The Wisdom of Thomas Paine
[Part 2 of 2]
LAW, POSITIVE
When it is known everywhere that [g]overnment prosecutes as a libel a
public statement which is admittedly true, that this dictum, "The
greater the truth, the greater the libel," is a legal maxim,
constantly applied by the judges, it ought to be easy to satisfy the
world that truth has always been suppressed... This insult to public
morals has received the name of law, and there are vicious judges who
actually sentence truth to punishment.
Rights of Man, [1] pp.51-52
There never did, there never will, and there never can exist a
parliament, or any description of men, or any generation of men, in
any country, possessed of the right or the power of binding and
controlling posterity to the "end of time," or of commanding
forever how the world shall be governed, or who shall govern it; and
therefore, all such clauses, acts or declarations, by which the makers
of them attempt to do what they have neither the right nor the power
to do, nor the power to execute, are in themselves null and void.
Every age and generation must be as free to act for itself, in all
cases as the ages and generation which preceded it. The vanity and
presumption of governing beyond the grave, is the most ridiculous and
insolent of all tyrannies.
Rights of Man, [1] p.55
[A]lthough laws made in one generation often continue in force
through succeeding generations, yet they continue to derive their
force from the consent of the living. A law not repealed continues in
force, not because it cannot be repealed, but because it is not
repealed; and the non-repealing passes for consent.
Rights of Man, [1] p.58
That which may be thought right and found convenient in one age, may
be thought wrong and found inconvenient in another. In such cases, who
is to decide, the living, or the dead?
Rights of Man, p.58
The French Constitution puts the legislative before the executive...
This also is in the natural order of things; because laws must have
existence, before they can have execution. The government of a free
country, properly speaking, is not in the persons, but in the laws.
The enacting of those requires no great expense; and when they are
administered, the whole of civil government is performed -- the rest
is all court contrivance.
Rights of Man, [1] p.179
LAW, UNJUST
If a law be bad, it is one thing to oppose the practise of it, but it
is quite a different thing to expose its errors, to reason on its
defects, and to show cause why it should be repealed, or why another
ought to be substituted in its place. I have always held it an opinion
(making it also my practise) that it is better to obey a bad law,
making use at the same time of every argument to show its errors and
procure its repeal, than forcibly to violate it; because the precedent
of breaking a bad law might weaken the force, and lead to a
discretionary violation of those which are good.
Rights of Man, p.155
LEADERSHIP
Men who look upon themselves born to reign, and others to obey, soon
grow insolent. Selected from the rest of mankind, their minds are
early poisoned by importance; and the world they act in differs so
materially from the world at Large, that they have but little
opportunity of knowing its true interests, and when they succeed in
the government are frequently the most ignorant and unfit of any
throughout the dominions.
Common Sense, [2] p.16
If those to whom power is delegated do well, they will be respected;
if not, they will be despised; and with regard to those to whom no
power is delegated, but who assume it, the rational world can know
nothing of them.
Rights of Man, [1] p.79
The generation which first selects a person, and puts him at the head
of its government, acts its own choice, be it wise or foolish, as a
free agent for itself. [E]xclusive of the right which any generation
has to act collectively as a testator, the objects to which it applies
itself in this case, are not within the compass of any law, or of any
will or testament.
Rights of Man, [1] p.128
LIBERTY
The Graciens and Romans were strongly possessed of the spirit of
Liberty but not the principle, for at the time that they were
determined not to be slaves themselves, they employed their power to
enslave the rest of mankind.
Crisis V, [2] p.72
That men should take up arms, and spend their lives and fortunes, not
to maintain their rights, but to maintain they have not rights, is an
entirely new species of discovery, ...
Rights of Man, [1] p.54
MIGRATIONS TO ESCAPE OPPRESSION AND MONOPOLY
This new world hath been the asylum for the persecuted lovers of
civil and religious liberty and from every port of Europe. Nither have
they fled, not from the tender embraces of the mother, but from the
cruelty of the monster; and it is so far true of England, that the
same tyranny which drove the first emigrants from home, pursues their
descendants still.
Common Sense, [2] p.20
MONARCHY
There is something exceedingly ridiculous in the composition of
Monarchy; it first excludes a man from the means of information, yet
empowers him to act in cases where the highest judgment is required.
