
[From Liberty's Special Correspondent.]
LONDON, September 19. - Last week two men desired to meet, perhaps in order to hatch some new scheme of wholesale slaughter. Their meeting would not have been extraordinary but for the fact that, in their whole vast empires, Mr. William and Mr. Alexander could not find a single spot, in spite of all their Mamelukes, soldiers, police agents, and spies, where to Prussia, in all Russia, there was not a single town, not a single village, not a single hamlet, where these two bandits considered themselves safe! They had to go on board of war ships, far away from land, on the Eastern sea, in the midst of waves that must have lashed their vessels' sides with fury at having to listen to the scoundrels' plots. This, at least, is one good result of the policy of Terrorism; and the day is not far off when no man will be found to prefer such a condition of perpetual fright and dread to a tranquil, unmolested life.
A so-called "Universal Socialistic Congress" will be held next month at Berne. [Cable dispatches announce that it has been held at Chur. -EDITOR] After having appealed in tones most pitiful to all existing and non-existing authorities in Switzerland, after having given solemn assurance that only "respectable," orderly, and lawful subjects shall be discussed on that occasion, and after promising that, if any black sheep shall find their way among the immaculate flock and have the impertinence to say anything about matters not on the schedule of "lawful" subjects, they will be summarily ejected into the fresh air, this conglomeration of eight-hour men, tobacco monopolists, and kindred reformers has obtained the gracious permission of the Swiss government to explain, within its territory, the merits of their different patent medicines. That the revolutionists of Europe hav nothing to hope from this meeting and will utterly ignore the same, you may easily understand. This congress, therefore, in spite of all its trumpeting, is of inferior significance.
In Germany everything is quiet, the lull before the storm.
The government, in order not to lose the habit, expels every day its regular number of Socialists and the so-called Social Democrats shower daily on the government fresh acclamation as of the new "imperial socialists" policy of the iron chancellor
All this will be changed in a few weeks, and the now formed Executive Committee of the German Revolutionists will very soon give to this glorious empire as much trouble as its Russian namesake gives to the czar.
The imitators in France of the strategy of the German Socialists made, at the last elections, a complete fiasco. In all France their whole party could master scarcely more than ten thousand votes.
The "respectable" newspapers are saying that things in Spain look very "gloomy." King Alfonso is suffering from a very severe "diarrhea," and has already packed his trunks. He considers it a very disagreeable phenomenon that in the last few months over a hundred manufactories have been burned down.
In Italy dissatisfaction is making its way in the guise of religious antipathies; for the keen observer the true cause of all the recent disturbances is easily found.
During the last few months I have made inquiries concerning an individual styling himself "John Baker," who from time to time cuts a rather pretentious figure in a few American papers. I am authorized by the Polish and Russian organizations at Geneva to declare that "John Baker" never was, and is not now, a member of any socialistic or revolutionary organization within their cognizance; that "John Baker" is entirely unknown to any of our partisans at Lemberg, Warschan, St. Petersburg, Geneva, or London; that "John Baker" has never received information from any of our organizations or from any member thereof; that "John Baker," though there is no positive proof showing him to be a spy in the service of the Russian government, is an individual against whom every revolutionist has reason to be on guard; and that, in short, "John Baker" is a perfect humbug.
So much for the "special" correspondent of that "newsy," "highly intelligent" (please stop laughing!) journal, the Springfield "Republican."
Last week I visited our friend Most at Clerkwell prison. He wears prison garb, and in all respects is treated as a common thief. He has to repair old clothes, and is allowed to neither write nor read anything but the pious tracts showered upon him daily in his sell by some kind soul who does not yet despair of saving him from the devil's claws. All intercourse with the outer world is cut off, except that he has permission, once in three months, to see one of his friends for five minutes behind iron bars and in the presence of a jailor. I will make no futile attempt to emphasize these facts by any comments of my own. Fortunately his health is good, and he hopes to be able ere long to repay with interest his debt to those who have deprived him of his liberty.
Kropotkine is staying, for the present at Thouon, a small village on French territory, five miles from Geneva. His wife will pass her examination in medicine sometime in October, after which he will proceed to London, where he will give a series of lectures on Russia and take up, probably, his permanent residence.
A so-called "Universal Socialistic Congress" will be held next month at Berne. [Cable dispatches announce that it has been held at Chur. -EDITOR] After having appealed in tones most pitiful to all existing and non-existing authorities in Switzerland, after having given solemn assurance that only "respectable," orderly, and lawful subjects shall be discussed on that occasion, and after promising that, if any black sheep shall find their way among the immaculate flock and have the impertinence to say anything about matters not on the schedule of "lawful" subjects, they will be summarily ejected into the fresh air, this conglomeration of eight-hour men, tobacco monopolists, and kindred reformers has obtained the gracious permission of the Swiss government to explain, within its territory, the merits of their different patent medicines. That the revolutionists of Europe hav nothing to hope from this meeting and will utterly ignore the same, you may easily understand. This congress, therefore, in spite of all its trumpeting, is of inferior significance.
In Germany everything is quiet, the lull before the storm.
The government, in order not to lose the habit, expels every day its regular number of Socialists and the so-called Social Democrats shower daily on the government fresh acclamation as of the new "imperial socialists" policy of the iron chancellor
All this will be changed in a few weeks, and the now formed Executive Committee of the German Revolutionists will very soon give to this glorious empire as much trouble as its Russian namesake gives to the czar.
The imitators in France of the strategy of the German Socialists made, at the last elections, a complete fiasco. In all France their whole party could master scarcely more than ten thousand votes.
The "respectable" newspapers are saying that things in Spain look very "gloomy." King Alfonso is suffering from a very severe "diarrhea," and has already packed his trunks. He considers it a very disagreeable phenomenon that in the last few months over a hundred manufactories have been burned down.
In Italy dissatisfaction is making its way in the guise of religious antipathies; for the keen observer the true cause of all the recent disturbances is easily found.
During the last few months I have made inquiries concerning an individual styling himself "John Baker," who from time to time cuts a rather pretentious figure in a few American papers. I am authorized by the Polish and Russian organizations at Geneva to declare that "John Baker" never was, and is not now, a member of any socialistic or revolutionary organization within their cognizance; that "John Baker" is entirely unknown to any of our partisans at Lemberg, Warschan, St. Petersburg, Geneva, or London; that "John Baker" has never received information from any of our organizations or from any member thereof; that "John Baker," though there is no positive proof showing him to be a spy in the service of the Russian government, is an individual against whom every revolutionist has reason to be on guard; and that, in short, "John Baker" is a perfect humbug.
So much for the "special" correspondent of that "newsy," "highly intelligent" (please stop laughing!) journal, the Springfield "Republican."
Last week I visited our friend Most at Clerkwell prison. He wears prison garb, and in all respects is treated as a common thief. He has to repair old clothes, and is allowed to neither write nor read anything but the pious tracts showered upon him daily in his sell by some kind soul who does not yet despair of saving him from the devil's claws. All intercourse with the outer world is cut off, except that he has permission, once in three months, to see one of his friends for five minutes behind iron bars and in the presence of a jailor. I will make no futile attempt to emphasize these facts by any comments of my own. Fortunately his health is good, and he hopes to be able ere long to repay with interest his debt to those who have deprived him of his liberty.
Kropotkine is staying, for the present at Thouon, a small village on French territory, five miles from Geneva. His wife will pass her examination in medicine sometime in October, after which he will proceed to London, where he will give a series of lectures on Russia and take up, probably, his permanent residence.
OH, FIRE!
Oh! Fire no eyes beholdeth,
Ere planets were begun
Kindled within the Inmost-
Fierce, flaming, blazing sun!
Oh, Fire whost heat preserveth
The Truth of truth alive!
Then givest to Being beauty;
All souls by thee survive.
Oh, Fire aye melting heaven,
And burning up the earth -
'Tis by thy fierce endeavor
Now, Liberty hath birth.
M.
Ere planets were begun
Kindled within the Inmost-
Fierce, flaming, blazing sun!
Oh, Fire whost heat preserveth
The Truth of truth alive!
Then givest to Being beauty;
All souls by thee survive.
Oh, Fire aye melting heaven,
And burning up the earth -
'Tis by thy fierce endeavor
Now, Liberty hath birth.
M.
Editorials.
To prohibitionist legislators:
Why would you make use coolly think?
If you must govern, we must drink.
Why would you make use coolly think?
If you must govern, we must drink.
______________________________
A just published anecdote of Chief Justice John Marshall and John C. Calhoun says that Marshall, once meeting Calhoun on the street of Washing, said, "You seems to be in profound thought; of what are you thinking?" Calhoun, replied, "I am thinking of the origin of government." "And on what does government depend?" "On the production and distribution of wealth." "And on what does the production and distribution of wealth depend?" "That is what I have not discovered," said Calhoun.
Basitat's Fable.
[FROM AUGUSTE BLANQUI'S "CAPITAL AND LABOR."]
All the old economists neglected the question of the legitimacy of usury. This question is recent, dating in the public minds scarcely farther than 1848.
Bastiat seized upon it and made it the text of his discussions with Proudhon, the socialistic champion of the period. The arguments of his fellow-writers, whatever their form, do not differ from his own. On this question of interest, then, may be refuted, in Bastiat's person, all political economy.
For the rest, the form of the fable that he devises to demonstrate the legitimacy of usury has been employed also by others. They use it with assurance, - one might say, with presumption. They seem to believe themselves irrefutable, and treat their adversaries after the manner of grand lords towards the common people. Bastiat notably assumes an air of overweening conceit thoroughly ridiculous. He seems to fear, in his argument, lest some one may accuse him of storming gates already open, so Jove-alike is his style.
James first exchanges his plane for money. He lends the money to William and William exchanges the money for a saw. The transaction is divided into two factors. But thereby its nature is not changed. It none the less contains all the elements of a direct loan.
There lies the sophistry and the delusion. The money ceases to be what it should be, a simple instrument of exchange. It abandons this beneficent role to assume a harmful one. Form a friend it becomes an enemy; from a benefit, a scourge. From an auxiliary it becomes an obstacle; from an aid, a barrier. This metamorphosis is effected during its passage through the hands of James, who uses the coin that he holds to fleece his neighbor. For he does not exchange it at par for a product of equal value, as was done for him in the substitution of the coin for his product. For he obtains at the end of a year either a portion of William's product equal in value to his own with a bonus in addition, or his money increase by one-twentieth. His duty was to buy with his coin a product equal in value to that which he had sold for the coin. He has wickedly retained the money which he should have restored to circulation by the complementary operation of the exchange, - namely, the barter of the coin for a product of equal value to the first. If he did not wish to proceed immediately to this barter, it was free to him to choose his hour, provided he should ultimately fulfill the fair and just condition of exchange, - an equality of the tow values exchanged through the mediation of coin.
As for the pretended service of the lain, service deserving reward, that is a sham. If James had needed his tool, he would have used it. Apparently he did not remain idle during the year that William has possession of his plane. If he lent his plane, he did so because he could get along without it. To say that he has made a sacrifice, that he has deprived himself of a useful object for the benefit of his neighbor, is pure hypocrisy. He labored during the year of the loan, and received the price of his product. He has no claim on the product of William. Whether William used the plane or not, it is sufficient for him to return it to James in the condition that he received it. He owes him nothing further.
"But why should I lend," says James, "if nothing is to come back to me" for the service that I render? "I will refuse, then."
Refuse if you like. But you cannot escape the dilemma. Either you need your plane, or you do not. If it is detrimental to your interests to part with it, keep it and use it. If you can dispense with it, if without loss to yourself, you can do something else, to demand, as reward for a service that costs you nothing, one-twentieth of the price of your plane, besides a new plane, is simply a swindle.
Bastiat seized upon it and made it the text of his discussions with Proudhon, the socialistic champion of the period. The arguments of his fellow-writers, whatever their form, do not differ from his own. On this question of interest, then, may be refuted, in Bastiat's person, all political economy.
For the rest, the form of the fable that he devises to demonstrate the legitimacy of usury has been employed also by others. They use it with assurance, - one might say, with presumption. They seem to believe themselves irrefutable, and treat their adversaries after the manner of grand lords towards the common people. Bastiat notably assumes an air of overweening conceit thoroughly ridiculous. He seems to fear, in his argument, lest some one may accuse him of storming gates already open, so Jove-alike is his style.
