Such I believe to be the legitimate circle within which Government functions ought to be circumscribed, and to which they should be brought back if they have gone beyond it.
This opinion, I know, runs counter to received opinions. “What!” it will be said, “you wish to reduce Government to play the part of a judge and a police-officer! You would take away from it all initiative! You would restrain it from giving a lively impulse to learning, to arts, to commerce, to navigation, to agriculture, to moral and religious ideas; you would despoil it of its fairest attribute, that of opening to the people the road of progress!”
To people who talk in this way, I should like to put a few questions.
Where has God placed the motive spring of human conduct, and the aspiration after progress? Is it in all men? or is it exclusively in those among them who have received, or usurped, the delegated authority of a legislator, or the patent of a placeman? Does every one of us not carry in his organization, in his whole being, that boundless, restless principle of action called desire? When our first and most urgent wants are supplied, are there not formed within us concentric and expansive circles of desires of an order more and more elevated? Does the love of arts, of letters, of science, of moral and religious truth, does a thirst for the solution of those problems which concern our present and future existence, descend from collective bodies of men to individuals, from abstractions to realities, from mere words to living and sentient beings?
If you set out with this assumption—absurd upon the face of it—that moral energy resides in the State, and that the nation is passive, do you not place morals, doctrines, opinions, wealth, all which constitutes individual life, at the mercy of men in power?
Then, in order to enable it to discharge the formidable duty which you would intrust to it, has the State any resources of its own? Is it not obliged to take everything of which it disposes, down to the last penny, from the citizens themselves? If it be from individuals that it demands the means of execution, individuals have realized these means. It is a contradiction, then, to pretend that individuality is passive and inert. And why have individuals created these resources? To minister to their own [p441] satisfactions. What does the State do when it seizes on these resources? It does not bring satisfactions into existence, it displaces them. It deprives the man who earned them in order to endow a man who has no right to them. Charged to chastise injustice, it perpetrates it.
Will it be said that in displacing satisfactions it purifies them, and renders them more moral?—that the wealth which individuals had devoted to gross and sensual wants the State has devoted to moral purposes? Who dare affirm that it is advantageous to invert violently, by force, by means of spoliation, the natural order according to which the wants and desires of men are developed?—that it is moral to take a morsel of bread from the hungry peasant, in order to bring within the reach of the inhabitants of our large towns the doubtful morality of theatrical entertainments?
And then it must be remembered, that you cannot displace wealth without displacing labour and population. Any arrangement you can make must be artificial and precarious when it is thus substituted for a solid and regular order of things reposing on the immutable laws of nature.
There are people who believe that by circumscribing the province of Government you enfeeble it. Numerous functions and numerous agents, they think, give the State the solidity of a broader basis. But this is pure illusion. If the State cannot overstep the limits of its proper and determinate functions without becoming an instrument of injustice, of ruin, and of spoliation—without unsettling the natural distribution of labour, of enjoyments, of capital, and of population—without creating commercial stoppages, industrial crises, and pauperism—without enlarging the proportion of crimes and offences—without recurring to more and more energetic means of repression—without exciting discontent and disaffection,—how is it possible to discover a guarantee for stability in these accumulated elements of disorder?
You complain of the revolutionary tendencies of men, but without sufficient reflection. When in a great country we see private services invaded and converted into public services, the Government laying hold of one-third of the wealth produced by the citizens, the law converted into an engine of spoliation by the citizens themselves, thus impairing, under pretence of establishing, the equivalence of services—when we see population and labour displaced by legislation, a deeper and deeper gulf interposed between wealth and poverty, capital, which should give employment to an increasing population, prevented from accumulating, [p442] entire classes ground down by the hardest privations—when we see Governments taking to themselves credit for any prosperity which may be observable, proclaiming themselves the movers and originators of everything, and thus accepting responsibility for all the evils which afflict society,—we are only astonished that revolutions do not occur more frequently, and we admire the sacrifices which are made by the people to the cause of public order and tranquillity.