The state of a king shuts him from the World, yet the business of a
king requires him to know it thoroughly;
Common Sense, [2] p.9
[A] man hath good reason to believe that there is as much of
kingcraft as priestcraft in withholding the scripture from the public
in popish countries. For monarchy in every instance is the popery of
government. To the evil of monarchy we have added that of hereditary
succession; and as the first is a degradation and lessening of
ourselves, so the second, claimed as a matter of right, is an insult
and imposition on posterity. For all men being originally equals, no
one by birth could have a right to set up his own family in perpetual
preference to all others for ever, and tho' himself might deserve some
decent degree of honours of his contemporaries, yet his descendants
might be far too unworthy to inherit them.
Common Sense, [2] p.14
Monarchical governments, it is true are never long at rest: the crown
itself is a temptation to enterprising ruffians at home; and that
degree of pride and insolence ever attendant on regal authority,
swells into a rupture with foreign powers in instances where a
republican government, by being formed on more natural principles,
would negotiate the mistake.
Common Sense, [2] p.28
The original hereditary despotism, resident in the person of the
king, divides and subdivides itself into a thousand shapes and forms,
till at last the whole of it is acted by deputation.
Rights of Man, [1] p.61
As the exercise of government requires talents and abilities, and as
talents and abilities cannot have hereditary descent, it is evident
that hereditary succession requires a belief from man, to which his
reason cannot subscribe, and which can only be established upon his
ignorance; and the more ignorant any country is, the better it is
fitted for this species of government.
Rights of Man, [1] p.142
To read the history of kings, a man would be almost inclined to
suppose that government consisted in stag-hunting, and that every
nation paid a million a year to the hunts-man. Man ought to have pride
or shame enough to blush at being thus imposed upon, end when he feels
his proper character, he will.
Rights of Man, [1] p.225
MONOPOLY
Whether a combination acts to raise the price of an article for sale,
or the rate of wages; or whether it acts to throw taxes from itself
upon another class of the community, the principle and the effect are
the same; and if the one be illegal, it wilt be difficult to show that
the other ought to exist.
Rights of Man, [1] p.215
PHYSIOCRACY
The writings of Quesnay, Turgot, and the friends of these authors,
are of a serious kind; but they labored under the same disadvantage
with Montesquieu; their writings abound with moral maxims of
government, but are rather directed to economize and reform the
administration of the government, than the government itself.
Rights of Man, [1] p.103
POLITICAL ACTIVISM
[A] generous parent should have said, "If there must be trouble
let it be in my day, that my child may have peace;" The right of
reform is in the nation in its original character, and the
constitutional method be by a general convention elected for the
purpose. There is, moreover, a paradox in the idea of vitiated bodies
reforming themselves.
Rights of Man, p.84
POVERTY
[A] great portion of mankind in what are called civilized countries,
are in a state of poverty and wretchedness, far below the condition of
an Indian. I speak not of one country, but of all. It is so in
England, it is so all over Europe.
Rights of Man, [1], p.202
[The cause] lies not in any natural defect in the principles of
civilization, but in preventing those principles having an universal
operation; the consequence of which is a perpetual system of war and
expense, that drains the country, and defeats the general felicity of
which civilization is capable.
Rights of Man, [1], pp.202-203
By ... ingrafting the barbarism of government upon the internal
civilization of a country, it draws from the latter, and more
especially from the poor, a great portion of those earnings should be
applied to their own subsistence and comfort.
Rights of Man, [1] p.203
Cases are continually occurring in a metropolis different from those
which occur in the country, and for which a different, or rather an
additional mode of relief is necessary. In the country, even in large
towns, people have a knowledge of each other and distress never rises
to that extreme height it sometimes does in a metropolis. There is no
such thing in the country as persons, in the literal sense of the
word, starved to death, or dying with cold from the want of a lodging.
Yet such cases, and others equally as miserable, happen in London.
Rights of Man, [1] p.233
Poverty ... is a thing created by that which is called civilized
life. It exists not in the natural state. On the other hand, the
natural state is without those advantages which flow from agriculture,
arts, science and manufactures.