James first exchanges his plane for money. He lends the money to William and William exchanges the money for a saw. The transaction is divided into two factors. But thereby its nature is not changed. It none the less contains all the elements of a direct loan.
There lies the sophistry and the delusion. The money ceases to be what it should be, a simple instrument of exchange. It abandons this beneficent role to assume a harmful one. Form a friend it becomes an enemy; from a benefit, a scourge. From an auxiliary it becomes an obstacle; from an aid, a barrier. This metamorphosis is effected during its passage through the hands of James, who uses the coin that he holds to fleece his neighbor. For he does not exchange it at par for a product of equal value, as was done for him in the substitution of the coin for his product. For he obtains at the end of a year either a portion of William's product equal in value to his own with a bonus in addition, or his money increase by one-twentieth. His duty was to buy with his coin a product equal in value to that which he had sold for the coin. He has wickedly retained the money which he should have restored to circulation by the complementary operation of the exchange, - namely, the barter of the coin for a product of equal value to the first. If he did not wish to proceed immediately to this barter, it was free to him to choose his hour, provided he should ultimately fulfill the fair and just condition of exchange, - an equality of the tow values exchanged through the mediation of coin.
As for the pretended service of the lain, service deserving reward, that is a sham. If James had needed his tool, he would have used it. Apparently he did not remain idle during the year that William has possession of his plane. If he lent his plane, he did so because he could get along without it. To say that he has made a sacrifice, that he has deprived himself of a useful object for the benefit of his neighbor, is pure hypocrisy. He labored during the year of the loan, and received the price of his product. He has no claim on the product of William. Whether William used the plane or not, it is sufficient for him to return it to James in the condition that he received it. He owes him nothing further.
"But why should I lend," says James, "if nothing is to come back to me" for the service that I render? "I will refuse, then."
Refuse if you like. But you cannot escape the dilemma. Either you need your plane, or you do not. If it is detrimental to your interests to part with it, keep it and use it. If you can dispense with it, if without loss to yourself, you can do something else, to demand, as reward for a service that costs you nothing, one-twentieth of the price of your plane, besides a new plane, is simply a swindle.
A Baseless Charge.
MY DEAR MR. TUCKER - It is entirely immaterial in this discussion whether my position is
My question was simply this: Is a man who loans a plough entitled in equity to compensation for its use; and if not, why not?
This question (I say it with all respect) you evade. But, until it is answered, no progress can be made in this inquiry. It is no answer to say,
You gain nothing when you say, "Let him sell;" for, if I followed you there, it would only be to present the same question substantially in another form. You might then suggest another alternative, until we
You refer me to certain
oddor otherwise. The question at issue must be settled, if settled at all, on its own merits; and no prejudice either for or against capital can affect the argument. Let us burden it with no irrelevant matter.
My question was simply this: Is a man who loans a plough entitled in equity to compensation for its use; and if not, why not?
This question (I say it with all respect) you evade. But, until it is answered, no progress can be made in this inquiry. It is no answer to say,
Let him sell his plough.He does not sell it; he loans it, as he has a natural right to do. Another borrows it, as he has a natural right to do. I repeat: Is it just to pay for its use?
You gain nothing when you say, "Let him sell;" for, if I followed you there, it would only be to present the same question substantially in another form. You might then suggest another alternative, until we
swung round the circle,and came back to the first. So let us save time and meet it at once. If it cannot be met where I proposed it, I do not see that it can be answered anywhere. If your theory will not bear an application to the example I stated, what is it good for? I have never seen a good reason why the plough-maker is not entitled to pay for the use of his plough.
You refer me to certain
authorities,— Brown and Ruskin. I do not bow to authorities on questions of this nature; and I supposed you did not. I ask for a reason, not a name. Brown’s proposition, which I affirm as stoutly as he does, does not answer my question. Ruskin is equally remote. He concludes that the case he examines is one of sale and purchase. That is not the case I stated at all. If there be an answer to my question, I am sure you are capable of stating it.
Yours cordially,
J. M. L. BABCOCK
We have no wish to waste these columns in repetition; but this charge of
evasion is a serious one, which can be thoroughly examined only by
reviewing ground already traversed. One of the objections that we had
in view in beginning the publication of this journal was the
annihilation of usury. If in our first direct conflict with a supporter
of usury we have been guilty of evasion, we are unfitted for our task,
and ought to abandon it to hands more competent. But we unhesitatingly
plead "not guilty."
Mr. Babcock argued that the man who makes a plough and lend it is entitled to a portion of the loaf subsequently produced in addition to the return of his plough intact. He now asserts that we answered this by saying, "Let him sell his plow." No, we did not. On the principle that only labor can be an equitable basis of price, we argued in reply as follows: "The maker of the plough certainly is entitled to pay for his work. Full pay, paid once; no more. That pay is the plough itself, or its equivalent in other marketable products, said equivalent being measured by the amount of labor employed in their production." True or false, this answer is direct and tangible; in no sense is it evasive. Then Mr. Babcock asked this other and distinct question: "If he furnishes his ploughs only on condition that they be returned to him in as good a state as when taken away, how is he to get his bread?" We replied that we did not know, and that, if he was such a fool as to do so, we did not care. Nothing evasive here, either; on the contrary, utter frankness. Touched a little, however, by Mr. Babcock’s sympathy with the usurer thus threatened with starvation, we ventured the suggestion that, instead of lending his plough to the farmer, he might sell it to him, and thus get money wherewith to buy bread of the baker. This advice was gratuitous, we know; possibly it was impertinent, also; but was it evasive? Not in the least.
Finally, thinking that Mr. Babcock might agree, as we do, with Novalis that a man’s belief gains quite infinitely the moment another mind is convinced thereof, we called his attention to two other minds in harmony with ours on the point now in dispute, A. B. Brown and John Ruskin. But not as authorities, in Mr. Babcock’s sense of the word. Still, Mr. Brown being Mr. Babcock’s candidate for Secretary of State, and party candidates being supposedly representative in things fundamental, we deemed it not out of place to cite a proposition from Mr. Brown that seemed to us, on its face, directly contradictory of Mr. Babcock. To our astonishment Mr. Babcock accepts it as not inconsistent with his position, at the same time declaring it irrelevant. Argument ends here. If we hold up two objects, one if which, to our eyes, is red and the other blue, and Mr. Babcock declares that both are red, it is useless to discuss the matter. One of us is color-blind. The ultimate verdict of mankind will decide which. In quoting from Mr. Ruskin, however, we did not ask Mr. Babcock to accept him as an authority, but to point out the weakness of an argument drawn from an illustration similar to Mr. Babcock’s. Mr. Babcock replies by denying the similarity, saying that Ruskin "concludes that the case he examines is one of sale and purchase." Let us see. Ruskin is examining a story told by Bastiat in illustration and defence of usury. After printing Bastiat's version of it, he abridges it thus, stripping away all mystifying clauses:
James makes a plane, lends it to William on 1st of January for a year. William gives him a plank for the loan of it, wears it out, and makes another for James, which he gives him on 31st December. On 1st January he again borrows the new one; and the arrangement is repeated continuously. The position of William, therefore, is that he makes a plane every 31st of December; lends it to James till the next day, and pays James a plank annually for the privilege of lending it to him on that evening.
Substitute, in the foregoing "plough" for "plane," and "loaf" or "slice" for "plank," and the story differs in no essential point from Mr. Babcock's. How monstrously unjust the transaction is can be plainly seen. Ruskin next shows how this unjust transaction may be changed into a just one:
If James did not lend the plane to William, he could only get his gain of a plank by working with it himself and wearing it out himself. When he had worn it out at the end of the year, he would, therefore, have to make another for himself. William, working with it instead, gets the advantage instead, which he must, therefore, pay James his plank for; and return to James what James would, if he had not lent his plane, then have had — not a new plane, but the worn-out one. James must make a new one for himself, as he would have had to do if no William had existed; and if William likes to borrow it again for another plank, all is fair. That is to say, clearing the story of its nonsense, that James makes a plane annually and sells it to William for its proper price, which, in kind, is a new plank.
It is this latter transaction, wholly different from the former, that Ruskin pronounces a "sale," have "nothing whatever to do with principal or with interest." And yet, according to Mr. Babcock, "the case he examines [Bastiat's, of course] is one of sale and purchase." We understand now how it is that Mr. Babcock can charge us with evasion. He evidently considers his method of meeting a point to be straightforward. If it be so, certainly ours is evasive. If, on the other hand, our course has been straightforward, evasion is too mild a term for his. It is better described as flat misstatement; purely careless, of course, but scarcely less excusable than if wilful. Again we invite our friend to a careful examination (and refutation, if possible) of the arguments advanced, to which add another in printing a translation from the writings of the honored Auguste Blanqui, the scientist and revolutionist. Whose life was one long sacrifice and martyrdom for Libery.
Mr. Babcock argued that the man who makes a plough and lend it is entitled to a portion of the loaf subsequently produced in addition to the return of his plough intact. He now asserts that we answered this by saying, "Let him sell his plow." No, we did not. On the principle that only labor can be an equitable basis of price, we argued in reply as follows: "The maker of the plough certainly is entitled to pay for his work. Full pay, paid once; no more. That pay is the plough itself, or its equivalent in other marketable products, said equivalent being measured by the amount of labor employed in their production." True or false, this answer is direct and tangible; in no sense is it evasive. Then Mr. Babcock asked this other and distinct question: "If he furnishes his ploughs only on condition that they be returned to him in as good a state as when taken away, how is he to get his bread?" We replied that we did not know, and that, if he was such a fool as to do so, we did not care. Nothing evasive here, either; on the contrary, utter frankness. Touched a little, however, by Mr. Babcock’s sympathy with the usurer thus threatened with starvation, we ventured the suggestion that, instead of lending his plough to the farmer, he might sell it to him, and thus get money wherewith to buy bread of the baker. This advice was gratuitous, we know; possibly it was impertinent, also; but was it evasive? Not in the least.
Finally, thinking that Mr. Babcock might agree, as we do, with Novalis that a man’s belief gains quite infinitely the moment another mind is convinced thereof, we called his attention to two other minds in harmony with ours on the point now in dispute, A. B. Brown and John Ruskin. But not as authorities, in Mr. Babcock’s sense of the word. Still, Mr. Brown being Mr. Babcock’s candidate for Secretary of State, and party candidates being supposedly representative in things fundamental, we deemed it not out of place to cite a proposition from Mr. Brown that seemed to us, on its face, directly contradictory of Mr. Babcock. To our astonishment Mr. Babcock accepts it as not inconsistent with his position, at the same time declaring it irrelevant. Argument ends here. If we hold up two objects, one if which, to our eyes, is red and the other blue, and Mr. Babcock declares that both are red, it is useless to discuss the matter. One of us is color-blind. The ultimate verdict of mankind will decide which. In quoting from Mr. Ruskin, however, we did not ask Mr. Babcock to accept him as an authority, but to point out the weakness of an argument drawn from an illustration similar to Mr. Babcock’s. Mr. Babcock replies by denying the similarity, saying that Ruskin "concludes that the case he examines is one of sale and purchase." Let us see. Ruskin is examining a story told by Bastiat in illustration and defence of usury. After printing Bastiat's version of it, he abridges it thus, stripping away all mystifying clauses:
James makes a plane, lends it to William on 1st of January for a year. William gives him a plank for the loan of it, wears it out, and makes another for James, which he gives him on 31st December. On 1st January he again borrows the new one; and the arrangement is repeated continuously. The position of William, therefore, is that he makes a plane every 31st of December; lends it to James till the next day, and pays James a plank annually for the privilege of lending it to him on that evening.
Substitute, in the foregoing "plough" for "plane," and "loaf" or "slice" for "plank," and the story differs in no essential point from Mr. Babcock's. How monstrously unjust the transaction is can be plainly seen. Ruskin next shows how this unjust transaction may be changed into a just one:
If James did not lend the plane to William, he could only get his gain of a plank by working with it himself and wearing it out himself. When he had worn it out at the end of the year, he would, therefore, have to make another for himself. William, working with it instead, gets the advantage instead, which he must, therefore, pay James his plank for; and return to James what James would, if he had not lent his plane, then have had — not a new plane, but the worn-out one. James must make a new one for himself, as he would have had to do if no William had existed; and if William likes to borrow it again for another plank, all is fair. That is to say, clearing the story of its nonsense, that James makes a plane annually and sells it to William for its proper price, which, in kind, is a new plank.
