There is a beautiful notion afloat in our literature and in the minds of our people that men are born to certain "natural rights." If that were true, there would be something on earth which was got for nothing, and this world would not be the place it is at all. The fact is, that there is no right whatever inherited by man which has not an equivalent and corresponding duty by the side of it, as the price of it. The rights, advantages, capital, knowledge, and all other goods which we inherit from past generations have been won by the struggles and sufferings of past generations; and the fact that the race lives, though men die, and that the race can by heredity accumulate within some cycle its victories over Nature, is one of the facts which make civilization possible. The struggles of the race as a whole produce the possessions of the race as a whole. Something for nothing is not to be found on earth. If there were such things as natural rights, the question would arise, Against whom are they good? Who has the corresponding obligation to satisfy these rights? There can be no rights against Nature, except to get out of her whatever we can, which is only the fact of the struggle for existence stated over again. The common assertion is, that the rights are good against society; that is, that society is bound to obtain and secure them for the persons interested. Society, however, is only the persons interested plus some other persons; and as the persons interested have by the hypothesis failed to win the rights, we come to this, that natural rights are the claims which certain persons have by prerogative against some other persons. Such is the actual interpretation in practice of natural rights--claims which some people have by prerogative on other people. This theory is a very far-reaching one, and of course it is adequate to furnish a foundation for a whole social philosophy. In its widest extension it comes to mean that if any man finds himself uncomfortable in this world, it must be somebody else's fault, and that somebody is bound to come and make him comfortable. Now, the people who are most uncomfortable in this world (for if we should tell all our troubles it would not be found to be a very comfortable world for anybody) are those who have neglected their duties, and consequently have failed to get their rights. The people who can be called upon to serve the uncomfortable must be those who have done their duty, as the world goes, tolerably well. Consequently the doctrine which we are discussing turns out to be in practice only a scheme for making injustice prevail in human society by reversing the distribution of rewards and punishments between those who have done their duty and those who have not.