What is authority? Is it the inevitable power of the natural laws which manifest themselves in the necessary linking "and succession of phenomena in the physical and social worlds? Indeed, against these laws revolt is not only forbidden -- it is even impossible. We may misunderstand them or not know them at all, but we cannot disobey them; because they constitute the basis and the fundamental conditions of ur existence; they envelop us, penetrate us, regulate all our movements. thoughts and acts; even when we believe that we disobey them, we only show their omnipotence.
Yes, we are absolutely the slaves of these laws. But in such slavery there is no humiliation, or, rather, it is not slavery at all. For slavery supposes an external master, a legislator outside of him whom he commands, while these laws are not outside of us; they are inherent in us; they constitute our being, our whole being, physically, intellectually, and morally; we live, we breathe, we act, we think, we wish only through these laws. without them we are nothing, we are not. Whence, then, could we derive the power and the wish to rebel against them?
In his relation to natural laws but one liberty is possible to man -- that of recognising and applying them on an ever-extending scale of conformity with the object of collective and individual emancipation of humanisation which he pursues. These laws, once recognised, exercise an authority which is never disputed by the mass of men. One must, for instance, be at bottom either a fool or a theologican or at least a metaphysician, jurist or bourgeois economist to rebel against the law by which twice two make four. One must have faith to imagine that fire wil not burn nor water drown, except, indeed, recourse be had to some subterfuge founded in its turn on some other natural law. But these revolts, or rather, these attempts at or foolish fancies of an impossible revolt, are decidedly the exception: for, in general, it may be said that the mass of men, in their daily lives, acknowledge the government of common sense -- that is, of the sum of the general laws generally recognised -- in an almost absolute fashion.
The great misfortune is that a large number of natural laws, already established as such by science, remain unknown to the masses, thanks to the watchfulness of those tutelary governments that exist, as we know, only for the good of the people. There is another difficulty -- namely, that the major portion of the natural laws connected with the development of human society, which are quite as necessary, invariable, fatal, as te laws that govern the physical world, have not been duly established and recognised by science itself. hd recognised by science itself.
Once they shall have been recognised by science, and then from science, by means of an extensive system of popular education and instruction, shall have passed into the consciousness of all, the question of liberty will be entirely solved. The most stubborn authorities must admit that then there will be no need either of political organisation or direction or legislation, three things which, whether they eminate from the will of the soverign or from the vote of a parliament elected by universal suffrage, and even should they conform to the system of natural laws -- which has never been the case and never will be the case -- are always equally fatal and hostile to the liberty of the masses from the very fact that they impose on them a system of external and therefore despotic laws. al and therefore despotic laws.
The Liberty of man consists solely in this: that he obeys natural laws because he has himself recognised them as such, and not because they have been externally imposed upon him by any extrinsic will whatsoever, divine or human, collective or individual.lgh
Suppose a learned academy, composed of the most illustrious representatives of science; suppose this academy charged with legislation for and the organisation of society, and that, inspired only by the purest love of truth, it frames none but the laws but the laws in absolute harmony with the latest discoveries of science. Well, I maintain, for my part, that such legislation and such organisation would be a monstrosity, and that, and that for two reasons: first, that human science is always and necessarily imperfect, and that, comparing what it has discovered with what remains to be discovered, we may say that it is still in its cradle. So that were we to try to force the practical life of men , collective as well as individual, into strict and exclusive conformity with the latest data of science, we should condemn society as well as individuals to suffer martyrdom on a bed of Procrustes, which would soon end by dislocating and stifling them, life ever remaining an infinitely greater thing than science. ely greater thing than science.
The second reas