It is this latter transaction, wholly different from the former, that Ruskin pronounces a "sale," have "nothing whatever to do with principal or with interest." And yet, according to Mr. Babcock, "the case he examines [Bastiat's, of course] is one of sale and purchase." We understand now how it is that Mr. Babcock can charge us with evasion. He evidently considers his method of meeting a point to be straightforward. If it be so, certainly ours is evasive. If, on the other hand, our course has been straightforward, evasion is too mild a term for his. It is better described as flat misstatement; purely careless, of course, but scarcely less excusable than if wilful. Again we invite our friend to a careful examination (and refutation, if possible) of the arguments advanced, to which add another in printing a translation from the writings of the honored Auguste Blanqui, the scientist and revolutionist. Whose life was one long sacrifice and martyrdom for Libery.
Preaching Played Out.
Preachers are preachers, - that is, they must preach once every Sunday, at least. And what shall it be about? What are they hired for? What is their main and staple topic? Why, we all know full well that their sermons must be about "sin." Sin, in some form or other, they must bewail, or be false to their mission. We once heard a preacher declare, with all the earnestness imaginable, "What, my brethren, is the one subject of our lives? It is the exceeding sinfulness of sin." On ordinary occasions, it is the individual sinner whom they hold over the coals. On extraordinary ones, the nation is brought into their discourse, and receives its due allotment of "sins." Take away this sin-business, and the preacher's occupation, like Othello's, would be gone. Once it was esteemed an occupation worthy of all ambition. Mothers prayed that all their sons might be preachers. Not to go to hear the preacher was the deadliest of sins. It was an offense to God. For was not the minister the anointed of God? Did he not, in an especial and well-nigh infallible manner, know the will of God? Was it not his business to read God's word, and then "expound" it? If the original text was obscure, he could make it clear, like the noon-day. And the burden of all was, "Sin, sin, sin." Sin and the "wrath of God," from which sinners must flee.
The present time is unlike the past in this respect. It listens to the preacher, - when there is not a greater attraction elsewhere, -but little heeds hims, unless he really has somewhat to say; and that somewhat is taken for what it is worth, and not because the preacher says it. Now and then the man rises above the preacher, and, when this occurs, the problem of life may get treated with some breadth, and his words revive some earthly vital interest. But, for the most part, the preacher is allowed to make the burden of his discourse still of sin against deity, and go his way, so long as he keeps up the church establishment, and makes the requisite respectable showing. But, as a "man of God," he is no more known. An ornament now, a figure-head, like Victoria; not a necessity, whose demise is unthinkable.
Our space is limited, so that we can only in a free way, voice the real sentiment of the sensible world. But this appears to be the noble fact: The world is weary of being preached at. It desires instruction, knowledge as to this present life. What is beyond it will wait for. Its sins it will slough off as it goes along, only let it have the higher aims of living clearly set fourth. What is true and beautiful and just it desires to hear about. But the eternal ding-dong of "sin, sin sin," and that by a fellow-sinner chanted, "wearies it," as Goethe wrote, "out and out."
All of which is submitted with the utmost personal good-will for the preachers, for whom we have no prayer for the world's ears but this, - that they, one and all, may be speedily delivered into the unsanctimonious good sense which is the salvation of all human souls, that they may have a wholesome wrath for wrong-doing, and rise above the fear of the rich and the might who sit in the pews.
The present time is unlike the past in this respect. It listens to the preacher, - when there is not a greater attraction elsewhere, -but little heeds hims, unless he really has somewhat to say; and that somewhat is taken for what it is worth, and not because the preacher says it. Now and then the man rises above the preacher, and, when this occurs, the problem of life may get treated with some breadth, and his words revive some earthly vital interest. But, for the most part, the preacher is allowed to make the burden of his discourse still of sin against deity, and go his way, so long as he keeps up the church establishment, and makes the requisite respectable showing. But, as a "man of God," he is no more known. An ornament now, a figure-head, like Victoria; not a necessity, whose demise is unthinkable.
Our space is limited, so that we can only in a free way, voice the real sentiment of the sensible world. But this appears to be the noble fact: The world is weary of being preached at. It desires instruction, knowledge as to this present life. What is beyond it will wait for. Its sins it will slough off as it goes along, only let it have the higher aims of living clearly set fourth. What is true and beautiful and just it desires to hear about. But the eternal ding-dong of "sin, sin sin," and that by a fellow-sinner chanted, "wearies it," as Goethe wrote, "out and out."
All of which is submitted with the utmost personal good-will for the preachers, for whom we have no prayer for the world's ears but this, - that they, one and all, may be speedily delivered into the unsanctimonious good sense which is the salvation of all human souls, that they may have a wholesome wrath for wrong-doing, and rise above the fear of the rich and the might who sit in the pews.
4/10/12
Who Should Hang, Guiteau or God?
Vol. I, No. 6
October 15, 1881
Garfield was so shot that the wound was fatal from the beginning.
Hence, the skill of surgeons was unavailing.
Hence, no earthly visible power could save him.
Christians all over the country pray to an invisible power asking for "divine mercy," that the course of nature may be stayed and a miracle be wrought.
Their prayer was no heeded.
Garfield died.
Then, they assemble in humiliation, and observe a day of "fasting"
They say: "It has pleased Almighty God to remove him from our midst."
Now, how does the case stand?
Garfield died because Guiteau shot him.
And Guiteau is to be hanged as a murder of Garfield.
If God "removed him," why hang Guiteau?
Was Guiteau an instrument in God's hands?
He says that he did the "will of God."
Christians confess as much: "Though, God, has humbled us for our sins, and taken him to thyself."
But it was Guiteau's bullet that sent him hither.
And Guiteau will be hanged.
And god will be praised, because, in his "inscrutable wisdom, he doeth all things rights."
Or, Christians resign themselves to the will of God, with "broken hearts."
And yet they know of no fate too harsh for the wretch whom their God employed.
Such is the muddle into which the world is ever getting because of its belief in the existence of personal gods, in whose hands are all the events of life.
October 15, 1881
Garfield was so shot that the wound was fatal from the beginning.
Hence, the skill of surgeons was unavailing.
Hence, no earthly visible power could save him.
Christians all over the country pray to an invisible power asking for "divine mercy," that the course of nature may be stayed and a miracle be wrought.
Their prayer was no heeded.
Garfield died.
Then, they assemble in humiliation, and observe a day of "fasting"
They say: "It has pleased Almighty God to remove him from our midst."
Now, how does the case stand?
Garfield died because Guiteau shot him.
And Guiteau is to be hanged as a murder of Garfield.
If God "removed him," why hang Guiteau?
Was Guiteau an instrument in God's hands?
He says that he did the "will of God."
Christians confess as much: "Though, God, has humbled us for our sins, and taken him to thyself."
But it was Guiteau's bullet that sent him hither.
And Guiteau will be hanged.
And god will be praised, because, in his "inscrutable wisdom, he doeth all things rights."
Or, Christians resign themselves to the will of God, with "broken hearts."
And yet they know of no fate too harsh for the wretch whom their God employed.
Such is the muddle into which the world is ever getting because of its belief in the existence of personal gods, in whose hands are all the events of life.
Authority.
Vol. I, No. 6
October 15, 1881
The most deadly enemy of human progress is authority. It is incarnated in a millions forms in every sphere of social growth. It arms itself with position, with titles, with heraldic emblems, with superstitions, lies, tricks, and trappings of all sorts. Its source is human ignorance and credulity, and it is fed by the organized frauds who fatten on the spoils.
And yet authority, in itself, is not necessarily a dangerous principle. The great element of despotism lies in that false education which ignores the natural source of all true authority. The authority into which it is the purpose of Liberty to pour havoc and destruction is always an authority outside of the individual, never subject to his unconditional veto. To come to the point at once, the individual, and the individual alone, is the only true and inalienable source of authority, but can never assume to be authority to any one but himself without becoming a despot.
The first and foremost great fraud set up for purposes of plunder and slavery is God. Generally speaking, God is all things to all men, but locally speaking, he is the particular thing for the particular field where the masses are to be gulled, robbed, and enslaved. Once settled that he is authority, - that his word is from the beginning and infallible, - and the theological putty-workers easily mould him to suit the various natives.
Now, nothing permanent can ever be accomplished in reform until this central figurehead, posited beyond the veto power of the individual, is demolished. If any man wants a companion God for his entertainment and instruction, let him have one. It would be a denial of Liberty to interfere with him. But the moment he attempts to set that God up as unquestioned authority for others, he becomes a public enemy and a spiritual pirate.
God himself, being a pure fiction, is of course harmless in himself. But the practical power for despotism lies in the theological putty-workers who lobby around the throne for office. These fellows are something tangible. They can kick, bite, scratch, handle a rack, play sleight-of-hands tricks with wafers, and extort at wholesale. They become sacrament-grabbers (spiritual landlords), pew-rent sharks (spiritual rack-renters), and despotic foe-friends (spiritual "gombeen men"). The success of the great spiritual steal is due largely to the decoration of their names with titles. It is Father A., Rev. Mr. B., Rt. Rev. Mr. C., his Reverence Mr. D., the Rev. Dr. E., Rev. Mr. F., D.D., etc., etc.
Chiefly from the fact that the central figure, God, overshadows their ecclesiastical petticoats, but largely from the mysterious trappings and titles with which they endow themselves, the fellows become recognized as God's cabinet. The pope is the Almighty's secretary of state. He is prime minister of the spiritual kingdom. The Catholic clergy may be said to be religious stalwarts, and the Protestant pastors the half-breeds. Enough, these ecclesiastical office-holders become authority, but, nevertheless, a kind of authority that can be reached and made to earn an honest living, if their victims can be induced to abolish the bogus fiction, God, behind them.
But it is by no means in the theological field alone that authority suppresses progress. We have mental hierarchy in society scarcely less dangerous than the spiritual, and generally in alliance with it. This intellectual popery has its headquarters in the colleges, and illuminates its tricks to stultify with that professional whitewash known as scholarship. By a skillful use of titles, scholarly uniforming, and learned posing, mediocrity, narrowness, and hypocrisy manage to usurp the places of the world's truly great thinkers and broadly-educated men. The colleges, and the titles numskulls who run them, becomes authority, and the average man or woman who visits those public ignorance-nurseries called libraries must needs first consult the title-page of a book in order to gauge the depth of thought in it by the length of the author's titles abd the standing of the college which endowed him with them.
Liberty is the sworn enemy of titles. It demands their immediate and unconditional surrender. Not that we deny the right of an individual (for himself) to carry as many titles to his name as he chooses; but no man who attaches Rev., D.D., LL.D., M.D., or any other heads and tails to his social kite has the right to ask anybody else to use them in addressing him. When the social heresy and mischief of such priestly and scholarly tricks become evident in the light of Liberty, these mental popes and priests will find it difficult to steal into the popular mind without paying Nature's required admission fee of merit.
Even outside of recognized orthodoxy in religion and education there is a numerous set of quasi liberals, who attempt to steal the livery of authority through what they choose to call "culture." Abbot of the "Index" became so puffed up with culture that he finally went up and drifted away. Many of the participants in the so-called Free Religious movement have culture on the brain, to an extent that renders them quite as worthless as, and vastly more contemptible than the learned dolts whom Wendel Phillips called to order last summer at Harvard College. The spirit of popery among professing liberals is more insulting than in any other place. This eternal harping on culture which as been the key note of the "Free Religious Index" since its rise is simply a surreptitious attempt to make culure an authority in the place of the D.D.s, and LL.D.s, and other devices of orthodox. Abbot's attempt to organize his culture into a "consensus of the competent" was proof plain and palpable that he simply served the papal system of authority in the livery of a liberal.
