Self intro Essays - StudentShare
Self Introduction Essay - 986 Words - StudyMode
Let the voluntaryist boldly preach the doctrine of self-ownership everywhere. Let him seek to persuade the socialist that he has no right to offer comfort and advantage at the price of the sacrifice of personal liberty; that it is quite vain to try to destroy one kind of bondage by building up another in its place; let him persuade the capitalist that all wealth, founded on any kind of state favor or privilege and opposed to free trade, is wealth taken by force from others, and rests on wrong and unjust foundations; let him persuade the members of all churches that it is a travesty and a mockery of their own creed—rightly and simply understood—to attack any kind of moral evil with state punishments; that all such persecutions are in direct conflict with the principles of the Sermon on the Mount, and that Christians, above all men, are bound to fight with the weapons of reason, discussion and persuasion; let him seek to persuade all men, whether rich or poor, employers or employed, men of this country or other countries, that the organization of any kind of material force against each other is a barren and pitiful waste of life—that a victory gained over unwilling bodies and minds is a defeat, and not a victory, that in peace, friendly cooperation, unrestricted experiment, constant difference, almost unlimited toleration as regards the actions of others, free trade in every direction, the increased mobility, life experience and self-protection of the individual, the removal of all compulsory burdens and services, the abandonment of the evil power of mortgaging the faculties of future generations by the present generation, the abandonment of great political inducements for men to struggle with each other, which inducements to war must exist so long as each man desires the possession of power for himself and dreads to see it in the hands of his neighbor, and lastly in the perfect security of person and property, so that the conditions of successful effort may be recognized as constant and persisting—that in these things are the true watchwords of progress, to which it is our duty under every temptation to be faithful. Let us sum up what voluntaryism is—in a few words:
Self intro Essays | Page 8 - StudentShare
Anarchy, in the form in which it is often expounded, seems to us not to understand itself. It is not in reality anarchy or “no government.” When it destroys the central and regularly constituted government, and proposes to leave every group to make its own arrangements for the repression of ordinary crime, it merely decentralizes government to the furthest point, splintering it up into minute fragments of all sizes and shapes. As long as there is ordinary crime, as long as there are aggressions by one man upon the life and property of another man, and as long as the mass of men are resolved to defend life and property, there cannot be anarchy or no government. By the necessity of things, we are obliged to choose between regularly constituted government, generally accepted by all citizens for the protection of the individual, and irregularly constituted government, irregularly accepted, and taking its shape just according to the pattern of each group. Neither in the one case nor in the other case is government got rid of. The more true anarchist, the man who actually gets rid of government, is Tolstoy, who preaches as Christ did, that we should bear all injuries without returning them. In that way, it is true, government can be got rid of—but then how many of us are prepared to follow Tolstoy? There still remains, as anarchists might urge, another method of dealing with ordinary crimes. Under the theory of “no government,” the defense of person and property, and the punishment of crime might be left absolutely to the individual; and this method, like Tolstoy's method, would be quite consistent with the true anarchistic theory. I have heard an able anarchist defend it on the ground that men would exercise force with more scrupulousness, when obliged to act in their own persons, than when acting through a judge and policeman. But here again how many of us on the one hand are prepared to judge and to act for ourselves as regards our own wrongs; or on the other hand to consent to the self-made appointment of those—who believe themselves to be injured by us—as our judges and executioners? To most of us such a system could be described only by the word—pandemonium.