with some of it in exchange for the higher wages that came from cooperation with others. But cooperation entails an obligation, that of shaping one's behavior to the wishes of others, of considering public opinion both in one's occupation and in one's deportment. So then, freedom in Society is not the absence of restraints, but the management of one's affairs by a code of self-governance. The price of the benefits of cooperation is self-restraint.
In particular, the obligation imposed by freedom in Society is respect for the privacy of property. When the frontiersman worked for himself, directly, he concerned himself with property only when a marauding animal or stray human threatened his ownership. He had a keen interest in holding on to the things he produced—because of his labor investment—and kept his firearm ready to assure him of possession. But the concept of property rights assumed significant meaning when through the mechanism of the market place abundances and accumulations made their appearance. It is at this point that self-governance is put to the test. Why? Because man seeks to satisfy his desires with the minimum of exertion. The same urgency was upon him when he worked alone, but the best he could do about it was to devise some rudimentary short cuts or labor-saving instruments. When the cooperative social organism grows up around him and abundances appear, the thought occurs to him that perhaps the satisfaction of desires at no expenditure of labor is an attainable goal. The something-for-nothing impulse that is imbedded in his makeup sometimes gets beyond the bounds of self-restraint. At this point, or in expectation of its coming, the common concern for property gives rise to a compact among the members of Society; external restraints on the inner urge are set up. Government 164