Liberty insists that the individual is an authority greater than gods, hierarchs, professionals, culturists, purists, and all the other pretenders who, under one guise or another, attempt to steal into the human mind and soul through some scheme independent of their true merit. Whoever attempts to make a petty God, even out of so great a sham as Abbot's "culture," is an ally of the pope and a follower of his methods. He who sets up a "consensus of the competent," defies purity, virtue, yea, Liberty itself, to the extent of making an authority of it, is an enemy of his kind. Purity, virtue, culture, - all these half-breed petty gods of the Free Religionists, - what are they more than somebody's undefined ideals, binding only upon themselves as individuals? This humbuggery of setting up ideals as authority was disposed of by Plato over two thousand years ago, and it is a poor comment on the "culture" of these theoretical purists that they have profited so little by his immortal dialoguers.
No, there is but one way to Liberty, and all the other shifts of "advanced culture" are sure to lead despotism in the end. That way is to accord to the individual full discretionary power in all matters of opinion, conscience, and the conduct of life. And that power is not accorded to him, when, by any means, fair or fool, he is asked to subscribe to any god, scheme, ideal, or fiction, with the implication that the given machine is in any sense authority. All we ask of God and all his hangers-on is to get out of our sunlight, mind their own business, pay their own bills, and save their own souls, so that we can save ourselves, - if we choose. But even the right to go to hell, at our own cost and on our own merits or demerits, is a sacred prerogative of Liberty.
October 15, 1881
The most deadly enemy of human progress is authority. It is incarnated in a millions forms in every sphere of social growth. It arms itself with position, with titles, with heraldic emblems, with superstitions, lies, tricks, and trappings of all sorts. Its source is human ignorance and credulity, and it is fed by the organized frauds who fatten on the spoils.
And yet authority, in itself, is not necessarily a dangerous principle. The great element of despotism lies in that false education which ignores the natural source of all true authority. The authority into which it is the purpose of Liberty to pour havoc and destruction is always an authority outside of the individual, never subject to his unconditional veto. To come to the point at once, the individual, and the individual alone, is the only true and inalienable source of authority, but can never assume to be authority to any one but himself without becoming a despot.
The first and foremost great fraud set up for purposes of plunder and slavery is God. Generally speaking, God is all things to all men, but locally speaking, he is the particular thing for the particular field where the masses are to be gulled, robbed, and enslaved. Once settled that he is authority, - that his word is from the beginning and infallible, - and the theological putty-workers easily mould him to suit the various natives.
Now, nothing permanent can ever be accomplished in reform until this central figurehead, posited beyond the veto power of the individual, is demolished. If any man wants a companion God for his entertainment and instruction, let him have one. It would be a denial of Liberty to interfere with him. But the moment he attempts to set that God up as unquestioned authority for others, he becomes a public enemy and a spiritual pirate.
God himself, being a pure fiction, is of course harmless in himself. But the practical power for despotism lies in the theological putty-workers who lobby around the throne for office. These fellows are something tangible. They can kick, bite, scratch, handle a rack, play sleight-of-hands tricks with wafers, and extort at wholesale. They become sacrament-grabbers (spiritual landlords), pew-rent sharks (spiritual rack-renters), and despotic foe-friends (spiritual "gombeen men"). The success of the great spiritual steal is due largely to the decoration of their names with titles. It is Father A., Rev. Mr. B., Rt. Rev. Mr. C., his Reverence Mr. D., the Rev. Dr. E., Rev. Mr. F., D.D., etc., etc.
Chiefly from the fact that the central figure, God, overshadows their ecclesiastical petticoats, but largely from the mysterious trappings and titles with which they endow themselves, the fellows become recognized as God's cabinet. The pope is the Almighty's secretary of state. He is prime minister of the spiritual kingdom. The Catholic clergy may be said to be religious stalwarts, and the Protestant pastors the half-breeds. Enough, these ecclesiastical office-holders become authority, but, nevertheless, a kind of authority that can be reached and made to earn an honest living, if their victims can be induced to abolish the bogus fiction, God, behind them.
But it is by no means in the theological field alone that authority suppresses progress. We have mental hierarchy in society scarcely less dangerous than the spiritual, and generally in alliance with it. This intellectual popery has its headquarters in the colleges, and illuminates its tricks to stultify with that professional whitewash known as scholarship. By a skillful use of titles, scholarly uniforming, and learned posing, mediocrity, narrowness, and hypocrisy manage to usurp the places of the world's truly great thinkers and broadly-educated men. The colleges, and the titles numskulls who run them, becomes authority, and the average man or woman who visits those public ignorance-nurseries called libraries must needs first consult the title-page of a book in order to gauge the depth of thought in it by the length of the author's titles abd the standing of the college which endowed him with them.
Liberty is the sworn enemy of titles. It demands their immediate and unconditional surrender. Not that we deny the right of an individual (for himself) to carry as many titles to his name as he chooses; but no man who attaches Rev., D.D., LL.D., M.D., or any other heads and tails to his social kite has the right to ask anybody else to use them in addressing him. When the social heresy and mischief of such priestly and scholarly tricks become evident in the light of Liberty, these mental popes and priests will find it difficult to steal into the popular mind without paying Nature's required admission fee of merit.
Even outside of recognized orthodoxy in religion and education there is a numerous set of quasi liberals, who attempt to steal the livery of authority through what they choose to call "culture." Abbot of the "Index" became so puffed up with culture that he finally went up and drifted away. Many of the participants in the so-called Free Religious movement have culture on the brain, to an extent that renders them quite as worthless as, and vastly more contemptible than the learned dolts whom Wendel Phillips called to order last summer at Harvard College. The spirit of popery among professing liberals is more insulting than in any other place. This eternal harping on culture which as been the key note of the "Free Religious Index" since its rise is simply a surreptitious attempt to make culure an authority in the place of the D.D.s, and LL.D.s, and other devices of orthodox. Abbot's attempt to organize his culture into a "consensus of the competent" was proof plain and palpable that he simply served the papal system of authority in the livery of a liberal.
Liberty insists that the individual is an authority greater than gods, hierarchs, professionals, culturists, purists, and all the other pretenders who, under one guise or another, attempt to steal into the human mind and soul through some scheme independent of their true merit. Whoever attempts to make a petty God, even out of so great a sham as Abbot's "culture," is an ally of the pope and a follower of his methods. He who sets up a "consensus of the competent," defies purity, virtue, yea, Liberty itself, to the extent of making an authority of it, is an enemy of his kind. Purity, virtue, culture, - all these half-breed petty gods of the Free Religionists, - what are they more than somebody's undefined ideals, binding only upon themselves as individuals? This humbuggery of setting up ideals as authority was disposed of by Plato over two thousand years ago, and it is a poor comment on the "culture" of these theoretical purists that they have profited so little by his immortal dialoguers.
No, there is but one way to Liberty, and all the other shifts of "advanced culture" are sure to lead despotism in the end. That way is to accord to the individual full discretionary power in all matters of opinion, conscience, and the conduct of life. And that power is not accorded to him, when, by any means, fair or fool, he is asked to subscribe to any god, scheme, ideal, or fiction, with the implication that the given machine is in any sense authority. All we ask of God and all his hangers-on is to get out of our sunlight, mind their own business, pay their own bills, and save their own souls, so that we can save ourselves, - if we choose. But even the right to go to hell, at our own cost and on our own merits or demerits, is a sacred prerogative of Liberty.
4/9/12
Free Religion: Then, and Now.
Our faith comes in moments, our vice is habitual. -Emerson
The editor of the "Free Religious Index," returning to his post after a protracted vacation, has heard of a late criticism of the Free Religious Association, which is that said Association "retains so few of the speakers whom people were accustomed and delighted to hear at its early conventions." He thinks this will "balance" the criticism that was made earlier in its history, "namely, that the same old stagers were brought out on the platform every year." But, fearing lest it will not, he asks if the last critic does not "set up a standard altogether too severe." He knows of "no society which holds the secret of remedy against the ravages of age, disease, and death among its speakers. Fourteen years have brought their inevitable changes on the platform of the Association." An "especially encouraging feature in the Association is that younger men and women, with fresh zeal and ability, are coming forward to take the place of the departed and disabled."
As Liberty has a suspicion that the "Index" editor has ventured to peruse it columns, and has therein discovered the criticism he refers to, we will say a word or two that we think will be to the point.
True, Liberty did speak of the absence from the Free Religion Association's platform of the illustrious men who gave to "Free Religion," as it was called, its early and only claim to recognition. But not without a due understanding of the fact that, in good part, "age, disease, and death" had been the causes. It was not alone this fact of their non-appearance in Free Religious assemblages at the present time that aroused our attention; it was the far more significant fact that their "successors" are men and women of a different mould. The short and the long of it is, - the Free Religious Association has run very quickly the race all organized religions run; it has dropped down from the high region of ideas to the low wheelbarrow plane of propagandism. It says to itself to-day, "Now, we have got OUR IDEA; let us get money and 'younger men and women with fresh zeal and ability' to put it through." That is, it has thus early struck its limitation. Just like the old Unitarian movement out of whose loins it was born, it has lost its "moment of faith", and lives now only to exemplify "vice," which Emerson says is "habitual." Doubtless it will trundle along with its wheelbarrow-load of "good works" for a certain season, but the world will not note the act, when here is that Corliss' Engine of a Church, the Roman Catholic, covering the earth with its vast array of god-like machinery, not to mention the "vice" vehicles of the whole Protestant world. But that early movement when faith in ideas had sway was all the contribution of human elevation it will ever get credit for. For out of it came inspiration, visions, and ideal strength, which, to the soul is, "meat and drink." But to-day what do these "younger men and women" offer the unheeding world? How do they propose to arrest attention? Why, they are at the old miserable trick of formulating "Catechisms for the Young." Heaven save the mark! — if it can; earth can't. That, and similarly depraved work. The child shall no more itself be an "ideal voyager," but shall sit down like a good little child in some Free Religion meeting-house, and be fed on these "younger men and women with zeal" have "formulated." Yes, it is a fact; they are busy enough preparing Free Religion beans for the little ones: beans and bread; bread they themselves have browned, and there may be no mistake, and the little ones be saved Error's indigestion. Ah! think of it. This is the "especially encouraging feature."
From John Weiss to this!
From Faith to Vice.
Faith would believe in the child, and inspire it with its own Liberty to range in the upper region of ideas, ever looking with its own eyes into the vastness of its own being.
Vice prepares a dose, and gives it.
That is Free Religion's mission to-day, as confessed by its "organizers."
For our part, we confess that the "old stagers on its platform" were far more interesting.
It is the difference between spontaneity and humdrums; life and a slow-death; joyful health, and the "enthusiasm" of the religious disease; yea, between the world's Faith, and the world's Vice.
The editor of the "Free Religious Index," returning to his post after a protracted vacation, has heard of a late criticism of the Free Religious Association, which is that said Association "retains so few of the speakers whom people were accustomed and delighted to hear at its early conventions." He thinks this will "balance" the criticism that was made earlier in its history, "namely, that the same old stagers were brought out on the platform every year." But, fearing lest it will not, he asks if the last critic does not "set up a standard altogether too severe." He knows of "no society which holds the secret of remedy against the ravages of age, disease, and death among its speakers. Fourteen years have brought their inevitable changes on the platform of the Association." An "especially encouraging feature in the Association is that younger men and women, with fresh zeal and ability, are coming forward to take the place of the departed and disabled."
As Liberty has a suspicion that the "Index" editor has ventured to peruse it columns, and has therein discovered the criticism he refers to, we will say a word or two that we think will be to the point.
True, Liberty did speak of the absence from the Free Religion Association's platform of the illustrious men who gave to "Free Religion," as it was called, its early and only claim to recognition. But not without a due understanding of the fact that, in good part, "age, disease, and death" had been the causes. It was not alone this fact of their non-appearance in Free Religious assemblages at the present time that aroused our attention; it was the far more significant fact that their "successors" are men and women of a different mould. The short and the long of it is, - the Free Religious Association has run very quickly the race all organized religions run; it has dropped down from the high region of ideas to the low wheelbarrow plane of propagandism. It says to itself to-day, "Now, we have got OUR IDEA; let us get money and 'younger men and women with fresh zeal and ability' to put it through." That is, it has thus early struck its limitation. Just like the old Unitarian movement out of whose loins it was born, it has lost its "moment of faith", and lives now only to exemplify "vice," which Emerson says is "habitual." Doubtless it will trundle along with its wheelbarrow-load of "good works" for a certain season, but the world will not note the act, when here is that Corliss' Engine of a Church, the Roman Catholic, covering the earth with its vast array of god-like machinery, not to mention the "vice" vehicles of the whole Protestant world. But that early movement when faith in ideas had sway was all the contribution of human elevation it will ever get credit for. For out of it came inspiration, visions, and ideal strength, which, to the soul is, "meat and drink." But to-day what do these "younger men and women" offer the unheeding world? How do they propose to arrest attention? Why, they are at the old miserable trick of formulating "Catechisms for the Young." Heaven save the mark! — if it can; earth can't. That, and similarly depraved work. The child shall no more itself be an "ideal voyager," but shall sit down like a good little child in some Free Religion meeting-house, and be fed on these "younger men and women with zeal" have "formulated." Yes, it is a fact; they are busy enough preparing Free Religion beans for the little ones: beans and bread; bread they themselves have browned, and there may be no mistake, and the little ones be saved Error's indigestion. Ah! think of it. This is the "especially encouraging feature."
