at, even upon the narrowest view of the
functions of the State, it must be admitted to have wider powers than
the advocates of the police theory are disposed to admit.

It is urged, I am aware, that if the right of the State to step beyond
the assigned limits is admitted at all, there is no stopping; and that
the principle which justifies the State in enforcing vaccination or
education, will also justify it in prescribing my religious belief,
or my mode of carrying on my trade or profession; in determining the
number of courses I have for dinner, or the pattern of my waistcoat.

But surely the answer is obvious that, on similar grounds, the right
of a man to eat when he is hungry might be disputed, because if you
once allow that he may eat at all, there is no stopping him until he
gorges himself, and suffers all the ills of a surfeit. In practice,
the man leaves off when reason tells him he has had enough; and, in
a properly organized State, the Government, being nothing but the
corporate reason of the community, will soon find out when State
interference has been carried far enough. And, so far as my
acquaintance with those who carry on the business of Government goes,
I must say that I find them far less eager to interfere with the
people, than the people are to be interfered with. And the reason is
obvious. The people are keenly sensible of particular evils, and, like
a man suffering from pain, desire an immediate remedy. The statesman,
on the other hand, is like the physician, who knows that he can stop
the pain at once by an opiate; but who also knows that the opiate may
do more harm than good in the long run. In three cases out of four the
wisest thing he can do is to wait, and leave the case to nature. But
in the fourth case, in which the symptoms are unmistakable, and the
cause of the disease distinctly known, prompt remedy saves a life.
Is the fact that a wise physician will give as little medicine as
possible any argument for his abstaining from giving any at all?

But the argument may be met directly. It may be granted that the
State, or corporate authority of the people, might with perfect
propriety order my religion, or my waistcoat, if as good grounds
could be assigned for such an order as for the command to educate my
children. And this leads us to the question which lies at the root of
the whole discussion--the question, namely, upon what foundation
does the authority of the State rest, and how are the