it in leash, and a readiness to submit to restraints under the promise of loot. The modern "welfare state" is most illustrative; it is admittedly and boastfully the organization of force for the confiscation and distribution of property. It is the complete antithesis of that "absence of restraint" which is the substance of freedom. Despite this bald fact, it acquires a reputation for humanitarianism and receives the blessing of all who batten on the production of others as well as of those who hope to: the banker and the industrialist who thrive on the taxes it collects, the farmer who is paid for not farming, the "free lunch" mother, the host of pleaders for special privilege. Is it freedom they want? Hardly. The responsibilities of freedom are in conflict with the law of parsimony.
One last word, for Americans who have a penchant for the long run and hope "to do something about it." Supporting that hope is the still-green memory of a Society that managed its affairs with a minimum of external restraint. Even though the American State has gone a long way toward establishing its dominance over American Society, it is still in contention with the folklore of freedom, and it may be possible to impede the progress of the State by invoking this tradition. After all, this is a young country; the record of its beginnings is still alive, while living men can recall the struggles of the State to attain its present position. If the original enthusiasm for freedom can be revived, it may be possible to restrain political power before it completely engulfs social power. It is worth a try.
In the tradition, to begin with, there is the doctrine of states' rights. It is a decentralizing doctrine, intended to keep political power contained and off balance. Though it 166