From John Weiss to this!
From Faith to Vice.
Faith would believe in the child, and inspire it with its own Liberty to range in the upper region of ideas, ever looking with its own eyes into the vastness of its own being.
Vice prepares a dose, and gives it.
That is Free Religion's mission to-day, as confessed by its "organizers."
For our part, we confess that the "old stagers on its platform" were far more interesting.
It is the difference between spontaneity and humdrums; life and a slow-death; joyful health, and the "enthusiasm" of the religious disease; yea, between the world's Faith, and the world's Vice.
About Progressive People.
Leo Hartmann , the Russian nihilist, sailed for Europe from New York on the 6th inst.
Geribaldi, who is now a constant sufferer from illness, is looking for a warm place wherein to spend the winter, Capri being too bleak.
Carlo Cafiero, one of the most active Italian revolutionists, has been thrown into prison at Lugano, in company with several fellow agitators. The arrest took place at midnight, and for no assigned cause.
The president of the French republic has issued a decree authorizing the city of Guise to establish a national subscription for a monument to the memory of Camille Desmoulins, the first prominent instigator of the French Revolution, born at Guise, March 2, 1760.
On accusations preferred by B. Malon and supported by Lissagaray, the historian of the Commune of Paris, before a large meeting of the radicals of the French capital, Charles Lullier was expelled recently from the radical party for having betrayed the Commune in 1871.
Michael Morphy, who, some months after imprisonment for participation in a Socialist demonstration, was expelled from France, lately returned, and started a newspaper , styled "La Republique Sociale," in which he signed himself, "Redacteur en Chef Delegue, Michael Morphy, expulse de France." He was arrested while leaving M. Rochefort's house, and will be prosecuted for returning without permission.
Mrs. Besant delivered a lecture on "The Rights of Constituencies," in Bishop Auckland, England, lately. On the lecturer's appearance she was greeted with howls and hisses. Some of the more noisy were with great difficulty expelled by the police, but the disturbance was renewed, chairs and tables being broken, and about a dozen persons more or less seriously injured. The room was ultimately cleared, and Mrs. Besant delivered her lecture.
Rarely has any literary undertaking been pursued with such perseverance and industry as were bestowed by Littre upon his great dictionary of the French language. He is said to have worked upon it every night for years until 3 o'clock in the morning. The printing began in 1859, six years before the work was completed, and lasted until 1872, with two interruptions occasioned by the outbreak of the war between France and Germany and by the Commune in Paris, the one lasting about seven months and the other two. The printing was resumed before the reign of the Commune was over, and the proof-sheets were allowed to pass through the German lines from Paris to Versaille, where Littre was staying, and back. Littre was a member of the chamber of deputies, and is described as working placidly at his proof-sheets in his seat in the chamber amid the most violent and exciting scenes and debates. During the war with Germany he deemed it prudent to make a hasty retreat from the country house where he lived, upon the approach of the hostile army. During his absence the German troops entered the house, but upon his return he found that nothing had been taken away, and that his fine library was uninjured.
Victor Hugo lately went through a pretty scene at an asylum in Paris for the orphan children of actors. It was established by members of the profession, and is still poor; and the founders, therefore, appealed for help to the poet, whose fondness for children has earned for him the title of "Grandpere de la France." The poet responded to the call, and paid what may be called an official visit to the institution. He was received by the little inmates with acclamations of joy. One of them, a charming girl of eight years, presented him with a handsome bouquet, and said: "Maitre, you have come to visit children, you the Grandpere who loves the children so deeply, and who sings their praises so divinely, and these children belong to that artistic family of which you are the most glorious and striking profession. Permit us to tell you how profoundly grateful we feel, and to offer you this bouquet, the flowers of which say - 'Forget us not; we shall never forget this memorable day when the poet of genius designs to come and see little children.' " M. Victory Hugo, who, in the presence of children, is tenderness itself, literally wept as he took the little orphans up in his arms and kissed them. He promised to do all he could do for the orphanage.
Geribaldi, who is now a constant sufferer from illness, is looking for a warm place wherein to spend the winter, Capri being too bleak.
Carlo Cafiero, one of the most active Italian revolutionists, has been thrown into prison at Lugano, in company with several fellow agitators. The arrest took place at midnight, and for no assigned cause.
The president of the French republic has issued a decree authorizing the city of Guise to establish a national subscription for a monument to the memory of Camille Desmoulins, the first prominent instigator of the French Revolution, born at Guise, March 2, 1760.
On accusations preferred by B. Malon and supported by Lissagaray, the historian of the Commune of Paris, before a large meeting of the radicals of the French capital, Charles Lullier was expelled recently from the radical party for having betrayed the Commune in 1871.
Michael Morphy, who, some months after imprisonment for participation in a Socialist demonstration, was expelled from France, lately returned, and started a newspaper , styled "La Republique Sociale," in which he signed himself, "Redacteur en Chef Delegue, Michael Morphy, expulse de France." He was arrested while leaving M. Rochefort's house, and will be prosecuted for returning without permission.
Mrs. Besant delivered a lecture on "The Rights of Constituencies," in Bishop Auckland, England, lately. On the lecturer's appearance she was greeted with howls and hisses. Some of the more noisy were with great difficulty expelled by the police, but the disturbance was renewed, chairs and tables being broken, and about a dozen persons more or less seriously injured. The room was ultimately cleared, and Mrs. Besant delivered her lecture.
Rarely has any literary undertaking been pursued with such perseverance and industry as were bestowed by Littre upon his great dictionary of the French language. He is said to have worked upon it every night for years until 3 o'clock in the morning. The printing began in 1859, six years before the work was completed, and lasted until 1872, with two interruptions occasioned by the outbreak of the war between France and Germany and by the Commune in Paris, the one lasting about seven months and the other two. The printing was resumed before the reign of the Commune was over, and the proof-sheets were allowed to pass through the German lines from Paris to Versaille, where Littre was staying, and back. Littre was a member of the chamber of deputies, and is described as working placidly at his proof-sheets in his seat in the chamber amid the most violent and exciting scenes and debates. During the war with Germany he deemed it prudent to make a hasty retreat from the country house where he lived, upon the approach of the hostile army. During his absence the German troops entered the house, but upon his return he found that nothing had been taken away, and that his fine library was uninjured.
Victor Hugo lately went through a pretty scene at an asylum in Paris for the orphan children of actors. It was established by members of the profession, and is still poor; and the founders, therefore, appealed for help to the poet, whose fondness for children has earned for him the title of "Grandpere de la France." The poet responded to the call, and paid what may be called an official visit to the institution. He was received by the little inmates with acclamations of joy. One of them, a charming girl of eight years, presented him with a handsome bouquet, and said: "Maitre, you have come to visit children, you the Grandpere who loves the children so deeply, and who sings their praises so divinely, and these children belong to that artistic family of which you are the most glorious and striking profession. Permit us to tell you how profoundly grateful we feel, and to offer you this bouquet, the flowers of which say - 'Forget us not; we shall never forget this memorable day when the poet of genius designs to come and see little children.' " M. Victory Hugo, who, in the presence of children, is tenderness itself, literally wept as he took the little orphans up in his arms and kissed them. He promised to do all he could do for the orphanage.
On Picket Duty.
A law against blasphemy is its own violation; for, if there be a God, those who presume to add to his laws are the worst of blasphemers.
Those who would have the usurer rewarded for rendering a service always find it convenient to forget that the usurer's victims would not need his service were it not that the laws made at his bidding prevent them from serving themselves.
"The death of President Garfield has done more to kill the incipient poison that Col. Bob Ingersoll inoculated in the minds of the American people than the preaching of all ministers could do," writes a correspondent of the Boston "Herald." Presumably by its establishment of the efficacy of prayer.
Prince Napoleon, the only one of the Bonapartes ever suspected of liberal tendencies, was one day discussing with Proudhon the latter's theories. Astonished at their audacity, the prince exclaimed: "What kind of society, then, do you dream of, Monsieur Proudhon?" "Prince," answered the brave radical, in no wise abashed, "I dream of a society which I should be guillotined as a conservative."
What place so honored as the little city of Besançon in France! It has given birth to three men perhaps the greatest of modern times. Charles Fourier, Victor Hugo, Pierre Joseph Proudhon, parent, poet, and philosopher of the socialism to-day. A trinity of stars forming an unparalleled constellation. Happily Besançon is a city that honors its own prophets, being a stronghold of French radicalism. It might properly be the Mecca of radicalism of the world.
A new subscribing sends us the following definition of Liberty: "Perfect Liberty is perfect obedience to natural law." With the intent and meaning of the author of this sentence we believe ourselves to be in entire sympathy, but it strikes us that he excellently described the outcome and result of Liberty rather than defines Liberty itself. Is not the idea of choice, which is inseparable from Liberty, absent from his statement? Liberty knows but one definition for itself: LIBERTY IS LIBERTY. As Josiah Warren remarked, "Liberty defined and limited by others is slavery."
A National Socialistic-Revolutionary Congress is to be held in Chicago, beginning October 21, for the purpose of forming an American federation of the International Working-People's Association recently reorganized in London. The initiative in calling congress is taken by those groups which sent delegates from this country to the recent London congress. Socialistic groups and sections of all shades, provide d they are weary of compromise and desire to accomplish the social revolution by means other than political action, are invited to send delegates to Chicago. Applications should be sent as soon as possible to A. Spies, 87 Fifth Avenue, Chicago, Illonios. We trust that no pains will be spared to make the congress a success in every sense of the word. Nothing is more essential to the achievement of our ends than the mutual understanding and intercommunication of socialists in all parts of the world, and no instrumentality was ever so effective in establishing this as the International Working People's Association.
The fifth annual congress of the National Liberal League held at Chicago last week is said to have been more successful than any of its predecessors. T. B. Wakeman was chosen president, in place of Elizur Wright, who declined another term of office. Reports reach us of reconciliation of differences and restoration of harmony without any sacrifice of principle. We await with interest a statement of the basis on which these marvellous results have been effected.
A very acute thinker and one of Liberty's most devoted friends writes us, as if in criticism of something that we have said, that "the right to take usury must be defended on principle of Liberty." Will he favor us by pointing out where, as a legal or civil right, we have ever combated it? We continually oppose the claim that one has a moral right to take usury, but advocate no method of abolishing it save the removal of all restrictions preventing the free action of natural principles. To attempt to suppress action by statute is outrageous because tyrannical, and foolish because ineffectual.
The newspapers tell us that the American delegate to the Universal Socialistic Congress lately held at Chur, Switzerland, bemoaned the decline of socialism in the United States. His tears were wasted. There has been no decline of socialism in the country. There will be none. It is true that the part of State socialists whom he represents is fast dwindling into insignificance; but true socialism that means a further development of the idea of self-government, the socialism that is but another step in that path of progress whose freshest tracks are those of Jefferson and Paine, is growing every day. All other socialism is reactionary, and deserves its inevitable death.
The Detroit "National" Greenback organ, which wishes the government to run the railroads, manage the telegraph, and transact pretty much all business of life, says that "certainly no private company could conduct the postal service so cheaply and satisfactorily as is now done." Evidently the editor has never seen the report of the special commissioner detailed by the department to examine the postal service of the Pacific coast. There he would find the statement that Wells, Fargo & Co. supply the inhabitants of that locality with mail facilities superior to government's in promptness, security, and universality, and at rates that would be lower than the government's except for the enormous tax (just equal to the government's rates) imposed upon the business. He would find, too, the further statement that, even with so tremendous an advantage as this tax gives it, the government cannot successfully compete with this private firm. And yet it is to this branch of the government's work that the believers in State administration point with pride. We should like few things better than to see some competent business man go thoroughly into the subject, and point out the outrages, absurdities, and inconveniences of the management of the postal service. In the whole list of monopolies there is no greater sham.
