Most people have learned to live in the moment. The argument goes that if the past has uncertain effect on the present, there is no need to dwell on the past. And if the present has little effect on the future, present actions need not be weighed for their consequence. Rather, each act is an island in time, to be judged on its own. ... It is a world of impulse. It is a world of sincerity. It is a world in which every word spoken speaks just to that moment, every glance given has only one meaning.
The world of antitrust is reminiscent of Alice's Wonderland: everything seemingly is, yet apparently isn't, simultaneously. It is a world in which competition is lauded as the basic axiom and guiding principle, yet "too much" competition is condemned as "cutthroat." It is a world in which actions designed to limit competition are branded as criminal when taken by businessmen, yet praised as "enlightened" when initiated by the government. It is a world in which the law is so vague that businessmen have no way of knowing whether specific actions will be declared illegal until they hear the judge's verdict after the fact.
What a man knows at 50 that he did not know at 20 is, for the most part, incommunicable. The knowledge he has acquired with age is not the knowledge of formulas, or forms of words, but of people, places, actions - a knowledge gained not by words but by touch, sight, sound, victories, failures, sleeplessness, devotion, love - the human experiences and emotions of this earth and of oneself and other men; and perhaps, too, a little faith, a little reverence for things one cannot see.
The legitimate object of government is to do for a community of people whatever they need to have done, but cannot do at all in their separate and individual capacities. In all that the people can individually do as well for themselves, government ought not to interfere. The desirable things which the individuals of a people can not do, or can not well do, for themselves, fall into two classes: those which have relation to wrongs, and those which have not. Each of these branch off into an infinite variety of subdivisions. The first - that in relation to wrongs - embraces all crimes, misdemeanors, and nonperformance of contracts. The other embraces all which, in its nature, and without wrong, requires combined action, as public roads and highways, public schools, charities, pauperism, orphanage, estates of the deceased, and the machinery of government itself. From this it appears that if all men were just, there still would be some, though not so much, need for government.