I recently heard a debate on that American system of class privilege which we call for convenience Prohibition; and I was very much amused by one argument that was advanced in its favour. A very intelligent young American, a Rhodes scholar from Oxford, advanced the thesis that Prohibition was not a violation of liberty because, if it were fully established, its victims would never know what they had lost. If a generation of total abstainers could once grow up “without the desire” for drink, they would not be conscious of any restraint on their freedom. The argument is ingenious and promising and opens up a wide field of application. Thus, if I happen to find it convenient to keep miners or other proletarians permanently underground, I have only to make sure that all their babies are born in pitch darkness and they will certainly never imagine the light of day. My action therefore will not only be just and benevolent in itself, but will obviously involve not even the faintest infringement of the ideal of freedom. Or if I merely kidnap all the babies from all the mothers in the country, it is obvious that the infants will not remember their mothers, and in that sense will not miss them. There is therefore no reason why I should not adopt this course; and even if I hide the babies from their mothers by locking them up in boxes, I shall not be violating the principle of liberty; because the babies will not understand what I have done. Or, to take a comparison even closer in many ways, there is an ordinary social problem like dress. I come to the conclusion that ladies spend too much money on dress, that it is a social evil because families suffer from the extravagance, and rivalries and seductions distract the state. I therefore decree, on the lines of Prohibitionist logic, that the law shall forbid anybody to wear any clothes at all. Nobody who grows up naked, according to this theory, will ever have any regrets for beauty or dignity or decency; and therefore will have suffered no loss. I cannot sufficiently express my admiration for the extraordinary simplicity which can smooth the path of Prussianism with this large, elementary and satisfactory principle. So long as we tyrannize enough we are not tyrannizing at all; and so long as we steal enough our victims will never know what has been stolen. Seriously, everybody knows that the rich planning the oppression of the poor will never lack a sycophant to act as a sophist. But I never dreamed that I should live to enjoy so crude and stark and startling a sophistry as this.