Instead Of A Book, By A Man Too Busy To Write One : Part 03, Chapter 17 : Liberty and Property

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(1854 - 1939) ~ American Father of Individualist Anarchism : An individualist Anarchist, Tucker (1854Ð1939) was a person of intellect rather than of action, focusing on the development of his ideas and on the publication of books and journals, especially the journal Liberty: Not the Daughter but the Mother of Order... (From : Anarchy Archives.)
• "But although, viewing the divine hierarchy as a contradiction of Anarchy, they do not believe in it, the Anarchists none the less firmly believe in the liberty to believe in it. Any denial of religious freedom they squarely oppose." (From : "State Socialism and Anarchism," by Benjamin R. Tu....)
• "If the individual has a right to govern himself, all external government is tyranny. Hence the necessity of abolishing the State." (From : "State Socialism and Anarchism," by Benjamin R. Tu....)
• "It has ever been the tendency of power to add to itself, to enlarge its sphere, to encroach beyond the limits set for it..." (From : "State Socialism and Anarchism," by Benjamin R. Tu....)


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Part 03, Chapter 17

Liberty and Property

[Liberty, December 31, 1892.]

To the Editor of Liberty:(115 ¶ 1)

I can agree with much that you say in your answer to my letter in No. 244 of Liberty, but I do not think you have proved your case.(115 ¶ 2)

In the first place, I object to your assumption that the plan proposed by Anarchists would realize equal liberty with regard to the land. You praise the idea of letting wealth distribute itself in a free market. I echo your praises; but I cannot see that they are anything to the point of this discussion, for you do not offer a free market.(115 ¶ 3)

It is part of my liberty to use any land that I can use. When another man takes a piece of land for his own and warns me off it, he exceeds the limits of equal liberty towards me with respect to that land. If equally valuable land were open to me, the importance of his invasion would be mainly theoretical; but when he shuts me out of a corner lot on lower Broadway, and asks me to console myself by taking up a New England abandoned farm, it seems to me that I am receiving a very practical injury. It might be a sort of reason in his favor if he were putting the land to better use than I could. His title rests simply on the fact that he was there first, either by accident or because he had better speculative foresight than I. The presence of his improvements on the land is the result of his invasion, and therefore cannot justify it.(115 ¶ 4)

The case of the man who receives what you call the economic rent of strength and skill is not parallel, for he has not gained his advantage by hindering another from using the strength and skill which were within that other’s reach.(115 ¶ 5)

Now, I say: I am not willing to waive my rights in this land unless the holder will buy me off by paying a fair equivalent. I see no way in which I can collect this equivalent by myself, or through an organization representing only a part of the people. Therefore I consent that one board of authority shall assume to represent the whole people for this purpose, in order to prevent what seems to me a greater invasion on the part of the land-owner. You say I consent to this invasion on the part of a bona fide occupier, rather than to admit a compulsory tax; for I think that the latter is in itself a greater invasion, and also that it would be an entering wedge for the whole mass of government. Each of us proposes to waive one part of equal liberty for the sake of preserving another part. The only question is on which side the maximum of liberty lies. Certainly any force which I might use in carrying out my principle would be against force; and I think that, if private possession of land is responsible for as much evil as I suppose, it constitutes an emergency great enough to justify me in overriding the opposition of those who do not agree with me.(115 ¶ 6)

I am not convinced by your objection that the single-tax money would be used up in paying tax-collectors’ salaries. There is nothing to hinder paying them by voluntary taxation. If I were enacting a law to suit my own fancy, I would confiscate rent, and then let every one who chose draw his per capita share, with no deduction for salaries or anything else. But I should expect comparatively few would choose to take out their shares under penalty of paying retail prices for privileges which would be free, or below cost, to those who remained partners in the large fund. Collectors’ salaries should be paid out of this large, undivided fund, which would be a voluntary tax on those who chose not to take out their shares. At any rate, whether this is possible or not, if the people believe that the advantages of confiscating rent are worth the sum spent for collection, they will be willing to pay that sum voluntarily; if they do not believe so, they will not confiscate rent.(115 ¶ 7)

Of course distribution at so much per capita is a terribly wooden way of trying to give every man his own, and I should be glad of a better. Aside from that, I cannot see how my plan, if carried out in good faith, would disagree with the law of equal liberty. I expect you to answer that it could not be carried out in good faith.(115 ¶ 8)

Your editorial makes two points against the single tax. You say first that the money would be badly spent. I answer, then let us spend it better. Then you say, very soundly, that it is idle to discuss what shall be done with the confiscated rent when the question is as to the propriety of confiscating at all. Your second point is that the single tax is authoritarian, and you favor liberty. I answer that you propose to use force to support the occupier of land in a plain invasion of my rights. You have no right to call that liberty. Perhaps it may be the nearest possible approach to liberty; I think not.(115 ¶ 9)

As to the relief that your system might bring, I object to your sentimental ground for expecting rent to diminish. If I understand you, you expect the occupier of valuable ground to sell his goods below competitive prices. The result might be that some lucky ones would get special bargains, while their neighbors must go without, or that people would stand in line before this merchant’s door till they had wasted time enough to make up the difference in price, or that he would employ extra men till the law of diminishing returns brought his prices up to an equality with others. In the first case the rent would simply be divided among a larger number, while others would be left out in the cold as much as before. In the second and third cases, it would be disposed of by what is equivalent to throwing it into the river. Neither way suits me. Of course, the result I should expect in practice would be a complex of the three in disguised forms.(115 ¶ 10)

Stephen T. Byington.

