Category: Thought

Nothing is so well calculated to produce a death-like torpor in the country as an extended system of taxation and a great national debt.

Letter (February 10, 1804).

Nature having made men unequal, by giving stronger bodily and mental powers to one than to another, the end of government ought to be, to destroy this inequality by protecting the weak. Instead of which, it has always leaned to the opposite side, wearing itself out by disregarding the first principle of its organization.

What is called the Progress of Civilization has been marked and conditioned at every step by an extension of the opportunities, a greater facility in the use of the means, a more eager searching for proper expedients, and a higher certainty in the securing of the returns, of mutual exchanges among men.

The great difficulty which history records is not that of the first step, but that of the second step. What is most evident is not the difficulty of getting a fixed law, but getting out of a fixed law; not of cementing (as upon a former occasion phrased it) a cake of custom, but of breaking the cake of custom; not of making the first preservative habit, but of breaking through it, and reaching something better.

Walter Bagehot, Physics and Politics (1872).

Man experiences a multitude of needs, on whose satisfaction his happiness depends, and whose non-satisfaction entails suffering. Alone and isolated, he could only provide in an incomplete, insufficient manner for these incessant needs. The instinct of sociability brings him together with similar persons, and drives him into communication with them. Therefore, impelled by the self-interest of the individuals thus brought together, a certain division of labor is established, necessarily followed by exchanges. In brief, we see an organization emerge, by means of which man can more completely satisfy his needs than he could living in isolation. This natural organization is called society.
The object of society is therefore the most complete satisfaction of man’s needs. The division of labor and exchange are the means by which this is accomplished.

Gustave de Molinari, “The Production of Security” (1849; J. Huston McCulloch, trans., 1977).

This fantastic state of mind, of a humanity that has outrun its ideas, is matched by a political scene in the grotesque style, with Salvation Army methods, hallelujahs and bell-ringing and dervishlike repetition of monotonous catchwords, until everybody foams at the mouth. Fanaticism turns into a means of salvation, enthusiasm into epileptic ecstasy, politics becomes an opiate for the masses, a proletarian eschatology; and reason veils her face.

On German fascism, in “An Appeal to Reason” [“Deutsche Ansprache. Ein Appell an die Vernunft”] in Berliner Tageblatt (18 October 1930); as translated by Helen T. Lowe-Porter in Order of the Day, Political Essays and Speeches of Two Decades (1942), p. 57

It is no longer profitable, with few exceptions, to ask people what they think, for you will be told what they wish, instead.

Zora Neal Hurston, Dust Tracks on a Road (1942), p. 257, as quoted by Don Boudreaux at Cafe Hayek.

Democratic and aristocratic states are not in their own nature free. Political liberty is to be found only in moderate governments; and even in these it is not always found. It is there only when there is no abuse of power. But constant experience shows us that every man invested with power is apt to abuse it, and to carry his authority as far as it will go. Is it not strange, though true, to say that virtue itself has need of limits?

To prevent this abuse, it is necessary from the very nature of things that power should be a check to power. A government may be so constituted, as no man shall be compelled to do things to which the law does not oblige him, nor forced to abstain from things which the law permits.

Charles de Secondat, Baron de Montesquieu, The Spirit of the Laws (De l’esprit des loix; 1748), Book XI, “Of the Laws Which Establish Political Liberty, with Regard to the Constitution.”