Agrarian Justice, [3] p.337
PRESS, FREEDOM OF
Mankind are not now to be told they shall not think, or they shall
not read; and publications that go no farther than to investigate
principles of government, to invite men to reflect, and to show the
errors and excellences of different systems, have a right to appear.
Rights of Man, [1] p.156
PRINCIPLE, AS BASIS FOR GOVERNMENT
It is possible that an individual may lay down a system of
principles, on which government shall be constitutionally established
to any extent of territory. This is no more than an operation of the
mind, acting by its own powers. But the practise upon those
principles, as applying to the various and numerous circumstances of a
nation, its agriculture, manufacture, trade, commerce, etc., requires
a knowledge of the various parts of society.
Rights of Man,[1] p.175
PRINCIPLE VERSUS EXPEDIENCY
Immediate necessity makes many things convenient, which if continued
would grow into oppressions. Expedience and right are different
things.
Common Sense, [2] p.38
The laws of every country must be analogous to some common principle.
Rights of Man, [1] p.56
[A] revolt may take place against the despotism of [principles],
while there lies no charge of despotism against [men].
Rights of Man, [1] p.60
A casual discontinuance of the practise of despotism, is not a
discontinuance of its principles; the former depends on the virtue of
the individual who is in immediate possession of power; the latter, on
the virtue and fortitude of the nation.
Rights of Man, [1] p.61
Forms grow out of principles, and operate to continue the principles
they grow from. It is impossible to practise a bad form on any thing
but a bad principle. It cannot be ingrafted on it a good one; and
wherever the forms in any government are bad, it is a certain
indication that the principles are bad also.
Rights of Man, p.101
Principles must stand on their own merits, and if they are good they
certainly will. To put them under the shelter of other men's authority
... serves to bring them into suspicion.
Rights of Man, [1] p.153
PRIVILEGE
No reason can be given, why a house of legislation should be composed
entirely of men whose occupation consists in letting landed property,
than why it should be composed of those who hire, or of brewers, or
bakers, or any other separate class of men.
Rights of Man, [1] p.214
The only use to be made of this power, (and which it has always
made), is to ward off taxes from itself, and throw the burden upon
such articles of consumption by which itself would be least effected.
Rights of Man, [1] p.214
It is difficult to discover what is meant by the landed interest, if
it does not mean a combination of aristocratical land-holders,
opposing their own pecuniary interest to that of the farmer, and every
branch of trade, commerce, and manufacture.
Rights of Man, [1] p.216
PROGRESS
If there is any thing to wonder at in this miserable scene of
governments more than might be expected, it is the progress which the
peaceful arts of agriculture, manufacture and commerce have made,
beneath such a long accumulating loan of discouragement and
oppression.
Rights of Man, [1] p.167
PROPERTY, FROM LABOR
[A]s it is impossible to separate the improvement made by cultivation
from the earth itself, upon which that improvement is made, the idea
of landed property arose from that inseparable connection; but it is
nevertheless true, that it is the value of the improvement, only, and
not the earth itself, that is individual property.
Agrarian Justice, [3] p.338
While ... I advocate the right, and interest myself in the hard case
of all those who have been thrown out of their natural inheritance by
the introduction of the system of landed property, I equally defend
the right of the possessor to the part which is his.
Agrarian Justice, [3] p.340
All accumulation ... of personal property, beyond what a man's own
hands produce, is derived to him by living in society; and he owes on
every principle of justice, of gratitude, and of civilization, a part
of that accumulation back again to society from whence the whole came.
Agrarian Justice, [3] p.349
PROPERTY, FROM THEFT
[T]he accumulation of personal property is, in many instances, the
effect of paying too little for the labor that produced it; the
consequence of which is that the working hand perishes in old age, and
the employer abounds in affluence.
Agrarian Justice, [3] p.349
PROPERTY, RESPECT FOR
[I]t is necessary as well for the protection of property as for the
sake of justice and humanity, to form a system that, while it
preserves one part of society from wretchedness, shall secure the
other from depredation.
Agrarian Justice, [3] pp.349-350
When the riches of one man above another shall increase the national
fund in the same proportion; when it shall be seen that the prosperity
of that fund depends on the prosperity of individuals; when the more
riches a man acquires, the better it shall be for the general mass; it
is then that antipathies will cease, and property will be placed on
the permanent basis of national interest and protection.
