In these circumstances, the long-termer, the prophet who harps on first principles and the ultimate consequences of violation, is a dealer in unreality and an unwanted disturber of the adjustment. His vagaries may be remembered and his prophecy recalled when at long last his forebodings have come to pass. That is, when the restraints multiply to the point where adjustment leaves little area for living, when a miserable existence is all that one can get out of one's efforts. It is then that the primordial instinct for freedom looms larger than the instinct for life itself and there is nothing left to do but to throw off the shackles of the State. But that, for the present, is in the unrealistic realm of the long-term.
The instinct for freedom, the yearning for self-expression without let or hindrance, is the stuff of which utopia is made. Were it not for that element in unscrutable man's makeup he would never be involved in political matters and his history would be like unto a history of the jungle. Man, the producer, must have freedom, while man, the predator, puts limitations on freedom, and this inner dichotomy is the plot of his life story. His search for the "good society" is his search for a denouement. Whether or not it is in the nature of things that the struggle should go on indefinitely, he cannot help trying his hand at fashioning a happy ending. And what follows herewith is simply another attempt at the same thing.
The principal ingredient in any formula for the "good society" must be a preventive. How can Society protect itself against the tendency of political power to encroach upon and liquidate social power? This has been the continuing problem of social integrations, and the only solution human ingenuity has hit upon is surveillance and supervision. Society must always keep its eyes on and, when need be, lay its hands on 160
