on all modern liberalism as broad as the Pope's "Encyclical" of 1864. In fact, this parallelism must be noted more than incidentally, for it helps to show what I here have in view: that all forms of liberty are solidaire with each other; and all forms of assault on liberty, as well the revolutionist and socialistic as the extreme reactionary, are also solidaire with each other. A criticism of Rodbertus is a task which I reserve for another occasion, but, as germane to my present subject and as illustrating the sort of dogma which shows the need of re-analyzing liberty, I ask attention to the following proposition: "Moral freedom is conditioned on historical necessity." Some of our contemporaries take that sort of proposition as the profoundest wisdom. To me it is oracular in more senses than one.[1]
2. From a large collection of similar cases I select the following: "Life appears to the Manchester party to run its course under the form of a parliamentary debate, and not otherwise. An assertion is followed by an objection, this by a rejoinder, and so on. The decision of the majority is final." The view here stigmatized is held by all those who believe in government by deliberation: "The great affair in this world is, not to convince a man's intelligence, or to increase his knowledge, but it is at least equally important to lead his will and to conquer it."[2] The writer goes on to argue that, if men are allowed to act freely, they will not act by deliberation, but selfishly. There he leaves the matter, apparently believing that he has routed the "Manchester Schule," and established something of philosophical or practical importance. He must, of course, assume that he and his friends are to decide when others and their friends