Agrarian Justice, [3] p.350
REASON
It is only by the exercise of reason, that man can discover God. Take
away that reason, and he would be incapable of understanding any
thing;
Age of Reason, [2] p.304
Before anything can be reasoned upon to a conclusion, certain facts,
principles, or data, to reason from, must be established, admitted, or
denied.
Rights of Man, [1] p.76
Reason and ignorance, the opposites of each other, influence the
great bulk of mankind. If either of these can be rendered sufficiently
extensive in a country, the machinery of government goes easily on.
Reason obeys itself; and ignorance submits to whatever is dictated to
it.
Rights of Man, [1] p.142
[U]ntil men think for themselves the whole is prejudice, and not
opinion; for that only is opinion which is the result of reason and
reflection.
Rights of Man, [1] p.157
I did not, at my first setting out in public life ... turn my
thoughts to subjects of government from motives of interest... I saw
an opportunity, in which I thought I could do some good, and I
followed exactly what my heart dictated. I neither read books, nor
studied other people's opinions. I thought for myself.
Rights of Man, [1] p.210
[T]he greatest forces that can be brought into the field of
revolutions, are reason and common interest. Where these can have the
opportunity of acting, opposition dies with fear, or crumbles away by
conviction.
Rights of Man, [1] p.250
The present age will hereafter merit to be called the Age of Reason,
and the present generation will appear to the future as the Adam of a
new world.
Rights of Man, [1] p.253
RELIGION, AND THE STATE
All national institutions of churches ... appear to me no other than
human inventions, set up to terrify and enslave mankind, and
monopolize power and profit.
Age of Reason, [2] p.285
The adulterous connection of church and state, wherever it had taken
place, had so effectually prohibited, by pains and penalties, every
discussion upon established creeds, and upon first principles of
religion, that until the system of government should be changed, those
subjects could not be brought fairly and openly before the world, but
that whenever this should be done, a revolution in the system of
religion will follow.
Age of Reason, [2] p.286
By engendering the church with the state, a sort of mule-animal,
capable only of destroying, and not of breeding up, is produced,
called, The Church established by Law.
Rights of Man, [1] p.96
RELIGION, CHRISTIANITY
The Christian theory is little else than the idolatry of the ancient
Mythologists, accommodated to the purposes of power and revenue.
Age of Reason, [2] p.288
[T]he age of ignorance commenced with the Christian system. -- There
was more knowledge in the world before that period, than for many
centuries afterwards.
Age of Reason, [2] p.313
RELIGION, DEISM
The true Deist has but one Deity; and his religion consists in
contemplating the power, wisdom, and benignity of the Deity in his
works, and in endeavoring to imitate him.
Age of Reason, [2] p.317
RELIGION, GENERAL
All religions are in their nature mild and benign, and united with
principles of morality. They could not have made proselytes at first,
by professing anything that was vicious, cruel, persecuting or
immoral. Like every thing else, they had their beginning; and they
proceeded by persuasion, exhortation, and example.
Rights of Man, [1] p.96
Persecution is not an original feature in any religion; but it is
always the strongly marked feature of all law-religions, or religions
established by law. Take away the law-establishment, and every
religion reassumes its original benignity.
Rights of Man, [1] p.97
RELIGIOUS TOLERATION
Toleration is not the opposite of intoleration, but is the
counterfeit of it. Both are despotisms. The one assumes to itself the
right of withholding liberty of conscience, and the other of granting
it. ...The former is church and state, and the latter is church and
traffic.
Rights of Man, [1] p.95
Toleration therefore, places itself not between man and man, nor
between church and church, nor between one denomination of religion
and another, but between God and man; between the being who worships,
and the being who is worshipped; and by the same act of assumed
authority by which it tolerates man to pay his worship, it
presumptuously and blasphemously sets up itself to tolerate the
Almighty to receive it.
Rights of Man, [1] p.95
REPUBLICS
What is called a republic, is not any particular form of government.
It is wholly characteristic of the purport, matter, or object for
which government ought to be instituted, and on which it is to be
employed,
res-publica, the public affairs, or the public good; or,
literally translated, the public thing.
