ent, or complete denial even, of life
itself, for its own aggrandizement. The State is the altar of
political freedom and, like the religious altar, it is maintained for
the purpose of human sacrifice.

In fact, there is hardly a modern thinker who does not agree that
government, organized authority, or the State, is necessary ONLY to
maintain or protect property and monopoly. It has proven efficient
in that function only.

Even George Bernard Shaw, who hopes for the miraculous from the State
under Fabianism, nevertheless admits that "it is at present a huge
machine for robbing and slave-driving of the poor by brute force."
This being the case, it is hard to see why the clever prefacer wishes
to uphold the State after poverty shall have ceased to exist.

Unfortunately there are still a number of people who continue in the
fatal belief that government rests on natural laws, that it maintains
social order and harmony, that it diminishes crime, and that it
prevents the lazy man from fleecing his fellows. I shall therefore
examine these contentions.

A natural law is that factor in man which asserts itself freely and
spontaneously without any external force, in harmony with the
requirements of nature. For instance, the demand for nutrition, for
sex gratification, for light, air, and exercise, is a natural law.
But its expression needs not the machinery of government, needs not
the club, the gun, the handcuff, or the prison. To obey such laws,
if we may call it obedience, requires only spontaneity and free
opportunity. That governments do not maintain themselves through
such harmonious factors is proven by the terrible array of violence,
force, and coercion all governments use in order to live. Thus
Blackstone is right when he says, "Human laws are invalid, because
they are contrary to the laws of nature."

Unless it be the order of Warsaw after the slaughter of thousands of
people, it is difficult to ascribe to governments any capacity for
order or social harmony. Order derived through submission and
maintained by terror is not much of a safe guaranty; yet that is the
only "order" that governments have ever maintained. True social
harmony grows naturally out of solidarity of interests. In a society
where those who always work never have anything, while those who
never work enjoy everything, solidarity of interests is non-existent;
hence social harmony is but a myth. The only way organized authority
meets t