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are incommensurable; as they are when, for some present enhancement of his life, a man bargains away the rest of his life. So that when, instead of recognizing the sale of self as valid, law eventually interdicted it, the exception it thus made to the right of contract was an exception which equity also makes. Here, too, law harmonized itself with ethics.

§ 71. These rights of exchange and contract have, of course, in common with other rights, to be asserted subject to the restrictions which social self-preservation in

ion in presence of external enemies necessitate. Where there is good evidence that freedom of exchange would endanger national defence, it may rightly be hindered.

This is a limitation of the right which, in stages characterized by permanent militancy, is obviously needful. Societies in chronic antagonism with other societies must be self-sufficing in their industrial arrangements. During the early feudal period in France, "on rural estates the most diverse trades were often exercised simultaneously;" and “the castles made almost all the articles used in them." The difficulties of communication, the risk of loss of goods in transit, and the dangers arising from perpetual feuds, made it requisite that the essential commodities should be produced at home. That which held of these small social groups has held of larger social groups; and international freedom of exchange has therefore been greatly restricted. The outcry against being “dependent on foreigners," which was common during the Anti-Corn-law agitation, was not without some justification; since it is only during well-assured peace that a nation may, without risk, buy a large part of its food abroad, instead of growing it.

Beyond this qualification of the rights of exchange and contract, there remains no other having an ethical warrant. Interference with the liberty to buy and sell for other reasons than that just recognized as valid, is a trespass, by whatever agency effected. Those who have been allowed to call themselves "protectionists” should be called aggressionists; since forbidding A to buy of B, and forcing him to buy of C (usually on worse terms), is clearly a trespass on that right of free exchange which we have seen to be a corollary from the law of equal freedom.

The chief fact to be here noted, however, is that among ourselves, if not among other peoples, the ethical deduction, after being justified inductively, has gained a recognition in law; if not on moral grounds, yet on grounds of policy.

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§ 72. Though, under one of its aspects, industrial freedom is implied by the rights to free motion and locomotion; and though, under another of its aspects, it is implied by the rights to free exchange and free contract; yet it has a further aspect, not clearly included in these, which must be specifically stated. Though demonstration of it is scarcely called for, yet it is needful to indicate it for the purpose of showing how little it was once recognized and how fully it is recognized now.

By the right to free industry is here meant the right of each man to carry on his occupation, whatever it may be, after whatever manner he prefers or thinks best, so long as he does not trespass against his neighbours : taking the benefits or the evils of his way, as the case may be. Selfevident as this right now seems, it seemed by no means self-evident to people in past times. Naturally, indeed, it could not well be self-evident while more obvious rights were unrecognized.

Just noting that, in the far past, industry was under regulations having a religious authority, as among the Hebrews, who, in Deuteronomy XXII, 8 &c., were directed concerning methods of building and agriculture, it will suffice to observe how great and persistent were the restraints on industrial liberty among European peoples

during the supremacy of that militant organization which in all ways subordinates individual wills. In Old-English days, the lord of the manor in Court-leet inspected industrial products; and, after the establishment of kingship, there came directions for cropping of lands, times of shearing, mode of ploughing. After the Conquest regulations for dyeing were enacted. From Edward III onwardsto the time of James I, official searchers had to see that various wares were properly made. Certain traders were told how many assistants they should have; the growing of particular plants was made compulsory ; tanners had to

' keep their hides in the pits for specified periods; and there were officers for the assize of bread and ale. With the development of institutions characterizing the industrial type, these restrictions on industrial freedom diminished; and, at the time George III began to reign, five-sixths of them had disappeared. Increasing though they did during the war-period brought on by the French revolution, they again diminished subsequently; until there had been abolished nearly all State-interferences with modes of production. Significantly enough, however, the recent revival of militancy here, consequent on the immense re-development of it on the Continent (set going, for the second time, by that greatest of all modern curses the Bonaparte family) has been accompanied by a reaction towards industrial regulations ; so that during the last 30 years there have been numerous acts saying how businesses shall be carried on: ranging from the interdict on taking meals in match factories except in certain parts, to directions for the building and cleaning of artizans' dwellings—from orders for the painting of bakehouses to acts punishing farmers if they employ uneducated children.

Meanwhile it is to be observed that in France, where the militant activities entailed by surroundings have developed more highly the militant type of structure, industrial regulations have been more elaborate and more rigorous :

having been carried, during the latter days of the monarchy, to a scarcely credible extent. “Swarms of public functionaries” enforced rules continually complicated by new ones to remedy the insufficiency of the old : directing, for example, “the lengths pieces of cloth are to be woven, the pattern to be chosen, the method to be followed, and the defects to be avoided.” Even after the Revolution, when greater industrial freedom was temporarily achieved, interferences again multiplied; so that in 1806, according to Levasseur, public administrations fixed the length of the day's labour, the hours of meals, and the beginning and end of the day at the various seasons. Indeed, it is instructive to observe how, in France, where the idea of equality has always subordinated the idea of liberty; and where, under the guise of a free form of government, citizens have all along submitted without protest to a bureaucracy which has been as despotic under the republican form of government as under the monarchical; and where reversions to the completely militant type of structure have more than once occurred, and have more than once almost occurred; the industrial freedom of the individual, in common with other freedoms, has never been established so fully as here; where la gloire has not been so predominant an aim and militant organization has never been so pronounced.

But details apart, a general survey of the facts proves that during the advance from those early stages in which small respect was paid to life, liberty, and property, to those later stages in which these are held sacred, there has been an advance from a régime under which modes of production were authoritatively prescribed, to a régime under which they are left to the will of the producer; and in places where legislation most recognizes individual freedom in other respects, it most recognizes individual freedom in this respect.

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