Let me begin my brief rejoinder by expressing my appreciation of my opponent. Once in a great while one meets an adversary who confines himself to the question at issue, resorts to no evasion, reasons himself, and is willing to listen to reason. Such a man, I am sure, is Mr. Byington, though I know him only by his writings. It is pleasant to debate with him, after having to deal continually with the Merlinos, the Mosts, the Hudspeths, and the whole host of those who cannot think.(115 ¶ 11)

Mr. Byington’s erroneous conclusions regarding the confiscation of economic rent are due, as I view it, to his confusion of liberties with rights, or, perhaps I might better say, to his foundation of equality of liberty upon a supposed equality of rights. I take issue with him at the very start by denying the dogma of equality of rights,—in fact, by denying rights altogether except those acquired by contract. In times past, when, though already an Egoist and knowing then as now that every man acts and always will act solely from an interest in self, I had not considered the bearing of Egoism upon the question of obligation, it was my habit to talk glibly and loosely of the right of man to the land. It was a bad habit, and I long ago sloughed it off. Man’s only right over the land is his might over it. If his neighbor is mightier than he and takes the land from him, then the land is his neighbor’s until the latter is dispossessed in turn by one mightier still. But while the danger of such dispossession continues there is no society, no security, no comfort. Hence men contract. They agree upon certain conditions of land ownership, and will protect no title in the absence of the conditions fixed upon. The object of this contract is not to enable all to benefit equally from the land, but to enable each to hold securely at his own disposal the results of his efforts expended upon such portion of the earth as he may possess under the conditions agreed upon. It is principally to secure this absolute control of the results of one’s effort that equality of liberty is instituted, not as a matter of right, but as a social convenience. I have always maintained that liberty is of greater importance than wealth,—in other words, that man derives more happiness from freedom than from luxury,—and this is true; but there is another sense in which wealth, or rather property, is of greater importance than liberty. Man has but little to gain from liberty unless that liberty includes the liberty to control what he produces. One of the chief purposes of equal liberty is to secure this fundamental necessity of property, and, if property is not thereby secured, the temptation is to abandon the régime of contract and return to the reign of the strongest.(115 ¶ 12)

Now the difference between the equal liberty of the Anarchists and the system which Mr. Byington and the Single-Taxers consider equal liberty is this: the former secures property, while the latter violates it.(115 ¶ 13)

The Anarchists say to the individual: Occupancy and use is the only title to land in which we will protect you; if you attempt to use land which another is occupying and using, we will protect him against you; if another attempts to use land to which you lay claim, but which you are not occupying and using, we will not interfere with him; but of such land as you occupy and use you are the sole master, and we will not ourselves take from you, or allow any one else to take from you, whatever you may get out of such land.(115 ¶ 14)

The Single-Taxers, on the other hand, say to the individual: You may hold all the land you have inherited or bought, or may inherit or buy, and we will protect you in such holding; but, if you produce more from your land than your neighbors produce from theirs, we will take from you the excess of your product over theirs and distribute it among them, or we will spend it in taking a free ride whenever we want to go anywhere, or we will make any use of it, wise or foolish, that may come into our heads.(115 ¶ 15)

The reader who compares these two positions will need no comment of mine to enable him to decide on which side the maximum of liberty lies, and on which side property, or the individual control of product, is respected.(115 ¶ 16)

If Mr. Byington does not accept my view thus outlined, it is incumbent upon him to overthrow it by proving to me that man has a right to land; if he does accept it, he must see that it completely disposes of his assertion that when another man takes a piece of land for his own and warns me off it, he exceeds the limits of equal liberty toward me with respect to that land, upon which assertion all his argument rests.(115 ¶ 17)

I see an excellent opportunity for some interesting and forcible remarks in comment upon Mr. Byington’s concluding paragraph, but, desiring to confine the discussion to essentials for the present, I refrain.(115 ¶ 18)

From :


November 30, 1896 :
Part 03, Chapter 17 -- Publication.

February 21, 2017 17:19:36 :
Part 03, Chapter 17 -- Added to

March 19, 2019 13:36:53 :
Part 03, Chapter 17 -- Last Updated on


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