Rights of Man, [1] p.173
Republican government is no other than government established and
conducted for the interest of the public, as well individually as
collectively. It is not necessarily connected with any particular
form, but it most naturally associates with the representative form,
as being best calculated to secure the end for which a nation is as
the expense of supporting it.
Rights of Man, [1] p.174
RIGHTS, CIVIL
Civil rights are those which appertain to man in right of his being a
member of society.
Rights of Man, [1] p.80
Every civil right has for its foundation some natural right
pre-existing in the individual, but to the enjoyment of which his
individual power is not, in all cases, sufficiently competent. Of this
kind are all those which relate to security and protection.
Rights of Man, [1] p.80
It is a perversion of terms to say that a charter gives rights. It
operates by a contrary effect, that of taking rights away. Rights are
inherently in all the inhabitants; but charters, by annulling those
rights in the majority, leave the right, by exclusion, in the hands of
a few.
Rights of Man, [1] p.211
RIGHTS, NATURAL
Man did not enter into society to become worse than he was before,
nor to have fewer rights than he had before, but to have those rights
better secured. His natural rights are the foundation of all his civil
rights.
Rights of Man, [1] p.79
Natural rights are those which appertain to man in right of his
existence. Of this kind are all the intellectual rights, or rights of
the mind, and also those rights of acting as an individual for his own
comfort and happiness, which are not injurious to the natural rights
of others.
Rights of Man, [1] pp.79-80
Speech is, in the first place, one of the natural rights of man
always retained. ...
Rights of Man, [1] p.99
The rights of men in society are neither devisable, nor transferable,
nor annihilable, but are descendible only; and it is not in the power
of any generation to intercept finally and cut off the descent. If the
present generation, or any other, are disposed to be slaves, it does
not lessen the right of the succeeding generation to be free: wrongs
cannot have a legal descent.
Rights of Man, [1] p.129
[W]hat we now see in the world ... is a renovation of the natural
order of things, a system of principles as universal as truth and the
existence of man, combining moral with political happiness and
national prosperity.
Rights of Man, [1] pp.145-146
Conquest and tyranny, at some early period, dispossessed man of his
rights, and he is now recovering them. And as the tide of all human
affairs has its ebb and flow in directions contrary to each other, so
also is it in this. Government founded on a moral theory, on a system
of universal peace, on the indefeasible, hereditary rights of man, is
now revolving from West to East, by a stronger impute than the
government of the sword revolved from East to West. It interests not
particular individuals, but nations, in its progress, and promises a
new era to the human race.
Rights of Man, [1] p.160
The rights of man are the rights of all generations of men, and
cannot be monopolized by any. That which is worth following, will be
followed for the sake of its worth; and it is in this that its
security lies, and not in any conditions with which it may be
incumbered. When a man leaves property to his heirs, he does not
connect it with an obligation that they shall accept it. Why then
should we do otherwise with respect to constitutions?
Rights of Man, [1] p.200
RIGHTS, NATURAL RIGHT OF ACCESS TO LAND
It is a position not to be controverted that the earth, in its
natural, uncultivated state was, and ever would have continued to be,
the comnon property of the human race. In that state every man would
have been born to property. He would have been a joint life proprietor
with the rest in the property of the soil, and in all its natural
productions, vegetable and animal.
Agrarian Justice, [3] p.338
SLAVERY
Man has no property in man; neither has any generation a property in
the generations which are to follow.
Rights of Man, [1] p.55
SOCIAL COMPACT
It has been thought a considerable advance toward establishing the
principles of freedom, to say, that government is a compact between
those who govern and those who are governed: but this cannot be true,
because it is putting the effect before the cause; for as a man must
have existed before governments existed, there necessarily was a time
when governments did not exist, and consequently there could
originally exist no governors to form such a compact with.
Rights of Man, [1] p.[to be
confirmed]
SOCIAL DIVIDEND
[I propose to] create a National Fund, out of which there shall be
paid to every person, when arrived at the age of twenty-one years, [a]
sum ..., as compensation in part, for the loss of his or her natural
inheritance, by the introduction of the system of landed property.
