those who are stronger, or who know better, to demand and fight for
redress and correction. When generalized this means that it is the duty
of All-of-us (that is, the State) to establish justice for all, from
the least to the greatest, and in all matters. This, however, is no new
doctrine. It is only the old, true, and indisputable function of the
State; and in working for a redress of wrongs and a correction of
legislative abuses, we are only struggling to a fuller realization of
it--that is, working to improve civil government.

We each owe it to the other to guarantee rights. Rights do not pertain
to _results_, but only to _chances_. They pertain to the _conditions_
of the struggle for existence, not to any of the results of it; to the
_pursuit_ of happiness, not to the possession of happiness. It cannot
be said that each one has a right to have some property, because if one
man had such a right some other man or men would be under a
corresponding obligation to provide him with some property. Each has a
right to acquire and possess property if he can. It is plain what
fallacies are developed when we overlook this distinction. Those
fallacies run through _all_ socialistic schemes and theories. If we
take rights to pertain to results, and then say that rights must be
equal, we come to say that men have a right to be equally happy, and so
on in all the details. Rights should be equal, because they pertain to
chances, and all ought to have equal chances so far as chances are
provided or limited by the action of society. This, however, will not
produce equal results, but it is right just because it will produce
unequal results--that is, results which shall be proportioned to the
merits of individuals. We each owe it to the other to guarantee
mutually the chance to earn, to possess, to learn, to marry, etc.,
etc., against any interference which would prevent the exercise of
those rights by a person who wishes to prosecute and enjoy them in