Those who would have the usurer rewarded for rendering a service always find it convenient to forget that the usurer's victims would not need his service were it not that the laws made at his bidding prevent them from serving themselves.
"The death of President Garfield has done more to kill the incipient poison that Col. Bob Ingersoll inoculated in the minds of the American people than the preaching of all ministers could do," writes a correspondent of the Boston "Herald." Presumably by its establishment of the efficacy of prayer.
Prince Napoleon, the only one of the Bonapartes ever suspected of liberal tendencies, was one day discussing with Proudhon the latter's theories. Astonished at their audacity, the prince exclaimed: "What kind of society, then, do you dream of, Monsieur Proudhon?" "Prince," answered the brave radical, in no wise abashed, "I dream of a society which I should be guillotined as a conservative."
What place so honored as the little city of Besançon in France! It has given birth to three men perhaps the greatest of modern times. Charles Fourier, Victor Hugo, Pierre Joseph Proudhon, parent, poet, and philosopher of the socialism to-day. A trinity of stars forming an unparalleled constellation. Happily Besançon is a city that honors its own prophets, being a stronghold of French radicalism. It might properly be the Mecca of radicalism of the world.
A new subscribing sends us the following definition of Liberty: "Perfect Liberty is perfect obedience to natural law." With the intent and meaning of the author of this sentence we believe ourselves to be in entire sympathy, but it strikes us that he excellently described the outcome and result of Liberty rather than defines Liberty itself. Is not the idea of choice, which is inseparable from Liberty, absent from his statement? Liberty knows but one definition for itself: LIBERTY IS LIBERTY. As Josiah Warren remarked, "Liberty defined and limited by others is slavery."
A National Socialistic-Revolutionary Congress is to be held in Chicago, beginning October 21, for the purpose of forming an American federation of the International Working-People's Association recently reorganized in London. The initiative in calling congress is taken by those groups which sent delegates from this country to the recent London congress. Socialistic groups and sections of all shades, provide d they are weary of compromise and desire to accomplish the social revolution by means other than political action, are invited to send delegates to Chicago. Applications should be sent as soon as possible to A. Spies, 87 Fifth Avenue, Chicago, Illonios. We trust that no pains will be spared to make the congress a success in every sense of the word. Nothing is more essential to the achievement of our ends than the mutual understanding and intercommunication of socialists in all parts of the world, and no instrumentality was ever so effective in establishing this as the International Working People's Association.
The fifth annual congress of the National Liberal League held at Chicago last week is said to have been more successful than any of its predecessors. T. B. Wakeman was chosen president, in place of Elizur Wright, who declined another term of office. Reports reach us of reconciliation of differences and restoration of harmony without any sacrifice of principle. We await with interest a statement of the basis on which these marvellous results have been effected.
A very acute thinker and one of Liberty's most devoted friends writes us, as if in criticism of something that we have said, that "the right to take usury must be defended on principle of Liberty." Will he favor us by pointing out where, as a legal or civil right, we have ever combated it? We continually oppose the claim that one has a moral right to take usury, but advocate no method of abolishing it save the removal of all restrictions preventing the free action of natural principles. To attempt to suppress action by statute is outrageous because tyrannical, and foolish because ineffectual.
The newspapers tell us that the American delegate to the Universal Socialistic Congress lately held at Chur, Switzerland, bemoaned the decline of socialism in the United States. His tears were wasted. There has been no decline of socialism in the country. There will be none. It is true that the part of State socialists whom he represents is fast dwindling into insignificance; but true socialism that means a further development of the idea of self-government, the socialism that is but another step in that path of progress whose freshest tracks are those of Jefferson and Paine, is growing every day. All other socialism is reactionary, and deserves its inevitable death.
The Detroit "National" Greenback organ, which wishes the government to run the railroads, manage the telegraph, and transact pretty much all business of life, says that "certainly no private company could conduct the postal service so cheaply and satisfactorily as is now done." Evidently the editor has never seen the report of the special commissioner detailed by the department to examine the postal service of the Pacific coast. There he would find the statement that Wells, Fargo & Co. supply the inhabitants of that locality with mail facilities superior to government's in promptness, security, and universality, and at rates that would be lower than the government's except for the enormous tax (just equal to the government's rates) imposed upon the business. He would find, too, the further statement that, even with so tremendous an advantage as this tax gives it, the government cannot successfully compete with this private firm. And yet it is to this branch of the government's work that the believers in State administration point with pride. We should like few things better than to see some competent business man go thoroughly into the subject, and point out the outrages, absurdities, and inconveniences of the management of the postal service. In the whole list of monopolies there is no greater sham.
4/7/12
Common-Sense Mourners.
As far as we have seen the socialists of Chicago are alone entitled to the credit of filling the cup of grief without "slopping over." They adopted the following well-considered resolutionslast Sunday on motion of T.J. Morgan:
Resolved, That this body deeply regrets the suffering and death of the late James A. Garfield; we desire it also understood that our regret and sympathy in this case differ in no respect from that which we feel at the suffering and death of the humblest worker who is stricken down in the performance of his duty; and,
Resolved, That we sympathize with his family in their bereavement, as we sympathize, but more keenly, with the poor worker's widow and family, who are left destitute to struggle for life, unnoticed and uncared for, with the human wolves who surround them.
Resolved, That as sincere grief is ever silent and undemonstrative, we cannot protest against the present ostentatious demonstration of grief, as both unsincere and unbecoming, and characteristic only of oriental and monarchical pageantry.
Resolved, That this body deeply regrets the suffering and death of the late James A. Garfield; we desire it also understood that our regret and sympathy in this case differ in no respect from that which we feel at the suffering and death of the humblest worker who is stricken down in the performance of his duty; and,
Resolved, That we sympathize with his family in their bereavement, as we sympathize, but more keenly, with the poor worker's widow and family, who are left destitute to struggle for life, unnoticed and uncared for, with the human wolves who surround them.
Resolved, That as sincere grief is ever silent and undemonstrative, we cannot protest against the present ostentatious demonstration of grief, as both unsincere and unbecoming, and characteristic only of oriental and monarchical pageantry.
"The Position of William."
[FROM RUSKIN'S LETTER TO BRITISH WORKMEN.]
What you call
Perhaps I had better quote it to you entire; it is taken by the author "from the French.":
What you call
wages,practically, is the quantity of food which the possessor of the land gives you to work for him. There is, finally, no
capitalbut that. If all the money of all the capitalists in the whole world were destroyed - the notes and bills burnt, the gold irrecoverably buried, and all the machines and apparatus of manufacture crushed, by a mistake in signals, in one catastrophe - and nothing remained but the land, with its animals and vegetables, and buildings for shelter - the poorer population would be very little worse off than they are at this instant; and their labor, instead of being
limitedby the destruction, would be greatly stimulated. They would feed themselves from the animals and growing crop; heap here and there a few tons of ironstone together, build rough walls round them to get a blast, and in a fortnight they would have iron tools again, and be ploughing and fighting, just as usual. It is only we who had the capital who would suffer; we should not be able to live idle, as we do now, and many of us - I, for instance - should starve at once; but you, though little the worse, would none of you be the better eventually for our loss - or starvation. The removal of superfluous mouths would indeed benefit you somewhat for a time; but you would soon replace them with hungrier ones; and there are many of us who are quite worth our meat to you in different ways, which I will explain in due place; also I will show you that our money is really likely to be useful to you in its accumulated form (besides that, in the instances when it has been won by work, it justly belongs to us), so only that you are careful never to let us persuade you into borrowing it and paying us interest for it. You will find a very amusing story, explaining your position in that case, at the one hundred and seventeenth page of the "Manuel of Political Economy," published this year at Cambridge, for your early instruction, in an almost devotionally catechetical form, by Messrs. Macmillan.
Perhaps I had better quote it to you entire; it is taken by the author "from the French.":
"There was once in a village a poor carpenter who worked hard from morning till night. One day James thought to himself,
With my hatchet, saw, and hammer I can only make coarse furniture, and can only get the pay for such. If I had a plane, I should please my customers more, and they would pay me more. Yes, I am resolved I will make myself a plane.At the end of ten days James had in his possession an admirable plane which he valued all the more for having made it himself. While he was reckoning all the profits which he expected to derive from the use of it, he was interrupted by William, a carpenter in the neighboring village. William, having admired the plane, was struck with the advantages which might be gained from it. He said to James:
You must do me a service; lend me the plane for a year.As might be expected, James cried out,
How can you think of such a thing, William? Well, if I do you this service, what will you do for me in return?
J.
I know nothing of the sort; but I do know that if I were to lend you my plane for a year, it would be giving it you. To tell you the truth, that was not what I made it for.
J.
First, then, in a year, the plane will be done for. You must therefore give me another exactly like it.
W.
This is perfectly just. I submit to these conditions. I think you must be satisfied with this, and can require nothing further.
J.
I think otherwise. I made the plane for myself, and not for you. I expected to gain some advantage from it. I have made the plane for the sake of improving my work and my condition; if you merely return it to me in a year, it is you who will gain the profit of it, during the whole of that time. I am not bound to do you such a service without receiving anything in return. Therefore, if you wish for my plane besides the restoration already bargained for, you must give me a new plank as a compensation for the advantages of which I shall be deprived.
If this be an abridgment, what a graceful piece of highly-wrought literature the original story must be! I take the liberty of abridging it a little more.
James makes a plane, lends it to William on 1st of January for a year. William gives him a plank for the loan of it, wears it out, and makes another for James, which he gives him on 31st December. On 1st January he again borrows the new one; and the arrangement is repeated continuously. The position of William therefore is that he makes a plane every 31st of December, lends it to James till the next day, and pays James a plank annually for the privilege of lending it to him on that evening. This, in future investigations of capital and interest, we will call, if you please, "The Position of William."
You may at the first glance not see where the fallacy lies (the writer of the story evidently counts on your not seeing it at all).
If James did not lend the plane to William, he could only get his gain of a plank by working with it himself and wearing it out himself. When he had worn it out at the end of the year, he would, therefore, have to make another for himself. William, working with it instead, gets the advantage instead, which he must, therefore, pay James his plank for; and return to James what James would, if he had not lent his plane, then have had - not a new plane, but the worn-out one. James must make a new one for himself, as he would have had to do if no William had existed; and if William likes to borrow it again for another plank, all is fair.
That is to say, clearing the story of its nonsense, that James makes a plane annually and sells it to William for its proper price, which, in kind, is a new plank. But this arrangement has nothing whatever to do with principal or with interest. There are, indeed, many very subtle conditions involved in any sale; one among which is the value of ideas; I will explain that value to you in the course of time (the article is not one which modern political economists have any familiarity with dealings in), and I will tell you somewhat also of the real nature of interest; but if you will only get for the present; but if you will only get for the present a quite clear idea of
The Position of William,it is all I want of you.
4/5/12
A Defence of Capital.
MY DEAR MR. TUCKER: - Why do you “grieve” at a difference of opinion between
us? Am I to be bribed to agree with a valued friend by the fear that he
will grieve if I do not? Liberty, I should say, imposes no such burden
on freedom of thought, but rather rejoices in its fullest exercise.I did not know that the “no-profit” theory had become so
well established, or so generally accepted, as to render ridiculous any
proposition not based upon it.
Yet that is the only point I understand you to urge against the measure I proposed. But I could never see that labor, in its unequal struggle for its rights, gained anything by extravagant claims. Whatever contributes to production is entitled to an equitable share in the distribution. In the production of a loaf of bread (the example which you set forth in a magnificent paragraph), the plough performs an important, if not indispensable service, and equitably comes in for a share of the loaf. Is that share to be a slice which compensates only for the wear and tear. It seems to me that it should be slightly thicker, even of no more than “the ninth part of a hair.” For suppose one man spends his life in making ploughs to be used by others who sow and harvest wheat. If he furnishes his ploughs only on condition that they be returned to him in as good a state as when taken away, how is he to get his bread? Labor, empty-handed, proposes to raise wheat; but it can do nothing without a plough, and asks the loan of one from the man who made it. If this man receives nothing more than his plough again, he receives nothing for the product of his own labor, and is on the way it starvation. What proportion he ought to receive is another question, on which I do not enter here; it may be ever so small, but it should be something.