Agrarian Justice, [3] p.340
Taking it then for granted that no person ought to be in a worse
condition when born under what is called a state of civilization, than
he would have been had he been born in a state of nature, and that
civilization ought to have made, and ought still to make, provision
for that purpose, it can only be done by subtracting from property a
portion equal in value to the natural inheritance it has absorbed.
Agrarian Justice, [3] p.341
The plan here proposed will reach the whole. It will immediately
relieve and take care out of view three classes of wretchedness: the
blind, the lame, and the aged poor. It will furnish the rising
generation with means to prevent their becoming poor; and it will do
this without deranging or interfering with any national measures.
Agrarian Justice, [3], p.346
The plan here proposed will benefit all, without injuring any. It
will consolidate the interest of the republic with that of the
individual. To the numerous class dispossessed of their natural
inheritance by the system of landed property it will be an act of
national justice.
Agrarian Justice, [3] p.348
SOCIETY
The natural rights which he retains, are all those in which the power
to execute is a perfect in the individual as the right itself. Among
this class, as is before mentioned, are all the intellectual rights,
or rights of the mind ...
Rights of Man, [1] p.80
The natural rights which are not retained, are all those in which,
though the right is perfect in the individual, the power to execute
them is defective. They answer not his purpose. A man, by natural
right, has a right to judge in his own cause; and so far as the right
of the mind is concerned, he never surrenders it: but what availeth it
him to judge, if he has not power to redress? He therefore deposits
his right in the common stock of society, and takes the arm of
society, of which he is a part, in preference and in addition to his
own. Society grants him nothing. Every man is proprietor in society,
and draws on the capital as a matter of right.
Rights of Man, [1] p.80
SOVEREIGNTY
Sovereignty, as a matter of right, appertains to the nation only, and
not to any individual; and a nation has at all times an inherent
indefeasible right to abolish any form of government it finds
inconvenient, and establish such as accords with its interests,
disposition, and happiness.
Rights of Man, [1] p.145
TAXATION, INJUSTICE OF
Had governments agreed to quarrel on purpose to fleece their
countries by taxes, they could not have succeeded better than they
have done.
Rights of Man, [1] p.87
[War] is the art of conquering at home: the object of it is an
increase of revenue; and as revenue cannot be increased without taxes,
a pretense must be made for expenditures.
Rights of Man, [1] pp.87-88
The tax on houses and windows is one of those direct taxes, which
like the poor-rates, is not confounded with trade; and when taken off,
the relief will be instantly felt. This tax falls heavy on the middle
class of people.
Rights of Man, [1] p.237
Among the taxes most heavily felt is the commutation tax. I shall,
therefore, offer a plan for its abolition, by substituting another in
its piece which will effect three objects at once: First, That of
removing the burden to where it can best be borne. Secondly, Restoring
justice among families by distribution of property. Thirdly,
Extirpating the overgrown influence arising from the unnatural law of
primogeniture, and which is one of the principal sources of corruption
at elections.
Rights of Man, [1] p.237
[A]n overgrown estate ... is a luxury at all times, and, as such, is
the proper object of taxation.
Rights of Man, [1] p.238
It would be impolitic to set bounds to property acquired by industry,
and therefore it is right to place the prohibition beyond the probable
acquisition to which industry can extend; but there ought to be a
limit to property, or the accumulation of it by bequest. It should
pass in some other line. The richest in every nation have poor
relations, and those very often near in consanguinity.
Rights of Man, [1] p.238
[W]hatever the reforms in the taxes may be, they ought to be made in
the current expenses of government, and not in the part applied to the
interest of the national debt. By remitting the taxes of the poor,
they will be totally relieved and all discontent will be taken away.
Rights of Man, p.248
TAXATION, OF LAND
[T]he [French] Assembly agreed to recommend two new taxes to be
enregistered by the parliament, the one a stamp tax and the other a
territorial tax, or sort of land tax.
Rights of Man, [1] p.107
Every proprietor ... of cultivated lands, owes to the comnunity a
ground-rent (for I know of no better term to express the idea) for the
land which he holds; and it is from this ground-rent that the fund
proposed in this plan is to issue.
