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 must face, if it would retain its freedom, is whether it will keep the compulsory power in its own hands, under strict surveillance, or transfer it to its political agents. Transference carries with it the relinquishment of social power and the enlargement of political power, or the deterioration of the negative Government into the positive State. Hence, the safeguard of the "good society," or the means by which it can be achieved, is the constant, rigorous, and jealous examination of every tax request, and the careful supervision of the disbursement of the levies. Above all, the politician must never be given blanket authority to impose taxes; each tax proposal must be considered on its own merits, as a temporary levy intended for a specific purpose, even as the individual manages his own economy. Thus, if a road is to be built, the cost should be provided for by a tax that terminates when the road is completed; if war is forced on a people, the taxing power should be granted for the duration only. The ideal of the "good society" is the abolition of all taxes, but that presupposes the existence of the "perfect" man and a general understanding of how public expense can be met without levying on production; until that time comes, if ever, the best that Society can do to protect itself is to keep a suspicious eye on all taxation.

The proposal to keep political power so decentralized that it cannot escape the vigilance of social power rests its case on the assumption that the highest value in man's hierarchy is freedom. Does he put it above all other desires? Even material satisfactions? If so, what does he mean by freedom? The definition that quickly suggests itself is "absence of restraint." The lone frontiersman had plenty of that kind of freedom and found it wanting; he was quite willing to part 163