that authority may be as much injured by words as by actions; hence,
although the freedom we are discussing cannot be entirely denied to
subjects, its unlimited concession would be most baneful; we must,
therefore, now inquire, how far such freedom can and ought to be conceded
without danger to the peace of the state, or the power of the rulers; and
this, as I said at the beginning of Chapter XVI., is my principal object.
(18) It follows, plainly, from the explanation given above, of the
foundations of a state, that the ultimate aim of government is not to
rule, or restrain, by fear, nor to exact obedience, but contrariwise, to
free every man from fear, that he may live in all possible security; in
other words, to strengthen his natural right to exist and work - without
injury to himself or others.

(20:19) No, the object of government is not to change men from rational
beings into beasts or puppets, but to enable them to develope their minds
and bodies in security, and to employ their reason unshackled; neither
showing hatred, anger, or deceit, nor watched with the eyes of jealousy and
injustice. (20) In fact, the true aim of government is liberty.

(20:21) Now we have seen that in forming a state the power of making laws
must either be vested in the body of the citizens, or in a portion of them,
or in one man. (22) For, although mens free judgments are very diverse, each
one thinking that he alone knows everything, and although complete unanimity
of feeling and speech is out of the question, it is impossible to preserve
peace, unless individuals abdicate their right of acting entirely on their
own judgment. [20:3] (23) Therefore, the individual justly cedes the right
of free action, though not of free reason and judgment; no one can act
against the authorities without danger to the state, though his feelings and
judgment may be at variance therewith; he may even speak against them,
provided that he does so from rational conviction, not from fraud, anger, or