study of forces, we may hope to gain some ground slowly toward the
elimination of old errors and the re-establishment of a sound and
natural social order. Whatever we gain that way will be by growth,
never in the world by any reconstruction of society on the plan of
some enthusiastic social architect. The latter is only repeating the
old error over again, and postponing all our chances of real
improvement. Society needs first of all to be freed from these
meddlers--that is, to be let alone. Here we are, then, once more back
at the old doctrine--_Laissez faire_. Let us translate it into blunt
English, and it will read, Mind your own business. It is nothing but
the doctrine of liberty. Let every man be happy in his own way. If his
sphere of action and interest impinges on that of any other man, there
will have to be compromise and adjustment. Wait for the occasion. Do
not attempt to generalize those interferences or to plan for them _a
priori_. We have a body of laws and institutions which have grown up as
occasion has occurred for adjusting rights. Let the same process go on.
Practise the utmost reserve possible in your interferences even of this
kind, and by no means seize occasion for interfering with natural
adjustments. Try first long and patiently whether the natural
adjustment will not come about through the play of interests and the
voluntary concessions of the parties.

I have said that we have an empirical political economy and social
science to fit the distortions of our society. The test of empiricism
in this matter is the attitude which one takes up toward _laissez
faire_. It no doubt wounds the vanity of a philosopher who is just
ready with a new solution of the universe to be told to mind his own
business. So he goes on to tell us that if we think that we shall, by
being let alone, attain a perfect happiness on earth, we are mistaken.
The half-way men--the professional socialists--join him. They solemnly