Nobody else’s activity of any sort can substitute for the individual’s own thinking, just as nobody else’s activity can substitute for an individual’s own digestion. Each individual is also fundamentally a volitional being, and can choose to default on the responsibility of thinking for himself, thereby also choosing to bear the consequences.
However, whatever he chooses, it remains irrefutably true that he still possesses the capacity to be rational. From this capacity it is implied that he ought to be allowed to be rational, i.e., that he has a natural right to use his reason and benefit from the applications thereof.
Nobody should be permitted to intervene with another individual’s use of reason, nor to substitute his reasoning for another’s and force another to agree with or accept the consequences of his reasoning unless the other explicitly consents.
When two individuals come to an agreement, each has used his own reasoning to embrace it. When, however, such a clear, unambiguous agreement is not present, the individual who presumes to place his thoughts in the stead of another’s is committing the initiation of force, which is the opposite of reason.
Since all natural rights are derived from the human capacity to reason, all violations of natural rights are derived from the initiation of force by some individuals against others.
The only manner in which reason can have any concrete, material expression is by means of property, i.e., those material entities which belong to an individual as a consequence of his use of reason. Even the very capacity to reason itself is dependent on property, as the individual mind is a material entity, and, were it not for the concrete biological mechanisms of the brain, there would not be abstract thought.
Thus, to be able to reason, the individual must have a property in his physical mind. In order for his physical mind to function, an individual must also have property in his physical body, since, not only is the mind part of the body but, without the proper functioning of the remainder of the body, the mind would not be able to survive. In summation, the right to the use of one’s reason implies the right to property in oneself and, as a corollary, the right to use one’s reason to determine what shall happen to one’s mind and body.