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lions of working people, as well as a multitude of professional men, are now asking this question, and they will keep on asking it in louder and louder tones, until there is a just, a wise, and a practical answer.

THE BASIS OF RIGHTS. Every person has a

natural right to the proper conditions, development and use of each faculty. Rights cannot be created or transferred by men.

As all human beings, of either sex and of all races, have the same number and kind of faculties, therefore all have the same great classes of personal and social rights.

A man has a right to pure air, for the lungs require that to do their work of purifying the blood. He has a right to food, for the stomach needs that to make blood with. He has a right to work, for good muscles can never be satisfied with idleness.

The argument in regard to rights of the bodily organs applies to the brain organs with equal force. Man has a right to general knowledge because his faculty of memory requires that to use in every employment. He has a right to science because the organ of reason can only be satisfied by clear explanations, and the scientific form of knowledge is always practical; it always tells us how to do a thing with success.

Man has a right to friends, the society of his fellow beings, for without these he cannot use and satisfy his faculties of fraternal love, parental love, sex-love and philanthropy. By associating with others in organized society he gains the conditions required for the free exercise of his social faculties. It is not true, as many statesmen have taught, that " when men

enter civil society they surrender certain rights or 1 berties in exchange for other benefits which arise from the association." If isolated from his fellows, he would lose the freedom to use all of his social faculties, and none of his other mental powers could attain a full development.

TRUE FREEDOM CONSISTS, first, in the pres

ence of the right conditions for the full and natural exercise of every faculty ; second, in a normal internal state of the faculties, and third, in the absence of false external restraint.

I am not free to eat unless there is some accessible food to he eaten. I am not free to use my eyes unless there is light to see with. Place a man on a plank far out to sea and away from any boat or ship. Is he free to travel, free to eat, free to enjoy society? Yet he is let alone; nobody interferes with him. We see that the mere absence of restraint is not sufficient to constitute a state of freedom. The positive side of freedom is quite as important as the negative side.

Tne SAVAGE AMERICAN of five centuries ago

was not as free to travel as his white successor is today. He could roam where he liked? Yes; by fair exertion he could walk forty miles in a day. With no more exertion the white man can earn ten shillings or three dollars and pay his fare to ride on the railway train three times that distance. In no direction has the civilized man less freedom than the savage. In walking through a forest or across the meadowland, Tecumseh or Red jacket saw a hundred times less than William Hooker or Asa Gray.

THE STATE OF HARMONISM, the new civiliza

tion, proposes a social organism in which the laws of

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