reason why no man can do as he likes in a human society is that he cannot get rid of responsibility. It is responsibility which fetters an autocrat, unless he is a maniac. It is that which binds the millionaire, which limits the savage who is responsible to his tribe, which draws narrow lines about the statesman, and which will just as inevitably fetter a democratic majority unless such a majority proposes social suicide. Responsibility rises up by the side of liberty, correlative, commensurate, and inevitable. Responsibility to nature is enforced by disease, poverty, misery, and death; responsibility to society is enforced by discord, revolution, national decay, conquest, and enslavement. Within the narrow limits of human institutions, liberty and responsibility are made equal and co-ordinate whenever the institutions are sound. If they are not equal and co-ordinate, then he who has liberty without responsibility incurs a corresponding loss of liberty, or servitude. Those men and classes who at any time have obtained a measure of abstract liberty to do as they like on earth, have got it in this way—at the expense of the servitude of somebody else. Thousands of men died that Napoleon Bonaparte might, in a measure, have his way; great aristocracies have won wide unrestraint by displacing the lives and property of thousands of others, when the aristocracies have been built up by a remission of responsibility.
The worst modern political and social fallacies consist in holding out to the mass of mankind hopes and affirmations of right according to which they are entitled by prerogative to liberty without responsibility. The current political philosophy, having fallen under the dominion of romanticism (except as to war and diplomacy), has apparently no power to do more than to fol-