Agrarian Justice, [3] p.338
TITLEHOLDINGS TO NATURE, BY THE CHURCH
When land is held on tithe, it is in the condition of an estate held
between two parties; the one receiving one-tenth, and the other
nine-tenths of the produce: and, consequently, on principles of
equity, if the estate can be improved, and made to produce by that
improvement double or treble what it did before, or in any other
ratio, the expense of such improvement ought to be borne in like
proportion between the parties who are to share the produce. But this
is not the case in tithes; the farmer bears the whole expense, and the
tithe-holder takes a tenth of the improvement, in addition to the
original tenth, and by the means gets the value of two-tenths instead
of of one. That is another cse that calls for a constitution.
Rights of Man, [1] p.95
TITLEHOLDINGS, AS UNNATURAL PROPERTY
There could be no such thing as landed property originally. Man did
not make the earth, and, though he had a natural right to occupy it,
he had no right to locate as his property in perpetuity any part of
it; neither did the Creator of the earth open a land-office, from
whence the first title-deeds should issue.
Agrarian Justice, [3] p.339
Nothing could be more unjust than agrarian law in a country improved
by cultivation; for though every man, as an inhabitant of the earth,
is a joint proprietor of it in its natural state, it does not follow
that he is a joint proprietor of cultivated earth. The additional
value made by cultivation, after the system was admitted, became the
property of those who did it, or who inherited it from them, or who
purchased it. It had originally no owner.
Agrarian Justice, [3] pp.339-340
[T]he land monopoly that began with [cultivation] has produced the
greatest evil. It has dispossessed more than half the inhabitants of
every nation of their natural inheritance, without providing for them,
as ought to have been done, an indemnification for that loss, and has
thereby created a species of poverty end wretchedness that did not
exist before.
Agrarian Justice, [3] p.340
TITLES
Titles are but nicknames, and every nickname is a title. The thing is
perfectly harmless in itself, but it marks a sort of foppery in the
human character which degrades it. It renders man diminutive in things
which are great, and the counterfeit of woman in things which are
little.
Rights of Man, [1] p.90
If a whole country is disposed to hold [titles] in contempt, all
their value is gone, and none will own them. It is common opinion only
that makes them any thing or nothing, or worse than nothing. There is
no occasion to take titles away, for they take themselves away when
society concurs to ridicule them. This species of imaginary
consequence has visibly declined in every part of Europe, and it
hastens to its exit as the world of reason continues to rise.
Rights of Man, [1] p.91
TRUTH
The more unnatural any thing is, the more is it capable of becoming
the object of dismal admiration.
Age of Reason, [2] p.292
[W]hen a system of religion is made to grow out of a supposed system
of creation that is not true, and to unite itself therewith in a
manner almost inseparable therefrom, the case assumes an entirely
different ground. It is then that errors, not morally bad, become
fraught with the same mischiefs as is they were. It is then that the
truth, though otherwise indifferent itself, becomes an essential, by
becoming the criterion, that either confirms by corresponding
evidence, or denies by contradictory evidence, the reality of the
religion itself.
Age of Reason, [2] p.312
Ignorance is of a peculiar nature; once dispelled, it is impossible
to re-establish it. It is not originally a thing of itself, but is
only the absence of knowledge; and though man may be kept ignorant, he
cannot be made ignorant. The mind, in discovering truth, acts in the
same manner discovering objects; when once any object has been seen,
to the same condition it was in before it saw it. Those who talk of a
counter-revolution in France show how little they understand of man.
Rights of Man, [1] p.124
Mankind, as it appears to me, are always ripe enough to understand
their true interst, provided it be presented clearly to their
understanding, and that in a manner not to create suspicion by any
thing like self-design, nor offend by assuming too much. Where we
would wish to reform we must not reproach.
Rights of Man, [1] p.151
[S]uch is the irresistible nature of truth, that all it asks, and all
it wants, is the liberty of appearing.
Rights of Man, [1] p.158
TYRANNY
These are the times that try men's souls. The summer soldier and the
sunshine patriot will in this crisis, shrink from the service of his
country; but he that stands it NOW, deserves the love and thanks of
man and women. Tyranny, like hell, is not easily conquered; yet we
have this consolation with us, that the harder the conflict, the more
glorious the triumph. What we obtain too cheap, we esteem too lightly;
It is dearness only that gives everything its value. Heaven knows how
to put a proper price upon its goods; and it would be strange indeed,
if so celestial an article as FREEDOM should not be highly rated.
