Like all predatory or parasitic institutions, its first instinct is that of self-preservation. All its enterprises are directed first towards preserving its own life, and, second, towards increasing its own power and enlarging the scope of its own activity. For the sake of this it will, and regularly does, commit any crime which circumstances make expedient.
In proportion as you give the state power to do things for you, you give it power to do things to you.
The question of who is right and who is wrong has seemed to me always too small to be worth a moment's thought, while the question of what is right and what is wrong has seemed all-important.
There are two methods, or means, and only two, whereby man's needs and desires can be satisfied. One is the production and exchange of wealth; this is the economic means. The other is the uncompensated appropriation of wealth produced by others; this is the political means.
The State claims and exercises the monopoly of crime... It forbids private murder, but itself organizes murder on a colossal scale. It punishes private theft, but itself lays unscrupulous hands on anything it wants, whether the property of citizen or of alien.
Another strange notion pervading whole peoples is that the State has money of its own; and nowhere is this absurdity more firmly fixed than in America. The State has no money. It produces nothing. It existence is purely parasitic, maintained by taxation; that is to say, by forced levies on the production of others. 'Government money,' of which one hears so much nowadays, does not exist; there is no such thing.
The simple truth is that our businessmen do not want a government that will let business alone. They want a government they can use.
The idea that the State originated to serve any kind of social purpose is completely unhistorical. It originated in conquest and confiscation - that is to say, in crime. It originated for the purpose of maintaining the division of society into an owning-and-exploiting class and a propertyless dependent class - that is, for a criminal purpose.
There's only one way to improve society. Present it with a single improved unit: yourself.
The superficial distinctions of Fascism, Bolshevism, Hitlerism, are the concern of journalists and publicists; the serious student sees in them only one root-idea of a complete conversion of social power into State power.
For the majority of people liberty means only the system and the administrators they are used to.
It is easier to seize wealth than to produce it, and as long as the State makes the seizure of wealth a matter of legalized privilege, so long will the squabble for that privilege go on.
The mind is like the stomach. It is not how much you put into it that counts, but how much it digests...
The practical reason for freedom is that freedom seems to be the only condition under which any kind of substantial moral fiber can be developed - we have tried law, compulsion and authoritarianism of various kinds, and the result is nothing to be proud of.
Taking the State wherever found, striking into its history at any point, one sees no way to differentiate the activities of its founders, administrators and beneficiaries from those of a professional-criminal class.
According to my observations, mankind are among the most easily tamable and domesticable of all creatures in the animal world. They are readily reducible to submission, so readily conditionable (to coin a word) as to exhibit an almost incredibly enduring patience under restraint and oppression of the most flagrant character. So far are they from displaying any overweening love of freedom that they show a singular contentment with a condition of servitorship, often showing a curious canine pride in it, and again often simply unaware that they are existing in that condition.
The State, on the other hand, both in its genesis and by its primary intention, is purely anti-social. It is not based on the idea of natural rights, but on the idea that the individual has no rights except those that the State may provisionally grant him. It has always made justice costly and difficult of access, and has invariably held itself above justice and common morality whenever it could advantage itself by so doing.
The primary reason for a tariff is that it enables the exploitation of the domestic consumer by a process indistinguishable from sheer robbery.
If you do not want the State to act like a criminal, you must disarm it as you would a criminal; you must keep it weak. The State will always be criminal in proportion to its strength; a weak State will always be as criminal as it can be, or dare be, but if it is kept down to the proper limit of weakness - which, by the way, is a vast deal lower limit than people are led to believe - its criminality may be safely got on with.
Considering mankind's indifference to freedom, their easy gullibility and their facile response to conditioning, one might very plausibly argue that collectivism is the political mode best suited to their disposition and their capacities. Under its regime, the citizen, like the soldier, is relieved of the burden of initiative and is divested of all responsibility, save for doing as he is told.
Money does not pay for anything, never has, never will. It is an economic axiom as old as the hills that goods and services can be paid for only with goods and services.
It is unfortunately none too well understood that, just as the State has no money of its own, so it has no power of its own.
It is certainly true that whatever a man may do or say, the most significant thing about him is what he thinks; and significant also is how he came to think it, why he continued to think it, or, if he did not continue, what the influences were which caused him to change his mind.
Man tends always to satisfy his needs and desires with the least possible exertion.
As Dr. Sigmund Freud has observed, it can not even be said that the State has ever shown any disposition to suppress crime, but only to safeguard its own monopoly of crime.
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