4th, Assuming that men will allow themselves to be rigged out in this new attire, what will happen if another inventor presents himself, with a coat of a different and improved cut? Are we to persevere in a vicious organization, knowing it to be vicious; or must we resolve to change that organization every morning according as the caprices of fashion and the fertility of inventors’ brains may dictate? [p035] 5th, Would not all the inventors whose plans have been rejected unite together against the particular organization which had been selected, and would not their success in disturbing society be in exact proportion to the degree in which that particular form of organization ran counter to all existing interests? 6th, And, last of all, it may be asked, Does there exist any human force capable of overcoming an antagonism which we presuppose to be itself the very essence of human force? I might multiply such questions ‹ad infinitum›, and propose, for example, this difficulty: If individual interest is opposed to the general interest, where are we to place the active principle of Constraint? Where is the fulcrum of the lever to be placed? Beyond the limits of human society? It must be so if we are to escape the consequences of your law. If we are to intrust some men with arbitrary power, prove first of all that these men are formed of a different clay from other mortals; that they in their turn will not be acted upon by the fatal principle of self-interest; and that, placed in a situation which excludes the idea of any curb, any effective opposition, their judgments will be exempt from error, their hands from rapacity, and their hearts from covetousness. The radical difference between the various Socialist schools (I mean here, those which seek the solution of the social problem in an artificial organization) and the Economist school, does not consist in certain views of detail or of governmental combination. We encounter that difference at the starting point, in the preliminary and pressing question—Are human interests, when left to themselves, antagonistic or harmonious? It is evident that the Socialists have set out in quest of an artificial organization only because they judge the natural organization of society bad or insufficient; and they have judged the latter bad and insufficient, only because they think they see in men’s interests a radical antagonism, for otherwise they would not have had recourse to Constraint. It is not necessary to constrain into harmony what is in itself harmonious. Thus they have discovered antagonism everywhere: Between the proprietor and the ‹prolétaire›;[13] Between capital and labour; Between the masses and the ‹bourgeoisie›; Between agriculture and manufactures; Between the rustic and the burgess; Between the native and the foreigner; Between the producer and the consumer; Between civilisation and organization; In a word, Between Liberty and Harmony.