Then he adds, with no less reason:
It will be noticed how much this method differs from that of
those dogmatic philosophers who talk only of rights and duties;
of what it is the duty of governments to do and the right of
nations to demand, etc. I do not say sententiously: men have a
right to be free; I confine myself to asking: how does it happen
that they are so?
In accordance with this exposition one may sum up in four lines
the work that M. Dunoyer has tried to do: A REVIEW of the
obstacles that IMPEDE liberty and the means (instruments,
methods, ideas, customs, religions, governments, etc.) that
FAVOR it. But for its omissions, the work of M. Dunoyer would
have been the very philosophy of political economy.
After having raised the problem of liberty, political economy
furnishes us, then, with a definition conforming in every point
to that given by psychology and suggested by the analogies of
language: and thus we see how, little by little, the study of man
gets transported from the contemplation of the me to the
observation of realities.
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