not know, or which are evidently the same restraints which we have already noticed in the case of the savage, only in an altered form. I cannot do what I want to do, because I must do what my duty to my parents and my country calls upon me to do—a duty which is not arbitrary or traditional, but rationally deduced from the relations into which I am born.
The liberty of the civilized man also costs discipline and education. Once more, we find that the civilized man has squirmed around into a new position, which makes things wear a little different aspect, but the real case is not essentially altered. The savage youth has his hard discipline to undergo, so that he may endure the hardships of savage life and fulfil the career of a savage man; our schoolboy, eager to escape his duty, is under the same constraint in a new form. The higher the attainments in civilization the heavier and longer this task of taking up and fitting upon ourselves our inheritance.
Another part of the cost of sharing in the products of civilization, including its liberty, is that we must enter into the organization of civilized society, and bear our part in its work of production. Civilization is built on capital; it is all the time using up capital; it cannot be maintained, unless the supply of capital is kept up. It is not a figure of speech to say that it is like the necessity of fuel if we want to keep up the speed of a railroad train, because the railroad train is really a case in point. To get a share in the products, we must do a share of the work, and when we do that our liberty is gone. The bigger the crowd, the more intense the struggle; the higher the organization, the more imperative its coercion on all its members. We cannot get our living unless we get into the organization; when, however, we once
