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Rh the forms of peace and order—that is to say, they turn from industrial competition and industrial effort to legislative compulsion, and to arbitrary advantages won and secured through the direction and the power of the state. When the strikers and Knights of Labor declare that they are going to reach after this power, they have simply determined to contend for the latest form of force by which to supersede the industrial struggle for existence by a struggle of craft and physical force. Yet there are those who tell us that this is really a super-session of the struggle for existence by intelligence and "ethical" forces, as if every page of the Congressional Record did not reveal the sordidness of the plans and motives by which it is all controlled. Here comes in another fallacy in the philosophy of state interference. Let the reader note for himself with what naïveté the advocate of interference takes it for granted that he and his associates will have the administration of their legislative device in their own hands and will be sure of guiding it for their purposes only. They never appear to remember that the device, when once set up, will itself become the prize of a struggle; that it will serve one set of purposes as well as another, so that after all the only serious question is: who will get it? Here is another ground for a general and sweeping policy of non-interference. Although you may be in possession of the power of the state to-day, and it might suit you very well, either to triumph over your business rivals and competitors; or to bend to your will the social organ which stands next to you, and with which you have the most friction (as, for instance, shippers with transporters); or to see your pet reform (temperance, for instance) marching on, you would far better consent to forego your satisfaction, lest presently