Appletons' Popular Science Monthly, March 1899. Various

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СКАЧАТЬ maintain order and to enforce justice, and every limitation of freedom beyond that needful to preserve equal freedom, is an aggression. In no wise except in method does it differ from the aggressions of war. In war the property of an enemy is taken or destroyed without his consent. In case of his capture his conduct is shaped in disregard of his wishes. The seizure of a citizen's property in the form of taxes for a purpose that he does not approve, and the regulation of any part of his conduct not violative of the rights of his neighbors, are precisely the same. If he is forbidden to carry the mails and thus earn a living, his freedom is restricted. If he can patronize no letter carrier but the Government, to which he must pay a certain rate, no matter how excessive, he has to a degree become a slave. The same is true if he can not employ whomever he pleases to cut his hair, or to fix his plumbing, or to prescribe for his health. Still truer is it if he is obliged to contribute to a system of public education which he condemns, or to public charities which he knows to be schools of pauperism, or to any institution or enterprise that voluntary effort does not sustain. In whatever way the Government may pounce upon him to force him to work for some one besides himself and to square his conduct with notions not his own, he is still a victim of aggression, and the aggression is none the less real and demoralizing because it is not committed amid the roar of cannon and the groans of the dying.

      To what extent the American people have become victims of this kind of aggression can not be determined with precision. Still, an idea may be had from the volume of laws enacted at every legislative session, and the amount of money appropriated to enforce them. A commonplace little appreciated is that every one of them, no matter what its ostensible object, either restricts or contributes to individual freedom. The examination of any statute-book will soon make painfully apparent the melancholy fact that the protection of individual freedom figures to the smallest extent in the considerations of the wise and benevolent legislator. Of the eight hundred enactments of the Legislature of the State of New York in 1897, for example, I could find only fifty-eight that had this supreme object in view. If we apply the same ratio to the work of all the legislatures of the country, and, allowing for biennial sessions, make it cover a period of two years – namely, 1896 and 1897 – the astonishing result will be that, of the 14,718 laws passed, all but 1,030 aim, not to the liberation but to the enslavement of the individual. But to this restrictive legislation must be added the thousands of acts and ordinances of town, city, and county legislatures that are more destructive of freedom even than the State and Federal legislation. If not more numerous, they are certainly more minute, meddlesome, and exasperating.

      As to the amount of plunder passing through the hands of the modern condottieri, that is susceptible of an estimate much more accurate. If we take the expenditures of all the governments of the United States, Federal, State, municipal, county, and town, for a similar period of two years, they reach the enormous total of two billion dollars, equal to more than two thirds of the national debt at the close of the civil war.2 Of this sum only about one hundred and twenty million dollars, or six per cent, are devoted to the legitimate functions of government – namely, the maintenance of police and courts – and one hundred and forty million dollars to the support of the military establishment.3 All the rest is expenditure that should no more be intrusted to the Government – that is, subject to the application of political instead of business methods – than the expenditure of a household, or a farm, or a cotton mill, or an iron foundry. Even if it were a legitimate expenditure of the Government, it could not be collected nor expended without injustice. Tax laws have never been and never will be framed that will not permit some one to escape his share of the burdens of the community; and the heavier those burdens are, as they are constantly becoming to an alarming degree, the more desperate will be the effort to shirk them – the more lightly will they rest upon the dishonest and unworthy, and the more heavily upon the honest and worthy. Moreover, it has never been possible, and it never will be possible, to expend money by political methods without either waste or fraud, and most usually without both.

      Such a volume of legislation and taxation permits of the easy detection of the vital difference between the theory and practice of politics. According to the text-books and professors, politics is the science of government. In countries like the United States, where popular institutions prevail, the purpose of its study is the discovery and the application of the methods that shall enable all citizens, rich and poor, to share alike in the inestimable privilege of saying what laws they shall have, and bear in proportion to their means the burdens it entails. Such a privilege is supposed to confer innumerable benefits. Every one is assured of scrupulous justice. He is made to feel profound gratitude for his happy deliverance from the odious tyranny and discrimination of a monarchy or an aristocracy. The participation of everybody in the important and beneficent work of government possesses a rare educational value. It leads the ignorant and indifferent to take a deep interest in public questions, and to attempt, as their strength and ability allow, the promotion of the welfare of their beloved country. Thus they escape the deplorable fate of burial in the sordid and selfish pursuit of their own affairs, and the consequent dwarfing of their minds and emotions. Rising to broader views of life and duty, they become patriots, statesmen, and philanthropists.

      Enchanting as this picture is, one that can be found in the speeches of every demagogue, male and female, as well as in the works of every political philosopher of the orthodox faith, it has no sanction in the practice of politics. As long as the greater part of legislation and taxation has nothing whatever to do with government, properly speaking, politics can have no kinship with any pursuit held in esteem by men truly civilized. What it consists of may be reduced to a desperate and disgraceful struggle between powerful organizations, sometimes united, like the Italian condottieri and the Spanish brigands, in the form of "rings," to get control of the annual collection and distribution of one billion dollars, and to reap the benefits that grow out of the concession of privileges. The legislation placing this vast power in the hands of the successful combatants is only an incident of their work. It simply enables them under the form of law to seize the taxpayer, bind him like another Gulliver with rules and regulations, and to take from him whatever they please to promote their political ambition and private interests. From this point of view it is easy to see that politics has no more kinship with science or justice than pillage. Nor is it likely to make people more patriotic, high-minded, and benevolent than the rapacity of Robin Hood or Fra Diavolo.

      However startling or repugnant may be this view, it is the only one that furnishes an adequate explanation of the practice of government as carried on in every democratic country in the world. The work of private business and philanthropy, the work in which modern democracies have come to be chiefly engaged, is not in itself productive of the ethics and evils of war. Contrary to the common belief, industrial competition, which is conducted by voluntary co-operation, tends to the supremacy of excellence, moral and material. In societies where civilization has made headway, a merchant or manufacturer does not seek to crush rivals by misrepresenting them or assailing them in other ways. His natural and constant aim is to have his goods so cheap and excellent that the public will patronize him rather than them. To be sure, the ethics of war often prevail in industrialism. They are not, however, one of its products; they are the fruits of militant ages and activities. But in political competition, which is coercive, the policy pursued is precisely the reverse. Not by proof of moral and material excellence does the politician establish his worth. Not by the superiority of his services or by his fidelity to obligations does he gain the esteem and patronage of the public. It is by the infliction of injury upon his rivals. He misrepresents them; he deceives them; he assails them in every way within his reach. When he triumphs over them he uses his power, not primarily for the benefit of the people whom he is supposed to serve, but to maintain his supremacy in order to pillage them. "Those who make war," says Machiavelli, whose famous book is a vade mecum for a modern politician as well as for an unscrupulous and a tyrannical prince, "have always and very naturally designed to enrich themselves and impoverish the enemy. Neither is victory sought nor conquest desirable except to strengthen themselves and weaken the enemy."

      In the light of this truth the organization of powerful political parties becomes natural and inevitable. It is just as natural and inevitable that the more numerous the duties СКАЧАТЬ