Fragment 1<\/strong>: [1] [2]<\/p>\n

Government is a combination of the people of a country to effect certain objects by joint effort. The best framed and best administered governments are necessarily expensive; while by errors in frame and maladministration most of them are more onerous than they need be, and some of them very oppressive. Why, then, should we have government? Why not each individual take to himself the whole fruit of his labor, without having any of it taxed away, in services, corn, or money? Why not take just so much land as he can cultivate with his own hands, without buying it of any one?<\/p>\n

The legitimate object of government is “to do for the people what needs to be done, but which they can not, by individual effort, do at all, or do so well, for themselves.” There are many such things—some of them exist independently of the injustice in the world. Making and maintaining roads, bridges, and the like; providing for the helpless young and afflicted; common schools; and disposing of deceased men’s property, are instances.<\/p>\n

But a far larger class of objects springs from the injustice of men. If one people will make war upon another, it is a necessity with that other to unite and cooperate for defense. Hence the military department. If some men will kill, or beat, or constrain others, or despoil them of property, by force, fraud, or noncompliance<\/p>\n

Fragment 2<\/strong>: [3]<\/p>\n

The legitimate object of government, is to do for a community of people, whatever they need to have done, but can not do, at all<\/em>, or can not, so well do<\/em>, for themselves—in their separate, and individual capacities.<\/p>\n

In all that the people can individually do as well for themselves, government ought not to interfere.<\/p>\n

The desirable things which the individuals of a people can not do, or can not well do, for themselves, fall into two classes: those which have relation to wrongs<\/em>, and those which have not. Each of these branch off into an infinite variety of subdivisions.<\/p>\n

The first—that in relation to wrongs—embraces all crimes, misdemeanors, and non-performance of contracts. The other embraces all which, in its nature, and without wrong, requires combined action, as public roads and highways, public schools, charities, pauperism, orphanage, estates of the deceased, and the machinery of government itself.<\/p>\n

From this it appears that if all men were just, there still would be some<\/em>, though not so much<\/em>, need of government.<\/p><\/div><\/div>\n\n\n\n