Crisis I, [2] p.47
[I]t would be as absurd to argue rationally with the sorts of
governments that have existed for centuries as it would be to argue
with dumb animals. Whatever reforms are accomplished can only be
accomplished by the nations, independent of their governments.
Rights of Man, [1] p.52
When men are sore with the sense of oppressions, and menaced with the
prospect of new ones, is the calmness of philosophy, or the palsy of
insensibility to be looked for?
Rights of Man, [1] p.69
It is over the lowest class of mankind that government by terror is
intended to operate, and it is on on them that it operates to the
worst effect. They have sense enough to feel they are the objects
aimed at; and they inflict in their turn the examples of terror they
have been instructed to practise.
Rights of Man, [1] p.70
When we survey the wretched condition of man under the monarchical
and hereditary systems of government, dragged from his home by one
power, or drive by another, and impoverished by taxes more than by
enemies, it becomes evident that those systems are bad, and that a
general revolution in the principle and construction of governments is
necessary.
Rights of Man, [1] p.145
Man is not the enemy of man, but through the medium of a false system
of government.
Rights of Man, [1] p.147
All hereditary government is in its nature tyranny. An heritable
crown, or an heritable throne, or by which other fanciful name such
things may be called, have no other significant explanation than that
mankind are heritable property. To inherit a government, is to inherit
the people, as if they were flocks and herds.
Rights of Man, [1] p.168
[T]he strength of government does not consist in any thing within
itself, but in the attachment of a nation, and the interest which the
people feel in supporting it. When this is lost, government is but a
child in power; and though it may harass individuats for a while, it
but facilitates its own fall.
Rights of Man, [1] p.182
WAR
If there is a sin superior to every other, it is that of witful and
offensive war. Most other sins are circumscribed within narrow limits,
that is, the power of one man cannot give them a very general
extension, and many kinds of sins have only a mental existence from
which no infection arises; but he who is the author of a war, lets
loose the whole contagion of hell, and opens a vein that bleeds a
nation to death.
Crisis V, [2] p.69
That there are men in all countries who get their living by war, and
by keeping up the quarrels of nations, is as shocking as it is true;
but when those who are concerned in the government of a country, make
it their study to sow discord, and cultivate prejudices between
nations, it becomes the more unpardonable.
Rights of Man, [1] p.50
War is the common harvest of all those who participate in the
division and expenditure of public money, in all countries.
Rights of Man, [1] p.87
If men will permit themselves to think, as rational beings ought to
think, nothing can appear more ridiculous and absurd, exclusive of all
moral reflections, than to be at the expense of building navies,
filling them with men, and then hauling them into the ocean, to try
which can sink each other fastest.
Rights of Man, [1] p.252
WEALTH, DISTRIBUTION OF
Mankind being originally equals in the order of creation, the
equality could only be destroyed by some subsequent circumstance: the
distinctions of rich and poor may in a great measure be accounted for,
and that without having recourse to the harsh ill-sounding names of
oppression and avarice. Oppression is often the consequence, but
seldom or never the means of riches; and tho' avarice will preserve a
man from being necessitously poor, it generally makes him too timorous
to be wealthy.
Common Sense, [2] p.1l
It is not charity but a right -- not bounty but justice, that I am
pleading for. The present state of civilization is as odious as it is
unjust. It is absolutely the opposite of what it should be, and it is
necessary that a revolution should be made in it. The contrast of
affluence and wretchedness continually meeting and offending the eye,
is like dead and living bodies chained together. Though I care as
little about riches as any man, I am a friend to riches because they
are capable of good.
Agrarian Justice, [3] p.346
It is proposed that the payments ... be made to every person, rich or
poor. It is best to make it so, to prevent invidious distinctions. It
is also right it should be so, because it is in lieu of the natural
inheritance, which, as a right, belongs to every man over and above
the property he may have created from those who did. Such persons as
do not choose to receive it can throw it into the common fund.
Agrarian Justice, [3] p.341
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