There is a powerful craving in most of us to see ourselves as instruments in the hands of others and read more

There is a powerful craving in most of us to see ourselves as instruments in the hands of others and thus free ourselves from the responsibility for acts which are prompted by our own questionable inclinations and impulses. Both the strong and the weak grasp at this alibi. The latter hide their malevolence under the virtue of obedience: they acted dishonorably because they had to obey orders. The strong, too, claim absolution by proclaiming themselves the chosen instrument of a higher power- God, history, fate, nation or humanity.

The fact is that up to now a free society has not been good for the intellectual. It has neither read more

The fact is that up to now a free society has not been good for the intellectual. It has neither accorded him a superior status to sustain his confidence nor made it easy for him to acquire an unquestioned sense of social usefulness. For he derives his sense of usefulness mainly from directing, instructing, and planning- from minding other people's business- and is bound to feel superfluous and neglected where people believe themselves competent to manage individual and communal affairs, and are impatient of supervision and regulation. A free society is as much a threat to the intellectual's sense of worth as an automated economy is to the workingman's sense of worth. Any social order that can function with a minimum of leadership will be anathema to the intellectual.

My brother Bob doesn't want to be in government -- he promised Dad he'd go straight.

My brother Bob doesn't want to be in government -- he promised Dad he'd go straight.

Justice is better than chivalry if we cannot have both.

Justice is better than chivalry if we cannot have both.

...tradition and custom becomes intertwined and are a strong coercion which directs the society upon fixed lines, and strangles liberty.

...tradition and custom becomes intertwined and are a strong coercion which directs the society upon fixed lines, and strangles liberty.

Individuality is the aim of political liberty. By leaving the citizen as much freedom of action and of being as read more

Individuality is the aim of political liberty. By leaving the citizen as much freedom of action and of being as comports with order and the rights of others, the institutions render him truly a freeman. He is left to pursue his means of happiness in his own manner.

It is precisely those things which belong to "the people" which have historically been despoiled- wild creatures, the air, and read more

It is precisely those things which belong to "the people" which have historically been despoiled- wild creatures, the air, and waterways being notable examples. This goes to the heart of why property rights are socially important in the first place. Property rights mean self-interested monitors. No owned creatures are in danger of extinction. No owned forests are in danger of being leveled. No one kills the goose that lays the golden egg when it is his goose.

"What freedom does a starving man have?" The answer is that starvation is a tragic human condition- perhaps more tragic read more

"What freedom does a starving man have?" The answer is that starvation is a tragic human condition- perhaps more tragic than loss of freedom. That does not prevent these from being two different things.

Given one well-trained physician of the highest type he will do better work for a thousand people than ten specialists.

Given one well-trained physician of the highest type he will do better work for a thousand people than ten specialists.