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 is an admission that the "absence of restraint" is inconsistent with freedom.

It might be argued that reason should tell the individual there is no such thing as something-for-nothing, that somebody has to labor to provide satisfactions, that the condition necessary for general abundance is security of possession. In fact, reason might put him in the way of a principle: that production alone can raise the level of wages, that expropriation tends to lower it. But, taking him by and large, man does not always act on principle; more often, he acts on considerations of immediate profit and convenience. Reason seems to be less of a guide for human behavior than appetite. His history supplies plenty of support for this opinion. Even in the smallest and most intimate social unit, the family, the predatory impulse finds expression in the Jacob-Esau inheritance swindle, and the use of fraud or force to acquire property without laboring for it is the leitmotiv of the social saga. Were it not for this dominant element in man's makeup, conquest would never have been practiced, slavery would never have been known, privileged classes would never have made an appearance, monopolies never instituted and the "welfare state" never thought of. Indeed, there never would have been a State, which is merely the organization of force for the transference of property from "one set of pockets to another."

Freedom is not the highest in man's hierarchy of values. He may talk of it in the most laudatory terms, but his behavior belies his protestations. Although at times, when the multiplication of external restraints makes existence unbearable, he does put forth effort to shake off some of the shackles, his over-all biography indicates an overpowering passion for something-for-nothing, an inability or unwillingness to hold 165