Capital, we will agree, has hitherto had the lion’s share; why condemn a measure which simply proposes to restore to labor a portion at least of what it is entitled to?
I say nothing on the theory of “natural laws,” because I understand you to suggest that point only to waive it.
Cordially yours,
J. M. L. BABCOCK
Yet that is the only point I understand you to urge against the measure I proposed. But I could never see that labor, in its unequal struggle for its rights, gained anything by extravagant claims. Whatever contributes to production is entitled to an equitable share in the distribution. In the production of a loaf of bread (the example which you set forth in a magnificent paragraph), the plough performs an important, if not indispensable service, and equitably comes in for a share of the loaf. Is that share to be a slice which compensates only for the wear and tear. It seems to me that it should be slightly thicker, even of no more than “the ninth part of a hair.” For suppose one man spends his life in making ploughs to be used by others who sow and harvest wheat. If he furnishes his ploughs only on condition that they be returned to him in as good a state as when taken away, how is he to get his bread? Labor, empty-handed, proposes to raise wheat; but it can do nothing without a plough, and asks the loan of one from the man who made it. If this man receives nothing more than his plough again, he receives nothing for the product of his own labor, and is on the way it starvation. What proportion he ought to receive is another question, on which I do not enter here; it may be ever so small, but it should be something.
Capital, we will agree, has hitherto had the lion’s share; why condemn a measure which simply proposes to restore to labor a portion at least of what it is entitled to?
I say nothing on the theory of “natural laws,” because I understand you to suggest that point only to waive it.
Cordially yours,
J. M. L. BABCOCK
4/4/12
Government and the State.
Probably, if four-fifth of those who subscribe for Liberty, and are asked to subscribe to it, could reach the ears of the editor, they would ask this question: -
If you abolish government, what do you propose to put in its place, in order to secure the blessings of life, liberty, and possessions?
Of course such a question would never occur to a person trained to scientific habits of thought. It is akin to such questions as: - If you abolish slavery, what do you propose to do with four millions of ignorant niggers? If you abolish popes, priests, and organized religion, what do you propose to do with the rude and vicious masses? If you abolish marriage, what do you propose to do with children? etc., etc.
Thinkers, drilled in scientific methods, of course pay no attention to such questions. Their business is simply to pursue the truth, to find out the true law and true facts. Whose pet machine is smashed, and whose superstitions are offended is not their business. The responsible parties must take care of that, - not they. When Darwin was reminded that his theory of the origin of species would overthrow the book of Genesis and undermine revelation, he treated the reminder with a contempt becoming the man of science. It was not his business to nurse and defend the book of Genesis, and he justly treated it as a piece of whining impudence to ask him to do so.
But unfortunately the average man is not a thinker, and only here and there a man has sufficient mental training to abide by the canons of science and logic. We will attempt, therefore, to answer the above question with as much completeness as our space will permit in this issue.
And we answer, in the first place, that Liberty does not propose to abolish government, in so far as by government is meant any social arrangement looking to a regulated well-being of the parties concerned, provided, however (and this is the all-in-all of our philosophy), that the given arrangement shall hinge on choice, natural selection, and voluntary assent, and not on anticipated needs of constitution-making conspirators, backed by prearranged brute force, to coerce and crush dissenters.
We of course recognize government in nature. Turn twenty horned cattle into a field, and without much political goring they, by unconscious assent, select a leader and protector. Every well-regulated family is a government. The little ones, feeling their weakness and inexperience, look up to father and mother, and, although the direction of the fond parent has the effect of a stern commander, the government is one of love, assent, yes, pleasure. Wherever a company of people come together, in high life or low, there is government. Left to themselves, somebody will soon be recognized as the fittest in his sphere, and he will lead, direct, - yes, govern if you will, - through voluntary recognition of his fitness to do so. Against such arrangements Liberty has no war to wage. On the contrary, it is government in this sense that we wish to see take the place of the old despotic swindle. It is the State against which we have declared a war of extermination, and to those who will follow us from issue to issue we promise to show conclusively that the State has nothing in common with the above-cited arrangements.
Perhaps, however, for the present, the shortest way to illustrate, in the rough, what we mean, will be to state two cases briefly: -
CASE I: A thousand persons meet in an open field. Their purpose is to secure life, liberty, and possession. As they stand there, ready to go to work, a latent feeling possesses them that some kind of regulated association would conduce to their best well-being. Suddenly a kind but resolute-looking individual, with noble brow and persuasive mien, plants himself on an elevation and addresses the gathering. "Men and women" says he; "having had large experience in the concerns of life, I volunteer a proposal to you. It is that you separate, in such groups as selection may direct, and go to the neighboring lands. Each of you can seize upon such lands as you can occupy and cultivate, and there is enough for all. If any number of you, by experimental contact with me, should conclude that I would make a good leader, adviser, and director, I am at your service for such compensation as we can agree upon. Bear in mind, however, that I do not speak with authority, but only as an individual, like all the rest of you. I think my advice is good, and I invite those who assent to follow me; but those who may dissent are perfectly free to go their own way, and I can assure them that, should my party prove the strongest in numbers, no manner of molestation or coercion will be visited upon them, except they should so far forget themselves as to deny to use the same rights as individuals which we freely accord to them.
It is very probable that this individual would become the accepted leader (governor, if you will) of the new civilization. If anyone believes that landlordism could exist in that civilization, let him go to the shores and watch a thousand rude clam-diggers, who never usurp each other's territory or tread on each other's toes; or, let him go into a field where a thousand people, unschooled in political economy, are gathering berries. The facility with which even the rudest classes adjust their differences, distribute equitable natural opportunities, and behave themselves generally, if let alone, is wonderful. And it always comes through government, but not government after the manner of the State.
CASE II: A thousand people meet in a field. Their purpose, as before, is to secure life, liberty, and possession. But, while they stand hesitating, half a dozen designing rogues meet in caucus. They there, in convention, concoct a so-called constitution for the government of the assemblage. The main provision of this constitution is that, if three-fourths of three fourths of the assemblage vote for it, the remaining fourth shall be forcibly compelled to be governed by it, against their will. To this end executive officers are provided for, with artillery to coerce dissenters. The constitution recognizes usury, land-grabbing, and all the deadly prerogatives of property. Then, fortifying themselves with the superstition that a majority has a sacred right of sovereignty over the minority, the spokesperson of the conspirators presents his constitution to the assemblage. Three-fourths vote for it, and the other fourth dissent. This conspiracy, when put into practice then becomes the State. Now, when the people separate and go into the field to seize land and build up their civilization, a different order of things is soon apparent. Certain greedy and shameless schemers get ahead of the rest, and stake off great tracts of land. When the unsuspecting multitude arrive, they find all the best land gobbled up and monopolized. Not monopolized, however, by occupation and cultivation, but monopolized and held on the fiction of the right of discovery, which the constitution recognizes. The disinherited dissent, but appeal is in vain. The militia stand at the backs of the land-grabber, and defend their monopoly. There is nothing left for them to do but to pay rent to the land-grabbers, which is soon so gauged that the masses are made the virtual slaves of the landlords.
This is the State. It is not government in any sense worthy of respect. It is a conspiracy. It is usurpation, made possible by the ignorance, credulity, and superstitions of the victims. One of its chief prerogatives is the power to take life, instead of preserving it. It is the abnegation of Liberty, and the chief enemy of just possession. Take it out of the way in Ireland, and landlordism dies without the shedding of a drop of blood. Take it out of the way in Russia, and the hand of progress will jump ahead five centuries on the dial of civilization. Take it out of the way in America, and a few scamps in Wall Street will not hold the legitimate business world in financial bondage, nor a few monopolizing thieves stand between the masses and their daily bread.
Much as "a nation of its knees" and "fifty millions in mourning" may deplore it, there will be more assassination of political figure-heads before there is less, and for cause, as things are now drifting. Against the coming storm Liberty raises its voice as one crying in the wilderness. But we cry out, not against anything truly worthy the name of government, but against a monstrous conspiracy, born of stealth on the one hand and superstition on the other, and perpetuated by doing violence to the natural right of dissent in the individual. The State must die, if life is to be sacred. The State must die, if Liberty would live. The State must die, is just possession is to unseat the murderous despot, Property.
If you abolish government, what do you propose to put in its place, in order to secure the blessings of life, liberty, and possessions?
Of course such a question would never occur to a person trained to scientific habits of thought. It is akin to such questions as: - If you abolish slavery, what do you propose to do with four millions of ignorant niggers? If you abolish popes, priests, and organized religion, what do you propose to do with the rude and vicious masses? If you abolish marriage, what do you propose to do with children? etc., etc.
Thinkers, drilled in scientific methods, of course pay no attention to such questions. Their business is simply to pursue the truth, to find out the true law and true facts. Whose pet machine is smashed, and whose superstitions are offended is not their business. The responsible parties must take care of that, - not they. When Darwin was reminded that his theory of the origin of species would overthrow the book of Genesis and undermine revelation, he treated the reminder with a contempt becoming the man of science. It was not his business to nurse and defend the book of Genesis, and he justly treated it as a piece of whining impudence to ask him to do so.
But unfortunately the average man is not a thinker, and only here and there a man has sufficient mental training to abide by the canons of science and logic. We will attempt, therefore, to answer the above question with as much completeness as our space will permit in this issue.
And we answer, in the first place, that Liberty does not propose to abolish government, in so far as by government is meant any social arrangement looking to a regulated well-being of the parties concerned, provided, however (and this is the all-in-all of our philosophy), that the given arrangement shall hinge on choice, natural selection, and voluntary assent, and not on anticipated needs of constitution-making conspirators, backed by prearranged brute force, to coerce and crush dissenters.
We of course recognize government in nature. Turn twenty horned cattle into a field, and without much political goring they, by unconscious assent, select a leader and protector. Every well-regulated family is a government. The little ones, feeling their weakness and inexperience, look up to father and mother, and, although the direction of the fond parent has the effect of a stern commander, the government is one of love, assent, yes, pleasure. Wherever a company of people come together, in high life or low, there is government. Left to themselves, somebody will soon be recognized as the fittest in his sphere, and he will lead, direct, - yes, govern if you will, - through voluntary recognition of his fitness to do so. Against such arrangements Liberty has no war to wage. On the contrary, it is government in this sense that we wish to see take the place of the old despotic swindle. It is the State against which we have declared a war of extermination, and to those who will follow us from issue to issue we promise to show conclusively that the State has nothing in common with the above-cited arrangements.
Perhaps, however, for the present, the shortest way to illustrate, in the rough, what we mean, will be to state two cases briefly: -
CASE I: A thousand persons meet in an open field. Their purpose is to secure life, liberty, and possession. As they stand there, ready to go to work, a latent feeling possesses them that some kind of regulated association would conduce to their best well-being. Suddenly a kind but resolute-looking individual, with noble brow and persuasive mien, plants himself on an elevation and addresses the gathering. "Men and women" says he; "having had large experience in the concerns of life, I volunteer a proposal to you. It is that you separate, in such groups as selection may direct, and go to the neighboring lands. Each of you can seize upon such lands as you can occupy and cultivate, and there is enough for all. If any number of you, by experimental contact with me, should conclude that I would make a good leader, adviser, and director, I am at your service for such compensation as we can agree upon. Bear in mind, however, that I do not speak with authority, but only as an individual, like all the rest of you. I think my advice is good, and I invite those who assent to follow me; but those who may dissent are perfectly free to go their own way, and I can assure them that, should my party prove the strongest in numbers, no manner of molestation or coercion will be visited upon them, except they should so far forget themselves as to deny to use the same rights as individuals which we freely accord to them.
It is very probable that this individual would become the accepted leader (governor, if you will) of the new civilization. If anyone believes that landlordism could exist in that civilization, let him go to the shores and watch a thousand rude clam-diggers, who never usurp each other's territory or tread on each other's toes; or, let him go into a field where a thousand people, unschooled in political economy, are gathering berries. The facility with which even the rudest classes adjust their differences, distribute equitable natural opportunities, and behave themselves generally, if let alone, is wonderful. And it always comes through government, but not government after the manner of the State.
