Look at the picture that you may see today in every country of Europe. Nations divided into two or three parties, which are again divided into several groups, facing each other like hostile armies, each party intent on humbling and conquering its rivals, on treading them under their feet, as a conquering nation crushes and tramples on the nation it has conquered. What good, what happiness, what permanent progress of the true kind can come out of that unnatural, denationalizing, miserable warfare? Why should you desire to compel others; why should you seek to have power— that evil, bitter, mocking thing, which has been from of old, as it is today, the sorrow and curse of the world—over your fellow-men and fellow-women? Why should you desire to take from any man or woman their own will and intelligence, their free choice, their own self-guidance, their inalienable rights over themselves; why should you desire to make of them mere tools and instruments for your own advantage and interest; why should you desire to compel them to serve and follow your opinions instead of their own; why should you deny in them the soul—that suffers so deeply from all constraint—and treat them as a sheet of blank paper upon which you may write your own will and desires, of whatever kind they may happen to be? Who gave you the right, from where do you pretend to have received it, to degrade other men and women from their own true rank as human beings, taking from them their will, their conscience, and intelligence—in a word, all the best and highest part of their nature—turning them into mere empty worthless shells, mere shadows of the true man and women, mere counters in the game you are mad enough to play, and just because you are more numerous or stronger than they, to treat them as if they belonged not to themselves, but to you? Can you believe that good will ever come by morally and spiritually degrading your fellow-men? What happy and safe and permanent form of society can you hope to build on this pitiful plan of subjecting others, or being yourselves subjected by them?
So, at least, we may hope; such is the probability which the progress of events, when carefully questioned, sketches out for us. "Need we fear," asks Mr. Greg, "that the world would stagnate under such a change? Need we guard ourselves against the misconstruction of being held to recommend a life of complacent and inglorious inaction? We think not. We would only substitute a nobler for a meaner strife,—a rational for an excessive toil,—an enjoyment that springs from serenity, for one that springs from excitement only..... To each time its own preacher, to each excess its own counteraction. In an age of dissipation, languor, and stagnation, we should join with Mr. Carlyle in preaching the 'Evangel of Work,' and say with him, 'Blessed is the man who has found his work,—let him ask no other blessedness.' In an age of strenuous, frenzied,.... and often utterly irrational and objectless exertion, we join Mr. Mill in preaching the milder and more needed 'Evangel of Leisure.'"
The Unseen World and Other Essays, Free PDF | Global …
First, we must establish a system of complete liberty under which no set of men should endeavor to force upon other sets of men their own view of what is right, as regards social conduct or fashions of living, as regards religion or education, as regards trade or labor of any kind, as regards amusements or occupations. The system must be a system of such complete freedom, of such perfectly free enterprise, free trade, and free action in all things, that under it, in industrial matters, men will be entirely content to further their own interests by means of their own efforts and their own voluntary and self-directed associations; and content in social matters to obtain acceptance for their views by such moral influence as each is able to gain in the universal moral conflict. There must be the complete renouncement of force–that force which all the present governments of the world employ without hesitation–as the instrument by which the condition of men is to be improved; and in its place the following out and perfecting by voluntary means of that good, whatever it may be, which seems to each man or each group of men the truest and highest. Second, governments recognizing that the only justification for their existence is to be found in the acts of violence and fraud committed by men against each other, and in the right of self-preservation in presence of such acts, must employ the force which they possess for the one and single purpose of repelling force. They must simply defend the person and property of all persons from attacks by whomsoever they are made. Private and personal property must be fully and completely recognized, whether it be the property of the rich or of the poor man. We must close our ears to the careless and unthoughtful denunciations of property, and see that without the fullest recognition of property there can be no real liberty of action. It is idle to say in one breath that each man has the right to the free use of his own faculties, and in the next breath to propose to deal by the power of the state with what he acquires by means of those faculties, as if both the faculties and what they produced belonged to the state and not to himself. Private property and free trade stand on exactly the same footing, both being essential and indivisible parts of liberty, both depending upon rights, which no body of men, whether called governments or anything else, can justly take from the individual. Let us never yield to the superstition of magnifying the governments of our own creation. While we concede the power to governments to protect every man in his person and in his property from the attacks of other men, rather than leave this power in the hands of men individually, let me repeat that it is a mere survival of old forms of thought to suppose that there is any odor of divinity about whatever form of government it may be–imperial or republican–that we set up. In presence of the necessities caused by human wrongdoing, under the plea of self-preservation, as the means of preventing aggressions upon liberty, we may pass laws and carry them into effect against those who disregard the rights of others, and in doing so we may commit no wrong against such men, seeing that they themselves have violated the universal covenant of rights. But let us, for the sake of keeping undimmed our own perceptions of what is true, frankly admit that the laws, passed in Parliament and administered in courts of justice, are really and essentially in the same class as those acts of earlier days, by which men with their own hand provided for their own safety. The act of Parliament may be as necessary for self-preservation in our time as the steel shirt, or the stone walls of the castle, or the body of armed retainers was in the Middle Ages, but both are expressions of force, both are the instrument of the strongest, both in a strict and true sense are outside morality, which only has to do with the free choice and the free action of men.