CASE II: A thousand people meet in a field. Their purpose, as before, is to secure life, liberty, and possession. But, while they stand hesitating, half a dozen designing rogues meet in caucus. They there, in convention, concoct a so-called constitution for the government of the assemblage. The main provision of this constitution is that, if three-fourths of three fourths of the assemblage vote for it, the remaining fourth shall be forcibly compelled to be governed by it, against their will. To this end executive officers are provided for, with artillery to coerce dissenters. The constitution recognizes usury, land-grabbing, and all the deadly prerogatives of property. Then, fortifying themselves with the superstition that a majority has a sacred right of sovereignty over the minority, the spokesperson of the conspirators presents his constitution to the assemblage. Three-fourths vote for it, and the other fourth dissent. This conspiracy, when put into practice then becomes the State. Now, when the people separate and go into the field to seize land and build up their civilization, a different order of things is soon apparent. Certain greedy and shameless schemers get ahead of the rest, and stake off great tracts of land. When the unsuspecting multitude arrive, they find all the best land gobbled up and monopolized. Not monopolized, however, by occupation and cultivation, but monopolized and held on the fiction of the right of discovery, which the constitution recognizes. The disinherited dissent, but appeal is in vain. The militia stand at the backs of the land-grabber, and defend their monopoly. There is nothing left for them to do but to pay rent to the land-grabbers, which is soon so gauged that the masses are made the virtual slaves of the landlords.
This is the State. It is not government in any sense worthy of respect. It is a conspiracy. It is usurpation, made possible by the ignorance, credulity, and superstitions of the victims. One of its chief prerogatives is the power to take life, instead of preserving it. It is the abnegation of Liberty, and the chief enemy of just possession. Take it out of the way in Ireland, and landlordism dies without the shedding of a drop of blood. Take it out of the way in Russia, and the hand of progress will jump ahead five centuries on the dial of civilization. Take it out of the way in America, and a few scamps in Wall Street will not hold the legitimate business world in financial bondage, nor a few monopolizing thieves stand between the masses and their daily bread.
Much as "a nation of its knees" and "fifty millions in mourning" may deplore it, there will be more assassination of political figure-heads before there is less, and for cause, as things are now drifting. Against the coming storm Liberty raises its voice as one crying in the wilderness. But we cry out, not against anything truly worthy the name of government, but against a monstrous conspiracy, born of stealth on the one hand and superstition on the other, and perpetuated by doing violence to the natural right of dissent in the individual. The State must die, if life is to be sacred. The State must die, if Liberty would live. The State must die, is just possession is to unseat the murderous despot, Property.
The Voltairean Warfare.
Voltaire and Paine found themselves face to face with a world steeped in a degrading superstition called Christianity. It was proclaimed as religion. But the fact now appears that that which distinguishes it from other so-called religions was not a special refinement of, or superior emphasis given to, the religious idea, but a dissimilarity in the catalogue of miraculous and superstitious dogmas. Humboldt asserted that "all possible religions contains three distinct parts: first, a code of morals, very fine and nearly the same in all; second, a geological dream; and third, a myth, or historical novelette, which last becomes the most important of all." T. W. Higginson, quoting this paragraph remarks: "The essential truth of this observation may be seen when we compare the different religions of the world, side by side. The main different lies here, - that each fills some blank space in its creed with the name of a different teacher. For instance, the Oriental Parsee repeats the four main points of his creed as follow: 'To believe in one god, and hope for mercy from him only; to believe in a future state of existence; to do as you would be done by.' Thus far the Parsee keeps on the universal ground of religion; then he drops into the language of his sect, and adds, - 'To believe in Zoroaster as lawgiver, and hold his writing sacred.' The creed thus furnishes a formula for all religions. It might be printed in blank, like a circular, leaving one of the closing names to be filled in. For Zoroaster read Christ, and you have Christianity; read Buddha, and you have Buddhism; read Mohammed, and you have Mohammedanism."
Mr. Higginson's statement is supported by a long array of facts, which show how exactly alike are all the religions our earth has produced, each one of them deep-rooted in human ignorance, and supported from age to age by the authority of holy traditions, sacred books, and the lordship of a "divine person" whose supposed words stand as limits of all thought, reason, experience, world without end. In short, each religion is established by a "revelation" God (the imaginary) speaks, using human voice, and that speech, good or bad, true or false, backed up by reputed miracles, is for all time, on the issues presented, to be received as the only "wisdom" mankind may entertain. It is the "revelation" made once and for all.
Now, in this respect Christianity stands precisely where all the other religions stand. It is called Christianity because its hero was the Christ, and not Buddha or Mohammed.
We do not speak here of its moral code. Be that better or worse than others, it has its basis, for the most part, in reason, and not in "revelation." But as a religion it is the same superstitious structure which other peoples have reared, the Hebrews giving to theirs their own local coloring. Christianity is the shading of the Hebrew ideas. The Old Testament Jew looked for a temporal Messiah, king, deliverer, whom their God should send and establish on the throne of David. They were watching for the Christ, the God-appointed great man, believing such a person would come and restore their nationality. The Jesus of Nazareth claiming to be that Christ they rejected, for good reason, it may be supposed, that he was unable to fulfill their expectations. In other words, as he advanced in his career, he outgrew the idea of the State, and set himself to found a more rational idea of the kingdom. The idea of Liberty has taken possession of him, and, with limitations, he became one of its apostles. Had he not been killed within two years or more of his entrance upon the proclamation of ideas so contrary to Jewish conservatism, his record in history as a defender of liberty might have been far less imperfect. But, as it was, he grasped the idea of a world governed without force, and yielded himself to be its martyr. Little, however, did his immediate followers enter into the great thought that had found lodgement in his mind. They seized on his mistakes and not on his truths, and built thereon a spiritual despotism called the Church, which no Statecraft has surpassed. The Jews would have had a Christ on the throne whom they could see, a man of wisdom and goodness, forcing his decrees by the authority of God. The Christian put Christ on an invisible throne, called him the God, and bowed, mind and spirit to his supposed dictation. Unable to conceive the sublime idea of Liberty that he conceived, they fastened upon all the absurdities of belief he had receive by inheritance, and have proclaimed them ever since by fire and sword, and by every inhuman invention of torture their wit could devise, - a most damnable record.
It was against this system that Voltaire and Paine set themselves in battle array, and with an intensity of conviction and life-long persistence that would honor the Christ himself. With wit, reason, laugh, or sneer, they made a breach in the hitherto solid wall. They struck blows which made the old superstition reel. Christianity turned pale with rage, and spit venom, covering with its slime each of these two bravest of men. But to no purpose. The breach was made. It has grown larger and large, until to-day thousands of men and women are pouring through into the free land of Canaan, where they undertake, by hard thinking and experience, by their own inward promptings, to live the life their natures proclaim - a life of Liberty. What Liberty is may yet be a question; but to undertake, one and all, to solve that problem is a task magnificent, a spectacle eclipsing in grandeur all else humanity has essayed.
It is to be expected, however, that the old superstition will die hard. One thing is engraven on the world's memory: notwithstanding their Lord and Master was a non-resistant, a man of peace, Christians know how to fight. They are the fighters of the world. From the bigoted and most ignorant up to the so-called "liberal" and enlightened, they all retain (when they are actively Christians) the warrior's death-giving propensity. Hence, we are not surprised to find the modern liberal Christian giving his little stab into the hearts of such men as Voltaire and Paine. One of the latest of these thrusts that has come to our notice is an article by the Unitarian editor of the Boston "Sunday Herald" on "The Infidel Outlook." The one point is that Voltaire and Paine did only negative work, when they ought to have done positive work. As if to beat down the bars of the world's prison were not something quite as positive for that same world's everlasting good, as anything now visible as the result of our much-vaunted modern "scholarly criticism."
"WE DEMAND FOR MANKIND FREEDOM TO BECOME INTELLIGENT," was what both Voltaire and Paine reiterated all their lives. Will that world of man not one day appreciate this great service? We think so. But only as it is freed from the Christian superstition.
Mr. Higginson's statement is supported by a long array of facts, which show how exactly alike are all the religions our earth has produced, each one of them deep-rooted in human ignorance, and supported from age to age by the authority of holy traditions, sacred books, and the lordship of a "divine person" whose supposed words stand as limits of all thought, reason, experience, world without end. In short, each religion is established by a "revelation" God (the imaginary) speaks, using human voice, and that speech, good or bad, true or false, backed up by reputed miracles, is for all time, on the issues presented, to be received as the only "wisdom" mankind may entertain. It is the "revelation" made once and for all.
Now, in this respect Christianity stands precisely where all the other religions stand. It is called Christianity because its hero was the Christ, and not Buddha or Mohammed.
We do not speak here of its moral code. Be that better or worse than others, it has its basis, for the most part, in reason, and not in "revelation." But as a religion it is the same superstitious structure which other peoples have reared, the Hebrews giving to theirs their own local coloring. Christianity is the shading of the Hebrew ideas. The Old Testament Jew looked for a temporal Messiah, king, deliverer, whom their God should send and establish on the throne of David. They were watching for the Christ, the God-appointed great man, believing such a person would come and restore their nationality. The Jesus of Nazareth claiming to be that Christ they rejected, for good reason, it may be supposed, that he was unable to fulfill their expectations. In other words, as he advanced in his career, he outgrew the idea of the State, and set himself to found a more rational idea of the kingdom. The idea of Liberty has taken possession of him, and, with limitations, he became one of its apostles. Had he not been killed within two years or more of his entrance upon the proclamation of ideas so contrary to Jewish conservatism, his record in history as a defender of liberty might have been far less imperfect. But, as it was, he grasped the idea of a world governed without force, and yielded himself to be its martyr. Little, however, did his immediate followers enter into the great thought that had found lodgement in his mind. They seized on his mistakes and not on his truths, and built thereon a spiritual despotism called the Church, which no Statecraft has surpassed. The Jews would have had a Christ on the throne whom they could see, a man of wisdom and goodness, forcing his decrees by the authority of God. The Christian put Christ on an invisible throne, called him the God, and bowed, mind and spirit to his supposed dictation. Unable to conceive the sublime idea of Liberty that he conceived, they fastened upon all the absurdities of belief he had receive by inheritance, and have proclaimed them ever since by fire and sword, and by every inhuman invention of torture their wit could devise, - a most damnable record.
It was against this system that Voltaire and Paine set themselves in battle array, and with an intensity of conviction and life-long persistence that would honor the Christ himself. With wit, reason, laugh, or sneer, they made a breach in the hitherto solid wall. They struck blows which made the old superstition reel. Christianity turned pale with rage, and spit venom, covering with its slime each of these two bravest of men. But to no purpose. The breach was made. It has grown larger and large, until to-day thousands of men and women are pouring through into the free land of Canaan, where they undertake, by hard thinking and experience, by their own inward promptings, to live the life their natures proclaim - a life of Liberty. What Liberty is may yet be a question; but to undertake, one and all, to solve that problem is a task magnificent, a spectacle eclipsing in grandeur all else humanity has essayed.
It is to be expected, however, that the old superstition will die hard. One thing is engraven on the world's memory: notwithstanding their Lord and Master was a non-resistant, a man of peace, Christians know how to fight. They are the fighters of the world. From the bigoted and most ignorant up to the so-called "liberal" and enlightened, they all retain (when they are actively Christians) the warrior's death-giving propensity. Hence, we are not surprised to find the modern liberal Christian giving his little stab into the hearts of such men as Voltaire and Paine. One of the latest of these thrusts that has come to our notice is an article by the Unitarian editor of the Boston "Sunday Herald" on "The Infidel Outlook." The one point is that Voltaire and Paine did only negative work, when they ought to have done positive work. As if to beat down the bars of the world's prison were not something quite as positive for that same world's everlasting good, as anything now visible as the result of our much-vaunted modern "scholarly criticism."
"WE DEMAND FOR MANKIND FREEDOM TO BECOME INTELLIGENT," was what both Voltaire and Paine reiterated all their lives. Will that world of man not one day appreciate this great service? We think so. But only as it is freed from the Christian superstition.
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